  The first Chapter.The signification of the Hebrue word Hartumim, where it is found written in the scriptures, and how it is diverslie translated: whereby the objection of Pharaos magicians is afterward answered in this booke; also of naturall magicke not evill in it selfe. HARTUMIM is no naturall Hebrue word, but is borrowed of some other nation: howbeit, it is used of the Hebrues in these places; to wit, Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9. 11. Dan. 1, 20. & 2. 2. HieromeHieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20 sometimes translateth it Conjectores, sometimes Malefici, sometimes Arioli: which we for the most part translate by this word witches. But the right signification heereof may be conceived, in that the inchanters of Pharao, being magicians of Aegypt, were called Hartumim. And yet in Exodus they are named in some Latine translations Venefici. Rabbi Levi saith, it betokeneth such as doo strange and woonderfull things, naturallie, artificiallie, and deceitfullie. Rabbi Isaac Natar affirmeth, that such were so termed, as amongst the Gentiles professed singular wisedome. Aben Ezra expoundeth it, to signifie such as knowe the secrets of nature, and the qualitie of stones and hearbs, &c: which is atteined unto by art, and/203. speciallie by naturall magicke. But we, either for want of speach, or knowlege, call them all by the name/288. and terme of witches. Certeinlie, God indueth bodies with woonderfull graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutuall love, societie, and consent; and on the other side, such naturall discord, and secret enimitie, that therein manie things are wrought to the astonishment of mans capacitie. But when deceit and diabolicall words are coupled therewith, then extendeth it to witchcraft and conjuration; as whereunto those naturall effects are falselie imputed.The authors intention touching the matter hereafter to be discoursed upon. So as heere I shall have some occasion to say somewhat of naturall magicke; bicause under it lieth hidden the venome of this word Hartumim. This art is said by some to be the profoundnesse, and the verie absolute perfection of naturall philosophie, and shewing foorth the active part thereof, & through the aid of naturall vertues, by the convenient applieng of The second Chapter.How the philosophers in times past travelled for the knowledge of naturall magicke, of Salomons knowledge therein, who is to be called a naturall magician, a distinction thereof, and why it is condemned for witchcraft. MANIE philosophers; as namely Plato, Pythagoras, Empedocles, Democritus, &c: travelled over all the world, to find out & learne the knowlege of this art; & at their returne they preached and taught, professed and published it. Yea, it should appeere by the magicians that came to adore Christ, that the knowledge and re/putation289. thereof was greater, than we conceive or make account of. But of all other, Salomon was the greatest traveller in this art, as may appeere throughout the booke of Ecclesiastes: and speciallie in the booke of Wisedome, where hee saith** Sap. 7, 17 A magician described and the art distinguished.A magician is indeed that which the Latines call a wise man, as Numa Pompilius was among the Romans; The Greeks, a philosopher, as Socrates was among them; the Aegyptians a preest, as Hermes was; the Cabalists called them prophets. But although these distinguished this art, accounting the one part/290. thereof infamous, as being too much given unto wicked, vaine, and impious curiositie, as unto moovings, numbers, figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching manie good and necessarie things, as times and seasons to sowe, plant, till, cut, &c: and diverse other things, which I will make manifest unto you heereafter: yet we generallie condemne the whole art, without distinction, as a part of witchcraft; having learned to hate it, before we knowe it; affirming all to be witchcraft, which our grosse heads are not able to conceive, and yet can thinke that an old doting woman seeth through it, &c. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundrie vertues to the comfort of his severall creatures; and speciallie to the use and behoofe of man: neither doo we therein weigh that art is servant unto nature, and waiteth upon hir as hir handmaiden. The third Chapter.What secrets do lie hidden, and what is taught in naturall magicke, how Gods glorie is magnified therein, and that it is nothing but the worke of nature. IN Read Plinie in natural. hist. Cardan de rerum variet. Albertus de occulta rerum proprietate. But as manie necessarie and sober things are heerein taught: so dooth it partlie (I saie) consist in such experiments and conclu/sions291. as are but toies, but neverthelesse lie hid in nature, and being unknowne, doo seeme miraculous, speciallie when they are intermedled and corrupted with cunning illusion, or legierdemaine, from whence is derived the estimation of witchcraft. But being learned and knowne, they are contemned, and appeere ridiculous: for that onelie is woonderfull to the beholder, whereof he can conceive no cause nor reason, according to the saieng of Ephesius, Miraculum solvitur unde videtur esse miraculum. And therefore a man shall take great paines heerein, and bestow great cost to learne that which is of no value, and a meere jugling knacke. Whereupon it is said, that a man may not learne philosophie to be rich; but must get riches to learne philosophie: for to sluggards, niggards, & dizzards, the secrets of nature are never opened.Naturall magicke hath a double end, which proveth ye excellencie of the same. And doubtlesse a man may gather out of this art, that which being published, shall set foorth the glorie of God, and be many waies beneficiall to the commonwealth: the first is doone by the manifestation of his works; the second, by skilfullie applieng them to our use and service. The fourth Chapter.What strange things are brought to passe by naturall magicke. THE dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same. Manie other things of lesse weight, being more secret and rare, seeme more miraculous. As for example (if it be true that J. Bap. Neap. and many other writers doo constantlie affirme.) Tie a wild bull to a figtree, and he will be presentlie tame; or hang an old cocke thereupon, and he will immediatlie be tender; as also the feathers of an eagle consume all other feathers, if they be intermedled together. Wherein it may not be denied, but nature sheweth hir selfe a proper workwoman. But it seemeth unpossible, that a little fish being but halfe a foot long, called Remora or Remiligo, or/292. of some Echeneis, staieth a mightie ship with all hir loade The fift Chapter.206.The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects. THE operation of waters, and their sundrie vertues are also incredible, I meane not of waters compounded and distilled: for it were endlesse to treate of their forces, speciallie concerning medicines. But we have heere even inOf late experience neere Coventrie, &c. England naturall springs, wels, and waters, both standing and running, of excellent vertues, even such as except we had seene, and had experiment of, we would not beleeve to be In rerum natura. And to let the physicall nature of them passe (for the which we cannot be so thankefull to God, as they are wholsome for our bodies) is it not miraculous, that wood is by the qualitie of divers waters heere in England transubstantiated into a stone? The which vertue is also found to be in a lake besides the citie Masaca in Cappadocia, there is a river called Scarmandrus, that maketh yellow sheepe. Yea, there be manie waters, as in Pontus & Thessalia, and in the land of Assyrides, in a river of Thracia (as AristotleAristot. in lib. de hist. animalium. saith) that if a white sheepe being with lambe drinke thereof, the lambe will be blacke. Strabo writeth of the river called Crantes, in the borders of Italie, running towards Tarentum, where mens haire is made white and yellow being washed therein. PliniePlin. de lanicii colore. dooth write that of what colour the veines are under the rammes toong, of/293. the same colour or colours will the lambs be. There is a lake in a field called Cornetus, in the bottome whereof manifestlie appeareth to the eie, the carcases of snakes, ewts, and other serpents: whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a rocke in Arcadia, the which neither a silverne nor a brasen boll can conteine, but it leapeth out, and sprinkleth awaie; and yet will it remaine without motion in the hoofe of a mule. Such conclusions (I warrant you) were not unknowne to Jannes and Jambres. The sixt Chapter.The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c. THE excellent vertues and qualities of stones, found, conceived and tried by this art, is woonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to trie the readers patience and cunning withall. An Aggat (they saie) hath vertue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man eloquent, and procureth the favour of princes; yea that the fume thereof dooth turne awaie tempests. Alectorius is a stone about the bignesse of a beane, as cleere as/207. the christall, taken out of a cocks bellie which hath beene gelt or made a capon foure yeares.Ludovicus Coelius. Rhodo. lib. antiq. lect. 11. ca. 70. Heliotropius stancheth bloud, driveth awaie poisons, preserveth health: yea, and some write that it provoketh raine, and darkeneth the sunne, suffering not him that beareth it to be abused. Hyacinthus dooth all that the other dooth, and also preserveth from lightening. Dinothera hanged about the necke, collar, or yoke of any creature, tameth it presentlie. A Topase healeth the lunatike person of his Hyacinthus delivereth one from the danger of lightening, driveth awaie poison and pestilent infection, and hath manie other vertues. Iris helpeth a woman to speedie deliverance, and maketh rainebowes to appeere. A Saphire preserveth the members, and maketh them livelie, and helpeth agues and gowts, and suffereth not the bearer to be afraid: it hath vertue against/295. venome, and staieth bleeding at the nose being often put thereto. *A* Rabbi Moses aphorism. partic. 22. Neverthelesse, I will first give you the opinion of one, who professed himselfe a verie skilfull and well experimented Lapidarie, as appeereth by a booke of his owne penning, published under this title of Dactylotheca, and (as I thinke) to be had among the bookesellers. And thus followeth his assertion: Marbodeus Gallus in sua dactylotheca, pag. 5, 6.Evax rex Arabum fertur scripsisse Neroni, (Qui post Augustum regnavit in orbe secundus) Quot species lapidis, quÆ nomina, quÍve colores, QuÆq; sit his regio, vel quanta potentia cuiq;, Ocult as*[* Ocultas] etenim lapidum cognoscere vires, Quorum causa latens effectus dat manifestos, Egregium quiddam volumus rarÚmque videri. Scilicet hinc solers medicorum cura juvatur.†[* ,] Auxilio lapidum morbos expellere docta. Nec minÙs inde dari cunctarum commoda rerum Autores perhibent, quibus hÆc perspecta feruntur. Nec dubium cuiquam debet falsÚmque videri, Quin sua sit gemmis divinitÙs insita virtus:/ 296. Englished by Abraham Fleming. Evax an old Arabian king is named to have writ A treatise, and on Neros Grace to have bestowed it, (Who in the world did second reigne after Augustus time) Of pretious stones the sundrie sorts, their names, and in what clime And countrie they were to be found, their colours and their hue, Their privie power and secret force, the which with knowledge true To understand, their hidden cause most plaine effects declare: And this will we a noble thing have counted be and rare/ 209.The skilfull care of leeches learnd } is aided in this case,Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est, rarissimÉque sub sensum cadit. And hereby holpen, and are taught with aid of stones to chase Awaie from men such sicknesses as have in them a place. No less precise commodities of althings else therebie Are ministred and given to men, if authors doo not lie, To whome these things are said to bee most manifestlie knowne. } appeare to anie one, But that by heavenlie influence each pretious pearle and stone, Hath in his substance fixed force and vertue largelie sowne. 297.Whereby it is to be concluded, that stones have in them cer/teine proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a verie fine and pure compound, consisting of well tempered matter wherein is no grosse mixture: as appeareth by plaine proofe of India and Aethopia, where the sunne being orient and meridionall, dooth more effectuallie shew his operation, procuring more pretious stones there to be ingendred, than in the countries that are occident and septentrionall.Manie more authors may be named of no lesse antiquitie and learning. Unto this opinion doo diverse ancients accord; namelie, Alexander Peripateticus, Hermes, Evax, Bocchus Zoroastes, Isaac JudÆus, Zacharias Babylonicus, and manie more beside. The seventh Chapter.Whence the pretious stones receive their operations, how curious Magicians use them, and of their seales. CURIOUS Magicians affirme, that these stones receive their vertues altogether of the planets and heavenlie bodies, and have not onelie the verie operation of the planets, but sometimes the verie images and impressions of the starres naturallie ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and other devises, as they imagine to be both internallie in operation, and externallie in view, expressed in the planets. As for example, upon thePlin. lib. 37. cap. 10. Geor. Pictorius. Villang. doct. medici in scholiis super Marbod. dactyl.As for example, They make the images of Saturne in lead, of Sol in gold, of Luna in silver. Marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must worke in apt, proper, and freendlie aspects, as in the houre of Venus, &c: to make debate, the direct contrarie order is to be taken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturne, Taurus, and Libra must be taken heed of. Manie other observations there be, as to avoid the infortunate seate and place of the planets, when you would bring a happie thing to passe, and speciallie that it be 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. CardaneH. Card. lib. de subtil. 10. 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/299. none at all. And when Cardane H. Card. lib. de var. rer. 16. cap. 90. 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:/ Marbodeus in sua dactylotheca, pag. 41, 52.211.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. Englished by Abraham Fleming. 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 Memorandum the authors meaning is, that this stone be set in silver, & worne on the finger for a ring: as you shall see afterwards.in it more virtue plaste: For being borne about of such as are of living chaste,/ 300.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 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) VincentiusVincent. lib. 9. cap. 77. The eight Chapter.The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c. I F IAgreement & disagreement in sufferance. 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 ———————sunt qui non corpora tantÙm, VerÙm animas etiam valeant mutare liquores: Some waters have so powerfull ben,Englished by Abraham Fleming. As could not onelie bodies change,/ 302.But even the verie minds of men, Their operation is so strange./ 213.Read a litle tract of Erasmus intituled De amicitia, where enough is said touching this point.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- thusXanthus in hist. prima. the author of histories reporteth, that a yoong dragon being dead, was revived by hir dam, with an hearbe called Balim. And JubaJub. lib. 25. cap. 2. saith, that a man in Arabia being dead was revived by the vertue of another hearbe/ The ninth Chapter.303.The former matter prooved by manie examples of the living and the dead. A 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,This common experience can justifie. 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.J. Wierus. 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 burning to be tried. Howbeit, PlutarchPlutarch. in vita Pyrhi. saith, that Pyrhus his great toe had in it such naturall or rather divine vertue, that no fier could burne it. And AlbertusAlbert. lib. de mor. animal. cap. 3. saith, and manie other also repeat the same storie, saieng,/214. 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. PompanatiusPompan. lib. de incant. cap. 4. 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/304. 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. PlutarchPlutar. in vita Catonis. writeth that there be certeine men called Psilli, which with their mouthes heale the bitings of serpents. And J. Bap. Neap.J. Bap. Neap. in lib. de natur. magia. 1. 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 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. T HE The venom or poison of an harlot.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/305. 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/215. to his owne saieng: A prophetMatth. 13. 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/306. 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,Strange properties in a peece of earth. 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 properties in a stone: the like qualities in other stons: See pag. 193. 194, 195, 196, 197, 198, 199, 300.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 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.Look hereafter in this booke for divers conceits of juggling set foorth at large, beginning at pag. 321. Such are the miracles wrought by jugglers, consisting in fine and nimble conveiance, called legierdemaine: as when they seeme The xiii. Chapter.308. 217.Of private confederacie, and of Brandons pigeon. P 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, 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 admirationExample of a ridiculous woonder. 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 The xiiii. Chapter.218.Of publike confederacie, and whereof it consisteth. P 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; 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. S 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/310. 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.A jest among watermen touching Stone church in Kent as light at midnight as at middaie. 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/219. 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. A slender shift to save the credit of their cunning.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 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/ches311. 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. B 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. The inconvenience of holding opinion, that whatsoever passeth our capacitie, is divine, supernaturall, &c. 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/312. bables. Howbeit, such things as God hath laid up secretlie in nature are to be weighed with great admiration, and to be The xvii. Chapter.The opinion of witchmongers, that divels can create bodies, and of Pharaos magicians. I T is affirmed by James Sprenger and Henrie Institor, in M. Mal. M. Malef. p. 1. q. 10. 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 manifestlieJohn. 1, 3. The xviii. Chapter.How to produce or make monsters by art magike, and why Pharaos magicians could not make lice. S TRATO,Naturall conclusios. 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/221. brought to passe. There are also prettieTo produce anie fowle out of an eg, without the naturall helpe of the hen. 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* The mother of marvels. 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/314. one bred by naturall course and order of generation, Two kind of todes, naturall & temporall. 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, The xix. Chapter.315. 222.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. A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks. T 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 MosesAn apish imitation in Jannes and Jambres of working woonders. 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 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;Pharaos magicians were not maisters of their owne actions. 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/319. instruments of his will and vengeance, upon their maister Pharao: so as by their hands God shewed some miracles, which he himselfe That the art of juggling is more, or at least no les strange in working miracles than conjuring, witchcraft, &c.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// The xxii. Chapter.321. 226.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,In what respects juggling is tollerable and also commendable. 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 three principall points wherein legierdemaine or nimblenes of hand dooth consist. 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.322.Of the ball, and the manner of legierdemaine therewith, also notable feats with one or diverse balles. CONCERNING Great varietie of plaie with the balles, &c. 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/227. 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.These feats are nimbly, cleanly, & swiftly to be conveied; so as the eies of the beholders may not discerne or perceive the drift. 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 whileMemorandum that the juggler must set a good grace on the matter: for that is verie requisite. 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/323. 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 fro that where the ball lieth. And when you shall with *words As, Hey, fortuna furie, nunquam credo, passe, passe, when come you sirra: See pag. 147. 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.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 To consume (or rather to conveie) one or manie balles into nothing.324.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,*[* Rom.] 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:This feate tendeth cheefelie to the mooving of laughter and mirth. 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. THE The monie must not be of too small nor of too large a circumference for hindering of the conveiance. 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 To conveie monie out of one of your hands into the other by legierdemaine.325.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. This is prettie if it be cunninglie handled: for both the eare and the eie is deceived by this devise.Which/229. 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.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.HEVarietie of trickes may be shewed in juggling with mony. 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/ 326.To put one testor into a strangers hand, and another into your owne, and to conveie both into the strangers hand with wordsALso 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.TO 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 profferYou must take heed that you be close and slie: or else you discredit the art. 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/230. 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.YOu 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:Use and exercise maketh men readie and practive. 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/327. 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. With words to make a groat or a testor to leape out of a pot, or to run alongst upon a table.YOu This feat is the stranger if it be doone by night; a candle placed betweene the lookers on & the juggler: for by that means their eiesight is hindered from discerning the conceit. 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*[* = himward] 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.A 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. A discoverie of this juggling knacke.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/231. or lap, which afterwards you must/328. seeme to pull through the boord, letting it fall into a bason, &c. A notable tricke to transforme a counter to a groat.TAke 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 The xxv. Chapter.329.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. P 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* As, Ailif, casyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars, Sol, Venus, Mercurie, Luna: or such like. 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†[† for well] handled) hath more admiration than any other feat of the hand. Memorandum‡[‡ Rom.] 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.232.STicke 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 fro 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/by330. 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.THere In these knacks of confederacie Feats had the name, whilest he lived.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; 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.EVermoreA knacke more merrie than marvellous. 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 How to rap a wag on the knuckles.DEliverAnother to the same purpose read in pag. 324. 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/233. hand, saieng that you knew by your familiar, that he ment to have kept it from you/ The xxvi. Chapter.331.To transforme anie one small thing into anie other forme by folding of paper. T 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* Such as you shall find in pag. 323, & 329. in the marginal notes or some strange terms of your owne devising. seeme to doo the feat. 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. HAVING 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,/332. 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.Of dice plaie & the like unthriftie games, mark these two olde verses: Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res tua spes tua pendet in illis: and remember them. 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/234. 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. Note.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 How to deliver out foure aces, and to convert them into foure knaves.MAke 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. You must be well advised in the shuffling of the bunch, least you overshoot your selfe.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/235. 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/334. have laied downe foure How to tell one what card he seeth in the bottome, when the same card is shuffled into the stocke.WHen 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** For that will drawe the action into the greater admiration. 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.IF 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 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.LAie three cards on a table, a little waie distant, and bid a stander by be true and not waver, The eie bewraieth the thought.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/335. paire of cards with the faces upward,/236. 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. TAKE Tricks with cards, &c: which must be doone with confederacie. 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/336. 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.A merrie conceipt, the like whereof you shall find in pag. 324, & 330. 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/ The xxix. Chapter.237.Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words. THE 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. Fast and loose with a handkercher.¶ 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,/337. 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.TAke Fast or lose with whipcords and beades.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 The xxx. Chapter.Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing. LAIE a wager with your confederate (who must seeme simple, or obstinatlie opposed against you) that standing behind a doore, you will (by the sound or ringing of the monie) tell him whether he cast crosse or pile: so as when you are gone, and he hath fillipped the monie before the witnesses who are to be cousened, he must saie;What is it? What ist? signes of confederacie. What is it, if it be crosse; or What ist, if it be pile: or some other such signe, as you are agreed upon, and so you need not faile to gesse rightlie. By this meanes (if you have anie invention) you may seeme to doo a hundreth miracles, and to discover the secrets of a mans thoughts, or words spoken a far off. To make a shoale of goslings drawe a timber log.TO make a shoale of goslings, or (as they saie) a gaggle of geese to seeme to drawe a timber log, is doone by that verie meanes that is used, when a cat dooth drawe a foole through a pond or river: but handled somewhat further off from the beholders. To make a pot or anie such thing standing fast on the cupboord, to fall downe thense by vertue of words.LEt a cupboord be so placed, as your confederate may hold a blacke thred without in the court, behind some window of that roome; and at a certeine lowd word spoken by you, he may pull the same thred, being woond about the pot, &c. And this was the feate of Eleazar, Eleazers feate of cofederacie. which Josephus reporteth to be such a miracle/ To make one danse naked.339.MAke a poore boie confederate with you, so as after charmes, &c: spoken by you, he uncloth himselfe, and stand naked, seeming (whilest he undres/seth239. him) to shake, stampe, and crie, still hastening to be unclothed, till he be starke naked: or if you can procure none to go so far, let him onelie beginne to stampe and shake, &c: and to uncloth him, and then you may (for the reverence of the companie) seeme to release him. To transforme or alter the colour of ones cap or hat.TAke a confederates hat, and use certeine *words* As, Droch myroch, & senaroth betu baroch assmaaroth, rousee farounsee, hey passe passe, &c: or such like strange words. over it, and deliver it to him againe, and let him seeme to be wroth, and cast it backe to you againe, affirming that his was a good new blacke hat, but this is an old blew hat, &c: and then you may seeme to countercharme it, and redeliver it, to his satisfaction. How to tell where a stollen horsse is become.BY meanes ofPope and Tailor cofederates. confederacie, Steeven Tailor and one Pope abused divers countrie people. For Steeven Tailor would hide awaie his neighbours horsses, &c: and send them*[* ? then] to Pope, (whom he before had told where they were) promising to send the parties unto him, whome he described and made knowne by divers signes: so as this Pope would tell them at their first entrance unto the doore. Wherefore they came, and would saie that their horsses were stollen, but the theefe should The xxxi. Chapter.340.Boxes to alter one graine into another, or to consume the graine or corne to nothing. THERE be divers juggling boxes with false bottoms, wherein manie false feates are wrought. First they have a box covered or rather footed alike at each end, the bottome of the one end being no deeper than as it may conteine one lane of corne or pepper glewed thereupon. Then use they to put into the hollow endNote the maner of this conveiance. thereof some other kind of graine, ground or unground; then doo they cover it, and put it under a hat or candlesticke: and either in putting it therinto, or pulling it thence, they turne the box, and open the contrarie end, wherein is shewed a contrarie graine: or else they shew the glewed end first (which end they suddenlie thrust into a boll or bag of such graine as is glewed alreadie thereupon) and secondlie the emptie box/ 240.How to conveie (with words or charmes) the corne conteined in one box into an other.THere is another box fashioned like a bell, wherinto they doo put so much, and such corne or spice as the foresaid hollow box can conteine. Then they stop or cover the same with a peece of lether, as broad*[* = thick] as a testor, which being thrust up hard towards the midle part or waste of the said bell, will sticke fast, & beare up the corne. And if the edge of the leather be wet, it will hold the better. Then take they the other box dipped (as is aforesaid) in corne, and set downe the same upon the table,You must take heed that when the corne commeth out it cover & hide the leather, &c. the emptie end upward, saieng that they will conveie the graine therein into the other box or bell: which being set downe somewhat hard upon the table, the leather and the corne therein will fall downe, so as the said bell being taken up from the table, you shall see the corne lieng thereon, and the stopple will be hidden therwith, & covered: & when you uncover the other box, nothing shall remaine therein. But presentlie the corne must be swept downe with one hand into the other, or into your lap or hat. Of an other boxe to convert wheat into flower with words, &c.THere is an other boxe usuall among jugglers, with a bottome in the middle thereof, made for the like purposes. One other also like a tun, wherin is shewed great varietie of stuffe, as well of liquors as spices, and all by means of an other little tun within the same, wherein and whereon liquors and spices are shewed. But this would aske too long a time of description. Of diverse petie juggling knacks.These are such sleights that even a bungler may doo them: and yet prettie, &c.THere are manie other beggerlie feats able to beguile the simple, as to make an ote stir by spetting thereon, as though it came to passe by words. Item to deliver meale, pepper, ginger, or anie powder out of the mouth after the eating of bread, &c: which is doone by reteining anie of those things stuffed in a little paper or bladder conveied into your mouth, and grinding the same with your teeth. ¶ Item, a rish through a peece of a trencher, having three holes, and at the one side the rish appearing out in the second, at the other side in the third hole, by reason of a hollow place made betwixt them both, so as the slight consisteth in turning the peece of trencher/ The xxxii. Chapter.241.To burne a thred, and to make it whole againe with the ashes thereof. IT Marke the maner of this conceit and devise. is not one of the woorst feats to burne a thred handsomelie, and to make it whole againe: the order whereof is this. Take two threds, or small laces, of one foote in length a peece: roll up one of/342. them round, which will be then of the quantitie of a pease, bestow the same betweene your left To cut a lace asunder in the middest, and to make it whole againe.BY a devise not much unlike to this, you may seeme to cut asunder any lace that hangeth about ones necke, or any point, girdle, or garter, &c: and with witchcraft or conjuration to make it whole and closed together againe. For the accomplishment whereof,The means discovered. provide (if you can) a peece of the lace, &c: which you meane to cut, or at the least a patterne like the same, one inch and a halfe long, & (keeping it double privilie in your left hand, betwixt some of your fingers neere to the tips thereof) take the other lace which you meane to cut, still hanging about ones necke,/343. and drawe downe your said left hand to the bought thereof: and putting your owne peece a little before the other (the end or rather middle whereof you must hide betwixt your forefinger and thombe) making the eie or bought, which shall be seene, of your owne patterne, let some stander by cut the same a/sunder,242. and it will be surelie thought that the other lace is cut; which with words and froting, &c: you shall seeme to renew & make whole againe. This, if it be well handled, will seeme miraculous. How to pull laces innumerable out of your mouth, of what colour or length you list, and never anie thing seene to be therein.AS for pulling laces out of the mouth, it is somewhat a stale jest, whereby jugglersA common juggling knacke of flat cousenage plaied among the simple, &c. gaine monie among maides, selling lace by the yard, putting into their mouths one round bottome as fast as they pull out an other, and at the just end of everie yard they tie a knot, so as the same resteth upon their teeth: then cut they off the same, and so the beholders are double and treble deceived, seeing as much lace as will be conteined in a hat, and the same of what colour you list to name, to be drawne by so even yards out of his mouth, and yet the juggler to talke as though there were nothing at all in his mouth. The xxxiii. Chapter.How to make a booke, wherein you shall shew everie leafe therein to be white, blacke, blew, red, yellow, greene, &c. THERE are a thousand jugglings, which I am loth to spend time to describe, whereof some be common, and some rare, and yet nothing else but deceipt, cousenage, or confederacie:Juggling a kind of witchcraft. whereby you may plainelie see the art to be a kind of witchcraft. I will end therfore with one devise, which is not common, but was speciallie used by Clarvis,The invention of Clarvis. whome though I never saw to exercise the feat, yet am I sure I conceive aright of that invention. He had (they/344. saie) a booke, whereof he would make you thinke first, that everie leafe was cleane white paper: then by vertue of words he would shew you everie leafe to be painted with birds, then with beasts, then with serpents, then with angels, &c: the devise thereof is this. This knack is sooner learned by demonstrative means, than taught by words of instruction.¶ Make a booke seven inches long, and five inches broad, or according to that proportion: and let there be xlix, leaves; to wit, seven times seven conteined therin, so as you may cut upon the edge of each leafe six notches, each notch in depth halfe a quarter of an inch, and one inch distant. Paint everie foureteenth and fifteenth page (which is the end of everie sixt leafe, & the beginning of everie seventh) with like colour, or one kind of picture. Cut off with a paire of sheares everie notch of the first leafe, leaving onlie one inch of paper in the uppermost place uncut, which will remaine almost halfe a quarter of an inch higher than anie part of that leafe. Leave an other like inch in the second place of the second leafe, clipping away one inch of paper in the highest place immediatlie above it, and all the notches below the same, and so orderlie to the third, fourth, &c: so as there shall rest upon each leafe one onlie inch of paper above the rest. One high uncut inch of paper must answer to the first, directlie Now you shall understand, that after the first seven leaves, everie seventh leafe in the booke is to be painted, saving one seven leaves, which must remaine white. Howbeit you must observe, that at each Bumleafe or high inch of paper, seven leaves distant, opposite one directlie and lineallie against the other, through the thicknesse of the booke, the same page with the page precedent so to be painted with the like colour or picture; and so must you passe through the booke with seven severall sorts of colours or pictures: so as, when you shall rest your thombe upon anie of those Bumleaves, or high inches, and open the booke,This will seeme rare to the beholders. you shall see in each page one colour or picture through out the booke; in an other rowe, an other colour, &c. To make that matter more plaine unto you, let this be the description hereof. Hold the booke/345. with your left hand, and (betwixt your forefinger and thombe of your right hand) slip over the booke in what place you list, and your thombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe or high inch of paper from whence when your booke is streined, it will fall or slip to the next, &c. Which when you hold fast, & open the booke, the beholders seeing each leafe to have one colour or picture with so manie varieties, all passing continuallie & directlie thrugh the whole booke, will suppose that with words you can discolour the leaves at your pleasure. Wher such bookes may be gotten.But because perhaps you will hardlie conceive herof by this description, you shall (if you be disposed) see or buie for a small value the like booke, at the shop of W. Brome in Powles churchyard, for your further instruction. ¶ There are certeine feats of activitie, which beautifie this art exceedinglie: howbeit even in these, some are true, and some are counterfet; to wit, some done by practise, and some by confederacie. ¶ There are likewise divers feats arythmeticall & geometricall: for them read Gemma Phrysius, and Record, &c. which being exercised by jugglers ad credit to their art. ¶ There are also (besides them which I have set downe in this title of Hartumim) sundrie strange experiments reported by Plinie, Albert, Joh. Bap. Port. Neap. and Thomas Lupton, wherof some are true, and some false: which being knowne to Jannes and Jambres, or else to our jugglers, their occupation is the more magnified, and they thereby more reverenced.See more hereof in the 11. book of this discoverie, in the title Nahas, cap. 10 pag. 197, 198. ¶ Here is place to discover the particular knaveries of casting of lots, and drawing of cuts (as they terme it) whereby manie cousenages are wrought: so as I dare not teach the sundrie devises thereof, least the ungodlie make a Desperate or dangerous juggling knacks, wherein the simple are made to thinke, that a seelie juggler with words can hurt and helpe, kill and revive anie creature at his pleasure: and first to kill anie kind of pullen, and to give it life againe. TAKE a hen, a chicke, or a capon, and thrust a nall or a fine sharpe pointed knife through the midst of the head thereof, the edge towards the bill, so as it may seeme impossible for hir to scape death: then use words, and pulling out the knife, laie otes before hir, &c: and she will eate and live, being nothing at all greeved or hurt with the wound; bicause the *braine* The naturall cause why a hen thrust thorough the head with a bodkin dooth live notwithstanding. lieth so far behind in the head as it is not touched, though you thrust your knife betweene the combe and it: and after you have doone this, you may convert your speach and actions to the greevous wounding and present recovering of your owne selfe. To eate a knife, and to fetch it out of anie other place.TAke a knife, and conteine the same within your two hands, so as no part be seene thereof but a little of the point, which you must so bite at the first, as noise may be made therewith. Then seeme to put a great part thereof into your mouth, and letting your hand slip downe, there will appeare to have beene more in your mouth than is possible to be conteined therein. Then send for drinke, or use some other delaie, untill you have let the said knife slip into your lap,It must be cleanelie conveied in any case. holding both your fists close together as before, and then raise them so from the edge of the table where you sit (for from thence the knife may most privilie slip downe into your lap) and in steed of biting the knife, knable a little upon your naile, and then seeme to thrust the knife into your mouth, opening the hand next unto it, and thrust up the other, so as it may appeare to the standers by, that you have delivered your/347. hands therof, and thrust it into your mouth: then call for drinke, after countenance made of pricking and danger, &c. Lastlie, put your hand into your lap, and taking that knife in your hand, you may seeme to bring it out from behind you, or from whence you To thrust a bodkin into your head without hurt.TAkeThe maner & meanes of this action. a bodkin so made, as the haft being hollowe, the blade thereof may slip thereinto as soone as you hold the point upward: and set the same to your forehead, and seeme to thrust it into your head, and so (with a little sponge in your hand) you may wring out bloud or wine, making the be/holders245. thinke the bloud or the wine (whereof you may saie you have drunke verie much) runneth out of your forehead. Then, after countenance of paine and greefe, pull awaie your hand suddenlie, holding the point downeward; and it will fall so out, as it will seeme never to have beene thrust into the haft: but immediatlie thrust that bodkin into your lap or pocket, and pull out an other plaine bodkin like the same, saving in that conceipt. To thrust a bodkin through your toong, and a knife through your arme: a pittifull sight, without hurt or danger.MAkeA forme or patterne of this bodkin and knife you shal see described if you turne over a few leaves forward. a bodkin, the blade therof being sundred in the middle, so as the one part be not neere to the other almost by three quarters of an inch, each part being kept a sunder with one small bought or crooked piece of iron, of the fashion described hereafter in place convenient. Then thrust your toong betwixt the foresaid space; to wit, into the bought left it the bodkin blade, thrusting the said bought behind your teeth, and biting the same: and then shall it seeme to sticke so fast in and through your toong, as that one can hardlie pull it out. ¶ Also the verie like may be doone with a knife so made, and put upon your arme: and the wound will appeare the more terrible, if a little bloud be powred/348. thereupon. To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene the skin and flesh of the forehead, untill it be brought to the other eie, and there thrust out.PUt a peece of lead into one of the nether lids of your eie, as big as a tag of a point, but not so long (which you may doo without danger) and with a little juggling sticke (one end therof being hollow) seeme to thrust the like peece of lead under the other eie lid; but conveie the same in deed into the hollownes of the sticke, the stopple or peg whereof may be privilie kept in your hand untill this feate be To cut halfe your nose asunder, and to heale it againe presentlie without anie salve.TAkeThis is easilie doone, howbeit being clenlie handled it will deceive the sight of the beholders. a knife having a round hollow gap in the middle, and laie it upon your nose, and so shall you seeme to have cut your nose halfe asunder. Provided alwaies, that in all these you have an other like knife without a gap, to be shewed upon the pulling out of the same, and words of inchantment to speake, bloud also to beeraie the wound, and nimble conveiance/ To put a ring through your cheeke.246.There is an other old knacke, which seemeth dangerous to the cheeke. For the accomplishing whereof you must have two rings, of like colour and quantitie; the one filed asunder, so as you may thrust it upon your cheeke; the other must be whole, and conveied upon a sticke, holding your hand thereupon in the middle of the sticke, delivering each end of the same sticke to be holden fast by a stander by. Then conveieng the same cleanlie into your hand, or (for lacke of good conveiance) into your lap or/349. pocket, pull awaie your hand from the sticke: and in pulling it awaie, whirle about the ring, and so will it be thought that you have put thereon the ring which was in your cheeke. To cut off ones head, and to laie it in a platter, &c: which the jugglers call the decollation of John Baptist.TOThis was doone by one Kingsfield of London, at a Bartholomewtide, An. 1582. in the sight of diverse that came to view this spectacle. shew a most notable execution by this art, you must cause a boord, a cloth, and a platter to be purposelie made, and in each of them holes fit for a boies necke. The boord must be made of two planks, the longer and broader the better: there must be left within halfe a yard of the end of each planke halfe a hole; so as both planks being thrust togither, there may remaine two holes, like to the holes in a paire of stocks: there must be made likewise a hole in the tablecloth or carpet. A platter also must be set directlie over or upon one of them, having a hole in the midle thereof, of the like quantitie, and also a peece cut out of the same, so big as his necke, through which his head may be conveied into the middest of the platter: and then sitting or kneeling under the boord, let the head onlie remaine upon This is commonlie practised with a boie instructed for that purpose, who being familiar and conversant with the companie, may be knowne as well by his face, as by his apparell. In the other end of the table, where the like hole is made, an other boie of the bignesse of the knowne boie must be placed, having upon him his usuall apparell: he must leane or lie upon the boord, and must put his head under the boord through the said hole, so as his bodie shall seeme to lie on the one end of the boord, and his head shall lie in a platter on the other end. Necessarie observations to astonish the beholders. ¶ There are other things which might be performed in this action, the more to astonish the beholders, which because they offer long descriptions, I omit: as to put about his necke a little dough kneded with bul/locks350. bloud, which being cold will appeare like dead flesh; & being pricked with a sharpe round hollow quill, will bleed, and seeme verie strange, &c. ¶ Manie rules are to be observed herein, as to/247. have the table cloth so long and wide as it may almost touch the ground. ¶ Not to suffer the companie to staie too long in the place, &c. To thrust a dagger or bodkin into your guts verie strangelie, and to recover immediatlie.AN other miracle may be shewed touching counterfet executions; namelie, that with a bodkin or a dagger you shall seeme to kill your selfe, or at the least make an unrecoverable wound in your bellie: as (in truth) not long since a juggler caused himself to be killed at a taverne in cheapside, from whence he presentlie went intoOf a juggler that failing in the feats of his art lost his life. Powles churchyard and died. Which misfortune fell upon him through his owne follie, as being then drunken, and having forgotten his plate, which he should have had for his defense. The devise is this. ¶ You must prepare a paste boord, to be made according to the fashion of your bellie and brest: the same must by a painter be coloured cunninglie, not onelie like to your flesh, but with pappes, navill, haire, &c: so as the same (being handsomelie trussed unto you) may shew to be your naturall bellie. Then next to your true bellie you may put a linnen cloth, and thereupon a double plate (which the juggler that killed himselfe forgot, or wilfullie omitted) over and upon the which you may place the false bellie. Provided alwaies, that betwixt the plate & the false bellie you place a gut or bladder of bloud, which 351.To drawe a cord through your nose, mouth or hand, so sensiblie as is woonderful to see.THereA forme or patterne of this bridle you shall see described if you turne over a few leaues. is an other juggling knacke, which they call the bridle, being made of two elder sticks, through the hollownes therof is placed a cord, the same being put on the nose like a paire of tongs or pinsars; and the cord, which goeth round about the same, being drawne to and fro, the beholders will thinke the cord to go through your nose verie dangerouslie. The knots at the end of the cord, which doo staie the same from being drawne out of the sticke, may not be put out at the verie top (for that must be stopped up) but halfe an inch beneath each end: and so I saie, when it is pulled, it will seeme to passe through the nose; and then may you take a knife, and seeme to cut the cord asunder, and pull the bridle from your nose/ 248.The conclusion, wherin the reader is referred to certeine patterns of instruments wherewith diverse feats heere specified are to be executed.HErein I might wade infinitelie, but I hope it sufficeth, that I have delivered unto you the principles, and also the principall feats belonging to this art of juggling; so as any man conceiving throughlie hereof may not onlie doo all these things, but also may devise other as strange, & varie everie of these devises into other formes as he can best conceive. And so long as the power of almightie God is not transposed to the juggler, nor offense ministred by his uncomlie speach and behaviour, but the action performed in pastime, to the delight of the beholders, so as alwaies the juggler confesse in the end that these are no supernaturall actions, but devises of men, and nimble conveiances, let all such curious conceipted men as cannot affoord their neighbors anie comfort or commoditie, but such as If anie man doubt of these things, as whether they be not as/352. strange to behold as I have reported, or thinke with Bodin that these matters are performed by familiars or divels; let him go into S. Martins, and inquire for one John CautaresA matchles fellowe for legierdemaine. (a French man by birth, in conversation an honest man) and he will shew as much and as strange actions as these, who getteth not his living hereby, but laboureth for the same with the sweat of his browes, and neverthelesse hath the best hand and conveiance (I thinke) of anie man that liveth this daie. Neither doo I speake (as they saie) without booke herein. For if time, place, and occasion serve, I can shew so much herein, as I am sure Bodin, SpinÆus, and Vairus, would sweare I were a witch, and had a familiar divell at commandement. But truelie my studie and travell herein hath onelie beene emploied to the end I might proove them fooles, and find out the fraud of them that make them fooles, as whereby they may become wiser, and God may have that which to him belongeth. Touching the patternes of diverse juggling instruments. And bicause the maner of these juggling conveiances are not easilie conceived by discourse of words; I have caused to be set downe diverse formes of instruments used in this art; which may serve for patternes to them that would throughlie see the secrets thereof, and make them for their owne private practises, to trie the event of such devises, as in this tract of legierdemaine are shewed. Where note, that you shall find everie instrument that is most necessarilie occupied in the working of these strange feats, to beare the just and true number of the page, where the use thereof is in ample words declared. Now will I proceed with another cousening point of witchcraft, apt for the place, necessarie for the time, and in mine opinion meet to be discovered, or at the least to be defaced among deceitfull arts. And bicause manie are abused heereby to their utter undooing, for that it hath had passage under the protection of learn- ing, wherby they pretend to accomplish their works, it hath gone freelie with- out generall controlment through all ages, nations & people// Heere follow patternes of certeine instru*ments [* Hence Rom.] to be used in the former juggling knacks. To pull three beadstones from off a cord, while you hold fast the ends thereof, without remooving of your hand. To draw a cord thorough your nose, mouth or hand, which is called the bridle. TO be instructed in the right use of the said beadstones, read page 337. and 338. As for the bridle, read page 351.
To thrust a bodkin into your head, and through your toong, &c. The hethermost is the bodkin wt the bowt: ye midlemost is the bodkin with the holow haft: the further most is the plaine bodkin serving for shew. TO be instructed and taught in the right use and readie practise of these bodkins, read pag. 347. To thrust a knife through your arme, and to cut halfe your nose asunder, &c. The middle most knife is to serve for shew; the other two be the knives of device. TO be readie in the use and perfect in the practise of these knives here portraied, see page 347. and 348. To cut off ones head, and to laie it in a platter, which the jugglers call the decollation of John Baptist. The forme of ye planks &c. The order of the action, as it is to be shewed. WHat order is to be observed for the practising heereof with great admiration, read page 349, 350. |
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