Book XIII, chapters 17–23: Pharaoh’s magicians, monsters, and the art of juggling

CHAP. XVII. The Opinion of Witchmongers, that Devils can create Bodies; and of Pharaohs Magicians.

IT is affirmed by James Sprenger and Henry Institor, in M. Mal. who cite Albert. in lib. de animalib. for their purpose, that Devils and Witches also can truly make living creatures as well as God; though not at an instant, yet very suddenly. Howbeit, all such who are rightly informed in Gods Word, shall manifestly perceive and confess the contrary, as hath been by Scriptures already proved, and may be confirmed by places infinite. And therefore Jannes and Jambres, though Satan and also Belzebuh had assisted them, could never have made the Serpent or Frogs of nothing, nor yet have changed the waters with words, Nevertheless all the learned Expositors of that place affirm, that they made a shew of Creation, &c. exhibiting by cunning a resemblance of some of those Miracles, which God wrought by the hands of Moses. Yea S. Augustine and many other hold, that they made by Art (and that truly) the Serpents, &c. But that they may by Art aprroach somewhat nearer to those actions then hath been yet declared, shall and may appear by these and many other Conclusions, if they be true.

CHAP. XVIII. How to produce or make Monsters by Art Magick, and why Pharaohs Magicians could not make Lice.

STrato, Democritus Empedocles, and of late, Jo. Bap. Neap. teach by what means Monsters may be produced, both from Beast and also from Fowl. Aristotle himself teacheth to make a Chicken have four legs, and as many wings, only by a double yolked Egg; whereby also a Serpent may be made to have many legs. Or any thing that produceth Egs, may likewise be made double, or membred dismembred; and the viler creature the sooner brought to monstrous deformity, which in more noble creatures is more hardly brought to pass. There are also pretty experiments of an Egg, to produce any fowl, without the natural help of the Hen, the which is brought to pass, if the Egg be laid in the powder of the Hens dung, dryed and mingled with some of the Hens feathers, and stirred every fourth hour. You may also produce (as they say) the most venomous, noisom, and dangerous Serpent, called a Cockatrice, by melting a little Arsenick, and the poyson of Serpents, or some other strong venom, and drowning an Egg therein, which there must remain certain dayes; and if the Egg be set upright, the operation will be the better, This may also be done, if the Egg be laid in dung, which of all other things giveth the most singular and natural heat; and as J. Bap. Neap. saith, is Mirabilium rerum parens; who also writeth, that Crines faeminae menstruosae, the hairs of a Menstruous woman, are turned into Serpents within short space; and he further saith, that Basil being beaten, and set out in a moist place, betwixt a couple of Tiles, doth engender Scorpions. The ashes of a Duck being put between two dishes, and set in a moist place, doth ingender a huge Toad, Quod etiam efficit sanguis menstruosus, which also doth menstruous Blood. Many Writers conclude, that there be two manner of Toads, the one bred by natural course and order of Generation, the other growing of themselves, which are called temporary, being only ingendered of showers and dust; and (as J. Bap. Neap. saith) they are easie to be made. Plutarch and Heraclides do say, that they have seen these to descend in rain, so as they have lain and crawled on the tops of houses, &c. Also Aelianus doth say that he saw Frogs and Toads, whereof the heads and shoulders were alive, and became flesh; the hinder parts being but earth, and so crawled on two feet, the other being not yet fashioned or fully framed. And Macrobius reporteth, that in Egypt, mice grow of earth and showers; as also Frogs, Toads, and Serpents in other places. They say that Damnatus Hispanus could make them when and as many as he listed. He is no good Angler, that knoweth not how soon the entrails of a Beast, when they are buried, will engender Maggots (which in a civiler term are called Gentles) a good bait for small fishes. Whosoever knoweth the order of preserving of Silk-worms, may perceive a like Conclusion; because in the Winter that is a dead seed, which in the Summer is a lively creature. Such and greater experiments might be known to Jannes and Jambres, and serve well to their purpose, especially with such excuses, delayes, and cunning, as they could joyn therewithall. But to proceed, and come a little nearer to their feats, and to shew you a knack beyond their cunning; I can assure you that of the fat of a man a woman, lice are in very short space ingendred; and yet I say, Pharaohs Magicians could not make them, with all the cunning they had. Whereby you may perceive, that God indeed performed the other actions, to indurate Pharaoh, though he thought his Magicians did with no less dexterity than Moses work miracles and wonders. But some of the Interpreters of that place excuse their ignorance in that matter, thus, The Devil (say they) can make no creature under the quantity of a Barly-corn, and Lice being so little cannot therfore be created by them. As though he that can make the greater, could not make the less. A very gross absurdity. And as though that he which hath power over great, had not the like over small.

CHAP. XIX. That great Matters may be wrought by this Art, when Princes esteem and maintain it: of divers wonderful Experiments, and of strange Conclusions in Glasses of the Art perspective, &c.

HOwbeit, these are but trifles in respect of other experiments to this effect, specially when great Princes maintain and give countenance to students in those magical Arts, which in these Countries and in this Age is rather prohibited than allowed, by reason of the abuse commonly coupled therewith; which in truth is it that moveth admiration and estimation of miraculous workings. As for example, if I affirm, that with certain Charms and Popish Prayers I can set an Horse or an Asses head upon a mans shoulders, I shall not be believed; or if I do it, I shall be thought a Witch. And yet if J. Bap. Neap. experiments be true, it is no difficult matter to make it seem so; and the Charm of a Witch or a Papist joyned with the experiment, will also make the wonder seem to proceed thereof. The words used in such case are uncertain, and to be recited at the pleasure of the Witch or Cosener. But the conclusion of this, cut off the head of a Horse or an Ass (before they be dead, otherwise the vertue or strength thereof will be the less effectual) and make an earthen vessel of fit capacity to contain the same, and let it be filled with the oyl and fat thereof, cover it close, and dawb it over with lome; let it boyl over a soft fire three days continually, that the flesh boyled may run into oyl, so as the bare bones may be seen, beat the hair into powder, and mingle the same with the oyl; and annoint the heads of the standers by, and they shall seem to have Horses or Asses heads. If Beasts heads be anointed with the like oyl made of a mans head, they shall seem to have mens faces, as divers Authors soberly affirm. If a Lamp be anointed herewith, every thing shall seem most monstrous. It is also written, that if that which is called Sperma in any beast be burned, and any bodies face therewithal anointed he shall seem to have the like face as the Beast had. But if you beat Arsenick very fine, and boyl it with a little sulphur in a covered pot, and kindle it with a new candle, the standers by will seem to be headless. Aqua composita and salt being fired in the night, and all other lights extinguished, make the standers by seem as dead. All these things might be very well perceived and known, and also practised by Jannes and Jambres. But the wondrous devices, and miraculous sights, and conceits, made and contained in glass, do far exceed all other; whereto the Art perspective is very necessary. For it shews the illusions of them, whose experiments be seen in divers sorts of Glasses; as in the hollow, the plain, the embossed, the columnary, the pyramidate or piked, the turbinal, the bounched, the round, the cornered, the inversed, the eversed, the massie, the regular, the irregular, the coloured and clear Glasses; for you may have Glasses so made, as what image or favour soever you print in your imagination, you shall think you see the same therein. Others are so framed, as therein one may see what others do in places far distant; others, whereby you shall see men hanging in the Air; others, whereby you may perceive men flying in the Air; others, wherein you may see one coming, and another going; others, where one Image shall seem to be one hundred, &c. There be Glasses also wherein one man may see another mans image, and not his own, others, to make many similitudes; others, to make none at all. Others, contrary to the use of all Glasses make the right side turn to the right, and the left side to the left; others, that burn before and behind; others, that represent not the Images received within them, but cast them far off in the Air, appearing like aiery Images, and by the collection of the Sun-beams, with great force set fire (very far off) on every thing that may be burned. There be clear Glasses, that make great things seem little; things far off to be at hand; and that which is near to be far off; such things as are over us, to seem under us; and those that are under us, to be above us. There are some Glasses also, that represent things in divers colours, and them most gorgeous, specially any white thing. Finally, the thing most worthy of admiration concerning these Glasses, is, that the lesser Glass doth lessen their shape; but how big soever it be, it maketh the shape no bigger then it is. And therefore Augustine thinketh some hidden mystery to be therein. Vitellius, and J. Bap. Neap. write largely hereof. These I have for the most part seen, and have the receipt how to make them; which if desire of brevity had not forbidden me, I would here have set down. But I think not but Pharaohs Magicians had better experience then I for those and such like devices. And as (Pompanatius saith) it is most true, that some for these feats have been accounted Saints, some other Witches. And therefore I say, that the Pope maketh rich Witches Saints; and burneth the poor Witches.

CHAP. XX. A Comparison betwixt Pharoahs Magicians and our Witches, and how their Cunning consisted in juggling Knacks.

THus you see that it hath pleased God to shew unto men that seek for knowledge, such cunning in finding out, compounding, and framing of strange and secret things, as thereby he seemeth to have bestowed upon man, some part of his Divinity. Howbeit, God (of nothing, with his Word) hath created all things, and doth at his will, beyond the power and also the reach of man, accomplish whatsoever he lists. And such miracles in times past he wrought by the hands of his Prophets, as here he did by Moses in the presence of Pharaoh, which Jannes and Jambres apishly followed. But to affirm that they by themselves, or by all the Devils in Hell, could do indeed as Moses did by the power of the Holy Ghost, is worse then infidelity. If any object and say, that our Witches can do such feats with Words and Charms, as Pharaohs Magicians did by their Art, I deny it; and all the world will never be able to shew it. That which they did was openly done, as our Witches and Conjurers never do any thing; so as these cannot do as they did. And yet (as Calvin saith of them) they were but Juglers. Neither could they do, as many suppose. For as Clemens saith, These Magicians did rather seem to do these wonders, than work them indeed. And if they made but prestigious shews of things, I say it was more than our Witches can do. For Witchcrafts (as Erastus himself confesseth in drift of argument) are but old wives Fables. If the Magicians Serpent had been a very Serpent, it must needs have been transformed out of the Rod. And therein had been a double work of God, to wit, the qualifying and extinguishment of one substance, and the creation of another. Which are actions beyond the Devils power, for he can neither make a body to be no body, nor yet no body to be a body; as to make something nothing, and nothing something; and contrary things, one; nay, they cannot make one hair either white or black. If Pharaohs Magicians had made very Frogs upon a sudden, why could they not drive them away again? If they could not hurt the Frogs, why should we think that they could make them? Or that our Witches, which cannot do so much as counterfeit them, can kill cattel and other creatures with words or wishes? And therefore I say with Jamblicus, Quae fascinati imaginamur, praeter imaginamenta nullam habent actionis & essentiae veritatem; Such things as we being bewitched do imagine, have no truth at all either of action or essence, beside the bare imagination.

CHAP. XXI. That the Serpents and Frogs mere truly presented, and the Water poysoned indeed by Jannes and Jambres; of false Prophets and of their miracles; of Balams Ass.

TRuly I think there were no inconvenience granted, though I should admit that the Serpents and Frogs were truly presented, and the Water truly poysoned by Jannes and Jambres; not that they could execute such Miracles of themselves, or by their Familiars or Devils: but that God, by the hands of those counterfeit Coseners, contrary to their own expectations, overtook them, and compelled them in their ridiculous wickedness to be instruments of his will and vengeance, upon their Master Pharaoh; so as by their hands God shewed some Miracles, which he himself wrought, as appeareth in Exodus, For God did put the Spirit of Truth into Baalams mouth, who was hired to curse his People. And although he were a corrupt and false Prophet, and went about a mischievous enterprise; yet God made him an instrument (against his will) to the confusion of the wicked. Which if it pleased God to to do here, as a speciall work, whereby to shew his Omnipotency, to the confirmation of his peoples Faith, in the doctrine of their Messias delivered unto them by the Prophet Moses, then was it miraculous and extraordinary, and not to be looked for now. And (as some suppose) there were then a consort or crew of false Prophets, which could also foretell things to come, and work miracles. I answer, it was extraordinary and miraculous, and that it pleased God so to try his people; but he worketh not so in these dayes; for the working of miracle is ceased. Likewise in this case it might well stand with Gods glory, to use the hands of Pharaohs Magicians, towards the hardening of their Masters heart; and to make their illusions and ridiculous conceits to become effectual. For God had promised and determined to harden the heart of Pharaoh, As for the miracles which Moses did, they mollified it so, as he alwayes relented upon the sight of the same. For unto the greatness of his miracles were added such modesty and patience, as might have moved even a heart of steel or flint. But Pharaohs frowardness alwayes grew upon the Magicians actions: the like example, or the resemblance whereof, we find not again in the Scriptures. And though there were such people in those dayes suffered and used by God, for the accomplishment of his Will and secret Purpose: yet it followeth not, that now, when Gods Will is wholly revealed to us in his Word, and his Son exhibited (for whom, or rather for the manifestation of whose coming, all those things were suffered or wrought) such things and such people should yet continue. So as I conclude, the cause being taken away, the thing proceeding thence remaineth not. And to assign our Witches and Conjurers their room, is to mock and contemn Gods wonderful Works; and to oppose against them Cosenages, jugling knacks and things of nought. And therefore, as they must confess, that none in these dayes can do as Moses did; so it may be answered, that none in these dayes can do as Jannes and Jambres did: who, if they had been false Prophets, as they were Juglers, had yet been more priviledged to exceed our old Women or Conjurers, in the accomplishing of miracles, or in prophecying, &c. For who may be compared with Balaam? Nay, I dare say, that Balaams Ass wrought a greater miracle, and more supernatural, then either the Pope or all the Conjurers and Witches in the world can do at this day.

To conclude, it is to be avouched (and there be proofs manifest enough) that our Juglers approach much nearer to resemble Pharaohs Magicians, then either Witches or Conjurers, and make a more lively shew of working Miracles than any Inchanters can do: for these practise to shew that in action, which Witches do in words and terms. But that you may think I have reason for the maintenance of mine opinion in this behalf, I will surcease by multitude of words to amplifie this place, referring you to the tract following of the art of juggling, where you shall read strange practices and cunning conveyances; which because they cannot so conveniently be described by phrase of speech, as that they should presently sink into the capacity of you that would be practitioners of the same, have caused them to be set forth in form & figure, that your understanding might be somewhat helped by instrumental Demonstrations. And when you have perused that whole discovery of Juggling, compare the wonders thereof with the wonders imputed to Conjurers and Witches, (not omitting Pharaohs Sorcerers at any hand in this comparison) and I believe you will be resolved, that the miracles done in Pharaohs sight by them, and the miracles ascribed unto Witches, Conjurers, &c. may be well taken for false miracles, meer delusions, &c. and for such actions as are commonly practised by cunning Jugglers; be it either by legierdemain, confederacy, or otherwise.

CHAP. XXII. The Art of Juggling discovered, and in what points it doth principally consist.

NOw because such occasion is ministred, and the matter so pertinent to my purpose, and also the life of Wicthcraft and cosenage so manifestly delivered in the Art of Juggling; I thought good to discover it, together with the rest of the other deceitful Arts; being sorry that it falleth out to my lot, to lay open the secrets of this mystery, to the hinderance of such poor men as live thereby: whose doings herein are not only tolerable, but greatly commendable, so they abuse not the Name of God, nor make the people attribute unto them his power; but alwayes acknowledge wherein the Art consisteth, so as thereby the other unlawful and impious Arts may be by them the rather detected and bewrayed.

The true Art therefore of Juggling consisteth in legierdemain; to wit, the nimble conveyance of the hand, which is especially performed three wayes. The first and principal consisteth in hiding and conveying of Balls, the second in the alteration of Money, the third in the shuffling of the Cards. He that is expert in these may shew much pleasure, and many feats, and hath more cunning than all other Witches or Magicians. All other parts of this Art are taught when they are discovered; but this part cannot be taught by any description or instruction, without exercise and expence of time. And forasmuch as I profess rather to discover than teach these mysteries, it shall suffice to signifie unto you, that the endeavour and drift of Jugglers is only to abuse mens eyes and judgments. Now therefore my meaning is, in words as plain as I can, to rip up certain proper tricks of that Art; whereof some are pleasant and delectable, other some dreadful and desperate, and all but meer delusions, or counterfeit actions, as you shall soon see by due observation of every knack by me hereafter deciphered.

CHAP. XXIII. Of the Ball, and the manner of Legierdemain therewith, also notable feats with one or divers Bals.

COncerning the Ball, the plays and devices thereof are infinite, in so much as if you can by use handle them well, you may shew therewith a hundreth feats. But whether you seem to throw the Ball into your left hand, or into your mouth, or into a Pot, or up into the air, &c. it is to be kept still in your right hand. If you practice first with a leaden bullet, you shall the sooner and better do it with Balls of Cork. The first place at your first learning, where you are to bestow a great Ball, is in the palm of your hand, with your Ring-finger; but a small Ball is to be placed with your thumb, betwixt your Ring-finger, and middle-finger, then are you to practice to do it betwixt the other fingers, then betwixt the fore-finger and the thumb, with the fore-finger and middle-finger jointly, and therein is the greatest and strangest cunning shewed. Lastly, the same Ball is to be practised in the palm of the hand, and by use you shall not only seem to put any one Ball from you, and yet retain it in your hand; but you shall keep four or five as cleanly as one. This being attained unto, you shall work wonderful feats; as for example.

Lay three or four Balls before you, and as many small Candlesticks, Bols, Saltseller covers, which is the best. Then first seem to put one Ball into your left hand, and therewithal seem to hold same fast: then take one of the Candlesticks, or any other thing (having a hollow foot, and not being too great) and seem to put the Ball which is thought to be in your left hand, underneath the same, and so under the other Candlesticks seem to bestow the other Balls: and all this while the beholders will suppose each Ball to be under each Candlestick: this done, some charm or form of words is commonly used. Then take up one Candlestick with one hand, and blow, saying, Lo, you see that is gone: and so likewise look under each Candlestick with like grace and words, and the beholders will wonder where they are become. But if you in lifting up the Candlesticks with your right hand, leave all those three or four Balls under one of them (as by use you may easily do, having turned them all down with your hand, and holding them fast with your little and Ring-finger) & take the Candlestick with your other fingers, and cast the Balls up into the hollowness thereof (for so they will not roll so soon away) the stander by will be much astonied. But it will seem wonderful strange, if also in shewing how there remaineth nothing under another of those Candlesticks, taken up with your left hand, you leave behind you a great Ball, or any other thing, the miracle will be the greater. For first they think you have pulled away all the Bals by miracle; then, that you have brought them all together again by like means, and they neither think nor look that any other thing remaineth behind under any of them. And therefore, after many other feats done, return to your Candlesticks, remembring where you left the great Ball, and in no wise touch the same; but having another like Ball about you, seem to bestow the same in manner and form aforesaid, under a Candlestick which standeth furthest off from that where the Ball lieth. And when you shall with words or Charms seem to convey the same Ball from under the same Candlestick, and afterward bring it under the Candlestick which you touched not, it will (I say) seem wonderful strange.

To make a little Ball swell in your hand till it he very great.

TAke a very great Ball in your left hand, or three indifferent big Balls, and shewing one or three little Balls, seem to put them into your said left hand, concealing (as you may well do) the other Balls which were therein before: then use words, and make them seem to swell, and open your hand, &c. This play is to be varied a hundreth wayes: for as you find them all under one Candlestick, so may you go to a stander by, and take off his Hat or Cap, and shew the Balls to be there, conveying them thereinto, as you turn the bottom upward.

To consume (or rather to convey) one or many Bals into nothing.

IF you take one Ball, or more, and seem to put it into your other hand, and whilest you use charming words, you convey them out of your right hand into your lap, it will seem strange: For when you open your left hand, immediately, the shatpest lookers on will say it is in your other hand, which also then you may open; and when they see nothing there, they are greatly overtaken.

How to rap a wag on the Knuckles.

BUt I will leave to speak any more of the Ball, for herein I might hold you all day, and yet shall I not be able to teach you to use it, nor scarcely to understand what I mean or write concerning it: but certainly many are perswaded that it is a Spirit or a Fly, &c. Memorandum, that alwayes the right-hand be kept open and straight, only keep the palm from view, and therefore you may end with this miracle. Lay one Ball upon your shoulder, another on your arm, and the third on the Table: which because it is round, and will not easily lye upon the point of your Knife, you must bid a stander by lay it thereon, that you mean to throw all those three Balls into your mouth at once: and holding a Knife as a Pen in your hand, when he is laying it upon the point of your Knife, you may easily with hast rap him on the fingers, for the other matter will be hard to do.