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30. H. Card
subtil. 1
299.
H. Card
var. rer.
90.
Marbodeu
dactyloth
pag. 41,
211.
Englished
Abraham
Fleming.
Memoran
authors m
is, that th
be set in
worne on
finger for
as you sh
afterward
300.
}
not doone in the end, declination, or heele (as they terme it) of the course thereof:
for then the planet moorneth and is dull.
Such signes as ascend in the daie, must be taken in the daie; if in the night they
increase, then must you go to worke by night, &c. For in Aries, Leo, and Sagittarie is
a certeine triplicitie, wherein the sunne hath dominion by daie, Jupiter by night, and
in the twielight the cold star of Saturne. But bicause there shall be no excuse
wanting for the faults espied herein, they saie that the vertues of all stones decaie
through tract of time: so as such things are not now to be looked for in all respects
as are written. Howbeit Jannes and Jambres were living in that time, and in no
inconvenient place; and therefore not unlike to have that helpe towards the abusing
of Pharao. Cardane saith, that although men attribute no small force unto such
seales; as to the seale of the sunne, authorities, honors, and favors of princes; of
Jupiter, riches and freends; of Venus, pleasures; of Mars, boldnes; of Mercurie,
diligence; of Saturne, patience and induring of labour; of Luna, favour of people: I
am not ignorant (saith he) that stones doo good, and yet I knowe the seales or
figures doo/ none at all. And when Cardane had shewed fullie that art, and the follie
thereof, and the maner of those terrible, prodigious, & deceitfull figures of the
planets with their characters, &c.: he saith that those were deceitfull inventions
devised by couseners, and had no vertue indeed nor truth in them. But bicause we
spake somewhat even now of signets and seales, I will shew you what I read
reported by Vincentius in suo speculo, where making mention of the Jasper stone,
whose nature and propertie Marbodeus Gallus describeth in the verses following:/
Jaspidis esse decem species septémque feruntur,
Hic & multorum cognoscitur esse colorum,
Et multis nasci perhibetur partibus orbis,
Optimus in viridi translucentíque colore,
Et qui plus soleat virtutis habere probatur,
Castè gestatus febrem fugat, arcet hydropem,
Adpositúsque juvat mulierem parturientem,
Et tutamentum portanti creditur esse.
Nam consecratus gratum facit atque potentem,
Et, sicut perhibent, phantasmata noxia pellit,
Cujus in argento vis fortior esse putatur.
Seven kinds and ten of Jasper stones
reported are to be,
Of manie colours this is knowne
which noted is by me,
And said in manie places of
the world for to be seene,
Where it is bred; but yet the best
is thorough shining greene,
And that which prooved is to have
in it more virtue plaste:
For being borne about of such
as are of living chaste,/
It drives awaie their ague fits,
the dropsie thirsting drie,
And put unto a woman weake
in travell which dooth lie
It helps, assists, and comforts hir
31. Vincent
cap. 77
Dioscor
cap. 10
Aristot.
Lapidar
212.
301.
Agreem
disagre
sufferan
in pangs when she dooth crie.
Againe, it is beleevd to be
A safegard franke and free,
To such as weare and beare the same;
and if it hallowed bee
It makes the parties gratious,
and mightie too that have it,
And noysome fansies (as they write
that ment not to deprave it)
It dooth displace out of the mind:
the force thereof is stronger,
In silver if the same be set,
and will endure the longer.
But (as I said) Vincentius making mention of the Jasper stone, touching which (by
the waie of a parenthesis) I have inferred Marbodeus his verses, he saith that some
Jasper stones are found having in them the livelie image of a naturall man, with a
sheeld at his necke and a speare in his/ hand, and under his feete a serpent: which
stones so marked and signed, he preferreth before all the rest, bicause they are
antidotaries or remedies notablie resisting poison. Othersome also are found figured
and marked with the forme of a man bearing on his necke a bundle of hearbs and
flowres, with the estimation and value of them noted, that they have in them a
facultie or power restrictive, and will in an instant or moment of time stanch bloud.
Such a kind of stone (as it is reported) Galen wore on his finger. Othersome are
marked with a crosse, as the same author writeth, and these be right excellent
against inundations or overflowings of waters. I could hold you long occupied in
declarations like unto these, wherein I laie before you what other men have
published and set foorth to the world, choosing rather to be an academicall
discour/ser, than an universall determiner: but I am desirous of brevitie.
The eight Chapter.
The sympathie and antipathie of naturall and elementarie bodies declared by diverse
examples of beasts, birds, plants, &c.
F I should write of the strange effects of Sympathia and Antipathia, I should
take great paines to make you woonder, and yet you would scarse beleeve
me. And if I should publish such conclusions as are common and knowne,
you would not regard them. And yet Empedocles thought all things were wrought
hereby. It is almost incredible, that the grunting or rather the wheeking of a little
pig, or the sight of a simple sheepe should terrifie a mightie elephant: and yet by
that meanes the Romans did put to flight Pyrhus and all his hoast. A man would
hardlie beleeve, that a cocks combe or his crowing should abash a puissant lion: but
the experience herof hath satisfied the whole world. Who would thinke that a
serpent should abandon the shadow of an ash, &c? But it seemeth not strange,
bicause it is common, that some man otherwise hardie and stout enough, should not
dare to abide or endure the sight of a cat. Or that a draught of drinke should so
overthrow a man, that never a part or member of his bodie should be able to
performe his dutie and office; and should also so corrupt and alter his senses,
understanding, memorie, and judgement, that he should in everie thing, saving in
32. Englished
Abraham
Fleming.
302.
213.
Read a
of Erasm
intituled
amicitia
enough
touchin
point.
Xanthus
prima.
Jub. lib
2.
303.
This co
experie
justifie.
J. Wieru
shape, beecome a verie beast. And herein the poets experiment of liquor is verified,
in these words following:
———————sunt qui non corpora tantùm,
Verùm animas etiam valeant mutare liquores:
Some waters have so powerfull ben,
As could not onelie bodies change,/
But even the verie minds of men,
Their operation is so strange./
The freendlie societie betwixt a fox and a serpent is almost incredible: how loving
the lizzard is to a man, we maie read, though we cannot see. Yet some affirme that
our newt is not onlie like to the lizzard in shape, but also in condition. From the
which affection towards a man, a spaniell doth not much differ, whereof I could cite
incredible stories. The amitie betwixt a castrell and a pigeon is much noted among
writers; and speciallie how the castrell defendeth hir from hir enimie the
sparowhawke: whereof they saie the doove is not ignorant. Besides, the woonderfull
operation and vertue of hearbs, which to repeat were infinite: and therfore I will
onlie referre you to Mattheolus his herball, or to Dodonæus. There is among them
such naturall accord and discord, as some prosper much the better for the others
companie, and some wither awaie being planted neere unto the other. The lillie and
the rose rejoise in each others neighborhood. The flag and the fernebush abhorre
each other so much, that the one can hardlie live besides the other. The cowcumber
loveth water, and hateth oile to the death. And bicause you shall not saie that hearbs
have no vertue, for that in this place I cite none, I am content to discover two or
three small qualities and vertues, which are affirmed to be in hearbs: marie as
simple as they be, Jannes and Jambres might have done much with them, if they
had had them. If you pricke out a yoong swallowes eies, the old swallow restoreth
againe their sight, with the application (they saie) of a little Celondine. Xan- thus the
author of histories reporteth, that a yoong dragon being dead, was revived by hir
dam, with an hearbe called Balim. And Juba saith, that a man in Arabia being dead
was revived by the vertue of another hearbe./
The ninth Chapter.
The former matter prooved by manie examples of the living and the dead.
ND as we see in stones, herbs, &c: strange operation and naturall love and
dissention: so doo we read, that in the bodie of a man, there be as strange
properties and vertues naturall. I have heard by credible report, and I have
read many grave authors constantlie affirme, that the wound of a man murthered
reneweth bleeding; at the presence of a deere freend, or of a mortall enimie. Diverse
also write, that if one passe by a murthered bodie (though unknowne) he shalbe
striken with feare, and feele in him selfe some alteration by nature. Also that a
woman, above the age of fiftie yeares, being bound hand and foote, hir clothes
being upon hir, and laid downe softlie into the water, sinketh not in a long time;
some saie, not at all. By which experiment they were woont to trie witches, as well
as by Ferrum candens: which was, to hold hot iron in their hands, and by not
33. Plutarch
Pyrhi.
Albert.
mor. an
3.
214.
Pompan
incant.
304.
Plutar. i
Catonis
J. Bap.
lib. de n
magia.
The ven
poison
harlot.
305.
215.
burning to be tried. Howbeit, Plutarch saith, that Pyrhus his great toe had in it such
naturall or rather divine vertue, that no fier could burne it.
And Albertus saith, and manie other also repeat the same storie, saieng,/ that
there were two such children borne in Germanie, as if that one of them had beene
carried by anie house, all the doores right against one of his sides would flie open:
and that vertue which the one had in the left side, the other brother had in the right
side. He saith further, that manie sawe it, and that it could be referred to nothing,
but to the proprietie of their bodies. Pompanatius writeth that the kings of France
doo cure the disease called now the kings evill, or queenes evill; which hath beene
alwaies thought, and to this daie is supposed to be a miraculous and a peculiar gift,
& a speciall grace given to the kings and queenes of England. Which some referre to
the proprietie of their persons, some to the peculiar gift of God, and some to the/
efficacie of words. But if the French king use it no woorsse than our Princesse doth,
God will not be offended thereat: for hir maiestie onelie useth godlie and divine
praier, with some almes, and referreth the cure to God and to the physician. Plutarch
writeth that there be certeine men called Psilli, which with their mouthes heale the
bitings of serpents. And J. Bap. Neap. saith, that an olive being planted by the hand
of a virgine, prospereth; which if a harlot doo, it withereth awaie. Also, if a serpent
or viper lie in a hole, it maie easilie be pulled out with the left hand, wheras with the
right hand it cannot be remooved. Although this experiment, and such like, are like
enough to be false; yet are they not altogether so impious as the miracles said to be
done by characters, charmes, &c. For manie strange properties remaine in sundrie
partes of a living creature, which is not universallie dispersed, and indifferentlie
spred through the whole bodie: as the eie smelleth not, the nose seeth not, the eare
tasteth not, &c.
The tenth Chapter.
The bewitching venome conteined in the bodie of an harlot, how hir eie, hir toong,
hir beautie and behavior bewitcheth some men: of bones and hornes yeelding
great vertue.
HE vertue conteined within the bodie of an harlot, or rather the venome
proceeding out of the same maie be beheld with great admiration. For hir
eie infecteth, entiseth, and (if I maie so saie) bewitcheth them manie times,
which thinke themselves well armed against such maner of people. Hir toong, hir
gesture, hir behaviour, her beautie, and other allurements poison and intoxicate the
mind: yea, hir companie induceth impudencie, corrupteth virginitie, confoundeth and
consumeth the bodies, goods, and the verie soules of men. And finallie hir bodie
destroieth and rotteth the verie flesh and bones of mans bodie. And this is common,
that we woonder not at all thereat, naie we have not/ the course of the sunne, the
moone, or the starres in so great admiration, as the globe, counterfeting their order:
which is in respect but a bable made by an artificer. So as (I thinke) if Christ himselfe
had continued long in the execution of miracles, and had left that power permanent
and common in the church; they would have growne into contempt, and not have
beene esteemed, according/ to his owne saieng: A prophet is not regarded in his
owne countrie. I might recite infinite properties, wherewith God hath indued the
34. Matth.
Marke.
Luke. 4
John. 4
Wonder
naturall
bones o
beasts,
306.
Strange
propert
peece o
Strange
propert
stone: t
qualitie
stons: S
193. 19
196, 19
199, 30
216.
bodie of man, worthie of admiration, and fit for this place. As touching other living
creatures, God hath likewise (for his glorie, and our behoofe) bestowed most
excellent and miraculous gifts and vertues upon their bodies and members, and that
in severall and woonderfull wise. We see that a bone taken out of a carps head,
stancheth bloud, and so doth none other part besides of that fish. The bone also in a
hares foot mitigateth the crampe, as none other bone nor part else of the hare doth.
How pretious is the bone growing out of the forehead of a unicorne; if the horne,
which we see, growe there, which is doubted: and of how small accompt are the
residue of all his bones? At the excellencie whereof, as also at the noble and
innumerable vertues of herbs we muse not at all; bicause it hath pleased God to
make them common unto us. Which perchance might in some part assist Jannes and
Jambres, towards the hardning of Pharaos heart. But of such secret and strange
operations read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus, cap. 1. lib.
4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali. Peucer, Wier,
Pompanacius, Fernelius, and others.
The eleventh Chapter.
Two notorious woonders and yet not marvelled at.
THOUGHT good here to insert two most miraculous matters, of the one I am
Testis oculatus, an eie witnesse; of the other I am so crediblie and
certeinelie informed, that I dare and doo beleeve it to be verie true. When
Maister T. Randolph returned out of Russia, after his ambassage dispatched, a
gentleman of his traine/ brought home a monument of great accompt, in nature and
in propertie very wonderfull. And bicause I am loath to be long in the description of
circumstances, I will first describe the thing it selfe: which was a peece of earth of a
good quantitie, and most excellentlie proportioned in nature, having these qualities
and vertues following. If one had taken a peece of perfect steele, forked and
sharpened at the end, and heated it red hot, offering therewith to have touched it; it
would have fled with great celeritie: and on the other side, it would have pursued
gold, either in coine or bulloine, with as great violence and speed as it shunned the
other. No bird in the aire durst approch neere it; no beast of the field but feared it,
and naturallie fled from the sight thereof. It would be here to daie, and to morrowe
twentie miles off, and the next daie after in the verie place it was the first daie, and
that without the helpe of anie other creature.
Johannes Fernelius writeth of a strange stone latelie brought out of India, which
hath in it such a marvellous brightnes, puritie, and shining, that therewith the aire
round about is so lightned and cleared, that one may see to read thereby in the
darknes of night. It will not be conteined in a close roome, but requireth an open
and free place. It would not willing/lie rest or staie here belowe on the earth, but
alwaies laboureth to ascend up into the aire. If one presse it downe with his hand, it
resisteth, and striketh verie sharpelie. It is beautifull to behold, without either spot or
blemish, and yet verie unplesant to taste or feele. If anie part thereof be taken
awaie, it is never a whit diminished, the forme thereof being inconstant, and at
everie moment mutable. These two things last rehearsed are strange, and so long
woondered at, as the mysterie and moralitie thereof remaineth undiscovered: but
35. 307.
* Being
booke o
discove
pag. 13
135, 13
138, 16
Where
is made
oracles,
Look he
this boo
divers c
juggling
foorth a
beginni
321.
308. 21
when I have disclosed the matter, and told you that by the lumpe of earth a man is
ment, and some of his qualities described; and that that which was conteined in the
farre fetcht stone, was fier, or rather flame: the doubt is resolved, and the miracle
ended. And yet (I confesse) there is in these two creatures conteined more
miraculous matter, than in all the loadstones and diamonds in the world. And hereby
is to be noted, that even a part of this art, which is called naturall or witching
magicke, consisteth as well in the deceipt of words, as in the/ sleight of hand:
wherein plaine lieng is avoided with a figurative speech, in the which, either the
words themselves, or their interpretation have a double or doubtfull meaning,
according to that which hath beene said before in the title* Ob or Pytho: and shall
be more at large hereafter in this treatise manifested.
The twelfe Chapter.
Of illusions, confederacies, and legierdemaine, and how they may be well or ill used.
ANIE writers have beene abused as well by untrue reports, as by illusion, and
practises of confederacie and legierdemaine, &c: sometimes imputing unto
words that which resteth in the nature of the thing; and sometimes to the
nature of the thing, that which proceedeth of fraud and deception of sight. But when
these experiments growe to superstition or impietie, they are either to be forsaken
as vaine, or denied as false. Howbeit, if these things be doone for mirth and
recreation, and not to the hurt of our neighbour, nor to the abusing or prophaning of
Gods name, in mine opinion they are neither impious nor altogether unlawfull:
though herein or hereby a naturall thing be made to seeme supernaturall. Such are
the miracles wrought by jugglers, consisting in fine and nimble conveiance, called
legierdemaine: as when they seeme to cast awaie, or to deliver to another that
which they reteine still in their owne hands; or conveie otherwise: or seeme to eate
a knife, or some such other thing, when indeed they bestowe the same secretlie into
their bosoms or laps. Another point of juggling is, when they thrust a knife through
the braines and head of a chicken or pullet, and seeme to cure the same with words:
which would live and doo well, though never a word were spoken. Some of these
toies also consist in arythmeticall devises, partlie in experiments of naturall magike,
and partlie in private as also in publike confederacie.//
The xiii. Chapter.
Of private confederacie, and of Brandons pigeon.
RIVATE confederacie I meane, when one (by a speciall plot laid by himselfe,
without anie compact made with others) persuadeth the beholders, that he
will suddenlie and in their presence doo some miraculous feat, which he
hath alredie accomplished privilie. As for example, he will shew you a card, or anie
other like thing: and will saie further unto you; Behold and see what a marke it hath,
36. Exampl
ridiculo
woonde
309.
This I h
prooved
crows a
This mi
done by
confede
standin
window
church
other fi
and hol
pigeon
in a stri
signe g
fellowe,
downe
pigeon,
the woo
wrough
218.
and then burneth it; and nevertheles fetcheth another like card so marked out of
some bodies pocket, or out of some corner where he himselfe before had placed it;
to the woonder and astonishment of simple beholders, which conceive not that kind
of illusion, but expect miracles and strange works.
What woondering and admiration was there at Brandon the juggler, who painted
on a wall the picture of a dove, and seeing a pigeon sitting on the top of a house,
said to the king; Lo now your Grace shall see what a juggler can doo, if he be his
craftes maister; and then pricked the picture with a knife so hard and so often, and
with so effectuall words, as the pigeon fell downe from the top of the house starke
dead. I need not write anie further circumstance to shew how the matter was taken,
what woondering was thereat, how he was prohibited to use that feat anie further,
least he should emploie it in anie other kind of murther; as though he, whose picture
so ever he had pricked, must needs have died, and so the life of all men in the
hands of a juggler: as is now supposed to be in the hands and willes of witches. This
storie is, untill the daie of the writing hereof, in fresh remembrance, & of the most
part beleeved as canonicall, as are all the fables of witches: but when you are taught
the feate or sleight (the secrecie and sorcerie of the matter being bewraied, and
discovered) you will thinke it a mockerie, and a simple illusion. To interpret unto you
the revelation of this mysterie; so it is, that the poore pigeon was before in the
hands of the juggler,/ into whome he had thrust a dramme of Nux vomica, or some
other such poison, which to the nature of the bird was so extreame a venome, as
after the receipt thereof it could not live above the space of halfe an houre, and
being let lose after the medicine ministred, she alwaies resorted to the top of the
next house: which she will the rather doo, if there be anie pigeons alreadie sitting
there, and (as it is alreadie said) after a short space falleth downe, either starke
dead, or greatlie astonnied. But in the meane time the juggler useth words of art,
partlie to protract the time, and partlie to gaine credit and admiration of the
beholders. If this or the like feate should be done by an old woman, everie bodie
would crie out for fier and faggot to burne the witch./
The xiiii. Chapter.
Of publike confederacie, and whereof it consisteth.
UBLIKE confederacie is, when there is before hand a compact made betwixt
diverse persons; the one to be principall, the rest to be assistants in
working of miracles, or rather in cousening and abusing the beholders. As
when I tell you in the presence of a multitude what you have thought or doone, or
shall doo or thinke, when you and I were thereupon agreed before. And if this be
cunninglie and closelie handled, it will induce great admiration to the beholders;
37. 310.
A jest a
waterm
touchin
church
light at
as at m
219.
A slend
save th
their cu
311.
speciallie when they are before amazed and abused by some experiments of naturall
magike, arythmeticall conclusions, or legierdemaine. Such were, for the most part,
the conclusions and devises of Feates: wherein doubt you not, but Jannes and
Jambres were expert, active, and readie.
The xv. Chapter.
How men have beene abused with words of equivocation, with sundrie examples
thereof.
OME have taught, and others have written certeine experiments; in the
expressing whereof they have used such words of equivocation, as wherby
manie have beene overtaken and abused through/ rash credulitie: so as
sometimes (I saie) they have reported, taught, and written that which their capacitie
tooke hold upon, contrarie to the truth and sincere meaning of the author. It is a
common jest among the water men of the Thames, to shew the parish church of
Stone to the passengers, calling the same by the name of the lanterne of Kent;
affirming, and that not untrulie, that the said church is as light (meaning in weight
and not in brightnes) at midnight, as at noonedaie. Whereupon some credulous
person is made beleeve, and will not sticke to affirme and sweare, that in the same
church is such continuall light, that anie man may see to read there at all times of
the night without a candle.
An excellent philosopher, whome (for reverence unto his fame and learning) I will
forbeare to name, was overtaken by his hostesse at Dover; who merrilie told him,
that if he could reteine and keepe in his mouth certeine pibbles (lieng at the shore
side) he should not perbreake untill he came to Calice, how rough and tempestuous
so ever the seas were. Which when he had tried, and being not forced by sicknes to
vomit, nor to lose his stones, as by vomiting he must needs doo, he thought his
hostesse had discovered unto him an excellent secret, nothing doubting of hir
amphibologicall speech: and therefore thought it a worthie note to be recorded
among miraculous and medicinable stones; and inserted it accordinglie into his
booke, among other experiments collected with great industrie, learning, travell, and
judgement. All these toies helpe a subtill cousener/ to gaine credit with the
multitude. Yea, to further their estimation, manie will whisper prophesies of their
owne invention into the eares of such as are not of quickest capacitie; as to tell what
weather, &c: shall followe. Which if it fall out true, then boast they and triumph, as
though they had gotten some notable conquest; if not, they denie the matter, forget
it, excuse it, or shift it off; as that they told another the contrarie in earnest, and
spake that but in jest. All these helps might Pharaos jugglers have, to mainteine
their cousenages and illusions, towards the hardening of Pharaos hart.
Hereunto belong all maner of charmes, periapts, amulets, characters, and such
other superstitions, both popish and prophane: whereby (if that were true, which
either papists, conjurors, or wit/ches undertake to doo) we might dailie see the verie
miracles wrought indeed, which Pharaos magicians seemed to performe. Howbeit,
bicause by all those devises or cousenages, there cannot be made so much as a nit,
38. The
inconve
holding
that wh
passeth
capaciti
divine,
superna
312.
220.
J. Bap.
natural.
M. Male
10.
so as Jannes and Jambres could have no helpe that waie, I will speake thereof in
place more convenient.
The xvi. Chapter.
How some are abused with naturall magike, and sundrie examples thereof when
illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore.
UT as these notable and wonderfull experiments and conclusions that are
found out in nature it selfe (through wisedome, learning, and industrie) doo
greatlie oppose and astonnish the capacitie of man: so (I saie) when
deceipt and illusion is annexed thereunto, then is the wit, the faith, & constancie of
man searched and tried. For if we shall yeeld that to be divine, supernaturall, and
miraculous, which we cannot comprehend; a witch, a papist, a conjuror, a cousener,
and a juggler may make us beleeve they are gods: or else with more impietie we
shall ascribe such power and omnipotencie unto them, or unto the divell, as onelie
and properlie apperteineth to God. As for example. By confederacie or cousenage (as
before I have said) I may seeme to manifest the secret thoughts of the hart, which
(as we learne in Gods booke) none knoweth or searcheth, but God himselfe alone.
And therfore, whosoever beleeveth that I can doo as I may seeme to doo, maketh a
god of me, and is an idolater. In which respect, whensoever we heare papist, witch,
conjuror, or cousener, take upon him more than lieth in humane power to performe,
we may know & boldlie saie it is a knacke of knaverie; and no miracle at all. And
further we may know, that when we understand it, it will not be woorth the
knowing. And at the discoverie of these miraculous toies, we shall leave to wonder at
them, and beginne to wonder at our selves, that could be so abused with/ bables.
Howbeit, such things as God hath laid up secretlie in nature are to be weighed with
great admiration, and to be searched out with such industrie, as may become a
christian man: I meane, so as neither God, nor/ our neighbour be offended thereby,
which respect doubtlesse Jannes and Jambres never had. We find in the scriptures
diverse naturall and secret experiments practised; as namelie that of Jacob, for pied
sheepe: which are confirmed by prophane authors, and not onelie verified in lambs
and sheepe, but in horsses, pecocks, connies, &c. We read also of a woman that
brought foorth a yoong blacke Moore, by meanes of an old blacke Moore who was in
hir house at the time of her conception, whome she beheld in phantasie, as is
supposed: howbeit, a gelous husband will not be satisfied with such phantasticall
imaginations. For in truth a blacke Moore never faileth to beget blacke children, of
what colour soever the other be: Et sic è contra.
The xvii. Chapter.
The opinion of witchmongers, that divels can create bodies, and of Pharaos
magicians.
T is affirmed by James Sprenger and Henrie Institor, in M. Mal. who cite
Albert In lib. de animalib. for their purpose, that divels and witches also can
truelie make living creatures as well as God; though not at an instant, yet
39. John. 1
Coloss.
313.
Natural
conclus
221.
To prod
fowle o
eg, with
naturall
the hen
* The m
marvels
314.
Two kin
todes, n
tempor
verie suddenlie. Howbeit, all such as are rightlie informed in Gods word, shall
manifestlie perceive and confesse the contrarie, as hath beene by scriptures alreadie
prooved, and may be confirmed by places infinite. And therefore I saie Jannes and
Jambres, though sathan and also Belzebub had assisted them, could never have
made the serpent or the frogs of nothing, nor yet have changed the waters with
words. Neverthelesse, all the learned expositors of that place affirme, that they
made a shew of creation, &c: exhibiting by cunning a resemblance of some of those
miracles, which GOD wrought by the hand of Moses. Yea S. Augustine and manie
other hold, that they made by art (and that trulie) the serpents, &c./ But that they
may by art approch somewhat neerer to those actions, than hath beene yet
declared, shall and may appeere by these and manie other conclusions, if they be
true.
The xviii. Chapter.
How to produce or make monsters by art magike, and why Pharaos magicians could
not make lice.
TRATO, Democritus, Empedocles, and of late, Jo. Bap. Neap. teach by what
meanes monsters may be produced, both from beast and also from fowle.
Aristotle himselfe teacheth to make a chicken have foure legs, and as manie
wings, onlie by a doubled yolked eg: whereby also a serpent may be made to have
manie legs. Or any thing that produceth egs, may likewise be made double
membred, or dismembred: & the viler creature the sooner brought to monstrous
deformitie, which in more noble creatures is more hardlie/ brought to passe. There
are also prettie experiments of an eg, to produce anie fowle, without the naturall
helpe of the hen: the which is brought to passe, if the eg be laid in the powder of
the hens doong, dried and mingled with some of the hens fethers, & stirred everie
fourth houre. You may also produce (as they saie) the most venomous, noisome,
and dangerous serpent, called a cockatrice, by melting a little arsenicke, and the
poison of serpents, or some other strong venome, and drowning an eg therein,
which there must remaine certeine daies; and if the eg be set upright, the operation
will be the better. This may also be doone, if the eg be laid in doong, which of all
other things giveth the most singular and naturall heate: and as J. Bap. Neap. saith
is *Mirabilium rerum parens; who also writeth, that Crines fæminæ menstruosæ are
turned into serpents within short space: and he further saith, that basill being
beaten, and set out in a moist place, betwixt a couple of tiles, dooth ingender
scorpions. The ashes of a ducke, being put betweene two dishes, and set in a moist
place, dooth ingender a huge tode: Quod etiam efficit sanguis menstruosus. Manie
writers conclude, that there be two maner of todes, the/ one bred by naturall course
and order of generation, the other growing of themselves, which are called
temporarie, being onlie ingendred of shewers and dust: and (as J. Bap. Neap. saith)
they are easie to be made. Plutarch and Heraclides doo saie, that they have seene
these to descend in raine, so as they have lien and cralled on the tops of houses, &c.
Also Aelianus dooth saie, that he sawe frogs and todes, whereof the heads &
shoulders were alive, & became flesh; the hinder parts being but earth, & so cralled
on two feete, the other being not yet fashioned or fullie framed. And Macrobius
40. Maggot
ingendr
inwards
beast a
for ang
Giles. A
the poo
librarie.
315. 22
Wonder
experim
To set a
or an a
on a ma
and sho
reporteth, that in Aegypt, mice growe of earth and shewers; as also frogs, todes,
and serpents in other places. They saie that Danmatus Hispanus could make them
when & as manie as he listed. He is no good angler, that knoweth not how soone the
entrales of a beast, when they are buried, will engender maggots (which in a civiler
terme are called gentles) a good bait for small fishes. Whosoever knoweth the order
of preserving silkewormes, may perceive a like conclusion: bicause in the winter, that
is a dead seed, which in the summer is a livelie creature. Such and greater
experiments might be knowne to Jannes and Jambres, and serve well to their
purpose, especiallie with such excuses, delaies, and cunning, as they could joine
therewithall. But to proceed, and come a little neerer to their feats, and to shew you
a knacke beyond their cunning; I can assure you that of the fat of a man or a
woman, lice are in verie short space ingendered: and yet I saie, Pharaos magicians
could not make them, with all the cunning they had. Whereby you may perceive,
that God indeed performed the other actions, to indurate Pharao, though he thought
his magicians did with no lesse dexteritie than Moses worke miracles and woonders.
But some of the interpretors of that place excuse their ignorance in that matter,
thus; The divell (saie they) can make no creature under the quantitie of a barlie
corne, and lice being so little cannot therefore be created by them. As though he
that can make the greater, could not make the lesse. A verie grosse absurditie. And
as though that he which hath power over great, had not the like over small.//
The xix. Chapter.
That great matters may be wrought by this art, when princes esteeme and mainteine
it: of divers woonderfull experiments, and of strange conclusions in glasses, of
the art perspective, &c.
OWBEIT, these are but trifles in respect of other experiments to this effect;
speciallie when great princes mainteine & give countenance to students in
those magicall arts, which in these countries and in this age is rather
prohibited than allowed, by reason of the abuse commonlie coupled therewith; which
in truth is it that mooveth admiration and estimation of miraculous workings. As for
example. If I affirme, that with certeine charmes and popish praiers I can set an
horsse or an asses head upon a mans shoulders, I shall not be beleeved; or if I doo
it, I shall be thought a witch. And yet if J. Bap. Neap. experiments be true, it is no
difficult matter to make it seeme so: and the charme of a witch or papist joined with
the experiment, will also make the woonder seeme to proceed thereof. The words
used in such case are uncerteine, and to be recited at the pleasure of the witch or
cousener. But the conclusion is this: Cut off the head of a horsse or an asse (before
they be dead) otherwise the vertue or strength thereof will be the lesse effectuall,
and make an earthern vessell of fit capacitie to conteine the same, and let it be filled
with the oile and fat therof; cover it close, and dawbe it over with lome: let it boile
over a soft fier three daies continuallie, that the flesh boiled may run into oile, so as
the bare bones may be seene: beate the haire into powder, and mingle the same
with the oile; and annoint the heads of the standers by, and they shall seeme to
have horsses or asses heads. If beasts heads be annointed with the like oile made of
a mans head, they shall seeme to have mens faces, as diverse authors soberlie
41. 316.
Strange
be doon
perspec
glasses
223.
Cōcerni
glasses
rememb
the eies
deceive
est in s
quæ sp
eo.
317.
Rash op
never ju
soundlie
affirme. If a lampe be annointed heerewith, everie thing shall seeme most
monstrous. It is also written, that if that which is called Sperma in anie beast be
bur/ned, and anie bodies face therewithall annointed, he shall seeme to have the like
face as the beast had. But if you beate arsenicke verie fine, and boile it with a little
sulphur in a covered pot, and kindle it with a new candle, the standers by will seeme
to be hedlesse. Aqua composita and salt being fiered in the night, and all other lights
extinguished, make the standers by seeme as dead. All these things might be verie
well perceived and knowne, and also practised by Jannes and Jambres. But the
woonderous devises, and miraculous sights and conceipts made and conteined in
glasse, doo farre exceed all other; whereto the art perspective is verie necessarie.
For it sheweth the illusions of them, whose experiments be seene in diverse sorts of
glasses; as in the hallowe, the plaine, the embossed, the columnarie, the pyramidate
or piked, the turbinall, the bounched, the round, the cornerd, the inversed, the
eversed, the massie, the regular, the irregular, the coloured and cleare glasses: for
you may have glasses so made, as what image or favour soever you print in your
imagination, you shall thinke you see the same therein. Others are so framed, as
therein one may see what others doo/ in places far distant; others, wherby you shall
see men hanging in the aire; others, whereby you may perceive men flieng in the
aire; others, wherin you may see one comming, & another going; others, where one
image shall seeme to be one hundred, &c. There be glasses also, wherein one man
may see another mans image, and not his owne; others, to make manie similitudes;
others, to make none at all. Others, contrarie to the use of all glasses, make the
right side turne to the right, and the left side to the left; others, that burne before
and behind; others, that represent not the images received within them, but cast
them farre off in the aire, appearing like aierie images, and by the collection of
sunne beames, with great force setteth fier (verie farre off) in everie thing that may
be burned. There be cleare glasses, that make great things seeme little, things farre
off to be at hand; and that which is neere, to be far off; such things as are over us,
to seeme under us; and those that are under us, to be above us. There are some
glasses also, that represent things in diverse colours, & them most gorgeous,
speciallie any white thing. Finally, the thing most worthie of admiration concerning
these glasses, is, that the lesser glass dooth lessen/ the shape: but how big so ever
it be, it maketh the shape no bigger than it is. And therfore Augustine thinketh some
hidden mysterie to be therein. Vitellius, and J. Bap. Neap. write largelie hereof.
These I have for the most part seene, and have the receipt how to make them:
which, if desire of brevitie had not forbidden me, I would here have set downe. But I
thinke not but Pharaos magicians had better experience than I for those and such
like devises. And (as Pompanacius saith) it is most true, that some for these feats
have beene accounted saints, some other witches. And therefore I saie, that the
pope maketh rich witches, saints; and burneth the poore witches.
The xx. Chapter.
A comparison betwixt Pharaos magicians and our witches, and how their cunning
consisted in juggling knacks.
42. An apis
in Jann
Jambre
working
woonde
Jo. Calv
institut.
Cle. rec
224.
318.
Erast. in
de lami
Actions
unposs
divels:
witches
conjuro
[* Matt
Jamb. d
mysteri
Pharaos
magicia
not ma
their ow
actions
319.
Exod. 1
HUS you see that it hath pleased GOD to shew unto men that seeke for
knowledge, such cunning in finding out, compounding, and framing of
strange and secret things, as thereby he seemeth to have bestowed upon
man, some part of his divinitie. Howbeit, God (of nothing, with his word) hath
created all things, and dooth at his will, beyond the power and also the reach of
man, accomplish whatsoever he list. And such miracles in times past he wrought by
the hands of his prophets, as here he did by Moses in the presence of Pharao, which
Jannes and Jambres apishlie followed. But to affirme that they by themselves, or by
all the divels in hell, could doo indeed as Moses did by the power of the Holie-ghost,
is woorsse than infidelitie. If anie object and saie, that our witches can doo such
feats with words and charms, as Pharaos magicians did by their art, I denie it; and
all the world will never be able to shew it. That which they did, was openlie done; as
our witches and conjurors never doo anie/ thing: so as these cannot doo as they did.
And yet (as Calvine saith of them) they were but jugglers. Neither could they doo, as
manie/ suppose. For as Clemens saith; These magicians did rather seeme to doo
these woonders, than worke them indeed. And if they made but prestigious shewes
of things, I saie it was more than our witches can doo. For witchcrafts (as Erastus
himselfe confesseth in drift of argument) are but old wives fables. If the magicians
serpent had beene a verie serpent, it must needs have beene transformed out of the
rod. And therein had beene a double worke of God; to wit, the qualifieng and
extinguishment of one substance, and the creation of another. Which are actions
beyond the divels power, for he can neither make a bodie to be no bodie, nor yet no
bodie to be a bodie; as to make something nothing, and nothing something; and
contrarie things, one: naie, they cannot make one haire either white or blacke.* If
Pharaos magicians had made verie frogs upon a sudden, whie could they not drive
them awaie againe? If they could not hurt the frogs, whie should we thinke that they
could make them? Or that our witches, which cannot doo so much as counterfet
them, can kill cattell and other creatures with words or wishes? And therefore I saie
with Jamblichus, Quæ fascinati imaginamur, præter imaginamenta nullā habent
actionis & essentiæ veritatem; Such things as we being bewitched doo imagine,
have no truth at all either of action or essence, beside the bare imagination.
The xxi. Chapter.
That the serpents and frogs were trulie presented, and the water poisoned indeed by
Jannes and Jambres, of false prophets, and of their miracles, of Balams asse.
RUELIE I thinke there were no inconvenience granted, though I should admit
that the serpent and frogs were truelie presented, and the water truelie
poisoned by Jannes and Jambres; not that they could execute such miracles
of themselves, or by their familiars or divels: but that God, by the hands of those
counterfet couseners, contrarie to their owne expectations, overtooke them, and
compelled them in their ridiculous wickednes to be/ instruments of his will and
vengeance, upon their maister Pharao: so as by their hands God shewed some
miracles, which he himselfe wrought: as appeareth in Exodus. For God did put the
spirit of truth into Baalams mouth, who was hiered to cursse his people. And
although he were a corrupt and false prophet, and went about a mischeevous
43. God use
wicked
instrum
execute
counsel
judgme
225.
The con
effects
miracle
and the
of the A
magiciā
in the h
Pharao.
320.
That th
juggling
or at le
strange
working
than co
witchcra
enterprise; yet God made him an instrument (against his will) to the confusion of the
wicked. Which if it pleased God to doo here, as a speciall worke, whereby to shew
his omnipotencie, to the confirmation of his peoples faith, in the doctrine of their
Messias delivered unto them by the prophet Moses, then was it miraculous and
extraordinarie, and not to be looked for now. And (as some suppose) there were
then a consort or crew of false prophets, which could also foretell things to come,
and worke miracles. I answer, it was extraordinarie and miraculous, & that it pleased
God so/ to trie his people; but he worketh not so in these daies: for the working of
miracles is ceased. Likewise in this case it might well stand with Gods glorie, to use
the hands of Pharaos magicians, towards the hardening of their maisters hart; and
to make their illusions and ridiculous conceipts to become effectuall. For God had
promised and determined to harden the heart of Pharao. As for the miracles which
Moses did, they mollified it so, as he alwaies relented upon the sight of the same.
For unto the greatnesse of his miracles were added such modestie and patience, as
might have mooved even a heart of steele or flint. But Pharaos frowardnes alwaies
grew upon the magicians actions: the like example, or the resemblance whereof, we
find not againe in the scriptures. And though there were such people in those daies
suffered and used by God, for the accomplishment of his will and secret purpose: yet
it followeth not, that now, when Gods will is wholie revealed unto us in his word, and
his sonne exhibited (for whome, or rather for the manifestation of whose comming
all those things were suffered or wrought) such things and such people should yet
continue. So as I conclude, the cause being taken awaie, the thing proceeding
thence remaineth not. And to assigne our witches and conjurors their roome, is to
mocke and contemne Gods woonderfull works; and to oppose against them
cousenages, juggling knacks, and things of nought. And therefore, as they must/
confesse, that none in these daies can doo as Moses did: so it may be answered,
that none in these daies can doo as Jannes and Jambres did: who, if they had beene
false prophets, as they were jugglers, had yet beene more privileged to exceed our
old women or conjurors, in the accomplishing of miracles, or in prophesieng, &c. For
who may be compared with Balaam? Naie, I dare saie, that Balaams asse wrought a
greater miracle, and more supernaturall, than either the pope or all the conjurors
and witches in the world can doo at this daie.
To conclude, it is to be avouched (and there be proofes manifest enough) that our
jugglers approch much neerer to resemble Pharaos magicians, than either witches or
conjurors, & can make a more livelie shew of working miracles than anie inchantors
can doo: for these practise to shew that in action, which witches doo in words and
termes. But that you may thinke I have reason for the maintenance of mine opinion
in this behalfe, I will surcease by multitude of words to amplifie this place, referring
you to the tract following of the art of juggling, where you shall read strange
practises and cunning conveiances; which bicause they cannot so convenientlie be
described by phrase of speech, as that they should presentlie sinke into the capacitie
of you that would be practitioners of the same; I have caused them to be set foorth
in forme and figure, that your understanding might be somewhat helped by
instrumentall demonstrations. And when you have perused that whole discoverie of
juggling, compare the wonders thereof with the woonders imputed to conjurors and
witches, (not omitting Pharaos sorcerers at anie hand in this comparison) and I
beleeve you will be resolved, that the miracles doone in Pharaos sight by them, and
44. 321. 22
In what
juggling
tollerab
also
comme
The thr
principa
wherein
legierde
nimblen
hand do
consist.
322.
Great v
plaie w
balles, &
227.
the miracles ascribed unto witches, conjurors, &c: may be well taken for false
miracles, meere delusions, &c: and for such actions as are commonlie practised by
cunning jugglers; be it either by legierdemaine, confederacie, or otherwise.//
The xxii. Chapter.
The art of juggling discovered, and in what points it dooth principallie consist.
OW because such occasion is ministred, and the matter so pertinent to my
purpose, and also the life of witchcraft and cousenage so manifestlie
delivered in the art of juggling; I thought good to discover it, together with
the rest of the other deceiptfull arts; being sorie that it falleth out to my lot, to laie
open the secrets of this mysterie, to the hinderance of such poore men as live
thereby: whose dooings herein are not onlie tollerable, but greatlie commendable, so
they abuse not the name of God, nor make the people attribute unto them his
power; but alwaies acknowledge wherein the art consisteth, so as thereby the other
unlawfull and impious arts may be by them the rather detected and bewraied.
The true art therefore of juggling consisteth in legierdemaine; to wit, the nimble
conveiance of the hand, which is especiallie performed three waies. The first and
principall consisteth in hiding and conveieng of balles, the second in the alteration of
monie, the third in the shuffeling of the cards. He that is expert in these may shew
much pleasure, and manie feats, and hath more cunning than all other witches or
magicians. All other parts of this art are taught when they are discovered: but this
part cannot be taught by any description or instruction, without great exercise and
expense of time. And for as much as I professe rather to discover than teach these
mysteries, it shall suffice to signifie unto you, that the endevor and drift of jugglers is
onelie to abuse mens eies and judgements. Now therefore my meaning is, in words
as plaine as I can, to rip up certeine proper tricks of that art; whereof some are
pleasant and delectable, other some dreadfull and desperate, and all but meere
delusions, or counterfet actions, as you shall soone see by due observation of everie
knacke by me heereafter deciphered./
The xxiii. Chapter.
Of the ball, and the manner of legierdemaine therewith, also notable feats with one
or diverse balles.
ONCERNING the ball, the plaies & devises thereof are infinite, in somuch as if
you can by use handle them well, you may shewe therewith a hundreth
feats. But whether you seeme to throw the ball into your left hand, or into
your mouth, or into a pot, or up into the aier, &c: it is to be kept still in your right
hand. If you practise first with a leaden bullet, you shall the sooner and better doo it
with balles of corke. The first place at your first learning, where you are to bestow a
great ball, is in the palme of your hand, with your ringfinger: but a small ball is to be
placed with your/ thombe, betwixt your ringfinger and midlefinger, then are you to
practise to doo it betwixt the other fingers, then betwixt the forefinger and the
thombe, with the forefinger and midlefinger jointlie, and therein is the greatest and
45. These f
nimbly,
swiftly t
conveie
the eies
beholde
not disc
perceiv
Memora
that the
must se
grace o
matter:
verie re
323.
As, Hey
furie, n
credo, p
passe, w
come y
See pag
T
228.
324.
strangest cunning shewed. Lastlie the same small ball is to be practised in the palme
of the hand, and by use you shall not onelie seeme to put anie one ball from you,
and yet reteine it in your hand; but you shall keepe foure or five as cleanelie and
certeinelie as one. This being atteined unto, you shall worke woonderfull feats: as for
example.
Laie three or foure balles before you, and as manie small candlesticks, bolles,
saltsellers, or saltseller covers, which is the best. Then first seeme to put one ball
into your left hand, and therwithall seeme to hold the same fast: then take one of
the candlesticks, or anie other thing (having a hollow foot, & not being too great)
and seeme to put the ball which is thought to be in your left hand, underneath the
same, and so under the other candlesticks seeme to bestow the other balles: and all
this while the beholders will suppose each ball to be under each candlesticke: this
doone, some charme or forme of words is commonlie used. Then take up one
candlesticke with one hand, and blow, saieng; Lo, you see that is/ gone: & so
likewise looke under ech candlesticke with like grace and words, & the beholders will
woonder where they are become. But if you, in lifting up the candlesticks with your
right hand, leave all those three or foure balles under one of them (as by use you
may easilie doo, having turned them all downe into your hand, and holding them
fast with your little and ringfingers) and take the candlesticke with your other
fingers, and cast the balles up into the hollownes thereof (for so they will not roll so
soone awaie) the standers by will be much astonied. But it will seeme woonderfull
strange, if also in shewing how there remaineth nothing under an other of those
candlesticks, taken up with your left hand, you leave behind you a great ball, or anie
other thing, the miracle will be the greater. For first they thinke you have pulled
awaie all the balles by miracle; then, that you have brought them all togither againe
by like meanes, and they neither thinke nor looke that anie other thing remaineth
behind under anie of them. And therefore, after manie other feats doone, returne to
your candlesticks, remembring where you left the great ball, and in no wise touch
the same; but having an other like ball about you, seeme to bestow the same in
maner and forme aforesaid, under a candlesticke which standeth furthest frō that
where the ball lieth. And when you shall with *words or charmes seeme to conveie
the same ball from under the same candlesticke, and afterward bring it under the
candlesticke which you touched not, it will (I saie) seeme woonderfull strange.
To make a little ball swell in your hand till it be verie great.
Ake a verie great ball in your left hand, or three indifferent big balles; and
shewing one or three little balles, seeme to put them into your said left hand,
concealing (as you may well doo) the other balles which were there in before: then
use words, and make them seeme to swell, and open your hand, &c. This plaie is to
be varied a hundreth waies: for as you find them all under one candlesticke, so may
you go to a stander by, and take off/ his hat or cap, and shew the balles to be there,
by conveieng them thereinto, as you turne the bottome upward./
To consume (or rather to conveie) one or manie balles into nothing.
46. I
B
[* Rom
This fea
tendeth
to the m
laughte
mirth.
The mo
not be
small n
large a
circumf
hinderin
conveia
325.
F
This is
be cunn
handled
the ear
eie is d
this dev
229.
F you take one ball, or more, & seeme to put it into your other hand, and whilest
you use charming words, you conveie them out of your right hand into your lap; it
will seeme strange. For when you open your left hand immediatlie, the sharpest
lookers on will saie it is in your other hand, which also then you may open; & when
they see nothing there, they are greatlie overtaken.
How to rap a wag upon the knuckles.
Ut I will leave to speake anie more of the ball, for herein I might hold you all daie,
and yet shall I not be able to teach you to use it, nor scarslie to understand what
I meane or write concerning it: but certeinelie manie are persuaded that it is a spirit
or a flie, &c. Memorandum,* that alwaies the right hand be kept open and streight,
onlie keepe the palme from view. And therefore you may end with this miracle. ¶
Laie one ball upon your shoulder, an other on your arme, and the third on the table:
which because it is round, and will not easilie lie upon the point of your knife, you
must bid a stander by laie it thereon, saieng that you meane to throwe all those
three balles into your mouth at once: and holding a knife as a pen in your hand,
when he is laieng it upon the point of your knife, you may easilie with the haft rap
him on the fingers, for the other matter wilbe hard to doo.
The xxiiii. Chapter.
Of conveiance of monie.
HE conveieng of monie is not much inferior to the ball, but much easier to
doo. The principall place to keepe a peece of monie is the palme of your
hand, the best peece to keepe is a testor; but with exercise all will be alike,
except the mony be verie small, and then it is to be kept betwixt the fingers, almost
at the fingers end, whereas the ball is to be kept beelowe neere to the palme./
To conveie monie out of one of your hands into the other by legierdemaine.
Irst you must hold open your right hand, & lay therin a testor, or some big peece
of monie: then laie thereupon the top of your long left finger, and use words, and
upon the sudden slip your right hand from your finger wherwith you held downe the
testor, and bending your hand a verie little, you shall reteine the testor still therein:
and suddenlie (I saie) drawing your right hand through your left, you shall seeme to
have left the testor there speciallie when you shut in due time your left hand. Which/
that it may more plainelie appeare to be trulie doone, you may take a knife, and
seeme to knocke against it, so as it shall make a great sound: but in stead of
knocking the peece in the left hand (where none is) you shall hold the point of the
knife fast with the left hand, and knocke against the testor held in the other hand,
and it will be thought to hit against the mony in the left hand. Then use words, and
open your hand, and when nothing is seene, it will be woondered at how the testor
was remooved.
To convert or transubstantiate monie into counters, or counters into monie.
47. A
H Varietie
may be
in juggl
mony.
326.
A
T
You mu
heed th
close an
else you
the art.
230.
Y Use and
maketh
readie a
practive
327.
Nother waie to deceive the lookers on, is to doo as before, with a testor; and
keeping a counter in the palme of the left hand secretlie to seeme to put the
testor thereinto; which being reteined still in the right hand, when the left hand is
opened, the testor will seeme to be transubstantiated into a counter.
To put one testor into one hand, and an other into the other hand, and with words
to bring them togither.
E that hath once atteined to the facilitie of reteining one peece of monie in his
right hand, may shew a hundreth pleasant conceipts by that meanes, and may
reserve two or three as well as one. And lo then may you seeme to put one peece
into your left hand, and reteining it still in your right hand, you may togither
therewith take up another like peece, and so with words seeme to bring both peeces
togither./
To put one testor into a strangers hand, and another into your owne, and to conveie
both into the strangers hand with words
Lso you may take two testors evenlie set togither, and put the same in stead of
one testor, into a strangers hand, and then making as though you did put one
testor into your left hand, with words you shall make it seeme that you conveie the
testor in your hand, into the strangers hand: for when you open your said left hand,
there shall be nothing seene; and he opening his hand shall find two, where he
thought was but one. By this devise (I saie) a hundreth conceipts may be shewed.
How to doo the same or the like feate otherwise.
O keepe a testor, &c: betwixt your finger, serveth speciallie for this and such like
purposes. Hold out your hand, and cause one to laie a testor upon the palme
thereof, then shake the same up almost to your fingers ends, and putting your
thombe upon it; you shall easilie, with a little practise, conveie the edge betwixt the
middle and forefinger, whilest you proffer to put it into your other hand (provided
alwaies that the edge appeere not through the fingers on the backside) which being
doone, take up/ another testor (which you may cause a stander by to laie downe)
and put them both together, either closelie instead of one into a strangers hand, or
keepe them still in your owne: & (after words spoken) open your hands, and there
being nothing in one, and both peeces in the other, the beholders will woonder how
they came togither.
To throwe a peece of monie awaie, and to find it againe where you list.
Ou may, with the middle or ringfinger of the right hand, conveie a testor into the
palme of the same hand, & seeming to cast it awaie, keepe it still: which with
confederacie will seeme strange; to wit, when you find it againe, where another hath
bestowed the verie like peece. But these things without exercise cannot be doone,
and therefore I will proceed to shew things to be/ brought to passe by monie, with
lesse difficultie; & yet as strange as the rest: which being unknowne are
marvellouslie commended, but being knowne, are derided, & nothing at all regarded.
48. Y This fea
strange
doone b
candle
betwee
lookers
juggler
that me
eiesight
hindere
discern
conceit
[* = him
A
A discov
this jug
knacke.
231.
328.
T
The jug
have no
trinkets
besides
behoov
be mind
he mist
trickes.
With words to make a groat or a testor to leape out of a pot, or to run alongst upon
a table.
Ou shall see a juggler take a groat or a testor, and throwe it into a pot, or laie it in
the midst of a table, & with inchanting words cause the same to leape out of the
pot, or run towards him, or from him ward* alongst the table. Which will seeme
miraculous, untill you knowe that it is doone with a long blacke haire of a womans
head, fastened to the brim of a groat, by meanes of a little hole driven through the
same with a Spanish needle. In like sort you may use a knife, or anie other small
thing: but if you would have it go from you, you must have a confederate, by which
meanes all juggling is graced and amended.
To make a groat or a testor to sinke through a table, and to vanish out of a
handkercher verie strangelie.
Juggler also sometimes will borrow a groat or a testor, &c: and marke it before
you, and seeme to put the same into the middest of a handkercher, and wind it
so, as you may the better see and feele it. Then will he take you the handkercher,
and bid you feele whether the groat be there or naie; and he will also require you to
put the same under a candlesticke, or some such thing. Then will he send for a
bason, and holding the same under the boord right against the candlesticke, will use
certeine words of inchantments; and in short space you shall heare the groat fall into
the bason. This doone, one takes off the candlesticke, and the juggler taketh the
handkercher by a tassell, and shaketh it; but the monie is gone: which seemeth as
strange as anie feate whatsoever, but being knowne, the miracle is turned to a
bable. For it is nothing else, but to sowe a groat into the corner of a handkercher,
finelie covered with a peece of linnen, little bigger than your groat: which corner you
must conveie in steed of the groat delivered to you, into the middle of your
handkercher; leaving the other either in your hand/ or lap, which afterwards you
must/ seeme to pull through the boord, letting it fall into a bason, &c.
A notable tricke to transforme a counter to a groat.
Ake a groat, or some lesse peece of monie, and grind it verie thin at the one side;
and take two counters, and grind them, the one at the one side, the other on the
other side: glew the smooth side of the groat to the smooth side of one of the
counters, joining them so close together as may be, speciallie at the edges, which
may be so filed, as they shall seeme to be but one peece; to wit, one side a counter,
and the other side a groat. Then take a verie little greene waxe (for that is softest
and therefore best) and laie it so upon the smooth side of the other counter, as it
doo not much discolour the groat: and so will that counter with the groat cleave
togither, as though they were glewed; and being filed even with the groat and the
other counter, it will seeme so like a perfect entire counter, that though a stranger
handle it, he shall not bewraie it; then having a little touched your forefinger, and the
thombe of your right hand with soft waxe, take therewith this counterfet counter,
and laie it downe openlie upon the palme of your left hand, in such sort as an
auditor laieth downe his counters, wringing the same hard, so as you may leave the
49. 329.
* As, A
zaze, h
meltat:
Jupiter,
Venus,
Luna: o
like.
[† for w
[‡ Rom
232.
S
330.
T In these
of confe
Feats h
name, w
lived.
glewed counter with the groat apparentlie in the palme of your left hand; and the
smooth side of the waxed counter will sticke fast upon your thombe, by reason of
the wax wherwith it is smeered, and so may you hide it at your pleasure. Provided
alwaies, that you laie the waxed side downeward, and the glewed side upward: then
close your hand, and in or after the closing thereof turne the peece, & so in stead of
a counter (which they suppose to be in your hand) you shall seeme to have a groat,
to the astonishment of the beholders, if it be well handled./
The xxv. Chapter.
An excellent feat, to make a two penie peece lie plaine in the palme of your hand,
and to be passed from thence when you list.
UT a little red wax (not too thin) upon the naile of your longest finger, then
let a stranger put a two penie peece into the palme of your hand, and shut
your fist suddenlie, and conveie the two penie peece upon the wax, which
with use you may so accomplish, as no man shall perceive it. Then and in the meane
time use *words of course, and suddenlie open your hand, holding the tippes of your
fingers rather lower than higher than the palme of your hand, and the beholders will
woonder where it is become. Then shut your hand suddenlie again, & laie a wager
whether it be there or no; and you may either leave it there, or take it awaie with
you at your pleasure. This (if it be will† handled) hath more admiration than any
other feat of the hand. Memorandum‡ this may be best handled, by putting the wax
upon the two penie peece, but then must you laie it in your hand your selfe./
To conveie a testor out of ones hand that holdeth it fast.
Ticke a little wax upon your thombe, and take a stander by by the finger, shewing
him the testor, and telling him you will put the same into his hand: then wring it
downe hard with your waxed thombe, and using many words looke him in the face,
& as soone as you perceive him to looke in your face, or frō your hand, suddenlie
take awaie your thombe, & close his hand, and so will it seeme to him that the testor
remaineth: even as if you wring a testor upon ones forehead, it will seeme to sticke,
when it is taken awaie, especiallie if it be wet. Then cause him to hold his hand still,
and with speed put into another mans hand (or into your owne) two testors in stead
of one, and use words of course, wher/by you shall make not onelie the beholders,
but the holders beleeve, when they open their hands, that by inchantment you have
brought both togither.
To throwe a peece of monie into a deepe pond, and to fetch it againe from whence
you list.
Here be a marvellous number of feats to be doone with monie, but if you will
worke by private confederacie, as to marke a shilling, or anie other thing, and
throwe the same into a river or deepe pond, and having hid a shilling before with
like marks in some other secret place; bid some go presentlie & fetch it, making
them beleeve, that it is the verie same which you threw into the river: the beholders
will marvell much at it. And of such feats there may be doone a marvellous number;
50. E A knack
merrie
marvell
D Anothe
same p
read in
233.
331.
* Such
shall fin
323, &
the ma
notes o
strange
but manie more by publike confederacie, whereby one may tell another how much
monie he hath in his pursse, and a hundreth like toies, and all with monie.
To conveie one shilling being in one hand into another, holding your armes abroad
like a rood.
Vermore it is necessarie to mingle some merie toies among your grave miracles,
as in this case of monie, to take a shilling in each hand, and holding your armes
abroad, to laie a wager that you will put them both into one hand, without bringing
them anie whit neerer togither. The wager being made, hold your armes abroad like
a rood, and turning about with your bodie, laie the shilling out of one of your hands
upon the table, and turning to the other side take it up with the other hand: and so
you shall win your wager.
How to rap a wag on the knuckles.
Eliver one peece of monie with the left hand to one, and to a second person
another, and offer him that you would rap on the fingers the third; for he (though
he be ungratious and subtill) seeing the other receive monie, will not lightlie refuse
it: and when he offereth to take it, you may rap him on the fingers with a knife, or
somewhat else held in the right/ hand, saieng that you knew by your familiar, that
he ment to have kept it from you./
The xxvi. Chapter.
To transforme anie one small thing into anie other forme by folding of paper.
AKE a sheete of paper, or a handkercher, and fold or double the same, so as
one side be a little longer than an other: then put a counter betweene the
two sides or leaves of the paper or handkercher, up to the middle of the top
of the fold, holding the same so as it be not perceived, and laie a groat on the
outside thereof, right against the counter, and fold it downe to the end of the longer
side: and when you unfold it againe, the groat will be where the counter was, and
the counter where the groat was; so as some will suppose that you have
transubstantiated the monie into a counter, and with this manie feats may be doone.
The like or rather stranger than it may be done, with two papers three inches
square a peece, divided by two folds into three equall parts at either side, so as each
folded paper remaine one inch square: then glew the backsides of the two papers
together as they are folded, & not as they are open, & so shall both papers seeme to
be but one; & which side soever you open, it shall appeare to be the same, if you
hide handsomelie the bottome, as you may well doo with your middle finger, so as if
you have a groat in the one and a counter in the other, you (having shewed but one)
may by turning the paper seeme to transubstantiate it. This may be best performed,
by putting it under a candlesticke, or a hat, &c: and with *words seeme to doo the
feat.
51. your ow
devising
332.
Of dice
the like
games,
these tw
verses:
taxillis b
respice
illis, Mo
tua res
tua pen
and rem
them.
234.
Note.
333.
The xxvii. Chapter.
Of cards, with good cautions how to avoid cousenage therein: speciall rules to
conveie and handle the cards, and the maner and order how to accomplish all
difficult and strange things wrought with cards.
AVING now bestowed some waste monie among you, I will set you to cards;
by which kind of witchcraft a great number of people have juggled awaie
not onelie their monie, but also their lands,/ their health, their time, and
their honestie. I dare not (as I could) shew the lewd juggling that chetors practise,
least it minister some offense to the well disposed, to the simple hurt and losses,
and to the wicked occasion of evill dooing. But I would wish all gamesters to beware,
not onlie with what cards and dice they plaie, but speciallie with whome & where
they exercise gaming. And to let dice passe (as whereby a man maie be inevitablie
cousened) one that is skilfull to make and use Bumcards, may undoo a hundreth
wealthie men that are given to gaming: but if he have a confederate present, either
of/ the plaiers or standers by, the mischiefe cannot be avoided. If you plaie among
strangers, beware of him that seemes simple or drunken; for under their habit the
most speciall couseners are presented, & while you thinke by their simplicitie and
imperfections to beguile them (and therof perchance are persuaded by their
confederats, your verie freends as you thinke) you your selfe will be most of all
overtaken. Beware also of bettors by, and lookers on, and namelie of them that bet
on your side: for whilest they looke in your game without suspicion, they discover it
by signes to your adversaries, with whome they bet, and yet are their confederates.
But in shewing feats, and juggling with cards, the principall point consisteth in
shuffling them nimblie, and alwaies keeping one certeine card either in the bottome,
or in some knowne place of the stocke, foure or five cards from it. Hereby you shall
seeme to worke woonders; for it will be easie for you to see or spie one card, which
though you be perceived to doo, it will not be suspected, if you shuffle them well
afterwards. And this note I must give you, that in reserving the bottome card, you
must alwaies (whilest you shuffle) keepe him a little before or a little behind all the
cards lieng underneath him, bestowing him (I saie) either a little beyond his fellowes
before, right over the forefinger, or else behind the rest, so as the little finger of the
left hand may meete with it: which is the easier, the readier, and the better waie. In
the beginning of your shuffling, shuffle as thicke as you can; and in the end throw
upon the stocke the nether card (with so manie mo at the least as you would have
preserved for anie purpose) a little before or behind the rest. Provided alwaies, that
your forefinger, if the packe be laied before, or the little finger, if the packe lie
be/hind, creepe up to meete with the bottome card, and not lie betwixt the cards:
and when you feele it, you may there hold it, untill you have shuffled over the cards
againe, still leaving your kept card below. Being perfect herein, you may doo almost
what you list with the cards. By this meanes, what packe soever you make, though it
consist of eight, twelve, or twentie cards, you may keepe them still together
unsevered next to the nether card, and yet shuffle them often to satisfie the curious
52. M
You mu
advised
shufflin
bunch,
oversho
selfe.
235.
334.
W
* For th
drawe t
into the
admirat
I
beholders. As for example, and for brevities sake, to shew you diverse feats under
one.
How to deliver out foure aces, and to convert them into foure knaves.
Ake a packe of these eight cards; to wit, foure knaves and foure aces: and
although all the eight cards must lie immediatlie together, yet must ech knave
and ace be evenlie severed, and the same eight cards must lie also in the lowest
place of the bunch. Then shuffle them so, as alwaies at the second shuffling, or at
least wise at the end of your shuffling the said packe, and of the packe one ace may
lie nethermost, or so as you may know where he goeth and lieth: and alwaies (I
saie) let your foresaid packe with three or foure cards more lie unseparablie together
immediatlie upon and with that ace. Then using some speech or other devise, and
putting your hands with the cards to the edge of the table to hide the action, let out
privilie a peece of the second card, which is one of the knaves, holding/ foorth the
stocke in both your hands, and shewing to the standers by the nether card (which is
the ace or kept card) covering also the head or peece of the knave (which is the
next card) with your foure fingers, draw out the same knave, laieng it downe on the
table: then shuffle againe, keeping your packe whole, and so have you two aces
lieng together in the bottome. And therfore, to reforme that disordered card, as also
for a grace and countenance to that action, take off the uppermost card of the
bunch, and thrust it into the middest of the cards; and then take awaie the
nethermost card, which is one of your said aces, and bestow him likewise. Then may
you begin as before, shewing an other ace, and in steed thereof, laie downe an other
knave: and so foorth, untill in steed of foure aces you/ have laied downe foure
knaves. The beholders all this while thinking that there lie foure aces on the table,
are greatlie abused, and will marvell at the transformation.
How to tell one what card he seeth in the bottome, when the same card is shuffled
into the stocke.
Hen you have seene a card privilie, or as though you marked it not, laie the
same undermost, and shuffle the cards as before you are taught, till your card
lie againe below in the bottome. Then shew the same to the beholders, willing them
to remember it: then shuffle the cards, or let anie other shuffle them; for you know
the card alreadie, and therefore may at anie time tell them what card they saw:
which* neverthelesse would be done with great circumstance and shew of difficultie.
An other waie to doo the same, having your selfe indeed never seene the card.
F you can see no card, or be suspected to have seene that which you meane to
shew, then let a stander by first shuffle, and afterwards take you the cards into
your hands, and (having shewed and not seene the bottome card) shuffle againe,
and keepe the same card, as before you are taught; and either make shift then to
see it when their suspicion is past, which maie be done by letting some cards fall, or
else laie downe all the cards in heaps, remembring where you laid your bottome
card. Then spie how manie cards lie in some one heape, and laie the heape where
your bottome card is upon that heape, and all the other heapes upon the same: and
53. L The eie
the tho
335.
236.
Tricks w
&c: wh
be doon
confede
336.
A merri
conceip
whereo
find in p
& 330.
so, if there were five cards in the heape wheron you laied your card, then the same
must be the sixt card, which now you may throw out, or looke upon without
suspicion: and tell them the card they saw.
To tell one without confederacie what card he thinketh.
Aie three cards on a table, a little waie distant, and bid a stander by be true and
not waver, but thinke one of them three, and by his eie you shall assuredlie
perceive which he both seeth and thinketh. And you shall doo the like, if you cast
downe a whole/ paire of cards with the faces upward,/ wherof there will be few or
none plainlie perceived, and they also coate cards. But as you cast them downe
suddenlie, so must you take them up presentlie, marking both his eie and the card
whereon he looketh.
The xxviii. Chapter.
How to tell what card anie man thinketh, how to conveie the same into a kernell of a
nut or cheristone, &c: and the same againe into ones pocket: how to make one
drawe the same or anie card you list, and all under one devise.
AKE a nut, or a cheristone, & burne a hole through the side of the top of the
shell, and also through the kernell (if you will) with a hot bodkin, or boare it
with a nall; and with the eie of a needle pull out some of the kernell, so as
the same may be as wide as the hole of the shell. Then write the number or name of
a card in a peece of fine paper one inch or halfe an inch in length, and halfe so
much in bredth, and roll it up hard: then put it into a nut, or cheristone, and close
the hole with a little red waxe, and rub the same with a litle dust, and it will not be
perceived, if the nut or cheristone be browne or old. Then let your confederate
thinke that card which you have in your nut, &c: and either conveie the same nut or
cheristone into some bodies pocket, or laie it in some strange place: then make one
drawe the same out of the stocke held in your hand, which by use you may well doo.
But saie not; I will make you perforce draw such a card: but require some stander by
to draw a card, saieng that it skils not what card he draw. And if your hand serve
you to use the cards well, you shall prefer unto him, and he shall receive (even
though he snatch at an other) the verie card which you kept, and your confederate
thought, and is written in the nut, and hidden in the pocket, &c. You must (while you
hold the stocke in your hands, tossing the cards to and fro) remember alwaies to
keepe your card in your eie, and not to loose the sight thereof. Which feate, till you
be perfect in, you may/ have the same privilie marked; and when you perceive his
hand readie to draw, put it a little out towards his hand, nimblie turning over the
cards, as though you numbred them, holding the same more loose and open than
the rest, in no wise suffering him to draw anie other: which if he should doo, you
must let three or foure fall, that you may beginne againe. ¶ This will seeme most
strange, if your said paper be inclosed in a button, and by confederacie sowed upon
the doublet or cote of anie bodie. This tricke they commonlie end with a nut full of
inke, in which case some wag or unhappie boie is to be required to thinke a card;
and having so doone, let the nut be delivered him to cracke, which he will not refuse
to doo, if he have seene the other feate plaied before./
54. 237.
Fast an
with a
handke
337.
T Fast or
whipcor
beades
238.
This co
must be
doone:
must be
bungler
The xxix. Chapter.
Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same
with words.
HE Aegyptians juggling witchcraft or sortilegie standeth much in fast or
loose, whereof though I have written somwhat generallie alreadie, yet
having such oportunitie I will here shew some of their particular feats; not
treating of their common tricks which is so tedious, nor of their fortune telling which
is so impious; and yet both of them meere cousenages. ¶ Make one plaine loose
knot, with the two corner ends of a handkercher, and seeming to draw the same
verie hard, hold fast the bodie of the said handkercher (neere to the knot) with your
right hand, pulling the contrarie end with the left hand, which is the corner of that
which you hold. Then close up handsomlie the knot, which will be yet somewhat
loose, and pull the handkercher so with your right hand, as the left hand end may be
neere to the knot: then will it seeme a true and a firme knot. And to make it appeare
more assuredlie to be so indeed, let a stranger pull at the end which you hold in
your left hand, whilest you hold fast the other in your right hand: and then holding
the knot with your forefinger & thombe, & the nether part of your handkercher with
your other fingers,/ as you hold a bridle when you would with one hand slip up the
knot and lengthen your reines. This doone, turne your handkercher over the knot
with the left hand, in dooing whereof you must suddenlie slip out the end or corner,
putting up the knot of your handkercher with your forefinger and thombe, as you
would put up the foresaid knot of your bridle. Then deliver the same (covered and
wrapt in the middest of your handkercher) to one, to hold fast, and so after some
words used, and wagers laied, take the handkercher and shake it, and it will be
loose.
A notable feate of fast or loose; namelie, to pull three beadstones from off a cord,
while you hold fast the ends thereof, without remooving of your hand.
Ake two little whipcords of two foote long a peece, double them equallie, so as
there may appeare foure ends. Then take three great beadstones, the hole of one
of them beeing bigger than the rest; and put one beadstone upon the eie or bowt of
the one cord, and an other on the other cord. Then take the stone with the greatest
hole, and let both the bowts be hidden therein: which may be the better doone, if
you put the eie of the one into the eie or bowt of the other. Then pull the middle
bead upon the same, being doubled over his fellow, and so will the beads seeme to
be put over the two cords without partition. For holding fast in each hand the two
ends of the two cords, you may tosse them as you list, and make it seeme manifest
to the beholders, which may not see how you have doone it, that the beadstons are
put upon the two cords without anie fraud. Then must you seeme to adde more
effectuall binding of those beadstones to the string, and make one/ halfe of a knot
with one of the ends of each side; which is for no other purpose, but that when the
beadstones be taken awaie, the cords may be seene in the case which the beholders
suppose them to be in before. For when you have made your halfe knot (which in
anie wise you may not double to make a perfect knot) you must deliver into the
hands of some stander by those two cords; namelie, two ends evenlie set in one
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