The Discoverie of Witchcraft

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The first Chapter.

The signification of the Hebrue word Hartumim, where it is found written in the scriptures, and how it is diverslie translated: whereby the objection of Pharaos magicians is afterward answered in this booke; also of naturall magicke not evill in it selfe.

ARTUMIM is no naturall Hebrue word, but is borrowed of some other nation: howbeit, it is used of the Hebrues in these places; to wit, Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9. 11. Dan. 1, 20. & 2. 2. HieromeHieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20 sometimes translateth it Conjectores, sometimes Malefici, sometimes Arioli: which we for the most part translate by this word witches. But the right signification heereof may be conceived, in that the inchanters of Pharao, being magicians of Aegypt, were called Hartumim. And yet in Exodus they are named in some Latine translations Venefici. Rabbi Levi saith, it betokeneth such as doo strange and woonderfull things, naturallie, artificiallie, and deceitfullie. Rabbi Isaac Natar affirmeth, that such were so termed, as amongst the Gentiles professed singular wisedome. Aben Ezra expoundeth it, to signifie such as knowe the secrets of nature, and the qualitie of stones and hearbs, &c: which is atteined unto by art, and/203. speciallie by naturall magicke. But we, either for want of speach, or knowlege, call them all by the name/288. and terme of witches.

Certeinlie, God indueth bodies with woonderfull graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutuall love, societie, and consent; and on the other side, such naturall discord, and secret enimitie, that therein manie things are wrought to the astonishment of mans capacitie. But when deceit and diabolicall words are coupled therewith, then extendeth it to witchcraft and conjuration; as whereunto those naturall effects are falselie imputed.The authors intention touching the matter hereafter to be discoursed upon. So as heere I shall have some occasion to say somewhat of naturall magicke; bicause under it lieth hidden the venome of this word Hartumim. This art is said by some to be the profoundnesse, and the verie absolute perfection of naturall philosophie, and shewing foorth the active part thereof, & through the aid of naturall vertues, by the convenient applieng of them, works are published, exceeding all capacitie and admiration; and yet not so much by art, as by nature. This art of it selfe is not evill; for it consisteth in searching foorth the nature, causes, and effects of things. As farre as I can conceive, it hath beene more corrupted and prophaned by us Christians, than either by Jewes or Gentiles.

The second Chapter.

How the philosophers in times past travelled for the knowledge of naturall magicke, of Salomons knowledge therein, who is to be called a naturall magician, a distinction thereof, and why it is condemned for witchcraft.

ANIE philosophers; as namely Plato, Pythagoras, Empedocles, Democritus, &c: travelled over all the world, to find out & learne the knowlege of this art; & at their returne they preached and taught, professed and published it. Yea, it should appeere by the magicians that came to adore Christ, that the knowledge and re/putation289. thereof was greater, than we conceive or make account of. But of all other, Salomon was the greatest traveller in this art, as may appeere throughout the booke of Ecclesiastes: and speciallie in the booke of Wisedome, where hee saith** Sap. 7, 17
18.
19.
20.
21. God hath given me the true science of things, so as I knowe how the world was made, and the power of the elements, the beginning and the end, and the middest of times, how the times alter, and the change of seasons, the course of the yeare, and the situation of the starres, the nature of living things, and the furiousnesse of beasts, the power of the wind, and the imaginations of men, the diversities of plants, and the vertues of roots, and all things both secret and knowne, &c. Finallie, he was so cunning in this art, that he is said to have bene a conjurer or witch,See Iidioni.
[Iidoni.] and is so reputed in the Romish church at this daie. Whereby you may see, how fooles and papists are inclined to credit false accusations in matters of/204. witchcraft and conjuration. The lesse knowledge we have in this art, the more we have it in contempt: in which respect Plato saith trulie to Dionysius; They make philosophie a mockerie, that deliver it to prophane and rude people. Certeinlie, the witchcraft, conjuration, and inchantment that is imputed to Salomon,Eccle. 1. & 1. is gathered out of these his words following: I applied my mind to knowledge, and to search and seeke out science, wisedome and understanding, to knowe the foolishnesse of the ungodlie, and the error of doting fooles. In this art of naturall magike (without great heed be taken) a student shall soone be abused. For manie (writing by report, without experience) mistake their authors, and set downe one thing for another. Then the conclusions being found false, the experiment groweth into contempt, and in the end seemeth ridiculous, though never so true. Plinie and Albert being curious writers heerein, are often deceived; insomuch as Plinie is called a noble lier, and Albert a rusticall lier; the one lieng by heeresaie, the other by authoritie.

A magician described and the art distinguished.A magician is indeed that which the Latines call a wise man, as Numa Pompilius was among the Romans; The Greeks, a philosopher, as Socrates was among them; the Aegyptians a preest, as Hermes was; the Cabalists called them prophets. But although these distinguished this art, accounting the one part/290. thereof infamous, as being too much given unto wicked, vaine, and impious curiositie, as unto moovings, numbers, figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching manie good and necessarie things, as times and seasons to sowe, plant, till, cut, &c: and diverse other things, which I will make manifest unto you heereafter: yet we generallie condemne the whole art, without distinction, as a part of witchcraft; having learned to hate it, before we knowe it; affirming all to be witchcraft, which our grosse heads are not able to conceive, and yet can thinke that an old doting woman seeth through it, &c. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundrie vertues to the comfort of his severall creatures; and speciallie to the use and behoofe of man: neither doo we therein weigh that art is servant unto nature, and waiteth upon hir as hir handmaiden.

The third Chapter.

What secrets do lie hidden, and what is taught in naturall magicke, how Gods glorie is magnified therein, and that it is nothing but the worke of nature.

N Read Plinie in natural. hist. Cardan de rerum variet. Albertus de occulta rerum proprietate.
Barthol. Neap. in natural. magia, & many others.this art of naturall magicke, God almightie hath hidden manie secret mysteries; as wherein a man may learne the properties, qualities, and knowledge of all nature. For it teacheth to accomplish maters in such sort and oportunitie, as the common people thinketh the same to be miraculous; and to be compassed none other waie, but onelie by witchcraft. And yet in truth, naturall magicke is nothing else, but the worke of na/ture.205. For in tillage, as nature produceth corne and hearbs; so art, being natures minister, prepareth it. Wherein times and seasons are greatlie to be respected: for Annus non arvus producit aristas.

But as manie necessarie and sober things are heerein taught: so dooth it partlie (I saie) consist in such experiments and conclu/sions291. as are but toies, but neverthelesse lie hid in nature, and being unknowne, doo seeme miraculous, speciallie when they are intermedled and corrupted with cunning illusion, or legierdemaine, from whence is derived the estimation of witchcraft. But being learned and knowne, they are contemned, and appeere ridiculous: for that onelie is woonderfull to the beholder, whereof he can conceive no cause nor reason, according to the saieng of Ephesius, Miraculum solvitur unde videtur esse miraculum. And therefore a man shall take great paines heerein, and bestow great cost to learne that which is of no value, and a meere jugling knacke. Whereupon it is said, that a man may not learne philosophie to be rich; but must get riches to learne philosophie: for to sluggards, niggards, & dizzards, the secrets of nature are never opened.Naturall magicke hath a double end, which proveth y^e excellencie of the same. And doubtlesse a man may gather out of this art, that which being published, shall set foorth the glorie of God, and be many waies beneficiall to the commonwealth: the first is doone by the manifestation of his works; the second, by skilfullie applieng them to our use and service.

The fourth Chapter.

What strange things are brought to passe by naturall magicke.

HE dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same. Manie other things of lesse weight, being more secret and rare, seeme more miraculous. As for example (if it be true that J. Bap. Neap. and many other writers doo constantlie affirme.) Tie a wild bull to a figtree, and he will be presentlie tame; or hang an old cocke thereupon, and he will immediatlie be tender; as also the feathers of an eagle consume all other feathers, if they be intermedled together. Wherein it may not be denied, but nature sheweth hir selfe a proper workwoman. But it seemeth unpossible, that a little fish being but halfe a foot long, called Remora or Remiligo, or/292. of some Echeneis, staieth a mightie ship with all hir loade and tackling, and being also under saile. And yet it is affirmed by so manie and so grave authors,Pompanatius. lib. de incant. cap. 3. J. Wierus de lamiis. Jasp. Peucer H. Cardan. &c. that I dare not denie it; speciallie, bicause I see as strange effects of nature otherwise: as the propertie of the loadstone, which is so beneficiall to the mariner; and of Rheubarb, which onelie medleth with choler, and purgeth neither flegme nor melancholie, & is as beneficiall to the physician, as the other to the mariner./

The fift Chapter.206.

The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects.

HE operation of waters, and their sundrie vertues are also incredible, I meane not of waters compounded and distilled: for it were endlesse to treate of their forces, speciallie concerning medicines. But we have heere even inOf late experience neere Coventrie, &c. England naturall springs, wels, and waters, both standing and running, of excellent vertues, even such as except we had seene, and had experiment of, we would not beleeve to be In rerum natura. And to let the physicall nature of them passe (for the which we cannot be so thankefull to God, as they are wholsome for our bodies) is it not miraculous, that wood is by the qualitie of divers waters heere in England transubstantiated into a stone? The which vertue is also found to be in a lake besides the citie Masaca in Cappadocia, there is a river called Scarmandrus, that maketh yellow sheepe. Yea, there be manie waters, as in Pontus & Thessalia, and in the land of Assyrides, in a river of Thracia (as AristotleAristot. in lib. de hist. animalium. saith) that if a white sheepe being with lambe drinke thereof, the lambe will be blacke. Strabo writeth of the river called Crantes, in the borders of Italie, running towards Tarentum, where mens haire is made white and yellow being washed therein. PliniePlin. de lanicii colore. dooth write that of what colour the veines are under the rammes toong, of/293. the same colour or colours will the lambs be. There is a lake in a field called Cornetus, in the bottome whereof manifestlie appeareth to the eie, the carcases of snakes, ewts, and other serpents: whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a rocke in Arcadia, the which neither a silverne nor a brasen boll can conteine, but it leapeth out, and sprinkleth awaie; and yet will it remaine without motion in the hoofe of a mule. Such conclusions (I warrant you) were not unknowne to Jannes and Jambres.

The sixt Chapter.

The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c.

HE excellent vertues and qualities of stones, found, conceived and tried by this art, is woonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to trie the readers patience and cunning withall. An Aggat (they saie) hath vertue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man eloquent, and procureth the favour of princes; yea that the fume thereof dooth turne awaie tempests. Alectorius is a stone about the bignesse of a beane, as cleere as/207. the christall, taken out of a cocks bellie which hath beene gelt or made a capon foure yeares.Ludovicus Cœlius. Rhodo. lib. antiq. lect. 11. ca. 70.
Barthol. Anglicus, lib. 16. If it be held in ones mouth, it asswageth thirst, it maketh the husband to love the wife, and the bearer invincible: for heereby Milo was said to overcome his enimies. A crawpocke delivereth from prison. Chelidonius is a stone taken out of a swallowe, which cureth melancholie: howbeit, some authors saie, it is the hearbe wherby the swallowes recover the sight of their yoong, even if their eies be picked out with an instrument. Geranites is taken out of a crane, and Draconites out of a dragon. But it is to be noted, that such stones must be taken out of the bellies of the serpents, beasts, or birds,/294. (wherein they are) whiles they live: otherwise, they vanish awaie with the life, and so they reteine the vertues of those starres under which they are. Amethysus maketh a droonken man sober, and refresheth the wit. The* * Avicenna cano. 2. tract. 2. cap. 124.
Serapio agg. cap. 100.
Dioscor. lib. 5. cap. 93. corrall preserveth such as beare it from fascination or bewitching, and in this respect they are hanged about childrens necks. But from whence that superstition is derived, and who invented the lie, I knowe not: but I see how readie the people are to give credit thereunto, by the multitude of corrals that waie emploied. I find in good authors, that while it remaineth in the sea, it is an hearbe; and when it is brought thence, into the aire, it hardeneth, and becommeth a stone.

Heliotropius stancheth bloud, driveth awaie poisons, preserveth health: yea, and some write that it provoketh raine, and darkeneth the sunne, suffering not him that beareth it to be abused. Hyacinthus dooth all that the other dooth, and also preserveth from lightening. Dinothera hanged about the necke, collar, or yoke of any creature, tameth it presentlie. A Topase healeth the lunatike person of his passion of lunacie. Aitites, if it be shaken, soundeth as if there were a little stone in the bellie thereof: it is good for the falling sicknesse, and to prevent untimelie birth. Amethysus aforesaid resisteth droonkenesse, so as the bearers shall be able to drinke freelie, and recover themselves soone being droonke as apes: the same maketh a man wise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the power of the bodie, and is of force also against the illusions of the divell, and phantasticall cogitations arising of melancholie. Corneolus mitigateth the heate of the mind, and qualifieth malice, it stancheth bloudie fluxes, speciallie of women that are troubled with their flowers.Plin. lib. 37. cap. 10.
Albert. lib. 2. cap. 7.
Solin. cap. 32. Heliotropius aforesaid darkeneth the sunne, raiseth shewers, stancheth bloud, procureth good fame, keepeth the bearer in health, and suffereth him not to be deceived. If this were true, one of them would be deerer than a thousand diamonds.

Hyacinthus delivereth one from the danger of lightening, driveth awaie poison and pestilent infection, and hath manie other vertues. Iris helpeth a woman to speedie deliverance, and maketh rainebowes to appeere. A Saphire preserveth the members, and maketh them livelie, and helpeth agues and gowts, and suffereth not the bearer to be afraid: it hath vertue against/295. venome, and staieth bleeding at the nose being often put thereto. *A* Rabbi Moses aphorism. partic. 22.
Isidor. lib. 14. cap. 3.
Savanorola. Smarag is good for the eiesight, and suffereth not carnall copulation, it maketh one rich and eloquent. A Topase increaseth riches, healeth the lunatike passion, and stancheth bloud. Mephis (as Aaron and Hermes/208. report out of Albertus Magnus) being broken into powder, and droonke with water, maketh insensibilitie of torture. Heereby you may understand, that as God hath bestowed upon these stones, and such other like bodies, most excellent and woonderfull virtues; so according to the abundance of humane superstitions and follies, manie ascribe unto them either more vertues, or others than they have: other boast that they are able to adde new qualities unto them. And heerin consisteth a part of witchcraft and common cousenage used sometimes of the Lapidaries for gaines; sometimes of others for cousening purposes. Some part of the vanitie heereof I will heere describe, bicause the place serveth well therefore. And it is not to be forgotten or omitted, that Pharos magicians were like enough to be cunning therein.

Neverthelesse, I will first give you the opinion of one, who professed himselfe a verie skilfull and well experimented Lapidarie, as appeereth by a booke of his owne penning, published under this title of Dactylotheca, and (as I thinke) to be had among the bookesellers. And thus followeth his assertion:

297.Whereby it is to be concluded, that stones have in them cer/teine proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a verie fine and pure compound, consisting of well tempered matter wherein is no grosse mixture: as appeareth by plaine proofe of India and Aethopia, where the sunne being orient and meridionall, dooth more effectuallie shew his operation, procuring more pretious stones there to be ingendred, than in the countries that are occident and septentrionall.Manie more authors may be named of no lesse antiquitie and learning. Unto this opinion doo diverse ancients accord; namelie, Alexander Peripateticus, Hermes, Evax, Bocchus Zoroastes, Isaac Judæus, Zacharias Babylonicus, and manie more beside.

The seventh Chapter.

Whence the pretious stones receive their operations, how curious Magicians use them, and of their seales.

URIOUS Magicians affirme, that these stones receive their vertues altogether of the planets and heavenlie bodies, and have not onelie the verie operation of the planets, but sometimes the verie images and impressions of the starres naturallie ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and other devises, as they imagine to be both internallie in operation, and externallie in view, expressed in the planets. As for example, upon thePlin. lib. 37. cap. 10.
Albert. miner. li. 2. ca. 1.
Solin. cap. 11.
Diurius in scrin. cap. de complexionibus & complexatis. Achate are graven serpents or venomous beasts; and sometimes a man riding on a serpent: which they know to be Aesculapius, which is the celestiall serpent, whereby are cured (they saie) poisons and stingings of serpents and scorpions. These grow in the river of Achates, where the/210. greatest scorpions are ingendred, and their noisomnes is thereby qualified, and by the force of the scorpions the stones vertue is quickened and increased. Also, if they would induce love for the accomplishment of venerie, they inscribe and expresse in the stones, amiable embracings and love/lie298. countenances and gestures, words and kissings in apt figures. For the desires of the mind are consonant with the nature of the stones, which must also be set in rings, and upon foiles of such metals as have affinitie with those stones, thorough the operation of the planets whereunto they are addicted, whereby they may gather the greater force of their working.

Geor. Pictorius. Villang. doct. medici in scholiis super Marbod. dactyl.As for example, They make the images of Saturne in lead, of Sol in gold, of Luna in silver. Marrie there is no small regard to be had for the certeine and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must worke in apt, proper, and freendlie aspects, as in the houre of Venus, &c: to make debate, the direct contrarie order is to be taken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturne, Taurus, and Libra must be taken heed of. Manie other observations there be, as to avoid the infortunate seate and place of the planets, when you would bring a happie thing to passe, and speciallie that it be not doone in the end, declination, or heele (as they terme it) of the course thereof: for then the planet moorneth and is dull.

Such signes as ascend in the daie, must be taken in the daie; if in the night they increase, then must you go to worke by night, &c. For in Aries, Leo, and Sagittarie is a certeine triplicitie, wherein the sunne hath dominion by daie, Jupiter by night, and in the twielight the cold star of Saturne. But bicause there shall be no excuse wanting for the faults espied herein, they saie that the vertues of all stones decaie through tract of time: so as such things are not now to be looked for in all respects as are written. Howbeit Jannes and Jambres were living in that time, and in no inconvenient place; and therefore not unlike to have that helpe towards the abusing of Pharao. CardaneH. Card. lib. de subtil. 10. saith, that although men attribute no small force unto such seales; as to the seale of the sunne, authorities, honors, and favors of princes; of Jupiter, riches and freends; of Venus, pleasures; of Mars, boldnes; of Mercurie, diligence; of Saturne, patience and induring of labour; of Luna, favour of people: I am not ignorant (saith he) that stones doo good, and yet I knowe the seales or figures doo/299. none at all. And when Cardane H. Card. lib. de var. rer. 16. cap. 90. had shewed fullie that art, and the follie thereof, and the maner of those terrible, prodigious, & deceitfull figures of the planets with their characters, &c.: he saith that those were deceitfull inventions devised by couseners, and had no vertue indeed nor truth in them. But bicause we spake somewhat even now of signets and seales, I will shew you what I read reported by Vincentius in suo speculo, where making mention of the Jasper stone, whose nature and propertie Marbodeus Gallus describeth in the verses following:/

But (as I said) VincentiusVincent. lib. 9. cap. 77.
Dioscor. lib. 5. cap. 100.
Aristot. in Lapidario. making mention of the Jasper stone, touching which (by the waie of a parenthesis) I have inferred Marbodeus his verses, he saith that some Jasper stones are found having in them the livelie image of a naturall man, with a sheeld at his necke and a speare in his/212. hand, and under his feete a serpent: which stones so marked and signed, he preferreth before all the rest, bicause they are antidotaries or remedies notablie resisting poison. Othersome also are found figured and marked with the forme of a man bearing on his necke a bundle of hearbs and flowres, with the estimation and value of them noted, that they have in them a facultie or power restrictive, and will in an instant or moment of time stanch bloud. Such a kind of stone (as it is reported) Galen wore on his finger. Othersome are marked with a crosse, as the same author writeth, and these be right excellent against inundations or overflowings of waters. I could hold you long occupied in declarations like unto these, wherein I laie before you what other men have published and set foorth to the world, choosing rather to be an academicall discour/ser,301. than an universall determiner: but I am desirous of brevitie.

The eight Chapter.

The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c.

F IAgreement & disagreement in sufferance. should write of the strange effects of Sympathia and Antipathia, I should take great paines to make you woonder, and yet you would scarse beleeve me. And if I should publish such conclusions as are common and knowne, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almost incredible, that the grunting or rather the wheeking of a little pig, or the sight of a simple sheepe should terrifie a mightie elephant: and yet by that meanes the Romans did put to flight Pyrhus and all his hoast. A man would hardlie beleeve, that a cocks combe or his crowing should abash a puissant lion: but the experience herof hath satisfied the whole world. Who would thinke that a serpent should abandon the shadow of an ash, &c? But it seemeth not strange, bicause it is common, that some man otherwise hardie and stout enough, should not dare to abide or endure the sight of a cat. Or that a draught of drinke should so overthrow a man, that never a part or member of his bodie should be able to performe his dutie and office; and should also so corrupt and alter his senses, understanding, memorie, and judgement, that he should in everie thing, saving in shape, beecome a verie beast. And herein the poets experiment of liquor is verified, in these words following:

213.Read a litle tract of Erasmus intituled De amicitia, where enough is said touching this point.The freendlie societie betwixt a fox and a serpent is almost incredible: how loving the lizzard is to a man, we maie read, though we cannot see. Yet some affirme that our newt is not onlie like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniell doth not much differ, whereof I could cite incredible stories. The amitie betwixt a castrell and a pigeon is much noted among writers; and speciallie how the castrell defendeth hir from hir enimie the sparowhawke: whereof they saie the doove is not ignorant. Besides, the woonderfull operation and vertue of hearbs, which to repeat were infinite: and therfore I will onlie referre you to Mattheolus his herball, or to Dodonæus. There is among them such naturall accord and discord, as some prosper much the better for the others companie, and some wither awaie being planted neere unto the other. The lillie and the rose rejoise in each others neighborhood. The flag and the fernebush abhorre each other so much, that the one can hardlie live besides the other. The cowcumber loveth water, and hateth oile to the death. And bicause you shall not saie that hearbs have no vertue, for that in this place I cite none, I am content to discover two or three small qualities and vertues, which are affirmed to be in hearbs: marie as simple as they be, Jannes and Jambres might have done much with them, if they had had them. If you pricke out a yoong swallowes eies, the old swallow restoreth againe their sight, with the application (they saie) of a little Celondine. XanthusXanthus in hist. prima. the author of histories reporteth, that a yoong dragon being dead, was revived by hir dam, with an hearbe called Balim. And JubaJub. lib. 25. cap. 2. saith, that a man in Arabia being dead was revived by the vertue of another hearbe./

The ninth Chapter.303.

The former matter prooved by manie examples of the living and the dead.

ND as we see in stones, herbs, &c: strange operation and naturall love and dissention: so doo we read, that in the bodie of a man,This common experience can justifie. there be as strange properties and vertues naturall. I have heard by credible report, and I have read many grave authors constantlie affirme, that the wound of a man murthered reneweth bleeding; at the presence of a deere freend, or of a mortall enimie. Diverse also write, that if one passe by a murthered bodie (though unknowne) he shalbe striken with feare, and feele in him selfe some alteration by nature. Also that a woman, above the age of fiftie yeares, being bound hand and foote, hir clothes being upon hir, and laid downe softlie into the water, sinketh not in a long time; some saie, not at all.J. Wierus. By which experiment they were woont to trie witches, as well as by Ferrum candens: which was, to hold hot iron in their hands, and by not burning to be tried. Howbeit, PlutarchPlutarch. in vita Pyrhi. saith, that Pyrhus his great toe had in it such naturall or rather divine vertue, that no fier could burne it.

And AlbertusAlbert. lib. de mor. animal. cap. 3. saith, and manie other also repeat the same storie, saieng,/214. that there were two such children borne in Germanie, as if that one of them had beene carried by anie house, all the doores right against one of his sides would flie open: and that vertue which the one had in the left side, the other brother had in the right side. He saith further, that manie sawe it, and that it could be referred to nothing, but to the proprietie of their bodies. PompanatiusPompan. lib. de incant. cap. 4. writeth that the kings of France doo cure the disease called now the kings evill, or queenes evill; which hath beene alwaies thought, and to this daie is supposed to be a miraculous and a peculiar gift, & a speciall grace given to the kings and queenes of England. Which some referre to the proprietie of their persons, some to the peculiar gift of God, and some to the/304. efficacie of words. But if the French king use it no woorsse than our Princesse doth, God will not be offended thereat: for hir maiestie onelie useth godlie and divine praier, with some almes, and referreth the cure to God and to the physician. PlutarchPlutar. in vita Catonis. writeth that there be certeine men called Psilli, which with their mouthes heale the bitings of serpents. And J. Bap. Neap.J. Bap. Neap. in lib. de natur. magia. 1. saith, that an olive being planted by the hand of a virgine, prospereth; which if a harlot doo, it withereth awaie. Also, if a serpent or viper lie in a hole, it maie easilie be pulled out with the left hand, wheras with the right hand it cannot be remooved. Although this experiment, and such like, are like enough to be false; yet are they not altogether so impious as the miracles said to be done by characters, charmes, &c. For manie strange properties remaine in sundrie partes of a living creature, which is not universallie dispersed, and indifferentlie spred through the whole bodie: as the eie smelleth not, the nose seeth not, the eare tasteth not, &c.

The tenth Chapter.

The bewitching venome conteined in the bodie of an harlot, how hir eie, hir toong, hir beautie and behavior bewitcheth some men: of bones and hornes yeelding great vertue.

HE The venom or poison of an harlot.vertue conteined within the bodie of an harlot, or rather the venome proceeding out of the same maie be beheld with great admiration. For hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth them manie times, which thinke themselves well armed against such maner of people. Hir toong, hir gesture, hir behaviour, her beautie, and other allurements poison and intoxicate the mind: yea, hir companie induceth impudencie, corrupteth virginitie, confoundeth and consumeth the bodies, goods, and the verie soules of men. And finallie hir bodie destroieth and rotteth the verie flesh and bones of mans bodie. And this is common, that we woonder not at all thereat, naie we have not/305. the course of the sunne, the moone, or the starres in so great admiration, as the globe, counterfeting their order: which is in respect but a bable made by an artificer. So as (I thinke) if Christ himselfe had continued long in the execution of miracles, and had left that power permanent and common in the church; they would have growne into contempt, and not have beene esteemed, according/215. to his owne saieng: A prophetMatth. 13.
Marke. 6.
Luke. 4.
John. 4. is not regarded in his owne countrie. I might recite infinite properties, wherewith God hath indued the bodie of man, worthie of admiration, and fit for this place. As touching other living creatures, God hath likewise (for his glorie, and our behoofe) bestowed most excellent and miraculous gifts and vertues upon their bodies and members, and that in severall and woonderfull wise. We see that a bone taken out of a carps head, stancheth bloud, and so doth none other part besides of thWonderfull naturall effects in bones of fishes, beasts, &c.at fish. The bone also in a hares foot mitigateth the crampe, as none other bone nor part else of the hare doth. How pretious is the bone growing out of the forehead of a unicorne; if the horne, which we see, growe there, which is doubted: and of how small accompt are the residue of all his bones? At the excellencie whereof, as also at the noble and innumerable vertues of herbs we muse not at all; bicause it hath pleased God to make them common unto us. Which perchance might in some part assist Jannes and Jambres, towards the hardning of Pharaos heart. But of such secret and strange operations read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus, cap. 1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali. Peucer, Wier, Pompanacius, Fernelius, and others.

The eleventh Chapter.

Two notorious woonders and yet not marvelled at.

 THOUGHT good here to insert two most miraculous matters, of the one I am Testis oculatus, an eie witnesse; of the other I am so crediblie and certeinelie informed, that I dare and doo beleeve it to be verie true. When Maister T. Randolph returned out of Russia, after his ambassage dispatched, a gentleman of his traine/306. brought home a monument of great accompt, in nature and in propertie very wonderfull. And bicause I am loath to be long in the description of circumstances, I will first describe the thing it selfe: which was a peece of earth of a good quantitie, and most excellentlie proportioned in nature, having these qualities and vertues following. If one had taken a peece of perfect steele,Strange properties in a peece of earth. forked and sharpened at the end, and heated it red hot, offering therewith to have touched it; it would have fled with great celeritie: and on the other side, it would have pursued gold, either in coine or bulloine, with as great violence and speed as it shunned the other. No bird in the aire durst approch neere it; no beast of the field but feared it, and naturallie fled from the sight thereof. It would be here to daie, and to morrowe twentie miles off, and the next daie after in the verie place it was the first daie, and that without the helpe of anie other creature.

Johannes Fernelius writeth of a Strange properties in a stone: the like qualities in other stons: See pag. 193. 194, 195, 196, 197, 198, 199, 300.strange stone latelie brought out of India, which hath in it such a marvellous brightnes, puritie, and shining, that therewith the aire round about is so lightned and cleared, that one may see to read thereby in the darknes of night. It will not be conteined in a close roome, but requireth an open and free place. It would not willing/lie216. rest or staie here belowe on the earth, but alwaies laboureth to ascend up into the aire. If one presse it downe with his hand, it resisteth, and striketh verie sharpelie. It is beautifull to behold, without either spot or blemish, and yet verie unplesant to taste or feele. If anie part thereof be taken awaie, it is never a whit diminished, the forme thereof being inconstant, and at everie moment mutable. These two things last rehearsed are strange, and so long woondered at, as the mysterie and moralitie thereof remaineth undiscovered: but when I have disclosed the matter, and told you that by the lumpe of earth a man is ment, and some of his qualities described; and that that which was conteined in the farre fetcht stone, was fier, or rather flame: the doubt is resolved, and the miracle ended. And yet (I confesse) there is in these two creatures conteined more miraculous matter, than in all the loadstones and diamonds in the world. And hereby is to be noted, that even a part of this art, which is called naturall or witching magicke, consisteth as well in the deceipt of words, as in the/307. sleight of hand: wherein plaine lieng is avoided with a figurative speech, in the which, either the words themselves, or their interpretation have a double or doubtfull meaning, according to that which hath beene said before in the title** Being the 7 booke of this discoverie: See pag. 133, 134, 135, 136, 137, 138, 160, &c. Where discourse is made of oracles, &c. Ob or Pytho: and shall be more at large hereafter in this treatise manifested.

The twelfe Chapter.

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

ANIE writers have beene abused as well by untrue reports, as by illusion, and practises of confederacie and legierdemaine, &c: sometimes imputing unto words that which resteth in the nature of the thing; and sometimes to the nature of the thing, that which proceedeth of fraud and deception of sight. But when these experiments growe to superstition or impietie, they are either to be forsaken as vaine, or denied as false. Howbeit, if these things be doone for mirth and recreation, and not to the hurt of our neighbour, nor to the abusing or prophaning of Gods name, in mine opinion they are neither impious nor altogether unlawfull: though herein or hereby a naturall thing be made to seeme supernaturall.Look hereafter in this booke for divers conceits of juggling set foorth at large, beginning at pag. 321. Such are the miracles wrought by jugglers, consisting in fine and nimble conveiance, called legierdemaine: as when they seeme to cast awaie, or to deliver to another that which they reteine still in their owne hands; or conveie otherwise: or seeme to eate a knife, or some such other thing, when indeed they bestowe the same secretlie into their bosoms or laps. Another point of juggling is, when they thrust a knife through the braines and head of a chicken or pullet, and seeme to cure the same with words: which would live and doo well, though never a word were spoken. Some of these toies also consist in arythmeticall devises, partlie in experiments of naturall magike, and partlie in private as also in publike confederacie.//

The xiii. Chapter.308. 217.

Of private confederacie, and of Brandons pigeon.

RIVATE confederacie I meane, when one (by a speciall plot laid by himselfe, without anie compact made with others) persuadeth the beholders, that he will suddenlie and in their presence doo some miraculous feat, which he hath alredie accomplished privilie. As for example, he will shew you a card, or anie other like thing: and will saie further unto you; Behold and see what a marke it hath, and then burneth it; and nevertheles fetcheth another like card so marked out of some bodies pocket, or out of some corner where he himselfe before had placed it; to the woonder and astonishment of simple beholders, which conceive not that kind of illusion, but expect miracles and strange works.

What woondering and admirationExample of a ridiculous woonder. was there at Brandon the juggler, who painted on a wall the picture of a dove, and seeing a pigeon sitting on the top of a house, said to the king; Lo now your Grace shall see what a juggler can doo, if he be his craftes maister; and then pricked the picture with a knife so hard and so often, and with so effectuall words, as the pigeon fell downe from the top of the house starke dead. I need not write anie further circumstance to shew how the matter was taken, what woondering was thereat, how he was prohibited to use that feat anie further, least he should emploie it in anie other kind of murther; as though he, whose picture so ever he had pricked, must needs have died, and so the life of all men in the hands of a juggler: as is now supposed to be in the hands and willes of witches. This storie is, untill the daie of the writing hereof, in fresh remembrance, & of the most part beleeved as canonicall, as are all the fables of witches: but when you are taught the feate or sleight (the secrecie and sorcerie of the matter being bewraied, and discovered) you will thinke it a mockerie, and a simple illusion. To interpret unto you the revelation of this mysterie; so it is, that the poore pigeon was before in the hands of the juggler,/309. into whome he had thrust a dramme of Nux vomica,This I have prooved upon crows and pies. or some other such poison, which to the nature of the bird was so extreame a venome, as after the receipt thereof it could not live above the space of halfe an houre, and being let lose after the medicine ministred, she alwaies resorted to the top of the next house: which she will the rather doo, if there be anie pigeons alreadie sitting there, and (as it is alreadie said) after a short space falleth downe, either starke dead, or greatlie astonnied. This might be done by a confederate, who standing at some window in a church steeple, or other fit place, and holding the pigeon by the leg in a string, after a sExample of a ridiculous woonder.igne given by his fellowe, pulleth downe the pigeon, and so the woonder is wrought.But in the meane time the juggler useth words of art, partlie to protract the time, and partlie to gaine credit and admiration of the beholders. If this or the like feate should be done by an old woman, everie bodie would crie out for fier and faggot to burne the witch./

The xiiii. Chapter.218.

Of publike confederacie, and whereof it consisteth.

UBLIKE confederacie is, when there is before hand a compact made betwixt diverse persons; the one to be principall, the rest to be assistants in working of miracles, or rather in cousening and abusing the beholders. As when I tell you in the presence of a multitude what you have thought or doone, or shall doo or thinke, when you and I were thereupon agreed before. And if this be cunninglie and closelie handled, it will induce great admiration to the beholders; speciallie when they are before amazed and abused by some experiments of naturall magike, arythmeticall conclusions, or legierdemaine. Such were, for the most part, the conclusions and devises of Feates: wherein doubt you not, but Jannes and Jambres were expert, active, and readie.

The xv. Chapter.

How men have beene abused with words of equivocation, with sundrie examples thereof.

OME have taught, and others have written certeine experiments; in the expressing whereof they have used such words of equivocation, as wherby manie have beene overtaken and abused through/310. rash credulitie: so as sometimes (I saie) they have reported, taught, and written that which their capacitie tooke hold upon, contrarie to the truth and sincere meaning of the author.A jest among watermen touching Stone church in Kent as light at midnight as at middaie. It is a common jest among the water men of the Thames, to shew the parish church of Stone to the passengers, calling the same by the name of the lanterne of Kent; affirming, and that not untrulie, that the said church is as light (meaning in weight and not in brightnes) at midnight, as at noonedaie. Whereupon some credulous person is made beleeve, and will not sticke to affirme and sweare, that in the same church is such continuall light, that anie man may see to read there at all times of the night without a candle.

An excellent philosopher, whome (for reverence unto his fame and learning) I will forbeare to name, was overtaken by his hostesse at Dover; who merrilie told him, that if he could reteine and keepe in his mouth certeine pibbles (lieng at the shore side) he should not perbreake untill he came to Calice, how rough and tempestuous so ever the seas were. Which when he had tried, and being not forced by sicknes to vomit, nor to lose his stones, as by vomiting he must needs doo, he thought his hostesse had discovered unto him an excellent secret, nothing doubting of hir amphibologicall speech: and therefore thought it a worthie note to be recorded among miraculous and medicinable stones; and inserted it accordinglie into his booke, among other experiments collected with great industrie, learning, travell, and judgement. All these toies helpe a subtill cousener/219. to gaine credit with the multitude. Yea, to further their estimation, manie will whisper prophesies of their owne invention into the eares of such as are not of quickest capacitie; as to tell what weather, &c: shall followe. A slender shift to save the credit of their cunning.Which if it fall out true, then boast they and triumph, as though they had gotten some notable conquest; if not, they denie the matter, forget it, excuse it, or shift it off; as that they told another the contrarie in earnest, and spake that but in jest. All these helps might Pharaos jugglers have, to mainteine their cousenages and illusions, towards the hardening of Pharaos hart.

Hereunto belong all maner of charmes, periapts, amulets, characters, and such other superstitions, both popish and prophane: whereby (if that were true, which either papists, conjurors, or wit/ches311. undertake to doo) we might dailie see the verie miracles wrought indeed, which Pharaos magicians seemed to performe. Howbeit, bicause by all those devises or cousenages, there cannot be made so much as a nit, so as Jannes and Jambres could have no helpe that waie, I will speake thereof in place more convenient.

The xvi. Chapter.

How some are abused with naturall magike, and sundrie examples thereof when illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore.

UT as these notable and wonderfull experiments and conclusions that are found out in nature it selfe (through wisedome, learning, and industrie) doo greatlie oppose and astonnish the capacitie of man: so (I saie) when deceipt and illusion is annexed thereunto, then is the wit, the faith, & constancie of man searched and tried. The inconvenience of holding opinion, that whatsoever passeth our capacitie, is divine, supernaturall, &c. For if we shall yeeld that to be divine, supernaturall, and miraculous, which we cannot comprehend; a witch, a papist, a conjuror, a cousener, and a juggler may make us beleeve they are gods: or else with more impietie we shall ascribe such power and omnipotencie unto them, or unto the divell, as onelie and properlie apperteineth to God. As for example. By confederacie or cousenage (as before I have said) I may seeme to manifest the secret thoughts of the hart, which (as we learne in Gods booke) none knoweth or searcheth, but God himselfe alone. And therfore, whosoever beleeveth that I can doo as I may seeme to doo, maketh a god of me, and is an idolater. In which respect, whensoever we heare papist, witch, conjuror, or cousener, take upon him more than lieth in humane power to performe, we may know & boldlie saie it is a knacke of knaverie; and no miracle at all. And further we may know, that when we understand it, it will not be woorth the knowing. And at the discoverie of these miraculous toies, we shall leave to wonder at them, and beginne to wonder at our selves, that could be so abused with/312. bables. Howbeit, such things as God hath laid up secretlie in nature are to be weighed with great admiration, and to be searched out with such industrie, as may become a christian man: I meane, so as neither God, nor/220. our neighbour be offended thereby, which respect doubtlesse Jannes and Jambres never had. We find in the scriptures diverse naturall and secret experiments practised; as namelie that of Jacob, for pied sheepe: which are confirmed by prophane authors, and not onelie verified in lambs and sheepe, but in horsses, pecocks, connies, &c. We read also of a woman that brought foorth a yoong blacke Moore, by meanes of an old blacke MooreJ. Bap. Neapol. in natural. mag. who was in hir house at the time of her conception, whome she beheld in phantasie, as is supposed: howbeit, a gelous husband will not be satisfied with such phantasticall imaginations. For in truth a blacke Moore never faileth to beget blacke children, of what colour soever the other be: Et sic è contra.

The xvii. Chapter.

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

T is affirmed by James Sprenger and Henrie Institor, in M. Mal. M. Malef. p. 1. q. 10. who cite Albert In lib. de animalib. for their purpose, that divels and witches also can truelie make living creatures as well as God; though not at an instant, yet verie suddenlie. Howbeit, all such as are rightlie informed in Gods word, shall manifestlieJohn. 1, 3.
Coloss. 1, 16. perceive and confesse the contrarie, as hath beene by scriptures alreadie prooved, and may be confirmed by places infinite. And therefore I saie Jannes and Jambres, though sathan and also Belzebub had assisted them, could never have made the serpent or the frogs of nothing, nor yet have changed the waters with words. Neverthelesse, all the learned expositors of that place affirme, that they made a shew of creation, &c: exhibiting by cunning a resemblance of some of those miracles, which GOD wrought by the hand of Moses. Yea S. Augustine and manie other hold, that they made by art (and that trulie) the serpents, &c./313. But that they may by art approch somewhat neerer to those actions, than hath beene yet declared, shall and may appeere by these and manie other conclusions, if they be true.

The xviii. Chapter.

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

TRATO,Naturall conclusiōs. Democritus, Empedocles, and of late, Jo. Bap. Neap. teach by what meanes monsters may be produced, both from beast and also from fowle. Aristotle himselfe teacheth to make a chicken have foure legs, and as manie wings, onlie by a doubled yolked eg: whereby also a serpent may be made to have manie legs. Or any thing that produceth egs, may likewise be made double membred, or dismembred: & the viler creature the sooner brought to monstrous deformitie, which in more noble creatures is more hardlie/221. brought to passe. There are also prettieTo produce anie fowle out of an eg, without the naturall helpe of the hen. experiments of an eg, to produce anie fowle, without the naturall helpe of the hen: the which is brought to passe, if the eg be laid in the powder of the hens doong, dried and mingled with some of the hens fethers, & stirred everie fourth houre. You may also produce (as they saie) the most venomous, noisome, and dangerous serpent, called a cockatrice, by melting a little arsenicke, and the poison of serpents, or some other strong venome, and drowning an eg therein, which there must remaine certeine daies; and if the eg be set upright, the operation will be the better. This may also be doone, if the eg be laid in doong, which of all other things giveth the most singular and naturall heate: and as J. Bap. Neap. saith is *Mirabilium* The mother of marvels. rerum parens; who also writeth, that Crines fæminæ menstruosæ are turned into serpents within short space: and he further saith, that basill being beaten, and set out in a moist place, betwixt a couple of tiles, dooth ingender scorpions. The ashes of a ducke, being put betweene two dishes, and set in a moist place, dooth ingender a huge tode: Quod etiam efficit sanguis menstruosus. Manie writers conclude, that there be two maner of todes, the/314. one bred by naturall course and order of generation, Two kind of todes, naturall & temporall. the other growing of themselves, which are called temporarie, being onlie ingendred of shewers and dust: and (as J. Bap. Neap. saith) they are easie to be made. Plutarch and Heraclides doo saie, that they have seene these to descend in raine, so as they have lien and cralled on the tops of houses, &c. Also Aelianus dooth saie, that he sawe frogs and todes, whereof the heads & shoulders were alive, & became flesh; the hinder parts being but earth, & so cralled on two feete, the other being not yet fashioned or fullie framed. And Macrobius reporteth, that in Aegypt, mice growe of earth and shewers; as also frogs, todes, and serpents in other places. They saie that Danmatus Hispanus could make them when & as manie as he listed. He is no good angler, that knoweth not how soone the entrales of a beast, when they are buried, willMaggotts ingendred of the inwards of a beast are good for angling. engender maggots (which in a civiler terme are called gentles) a good bait for small fishes. Whosoever knoweth the order of preserving silkewormes, may perceive a like conclusion: bicause in the winter, that is a dead seed, which in the summer is a livelie creature. Such and greater experiments might be knowne to Jannes and Jambres, and serve well to their purpose, especiallie with such excuses, delaies, and cunning, as they could joine therewithall. But to proceed, and come a little neerer to their feats, and to shew you a knacke beyond their cunning; I can assure you that of the fat of a man or a woman, lice are in verie short space ingendered: and yet I saie, Pharaos magicians could not make them, with all the cunning they had. Whereby you may perceive, that God indeed performed the other actions, to indurate Pharao, though he thought his magicians did with no lesse dexteritie than Moses worke Giles. Alley: See the poore mans librarie. miracles and woonders. But some of the interpretors of that place excuse their ignorance in that matter, thus; The divell (saie they) can make no creature under the quantitie of a barlie corne, and lice being so little cannot therefore be created by them. As though he that can make the greater, could not make the lesse. A verie grosse absurditie. And as though that he which hath power over great, had not the like over small.//