Laie three or foure balles before you, and as manie small candlesticks,

bolles, saltsellers, or saltseller covers, which is the best. Then

first seeme to put one ball into your left hand, and therwithall seeme

to hold the same fast: then take one of the candlesticks, or anie

other thing (having a hollow foot, & not being too great) and seeme to

put the ball which is thought to be in your left hand, underneath the

same, and so under the other candlesticks seeme to bestow the other

balles: and all this while the beholders will suppose each ball to be

under each candlesticke: this doone, some charme or forme of words

is commonlie used. Then take up one candlesticke with one hand, and

blow, saieng; Lo, you see that is gone: & so likewise looke under ech

candlesticke with like grace and words, & the beholders will woonder

where they are become. But if you, in lifting up the candlesticks with

your right hand, leave all those three or foure balles under one of

them (as by use you may easilie doo, having turned them all downe into

your hand, and holding them fast with your little and ringfingers) and

take the candlesticke with your other fingers, and cast the balles up

into the hollownes thereof (for so they will not roll so soone awaie)

the standers by will be much astonied. But it will seeme woonderfull

strange, if also in shewing how there remaineth nothing under an

other of those candlesticks, taken up with your left hand, you leave

behind you a great ball, or anie other thing, the miracle will be the

greater. For first they thinke you have pulled awaie all the balles

by miracle; then, that you have brought them all togither againe by

like meanes, and they neither thinke nor looke that anie other thing

remaineth behind under anie of them. And therefore, after manie other

feats doone, returne to your candlesticks, remembring where you left

the great ball, and in no wise touch the same; but having an other like

ball about you, seeme to bestow the same in maner and forme aforesaid,

under a candlesticke which standeth furthest frō that where the ball

lieth. And when you shall with [*]words or charmes seeme to conveie

the same ball from under the same candlesticke, and afterward bring it

under the candlesticke which you touched not, it will (I saie) seeme

woonderfull strange.

♦Memorandum that the juggler must set a good grace on the matter: for

that is verie requisite.♦

♦[*] As, Hey, fortuna furie, nunquam credo, passe, passe, when come

you sirra: _See pag._ 147.♦

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

Take a verie great ball in your left hand, or three indifferent big

balles; and shewing one or three little balles, seeme to put them into

your said left hand, concealing (as you may well doo) the other balles

which were there in before: then use words, and make them seeme to

swell, and open your hand, &c. This plaie is to be varied a hundreth

waies: for as you find them all under one candlesticke, so may you go

to a stander by, and take off his hat or cap, and shew the balles to

be there, by conveieng them thereinto, as you turne the bottome upward.

_To consume (or rather to conveie) one or manie balles into

nothing._

If you take one ball, or more, & seeme to put it into your other hand,

and whilest you use charming words, you conveie them out of your right

hand into your lap; it will seeme strange. For when you open your left

hand immediatlie, the sharpest lookers on will saie it is in your other

hand, which also then you may open; & when they see nothing there, they

are greatlie overtaken.

_How to rap a wag upon the knuckles._

But I will leave to speake anie more of the ball, for herein I might

hold you all daie, and yet shall I not be able to teach you to use

it, nor scarslie to understand what I meane or write concerning it:

but certeinelie manie are persuaded that it is a spirit or a flie,

&c. _Memorandum_,[*] that alwaies the right hand be kept open and

streight, onlie keepe the palme from view. And therefore you may end

with this miracle. ¶ Laie one ball upon your shoulder, an other on your

arme, and the third on the table: which because it is round, and will

not easilie lie upon the point of your knife, you must bid a stander by

laie it thereon, saieng that you meane to throwe all those three balles

into your mouth at once: and holding a knife as a pen in your hand,

when he is laieng it upon the point of your knife, you may easilie with

the haft rap him on the fingers, for the other matter wilbe hard to doo.

♦[*] [Rom.]♦

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

The xxiiii. Chapter.

_Of conveiance of monie._

The conveieng of monie is not much inferior to the ball, but much

easier to doo. The principall place to keepe a peece of monie is the

palme of your hand, the best peece to keepe is a testor; but with

exercise all will be alike, except the mony be verie small, and then it

is to be kept betwixt the fingers, almost at the fingers end, whereas

the ball is to be kept beelowe neere to the palme.

♦The monie must not be of too small nor of too large a circumference

for hindering of the conveiance.♦

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

legierdemaine._

First you must hold open your right hand, & lay therin a testor, or

some big peece of monie: then laie thereupon the top of your long left

finger, and use words, and upon the sudden slip your right hand from

your finger wherwith you held downe the testor, and bending your hand a

verie little, you shall reteine the testor still therein: and suddenlie

(I saie) drawing your right hand through your left, you shall seeme

to have left the testor there speciallie when you shut in due time

your left hand. Which that it may more plainelie appeare to be trulie

doone, you may take a knife, and seeme to knocke against it, so as it

shall make a great sound: but in stead of knocking the peece in the

left hand (where none is) you shall hold the point of the knife fast

with the left hand, and knocke against the testor held in the other

hand, and it will be thought to hit against the mony in the left hand.

Then use words, and open your hand, and when nothing is seene, it will

be woondered at how the testor was remooved.

♦This is prettie if it be cunninglie handled: for both the eare and the

eie is deceived by this devise.♦

_To convert or transubstantiate monie into counters, or counters

into monie._

Another waie to deceive the lookers on, is to doo as before, with a

testor; and keeping a counter in the palme of the left hand secretlie

to seeme to put the testor thereinto; which being reteined still in the

right hand, when the left hand is opened, the testor will seeme to be

transubstantiated into a counter.

_To put one testor into one hand, and an other into the other hand,

and with words to bring them togither._

He that hath once atteined to the facilitie of reteining one peece of

monie in his right hand, may shew a hundreth pleasant conceipts by that

meanes, and may reserve two or three as well as one. And lo then may

you seeme to put one peece into your left hand, and reteining it still

in your right hand, you may togither therewith take up another like

peece, and so with words seeme to bring both peeces togither.

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

_To put one testor into a strangers hand, and another into

your owne, and to conveie both into the strangers hand with

words._

Also you may take two testors evenlie set togither, and put the same in

stead of one testor, into a strangers hand, and then making as though

you did put one testor into your left hand, with words you shall make

it seeme that you conveie the testor in your hand, into the strangers

hand: for when you open your said left hand, there shall be nothing

seene; and he opening his hand shall find two, where he thought was but

one. By this devise (I saie) a hundreth conceipts may be shewed.

_How to doo the same or the like feate otherwise._

To keepe a testor, &c: betwixt your finger, serveth speciallie for this

and such like purposes. Hold out your hand, and cause one to laie a

testor upon the palme thereof, then shake the same up almost to your

fingers ends, and putting your thombe upon it; you shall easilie, with

a little practise, conveie the edge betwixt the middle and forefinger,

whilest you proffer to put it into your other hand (provided alwaies

that the edge appeere not through the fingers on the backside) which

being doone, take up another testor (which you may cause a stander by

to laie downe) and put them both together, either closelie instead of

one into a strangers hand, or keepe them still in your owne: & (after

words spoken) open your hands, and there being nothing in one, and both

peeces in the other, the beholders will woonder how they came togither.

♦You must take heed that you be close and slie: or else you discredit

the art.♦

_To throwe a peece of monie awaie, and to find it againe where you

list._

You may, with the middle or ringfinger of the right hand, conveie a

testor into the palme of the same hand, & seeming to cast it awaie,

keepe it still: which with confederacie will seeme strange; to wit,

when you find it againe, where another hath bestowed the verie like

peece. But these things without exercise cannot be doone, and therefore

I will proceed to shew things to be brought to passe by monie, with

lesse difficultie; & yet as strange as the rest: which being unknowne

are marvellouslie commended, but being knowne, are derided, & nothing

at all regarded.

♦Use and exercise maketh men readie and practive.♦

_With words to make a groat or a testor to leape out of a pot, or

to run alongst upon a table._

You shall see a juggler take a groat or a testor, and throwe it into

a pot, or laie it in the midst of a table, & with inchanting words

cause the same to leape out of the pot, or run towards him, or from

him ward[*] alongst the table. Which will seeme miraculous, untill

you knowe that it is doone with a long blacke haire of a womans head,

fastened to the brim of a groat, by meanes of a little hole driven

through the same with a Spanish needle. In like sort you may use a

knife, or anie other small thing: but if you would have it go from you,

you must have a confederate, by which meanes all juggling is graced and

amended.

♦This feat is the stranger if it be doone by night; a candle placed

betweene the lookers on & the juggler: for by that means their eiesight

is hindered from discerning the conceit.♦

♦[*] [= himward]♦

_To make a groat or a testor to sinke through a table, and to vanish

out of a handkercher verie strangelie._

A juggler also sometimes will borrow a groat or a testor, &c: and

marke it before you, and seeme to put the same into the middest of

a handkercher, and wind it so, as you may the better see and feele

it. Then will he take you the handkercher, and bid you feele whether

the groat be there or naie; and he will also require you to put the

same under a candlesticke, or some such thing. Then will he send

for a bason, and holding the same under the boord right against the

candlesticke, will use certeine words of inchantments; and in short

space you shall heare the groat fall into the bason. This doone, one

takes off the candlesticke, and the juggler taketh the handkercher by

a tassell, and shaketh it; but the monie is gone: which seemeth as

strange as anie feate whatsoever, but being knowne, the miracle is

turned to a bable. For it is nothing else, but to sowe a groat into the

corner of a handkercher, finelie covered with a peece of linnen, little

bigger than your groat: which corner you must conveie in steed of the

groat delivered to you, into the middle of your handkercher; leaving

the other either in your hand or lap, which afterwards you must seeme

to pull through the boord, letting it fall into a bason, &c.

♦A discoverie of this juggling knacke.♦

_A notable tricke to transforme a counter to a groat._

Take a groat, or some lesse peece of monie, and grind it verie thin at

the one side; and take two counters, and grind them, the one at the

one side, the other on the other side: glew the smooth side of the

groat to the smooth side of one of the counters, joining them so close

together as may be, speciallie at the edges, which may be so filed,

as they shall seeme to be but one peece; to wit, one side a counter,

and the other side a groat. Then take a verie little greene waxe (for

that is softest and therefore best) and laie it so upon the smooth side

of the other counter, as it doo not much discolour the groat: and so

will that counter with the groat cleave togither, as though they were

glewed; and being filed even with the groat and the other counter, it

will seeme so like a perfect entire counter, that though a stranger

handle it, he shall not bewraie it; then having a little touched your

forefinger, and the thombe of your right hand with soft waxe, take

therewith this counterfet counter, and laie it downe openlie upon

the palme of your left hand, in such sort as an auditor laieth downe

his counters, wringing the same hard, so as you may leave the glewed

counter with the groat apparentlie in the palme of your left hand;

and the smooth side of the waxed counter will sticke fast upon your

thombe, by reason of the wax wherwith it is smeered, and so may you

hide it at your pleasure. Provided alwaies, that you laie the waxed

side downeward, and the glewed side upward: then close your hand, and

in or after the closing thereof turne the peece, & so in stead of a

counter (which they suppose to be in your hand) you shall seeme to have

a groat, to the astonishment of the beholders, if it be well handled.

♦The juggler must have none of his trinkets wanting: besides that, it

behooveth him to be mindfull, least he mistake his trickes.♦

The xxv. Chapter.

_An excellent feat, to make a two penie peece lie plaine in the

palme of your hand, and to be passed from thence when you list._

Put a little red wax (not too thin) upon the naile of your longest

finger, then let a stranger put a two penie peece into the palme of

your hand, and shut your fist suddenlie, and conveie the two penie

peece upon the wax, which with use you may so accomplish, as no man

shall perceive it. Then and in the meane time use [*]words of course,

and suddenlie open your hand, holding the tippes of your fingers rather

lower than higher than the palme of your hand, and the beholders will

woonder where it is become. Then shut your hand suddenlie again, & laie

a wager whether it be there or no; and you may either leave it there,

or take it awaie with you at your pleasure. This (if it be will[†]

handled) hath more admiration than any other feat of the hand.

_Memorandum_[‡] this may be best handled, by putting the wax upon the

two penie peece, but then must you laie it in your hand your selfe.

♦[*] As, Ailif, casyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars,

Sol, Venus, Mercurie, Luna: or such like.♦

♦[†] [for well]♦

♦[‡] [Rom.]♦

_To conveie a testor out of ones hand that holdeth it fast._

Sticke a little wax upon your thombe, and take a stander by by the

finger, shewing him the testor, and telling him you will put the same

into his hand: then wring it downe hard with your waxed thombe, and

using many words looke him in the face, & as soone as you perceive him

to looke in your face, or frō your hand, suddenlie take awaie your

thombe, & close his hand, and so will it seeme to him that the testor

remaineth: even as if you wring a testor upon ones forehead, it will

seeme to sticke, when it is taken awaie, especiallie if it be wet. Then

cause him to hold his hand still, and with speed put into another mans

hand (or into your owne) two testors in stead of one, and use words

of course, wherby you shall make not onelie the beholders, but the

holders beleeve, when they open their hands, that by inchantment you

have brought both togither.

_To throwe a peece of monie into a deepe pond, and to fetch it

againe from whence you list._

There be a marvellous number of feats to be doone with monie, but if

you will worke by private confederacie, as to marke a shilling, or anie

other thing, and throwe the same into a river or deepe pond, and having

hid a shilling before with like marks in some other secret place; bid

some go presentlie & fetch it, making them beleeve, that it is the

verie same which you threw into the river: the beholders will marvell

much at it. And of such feats there may be doone a marvellous number;

but manie more by publike confederacie, whereby one may tell another

how much monie he hath in his pursse, and a hundreth like toies, and

all with monie.

♦In these knacks of confederacie Feats had the name, whilest he lived.♦

_To conveie one shilling being in one hand into another,

holding your armes abroad like a rood._

Evermore it is necessarie to mingle some merie toies among your grave

miracles, as in this case of monie, to take a shilling in each hand,

and holding your armes abroad, to laie a wager that you will put them

both into one hand, without bringing them anie whit neerer togither.

The wager being made, hold your armes abroad like a rood, and turning

about with your bodie, laie the shilling out of one of your hands upon

the table, and turning to the other side take it up with the other

hand: and so you shall win your wager.

♦A knacke more merrie than marvellous.♦

_How to rap a wag on the knuckles._

Deliver one peece of monie with the left hand to one, and to a second

person another, and offer him that you would rap on the fingers the

third; for he (though he be ungratious and subtill) seeing the other

receive monie, will not lightlie refuse it: and when he offereth to

take it, you may rap him on the fingers with a knife, or somewhat else

held in the right hand, saieng that you knew by your familiar, that he

ment to have kept it from you.

♦Another to the same purpose read in pag. 324.♦

The xxvi. Chapter.

_To transforme anie one small thing into anie other forme by

folding of paper._

Take a sheete of paper, or a handkercher, and fold or double the same,

so as one side be a little longer than an other: then put a counter

betweene the two sides or leaves of the paper or handkercher, up to

the middle of the top of the fold, holding the same so as it be not

perceived, and laie a groat on the outside thereof, right against the

counter, and fold it downe to the end of the longer side: and when you

unfold it againe, the groat will be where the counter was, and the

counter where the groat was; so as some will suppose that you have

transubstantiated the monie into a counter, and with this manie feats

may be doone.

The like or rather stranger than it may be done, with two papers three

inches square a peece, divided by two folds into three equall parts

at either side, so as each folded paper remaine one inch square: then

glew the backsides of the two papers together as they are folded, &

not as they are open, & so shall both papers seeme to be but one; &

which side soever you open, it shall appeare to be the same, if you

hide handsomelie the bottome, as you may well doo with your middle

finger, so as if you have a groat in the one and a counter in the

other, you (having shewed but one) may by turning the paper seeme to

transubstantiate it. This may be best performed, by putting it under a

candlesticke, or a hat, &c: and with [*]words seeme to doo the feat.

♦[*] Such as you shall find in pag. 323, & 329. in the marginal notes

or some strange terms of your owne devising.♦

The xxvii. Chapter.

_Of cards, with good cautions how to avoid cousenage therein:

speciall rules to conveie and handle the cards, and the maner

and order how to accomplish all difficult and strange things

wrought with cards._

Having now bestowed some waste monie among you, I will set you to

cards; by which kind of witchcraft a great number of people have

juggled awaie not onelie their monie, but also their lands, their

health, their time, and their honestie. I dare not (as I could) shew

the lewd juggling that chetors practise, least it minister some offense

to the well disposed, to the simple hurt and losses, and to the wicked

occasion of evill dooing. But I would wish all gamesters to beware,

not onlie with what cards and dice they plaie, but speciallie with

whome & where they exercise gaming. And to let dice passe (as whereby

a man maie be inevitablie cousened) one that is skilfull to make and

use Bumcards, may undoo a hundreth wealthie men that are given to

gaming: but if he have a confederate present, either of the plaiers

or standers by, the mischiefe cannot be avoided. If you plaie among

strangers, beware of him that seemes simple or drunken; for under their

habit the most speciall couseners are presented, & while you thinke

by their simplicitie and imperfections to beguile them (and therof

perchance are persuaded by their confederats, your verie freends as you

thinke) you your selfe will be most of all overtaken. Beware also of

bettors by, and lookers on, and namelie of them that bet on your side:

for whilest they looke in your game without suspicion, they discover it

by signes to your adversaries, with whome they bet, and yet are their

confederates.

♦Of dice plaie & the like unthriftie games, mark these two olde verses:

_Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res

tua spes tua pendet in illis_: and remember them.♦

But in shewing feats, and juggling with cards, the principall point

consisteth in shuffling them nimblie, and alwaies keeping one certeine

card either in the bottome, or in some knowne place of the stocke,

foure or five cards from it. Hereby you shall seeme to worke woonders;

for it will be easie for you to see or spie one card, which though you

be perceived to doo, it will not be suspected, if you shuffle them

well afterwards. And this note I must give you, that in reserving the

bottome card, you must alwaies (whilest you shuffle) keepe him a little

before or a little behind all the cards lieng underneath him, bestowing

him (I saie) either a little beyond his fellowes before, right over

the forefinger, or else behind the rest, so as the little finger of

the left hand may meete with it: which is the easier, the readier,

and the better waie. In the beginning of your shuffling, shuffle as

thicke as you can; and in the end throw upon the stocke the nether card

(with so manie mo at the least as you would have preserved for anie

purpose) a little before or behind the rest. Provided alwaies, that

your forefinger, if the packe be laied before, or the little finger, if

the packe lie behind, creepe up to meete with the bottome card, and

not lie betwixt the cards: and when you feele it, you may there hold

it, untill you have shuffled over the cards againe, still leaving your

kept card below. Being perfect herein, you may doo almost what you list

with the cards. By this meanes, what packe soever you make, though it

consist of eight, twelve, or twentie cards, you may keepe them still

together unsevered next to the nether card, and yet shuffle them often

to satisfie the curious beholders. As for example, and for brevities

sake, to shew you diverse feats under one.

♦Note.♦

_How to deliver out foure aces, and to convert them into

foure knaves._

Make a packe of these eight cards; to wit, foure knaves and foure aces:

and although all the eight cards must lie immediatlie together, yet

must ech knave and ace be evenlie severed, and the same eight cards

must lie also in the lowest place of the bunch. Then shuffle them so,

as alwaies at the second shuffling, or at least wise at the end of your

shuffling the said packe, and of the packe one ace may lie nethermost,

or so as you may know where he goeth and lieth: and alwaies (I saie)

let your foresaid packe with three or foure cards more lie unseparablie

together immediatlie upon and with that ace. Then using some speech or

other devise, and putting your hands with the cards to the edge of the

table to hide the action, let out privilie a peece of the second card,

which is one of the knaves, holding foorth the stocke in both your

hands, and shewing to the standers by the nether card (which is the ace

or kept card) covering also the head or peece of the knave (which is

the next card) with your foure fingers, draw out the same knave, laieng

it downe on the table: then shuffle againe, keeping your packe whole,

and so have you two aces lieng together in the bottome. And therfore,

to reforme that disordered card, as also for a grace and countenance

to that action, take off the uppermost card of the bunch, and thrust

it into the middest of the cards; and then take awaie the nethermost

card, which is one of your said aces, and bestow him likewise. Then may

you begin as before, shewing an other ace, and in steed thereof, laie

downe an other knave: and so foorth, untill in steed of foure aces you

have laied downe foure knaves. The beholders all this while thinking

that there lie foure aces on the table, are greatlie abused, and will

marvell at the transformation.

♦You must be well advised in the shuffling of the bunch, least you

overshoot your selfe.♦

_How to tell one what card he seeth in the bottome, when the

same card is shuffled into the stocke._

When you have seene a card privilie, or as though you marked it not,

laie the same undermost, and shuffle the cards as before you are

taught, till your card lie againe below in the bottome. Then shew the

same to the beholders, willing them to remember it: then shuffle the

cards, or let anie other shuffle them; for you know the card alreadie,

and therefore may at anie time tell them what card they saw: which[*]

neverthelesse would be done with great circumstance and shew of

difficultie.

♦[*] For that will drawe the action into the greater admiration.♦

_An other waie to doo the same, having your selfe indeed never

seene the card._

If you can see no card, or be suspected to have seene that which you

meane to shew, then let a stander by first shuffle, and afterwards take

you the cards into your hands, and (having shewed and not seene the

bottome card) shuffle againe, and keepe the same card, as before you

are taught; and either make shift then to see it when their suspicion

is past, which maie be done by letting some cards fall, or else laie

downe all the cards in heaps, remembring where you laid your bottome

card. Then spie how manie cards lie in some one heape, and laie the

heape where your bottome card is upon that heape, and all the other

heapes upon the same: and so, if there were five cards in the heape

wheron you laied your card, then the same must be the sixt card, which

now you may throw out, or looke upon without suspicion: and tell them

the card they saw.

_To tell one without confederacie what card he thinketh._

Laie three cards on a table, a little waie distant, and bid a stander

by be true and not waver, but thinke one of them three, and by his eie

you shall assuredlie perceive which he both seeth and thinketh. And you

shall doo the like, if you cast downe a whole paire of cards with the

faces upward, wherof there will be few or none plainlie perceived, and

they also coate cards. But as you cast them downe suddenlie, so must

you take them up presentlie, marking both his eie and the card whereon

he looketh.

♦The eie bewraieth the thought.♦

The xxviii. Chapter.

_How to tell what card anie man thinketh, how to conveie the

same into a kernell of a nut or cheristone, &c: and the same

againe into ones pocket: how to make one drawe the same or

anie card you list, and all under one devise._

Take a nut, or a cheristone, & burne a hole through the side of the

top of the shell, and also through the kernell (if you will) with a

hot bodkin, or boare it with a nall; and with the eie of a needle pull

out some of the kernell, so as the same may be as wide as the hole of

the shell. Then write the number or name of a card in a peece of fine

paper one inch or halfe an inch in length, and halfe so much in bredth,

and roll it up hard: then put it into a nut, or cheristone, and close

the hole with a little red waxe, and rub the same with a litle dust,

and it will not be perceived, if the nut or cheristone be browne or

old. Then let your confederate thinke that card which you have in your

nut, &c: and either conveie the same nut or cheristone into some bodies

pocket, or laie it in some strange place: then make one drawe the same

out of the stocke held in your hand, which by use you may well doo. But

saie not; I will make you perforce draw such a card: but require some

stander by to draw a card, saieng that it skils not what card he draw.

And if your hand serve you to use the cards well, you shall prefer unto

him, and he shall receive (even though he snatch at an other) the verie

card which you kept, and your confederate thought, and is written in

the nut, and hidden in the pocket, &c. You must (while you hold the

stocke in your hands, tossing the cards to and fro) remember alwaies

to keepe your card in your eie, and not to loose the sight thereof.

Which feate, till you be perfect in, you may have the same privilie

marked; and when you perceive his hand readie to draw, put it a little

out towards his hand, nimblie turning over the cards, as though you

numbred them, holding the same more loose and open than the rest, in

no wise suffering him to draw anie other: which if he should doo, you

must let three or foure fall, that you may beginne againe. ¶ This will

seeme most strange, if your said paper be inclosed in a button, and by

confederacie sowed upon the doublet or cote of anie bodie. This tricke

they commonlie end with a nut full of inke, in which case some wag or

unhappie boie is to be required to thinke a card; and having so doone,

let the nut be delivered him to cracke, which he will not refuse to

doo, if he have seene the other feate plaied before.

♦Tricks with cards, &c: which must be doone with confederacie.♦

♦A merrie conceipt, the like whereof you shall find in pag. 324, & 330.♦

The xxix. Chapter.

_Of fast or loose, how to knit a hard knot upon a handkercher, and

to undoo the same with words._

The _Aegyptians_ juggling witchcraft or sortilegie standeth much

in fast or loose, whereof though I have written somwhat generallie

alreadie, yet having such oportunitie I will here shew some of their

particular feats; not treating of their common tricks which is so

tedious, nor of their fortune telling which is so impious; and yet both

of them meere cousenages. ¶ Make one plaine loose knot, with the two

corner ends of a handkercher, and seeming to draw the same verie hard,

hold fast the bodie of the said handkercher (neere to the knot) with

your right hand, pulling the contrarie end with the left hand, which is

the corner of that which you hold. Then close up handsomlie the knot,

which will be yet somewhat loose, and pull the handkercher so with your

right hand, as the left hand end may be neere to the knot: then will it

seeme a true and a firme knot. And to make it appeare more assuredlie

to be so indeed, let a stranger pull at the end which you hold in your

left hand, whilest you hold fast the other in your right hand: and then

holding the knot with your forefinger & thombe, & the nether part of

your handkercher with your other fingers, as you hold a bridle when

you would with one hand slip up the knot and lengthen your reines. This

doone, turne your handkercher over the knot with the left hand, in

dooing whereof you must suddenlie slip out the end or corner, putting

up the knot of your handkercher with your forefinger and thombe, as

you would put up the foresaid knot of your bridle. Then deliver the

same (covered and wrapt in the middest of your handkercher) to one, to

hold fast, and so after some words used, and wagers laied, take the

handkercher and shake it, and it will be loose.

♦Fast and loose with a handkercher.♦

_A notable feate of fast or loose; namelie, to pull three beadstones

from off a cord, while you hold fast the ends thereof, without

remooving of your hand._

Take two little whipcords of two foote long a peece, double them

equallie, so as there may appeare foure ends. Then take three great

beadstones, the hole of one of them beeing bigger than the rest; and

put one beadstone upon the eie or bowt of the one cord, and an other

on the other cord. Then take the stone with the greatest hole, and let

both the bowts be hidden therein: which may be the better doone, if you

put the eie of the one into the eie or bowt of the other. Then pull

the middle bead upon the same, being doubled over his fellow, and so

will the beads seeme to be put over the two cords without partition.

For holding fast in each hand the two ends of the two cords, you may

tosse them as you list, and make it seeme manifest to the beholders,

which may not see how you have doone it, that the beadstons are put

upon the two cords without anie fraud. Then must you seeme to adde

more effectuall binding of those beadstones to the string, and make

one halfe of a knot with one of the ends of each side; which is for

no other purpose, but that when the beadstones be taken awaie, the

cords may be seene in the case which the beholders suppose them to be

in before. For when you have made your halfe knot (which in anie wise

you may not double to make a perfect knot) you must deliver into the

hands of some stander by those two cords; namelie, two ends evenlie set

in one hand, and two in the other, and then with a wager, &c: beginne

to pull off your beadstones, &c: which if you handle nimblie, and in

the end cause him to pull his two ends, the two cords will shew to be

placed plainelie, and the beadstones to have come through the cords.

But these things are so hard and long to be described, that I will

leave them; whereas I could shew great varietie.

♦Fast or lose with whipcords and beades.♦

♦This conveiance must be closelie doone: _Ergo_ it must be no bunglers

worke.♦

The xxx. Chapter.

_Juggling knacks by confederacie, and how to know whether one

cast crosse or pile by the ringing._

Laie a wager with your confederate (who must seeme simple, or

obstinatlie opposed against you) that standing behind a doore, you will

(by the sound or ringing of the monie) tell him whether he cast crosse

or pile: so as when you are gone, and he hath fillipped the monie

before the witnesses who are to be cousened, he must saie; What is it,

if it be crosse; or What ist, if it be pile: or some other such signe,

as you are agreed upon, and so you need not faile to gesse rightlie.

By this meanes (if you have anie invention) you may seeme to doo a

hundreth miracles, and to discover the secrets of a mans thoughts, or

words spoken a far off.

♦What is it? What ist? signes of confederacie.♦

_To make a shoale of goslings drawe a timber log._

TO make a shoale of goslings, or (as they saie) a gaggle of geese to

seeme to drawe a timber log, is doone by that verie meanes that is

used, when a cat dooth drawe a foole through a pond or river: but

handled somewhat further off from the beholders.

_To make a pot or anie such thing standing fast on the cupboord, to

fall downe thense by vertue of words._

Let a cupboord be so placed, as your confederate may hold a blacke

thred without in the court, behind some window of that roome; and at

a certeine lowd word spoken by you, he may pull the same thred, being

woond about the pot, &c. And this was the feate of _Eleazar_, which

_Josephus_ reporteth to be such a miracle.

♦Eleazers feate of cōfederacie.♦

_To make one danse naked._

Make a poore boie confederate with you, so as after charmes, &c:

spoken by you, he uncloth himselfe, and stand naked, seeming (whilest

he undresseth him) to shake, stampe, and crie, still hastening to be

unclothed, till he be starke naked: or if you can procure none to go

so far, let him onelie beginne to stampe and shake, &c: and to uncloth

him, and then you may (for the reverence of the companie) seeme to

release him.

_To transforme or alter the colour of ones cap or hat._

Take a confederates hat, and use certeine [*]words over it, and

deliver it to him againe, and let him seeme to be wroth, and cast it

backe to you againe, affirming that his was a good new blacke hat, but

this is an old blew hat, &c: and then you may seeme to countercharme

it, and redeliver it, to his satisfaction.

♦[*] As, Droch myroch, & senaroth betu baroch assmaaroth, roūsee

farounsee, hey passe passe, &c: or such like strange words.♦

_How to tell where a stollen horsse is become._

By meanes of confederacie, _Steeven Tailor_ and one _Pope_ abused

divers countrie people. For _Steeven Tailor_ would hide awaie his

neighbours horsses, &c: and send them[*] to _Pope_, (whom he before

had told where they were) promising to send the parties unto him, whome

he described and made knowne by divers signes: so as this _Pope_ would

tell them at their first entrance unto the doore. Wherefore they came,

and would saie that their horsses were stollen, but the theefe should

be forced to bring backe the horsses, &c: and leave them within one

mile south and bywest, &c: of his house, even as the plot was laid,

and the packe made before by _Steeven_ and him. This _Pope_ is said of

some to be a witch, of others he is accompted a conjuror; but commonlie

called a wise man, which is all one with a soothsaier or witch.

♦Pope and Tailor cōfederates.♦

♦[*] [? then]♦

The xxxi. Chapter.

_Boxes to alter one graine into another, or to consume the

graine or corne to nothing._

There be divers juggling boxes with false bottoms, wherein manie false

feates are wrought. First they have a box covered or rather footed

alike at each end, the bottome of the one end being no deeper than as

it may conteine one lane of corne or pepper glewed thereupon. Then use

they to put into the hollow end thereof some other kind of graine,

ground or unground; then doo they cover it, and put it under a hat or

candlesticke: and either in putting it therinto, or pulling it thence,

they turne the box, and open the contrarie end, wherein is shewed a

contrarie graine: or else they shew the glewed end first (which end

they suddenlie thrust into a boll or bag of such graine as is glewed

alreadie thereupon) and secondlie the emptie box.

♦Note the maner of this conveiance.♦

_How to conveie (with words or charmes) the corne conteined in

one box into an other._

There is another box fashioned like a bell, wherinto they doo put so

much, and such corne or spice as the foresaid hollow box can conteine.

Then they stop or cover the same with a peece of lether, as broad[*]

as a testor, which being thrust up hard towards the midle part or

waste of the said bell, will sticke fast, & beare up the corne. And

if the edge of the leather be wet, it will hold the better. Then take

they the other box dipped (as is aforesaid) in corne, and set downe

the same upon the table, the emptie end upward, saieng that they will

conveie the graine therein into the other box or bell: which being set

downe somewhat hard upon the table, the leather and the corne therein

will fall downe, so as the said bell being taken up from the table,

you shall see the corne lieng thereon, and the stopple will be hidden

therwith, & covered: & when you uncover the other box, nothing shall

remaine therein. But presentlie the corne must be swept downe with one

hand into the other, or into your lap or hat. Manie feats maie be done

with this box, as to put therein a tode, affirming the same to have

beene so turned from corne, &c: and then manie beholders will suppose

the same to be the jugglers divell, whereby his feats and miracles

are wrought. But in truth, there is more cunning witchcraft used in

transferring of corne after this sort, than is in the transferring of

one mans corne in the grasse into an other mans feeld: which[†] the

lawe of the twelve tables dooth so forceablie condemne: for the one is

a cousening slight, the other is a false lie.

♦[*] [= thick]♦

♦You must take heed that when the corne commeth out it cover & hide the

leather, &c.♦

♦[†] See the 12 booke of this discoverie, in the title _Habar_, cap.

4. pag. 220, 221.♦

_Of an other boxe to convert wheat into flower with words, &c._

There is an other boxe usuall among jugglers, with a bottome in the

middle thereof, made for the like purposes. One other also like a

tun, wherin is shewed great varietie of stuffe, as well of liquors

as spices, and all by means of an other little tun within the same,

wherein and whereon liquors and spices are shewed. But this would aske

too long a time of description.

_Of diverse petie juggling knacks._

There are manie other beggerlie feats able to beguile the simple, as

to make an ote stir by spetting thereon, as though it came to passe by

words. Item to deliver meale, pepper, ginger, or anie powder out of the

mouth after the eating of bread, &c: which is doone by reteining anie

of those things stuffed in a little paper or bladder conveied into your

mouth, and grinding the same with your teeth. ¶ Item, a rish through

a peece of a trencher, having three holes, and at the one side the

rish appearing out in the second, at the other side in the third hole,

by reason of a hollow place made betwixt them both, so as the slight

consisteth in turning the peece of trencher.

♦These are such sleights that even a bungler may doo them: and yet

prettie, &c.♦

The xxxii. Chapter.

_To burne a thred, and to make it whole againe with the ashes

thereof._

It is not one of the woorst feats to burne a thred handsomelie, and

to make it whole againe: the order whereof is this. Take two threds,

or small laces, of one foote in length a peece: roll up one of them

round, which will be then of the quantitie of a pease, bestow the same

betweene your left forefinger and your thombe. Then take the other

thred, and hold it foorth at length, betwixt the forefinger and thombe

of each hand, holding all your fingers deintilie, as yong gentlewomen

are taught to take up a morsell of meate. Then let one cut asunder the

same thred in the middle. When that is doone, put the tops of your

two thombes together, and so shall you with lesse suspicion receive

the peece of thred which you hold in your right hand into your left,

without opening of your left finger and thombe: then holding these two

peeces as you did the same before it was cut, let those two be cut also

asunder in the middest, and they conveied againe as before, untill

they be cut verie short, and then roll all those ends together, and

keepe that ball of short threds before the other in your left hand,

and with a knife thrust out the same into a candle, where you may hold

it untill the said ball of short threds be burnt to ashes. Then pull

backe the knife with your right hand, and leave the ashes with the

other ball betwixt the forefinger and thombe of your left hand, and

with the two thombs & two forefingers together seeme to take paines to

frot and rub the ashes, untill your thred be renewed, and drawe out

that thred at length which you kept all this while betwixt your left

finger and thombe. This is not inferior to anie jugglers feate if it be

well handled, for if you have legierdemaine to bestowe the same ball of

thred, and to change it from place to place betwixt your other fingers

(as may easilie be doone) then will it seeme verie strange.

♦Marke the maner of this conceit and devise.♦

♦That is, neatlie and deintilie.♦

♦A thred cut in manie peeces and burned to ashes made whole againe.♦

_To cut a lace asunder in the middest, and to make it whole

againe._

By a devise not much unlike to this, you may seeme to cut asunder any

lace that hangeth about ones necke, or any point, girdle, or garter,

&c: and with witchcraft or conjuration to make it whole and closed

together againe. For the accomplishment whereof, provide (if you can)

a peece of the lace, &c: which you meane to cut, or at the least a

patterne like the same, one inch and a halfe long, & (keeping it double

privilie in your left hand, betwixt some of your fingers neere to the

tips thereof) take the other lace which you meane to cut, still hanging

about ones necke, and drawe downe your said left hand to the bought

thereof: and putting your owne peece a little before the other (the

end or rather middle whereof you must hide betwixt your forefinger

and thombe) making the eie or bought, which shall be seene, of your

owne patterne, let some stander by cut the same asunder, and it will

be surelie thought that the other lace is cut; which with words and

froting, &c: you shall seeme to renew & make whole againe. This, if it

be well handled, will seeme miraculous.

♦The means discovered.♦

_How to pull laces innumerable out of your mouth, of what colour or

length you list, and never anie thing seene to be therein._

As for pulling laces out of the mouth, it is somewhat a stale jest,

whereby jugglers gaine monie among maides, selling lace by the yard,

putting into their mouths one round bottome as fast as they pull out an

other, and at the just end of everie yard they tie a knot, so as the

same resteth upon their teeth: then cut they off the same, and so the

beholders are double and treble deceived, seeing as much lace as will

be conteined in a hat, and the same of what colour you list to name,

to be drawne by so even yards out of his mouth, and yet the juggler to

talke as though there were nothing at all in his mouth.

♦A common juggling knacke of flat cousenage plaied among the simple,

&c.♦

The xxxiii. Chapter.

_How to make a booke, wherein you shall shew everie leafe therein

to be white, blacke, blew, red, yellow, greene, &c._

There are a thousand jugglings, which I am loth to spend time to

describe, whereof some be common, and some rare, and yet nothing else

but deceipt, cousenage, or confederacie: whereby you may plainelie

see the art to be a kind of witchcraft. I will end therfore with one

devise, which is not common, but was speciallie used by _Clarvis_,

whome though I never saw to exercise the feat, yet am I sure I conceive

aright of that invention. He had (they saie) a booke, whereof he would

make you thinke first, that everie leafe was cleane white paper: then

by vertue of words he would shew you everie leafe to be painted with

birds, then with beasts, then with serpents, then with angels, &c: the

devise thereof is this. ¶ Make a booke seven inches long, and five

inches broad, or according to that proportion: and let there be xlix,

leaves; to wit, seven times seven conteined therin, so as you may cut

upon the edge of each leafe six notches, each notch in depth halfe a

quarter of an inch, and one inch distant. Paint everie foureteenth and

fifteenth page (which is the end of everie sixt leafe, & the beginning

of everie seventh) with like colour, or one kind of picture. Cut off

with a paire of sheares everie notch of the first leafe, leaving onlie

one inch of paper in the uppermost place uncut, which will remaine

almost halfe a quarter of an inch higher than anie part of that leafe.

Leave an other like inch in the second place of the second leafe,

clipping away one inch of paper in the highest place immediatlie above

it, and all the notches below the same, and so orderlie to the third,

fourth, &c: so as there shall rest upon each leafe one onlie inch of

paper above the rest. One high uncut inch of paper must answer to the

first, directlie in everie seventh leafe of the booke: so as when you

have cut the first seven leaves, in such sort as I first described,

you are to begin in the selfe same order at the eight leafe, descending

in such wise in the cutting of seven other leaves, and so againe at the

fifteenth, to xxi, &c: untill you have passed through everie leafe, all

the thicknes of your booke.

♦Juggling a kind of witchcraft.♦

♦The invention of Clarvis.♦

♦This knack is sooner learned by demonstrative means, than taught by

words of instruction.♦

Now you shall understand, that after the first seven leaves, everie

seventh leafe in the booke is to be painted, saving one seven leaves,

which must remaine white. Howbeit you must observe, that at each

Bumleafe or high inch of paper, seven leaves distant, opposite one

directlie and lineallie against the other, through the thicknesse of

the booke, the same page with the page precedent so to be painted with

the like colour or picture; and so must you passe through the booke

with seven severall sorts of colours or pictures: so as, when you shall

rest your thombe upon anie of those Bumleaves, or high inches, and open

the booke, you shall see in each page one colour or picture through out

the booke; in an other rowe, an other colour, &c. To make that matter

more plaine unto you, let this be the description hereof. Hold the

booke with your left hand, and (betwixt your forefinger and thombe of

your right hand) slip over the booke in what place you list, and your

thombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe

or high inch of paper from whence when your booke is streined, it will

fall or slip to the next, &c. Which when you hold fast, & open the

booke, the beholders seeing each leafe to have one colour or picture

with so manie varieties, all passing continuallie & directlie thrugh

the whole booke, will suppose that with words you can discolour the

leaves at your pleasure. But because perhaps you will hardlie conceive

herof by this description, you shall (if you be disposed) see or buie

for a small value the like booke, at the shop of _W. Brome_ in Powles

churchyard, for your further instruction. ¶ There are certeine feats

of activitie, which beautifie this art exceedinglie: howbeit even in

these, some are true, and some are counterfet; to wit, some done by

practise, and some by confederacie. ¶ There are likewise divers feats

arythmeticall & geometricall: for them read _Gemma Phrysius_, and

_Record_, _&c._ which being exercised by jugglers ad credit to their

art. ¶ There are also (besides them which I have set downe in this

title of _Hartumim_) sundrie strange experiments reported by _Plinie_,

_Albert_, _Joh. Bap. Port. Neap._ and _Thomas Lupton_, wherof some are

true, and some false: which being knowne to _Jannes_ and _Jambres_, or

else to our jugglers, their occupation is the more magnified, and they

thereby more reverenced. ¶ Here is place to discover the particular

knaveries of casting of lots, and drawing of cuts (as they terme it)

whereby manie cousenages are wrought: so as I dare not teach the

sundrie devises thereof, least the ungodlie make a practise of it in

the commonwealth, where manie things are decided by those meanes, which

being honestlie meant may be lawfullie used. But I have said alreadie

somewhat hereof in generall, and therefore also the rather have

suppressed the particularities, which (in truth) are meere juggling

knackes: whereof I could discover a great number.

♦This will seeme rare to the beholders.♦

♦Wher such bookes may be gotten.♦

♦See more hereof in the 11. book of this discoverie, in the title

_Nahas_, cap. 10 pag. 197, 198.♦

The xxxiiii. Chapter.

_Desperate or dangerous juggling knacks, wherein the simple are

made to thinke, that a seelie juggler with words can hurt

and helpe, kill and revive anie creature at his pleasure:

and first to kill anie kind of pullen, and to give it life

againe._

Take a hen, a chicke, or a capon, and thrust a nall or a fine sharpe

pointed knife through the midst of the head thereof, the edge towards

the bill, so as it may seeme impossible for hir to scape death: then

use words, and pulling out the knife, laie otes before hir, &c: and

she will eate and live, being nothing at all greeved or hurt with the

wound; bicause the [*]braine lieth so far behind in the head as it is

not touched, though you thrust your knife betweene the combe and it:

and after you have doone this, you may convert your speach and actions

to the greevous wounding and present recovering of your owne selfe.

♦[*] The naturall cause why a hen thrust thorough the head with a

bodkin dooth live notwithstanding.♦

_To eate a knife, and to fetch it out of anie other place._

Take a knife, and conteine the same within your two hands, so as no

part be seene thereof but a little of the point, which you must so

bite at the first, as noise may be made therewith. Then seeme to put a

great part thereof into your mouth, and letting your hand slip downe,

there will appeare to have beene more in your mouth than is possible to

be conteined therein. Then send for drinke, or use some other delaie,

untill you have let the said knife slip into your lap, holding both

your fists close together as before, and then raise them so from the

edge of the table where you sit (for from thence the knife may most

privilie slip downe into your lap) and in steed of biting the knife,

knable a little upon your naile, and then seeme to thrust the knife

into your mouth, opening the hand next unto it, and thrust up the

other, so as it may appeare to the standers by, that you have delivered

your hands therof, and thrust it into your mouth: then call for

drinke, after countenance made of pricking and danger, &c. Lastlie, put

your hand into your lap, and taking that knife in your hand, you may

seeme to bring it out from behind you, or from whence you list. ¶ But

if you have another like knife and a confederate, you may doo twentie

notable woonders hereby: as to send a stander by into some garden or

orchard, describing to him some tree or herbe, under which it sticketh;

or else some strangers sheath or pocket, &c.

♦It must be cleanelie conveied in any case.♦

_To thrust a bodkin into your head without hurt._

Take a bodkin so made, as the haft being hollowe, the blade thereof

may slip thereinto as soone as you hold the point upward: and set the

same to your forehead, and seeme to thrust it into your head, and so

(with a little sponge in your hand) you may wring out bloud or wine,

making the beholders thinke the bloud or the wine (whereof you may

saie you have drunke verie much) runneth out of your forehead. Then,

after countenance of paine and greefe, pull awaie your hand suddenlie,

holding the point downeward; and it will fall so out, as it will seeme

never to have beene thrust into the haft: but immediatlie thrust that

bodkin into your lap or pocket, and pull out an other plaine bodkin

like the same, saving in that conceipt.

♦The maner & meanes of this action.♦

_To thrust a bodkin through your toong, and a knife through your

arme: a pittifull sight, without hurt or danger._

Make a bodkin, the blade therof being sundred in the middle, so as the

one part be not neere to the other almost by three quarters of an inch,

each part being kept a sunder with one small bought or crooked piece

of iron, of the fashion described hereafter in place convenient. Then

thrust your toong betwixt the foresaid space; to wit, into the bought

left it the bodkin blade, thrusting the said bought behind your teeth,

and biting the same: and then shall it seeme to sticke so fast in and

through your toong, as that one can hardlie pull it out. ¶ Also the

verie like may be doone with a knife so made, and put upon your arme:

and the wound will appeare the more terrible, if a little bloud be

powred thereupon.

♦A forme or patterne of this bodkin and knife you shal see

described if you turne over a few leaves forward.♦

_To thrust a peece of lead into one eie, and to drive it about

(with a sticke) betweene the skin and flesh of the forehead,

untill it be brought to the other eie, and there thrust out._

Put a peece of lead into one of the nether lids of your eie, as big as

a tag of a point, but not so long (which you may doo without danger)

and with a little juggling sticke (one end therof being hollow) seeme

to thrust the like peece of lead under the other eie lid; but conveie

the same in deed into the hollownes of the sticke, the stopple or peg

whereof may be privilie kept in your hand untill this feate be doone.

Then seeme to drive the said peece of lead, with the hollow end of the

said sticke, from the same eie: and so with the end of the said sticke,

being brought along upon your forhead to the other eie, you maie thrust

out the peece of lead, which before you had put thereinto; to the

admiration of the beholders. ¶ Some eat the lead, and then shoove it

out at the eie: and some put it into both, but the first is best.

_To cut halfe your nose asunder, and to heale it againe presentlie

without anie salve._

Take a knife having a round hollow gap in the middle, and laie it upon

your nose, and so shall you seeme to have cut your nose halfe asunder.

Provided alwaies, that in all these you have an other like knife

without a gap, to be shewed upon the pulling out of the same, and words

of inchantment to speake, bloud also to beeraie the wound, and nimble

conveiance.

♦This is easilie doone, howbeit being clenlie handled it will deceive

the sight of the beholders.♦

_To put a ring through your cheeke._

There is an other old knacke, which seemeth dangerous to the cheeke.

For the accomplishing whereof you must have two rings, of like colour

and quantitie; the one filed asunder, so as you may thrust it upon your

cheeke; the other must be whole, and conveied upon a sticke, holding

your hand thereupon in the middle of the sticke, delivering each end

of the same sticke to be holden fast by a stander by. Then conveieng

the same cleanlie into your hand, or (for lacke of good conveiance)

into your lap or pocket, pull awaie your hand from the sticke: and in

pulling it awaie, whirle about the ring, and so will it be thought that

you have put thereon the ring which was in your cheeke.

_To cut off ones head, and to laie it in a platter, &c: which the

jugglers call the decollation of John Baptist._

To shew a most notable execution by this art, you must cause a boord,

a cloth, and a platter to be purposelie made, and in each of them

holes fit for a boies necke. The boord must be made of two planks, the

longer and broader the better: there must be left within halfe a yard

of the end of each planke halfe a hole; so as both planks being thrust

togither, there may remaine two holes, like to the holes in a paire of

stocks: there must be made likewise a hole in the tablecloth or carpet.

A platter also must be set directlie over or upon one of them, having

a hole in the midle thereof, of the like quantitie, and also a peece

cut out of the same, so big as his necke, through which his head may be

conveied into the middest of the platter: and then sitting or kneeling

under the boord, let the head onlie remaine upon the boord in the

same. Then (to make the sight more dredfull) put a little brimstone

into a chafing dish of coles, setting it before the head of the boie,

who must gaspe two or three times, so as the smoke enter a little into

his nostrils and mouth (which is not unholsome) and the head presentlie

will appeare starke dead; if the boie set his countenance accordinglie:

and if a little bloud be sprinkled on his face, the sight will be the

stranger.

♦This was doone by one Kingsfield of London, at a Bartholomewtide, An.

1582. in the sight of diverse that came to view this spectacle.♦

This is commonlie practised with a boie instructed for that purpose,

who being familiar and conversant with the companie, may be knowne as

well by his face, as by his apparell. In the other end of the table,

where the like hole is made, an other boie of the bignesse of the

knowne boie must be placed, having upon him his usuall apparell: he

must leane or lie upon the boord, and must put his head under the boord

through the said hole, so as his bodie shall seeme to lie on the one

end of the boord, and his head shall lie in a platter on the other

end. ¶ There are other things which might be performed in this action,

the more to astonish the beholders, which because they offer long

descriptions, I omit: as to put about his necke a little dough kneded

with bullocks bloud, which being cold will appeare like dead flesh; &

being pricked with a sharpe round hollow quill, will bleed, and seeme

verie strange, &c. ¶ Manie rules are to be observed herein, as to have

the table cloth so long and wide as it may almost touch the ground. ¶

Not to suffer the companie to staie too long in the place, &c.

♦Necessarie observations to astonish the beholders.♦

_To thrust a dagger or bodkin into your guts verie strangelie, and

to recover immediatlie._

An other miracle may be shewed touching counterfet executions; namelie,

that with a bodkin or a dagger you shall seeme to kill your selfe, or

at the least make an unrecoverable wound in your bellie: as (in truth)

not long since a juggler caused himself to be killed at a taverne in

cheapside, from whence he presentlie went into Powles churchyard and

died. Which misfortune fell upon him through his owne follie, as being

then drunken, and having forgotten his plate, which he should have

had for his defense. The devise is this. ¶ You must prepare a paste

boord, to be made according to the fashion of your bellie and brest:

the same must by a painter be coloured cunninglie, not onelie like to

your flesh, but with pappes, navill, haire, &c: so as the same (being

handsomelie trussed unto you) may shew to be your naturall bellie. Then

next to your true bellie you may put a linnen cloth, and thereupon

a double plate (which the juggler that killed himselfe forgot, or

wilfullie omitted) over and upon the which you may place the false

bellie. Provided alwaies, that betwixt the plate & the false bellie

you place a gut or bladder of bloud, which bloud must be of a calfe

or of a sheepe; but in no wise of an oxe or a cow, for that will be

too thicke. Then thrust, or cause to be thrust into your brest a round

bodkin, or the point of a dagger, so far as it may pearse through your

gut or bladder: which being pulled out againe, the said bloud will spin

or spirt out a good distance from you, especiallie if you straine your

bodie to swell, and thrust therewith against the plate. You must ever

remember to use (with words, countenance, and gesture) such a grace, as

may give a grace to the action, and moove admiration in the beholders.

♦Of a juggler that failing in the feats of his art lost his life.♦

♦But herein see you be circumspect.♦

_To drawe a cord through your nose, mouth or hand, so sensiblie

as is woonderful to see._

There is an other juggling knacke, which they call the bridle, being

made of two elder sticks, through the hollownes therof is placed a

cord, the same being put on the nose like a paire of tongs or pinsars;

and the cord, which goeth round about the same, being drawne to and

fro, the beholders will thinke the cord to go through your nose verie

dangerouslie. The knots at the end of the cord, which doo staie the

same from being drawne out of the sticke, may not be put out at the

verie top (for that must be stopped up) but halfe an inch beneath each

end: and so I saie, when it is pulled, it will seeme to passe through

the nose; and then may you take a knife, and seeme to cut the cord

asunder, and pull the bridle from your nose.

♦A forme or patterne of this bridle you shall see described if you

turne over a few leaues.♦

_The conclusion, wherin the reader is referred to certeine patterns

of instruments wherewith diverse feats heere specified

are to be executed._

Herein I might wade infinitelie, but I hope it sufficeth, that I have

delivered unto you the principles, and also the principall feats

belonging to this art of juggling; so as any man conceiving throughlie

hereof may not onlie doo all these things, but also may devise other

as strange, & varie everie of these devises into other formes as he

can best conceive. And so long as the power of almightie God is not

transposed to the juggler, nor offense ministred by his uncomlie speach

and behaviour, but the action performed in pastime, to the delight

of the beholders, so as alwaies the juggler confesse in the end that

these are no supernaturall actions, but devises of men, and nimble

conveiances, let all such curious conceipted men as cannot affoord

their neighbors anie comfort or commoditie, but such as pleaseth their

melancholike dispositions say what they list, for this will not onelie

be found among indifferent actions, but such as greatlie advance the

power and glorie of God, discovering their pride and falshood that take

upon them to worke miracles, and to be the mightie power of God, as

_Jannes_ and _Jambres_ and also _Simon Magus_ did.

♦Among what actions juggling is to be counted.♦

If anie man doubt of these things, as whether they be not as strange

to behold as I have reported, or thinke with _Bodin_ that these matters

are performed by familiars or divels; let him go into S. Martins, and

inquire for one _John Cautares_ (a French man by birth, in conversation

an honest man) and he will shew as much and as strange actions as

these, who getteth not his living hereby, but laboureth for the same

with the sweat of his browes, and neverthelesse hath the best hand and

conveiance (I thinke) of anie man that liveth this daie.

♦A matchles fellowe for legierdemaine.♦

Neither doo I speake (as they saie) without booke herein. For if

time, place, and occasion serve, I can shew so much herein, as I am

sure _Bodin_, _Spinæus_, and _Vairus_, would sweare I were a witch,

and had a familiar divell at commandement. But truelie my studie and

travell herein hath onelie beene emploied to the end I might proove

them fooles, and find out the fraud of them that make them fooles,

as whereby they may become wiser, and God may have that which to him

belongeth.

And bicause the maner of these juggling conveiances are not easilie

conceived by discourse of words; I have caused to be set downe diverse

formes of instruments used in this art; which may serve for patternes

to them that would throughlie see the secrets thereof, and make them

for their owne private practises, to trie the event of such devises,

as in this tract of legierdemaine are shewed. Where note, that you

shall find everie instrument that is most necessarilie occupied in the

working of these strange feats, to beare the just and true number of

the page, where the use thereof is in ample words declared.

♦Touching the patternes of diverse juggling instruments.♦

Now will I proceed with another cousening point of witchcraft, apt for

the place, necessarie for the time, and in mine opinion meet to be

discovered, or at the least to be defaced among deceitfull arts. And

bicause manie are abused heereby to their utter undooing, for that it

hath had passage under the protection of learning, wherby they pretend

to accomplish their works, it hath gone freelie without generall

controlment through all ages, nations & people.

_Heere follow patternes of certeine instru[*]ments to be used

in the former juggling knacks._

♦[*] [Hence Rom.]♦

[Illustration:

♦To pull three beadstones from off a cord, while you hold fast the

ends thereof, without remooving of your hand.♦

♦To draw a cord thorough your nose, mouth or hand, which is called the

bridle.♦

]

To be instructed in the right use of the said beadstones, read page

337. and 338. As for the bridle, read page 351.

[These four pages of engravings are unpaged in the first and second

editions. The references are to the first edition pagings.]

_To thrust a bodkin into your head, and through your toong, &c._

[Illustration:

♦The hethermost is the bodkin w^t the bowt: y^e midlemost

is the bodkin with the holow haft: the further most is the plaine

bodkin serving for shew.♦

]

To be instructed and taught in the right use and readie practise of

these bodkins, read pag. 347.

_To thrust a knife through your arme, and to cut halfe your nose

asunder, &c._

[Illustration:

♦The middle most knife is to serve for shew; the other two be the

knives of device.♦

]

To be readie in the use and perfect in the practise of these knives

here portraied, see page 347. and 348.

_To cut off ones head, and to laie it in a platter, which the

jugglers call the decollation of John Baptist._

[Illustration:

♦The forme of y^e planks &c.♦

♦The order of the action, as it is to be shewed.♦

]

What order is to be observed for the practising heereof with great

admiration, read page 349, 350.

¶ _The xiiii. Booke._

The first Chapter.

_Of the art of Alcumystrie, of their woords of art and devises to

bleare mens eies, and to procure credit to their profession._

Here I thought it not impertinent to saie somewhat of the art or rather

the craft of Alcumystrie, otherwise called Multiplication; which

_Chaucer_, of all other men, most livelie deciphereth. In the bowels

herof dooth both witchcraft and conjuration lie hidden, as whereby some

cousen others, and some are cousened themselves. For by this mysterie

(as it is said in the chanons mans prolog)

♦Alcumystrie a craft, not an art.♦

_They take upon them to turne upside downe,

All the earth betwixt Southwarke & Canturburie towne,

And to pave it all of silver and gold, &c.

But ever they lacke of their conclusion,

And to much folke they doo illusion.

For their stuffe slides awaie so fast,

That it makes them beggers at the last,

And by this craft they doo never win,

But make their pursse emptie, and their wits thin._

♦G. Chaucer in the Chanons mans prolog. [See note.]♦

And bicause the practisers heereof would be thought wise, learned,

cunning, and their crafts maisters, they have devised words of art,

sentences and epithets obscure, and confectious[*] so innumerable

(which are also compounded of strange and rare simples) as confound

the capacities of them that are either set on worke heerein, or be

brought to behold or expect their conclusions. For what plaine man

would not beleeve, that they are learned and jollie fellowes, that have

in such readinesse so many mysticall termes of art: as (for a tast)

their subliming, amalgaming, engluting,[†] imbibing, incorporating,

cementing, ritrination, terminations, mollifications, and indurations

of bodies, matters combust and coagulat, ingots, tests, &c. Or who is

able to conceive (by reason of the abrupt confusion, contrarietie,

and multitude of drugs, simples, and confections) the operation and

mysterie of their stuffe and workemanship. For these things and many

more, are of necessitie to be prepared and used in the execution of

this indevor; namelie orpiment, sublimed _Mercurie_, iron squames,

_Mercurie_ crude, groundlie large, bole armoniake, verdegrece, borace,

boles, gall,[‡] arsenicke, sal armoniake, brimstone, salt, paper,

burnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre,

alcalie, sal preparat, claie made with horsse doong, mans haire, oile

of tartre, allum, glasse, woort, yest, argoll, resagor,[§] gleir

of an eie, powders, ashes, doong, pisse, &c. Then have they waters

corosive and lincall, waters of albification, and waters rubifieng,

&c. Also oiles, ablutions, and metals fusible. Also their lamps,

their urinalles, discensories, sublimatories, alembecks, viols,

croslets, cucurbits, stillatories, and their fornace of calcination:

also their soft and subtill fiers, some of wood, some of cole,

composed speciallie of beech, &c. And bicause they will not seeme

to want anie point of cousenage to astonish the simple, or to moove

admiration to their enterprises, they have (as they affirme) foure

spirits to worke withall, whereof the first is, orpiment; the second,

quicksilver; the third, sal armoniake; the fourth, brimstone. Then

have they seven celestiall bodies; namelie, _Sol_, _Luna_, _Mars_,

_Mercurie_, _Saturne_, _Jupiter_, and _Venus_; to whome they applie

seven terrestriall bodies; to wit, gold, silver, iron, quickesilver,

lead, tinne, and copper, attributing unto these the operation of the

other; speciallie if the terrestriall bodies be qualified, tempered,

and wrought in the houre and daie according to the feats[¶] of the

celestiall bodies: with more like vanitie.

♦[*] [confections]♦

♦[†] [enluting]♦

♦The termes of the art alcumystical devised of purpose to bring credit

to cousenage.♦

♦[‡] [boles gall, Chaucer.]♦

♦[§] [Resalgar]♦

♦[¶] [? seats]♦

The second Chapter.

_The Alcumysters drift, the Chanons yeomans tale, of alcumysticall

stones and waters._

Now you must understand that the end and drift of all their worke,

is, to atteine unto the composition of the philosophers stone, called

Alixer, and to the stone called Titanus; and to Magnatia, which is a

water made of the foure elements, which (they saie) the philosophers

are sworne neither to discover, nor to write of. And by these they

mortifie quicke silver, and make it malleable, and to hold touch:

heereby also they convert any other mettall (but speciallie copper)

into gold. This science (forsooth) is the secret of secrets; even as

_Salomons_ conjuration is said among the conjurors to be so likewise.

And thus, when they chance to meete with yong men, or simple people,

they boast and brag, and saie with _Simon Magus_, that they can worke

miracles, and bring mightie things to passe. In which respect _Chaucer_

truelie heereof saith:

♦Acts. 8.♦

_Each man is as wise as Salomon,

When they are togither everichone:

But he that seemes wisest, is most foole in preefe,

And he that is truest, is a verie theefe.

They seeme friendlie to them that knowe nought,

But they are feendlie both in word and thought,

Yet many men ride and seeke their acquaintance,

Not knowing of their false governance._

♦G. Chaucer in the Chanons mans tale. [Prologue.]♦

He also saith, and experience verifieth his assertion, that they looke

ill favouredlie, & are alwaies beggerlie attired: his words are these:

_These fellowes looke ill favouredlie,

And are alwaies tired beggerlie,

So as by smelling and thredbare araie,

These folke are knowne and discerned alwaie.

But so long as they have a sheet to wrap them in by night,

Or a rag to hang about them in the day light,

They will it spend in this craft,

They cannot stint till nothing be laft.

Here one may learne if he have ought,

To multiplie and bring his good to naught.

But if a man aske them privilie,

Whie they are clothed so unthriftilie,

They will round him in the eare and saie,

If they espied were, men would them slaie,

And all bicause of this noble science:

Lo thus these folke beetraien innocence._

♦_Idem, ibid._♦

The tale of the chanons yeoman published by _Chaucer_, dooth make (by

waie of example) a perfect demonstration of the art of Alcumystrie

or multiplication: the effect whereof is this. A chanon being an

Alcumyster or cousenor, espied a covetous preest, whose pursse he knew

to be well lined, whome he assaulted with flatterie and subtill speach,

two principall points belonging to this art. At the length he borrowed

monie of the preest, which is the third part of the art, without the

which the professors can doo no good, nor indure in good estate. Then

he at his daie repaied the monie, which is the most difficult point

in this art, and a rare experiment. Finallie, to requite the preests

courtesie, he promised unto him such instructions, as wherby with

expedition he should become infinitelie rich, and all through this art

of multiplication. And this is the most common point in this science;

for herein they must be skilfull before they can be famous, or atteine

to anie credit. The preest disliked not his proffer; speciallie bicause

it tended to his profit, and embraced his courtesie. Then the chanon

willed him foorthwith to send for three ownces of quicke silver, which

he said he would transubstantiate (by his art) into perfect silver. The

preest thought that a man of his profession could not dissemble, and

therefore with great joy and hope accomplished his request.

♦The points or parts of the art Alcumysticall which may be called the

mystie or smokie science.♦

And now (forsooth) goeth this jollie Alcumyst about his busines and

worke of multiplication, and causeth the preest to make a fier of

coles, in the bottome whereof he placeth a croslet; and pretending

onelie to helpe the preest to laie the coles handsomelie, he foisteth

into the middle ward or lane of coles, a beechen cole, within the which

was conveied an ingot of perfect silver, which (when the cole was

consumed) slipt downe into the croslet, that was (I saie) directlie

under it. The preest perceived not the fraud, but received the ingot

of silver, and was not a little joyfull to see such certeine successe

proceed from his owne handie worke wherein could be no fraud (as he

surelie conceived) and therefore verie willinglie gave the cannon

fortie pounds for the receipt of this experiment, who for that summe

of monie taught him a lesson in Alcumystrie, but he never returned to

heare repetitions, or to see how he profited.

♦The Alcumysts bait to catch a foole.♦

The third Chapter.

_Of a yeoman of the countrie cousened by an Alcumyst._

I could cite manie Alcumysticall cousenages wrought by Doctor _Burcot_,

_Feates_, and such other; but I will passe them over, and onelie

repeate three experiments of that art; the one practised upon an honest

yeoman in the countie of _Kent_, the other upon a mightie prince,

the third upon a covetous preest. And first touching the yeoman, he

was overtaken and used in maner and forme following, by a notable

cousening varlot, who professed Alcumystrie, juggling, witchcraft,

and conjuration: and by meanes of his companions and confederats

discussed the simplicitie and abilitie of the said yeoman, and found

out his estate and humor to be convenient for his purpose; and finallie

came a wooing (as they saie) to his daughter, to whome he made love

cunninglie in words, though his purpose tended to another matter. And

among other illusions and tales, concerning his owne commendation,

for welth, parentage, inheritance, alliance, activitie, learning,

pregnancie, and cunning, he boasted of his knowledge and experience in

Alcumystrie; making the simple man beleeve that he could multiplie,

and of one angell make two or three. Which seemed strange to the poore

man, in so much as he became willing enough to see that conclusion:

whereby the Alcumyster had more hope and comfort to atteine his desire,

than if his daughter had yeelded to have maried him. To be short, he

in the presence of the said yeoman, did include within a little ball

of virgine wax, a couple of angels; and after certeine ceremonies and

conjuring words he seemed to deliver the same unto him: but in truth

(through legierdemaine) he conveied into the yeomans hand another ball

of the same scantling, wherein were inclosed manie more angels than

were in the ball which he thought he had received. Now (forsooth)

the Alcumyster bad him laie up the same ball of wax, and also use

certeine ceremonies (which I thought good heere to omit). And after

certeine daies, houres, and minuts they returned together, according

to the appointment, and found great gaines by the multiplication of

the angels. Insomuch as he, being a plaine man, was heereby persuaded,

that he should not onelie have a rare and notable good sonne in lawe;

but a companion that might helpe to adde unto his welth much treasure,

and to his estate great fortune and felicitie. And to increase this

opinion in him, as also to winne his further favour; but speciallie to

bring his cunning Alcumystrie, or rather his lewd purpose to passe;

he told him that it were follie to multiplie a pound of gold, when as

easilie they might multiplie a millian: and therefore counselled him

to produce all the monie he had, or could borrowe of his neighbours

and freends; and did put him out of doubt, that he would multiplie the

same, and redouble it exceedinglie, even as he sawe by experience how

he delt with the small summe before his face. This yeoman, in hope of

gaines and preferment, &c: consented to this sweete motion, and brought

out and laid before his feete, not the one halfe of his goods, but all

that he had, or could make or borrowe anie maner of waie. Then this

juggling Alcumyster, having obteined his purpose, folded the same in

a ball, in quantitie farre bigger than the other, and conveieng the

same into his bosome or pocket, delivered another ball (as before) of

the like quantitie unto the yeoman, to be reserved and safelie kept in

his chest; whereof (bicause the matter was of importance) either of

them must have a key, and a severall locke, that no interruption might

be made to the ceremonie, nor abuse by either of them, in defrauding

ech other. Now (forsooth) these circumstances and ceremonies being

ended, and the Alcumysters purpose therby performed; he told the yeoman

that (untill a certeine daie and houre limitted to returne) either

of them might emploie themselves about their busines, and necessarie

affaires; the yeoman to the plough, and he to the citie of _London_,

and in the meane time the gold shuld multiplie, &c. But the Alcumyster

(belike) having other matters of more importance came not just at the

houre appointed, nor yet at the daie, nor within the yeare: so as,

although it were somewhat against the yeomans conscience to violate

his promise, or breake the league; yet partlie by the longing he had

to see, and partlie the desire he had to enjoie the fruit of that

excellent experiment, having (for his owne securitie) and the others

satisfaction, some testimonie at the opening thereof, to witnesse his

sincere dealing, he brake up the coffer, and lo he soone espied the

ball of wax, which he himselfe had laid up there with his owne hand.

So as he thought (if the hardest should fall) he should find his

principall: and whie not as good increase hereof now, as of the other

before. But alas! when the wax was broken, and the metall discovered,

the gold was much abased, and beecame perfect lead.

♦Note the cousening conveiance of this alcumystical practitioner.♦

♦A notable foole.♦

♦A cousening devise by running awaie to save the credit of the art.♦

_Now who so list to utter his follie,

Let him come foorth, and learne to multiplie;

And everie man that hath ought in his cofer,

Let him appeare, and waxe a philosopher,

In learning of this elvish nice lore,

All is in vaine, and pardee much more

Is to learne a lewd man this sutteltee,

Fie, speake not thereof it woll not bee:

For he that hath learning, and he that hath none,

Conclude alike in multiplicatione._

♦G. Chaucer in the tale of the chanons yeoman. [Prologue.]♦

The fourth Chapter.

_A certeine king abused by an Alcumyst, and of the kings foole

a pretie jest._

The second example is of another Alcumyst that came to a certeine

king, promising to worke by his art manie great things, as well in

compounding and transubstantiating of mettals, as in executing of other

exploites of no lesse admiration. But before he beganne, he found

the meanes to receive by vertue of the kings warrant, a great summe

of monie in prest, assuring the king and his councell, that he would

shortlie returne, and accomplish his promise, &c. Soone after, the

kings foole, among other jestes, fell into a discourse and discoverie

of fooles, and handled that common place so pleasantlie, that the king

began to take delight therein, & to like his merrie veine. Whereupon

he would needes have the foole deliver unto him a schedull or scroll,

conteining the names of all the most excellent fooles in the land.

♦A king cousened by Alcumystrie.♦

So he caused the kings name to be first set downe, and next him all

the names of the lords of his privie councell. The king seeing him so

sawcie and malepert, ment to have had him punished: but some of his

councell, knowing him to be a fellow pleasantlie conceipted, besought

his majestie rather to demand of him a reason of his libell, &c: than

to proceed in extremitie against him. Then the foole being asked why

he so sawcilie accused the king and his councell of principall follie,

answered; Bicause he sawe one foolish knave beguile them all, and to

cousen them of so great a masse of monie, and finallie to be gone out

of their reach. Why (said one of the councell) he maie returne and

performe his promise, &c. Then (quoth the foole) I can helpe all the

matter easilie. How (said the king) canst thou doo that? Marie sir

(said he) then I will blotte out your name, and put in his, as the

most foole in the world. Manie other practises of the like nature

might be hereunto annexed, for the detection of their knaverie and

deceipts whereupon this art dependeth, whereby the readers maie be more

delighted in reading, than the practisers benefited in simplie using

the same. For it is an art consisting wholie of subtiltie and deceipt,

whereby the ignorant and plaine minded man through his too much

credulitie is circumvented, and the humor of the other slie cousener

satisfied.

♦A wise foole.♦

The fift Chapter.

_A notable storie written by Erasmus of two Alcumysts, also of

longation and curtation._

The third example is reported by _Erasmus_, whose excellent learning

and wit is had to this daie in admiration. He in a certeine dialog

intituled _Alcumystica_ doth finelie bewraie the knaverie of this

craftie art; wherein he proposeth one _Balbine_, a verie wise,

learned, and devout preest, howbeit such a one as was bewitched, and

mad upon the art of Alcumystrie. Which thing another cousening preest

perceived, and dealt with him in maner and forme following.

♦_Eras. in colloq. de arte alcumystica._♦

M. Doctor _Balbine_ (said he) I being a stranger unto you maie seeme

verie saucie to trouble your worship with my bold sute, who alwaies are

busied in great and divine studies. To whome _Balbine_, being a man of

few words, gave a nodde: which was more than he used to everie man.

But the preest knowing his humor, said; I am sure sir, if you knew my

sute, you would pardon mine importunitie. I praie thee good sir _John_

(said _Balbine_) shew me thy mind, and be breefe. That shall I doo sir

(said he) with a good will. You know M. Doctor, through your skill in

philosophie, that everie mans destinie is not alike; and I for my part

am at this point, that I cannot tell whether I maie be counted happie

or infortunate. For when I weigh mine owne case, or rather my state,

in part I seeme fortunate, and in part miserable. But _Balbine_ being

a man of some surlinesse, alwaies willed him to draw his matter to a

more compendious forme: which thing the preest said he would doo, and

could the better performe; bicause _Balbine_ himselfe was so learned

and expert in the verie matter he had to repeat, and thus he began.

♦A flattering & clawing preamble.♦

I have had, even from my childhood, a great felicitie in the art of

Alcumystrie, which is the verie marrow of all philosophie. _Balbine_

at the naming of the word Alcumystrie, inclined and yeelded himselfe

more attentivelie to hearken unto him: marie it was onelie in gesture

of bodie; for he was spare of speech, and yet he bad him proceed

with his tale. Then said the preest, Wretch that I am, it was not my

lucke to light on the best waie: for you M. _Balbine_ know (being so

universallie learned) that in this art there are two waies, the one

called longation, the other curtation; and it was mine ill hap to fall

upon longation. When _Balbine_ asked him the difference of those two

waies; Oh sir said the preest, you might count me impudent, to take

upon me to tell you, that of all other are best learned in this art, to

whome I come, most humblie to beseech you to teach me that luckie waie

of curtation. The cunninger you are, the more easilie you maie teach

it me: and therefore hide not the gift that God hath given you, from

your brother, who maie perish for want of his desire in this behalfe;

and doubtlesse Jesus Christ will inrich you with greater blessings and

endowments.

♦Longation and curtation in Alcumystrie.♦

_Balbine_ being abashed partlie with his importunitie, and partlie with

the strange circumstance, told him that (in truth) he neither knew what

longation or curtation meant; and therefore required him to expound

the nature of those words. Well (quoth the preest) since it is your

pleasure, I will doo it, though I shall thereby take upon me to teach

him that is indeed much cunninger than my selfe. And thus he began: Oh

sir, they that have spent all the daies of their life in this divine

facultie, doo turne one nature and forme into another, two waies, the

one is verie breefe, but somewhat dangerous; the other much longer,

marie verie safe, sure, and commodious. Howbeit, I thinke my selfe

most unhappie that have spent my time and travell in that waie which

utterlie misliketh me, and never could get one to shew me the other

that I so earnestlie desire. And now I come to your worship, whom I

know to be wholie learned and expert herein, hoping that you will (for

charities sake) comfort your brother, whose felicitie and well doing

now resteth onelie in your hands; and therefore I beseech you releeve

me with your counsell.

♦Note how the cousener circumventeth Balbine.♦

By these and such other words when this cousening varlot had avoided

suspicion of guile, and assured _Balbine_ that he was perfect and

cunning in the other waie: _Balbine_ his fingers itched, and his hart

tickled; so as he could hold no longer, but burst out with these words:

Let this curtation go to the divell, whose name I did never so much

as once heare of before, and therefore doo much lesse understand it.

But tell me in good faith, doo you exactlie understand longation? Yea

said the preest, doubt you not hereof: but I have no fansie to that

waie, it is so tedious. Why (quoth _Balbine_) what time is required in

the accomplishment of this worke by waie of longation? Too too much

said the Alcumyster, even almost a whole yeere: but this is the best,

the surest, and the safest waie, though it be for so manie moneths

prolonged, before it yeeld advantage for cost and charges expended

thereabouts. Set your hart at rest (said _Balbine_) it is no matter,

though it were two yeeres, so as you be well assured to bring it then

to passe.

♦Faire words make fooles faine, and large offers blind the wise.♦

Finallie, it was there and then concluded, that presentlie the preest

should go in hand with the worke, and the other should beare the

charge, the gaines to be indifferentlie divided betwixt them both,

and the worke to be doone privilie in _Balbins_ house. And after the

mutuall oth was taken for silence, which is usuall and requisite

alwaies in the beginning of this mysterie; _Balbine_ delivered monie to

the Alcumyster for bellowes, glasses, coles, &c: which should serve for

the erection and furniture of the forge. Which monie the Alcumyster had

no sooner fingered, but he ran merilie to the dice, to the alehouse,

& to the stewes, and who there so lustie as cousening sir _John_: who

indeed this waie made a kind of alcumysticall transformation of monie.

Now _Balbine_ urged him to go about his businesse, but the other told

him, that if the matter were once begun, it were halfe ended: for

therein consisted the greatest difficultie.

Well, at length he began to furnish the fornace, but now forsooth a new

supplie of gold must be made, as the seed and spawne of that which

must be ingendred and grow out of this worke of Alcumystrie. For even

as a fish is not caught without a bait, no more is gold multiplied

without some parcels of gold: and therfore gold must be the foundation

and groundworke of that art, or else all the fat is in the fier. But

all this while _Balbine_ was occupied in calculating, and musing upon

his accompt; casting by arythmetike, how that if one ownce yeelded

fifteene, then how much gaines two thousand ownces might yeeld: for so

much he determined to emploie that waie.

When the Alcumyst had also consumed this monie, shewing great travell

a moneth or twaine, in placing the bellowes, the coles, and such other

stuffe, and no whit of profit proceeding or comming thereof: _Balbine_

demanded how the world went, our Alcumyst was as a man amazed.

Howbeit he said at length; Forsooth even as such matters of importance

commonlie doo go forward, wherunto there is alwaies verie difficult

accesse. There was (saith he) a fault (which I have now found out) in

the choice of the coles, which were of oke, and should have beene of

beech. One hundreth duckets were spent that waie, so as the dising

house and the stewes were partakers of _Balbines_ charges. But after

a new supplie of monie, better coles were provided, and matters more

circumspectlie handled. Howbeit, when the forge had travelled long, and

brought foorth nothing, there was another excuse found out; to wit,

that the glasses were not tempered as they ought to have beene. But the

more monie was disbursed hereabouts, the woorsse willing was _Balbine_

to give over, according to the disers veine, whome frutelesse hope

bringeth into a fooles paradise.

♦Balbine was bewitched with desire of gold, &c.♦

The Alcumyst, to cast a good colour upon his knaverie, tooke on like

a man moonesicke, and protested with great words full of forgerie

and lies, that he never had such lucke before. But having found the

error, he would be sure enough never hereafter to fall into the like

oversight, and that henceforward all should be safe and sure, and

throughlie recompensed in the end with large increase. Hereupon the

workehouse is now the third time repaired, and a new supplie yet once

againe put into the Alcumysts hand; so as the glasses were changed. And

now at length the Alcumyst uttered another point of his art and cunning

to _Balbine_; to wit, that those matters would proceed much better, if

he sent our Ladie a few French crownes in reward: for the art being

holie, the matter cannot prosperously proceed, without the favour of

the saints. Which counsell exceedinglie pleased _Balbine_, who was so

devout and religious, that no daie escaped him but he said our Ladie

mattens.

♦Notable cousenage.♦

Now our Alcumyster having received the offering of monie, goeth on

his holie pilgrimage, even to the next village, & there consumeth

it everie penie, among bawds and knaves. And at his returne, he told

_Balbine_ that he had great hope of good lucke in his businesse; the

holie virgine gave such favourable countenance, and such attentive

eare unto his praiers and vowes. But after this, when there had beene

great travell bestowed, and not a dram of gold yeelded nor levied

from the forge; _Balbine_ began to expostulate and reason somewhat

roundlie with the cousening fellowe; who still said he never had such

filthie lucke in all his life before, and could not devise by what

meanes it came to passe, that things went so overthwartlie. But after

much debating betwixt them upon the matter, at length it came into

_Balbines_ head to aske him if he had not foreslowed to heare masse, or

to saie his houres: which if he had doone, nothing could prosper under

his hand. Without doubt (said the cousener) you have hot the naile on

the head. Wretch that I am! I remember once or twise being at a long

feast, I omitted to saie mine _Ave Marie_ after dinner. So so (said

_Balbine_) no marvell then that a matter of such importance hath had

so evill successe. The Alcumyster promised to doo penance; as to heare

twelve masses for two that he had foreslowed; and for everie _Ave_

overslipped, to render and repeate twelve to our Ladie.

♦The Alcumyster bringeth Balbin into a fooles paradise.♦

Soone after this, when all our Alcumysters monie was spent, & also

his shifts failed how to come by any more, he came home with this

devise, as a man woonderfullie fraied and amazed, pitiouslie crieng

and lamenting his misfortune. Whereat _Balbine_ being astonished,

desired to knowe the cause of his complaint. Oh (said the Alcumyster)

the courtiers have spied our enterprise; so as I for my part looke

for nothing but present imprisonment. Whereat _Balbine_ was abashed,

bicause it was flat fellonie to go about that matter, without speciall

licence. But (quoth the Alcumyster) I feare not to be put to death, I

would it would fall out so: marrie I feare least I shall be shut up in

some castell or towre, and there shall be forced to tug about this

worke and broile in this businesse all the daies of my life.

♦Here the Alcumyster uttereth a notorious point of cousening knaverie.♦

Now the matter being brought to consultation, _Balbine_, bicause he was

cunning in the art of rhetorike, and not altogither ignorant in lawe,

beat his braines in devising how the accusation might be answered, and

the danger avoided. Alas (said the Alcumyster) you trouble your selfe

all in vaine, for you see the crime is not to be denied, it is so

generallie bruted in court: neither can the fact be defended, bicause

of the manifest lawe published against it. To be short, when manie

waies were devised, and divers excuses alledged by _Balbine_, and no

sure ground to stand on for their securitie; at length the Alcumyster

having present want and need of monie, framed his speech in this sort;

Sir said he to _Balbine_, we use slowe counsell, and yet the matter

requireth hast. For I thinke they are comming for me yer this time to

hale me awaie to prison; and I see no remedie but to die valiantlie

in the cause. In good faith (said _Balbine_) I knowe not what to

saie to the matter. No more do I said the Alcumyster, but that I see

these courtiers are hungrie for monie, and so much the readier to be

corrupted & framed to silence. And though it be a hard matter, to give

those rakehels till they be satisfied: yet I see no better counsell

or advise at this time. No more could _Balbine_, who gave him thirtie

ducats of gold to stop their mouthes, who in an honest cause would

rather have given so manie teeth out of his head, than one of those

peeces out of his pouch. This coine had the Alcumyster, who for all his

pretenses & gaie gloses was in no danger, other than for lacke of monie

to leese his leman or concubine, whose acquaintance he would not give

over, nor forbeare hir companie, for all the goods that he was able to

get, were it by never such indirect dealing and unlawfull meanes.

♦Marke how this Alcumyster goeth frō one degree of cousenage to

another.♦

Well, yet now once againe dooth _Balbine_ newlie furnish the forge, a

praier being made before to our Ladie to blesse the enterprise. And all

things being provided and made readie according to the Alcumysters owne

asking, & all necessaries largelie ministred after his owne liking; a

whole yeare being likewise now consumed about this bootlesse businesse,

and nothing brought to passe; there fell out a strange chance, and that

by this meanes insuing, as you shall heare.

Our Alcumyster forsooth used a little extraordinarie lewd cōpanie with

a courtiers wife, whiles he was from home, who suspecting the matter,

came to the doore unlooked for, and called to come in, threatning them

that he would breake open the doores upon them. Some present devise

(you see) was now requisite, and there was none other to be had,

but such as the oportunitie offered; to wit, to leape out at a backe

window: which he did, not without great hazard, and some hurt. But this

was soone blazed abroad, so as it came to _Balbines_ eare, who shewed

in countenance that he had heard heereof, though he said nothing. But

the Alcumyster knew him to be devout, & somewhat superstitious: and

such men are easie to be intreated to forgive, how great soever the

fault be, and devised to open the matter in maner and forme following.

♦The miledest and softest nature is cōmonlie soonest abused.♦

O Lord (saith he before _Balbine_) how infortunatlie goeth our

businesse forward! I marvell what should be the cause. Whereat

_Balbine_, being one otherwise that seemed to have vowed silence, tooke

occasion to speake, saieng; It is not hard to knowe the impediment and

stop heereof: for it is sinne that hindereth this matter; which is

not to be dealt in but with pure hands. Whereat the Alcumyster fell

upon his knees, beating his breast, & lamentablie cried, saieng; Oh

maister _Balbine_, you saie most trulie, it is sinne that hath doone us

all this displeasure; not your sinne sir, but mine owne, good maister

_Balbine_. Neither will I be ashamed to discover my filthinesse unto

you, as unto a most holy and ghostlie father. The infirmitie of the

flesh had overcome me, and the divell had caught me in his snare. Oh

wretch that I am! Of a preest I am become an adulterer. Howbeit, the

monie that erstwhile was sent to our Ladie, was not utterlie lost: for

if she had not beene, I had certeinlie beene slaine. For the good man

of the house brake open the doore, and the windowe was lesse than I

could get out thereat. And in that extremitie of danger it came into

my mind to fall downe prostrate to the virgine; beseeching hir (if our

gift were acceptable in hir sight) that she would, in consideration

thereof, assist me with hir helpe. And to be short, I ran to the

windowe, and found it bigge enough to leape out at. Which thing

_Balbine_ did not onelie beleeve to be true, but in respect therof

forgave him, religiouslie admonishing him to shew himselfe thankfull

to that pitifull and blessed Ladie.

♦_En immensa cavi spirant mendacia folles._♦

Now once againe more is made a new supplie of monie, and mutuall

promise made to handle this divine matter hence forward purelie and

holilie. To be short, after a great number of such parts plaied by the

Alcumyster; one of _Balbins_ acquaintance espied him, that knew him

from his childhood to be but a cousening merchant; and told _Balbine_

what he was, and that he would handle him in the end, even as he had

used manie others: for a knave he ever was, and so he would proove. But

what did _Balbine_, thinke you? Did he complaine of this counterfet,

or cause him to be punished? No, but he gave him monie in his pursse,

and sent him awaie; desiring him, of all courtesie, not to blab abroad

how he had cousened him. And as for the knave Alcumyster, he needed

not care who knew it, or what came of it: for he had nothing in goods

or fame to be lost. And as for his cunning in Alcumystrie, he had as

much as an asse. By this discourse _Erasmus_ would give us to note,

that under the golden name of Alcumystrie there lieth lurking no small

calamitie; wherein there be such severall shifts and sutes of rare

subtilties and deceipts, as that not onelie welthie men are thereby

manie times impoverished, and that with the sweete allurement of this

art, through their owne covetousnesse; as also by the flattering

baits of hoped gaine: but even wise and learned men hereby are

shamefullie overshot, partlie for want of due experience in the wiles

and subtilties of the world, and partlie through the softenesse and

pliablenesse of their good nature, which cousening knaves doo commonlie

abuse to their owne lust and commoditie, and to the others utter

undooing.

♦Balbine is ashamed that he should be overshot and overseene in a case

of flat cousenage.♦

The sixt Chapter.

_The opinion of diverse learned men touching the follie

of Alcumystrie._

_Albert_ in his booke of minerals reporteth, that _Avicenna_ treating

of Alcumystrie, saith; Let the dealers in Alcumystrie understand, that

the verie nature and kind of things cannot be changed, but rather

made by art to resemble the same in shew and likenesse: so that they

are not the verie things indeed, but seeme so to be in appearance: as

castels and towers doo seeme to be built in the clouds, whereas the

representations there shewed, are nothing else but the resemblance

of certeine objects beelow, caused in some bright and cleere cloud,

when the aire is void of thicknes and grossenes. A sufficient proofe

hereof maie be the looking glasse. And we see (saith he) that yellow or

orrenge colour laid upon red, seemeth to be gold. _Francis Petrarch_

treating of the same matter in forme of a dialogue, introduceth a

disciple of his, who fansied the foresaid fond profession and practise,

saieng; I hope for prosperous successe in Alcumystrie. _Petrarch_

answereth him; It is a woonder from whence that hope should spring,

sith the frute thereof did never yet fall to thy lot, nor yet at anie

time chance to anie other; as the report commonlie goeth, that manie

rich men, by this vanitie and madnes have beene brought to beggerie,

whiles they have wearied themselves therewith, weakened their bodies,

and wasted their wealth in trieng the means to make gold ingender gold.

I hope for gold according to the workemans promise, saith the disciple.

He that hath promised thee gold, will runne awaie with thy gold, and

thou never the wiser, saith _Petrarch_. He promiseth mee great good,

saith the disciple. He will first serve his owne turne, and releeve his

private povertie, saith _Petrarch_; for Alcumysters are a beggerlie

kind of people, who though they confesse themselves bare and needie,

yet will they make others rich and welthie: as though others povertie

did more molest and pitie them than their owne. These be the words of

_Petrarch_, a man of great learning and no lesse experience; who as in

his time he sawe the fraudulent fetches of this compassing craft: so

hath there beene no age, since the same hath beene broched, wherein

some few wisemen have not smelt out the evill meaning of these shifting

merchants, and bewraied them to the world.

♦The substances of things are not transmutable.♦

♦_Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10._♦

An ancient writer of a religious order, who lived above a thousand

yeares since, discovering the diversities of theftes, after along

enumeration, bringeth in Alcumysters, whom he calleth _Falsificantes

metallorum & mineralium_, witches and counterfetters of metals and

minerals; and setteth them as deepe in the degree of theeves, as anie

of the rest, whose injurious dealings are brought to open arreignment.

It is demanded (saith he) why the art of Alcumystrie doth never proove

that in effect, which it pretendeth in precept and promise. The answer

is readie; that if by art gold might be made, then were it behoovefull

to know the maner and proceeding of nature in generation; sith art is

said to imitate and counterfet nature. Againe, it is bicause of the

lamenesse and unperfectnesse of philosophie, speciallie concerning

minerals: no such manner of proceeding being set downe by consent and

agreement of philosophers in writing, touching the true and undoubted

effect of the same. Where upon one supposeth that gold is made of

one kind of stuffe this waie, others of another kind of stuffe that

waie. And therefore it is a chance if anie atteine to the artificiall

applieng of the actives and passives of gold and silver. Moreover,

it is certeine, that quicke silver and sulphur are the materials (as

they terme them) of mettals, and the agent is heate, which directeth:

howbeit it is verie hard to know the due proportion of the mixture of

the materials; which proportion the generation of gold doth require.

And admit that by chance they atteine to such proportion; yet can they

not readilie resume or doo it againe in another worke, bicause of the

hidden diversities of materials, and the uncerteintie of applieng the

actives and passives.

♦_Goschalcus Boll. ordinis S. August. in suo præceptorio, fol. 244.

col. b. c. d. & I._♦

♦No certein ground in the art Alcumysticall.♦

The same ancient author concluding against this vaine art, saith, that

of all christian lawmakers it is forbidden, and in no case tollerable

in anie commonwelth: first bicause it presumeth to forge idols for

covetousnes, which are gold and silver; whereupon saith the apostle,

Covetousenesse is idolworship: secondlie, for that (as _Aristotle_

saith) coine should be skant and rare, that it might be deere; but

the same would waxe vile, and of small estimation, if by the art of

Alcumystrie gold and silver might be multiplied: thirdlie, bicause

(as experience prooveth) wisemen are thereby bewitched, couseners

increased, princes abused, the rich impoverished, the poore beggered,

the multitude made fooles, and yet the craft and craftesmaisters

(oh madnes!) credited. Thus far he. Whereby in few words he

discountenanceth that profession, not by the imaginations of his owne

braine, but by manifold circumstances of manifest proofe. Touching the

which practise I thinke inough hath beene spoken, and more a great

deale than needed; sith so plaine and demonstrable a matter requireth

the lesse travell in confutation.

♦_Idem ibid._♦

♦_Avaritia idolorum cultus._♦

The seventh Chapter.

_That vaine and deceitfull hope is a great cause why men are

seduced by this alluring art, and that there labours therein

are bootelesse, &c._

Hitherto somewhat at large I have detected the knaverie of the art

Alcumysticall, partlie by reasons, and partlie by examples: so that

the thing it selfe maie no lesse appeare to the judiciall eie of

the considerers; than the bones and sinewes of a bodie anatomized,

to the corporall eie of the beholders. Now it shall not be amisse

nor impertinent, to treate somewhat of the nature of that vaine and

frutelesse hope, which induceth and draweth men forward as it were with

chordes, not onelie to the admiration, but also to the approbation of

the same: in such sort that some are compelled rufullie to sing (as one

in old time did, whether in token of good or ill lucke, I doo not now

well remember) _Spes & fortuna valete_; Hope and good hap adieu.

♦Of vaine hope.♦

No mervell then though Alcumystrie allure men so sweetlie, and intangle

them in snares of follie; sith the baits which it useth is the hope of

gold, the hunger wherof is by the poet termed _Sacra_, which some doo

English, Holie; not understanding that it is rather to be interpreted,

[*]Curssed or detestable, by the figure _Acyron_, when a word of

an unproper signification is cast in a clause as it were a cloud:

or by the figure _Antiphrasis_, when a word importeth a contrarie

meaning to that which it commonlie hath. For what reason can there

be, that the hunger of gold should be counted holie, the same having

(as depending upon it) so manie milians of mischeefes and miseries:

as treasons, theftes, adulteries, manslaughters, trucebreakings,

perjuries, cousenages, and a great troope of other enormities, which

were here too long to rehearse. And if the nature of everie action be

determinable by the end thereof, then cannot this hunger be holie, but

rather accurssed, which pulleth after it as it were with iron chaines

such a band of outrages and enormities, as of all their labor, charge,

care and cost, &c: they have nothing else left them in lieu of lucre,

but onlie some few burned brickes of a ruinous fornace, a pecke or two

of ashes, and such light stuffe, which they are forced peradventure in

fine to sell, when beggerie hath arrested and laid his mace on their

shoulders. As for all their gold, it is resolved _In primam materiam_,

or rather _In levem quendam fumulum_, into a light smoke or fumigation

of vapors, than the which nothing is more light, nothing lesse

substantiall, spirits onelie excepted, out of whose nature and number

these are not to be exempted.

♦[*] _J. Cal. in Comment. upon Deut. serm. 127. pa. 781. col. 1.

number. 40._♦

♦A maxime.♦