♦This is too mysticall to be englished quoth Nota.♦

♦[*] [1584, _pheb as, hec as_]♦

♦_Fernelius._♦

Everie one of these words must be written upon a peece of bread, and

be given in order one daie after another to the sicke bodie, and so

must he be cured. This saith _Nicholas Hemingius_ he chanced to read

in the schooles in jest; so as one noting the words, practised the

medicine in earnest; and was not onelie cured himselfe, but also cured

manie others thereby. And therefore he concludeth, that this is a kind

of a miraculous cure, wrought by the illusion of the divell: whereas

in truth, it will fall out most commonlie, that a tertian ague will

not hold anie man longer than so, though no medicine be given, nor

anie words spoken. ❇ Otherwise: This word, _Abra cadabra_ written on

a paper, with a certeine figure joined therewith, and hanged about

ones necke, helpeth the ague. ❇ Otherwise: Let the urine of the sicke

bodie made earlie in the morning, be softlie heated nine daies togither

continuallie, untill all be consumed into vapor. ❇ Otherwise: A crosse

made of two litle twigs joined togither, wherewith when the partie is

touched, he will be whole; speciallie if he weare it about his necke. ❇

Otherwise: Take a like quantitie of water out of three ponds of equall

bignesse, and tast thereof in a new earthen vessell, and drinke of it

when the fit commeth.

In the yeare of our lord 1568, the _Spaniards_ and _Italians_ received

from the pope, this incantation following; whereby they were promised

both remission of sinnes, and good successe in their warres in the lowe

countries. Which whether it be not as prophane and impious, as anie

witches charme, I report me to the indifferent reader. _✠ Crucem pro

nobis subiit ✠ & stans in illa sitiit ✠ Jesus sacratis manibus, clavis

ferreis, pedibus perfossis, Jesus, Jesus, Jesus:_ D_omine libera nos

ab hoc malo, & ab hac peste_: then three _Pater nosters_, and three

_ave Maries_. Also the same yeere their ensignes were by the authoritie

aforesaid conjured with certeine ceremonies, & consecrated against

their enimies. And if you read the histories of these warres, you maie

see what victorie they gained hereby. Item, they baptised their cheefe

standard, and gave it to name S. _Margaret_, who overthrew the divell.

And bicause you shall understand the mysterie hereof, I have the

rather set it downe elsewhere, being indeed worth the reading.

♦Notable follies of the Spaniards & Italians.♦

¶ _For a bloudie flux, or rather an issue of bloud._

Take a cup of cold water, and let fall thereinto three drops of the

same bloud, and betweene each drop saie a _Pater noster_, and an _Ave_,

then drinke to the patient, and saie; Who shall helpe you? The patient

must answer _S. Marie_. Then saie you; _S. Marie_ stop the issue of

bloud. ❈ Otherwise: Write upon the patients forhead with the same

bloud; _Consummatum est_. ❈ Otherwise: Saie to the patient; _Sanguis

mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut

Christus in sua pœna; Sanguis mane fixus, sicut Christus quando fuit

crucifixus: ter_. ❈ Otherwise, as followeth.

♦He must answer by none other, for she perhaps hath the curing thereof

by patent.♦

_In the bloud of Adam death was taken ✠

In the bloud of Christ it was all to shaken ✠

And by the same bloud I doo thee charge,

That thou doo runne no longer at large._ ❈ Otherwise.

Christ was borne at _Bethelem_, and suffered at _Jerusalem_, where his

bloud was troubled. I command thee by the vertue of God, and through

the helpe of all saincts, to staie even as _Jordan_ did, when _John_

baptised Christ Jesus; _In nomine patris ✠ & filii ✠ & spiritus

|sancti_ ✠ ❈ Otherwise: Put thy nameles finger in the wound, and make

therwith three crosses upon the wound, and saie five _Pater nosters_,

five _Aves_, and one _Credo_, in the honour of the five wounds. ❈

Otherwise: Touch that part and saie, _De latere ejus exivit sanguis &

aqua_. ❈ Otherwise: _In nomine patris ✠ & filii ✠ & spiritus sancti ✠

&c. Chimrat, chara, sarite, confirma, consona, Imohalite._ ❈ Otherwise:

_Sepa ✠ sepaga ✠ sepagoga ✠ sta sanguis in nomine patris ✠ podendi ✠ &

filii ✠ podera ✠ & spiritus sancti ✠ pandorica ✠ pax tecum, Amen_.

♦_See J. Wier. cap. 11. conf._♦

¶ _Cures commensed and finished by witchcraft._

There was a jollie fellowe that tooke upon him to be a notable surgion,

in the dutchie of _Mentz_, 1567. to whom there resorted a Gentleman

that had beene vexed with sicknesse, named _Elibert_, having a

kerchiefe on his head, according to the guise of sicke folke. But the

surgion made him pull off his kerchiefe, and willed him to drinke with

him freelie. The sickeman said he durst not; for he was forbidden

by physicke so to doo. Tush (said this cunning man) they know not

your disease: be ruled by me, and take in your drinke lustilie. For

he thought that when he was well tippled, he might the more easilie

beguile him in his bargaine, and make his reward the greater, which

he was to receive in part aforehand. When they had well droonke, he

called the sicke man aside, and told him the greatnes and danger of

his disease, and how that it grew by meanes of witchcraft, and that it

would be universallie spread in his house, and among all his cattell,

if it were not prevented: and impudentlie persuaded the sicke man to

receive cure of him. And after bargaine made, he demanded of the sicke

man, whether he had not anie at home, whom he might assuredlie trust.

The sicke man answered, that he had a daughter and a servant. The

cousener asked how old his daughter was? The patient said, twentie.

Well (said the cousener) that is fit for our turne. Then he made the

mother and father to kneele on their knees to their daughter, and to

desire hir in all things to obey the physician, and that she would

doo in everie thing as he commanded hir; otherwise hir father could

not be restored to his health. In which respect hir parents humblie

besought hir on their knees so to doo. Then he assigned hir to bring

him into his lodging hir fathers haire, and hir mothers, and of all

those which he kept in his house, as well of men and women, as also

of his cattell. When she came therewith unto him, according to the

match made, and hir parents commandement, he lead hir downe into a

lowe parlor, where having made a long speech, he opened a booke

that laie on the boord, and laieth thereon two knives acrosse, with

much circumstance of words. Then conjureth he, and maketh strange

characters, and at length he maketh a circle on the ground, wherein he

causeth hir to sticke one of those conjured knives; and after manie

more strange words, he maketh hir sticke the other knife beside it.

Then fell downe the maid in a swoone for feare; so as he was faine to

frote hir and put a sop into hir mouth, after the receipt whereof she

was sore troubled and amazed. Then he made hir brests to be uncovered,

so as when they were bare, he dallied with them, diverslie and long

together. Then he made hir lie right upward, all uncovered and bare

belowe hir pappes. Wherein the maid being loth to obeie him, resisted,

and in shame forbad that villanie. Then said the knave; Your fathers

destruction is at hand: for except you will be ruled, he and all his

familie shall susteine greater greefe and inconvenience, than is yet

happened unto him. And no remedie, except you will seeke his utter

overthrowe, I must have carnall copulation with you, and therewithall

fell into hir bosome, and overthrew hir and hir virginitie. So did

he the second daie, and attempted the like on the third daie. But he

failed then of his purpose, as the wench confessed afterwards. In the

meane time he ministred so cruell medicines to the sicke man, that

through the torments therof he feared present death, and was faine to

keepe his bed, whereas he walked about before verie well and lustilie.

The patient in his torments calleth unto him for remedie, who being

slacke and negligent in that behalfe, made roome for the daughter to

accompanie hir father, who asked hir what she thought of the cure, and

what hope she had of his recoverie. Who with teares remained silent, as

being oppressed with greefe; till at the last in abundance of sorrowe

she uttered the whole matter to hir father. This dooth _Johannes

Wierus_ report, saieng, that it came unto him by the lamentable

relation of the father himselfe. And this is here at this time for none

other purpose rehearsed, but that men may hereby learne to take heed of

such cousening merchants, and knowe what they be that take upon them

to be so cunning in witchcraft; least they be bewitched: as maister

_Elibert_ and his daughter were.

♦The surgion here most impudentlie setteth his knaverie abroch.♦

♦A pretended conjuration.♦

♦_Ad vada tot vadit urna quòd ipsa cadit._♦

¶ _Another witchcraft or knaverie, practised by the same surgion._

This surgion ministred to a noble man, that laie sicke of an ague,

offering unto him three peeces of a roote to be eaten at three morsels;

saieng to the first: I would Christ had not beene borne; unto the

second: I would he had not suffered; unto the third: I would he had not

risen againe. And then putting them about the sicke mans necke, said;

Be of good cheere. And if he lost them, whosoever tooke them up, should

therewithall take awaie his ague. ❇ Otherwise: Jesus Christ, which was

borne, deliver thee from this infirmitie ✠ Jesus Christ which died ✠

deliver thee from this infirmitie ✠ Jesus Christ which rose againe ✠

deliver thee from this infirmitie. Then dailie must be said five _Pater

nosters_, and five _Aves_.

♦Three morsels, the first charmed with christs birth, the second with

his passion, the third with his resurrection.♦

¶ _Another experiment for one bewitched._

Another such cousening physician persuaded one which had a timpanie,

that it was one old viper, and twoo yoong mainteined in his bellie by

witchcraft. But being watched, so as he could not conveie vipers into

his ordure or excrements, after his purgations: at length he told the

partie, that he should suffer the paines of childbirth, if it were not

prevented; and therefore he must put his hand into his breech, and

rake out those wormes there. But the mother of the sicke partie having

warning hereof, said she could doo that hir selfe. So the cousener was

prevented, and the partie died onelie of a timpanie, and the knave ran

awaie out of the countrie.

♦A cousening physician, and a foolish patient.♦

¶ _Otherwise._

_Monsieur Bodin_ telleth of a witch, who undertaking to cure a woman

bewitched, caused a masse to be soong at midnight in our ladies

chappell. And when she had overlien the sicke partie, and breathed

certeine words upon hir, she was healed. Wherein _Bodin_ saith,

she followed the example of _Elias_ the prophet, who raised the

_Sunamitie_. And this storie must needs be true: for goodman _Hardivin

Blesensis_ his host at the signe of the lion told him the storie.

♦_John. Bodin._♦

♦_Kakozelia._♦

¶ _A knacke to knowe whether you be bewitched, or no, &c._

It is also expedient to learne how to know whether a sicke man be

bewitched or no: this is the practise thereof. You must hold molten

lead over the sicke bodie, and powre it into a porrenger full of water;

and then, if there appeare upon the lead, anie image, you may then

knowe the partie is bewitched.

♦_Mal. malef. pa. 1. quæ. 17._♦

♦_Barth. Spin. in novo Mal. malef._♦

The xix. Chapter.

_That one witchcraft maie lawfullie meete with another._

_Scotus_, _Hostiensis_, _Gofridus_, and all the old canonists agree,

that it is lawfull to take awaie witchcraft by witchcraft, _Et vana

vanis contundere_. And _Scotus_ saith, It were follie to forbeare to

encounter witchcraft by witchcraft; for (saith he) there can be none

inconvenience therein; bicause the overthrower of witchcraft assenteth

not to the works of the divell. And therefore he saith further, that

it is meritorious so to extinguish and overthrow the divels workes. As

though he should saie; It maketh no matter, though S. _Paule_ saie;

_Non facies malum, ut indè veniat bonum_, Thou shalt not doo evill,

that good maie come thereof. _Humbertus_ saith, that witchcraft maie

be taken awaie by that meanes whereby it was brought. But _Gofredus_

inveieth sore against the oppugners thereof. Pope _Nicholas_ the fift

gave indulgence and leave to bishop _Miraties_ (who was so bewitched

in his privities, that he could not use the gift of venerie) to seeke

remedie at witches hands. And this was the clause of his dispensation,

_Ut ex duobus malis fugiatur majus_, that of two evils, the greater

should be avoided. And so a witch, by taking his doublet, cured him,

and killed the other witch: as the storie saith, which is to be seene

in _M. Mal._ and diverse other writers.

♦_Scotus in 4. distinct. 34. de imperio._♦

♦_Dist. 4._♦

♦_Gofred. in summa sua._♦

The xx. Chapter.

_Who are privileged from witches, what bodies are aptest to be

bewitched, or to be witches, why women are rather witches

than men, and what they are._

Now if you will know who and what persons are privileged from witches,

you must understand, that they be even such as cannot be bewitched. In

the number of whome first be the inquisitors, and such as exercise

publike justice upon them. Howbeit,[*] a justice in _Essex_, whome

for diverse respects I have left unnamed, not long since thought he

was bewitched, in the verie instant whiles he examined the witch; so

as his leg was broken therby, &c: which either was false, or else this

rule untrue, or both rather injurious unto Gods providence. Secondlie,

such as observe dulie the rites and ceremonies of holie church, and

worship them with reverence, through the sprinkling of holie water, and

receiving consecrated salt, by the lawfull use of candles hallowed on

Candelmas daie, and greene leaves consecrated on Palme sundaie (which

things they saie the church useth for the qualifieng of the divels

power) are preserved from witchcraft. Thirdlie, some are preserved by

their good angels, which attend and wait upon them.

♦_Mal. malef. par. 2. quæ. 1. cap. 1._♦

♦[*] Whereof looke more in a little booke set foorth in print.♦

But I maie not omit here the reasons, which they bring, to prove

what bodies are the more apt and effectuall to execute the art of

fascination. And that is, first they saie the force of celestiall

bodies, which indifferentlie communicate their vertues unto men,

beasts, trees, stones, &c. But this gift and naturall influence of

fascination maie be increased in man, according to his affections and

perturbations; as thorough anger, feare, love, hate, &c. For by hate

(saith _Vairus_) entereth a fierie inflammation into the eie of man,

which being violentlie sent out by beams and streames, &c: infect and

bewitch those bodies against whome they are opposed. And therefore he

saith (in the favour of women) that that is the cause why women are

oftener found to be witches than men. For (saith he) they have such

an unbrideled force of furie and concupiscence naturallie, that by

no meanes it is possible for them to temper or moderate the same. So

as upon everie trifling occasion, they (like brute beasts) fix their

furious eies upon the partie whom they bewitch. Hereby it commeth to

passe, that whereas women having a mervellous fickle nature, what

greefe so ever happeneth unto them, immediatlie all peaceablenes of

mind departeth; and they are so troubled with evill humors, that out go

their venomous exhalations, ingendred thorough their ilfavoured diet,

and increased by meanes of their pernicious excrements, which they

expell. Women are also (saith he) monethlie filled full of superfluous

humors, and with them the melancholike bloud boileth; whereof spring

vapors, and are carried up, and conveied through the nosethrels and

mouth, &c: to the bewitching of whatsoever it meeteth. For they belch

up a certeine breath, wherewith they bewitch whomsoever they list.

And of all other women, leane, hollow eied, old, beetlebrowed women

(saith he) are the most infectious. Marie he saith, that hot, subtill,

and thin bodies are most subject to be bewitched, if they be moist,

and all they generallie, whose veines, pipes, and passages of their

bodies are open. And finallie he saith, that all beautifull things

whatsoever, are soone subject to be bewitched; as namelie goodlie

yoongmen, faire women, such as are naturallie borne to be rich, goodlie

beasts, faire horsses, ranke corne, beutifull trees, &c. Yea a freend

of his told him, that he saw one with his eie breake a pretious stone

in peeces. And all this he telleth as soberlie, as though it were true.

And if it were true, honest women maie be witches, in despight of all

inquisitors: neither can anie avoid being a witch, except shee locke

hir selfe up in a chamber.

♦_L. Vair. lib. de fascin. 1. c. 12._♦

♦Much like the eiebiting witches, of whom we have elswhere spoken.♦

♦Who are most likelie to bewitch, and to be bewitched.♦

The xxi. Chapter.

_What miracles witchmongers report to have beene done by

witches words, &c: contradictions of witchmongers among

themselves, how beasts are cured herby, of bewitched butter,

a charme against witches, and a counter charme, the effect of

charmes and words proved by L. Vairus to be woonderfull._

If I should go about to recite all charmes, I should take an infinite

worke in hand. For the witching writers hold opinion, that anie thing

almost maie be therby brought to passe; & that whether the words of

the charme be understandable or not, it skilleth not: so the charmer

have a steddie intention to bring his desire about. And then what is

it that cannot be done by words? For _L. Vairus_ saith, that old women

have infeebled and killed children with words, and have made women

with child miscarrie; they have made men pine awaie to death, they

have killed horsses, deprived sheepe of their milke, [*]transformed

men into beasts, flowne in the aire, tamed and staied wild beasts,

driven all noisome cattell and vermine from corne, vines and hearbs,

staied serpents, &c: and all with words. In so much as he saith, that

with certeine words spoken in a bulles eare by a witch, the bull hath

fallen downe to the ground as dead. Yea some by vertue of words have

gone upon a sharpe sword, and walked upon hot glowing coles, without

hurt; with words (saith he) verie heavie weights and burthens have

beene lifted up; and with words wild horsses and wild bulles have

beene tamed, and also mad dogs; with words they have killed wormes,

and other vermine, and staied all maner of bleedings and fluxes: with

words all the diseases in mans bodie are healed, and wounds cured;

arowes are with wonderfull strangenesse and cunning plucked out of

mens bones. Yea (saith he) there be manie that can heale all bitings

of dogs, or stingings of serpents, or anie other poison: and all with

nothing but words spoken. And that which is most strange, he saith,

that they can remedie anie stranger, and him that is absent, with that

verie sword wherewith they are wounded. Yea and that which is beyond

all admiration, if they stroke the sword upwards with their fingers,

the partie shall feele no paine: whereas if they drawe their finger

downewards thereupon, the partie wounded shall feele intollerable

paine. With a number of other cures, done altogither by the vertue and

force of words uttered and spoken.

♦_L. Vair. lib. de fascin. 1. ca. 5._♦

♦[*] According to _Ovids_ saieng of _Proteus_ & _Medea_, which he

indeed alledgeth therefore, _Nunc aqua, nunc ales, modò bos, modò

cervus abibat_.♦

Where, by the waie, I maie not omit this speciall note, given by _M.

Mal._ to wit, that holie water maie not be sprinkled upon bewitched

beasts, but must be powred into their mouthes. And yet he, and also

_Nider_, saie, that It is lawfull to blesse and sanctifie beasts,

as well as men; both by charmes written, and also by holie words

spoken. For (saith _Nider_) if your cow be bewitched, three crosses,

three _Pater nosters_, and three _Aves_ will certeinlie cure hir: and

likewise all other ceremonies ecclesiasticall. And this is a sure

_Maxime_,[*] that they which are delivered from witchcraft by shrift,

are ever after in the night much molested (I beleeve by their ghostlie

fathers.) Also they loose their monie out of their pursses and caskets:

as _M. Mal._ saith he knoweth by experience. Also one generall rule is

given by _M. Mal._ to all butter wives, and dairie maides, that they

neither give nor lend anie butter, milke, or cheese, to anie witches,

which alwaies use to beg therof, when they meane to worke mischeefe

to their kine or whitmeats. Whereas indeed there are in milke three

substances commixted; to wit, butter, cheese, and whaie: if the same

be kept too long, or in an evill place, or be sluttishlie used, so as

it be stale and sower, which happeneth sometimes in winter, but

oftener in summer, when it is set over the fier, the cheese and butter

runneth togither, and congealeth, so as it will rope like birdlime,

that you maie wind it about a sticke, and in short space it will be so

drie, as you maie beate it to powder. Which alteration being strange,

is woondered at, and imputed to witches. And herehence sometimes

proceedeth the cause, why butter commeth not, which when the countrie

people see that it commeth not, then get they out of the suspected

witches house, a little butter, whereof must be made three balles, in

the name of the holie trinitie; and so if they be put into the cherne,

the butter will presentlie come, and the witchcraft will cease; _Sic

ars deluditur arte_. But if you put a little sugar or sope into the

cherne, among the creame, the butter will never come: which is plaine

witchcraft, if it be closelie, cleanlie, and privilie handled. There be

twentie severall waies to make your butter come, which for brevitie I

omit; as to bind your cherne with a rope, to thrust thereinto a red hot

spit, &c: but your best remedie and surest waie is, to looke well to

your dairie maid or wife, that she neither eat up the creame, nor sell

awaie your butter.

♦_Mal. Malef. par. 2. quæ. 2. cap. 7._♦

♦_Nider in præceptorio, præcept. 1. ca. 11._♦

♦_Nider in fornicario._♦

♦_Mal. Malef. part. 2. cap. 8._♦

♦[*] [_Ital._]♦

♦A good devise to starve up poore women.♦

♦_Mal. Malef. part. 2. quæ. 2, cap. 7._♦

¶ _A charme to find hir that bewitched your kine._

Put a paire of breeches upon the cowes head, and beate hir out of the

pasture with a good cudgell upon a fridaie, and she will runne right to

the witches doore, and strike thereat with hir hornes.

♦A ridiculous charme.♦

¶ _Another, for all that have bewitched anie kind of cattell._

When anie of your cattell are killed with witchcraft, hast you to the

place where the carcase lieth, and traile the bowels of the beast

unto your house, and drawe them not in at the doore, but under the

threshhold of the house into the kitchen; and there make a fier, and

set over the same a grediron, and thereupon laie the inwards or bowels;

and as they wax hot, so shall the witches entrailes be molested with

extreame heate and paine. But then must you make fast your doores,

least the witch come and fetch awaie a cole of your fier: for then

ceaseth hir torments. And we have knowne saith _M. Mal._ when the witch

could not come in, that the whole house hath beene so darkened, and the

aire round about the same so troubled, with such horrible noise and

earthquakes; that except the doore had beene opened, we had thought the

house would have fallen on our heads. _Thomas Aquinas_, a principall

treator herein, alloweth conjurations against the changelings, and in

diverse other cases: whereof I will saie more in the word _Iidoni_.

¶ _A speciall charme to preserve all cattell from witchcraft._

At Easter you must take certeine drops, that lie uppermost of the holie

paschall candle, and make a little waxe candle thereof: and upon some

sundaie morning rath, light it, and hold it, so as it maie drop upon

and betweene the hornes and eares of the beast, saieng: _In nomine

patris, & filii, et duplex s s_: and burne the beast a little betweene

the hornes on[*] the eares with the same wax: and that which is left

thereof, sticke it in crossewise about the stable or stall, or upon

the threshold, or over the doore, where the cattell use to go in and

out, and for all that yeare your cattell shall never be bewitched. ❈

Otherwise: _Jacobus de Chusa Carthusianus_ sheweth, how bread, water,

and salt is conjured, and saith, that if either man or beast receive

holie bread and holie water nine daies together, with three _Pater

nosters_, and three _Aves_, in the honour of the trinitie, and of S.

_Hubert_, it preserveth that man or beast from all diseases, and

defendeth them against all assaults of witchcraft, of satan, or of a

mad dog, &c.

♦In anie case observe the festivall time, or else you marre all.♦

♦[*] [or]♦

♦_L. Vair. lib. de fascin. 1. cap. 1._♦

Lo this is their stuffe, mainteined to be at the least effectuall, if

not wholsome, by all papists and witchmongers, and speciallie of the

last and proudest writers. But to proove these things to be effectuall,

God knoweth their reasons are base and absurd. For they write so, as

they take the matter in question as granted, and by that meanes go

awaie therewith. For _L. Vairus_ saith in the beginning of his booke,

that there is no doubt of this supernaturall matter, bicause a number

of writers agree herein, and a number of stories confirme it, and manie

poets handle the same argument, and in the twelve tables there is a

lawe against it, and bicause the consent of the common people is fullie

with it, and bicause immoderate praise is to be approoved a kind of

witchcraft, and bicause old women have such charmes and superstitious

meanes as preserve themselves from it, and bicause they are mocked that

take awaie the credit of such miracles, and bicause _Salomon_ saith;

_Fascinatio malignitatis obscurat bona_, and bicause the apostle saith;

_O insensati Galatæ, quis vos fascinavit?_ And bicause it is written,

_Qui timent te, videbunt me_. And finallie he saith, least you should

seeme to distrust and detract anie thing from the credit of so manie

grave men, from histories, and common opinion of all men: he meaneth in

no wise to proove that there is miraculous working by witchcraft and

fascination; and proceedeth so, according to his promise.

♦Sapi. 4.♦

♦Gali. 3.♦

♦Psal. 119.♦

The xxii. Chapter.

_Lawfull charmes, or rather medicinable cures for diseased

cattell. The charme of charmes, and the power thereof._

But if you desire to learne true and lawfull charmes, to cure diseased

cattell, even such as seeme to have extraordinarie sicknesse, or to be

bewitched, or (as they saie) strangelie taken: looke in _B. Googe_ his

third booke, treating of cattell, and happilie you shall find some good

medicine or cure for them: or if you list to see more ancient stuffe,

read _Vegetius_ his foure bookes thereupon: or, if you be unlearned,

seeke some cunning bullocke leech. If all this will not serve, then

set _Jobs_ patience before your eies. And never thinke that a poore

old woman can alter supernaturallie the notable course, which God hath

appointed among his creatures. If it had beene Gods pleasure to have

permitted such a course, he would no doubt have both given notice in

his word, that he had given such power unto them, and also would have

taught remedies to have prevented them.

♦Direct and lawfull meanes of curing cattell, &c.♦

Furthermore, if you will knowe assured meanes, and infallible charmes,

yeelding indeed undoubted remedies, and preventing all maner of

witchcrafts, and also the assaults of wicked spirits; then despise

first all cousening knaverie of priests, witches, and couseners: and

with true faith read the sixt chapter of S. _Paule_ to the _Ephesians_,

and followe his counsell, which is ministred unto you in the words

following, deserving worthilie to be called by the name insuing:

_The charme of charmes._

_Finallie my brethren, be strong in the Lord, and in the power of his

might. Put on the whole armour of God, that you may stand against

the assaults of the divell. For we wrestle not against flesh and

bloud, but against principalities and powers, & against worldlie

governors the princes of the darkenes of this world, against spirituall

wickednes, which are in the high places. For this cause take unto you

the armour of God, that you may be able to resist in the evill daie;

and having finished all things, stand fast. Stand therefore, and your

loines girded about with veritie, and having on the brestplate of

righteousnes, &c_: as followeth in that chapter, verses 15. 16. 17. 18.

1 _Thes._ 5. 1 _Pet._ 5, _verse._ 8. _Ephes._ 1. and elsewhere in the

holie scripture.

♦A charme of charmes taken out of the sixt chapter of S. Paule to the

Ephesians.♦

¶ _Otherwise._

If you be unlearned, and want the comfort of freends, repaire to some

learned, godlie, and discreet preacher. If otherwise need require, go

to a learned physician, who by learning and experience knoweth and

can discerne the difference, signes, and causes of such diseases, as

faithlesse men and unskilfull physicians impute to witchcraft.

The xxiii. Chapter.

_A confutation of the force and vertue falselie ascribed to

charmes and amulets, by the authorities of ancient writers,

both divines and physicians._

My meaning is not, that these words, in the bare letter, can doo anie

thing towards your ease or comfort in this behalfe; or that it were

wholesome for your bodie or soule to weare them about your necke: for

then would I wish you to weare the whole Bible, which must needs be

more effectuall than anie one parcell thereof. But I find not that the

apostles, or anie of them in the primitive church, either carried S.

_Johns_ gospell, or anie _Agnus Dei_[*] about them, to the end they

might be preserved from bugges: neither that they looked into the foure

corners of the house, or else in the roofe, or under the threshhold,

to find matter of witchcraft, and so to burne it, to be freed from

the same; according to the popish rules. Neither did they by such and

such verses or praiers made unto saints, at such or such houres, seeke

to obteine grace: neither spake they of anie old women that used such

trades. Neither did Christ at anie time use or command holie water,

or crosses, &c: to be used as terrors against the divell, who was

not affraid to assault himselfe, when he was on earth. And therefore

a verie vaine thing it is to thinke that he feareth these trifles,

or anie externall matter. Let us then cast awaie these prophane and

old wives fables. For (as _Origen_ saith) _Incantationes sunt dæmonū

irrisiones idololatriæ fæx, animarum infatuatio, &c._

♦[*] [_Ital._]♦

♦_Mal. Malef. part. 2. qu. 2. cap. 6._♦

♦1. Tim. 4, 7.♦

♦_Origin. lib. 3. in Job._♦

_Chrysostome_ saith; There be some that carrie about their necks a

peece of a gospell. But[*] is it not dailie read (saith he) and

heard of all men? But if they be never the better for it, being put

into their eares, how shall they be saved, by carrieng it about their

necks? And further he saith; Where is the vertue of the gospell? In

the figure of the letter, or in the understanding of the sense? If

in the figure, thou dooest well to weare it about thy necke; but if

in the understanding, then thou shouldest laie it up in thine heart.

_Augustine_ saith; Let the faithfull ministers admonish and tell their

people, that these magicall arts and incantations doo bring no remedie

to the infirmities either of men or cattell, &c.

♦_J. Chrysost. in Matth._♦

♦[*] Marke that here was no latine service.♦

♦_Idem. Ibid._♦

♦_August. 26. quæ. ultim._♦

The heathen philosophers shall at the last daie confound the

infidelitie and barbarous foolishnes of our christian or rather

anti-christian and prophane witchmongers. For as _Aristotle_ saith,

that _Incantamenta sunt muliercularum figmenta_: so dooth _Socrates_

(who was said to be cunning herein) affirme, that _Incantationes sunt

verba animas decipientia humanas_. Others saie; _Inscitæ pallium

sunt carmina, maleficium, & incantatio_. _Galen_ also saith, that

such as impute the falling evill, and such like diseases to divine

matter, and not rather to naturall causes, are witches, conjurers, &c.

_Hippocrates_ calleth them arrogant; and in another place affirming

that in his time there were manie deceivers and couseners, that would

undertake to cure the falling evill, &c: by the power and helpe of

divels, by burieng some lots or inchantments in the ground, or casting

them into the sea, concludeth thus in their credit, that they are all

knaves and couseners: for God is our onlie defender and deliverer. O

notable sentence of a heathen philosopher!

♦_Galen. in lib. de comitiali morbo._♦

♦_Hippocrat. lib. de morbo sacro._♦

¶ _The xiii. booke._

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. _Hierome_ 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 speciallie by naturall magicke. But we, either for want of

speach, or knowlege, call them all by the name and terme of witches.

♦_Hieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20_♦

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. 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 them, works

are published, exceeding all capacitie and admiration; and yet not

so much by art, as by nature. This art of it selfe is not evill; for

it consisteth in searching foorth the nature, causes, and effects of

things. As farre as I can conceive, it hath beene more corrupted and

prophaned by us Christians, than either by Jewes or Gentiles.

♦The authors intention touching the matter hereafter to be discoursed

upon.♦

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 reputation 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[*] God hath given me the true science

of things, so as I knowe how the world was made, and the power of the

elements, the beginning and the end, and the middest of times, how the

times alter, and the change of seasons, the course of the yeare, and

the situation of the starres, the nature of living things, and the

furiousnesse of beasts, the power of the wind, and the imaginations

of men, the diversities of plants, and the vertues of roots, and all

things both secret and knowne, &c. Finallie, he was so cunning in

this art, that he is said to have bene a conjurer or witch, and is

so reputed in the Romish church at this daie. Whereby you may see,

how fooles and papists are inclined to credit false accusations in

matters of witchcraft and conjuration. The lesse knowledge we have in

this art, the more we have it in contempt: in which respect _Plato_

saith trulie to _Dionysius_; They make philosophie a mockerie, that

deliver it to prophane and rude people. Certeinlie, the witchcraft,

conjuration, and inchantment that is imputed to _Salomon_, is gathered

out of these his words following: I applied my mind to knowledge,

and to search and seeke out science, wisedome and understanding, to

knowe the foolishnesse of the ungodlie, and the error of doting

fooles. In this art of naturall magike (without great heed be taken) a

student shall soone be abused. For manie (writing by report, without

experience) mistake their authors, and set downe one thing for another.

Then the conclusions being found false, the experiment groweth into

contempt, and in the end seemeth ridiculous, though never so true.

_Plinie_ and _Albert_ being curious writers heerein, are often

deceived; insomuch as _Plinie_ is called a noble lier, and _Albert_ a

rusticall lier; the one lieng by heeresaie, the other by authoritie.

♦[*] Sap. 7, 17

18.

19.

20.

21.♦

♦_See Iidioni._ [_Iidoni._]♦

♦Eccle. 1. & 1.♦

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 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.

♦A magician described and the art distinguished.♦

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 this art of naturall magicke, God almightie hath hidden manie secret

mysteries; as wherein a man may learne the properties, qualities,

and knowledge of all nature. For it teacheth to accomplish maters in

such sort and oportunitie, as the common people thinketh the same to

be miraculous; and to be compassed none other waie, but onelie by

witchcraft. And yet in truth, naturall magicke is nothing else, but the

worke of nature. For in tillage, as nature produceth corne and hearbs;

so art, being natures minister, prepareth it. Wherein times and seasons

are greatlie to be respected: for _Annus non arvus producit aristas_.

♦_Read Plinie in natural. hist. Cardan de rerum variet. Albertus de

occulta rerum proprietate._♦

♦_Barthol. Neap. in natural. magia, & many others._♦

But as manie necessarie and sober things are heerein taught: so dooth

it partlie (I saie) consist in such experiments and conclusions 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. 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.

♦Naturall magicke hath a double end, which proveth y^e excellencie of

the same.♦

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 of some _Echeneis_, staieth a mightie ship

with all hir loade and tackling, and being also under saile. And yet

it is affirmed by so manie and so grave authors, that I dare not denie

it; speciallie, bicause I see as strange effects of nature otherwise:

as the propertie of the loadstone, which is so beneficiall to the

mariner; and of Rheubarb, which onelie medleth with choler, and purgeth

neither flegme nor melancholie, & is as beneficiall to the physician,

as the other to the mariner.

♦_Pompanatius. lib. de incant. cap. 3._

_J. Wierus de lamiis._

_Jasp. Peucer_

_H. Cardan. &c._♦

The fift Chapter.

_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 in _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 _Aristotle_

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. _Plinie_ dooth

write that of what colour the veines are under the rammes toong, of

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_.

♦Of late experience neere Coventrie, &c.♦

♦_Aristot. in lib. de hist. animalium._♦

♦_Plin. de lanicii colore._♦

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 the christall, taken out of a cocks bellie which hath

beene gelt or made a capon foure yeares. If it be held in ones mouth,

it asswageth thirst, it maketh the husband to love the wife, and the

bearer invincible: for heereby _Milo_ was said to overcome his enimies.

A crawpocke delivereth from prison. Chelidonius is a stone taken out of

a swallowe, which cureth melancholie: howbeit, some authors saie, it is

the hearbe wherby the swallowes recover the sight of their yoong, even

if their eies be picked out with an instrument. Geranites is taken out

of a crane, and Draconites out of a dragon. But it is to be noted, that

such stones must be taken out of the bellies of the serpents, beasts,

or birds, (wherein they are) whiles they live: otherwise, they vanish

awaie with the life, and so they reteine the vertues of those starres

under which they are. Amethysus maketh a droonken man sober, and

refresheth the wit. The[*] corrall preserveth such as beare it from

fascination or bewitching, and in this respect they are hanged about

childrens necks. But from whence that superstition is derived, and who

invented the lie, I knowe not: but I see how readie the people are to

give credit thereunto, by the multitude of corrals that waie emploied.

I find in good authors, that while it remaineth in the sea, it is an

hearbe; and when it is brought thence, into the aire, it hardeneth, and

becommeth a stone.

♦_Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70._

_Barthol. Anglicus, lib. 16._♦

♦[*] _Avicenna cano. 2. tract. 2. cap. 124._

_Serapio agg. cap. 100._

_Dioscor. lib. 5. cap. 93._♦

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 passion of

lunacie. Aitites, if it be shaken, soundeth as if there were a little

stone in the bellie thereof: it is good for the falling sicknesse,

and to prevent untimelie birth. Amethysus aforesaid resisteth

droonkenesse, so as the bearers shall be able to drinke freelie, and

recover themselves soone being droonke as apes: the same maketh a man

wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the

power of the bodie, and is of force also against the illusions of the

divell, and phantasticall cogitations arising of melancholie. Corneolus

mitigateth the heate of the mind, and qualifieth malice, it stancheth

bloudie fluxes, speciallie of women that are troubled with their

flowers. Heliotropius aforesaid darkeneth the sunne, raiseth shewers,

stancheth bloud, procureth good fame, keepeth the bearer in health, and

suffereth him not to be deceived. If this were true, one of them would

be deerer than a thousand diamonds.

♦_Plin. lib. 37. cap. 10._

_Albert. lib. 2. cap. 7._

_Solin. cap. 32._♦

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 venome, and staieth bleeding at the nose

being often put thereto. [*]A Smarag is good for the eiesight, and

suffereth not carnall copulation, it maketh one rich and eloquent. A

Topase increaseth riches, healeth the lunatike passion, and stancheth

bloud. Mephis (as _Aaron_ and _Hermes_ report out of _Albertus

Magnus_) being broken into powder, and droonke with water, maketh

insensibilitie of torture. Heereby you may understand, that as God hath

bestowed upon these stones, and such other like bodies, most excellent

and woonderfull virtues; so according to the abundance of humane

superstitions and follies, manie ascribe unto them either more vertues,

or others than they have: other boast that they are able to adde new

qualities unto them. And heerin consisteth a part of witchcraft and

common cousenage used sometimes of the Lapidaries for gaines; sometimes

of others for cousening purposes. Some part of the vanitie heereof I

will heere describe, bicause the place serveth well therefore. And it

is not to be forgotten or omitted, that _Pharos_ magicians were like

enough to be cunning therein.

♦[*] _Rabbi Moses aphorism. partic. 22._

_Isidor. lib. 14. cap. 3._

_Savanorola._♦

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:

_Evax rex Arabum fertur scripsisse Neroni,

(Qui post Augustum regnavit in orbe secundus)

Quot species lapidis, quæ nomina, quíve colores,

Quæq́; sit his regio, vel quanta potentia cuiq́;,

Ocult as[*] 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:_

♦_Marbodeus Gallus in sua dactylotheca, pag. 5, 6._♦

♦[*] [Ocultas]♦

♦[†] [,]♦

_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.

The skilfull care of leeches learnd

is aided in this case, }

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._

_It shall no false or doubtfull case

appeare to anie one, }

But that by heavenlie influence }

each pretious pearle and stone, }

Hath in his substance fixed force }

and vertue largelie sowne._ }

♦_Englished by Abraham Fleming._♦

♦_Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est,

rarissiméque sub sensum cadit._♦

Whereby it is to be concluded, that stones have in them certeine

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. Unto this opinion doo diverse ancients accord; namelie,

_Alexander Peripateticus_, _Hermes_, _Evax_, _Bocchus Zoroastes_,

_Isaac Judæus_, _Zacharias Babylonicus_, and manie more beside.

♦Manie more authors may be named of no lesse antiquitie and learning.♦

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 the Achate are graven serpents or

venomous beasts; and sometimes a man riding on a serpent: which they

know to be _Aesculapius_, which is the celestiall serpent, whereby are

cured (they saie) poisons and stingings of serpents and scorpions.

These grow in the river of _Achates_, where the greatest scorpions

are ingendred, and their noisomnes is thereby qualified, and by the

force of the scorpions the stones vertue is quickened and increased.

Also, if they would induce love for the accomplishment of venerie, they

inscribe and expresse in the stones, amiable embracings and lovelie

countenances and gestures, words and kissings in apt figures. For the

desires of the mind are consonant with the nature of the stones, which

must also be set in rings, and upon foiles of such metals as have

affinitie with those stones, thorough the operation of the planets

whereunto they are addicted, whereby they may gather the greater force

of their working.

♦_Plin. lib. 37. cap. 10._

_Albert. miner. li. 2. ca. 1._

_Solin. cap. 11._

_Diurius in scrin. cap. de complexionibus & complexatis._♦

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.

♦_Geor. Pictorius. Villang. doct. medici in scholiis super Marbod.

dactyl._♦

Such signes as ascend in the daie, must be taken in the daie; if in

the night they increase, then must you go to worke by night, &c.

For in _Aries_, _Leo_, and _Sagittarie_ is a certeine triplicitie,

wherein the sunne hath dominion by daie, _Jupiter_ by night, and in

the twielight the cold star of _Saturne_. But bicause there shall be

no excuse wanting for the faults espied herein, they saie that the

vertues of all stones decaie through tract of time: so as such things

are not now to be looked for in all respects as are written. Howbeit

_Jannes_ and _Jambres_ were living in that time, and in no inconvenient

place; and therefore not unlike to have that helpe towards the abusing

of _Pharao_. _Cardane_ saith, that although men attribute no small

force unto such seales; as to the seale of the sunne, authorities,

honors, and favors of princes; of _Jupiter_, riches and freends; of

_Venus_, pleasures; of _Mars_, boldnes; of _Mercurie_, diligence;

of _Saturne_, patience and induring of labour; of _Luna_, favour of

people: I am not ignorant (saith he) that stones doo good, and yet I

knowe the seales or figures doo none at all. And when _Cardane_ had

shewed fullie that art, and the follie thereof, and the maner of those

terrible, prodigious, & deceitfull figures of the planets with their

characters, &c.: he saith that those were deceitfull inventions devised

by couseners, and had no vertue indeed nor truth in them. But bicause

we spake somewhat even now of signets and seales, I will shew you what

I read reported by _Vincentius in suo speculo_, where making mention

of the Jasper stone, whose nature and propertie _Marbodeus Gallus_

describeth in the verses following:

♦_H. Card. lib. de subtil. 10._♦

♦_H. Card. lib. de var. rer. 16. cap. 90._♦

_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._

♦_Marbodeus in sua dactylotheca, pag. 41, 52._♦

_Seven kinds and ten of Jasper stones

reported are to be,

Of manie colours this is knowne

which noted is by me,

And said in manie places of

the world for to be seene,

Where it is bred; but yet the best

is thorough shining greene,

And that which prooved is to have

in it more virtue plaste:

For being borne about of such

as are of living chaste,

It drives awaie their ague fits,

the dropsie thirsting drie, }

And put unto a woman weake }

in travell which dooth lie }

It helps, assists, and comforts hir }

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.

♦_Englished by Abraham Fleming._♦

♦Memorandum the authors meaning is, that this stone be set in silver, &

worne on the finger for a ring: as you shall see afterwards.♦

But (as I said) _Vincentius_ making mention of the Jasper stone,

touching which (by the waie of a parenthesis) I have inferred

_Marbodeus_ his verses, he saith that some Jasper stones are found

having in them the livelie image of a naturall man, with a sheeld at

his necke and a speare in his hand, and under his feete a serpent:

which stones so marked and signed, he preferreth before all the

rest, bicause they are antidotaries or remedies notablie resisting

poison. Othersome also are found figured and marked with the forme of

a man bearing on his necke a bundle of hearbs and flowres, with the

estimation and value of them noted, that they have in them a facultie

or power restrictive, and will in an instant or moment of time stanch

bloud. Such a kind of stone (as it is reported) _Galen_ wore on his

finger. Othersome are marked with a crosse, as the same author writeth,

and these be right excellent against inundations or overflowings of

waters. I could hold you long occupied in declarations like unto these,

wherein I laie before you what other men have published and set foorth

to the world, choosing rather to be an academicall discourser, than an

universall determiner: but I am desirous of brevitie.

♦_Vincent. lib. 9. cap. 77._

_Dioscor. lib. 5. cap. 100._

_Aristot. in Lapidario._♦

The eight Chapter.

_The sympathie and antipathie of naturall and elementarie bodies

declared by diverse examples of beasts, birds, plants, &c._

If I should write of the strange effects of Sympathia and Antipathia,

I should take great paines to make you woonder, and yet you would

scarse beleeve me. And if I should publish such conclusions as are

common and knowne, you would not regard them. And yet _Empedocles_

thought all things were wrought hereby. It is almost incredible, that

the grunting or rather the wheeking of a little pig, or the sight of

a simple sheepe should terrifie a mightie elephant: and yet by that

meanes the _Romans_ did put to flight _Pyrhus_ and all his hoast. A

man would hardlie beleeve, that a cocks combe or his crowing should

abash a puissant lion: but the experience herof hath satisfied the

whole world. Who would thinke that a serpent should abandon the shadow

of an ash, &c? But it seemeth not strange, bicause it is common, that

some man otherwise hardie and stout enough, should not dare to abide

or endure the sight of a cat. Or that a draught of drinke should so

overthrow a man, that never a part or member of his bodie should be

able to performe his dutie and office; and should also so corrupt and

alter his senses, understanding, memorie, and judgement, that he should

in everie thing, saving in shape, beecome a verie beast. And herein the

poets experiment of liquor is verified, in these words following:

♦Agreement & disagreement in sufferance.♦

——————————————_sunt qui non corpora tantùm,

Verùm animas etiam valeant mutare liquores:_

_Some waters have so powerfull ben,

As could not onelie bodies change,

But even the verie minds of men,

Their operation is so strange._

♦_Englished by Abraham Fleming._♦

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. _Xanthus_ the author of

histories reporteth, that a yoong dragon being dead, was revived by

hir dam, with an hearbe called Balim. And _Juba_ saith, that a man in

_Arabia_ being dead was revived by the vertue of another hearbe.

♦Read a litle tract of Erasmus intituled _De amicitia_, where enough is

said touching this point.♦

♦_Xanthus in hist. prima._♦

♦_Jub. lib. 25. cap. 2._♦

The ninth Chapter.

_The former matter prooved by manie examples of the living and

the dead._

And as we see in stones, herbs, &c: strange operation and naturall love

and dissention: so doo we read, that in the bodie of a man, there be

as strange properties and vertues naturall. I have heard by credible

report, and I have read many grave authors constantlie affirme, that

the wound of a man murthered reneweth bleeding; at the presence of a

deere freend, or of a mortall enimie. Diverse also write, that if one

passe by a murthered bodie (though unknowne) he shalbe striken with

feare, and feele in him selfe some alteration by nature. Also that a

woman, above the age of fiftie yeares, being bound hand and foote,

hir clothes being upon hir, and laid downe softlie into the water,

sinketh not in a long time; some saie, not at all. By which experiment

they were woont to trie witches, as well as by _Ferrum candens_: which

was, to hold hot iron in their hands, and by not burning to be tried.

Howbeit, _Plutarch_ saith, that _Pyrhus_ his great toe had in it such

naturall or rather divine vertue, that no fier could burne it.

♦This common experience can justifie.♦

♦_J. Wierus._♦

♦_Plutarch. in vita Pyrhi._♦

And _Albertus_ saith, and manie other also repeat the same storie,

saieng, that there were two such children borne in _Germanie_, as if

that one of them had beene carried by anie house, all the doores right

against one of his sides would flie open: and that vertue which the one

had in the left side, the other brother had in the right side. He saith

further, that manie sawe it, and that it could be referred to nothing,

but to the proprietie of their bodies. _Pompanatius_ writeth that the

kings of _France_ doo cure the disease called now the kings evill, or

queenes evill; which hath beene alwaies thought, and to this daie is

supposed to be a miraculous and a peculiar gift, & a speciall grace

given to the kings and queenes of _England_. Which some referre to the

proprietie of their persons, some to the peculiar gift of God, and some

to the efficacie of words. But if the French king use it no woorsse

than our Princesse doth, God will not be offended thereat: for hir

maiestie onelie useth godlie and divine praier, with some almes, and

referreth the cure to God and to the physician. _Plutarch_ writeth that

there be certeine men called _Psilli_, which with their mouthes heale

the bitings of serpents. And _J. Bap. Neap._ saith, that an olive being

planted by the hand of a virgine, prospereth; which if a harlot doo, it

withereth awaie. Also, if a serpent or viper lie in a hole, it maie

easilie be pulled out with the left hand, wheras with the right hand

it cannot be remooved. Although this experiment, and such like, are

like enough to be false; yet are they not altogether so impious as the

miracles said to be done by characters, charmes, &c. For manie strange

properties remaine in sundrie partes of a living creature, which is

not universallie dispersed, and indifferentlie spred through the whole

bodie: as the eie smelleth not, the nose seeth not, the eare tasteth

not, &c.

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

♦_Pompan. lib. de incant. cap. 4._♦

♦_Plutar. in vita Catonis._♦

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

The tenth Chapter.

_The bewitching venome conteined in the bodie of an harlot, how

hir eie, hir toong, hir beautie and behavior bewitcheth some

men: of bones and hornes yeelding great vertue._

The vertue conteined within the bodie of an harlot, or rather the

venome proceeding out of the same maie be beheld with great admiration.

For hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth

them manie times, which thinke themselves well armed against such maner

of people. Hir toong, hir gesture, hir behaviour, her beautie, and

other allurements poison and intoxicate the mind: yea, hir companie

induceth impudencie, corrupteth virginitie, confoundeth and consumeth

the bodies, goods, and the verie soules of men. And finallie hir

bodie destroieth and rotteth the verie flesh and bones of mans bodie.

And this is common, that we woonder not at all thereat, naie we have

not the course of the sunne, the moone, or the starres in so great

admiration, as the globe, counterfeting their order: which is in

respect but a bable made by an artificer. So as (I thinke) if Christ

himselfe had continued long in the execution of miracles, and had

left that power permanent and common in the church; they would have

growne into contempt, and not have beene esteemed, according to his

owne saieng: A prophet is not regarded in his owne countrie. I might

recite infinite properties, wherewith God hath indued the bodie of man,

worthie of admiration, and fit for this place. As touching other living

creatures, God hath likewise (for his glorie, and our behoofe) bestowed

most excellent and miraculous gifts and vertues upon their bodies and

members, and that in severall and woonderfull wise. We see that a bone

taken out of a carps head, stancheth bloud, and so doth none other

part besides of that fish. The bone also in a hares foot mitigateth

the crampe, as none other bone nor part else of the hare doth. How

pretious is the bone growing out of the forehead of a unicorne; if the

horne, which we see, growe there, which is doubted: and of how small

accompt are the residue of all his bones? At the excellencie whereof,

as also at the noble and innumerable vertues of herbs we muse not at

all; bicause it hath pleased God to make them common unto us. Which

perchance might in some part assist _Jannes_ and _Jambres_, towards the

hardning of _Pharaos_ heart. But of such secret and strange operations

read _Albert De mineral. cap._ 1. 11. 17. Also _Marsilius Ficinus, cap.

1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali.

Peucer, Wier, Pompanacius, Fernelius,_ and others.

♦The venom or poison of an harlot.♦

♦Matth. 13.

Marke. 6.

Luke. 4.

John. 4.♦

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

The eleventh Chapter.

_Two notorious woonders and yet not marvelled at._

I thought good here to insert two most miraculous matters, of the one I

am _Testis oculatus_, an eie witnesse; of the other I am so crediblie

and certeinelie informed, that I dare and doo beleeve it to be verie

true. When Maister _T. Randolph_ returned out of _Russia_, after

his ambassage dispatched, a gentleman of his traine brought home a

monument of great accompt, in nature and in propertie very wonderfull.

And bicause I am loath to be long in the description of circumstances,

I will first describe the thing it selfe: which was a peece of earth of

a good quantitie, and most excellentlie proportioned in nature, having

these qualities and vertues following. If one had taken a peece of

perfect steele, forked and sharpened at the end, and heated it red hot,

offering therewith to have touched it; it would have fled with great

celeritie: and on the other side, it would have pursued gold, either

in coine or bulloine, with as great violence and speed as it shunned

the other. No bird in the aire durst approch neere it; no beast of the

field but feared it, and naturallie fled from the sight thereof. It

would be here to daie, and to morrowe twentie miles off, and the next

daie after in the verie place it was the first daie, and that without

the helpe of anie other creature.

♦Strange properties in a peece of earth.♦

_Johannes Fernelius_ writeth of a strange stone latelie brought out

of _India_, which hath in it such a marvellous brightnes, puritie,

and shining, that therewith the aire round about is so lightned and

cleared, that one may see to read thereby in the darknes of night. It

will not be conteined in a close roome, but requireth an open and

free place. It would not willinglie rest or staie here belowe on the

earth, but alwaies laboureth to ascend up into the aire. If one presse

it downe with his hand, it resisteth, and striketh verie sharpelie. It

is beautifull to behold, without either spot or blemish, and yet verie

unplesant to taste or feele. If anie part thereof be taken awaie, it

is never a whit diminished, the forme thereof being inconstant, and at

everie moment mutable. These two things last rehearsed are strange, and

so long woondered at, as the mysterie and moralitie thereof remaineth

undiscovered: but when I have disclosed the matter, and told you

that by the lumpe of earth a man is ment, and some of his qualities

described; and that that which was conteined in the farre fetcht stone,

was fier, or rather flame: the doubt is resolved, and the miracle

ended. And yet (I confesse) there is in these two creatures conteined

more miraculous matter, than in all the loadstones and diamonds in

the world. And hereby is to be noted, that even a part of this art,

which is called naturall or witching magicke, consisteth as well in

the deceipt of words, as in the sleight of hand: wherein plaine lieng

is avoided with a figurative speech, in the which, either the words

themselves, or their interpretation have a double or doubtfull meaning,

according to that which hath beene said before in the title[*] _Ob_

or _Pytho_: and shall be more at large hereafter in this treatise

manifested.

♦Strange properties in a stone: the like qualities in other stons: _See

pag._ 193. 194, 195, 196, 197, 198, 199, 300.♦

♦[*] Being the 7 booke of this discoverie: _See pag._ 133, 134, 135,

136, 137, 138, 160, &c. Where discourse is made of oracles, &c.♦

The twelfe Chapter.

_Of illusions, confederacies, and legierdemaine, and how they may

be well or ill used._

Manie writers have beene abused as well by untrue reports, as by

illusion, and practises of confederacie and legierdemaine, &c:

sometimes imputing unto words that which resteth in the nature of the

thing; and sometimes to the nature of the thing, that which proceedeth

of fraud and deception of sight. But when these experiments growe to

superstition or impietie, they are either to be forsaken as vaine,

or denied as false. Howbeit, if these things be doone for mirth and

recreation, and not to the hurt of our neighbour, nor to the abusing

or prophaning of Gods name, in mine opinion they are neither impious

nor altogether unlawfull: though herein or hereby a naturall thing be

made to seeme supernaturall. Such are the miracles wrought by jugglers,

consisting in fine and nimble conveiance, called legierdemaine: as when

they seeme to cast awaie, or to deliver to another that which they

reteine still in their owne hands; or conveie otherwise: or seeme to

eate a knife, or some such other thing, when indeed they bestowe the

same secretlie into their bosoms or laps. Another point of juggling is,

when they thrust a knife through the braines and head of a chicken or

pullet, and seeme to cure the same with words: which would live and doo

well, though never a word were spoken. Some of these toies also consist

in arythmeticall devises, partlie in experiments of naturall magike,

and partlie in private as also in publike confederacie.

♦Look hereafter in this booke for divers conceits of juggling set

foorth at large, beginning at pag. 321.♦

The xiii. Chapter.

_Of private confederacie, and of Brandons pigeon._

Private confederacie I meane, when one (by a speciall plot laid by

himselfe, without anie compact made with others) persuadeth the

beholders, that he will suddenlie and in their presence doo some

miraculous feat, which he hath alredie accomplished privilie. As for

example, he will shew you a card, or anie other like thing: and will

saie further unto you; Behold and see what a marke it hath, and then

burneth it; and nevertheles fetcheth another like card so marked out of

some bodies pocket, or out of some corner where he himselfe before had

placed it; to the woonder and astonishment of simple beholders, which

conceive not that kind of illusion, but expect miracles and strange

works.

What woondering and admiration was there at _Brandon_ the juggler, who

painted on a wall the picture of a dove, and seeing a pigeon sitting

on the top of a house, said to the king; Lo now your Grace shall see

what a juggler can doo, if he be his craftes maister; and then pricked

the picture with a knife so hard and so often, and with so effectuall

words, as the pigeon fell downe from the top of the house starke dead.

I need not write anie further circumstance to shew how the matter was

taken, what woondering was thereat, how he was prohibited to use that

feat anie further, least he should emploie it in anie other kind of

murther; as though he, whose picture so ever he had pricked, must needs

have died, and so the life of all men in the hands of a juggler: as

is now supposed to be in the hands and willes of witches. This storie

is, untill the daie of the writing hereof, in fresh remembrance, &

of the most part beleeved as canonicall, as are all the fables of

witches: but when you are taught the feate or sleight (the secrecie

and sorcerie of the matter being bewraied, and discovered) you will

thinke it a mockerie, and a simple illusion. To interpret unto you

the revelation of this mysterie; so it is, that the poore pigeon was

before in the hands of the juggler, into whome he had thrust a dramme

of _Nux vomica_, or some other such poison, which to the nature of the

bird was so extreame a venome, as after the receipt thereof it could

not live above the space of halfe an houre, and being let lose after

the medicine ministred, she alwaies resorted to the top of the next

house: which she will the rather doo, if there be anie pigeons alreadie

sitting there, and (as it is alreadie said) after a short space falleth

downe, either starke dead, or greatlie astonnied. But in the meane

time the juggler useth words of art, partlie to protract the time, and

partlie to gaine credit and admiration of the beholders. If this or the

like feate should be done by an old woman, everie bodie would crie out

for fier and faggot to burne the witch.

♦Example of a ridiculous woonder.♦

♦This I have prooved upon crows and pies.♦

♦This might be done by a confederate, who standing at some window in

a church steeple, or other fit place, and holding the pigeon by the

leg in a string, after a signe given by his fellowe, pulleth downe the

pigeon, and so the woonder is wrought.♦

The xiiii. Chapter.

_Of publike confederacie, and whereof it consisteth._

Publike confederacie is, when there is before hand a compact made

betwixt diverse persons; the one to be principall, the rest to be

assistants in working of miracles, or rather in cousening and abusing

the beholders. As when I tell you in the presence of a multitude what

you have thought or doone, or shall doo or thinke, when you and I

were thereupon agreed before. And if this be cunninglie and closelie

handled, it will induce great admiration to the beholders; speciallie

when they are before amazed and abused by some experiments of naturall

magike, arythmeticall conclusions, or legierdemaine. Such were, for the

most part, the conclusions and devises of _Feates_: wherein doubt you

not, but _Jannes_ and _Jambres_ were expert, active, and readie.

The xv. Chapter.

_How men have beene abused with words of equivocation, with sundrie

examples thereof._

Some have taught, and others have written certeine experiments; in the

expressing whereof they have used such words of equivocation, as wherby

manie have beene overtaken and abused through rash credulitie: so as

sometimes (I saie) they have reported, taught, and written that which

their capacitie tooke hold upon, contrarie to the truth and sincere

meaning of the author. It is a common jest among the water men of the

Thames, to shew the parish church of _Stone_ to the passengers, calling

the same by the name of the lanterne of _Kent_; affirming, and that not

untrulie, that the said church is as light (meaning in weight and not

in brightnes) at midnight, as at noonedaie. Whereupon some credulous

person is made beleeve, and will not sticke to affirme and sweare, that

in the same church is such continuall light, that anie man may see to

read there at all times of the night without a candle.

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

midnight as at middaie.♦

An excellent philosopher, whome (for reverence unto his fame and

learning) I will forbeare to name, was overtaken by his hostesse at

_Dover_; who merrilie told him, that if he could reteine and keepe

in his mouth certeine pibbles (lieng at the shore side) he should

not perbreake untill he came to _Calice_, how rough and tempestuous

so ever the seas were. Which when he had tried, and being not forced

by sicknes to vomit, nor to lose his stones, as by vomiting he

must needs doo, he thought his hostesse had discovered unto him an

excellent secret, nothing doubting of hir amphibologicall speech: and

therefore thought it a worthie note to be recorded among miraculous

and medicinable stones; and inserted it accordinglie into his booke,

among other experiments collected with great industrie, learning,

travell, and judgement. All these toies helpe a subtill cousener to

gaine credit with the multitude. Yea, to further their estimation,

manie will whisper prophesies of their owne invention into the eares

of such as are not of quickest capacitie; as to tell what weather, &c:

shall followe. Which if it fall out true, then boast they and triumph,

as though they had gotten some notable conquest; if not, they denie

the matter, forget it, excuse it, or shift it off; as that they told

another the contrarie in earnest, and spake that but in jest. All these

helps might _Pharaos_ jugglers have, to mainteine their cousenages and

illusions, towards the hardening of _Pharaos_ hart.

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

Hereunto belong all maner of charmes, periapts, amulets, characters,

and such other superstitions, both popish and prophane: whereby (if

that were true, which either papists, conjurors, or witches undertake

to doo) we might dailie see the verie miracles wrought indeed, which

_Pharaos_ magicians seemed to performe. Howbeit, bicause by all those

devises or cousenages, there cannot be made so much as a nit, so as

_Jannes_ and _Jambres_ could have no helpe that waie, I will speake

thereof in place more convenient.

The xvi. Chapter.

_How some are abused with naturall magike, and sundrie examples

thereof when illusion is added thereunto, of Jacobs pied

sheepe, and of a blacke Moore._

But as these notable and wonderfull experiments and conclusions that

are found out in nature it selfe (through wisedome, learning, and

industrie) doo greatlie oppose and astonnish the capacitie of man:

so (I saie) when deceipt and illusion is annexed thereunto, then is

the wit, the faith, & constancie of man searched and tried. For if we

shall yeeld that to be divine, supernaturall, and miraculous, which we

cannot comprehend; a witch, a papist, a conjuror, a cousener, and a

juggler may make us beleeve they are gods: or else with more impietie

we shall ascribe such power and omnipotencie unto them, or unto the

divell, as onelie and properlie apperteineth to God. As for example.

By confederacie or cousenage (as before I have said) I may seeme to

manifest the secret thoughts of the hart, which (as we learne in

Gods booke) none knoweth or searcheth, but God himselfe alone. And

therfore, whosoever beleeveth that I can doo as I may seeme to doo,

maketh a god of me, and is an idolater. In which respect, whensoever

we heare papist, witch, conjuror, or cousener, take upon him more than

lieth in humane power to performe, we may know & boldlie saie it is a

knacke of knaverie; and no miracle at all. And further we may know,

that when we understand it, it will not be woorth the knowing. And at

the discoverie of these miraculous toies, we shall leave to wonder at

them, and beginne to wonder at our selves, that could be so abused

with bables. Howbeit, such things as God hath laid up secretlie in

nature are to be weighed with great admiration, and to be searched

out with such industrie, as may become a christian man: I meane, so

as neither God, nor our neighbour be offended thereby, which respect

doubtlesse _Jannes_ and _Jambres_ never had. We find in the scriptures

diverse naturall and secret experiments practised; as namelie that of

_Jacob_, for pied sheepe: which are confirmed by prophane authors,

and not onelie verified in lambs and sheepe, but in horsses, pecocks,

connies, &c. We read also of a woman that brought foorth a yoong blacke

Moore, by meanes of an old blacke Moore who was in hir house at the

time of her conception, whome she beheld in phantasie, as is supposed:

howbeit, a gelous husband will not be satisfied with such phantasticall

imaginations. For in truth a blacke Moore never faileth to beget blacke

children, of what colour soever the other be: _Et sic è contra_.

♦The inconvenience of holding opinion, that whatsoever passeth our

capacitie, is divine, supernaturall, &c.♦

♦_J. Bap. Neapol. in natural. mag._♦

The xvii. Chapter.

_The opinion of witchmongers, that divels can create bodies, and of

Pharaos magicians._

It is affirmed by _James Sprenger_ and _Henrie Institor_, in _M. Mal._

who cite _Albert In lib. de animalib._ for their purpose, that divels

and witches also can truelie make living creatures as well as God;

though not at an instant, yet verie suddenlie. Howbeit, all such as

are rightlie informed in Gods word, shall manifestlie perceive and

confesse the contrarie, as hath beene by scriptures alreadie prooved,

and may be confirmed by places infinite. And therefore I saie _Jannes_

and _Jambres_, though sathan and also _Belzebub_ had assisted them,

could never have made the serpent or the frogs of nothing, nor yet

have changed the waters with words. Neverthelesse, all the learned

expositors of that place affirme, that they made a shew of creation,

&c: exhibiting by cunning a resemblance of some of those miracles,

which GOD wrought by the hand of _Moses_. Yea S. _Augustine_ and manie

other hold, that they made by art (and that trulie) the serpents, &c.

But that they may by art approch somewhat neerer to those actions, than

hath beene yet declared, shall and may appeere by these and manie other

conclusions, if they be true.

♦_M. Malef. p. 1. q. 10._♦

♦John. 1, 3. Coloss. 1, 16.♦

The xviii. Chapter.

_How to produce or make monsters by art magike, and why Pharaos

magicians could not make lice._

_Strato_, _Democritus_, _Empedocles_, and of late, _Jo. Bap. Neap._

teach by what meanes monsters may be produced, both from beast and

also from fowle. _Aristotle_ himselfe teacheth to make a chicken have

foure legs, and as manie wings, onlie by a doubled yolked eg: whereby

also a serpent may be made to have manie legs. Or any thing that

produceth egs, may likewise be made double membred, or dismembred: &

the viler creature the sooner brought to monstrous deformitie, which

in more noble creatures is more hardlie brought to passe. There are

also prettie experiments of an eg, to produce anie fowle, without the

naturall helpe of the hen: the which is brought to passe, if the eg be

laid in the powder of the hens doong, dried and mingled with some of

the hens fethers, & stirred everie fourth houre. You may also produce

(as they saie) the most venomous, noisome, and dangerous serpent,

called a cockatrice, by melting a little arsenicke, and the poison of

serpents, or some other strong venome, and drowning an eg therein,

which there must remaine certeine daies; and if the eg be set upright,

the operation will be the better. This may also be doone, if the eg

be laid in doong, which of all other things giveth the most singular

and naturall heate: and as _J. Bap. Neap._ saith is [*]_Mirabilium

rerum parens_; who also writeth, that _Crines fæminæ menstruosæ_ are

turned into serpents within short space: and he further saith, that

basill being beaten, and set out in a moist place, betwixt a couple

of tiles, dooth ingender scorpions. The ashes of a ducke, being put

betweene two dishes, and set in a moist place, dooth ingender a huge

tode: _Quod etiam efficit sanguis menstruosus_. Manie writers conclude,

that there be two maner of todes, the one bred by naturall course and

order of generation, the other growing of themselves, which are called

temporarie, being onlie ingendred of shewers and dust: and (as _J. Bap.

Neap._ saith) they are easie to be made. _Plutarch_ and _Heraclides_

doo saie, that they have seene these to descend in raine, so as they

have lien and cralled on the tops of houses, &c. Also _Aelianus_ dooth

saie, that he sawe frogs and todes, whereof the heads & shoulders were

alive, & became flesh; the hinder parts being but earth, & so cralled

on two feete, the other being not yet fashioned or fullie framed. And

_Macrobius_ reporteth, that in _Aegypt_, mice growe of earth and

shewers; as also frogs, todes, and serpents in other places. They

saie that _Danmatus Hispanus_ could make them when & as manie as he

listed. He is no good angler, that knoweth not how soone the entrales

of a beast, when they are buried, will engender maggots (which in

a civiler terme are called gentles) a good bait for small fishes.

Whosoever knoweth the order of preserving silkewormes, may perceive a

like conclusion: bicause in the winter, that is a dead seed, which in

the summer is a livelie creature. Such and greater experiments might

be knowne to _Jannes_ and _Jambres_, and serve well to their purpose,

especiallie with such excuses, delaies, and cunning, as they could

joine therewithall. But to proceed, and come a little neerer to their

feats, and to shew you a knacke beyond their cunning; I can assure you

that of the fat of a man or a woman, lice are in verie short space

ingendered: and yet I saie, _Pharaos_ magicians could not make them,

with all the cunning they had. Whereby you may perceive, that God

indeed performed the other actions, to indurate _Pharao_, though he

thought his magicians did with no lesse dexteritie than _Moses_ worke

miracles and woonders. But some of the interpretors of that place

excuse their ignorance in that matter, thus; The divell (saie they) can

make no creature under the quantitie of a barlie corne, and lice being

so little cannot therefore be created by them. As though he that can

make the greater, could not make the lesse. A verie grosse absurditie.

And as though that he which hath power over great, had not the like

over small.

♦Naturall conclusiōs.♦

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

hen.♦

♦[*] The mother of marvels.♦

♦Two kind of todes, naturall & temporall.♦

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

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

The xix. Chapter.

_That great matters may be wrought by this art, when princes

esteeme and mainteine it: of divers woonderfull experiments,

and of strange conclusions in glasses, of the art

perspective, &c._

Howbeit, these are but trifles in respect of other experiments to this

effect; speciallie when great princes mainteine & give countenance to

students in those magicall arts, which in these countries and in this

age is rather prohibited than allowed, by reason of the abuse commonlie

coupled therewith; which in truth is it that mooveth admiration and

estimation of miraculous workings. As for example. If I affirme, that

with certeine charmes and popish praiers I can set an horsse or an

asses head upon a mans shoulders, I shall not be beleeved; or if I doo

it, I shall be thought a witch. And yet if _J. Bap. Neap._ experiments

be true, it is no difficult matter to make it seeme so: and the charme

of a witch or papist joined with the experiment, will also make the

woonder seeme to proceed thereof. The words used in such case are

uncerteine, and to be recited at the pleasure of the witch or cousener.

But the conclusion is this: Cut off the head of a horsse or an asse

(before they be dead) otherwise the vertue or strength thereof will be

the lesse effectuall, and make an earthern vessell of fit capacitie to

conteine the same, and let it be filled with the oile and fat therof;

cover it close, and dawbe it over with lome: let it boile over a soft

fier three daies continuallie, that the flesh boiled may run into oile,

so as the bare bones may be seene: beate the haire into powder, and

mingle the same with the oile; and annoint the heads of the standers

by, and they shall seeme to have horsses or asses heads. If beasts

heads be annointed with the like oile made of a mans head, they shall

seeme to have mens faces, as diverse authors soberlie affirme. If a

lampe be annointed heerewith, everie thing shall seeme most monstrous.

It is also written, that if that which is called _Sperma_ in anie beast

be burned, and anie bodies face therewithall annointed, he shall seeme

to have the like face as the beast had. But if you beate arsenicke

verie fine, and boile it with a little sulphur in a covered pot, and

kindle it with a new candle, the standers by will seeme to be hedlesse.

Aqua composita and salt being fiered in the night, and all other

lights extinguished, make the standers by seeme as dead. All these

things might be verie well perceived and knowne, and also practised

by _Jannes_ and _Jambres_. But the woonderous devises, and miraculous

sights and conceipts made and conteined in glasse, doo farre exceed all

other; whereto the art perspective is verie necessarie. For it sheweth

the illusions of them, whose experiments be seene in diverse sorts of

glasses; as in the hallowe, the plaine, the embossed, the columnarie,

the pyramidate or piked, the turbinall, the bounched, the round, the

cornerd, the inversed, the eversed, the massie, the regular, the

irregular, the coloured and cleare glasses: for you may have glasses so

made, as what image or favour soever you print in your imagination, you

shall thinke you see the same therein. Others are so framed, as therein

one may see what others doo in places far distant; others, wherby you

shall see men hanging in the aire; others, whereby you may perceive men

flieng in the aire; others, wherin you may see one comming, & another

going; others, where one image shall seeme to be one hundred, &c. There

be glasses also, wherein one man may see another mans image, and not

his owne; others, to make manie similitudes; others, to make none at

all. Others, contrarie to the use of all glasses, make the right side

turne to the right, and the left side to the left; others, that burne

before and behind; others, that represent not the images received

within them, but cast them farre off in the aire, appearing like aierie

images, and by the collection of sunne beames, with great force setteth

fier (verie farre off) in everie thing that may be burned. There be

cleare glasses, that make great things seeme little, things farre off

to be at hand; and that which is neere, to be far off; such things as

are over us, to seeme under us; and those that are under us, to be

above us. There are some glasses also, that represent things in diverse

colours, & them most gorgeous, speciallie any white thing. Finally,

the thing most worthie of admiration concerning these glasses, is,

that the lesser glass dooth lessen the shape: but how big so ever it

be, it maketh the shape no bigger than it is. And therfore _Augustine_

thinketh some hidden mysterie to be therein. _Vitellius_, and _J. Bap.

Neap._ write largelie hereof. These I have for the most part seene,

and have the receipt how to make them: which, if desire of brevitie

had not forbidden me, I would here have set downe. But I thinke not

but _Pharaos_ magicians had better experience than I for those and

such like devises. And (as _Pompanacius_ saith) it is most true, that

some for these feats have beene accounted saints, some other witches.

And therefore I saie, that the pope maketh rich witches, saints; and

burneth the poore witches.

♦Wonderfull experiments.♦

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

♦Strange things to be doone by perspective glasses.♦

♦Cōcerning these glasses remember that the eiesight is deceived: for

_Non est in speculo res quæ speculatur in eo_.♦

♦Rash opinion can never judge soundlie.♦

The xx. Chapter.

_A comparison betwixt Pharaos magicians and our witches, and how

their cunning consisted in juggling knacks._

Thus you see that it hath pleased GOD to shew unto men that seeke for

knowledge, such cunning in finding out, compounding, and framing of

strange and secret things, as thereby he seemeth to have bestowed upon

man, some part of his divinitie. Howbeit, God (of nothing, with his

word) hath created all things, and dooth at his will, beyond the power

and also the reach of man, accomplish whatsoever he list. And such

miracles in times past he wrought by the hands of his prophets, as

here he did by _Moses_ in the presence of _Pharao_, which _Jannes_ and

_Jambres_ apishlie followed. But to affirme that they by themselves,

or by all the divels in hell, could doo indeed as _Moses_ did by the

power of the Holie-ghost, is woorsse than infidelitie. If anie object

and saie, that our witches can doo such feats with words and charms,

as _Pharaos_ magicians did by their art, I denie it; and all the world

will never be able to shew it. That which they did, was openlie done;

as our witches and conjurors never doo anie thing: so as these cannot

doo as they did. And yet (as _Calvine_ saith of them) they were but

jugglers. Neither could they doo, as manie suppose. For as _Clemens_

saith; These magicians did rather seeme to doo these woonders, than

worke them indeed. And if they made but prestigious shewes of things,

I saie it was more than our witches can doo. For witchcrafts (as

_Erastus_ himselfe confesseth in drift of argument) are but old wives

fables. If the magicians serpent had beene a verie serpent, it must

needs have beene transformed out of the rod. And therein had beene

a double worke of God; to wit, the qualifieng and extinguishment of

one substance, and the creation of another. Which are actions beyond

the divels power, for he can neither make a bodie to be no bodie, nor

yet no bodie to be a bodie; as to make something nothing, and nothing

something; and contrarie things, one: naie, they cannot make one haire

either white or blacke.[*] If _Pharaos_ magicians had made verie

frogs upon a sudden, whie could they not drive them awaie againe? If

they could not hurt the frogs, whie should we thinke that they could

make them? Or that our witches, which cannot doo so much as counterfet

them, can kill cattell and other creatures with words or wishes? And

therefore I saie with _Jamblichus_, _Quæ fascinati imaginamur, præter

imaginamenta nullā habent actionis & essentiæ veritatem_; Such things

as we being bewitched doo imagine, have no truth at all either of

action or essence, beside the bare imagination.

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

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

♦_Cle. recog. 3._♦

♦_Erast. in disputat. de lamiis._♦

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

♦[*] [Matt. 5, 36]♦

♦_Jamb. de mysteriis._♦

The xxi. Chapter.

_That the serpents and frogs were trulie presented, and the

water poisoned indeed by Jannes and Jambres, of false

prophets, and of their miracles, of Balams asse._

Truelie I thinke there were no inconvenience granted, though I

should admit that the serpent and frogs were truelie presented, and

the water truelie poisoned by _Jannes_ and _Jambres_; not that they

could execute such miracles of themselves, or by their familiars or

divels: but that God, by the hands of those counterfet couseners,

contrarie to their owne expectations, overtooke them, and compelled

them in their ridiculous wickednes to be instruments of his will and

vengeance, upon their maister _Pharao_: so as by their hands God shewed

some miracles, which he himselfe wrought: as appeareth in _Exodus_.

For God did put the spirit of truth into _Baalams_ mouth, who was

hiered to cursse his people. And although he were a corrupt and false

prophet, and went about a mischeevous enterprise; yet God made him an

instrument (against his will) to the confusion of the wicked. Which if

it pleased God to doo here, as a speciall worke, whereby to shew his

omnipotencie, to the confirmation of his peoples faith, in the doctrine

of their Messias delivered unto them by the prophet _Moses_, then was

it miraculous and extraordinarie, and not to be looked for now. And

(as some suppose) there were then a consort or crew of false prophets,

which could also foretell things to come, and worke miracles. I answer,

it was extraordinarie and miraculous, & that it pleased God so to

trie his people; but he worketh not so in these daies: for the working

of miracles is ceased. Likewise in this case it might well stand

with Gods glorie, to use the hands of _Pharaos_ magicians, towards

the hardening of their maisters hart; and to make their illusions

and ridiculous conceipts to become effectuall. For God had promised

and determined to harden the heart of _Pharao_. As for the miracles

which _Moses_ did, they mollified it so, as he alwaies relented upon

the sight of the same. For unto the greatnesse of his miracles were

added such modestie and patience, as might have mooved even a heart

of steele or flint. But _Pharaos_ frowardnes alwaies grew upon the

magicians actions: the like example, or the resemblance whereof, we

find not againe in the scriptures. And though there were such people

in those daies suffered and used by God, for the accomplishment of his

will and secret purpose: yet it followeth not, that now, when Gods

will is wholie revealed unto us in his word, and his sonne exhibited

(for whome, or rather for the manifestation of whose comming all those

things were suffered or wrought) such things and such people should

yet continue. So as I conclude, the cause being taken awaie, the

thing proceeding thence remaineth not. And to assigne our witches and

conjurors their roome, is to mocke and contemne Gods woonderfull works;

and to oppose against them cousenages, juggling knacks, and things

of nought. And therefore, as they must confesse, that none in these

daies can doo as _Moses_ did: so it may be answered, that none in these

daies can doo as _Jannes_ and _Jambres_ did: who, if they had beene

false prophets, as they were jugglers, had yet beene more privileged to

exceed our old women or conjurors, in the accomplishing of miracles,

or in prophesieng, &c. For who may be compared with _Balaam_? Naie,

I dare saie, that _Balaams_ asse wrought a greater miracle, and more

supernaturall, than either the pope or all the conjurors and witches in

the world can doo at this daie.

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

♦Exod. 10.♦

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

judgments.♦

♦The contrarie effects that the miracles of Moses and the miracles of

the Aegyptian magiciās wroght in the hart of Pharao.♦

To conclude, it is to be avouched (and there be proofes manifest

enough) that our jugglers approch much neerer to resemble _Pharaos_

magicians, than either witches or conjurors, & can make a more

livelie shew of working miracles than anie inchantors can doo: for

these practise to shew that in action, which witches doo in words and

termes. But that you may thinke I have reason for the maintenance of

mine opinion in this behalfe, I will surcease by multitude of words

to amplifie this place, referring you to the tract following of the

art of juggling, where you shall read strange practises and cunning

conveiances; which bicause they cannot so convenientlie be described

by phrase of speech, as that they should presentlie sinke into the

capacitie of you that would be practitioners of the same; I have caused

them to be set foorth in forme and figure, that your understanding

might be somewhat helped by instrumentall demonstrations. And when you

have perused that whole discoverie of juggling, compare the wonders

thereof with the woonders imputed to conjurors and witches, (not

omitting _Pharaos_ sorcerers at anie hand in this comparison) and I

beleeve you will be resolved, that the miracles doone in _Pharaos_

sight by them, and the miracles ascribed unto witches, conjurors, &c:

may be well taken for false miracles, meere delusions, &c: and for such

actions as are commonlie practised by cunning jugglers; be it either by

legierdemaine, confederacie, or otherwise.

♦That the art of juggling is more, or at least no les strange in

working miracles than conjuring, witchcraft, &c.♦

The xxii. Chapter.

_The art of juggling discovered, and in what points it dooth

principallie consist._

Now because such occasion is ministred, and the matter so pertinent

to my purpose, and also the life of witchcraft and cousenage so

manifestlie delivered in the art of juggling; I thought good to

discover it, together with the rest of the other deceiptfull arts;

being sorie that it falleth out to my lot, to laie open the secrets

of this mysterie, to the hinderance of such poore men as live

thereby: whose dooings herein are not onlie tollerable, but greatlie

commendable, so they abuse not the name of God, nor make the people

attribute unto them his power; but alwaies acknowledge wherein the art

consisteth, so as thereby the other unlawfull and impious arts may be

by them the rather detected and bewraied.

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

The true art therefore of juggling consisteth in legierdemaine; to

wit, the nimble conveiance of the hand, which is especiallie performed

three waies. The first and principall consisteth in hiding and

conveieng of balles, the second in the alteration of monie, the third

in the shuffeling of the cards. He that is expert in these may shew

much pleasure, and manie feats, and hath more cunning than all other

witches or magicians. All other parts of this art are taught when they

are discovered: but this part cannot be taught by any description or

instruction, without great exercise and expense of time. And for as

much as I professe rather to discover than teach these mysteries, it

shall suffice to signifie unto you, that the endevor and drift of

jugglers is onelie to abuse mens eies and judgements. Now therefore

my meaning is, in words as plaine as I can, to rip up certeine

proper tricks of that art; whereof some are pleasant and delectable,

other some dreadfull and desperate, and all but meere delusions, or

counterfet actions, as you shall soone see by due observation of everie

knacke by me heereafter deciphered.

♦The three principall points wherein legierdemaine or nimblenes of hand

dooth consist.♦

The xxiii. Chapter.

_Of the ball, and the manner of legierdemaine therewith, also

notable feats with one or diverse balles._

Concerning the ball, the plaies & devises thereof are infinite, in

somuch as if you can by use handle them well, you may shewe therewith

a hundreth feats. But whether you seeme to throw the ball into your

left hand, or into your mouth, or into a pot, or up into the aier, &c:

it is to be kept still in your right hand. If you practise first with

a leaden bullet, you shall the sooner and better doo it with balles of

corke. The first place at your first learning, where you are to bestow

a great ball, is in the palme of your hand, with your ringfinger:

but a small ball is to be placed with your thombe, betwixt your

ringfinger and midlefinger, then are you to practise to doo it betwixt

the other fingers, then betwixt the forefinger and the thombe, with

the forefinger and midlefinger jointlie, and therein is the greatest

and strangest cunning shewed. Lastlie the same small ball is to be

practised in the palme of the hand, and by use you shall not onelie

seeme to put anie one ball from you, and yet reteine it in your hand;

but you shall keepe foure or five as cleanelie and certeinelie as one.

This being atteined unto, you shall worke woonderfull feats: as for

example.

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

♦These feats are nimbly, cleanly, & swiftly to be conveied; so as the

eies of the beholders may not discerne or perceive the drift.♦