Chapter XVII: Part 17

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.

♦_Albert. lib. de mor. animal. cap. 3._♦

♦_Pompan. lib. de incant. cap. 4._♦

♦_Plutar. in vita Catonis._♦

♦_J. Bap. Neap. in lib. de natur. magia. 1._♦

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._

The 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 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 venom or poison of an harlot.♦

♦Matth. 13. Marke. 6. Luke. 4. John. 4.♦

♦Wonderfull naturall effects in bones of fishes, beasts, &c.♦

The eleventh Chapter.

_Two notorious woonders and yet not marvelled at._

I 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.

♦Strange properties in a peece of earth.♦

_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 willinglie 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 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.

♦Strange properties in a stone: the like qualities in other stons: _See pag._ 193. 194, 195, 196, 197, 198, 199, 300.♦

♦[*] Being the 7 booke of this discoverie: _See pag._ 133, 134, 135, 136, 137, 138, 160, &c. Where discourse is made of oracles, &c.♦

The twelfe Chapter.

_Of illusions, confederacies, and legierdemaine, and how they may
be well or ill used._

Manie 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.

♦Look hereafter in this booke for divers conceits of juggling set foorth at large, beginning at pag. 321.♦

The xiii. Chapter.

_Of private confederacie, and of Brandons pigeon._

Private 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, 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.

♦Example of a ridiculous woonder.♦

♦This I have prooved upon crows and pies.♦

♦This might be done by a confederate, who standing at some window in a church steeple, or other fit place, and holding the pigeon by the leg in a string, after a signe given by his fellowe, pulleth downe the pigeon, and so the woonder is wrought.♦

The xiiii. Chapter.

_Of publike confederacie, and whereof it consisteth._

Publike 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; 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._

Some 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.

♦A jest among watermen touching Stone church in Kent as light at midnight as at middaie.♦

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.

♦A slender shift to save the credit of their cunning.♦

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 witches 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, 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._

But 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 inconvenience of holding opinion, that whatsoever passeth our capacitie, is divine, supernaturall, &c.♦

♦_J. Bap. Neapol. in natural. mag._♦

The xvii. Chapter.

_The opinion of witchmongers, that divels can create bodies, and of
Pharaos magicians._

It 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 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.

♦_M. Malef. p. 1. q. 10._♦

♦John. 1, 3. Coloss. 1, 16.♦

The xviii. Chapter.

_How to produce or make monsters by art magike, and why Pharaos
magicians could not make lice._

_Strato_, _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_ 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.

♦Naturall conclusiōs.♦

♦To produce anie fowle out of an eg, without the naturall helpe of the hen.♦

♦[*] The mother of marvels.♦

♦Two kind of todes, naturall & temporall.♦

♦Maggotts ingendred of the inwards of a beast are good for angling.♦

♦_Giles. Alley_: See the poore mans librarie.♦

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._

Howbeit, 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 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 burned, 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.

♦Wonderfull experiments.♦

♦To set an horsses or an asses head on a mans neck and shoulders,

♦Strange things to be doone by perspective glasses.♦

♦Cōcerning these glasses remember that the eiesight is deceived: for _Non est in speculo res quæ speculatur in eo_.♦

♦Rash opinion can never judge soundlie.♦

The xx. Chapter.

_A comparison betwixt Pharaos magicians and our witches, and how
their cunning consisted in juggling knacks._

Thus 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.

♦An apish imitation in Jannes and Jambres of working woonders.♦

♦_Jo. Calvine, lib. institut. 1. cap. 8._♦

♦_Cle. recog. 3._♦

♦_Erast. in disputat. de lamiis._♦

♦Actions unpossible to divels: _Ergo_ to witches conjurors, &c.♦

♦[*] [Matt. 5, 36]♦

♦_Jamb. de mysteriis._♦

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._

Truelie 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 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.

♦Pharaos magicians were not maisters of their owne actions.♦

♦Exod. 10.♦

♦God useth the wicked as instruments to execute his counsels & judgments.♦

♦The contrarie effects that the miracles of Moses and the miracles of the Aegyptian magiciās wroght in the hart of Pharao.♦

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 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.

♦That the art of juggling is more, or at least no les strange in working miracles than conjuring, witchcraft, &c.♦

The xxii. Chapter.

_The art of juggling discovered, and in what points it dooth
principallie consist._

Now 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.

♦In what respects juggling is tollerable and also commendable.♦

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 three principall points wherein legierdemaine or nimblenes of hand dooth consist.♦

The xxiii. Chapter.

_Of the ball, and the manner of legierdemaine therewith, also
notable feats with one or diverse balles._

Concerning 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 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.

♦Great varietie of plaie with the balles, &c.♦

♦These feats are nimbly, cleanly, & swiftly to be conveied; so as the eies of the beholders may not discerne or perceive the drift.♦

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.

♦Memorandum that the juggler must set a good grace on the matter: for that is verie requisite.♦

♦[*] As, Hey, fortuna furie, nunquam credo, passe, passe, when come you sirra: _See pag._ 147.♦

_To make a little ball swell in your hand till it be verie great._

Take 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._

If 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._

But 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.

♦[*] [Rom.]♦

♦This feate tendeth cheefelie to the mooving of laughter and mirth.♦

The xxiiii. Chapter.

_Of conveiance of monie._

The 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.

♦The monie must not be of too small nor of too large a circumference for hindering of the conveiance.♦

_To conveie monie out of one of your hands into the other by
legierdemaine._

First 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.

♦This is prettie if it be cunninglie handled: for both the eare and the eie is deceived by this devise.♦

_To convert or transubstantiate monie into counters, or counters
into monie._

Another 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._

He 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.

♦Varietie of trickes may be shewed in juggling with mony.♦

_To put one testor into a strangers hand, and another into
your owne, and to conveie both into the strangers hand with
words._

Also 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._