to the Angelicall Doctor in his 22 ae q. 43. a. 7. Vtrum bona spiritualia sint propter scandalum dimittenda So farre at least I could wish al men would take it to heart as not easily for their owne onely privat ends and purposes as many are ready to doe to vent abroad either old things justly and legally antiquated or new things of their owne devising the unhappy fruits of extravagant braines that may any wise tend to innovation and to the prejudice of publicke tranquility My conclusion is this That it is the part of a wise rationall man as to consider diligently how farre forth custome both in matter of Religion and in other things is considerable lest hee trouble himselfe and others without cause So to consider as diligently wherein it is altogether against reason lest conforming to the vulgar in those things hee himselfe become one of them that is a man that is led by custome and not by reason which is as much if we may speake freely as if we said a thing that hath the shape of a man but may more truly properly be called abrute And because this cannot be done without much labour and search I must exhort all men that thinke truth and reason so much worth to spare no paines no studie if they meane to speed It is true we live in an age when Idlenesse is so much in fashion among all sorts of men that it is a hard thing for any man of what profession soever to bee industrious more then ordinary and not to suffer even in his reputation for it Which cannot but bee a great discouragement unto many who otherwise as rationall men have a good mind to improove themselves in their better part But let them propose unto themselves the examples of men famous in former ages for their indefatigablenes in this kind and let them consider withall that the reward is great Though they adspire not to bee famous in the World nor ever live to benefit others by their paines which nevertheles all good men must propose unto themselves if it may be yet they shall not loose the fruit of their labours If others doe not yet themselves which is the maine shall reape them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is the priviledge as is observed by some of the ancient worthies of a soule that is reasonable a rationall man he meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that whereas plants trees and other creatures that are not reasonable beare unto others and not for themselves shee reapes her owne fruites and whensoever or wheresoever her life doth end be it sooner or later she may have her owne end neverthelesse With which words wee shall here end FINIS An addition to page 85. by reason of a new booke intituled Ethruscarum Antiquitatum Fragmenta Which came since to the Authors hands SPeaking there of notable Impostors that have done their best to cheat the World by supposititious writings by what chance of all the rest there being but too much choice of instances in this kind I chanced to instance in Annius Viterbiensis I know not But since it was my chance so to doe I thinke my selfe bound in many respects to take notice here of a certaine booke inscribed Ethruscarum Antiquitatum Fragmenta which since this Treatise was written and licensed came first to my hands and for ought I know into the Realme It is a booke in folio as wee use to speake somewhat larger then it is either thicke or long consisting of 284. pages besides an ample Index and a long Preface printed upon faire thicke paper and in as faire or fairer a letter Besides some mappes it hath many cuts and prints divers whereof are in brasse Were but the tenth part of those things that are there exhibited true and ancient indeed as they are pretended the booke might very well bee worth 30. or 40. shillings to be bought neither is there I thinke any true Philologist or lover of learning in generall that would grudge to purchase it at that rate But in a word as the Graecians were wont to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Title indeed and the specious dresse and furniture of the Booke promise great Treasures but those Treasures well looked into proove but meere trash and childrens bables if I may so call such impudent shameles unconscionable trumperies and forgeries such as might have better proceeded from profest Heathens though I doe not thinke there have ever beene many heathens in the world so absolutely godlesse and voyd of conscience but would have beene ashamed to have beene the authors of them then men that professe themselves to be Christians Me thinkes if these impudent jugglors did so farre presume upon the ignorance and simplicitie of us Transalpins as once they were wont to speake in scorne of all that were not Italians as to beleeve that wee would swallow all downe readily without any suspition at all yet they should have considered that Italy affords many learned men the present Pope himselfe a man of excellent humane learning who as they cannot but presently find so certainely will heartily detest such abominable practises But since the attempt was so great and dangerous no lesse then the confounding of almost all Histories and Historians of the world and in a manner of all truth it is Gods great mercy that the undertakers were such as had more will then skill to cheat and so might easily be discovered For of all those 284. pages I dare say there is not any one page scarce any one line of any page but upon due examination will afford not to a profest Antiquarie onely but even to an ordinarie Schollar sufficient arguments and evidences whereby to evince the spuriousnes and falsenesse of the Title If any man would be so idle as to gather together all that can out of the booke it selfe bee said against it hee might easily make a booke in folio tenne times as big as it For my part all that I have to say here upon it is but to let you know which perchance every body will not presently take notice of that Annius Viterbiensis that infamous Impostor that wee have spoken of though dead himselfe long agoe is the very first originall ground and fountaine of all this Imposture Read him if you can have so much patience his Catonis Origines and his Comments upon them and it will clearely appeare unto you to bee as I say So apt are pleasing fables to propagate and so hard be the Truth never so cleare and apparant to bee rooted out of the mind and soules of vulgar men especially when their vanitie and foolish ambition either for themselves or for their Countrey hath some interest in the credibilitie of those fables Grounding upon the same Annius Viterbiensis did one Bernardinus Baldus Vrbinas long agoe for I find it hath beene printed though I never saw it yet my selfe but as I have it that is Manuscript adventure to set out an Interpretation with Notes upon it of that Aenea Tabula Eugubina or ancient Inscription found in Eugubium in Italy and conceived by some to bee written in the Ethruscan tongue and character though Gruterus in his Thesaurus seeme to bee of another opinion It was a bold attempt that too yet more bold then dangerous or of any great consequence and the Author himselfe to doe him no wrong was so modest yet as to call it all but his Divinatio But these late Ethruscan Impostors have gone beyond all that ever were heard of in the World in boldnesse and licentiousnesse of counterfeiting even beyond Annius Viterbiensis himselfe I would say but that in very Truth as I have already said they are but his of-spring and the unhappily continued fruits of his first Chimaericall conceptions Well if these men worse then any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and publici odii victimae doe not deserve with all possible rigor and severitie to bee proceeded against tanquam generis humani hostes as sworne and profest enemies to that which is the chiefest good and happinesse of rationall men upon earth that is Truth I know not who ever did And so I leave them to the judgement of others in whose power it is to deale with them according to their desert Imprimatur Iunii 10. 1638. Sa Baker
of it very much So Alex. Messaria a famous Physician in his Treatise of the plague Consuetudinem saith he plurimum posse negandum non est sed ita tamen ut ne limites naturae transcendat c. And Sennertus an exact judicious writer as most of that profession more punctually yet Pract. Medicinae lib. iii. part 1. sect ii c. 2. de longa abstin Consuetudinis saith hee maximam vim esse certum est non tamen in omnibus locum habet sed certa saltem opera sunt in quae jus habet consuetudo Etenim in sensus actiones nullam potestatem habet neque quis potest assuescere ut non olfaciat sentiat vel non respiret c. To this many things might bee opposed from certaine experience In this very point de longa abstin that Sennertus speakes of Ancient Histories afford examples to the contrary Wee read of one Iul. Viator who to save his life having by little and little used himselfe to abstaine from drinking as being farre gone in a dropsie naturam saith Plinie fecit consuetudine did at last turne custome into nature in senectam potu abstinuit and so lived to be an old man without drinke And Plinie saith scimus as of a thing commonly knowne and not doubted of by any And Seneca as peremptorily that assidua meditatione that is by custome quidam omni humore interdixere corporibus And Lipsius there averreth that even in our age there have beene examples of such absolute forbearance from all manner of drinke Then for the senses what shall wee say to Appianus who tels us of one Geta a Citizen of Rome who in the time of the Civill warres being one of them that was marked and sought after to death to the end that hee might the better disguise himselfe among other things counterfeited himselfe to be blind of one eye and wore I know not what over his concealed eye some yeares And then his danger being over when hee thought to have restored his long captive eye to his former libertie hee found the eye there indeed but the sight was gone and so continued blind of that eye to his dying day And Appianus saith directly that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of use of his eye that is because he did use himselfe not to see with it that he lost it But to leave particular instances how much the ancients did attribute to the power of custome upon the senses may appeare by that opinion which wee find in many of them of the Musicke of the Sphaeres caused as they conceived by their circumvolution audible as they affirmed but not heard or rather not discerned because wee heard it alwayes What good grounds they had for this opinion is not to my purpose to enquire at this time I dare not say that Saint Ambrose was of that opinion but that he did not thinke there was any impietie in it may appeare by his Preface upon the Psalmes But Saint Anselme plainely Septem coelestes orbes cum dulcisona Harmonia volvuntur ac suavissimi concentus eorum circuitione efficiuntur c. de Imagin mundi But that which from that opinion is here pertinent to my discourse is that they that maintained it were also most of them of opinion that the reason why wee did not heare it was meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because our eares were accustomed unto it as you shall find expresly in Heracledus Ponticus in his Homericall Allegor In Aristotle de Coelo ii 9 and others Tullie also aimed at the same reason in his Somn. Scipion. when he saith Hoc sonitu oppletae aures obsurduerunt though his next words adscribe it rather to magnitudini sonitus then consuetudini which would import a totall destruction of the sense and not a deficiencie of it to one particular object onely This indeed is another consideration but apparantly false since that upon that ground all hearing would be quite taken away as Plinie in his History Seneca in his Naturall Questions expresly affirme of those inhabitants about Nilus that hee speakes of there to wit that they are quite deafe I know there are others yet that have maintained this coelestiall Harmonie upon other grounds Philo Iudaeus saith directly that it is not audible to us men that is that it doth not reach unto the eares and the reason why God would not have it audible hee saith is lest men ravished with the sweetnesse of it should give over all care and thought of worldly affaires Yet for the most as I have already said that they grounded if not their opinions yet their answers to usuall objections against it upon the power of custome let Saint Basill tell them that shall make any question of it Whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But when they that maintaine this opinion are required to make it good by some sensible evidence what say they Why this they say that our eares being used to this noise from our first entrance into the world through this long use and custome from the beginning they have lost the sense of it As they who live in Smiths forges whose eares are perpetually c. Which is quite contrary to that of Sennertus that consuetudo in sensus actiones nullam potestatem habet And now since that upon this subject of Custome I have had occasion to say so much concerning the supposed Coelestiall Harmonie of the Sphaeres I shall willingly impart unto others what I have met with about it in the written Adversaria for in any printed Book I have not as yet that I remember of a man well knowne unto the world by his writings though at this time for some reasons I shall desire to spare his Name Harmonia coelestis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viridis supra fidem senectus ultra annum centessimum Obtulit mihi more gentis suae Germanorum librū suum amicorū Ieremias Plancius Plancii F. qui nunc Amsterdami ministrum agit verbi divini sed editione chartarum Geographicarum nomen suum fecit celebre In eo libro inveni haec verba manu Roberti Constantini scripta Robore constantia Robertus Constantinus Baro Gymatius in Academia Montalbanensi Professor Graecarum literarum Idemque experientia quotidiana 24. annorum assertor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocalis audibilisque contra Aristotelem naturalis Philosophiae facile principem omnium haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occupatiss exaravi in gratiam hospitis mei Auditoris D. Ieremiae Plancii viri tum pietate tum doctrina spectabilis Montalbani anno Domini 1605. Aetatis nostrae summo Dei beneficio hucusque tam animo quam corpore ad miraculum integrae centessimo ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum amici tum invidi dinumerare sunt consueti Senex autem nondum est victus qui virilia munera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obire possit viriliter exercere Erat manus illius elegans firma
any booke of what subject soever it be or purposely speake of how well they fit and sute to the time and place that is pretended Take away these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of words and customes and it will bee a hard taske for any man to discover and evict the supposititiousnes of any writing Hence it is that in the Scriptures both of the Old and New Testament by Gods great providence all things for the most part bee so punctually set downe with all kind of circumstances at large which though illiterate men perchance passe over by reason of their ignorance yet men of learning to whom the state of the World from the beginning with the severall periods alterations and revolutions of it as farre as it can be knowne by ancient bookes and Records is not unknowne receive marveilous satisfaction from them both for the better confirmation of their faith and the greater contentment of their minds For this cause men of judgement that would gladly make use of their owne eyes to see the way that leades unto truth and not altogether to depend from the abilitie both and fidelitie of others have taken so much paines about words as also to bee well verst in the rites and customes of all ages and places Neither can it be denyed by men of understanding but that this way of studie hath beene next under God the chiefest meanes of this blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new birth of learning which begun not much above a hundred yeares agoe And I must confesse I have wondred with my selfe sometimes that this kind of learning being come to that heighth or perfection as it is in our dayes no man hath yet laboured for the ease of others to reduce it to some certaine Method and rules of art as it were as by setting downe the proper words and rites of every age and place whereby they are discernable from another by the help whereof even men of ordinary learning might give a good guesse at the age of every Author that they have occasion to use nor be altogether so lyable to the impostures or falsaries as they are Which certainely is feasable enough if not to perfection yet to a good degree of publicke utilitie But on the other side when I call to mind that Impostors would bee the first that would make use of this art to make their forgeries the more passable as certainely they would then I thinke it very happy that it is not neither of it selfe more easie to attaine unto nor made more common by the labour of others then it is What I have said of the knowledge of old customes and the use thereof in matter of bookes is as true in matter of old writings and evidences of what kind soever True it is that nothing should bee more sacred and inviolable amongst men then publicke instruments and evidences whose onely end and use is to be witnesses unto the truth and to protect it from her many enemies as malice favour partialitie and the like Yet how rightly Seneca said Nihil esse tam sacrum quod sacrilegum non inveniat may appeare even in this particular For it is well knowne that even of old many evidences have beene forged to abuse the World withall and that sometimes not by one or two secretly combining but even by many unanimously conspiring together against the Truth For example I find that about some foure hundred yeares agoe Gregorie the ninth being then Pope of Rome and Saint Edmond Archbishop of Canterburie the Monkes of Canterburie were convicted to have counterfeited or adulterated a certaine Charter of Thomas of Becket by which they claimed certaine priviledges For which abominable fact and other enormities that worthy pious Prelate intended great and severe punishments upon the whole Convent But they having made Otho the Popes Legate and Edmunds great enemy their friend prevailed with the Pope that the cause might bee referred to the said Otho And in conclusion but three of the whole Convent were found guiltie by Otho And upon this favourable information and friendly mediation withall of the Legate the Pope sent a dispensation unto the Monasterie by which hee did acquit them both from present further troubles and from future deserved infamie for such an infamous Act. Even those three that were found guilty it was judged they had done it in Spiritu simplicitatis so runnes the Dispensation and for this their simplicitie forsooth they were not exiled but confined to certaine places to doe penance No wonder if others have made bold in that kind since if the imputation of simplicitie was the worst that would come of it Simplicitas digna favore fuit saith one of the old Poets If wee looke backe unto better and purer ages wee shall not find I am sure that Simplicitie was ever objected unto any as a crime but in Monckes especially that once it was thought their chiefest commendation I find in many Fathers But since it is as it is wee may thanke God that evidences and old writings as well as other things have had their proper customes in almost all ages by the knowledge and consideration whereof the true for the most part if the Impostor hath not beene very cunning may bee easily knowne from the counterfeit For not to speake here either of the words themselves or forme of writing or manner of orthographie as well considerable in these as in bookes besides these there are divers other things that are observable There have beene times when Seales have beene in use and times when they were not when such and such seales and such and such dates when such and such subscriptions and superscriptions and sundry such particulars much differing one from another all of them according to their severall times and places Those therefore take a very good course who when they have occasion to set out any ancient Records and evidences keepe to their originals in all points as neere as may be to give the better satisfaction unto the learned which is the course I see and am heartily glad to see it that Sir Henrie Spilman Knight that learned and painefull Antiquarie does take in the publication of the English Synods which for the good and honour of our English Church he is now about For in very truth a very small alteration is enough sometimes to make a true Record suspected As for example That those small Arithmeticall figures which wee had from the Maures or Arabs as they from the Indians have not beene knowne or in use amongst us Christians scarce yet foure hundred yeares hath beeene observed by men perfectly well versed in the knowledge both of ancient times and writings They were much to blame therefore who setting out some writings of above seven hundred yeares antiquitie and professing to follow the Originalls very exactly and punctually in all circumstances of writing made no scrupule in lieu of those Roman figures then in use to put these small ones so lately
otherwise would be due unto it Now the knowledge of Truth being a matter of such moment to happinesse as wee have said it is much to bee lamented that the search of it should bee so difficult as it is so beset with sundry rubbes and impediments so shadowed with many false colours and lineaments as it is to bee feared that many men after no small paines and studie to find out what Truth is in stead of finding what might satisfie them concerning the nature of Truth begin to doubt whether there be any such thing in rerum natura and by consequent whether any such thing truely and really as Vertue and Iustice according to that miserable complaint though uttered by him upon another occasion of dying Brutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched vertue hitherto have I carefully exercised thee as a thing true and reall but now I see that thou art meere words and wind And in very truth if a man shall as it were from some higher place raised with the wings of philosophicall contemplation as an indifferent judge or but spectator take a generall view of the surface of the earth diligently observe and looke into the actions and endeavours of mortall men hee shall cleerely see that that which all ingenuous men aime at and most even wretched worldlings doe pretend unto is truth but that truth so generally professed both by the one and by the other for truth in some whose grosse and earthly temperature is most uncapable of heavenly both thoughts and hopes to bee nothing else but meere policie and private secular interests in many others of a purer mould or metall whose meaning is good and sincere nothing else in effect but meere partialitie prejudice presumption resolute obstinacie and the like being all the fruits and effects of either blind ignorance the more blind the more confident alwaies in too much heate and eagernesse the naturall distemper of most men or lastly if not of all these together yet of some one of them especially of long use and custome Shewes and colours and appearances and pretences of truth in great store every where reall and solid truth hee shall see but little any where and that too in many places either silenced or forced by unjust violence into corners Vpon one of these impediments that I have mentioned I purpose at this time to fixe my contemplation being one of the chiefest if I bee not much mistaken my selfe of those many things that cause truth to bee mistaken by men and that is Custome That men both in their actions and in their judgements are most swaied by custome hath beene the observation of many wise men of old and is most apparant by daily experience to them that shall observe it with diligence Non ratione componimur sed consuetudine saith Seneca Epist 123 and elsewhere speaking of the actions of men As those things are which men are used unto so are their judgements saith Aristotle in his Metaphysicks lib. 1. parte 2. c. 3. Rabbi Ben Maimon commonly called Rambam the most judicious Rabbin that ever was known to the Christian World in his excellent booke called More Nevokim having insisted out of Alexander Aphrodisaeus as he professeth himselfe of three maine particulars which usually hinder men from the knowledge of truth addes a fourth of his owne observation as considerable in his judgement if not more then any of the former and that is saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and Education What word was used by the Author himselfe I know not For he wrote this booke in Arabick and the Hebrew is but a translation But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Hebrew translator for custome is very proper in this place comming from a simple Verbe which among other things signifieth fallere dolosè agere which is the very thing the Author doth here charge custome of Amant enim homines saith he naturâ id ad quod sunt assuefacti propendent ad illud And then after some instances taken from daily experience goes on thus as the late Latin Translator renders him Idem planè accidere solet homini insententiis opinionibus quibus innutritus est ut pro amore illarum ab illis dimoveri nequeat Quae causa est ut homo saepe non possit apprehendere veritatem quia scilicet illa sequitur quibus assuefactus est c. Neither is there want of many plausible pretences to make this power or tyranny rather as Saint Chrysostome doth usually stile it of custome to seeme as reasonable as it is generall For first Naturalists tell us that Consuetudo tanquam altera natura so Aristotle and Gallen elegantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome is an adscititious Nature Both Civilians and Canonists tell us not onely that consuetudo optima legis interpres that is much that it should be so but plainly that consuetudo derogat legi abrogat legem yea some of them that consuetudo illicita licita facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the resolution of the Councell of Nice in matters of the Church and to enquire of the former age and to stand upon the wayes and there to looke for the good old wayes is the way that the Prophet doth teach us both to truth and righteousnesse to wit to consult with Antiquitie which is nothing else but a continued custome as custome is nothing else but actus saepius multiplicati as it is defined by Lawyers and Schoole-men Besides Philosophers tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is in being and that wee call Truth are all one And what is custome but that which is in being And if any to shew a difference shall adde that Truth is that which is hath beene and shall bee which is as much as to say that it is eternall wise Salomon seemes to say as much of custome when intreating of the varietie of mens labours and actions hee useth these words The thing that hath beene is that which shall bee and that which is done is that which shall be done and there is no new thing under the Sunne Is there any thing whereof it may he said See this is new It hath beene already of old times which was before us So another a King too and as wise a King of a heathen as Salomon He saith he that seeth the things that are now hath seene all that either was ever or ever shall bee For all things are of one kind and all like one unto another And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever it bee that is now done here is the same that hath alwayes beene and ever shall be and is now done in all places which is spoken by him as appeares there not of things naturall lest any man should mistake but of mens actions and fashions Anto. vi 34.x.12 To these things if any shall reply that consuetudo quae non est rationabilis is not properly consuetudo but corruptela and
contention and far more truth in the World then is at this day For my part I shall bee carefull not to vent any new conceits or opinions of mine owne unto the World It is too full alreadie of such phantasticks who both in their lives and in their opinions affect nothing more then singularitie Onely what I have met with in best authors concerning this subject the consideration whereof I thought might bee usefull unto others I shall here set downe and this rather by way of proposition then peremptorie determination TO beginne with the power of Custome in things naturall I will first speake of some parts and faculties which have beene formerly and may yet through use and custome be attained unto though not contrary to nature yet so rare and extraordinary as in the judgement of common sense and for want of experience they might seeme altogether unpossible By Custome wee understand practice and exercise as usually others doe upon this occasion So to instance in one Plutarch where hee disputes of the power of custome in point of education 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by custome I meane use and exercise and afterwards hee cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which words are by him there used as synonima's or words of the same signification Now to speake of the power of custome in this kind and to set out the marveilous efficacie of it I know not whom wee should more properly beginne with then with those whom the Grecians properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wonder-workers men whose profession it was to amaze the people with strange sights and wonders so called ordinarily by Greeke Authors properly and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders proceeding for the most part from extraordinary either strength or agilitie or both I shall mention them the rather because it is a speculation that divers Philosphers and Fathers but especially Saint Chrysostome in their morall exhortations often fall upon and make very good use of it Hero an ancient Greeke Author hath written a whole booke of that subject but I have not yet seene it And because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat generall and may comprehend them that bring strange things to passe by the helpe either of naturall or superstitious Magicke as well as others I will therefore here set downe the definition of such as wee understand here properly by the word as I find it in Nicephorus Gregoras by which they may bee discerned from all others that have any plea to that common name He therefore in his eight Booke of his Roman History treating at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some wonder-workers that came to Constantinople gives the definition of them and of their art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things saith he that were done by them were prodigious indeed and full of wonder yet farre from Diabolicall inchantments but meere exercises of a dextruous nature long practised and accustomed unto those things First then to begin with agilitie Saint Chrysostome in his nineteenth Homilie ad populum Antiochenum hath these particular instances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run upon the ground all parts of the body turning circularly like a wheele to draw ones selfe up and downe by the motion and agitation of the armes onely as if it were with wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast up divers swords one after another into the aire and to receive every one by the handle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed by him againe in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in plaine English is no more as I conceive then what we commonly say to dance upon the rope or ire the said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ordinary wonderworkers of his time Hee doth insist upon this particular at large calling their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nayled heads or heads stickt all over with nayles And least any should either mistrust the truth of the relation though to prevent this I have purposely made choice of such a one as Saint Chrysostome for my warrant or at least suspect as I see divers doe without cause in other matters like unto these because not acquainted with the power of custome in things of this nature some imposture in the actors I will confirme this last instance of nayled heads with two pregnant testimonies of approoved and unquestionable experience of latter times the one taken from Augerius Busbequius and the other from Iohannes Leunclavius men of good worth both and as good credit among the learned Cùm jam esset in conspectu Buda saith Busbequius in his fourth Epistle veniunt nobis obviam jussu Bassae ex ejus familiâ aliquot cum plerisque Chiaussis sed in primis visenda juvenum in equis multitudo propter novitatem ornatus qui erat hujusmodi In aperto capite quod eis plerumque rasum est cutem longâ lineâ inciderant cui vulneri plures pinnas cujusque generis inseruerant ipsi stillantes cruentis guttis dissimulato dolore veluti sensus expertes laeti hilares ferebantur Ante me proximè pedites aliquot ambulabant horum unus veluti ansatus subnixis brachiis ingrediebatur quorum utrumque supra cubitum cultello quod genus nos Pragenses vocamus transfixum habebat Alius à superiore parte umbiculo tenus nudus incedebat sic scissa duobus locis infra supraque lumborum cute ut illac trajectam clavam tanquam è cingulo pendentem haberet Alius in vertice capitis equisoleam pluribus clavis fixerat Sed id vetus erat clavis ita cum carne coalitis ut nihil moverentur The passage out of Leunclavius is this Hos sequebantur tres lymphatici robusti homines caligis tantum induti caetera nudi nisi quod capitis vertex parvo pileolo rubro humeri nudi superinjecta deque collo pendente pelle tigridis exornabantur Hi ad concentum Zinganorum tripudiabant tenentes singuli vexillum Turcicum rubri coloris cujus hastile intra cutem abdomen ventris emanante multo sanguine defixum erat Hos duo pueri sequebantur qui cuti frontis perforatae pennas gruis insertas ferebant Secundùm pueros incedebant quatuor virorum paria pervulneratis lateribus Primi duo clavas ferreas quas pusdiganos dicunt proximi duo nudos acinaces per cutem transfixos gestabant Rursus alii duo sequebantur quorum unus securim militarem Vngaricam schacanam vocant alter oblongum Genizari sclopetum apertis lateribus in transfixo corpore portabat Vltimo loco viri duo robusti spectaculum hoc claudebant qui tempora rectis latis oblongis ensibus quos Vngari palastos vocant transfixerant Horum capulos manibus tenebant In ensium cuspide pomum erat adfixum pomo penna gruis inserta I shall forbeare more particular instances concerning the many wonders recorded by the ancients of those wonder workers