ariadne deserted by theseus and found and courted by bacchus a dramatick piece apted for recitative musick / written and composed by richard fleckno. flecknoe, richard, d. 1678? 1654 approx. 21 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a39702 wing f1209 estc r29841 11209879 ocm 11209879 46817 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39702) transcribed from: (early english books online ; image set 46817) images scanned from microfilm: (early english books, 1641-1700 ; 1441:76) ariadne deserted by theseus and found and courted by bacchus a dramatick piece apted for recitative musick / written and composed by richard fleckno. flecknoe, richard, d. 1678? [13], 15 p. [s.n.], london printed : mdcliv [1654] does not include music. reproduction of the original in the lambeth palace, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mythology, greek -poetry. 2003-08 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion ariadne deserted by thesevs , and found and courted by bacchus . a dramatick piece apted for recitative musick . written and composed by richard fleckno . london , printed anno dom. mdcliv . dedicated to the dutchess of richmond and lenox , her grace . madam , according to my accustomances of making my addresses always to the noblest and worthiest wheresoere i ●ome ; permit me , i beseech your grace , in the most humblest and respectiv'st manner , to present this model of my recitative musick to your fair hands , as i shall shortly my musick it self , to your admirable faculty of judging and understanding it , as also to subscribe my self , madam , your graces most humble , most obedient , and most devoted servant , richard fleckno , the preface . declaring the excellency of recitative musick , t is many years since i proposed unto a soveraign prince the cong●uity , that as their ●ersons , so their musick should be elevated above the vulgar , and made not only to delight the ea● but also their understandings ; not patcht up with songs of different subjects , but all of one piece , with design and plot , accommodated to their several dispositions , and ocasions ; which they then gratiously pleased to be inclined to hearken to , when the intervening of certain unexpected accidents , diverted their ears from it , and me from farther thought thereof , till travelling into italy i found that musick i intended to introduce , exceedingly in vogue , and far advanced towards its perfection , which made me also more study the perfectioning my self therein , i mean recitative musick , being a compound of musick and poetry together , affecting the mind and sense with redoubled delight , since if a thing but barely pronounced has such force to move the soul , how much more forcible must it be , when the harmony of musick is added to the pronuntiation ? and this musick it is , ( and no other ) that hath wrought all those miracles recorded in antient story ; this t is that preserv●d penelope chast , and alexander valorous , that expels evil spirits , and appeases troubled minds ; and that finally hath caus'd all those admirable effects of musick ( whether real , or figurative ) perform'd by amphion , arton , and orpheus , &c. all your antient musicians having been poets too , as your poets musicians , ( having by it a main advantage of best expressing their own fancies and conceptions ) and so they were called lyricks , and the muses and musick , perhaps , were but reciproque denominations : nay , not only almost all the erudition of those times , but even the religion too was delivered in musick ▪ witnes the canticles of mo●ses , the psalms of david , the hymnes of orpheus , and finally the druads songs , and the ballads of the british bards , &c. which ballads ( such was the barbarism of insuing times ) was in manner the sole relict of this divine science , untill claudio montanendo ( in our fathers days ) principally , revived , it shall i say ? or renewed it again by his admirable skill ( like another prometheus ) conjoyning in one body again the scattered limbs of orpheus ( musick & poetry ) which the ignorance of poets and musicians had separated , and disseered : the italian of all other languages being most happy in it , in having their tongue and genius apted to it ; the spanish genius not lying that way , though there tongue be fit enough ; nor our tongue fit for it , though the genius be not wanting . now the advantage the italian tongue hath of ours in it , is chiefly , as i conceive , in the strength of their words , they being composed more of the a , and o , ( the sinewousness of a tongue ) as also the length of them , whereby each one is able to sustain it self ; whereas our language is so debile and weak , as our words die in a manner as soon as born , not being able scarcely to brook the air ; ending also so faintly and feebly for want of length , as they are forced to fall upon the next following for their support , whence comes the difficulty of pronouncing our words distinctly , or understanding our language when it is sung ; which inconvenience to remedy , i concluded first , that your long discourses , and periods , were carefully to be avoided by us , in recitative musick , that so the often coming to a close , might make up in the full stop , our words want of length , and by severall reprises more strengthen them . next , your curious recerched words out of the way of common understanding , were carefully to be avoided , since the main reason , why commonly we understand not so well when one sings , as when they write , is , because the delightsomness of the harmony , takes part of the attention away from the understandin● of the words ; whence the words consequently are to be made as facile as may be , the better to be understood . where i cannot but note their want of judgment , who have endevoured to imitate at all parts in our language the italian recitative musick , not considering , that the musick of all nations is cast in the mould of their language , whence there being great difference betvvixt their verbosity , and our concised speech , it consequently follows , that that difference should also be betwixt their musick and poetry , and ours . to conclude then , you may observe in this composition of mine , a particular way of recitative , different from the italian , as our language is different ; insomuch , as though others , both in italian and english , have composed upon this subject , i am confident yet , whosoever peruses them wil absolve me of theft frō either , so have i endevour'd short periods , and frequent rithmes , with words smooth and facile , such as most easily might enter into the mind , and be digested by the understanding ; studying nothing so much , as that my words should not at all appear studious , your difficiles nugae , or difficil toyes , being in nothing more ridiculous than in this ; with finally a pathetickness in lieu of all other rhetorick , having observ'd , that your italian orators , with an oh or a misericordia , do more move their auditors to tears and compunction , than with all their curious rhetorick besides . of the composition of the musick , i shall defer to speak , untill the publishing of it , as shortly i intend to do ▪ with a treatise of the air of musick , and of this in particular , to shew , that as no composition seems more easy to the ignorant than it , so none is more hard to those who understand it . hoping that i shall not appear to have ill merited of my country , in studying musick and concord , whilst others study only discord & dissention ; and in striving to delight ra●her than contristat it , in the sad and sorrowfull condition wherein it is . ariadne . the landscapt , or prospect of a desart isle discover'd , with a ship afar off sailing from thence ; when ariadne , awaked out of sleep , by sad ( but delicate ) musick , ( supposed the harmony of the celestial minds ) and finding her self deserted by theseus , thus expresses first , in recitative musick , the confusion of her thoughts , and her distracted passions . ariadne . ay me ! and is he gon ! and i left here alone ! ah theseus stay — but see he sails away , and never minds my moan — yet sure he do's not fly me , but only dos 't to try me ; and he 'll return again — oh no! that hope is vain , hee 's gon , hee 's gon , and i left here alone , poor wretch ! the most forlorn , as ever yet was born , with killing dolors more than tongue can speak , o heart , why dos't not break ? here the winds and seas seeming moved with her sighes and tears , ( the supposed companions of her solitude and affliction ) the first represented by the aeolides , or winged heads , puffing out of bigg-swoln clouds , and the second by the nereides , or sea-nimphs , syren-like , sing this in chorus . t is still the heavens peculiar care , of all that 's nobly good , and fair , that when they suffer , every one claims right to soft compassion ; so th' liquid waves do weep , and moan , the gentle winds do sigh , and groan , while th' rocks with ecchoes measure keep to th' musick of the air , and of the deep ; only theseus , more hard , more cruel far than they , ne'r minds her grievous plaints , but sails away . here she starts up , and first expresses her rage and anger , next her pitifull lamentations and grief . ariadne . but why thus weep i , for that perfidious , who abandons , and leaves me so ? let him weep rather , so perfidiously leaves and abandons me . " only for proper guilt , " tears should be spilt . and so they shall , if there be any pow'rs beyond this sphere of ours , in heav'n , or the abyss , to punish crimes like this . as 't is your int'rest , o ye pow'rs divine ! as well as mine : for let him pass unpunish'd , and who shall hereafter think there 's any gods at all ? but you ' r too pitifull , and are not bent cruelly enough ; — i 'll be his punishment ; if there be any magick in a curse , dire imprecations , horrid vowes , or worse , i 'll thunder tempests on his catif head , that now is fled , i 'll storm , and whirlwinds of my breath , mix'd with the angry lightning of mine eyes , more violent by far than those that darted are from the inraged skies , shall hurry him to death , my anger 's sacrifice : when thou pale trembling theseus then , wretchedst of men , shalt find , when 't is too late , " nothing 's more cruel than a lovers hate . chorus . shall we the whilst contribute nothing to her rage , as well as to her woe ? winds . yes , first we 'll murmur , and hiss him unto scorn , then rage , and crowd our selves into a storm . sea . and up we 'll bear him , till he touch the skies , then down , till buried in the deep he lies . winds . away , away , then let 's about it strait . sea . stay , yet her farther pleasure let 's await . ariadne . but alas ! what can i do ? but only wish and wish , and scarcely too , for i recall them , wou'd to heaven , withall , i theseus but as eas'ly could recall ; i repent me of them too , wou'd thou cou'dst tell , o theseus , to repent thee but as well ; then should poor ariadne not complain , as now , alas ! she does , nor burst again with thronging sobbs and sighs , more than she e'r can vent , for thy griev'd loss , more than she can lament . here , after sad musick , she falls into a passion of sighing , weeping , and lamenting . ariadne . blow , blow , my sighs , flow , flow , my tears then , till you overflow , and drown me so ; and then congeal , till ariadne be a colder stone than niobe ; and so become her own sad tomb : or let my pining grief consume me so , hereafter none may ever know , unto her foul disgrace , ariadne ever was : or chaage me to a thin unbodied ghost , some aery spirit , or substance , or at most an animated groan , and an eternal moan . here lively , and sprightly musick is heard afar off , by degrees approaching the place , and at last the bacchanti , or fore-runners of bacchus , appear , in ovant triumph , with their timbrels , systrums , thyrseses , and other ensigns of bacchus orgyes . when suddenly they fall into this drinking catch , come children o' th' bottle , and let 's have a round as long as but liquor in the bottles is sound , drink , merrily drink , whilst the flaggons do clink , and glasses do tink , and each one does think that the world turns round a , round a , and no body sober be found a. fill the cups full , fill the cups full boyes , and say what they wull , say what they wull boyes , there is no life but in liquor . for aesculape 's but phoebus's ape , and phoebus but bacchus's vicar . here bacchus appears , habited like a conquerour , with his lynxes or leopards skin fastned on one shoulder , and hanging down under the other arm , crown'd with ivy , and his thyrses intwin'd and wreath'd with vine leaves in his hand , followed by the satyrs and sileni , &c. whilst the chorus sings . chorus . io , lyaeus , evan , bacchus , nysaeus , bromius , and iacchus , twice-born , to shew , divinity was redoubled in thee ; whilst all th' inhabitants o' th' skies besides , are simple deities . io , lyaeus , evan , bacchus , nysaeus , bromius , and iacchus , here bacchus spyes ariadne weeping , and stands amaz'd . bacchus . o all ye heavenly deities ! what lovely grief and sorrow 's this , at once mine eyes , and admiration draw ? surpassing far all ravishing joyes that are , or yet i ever saw ! and can those sighs be breathed into air , from lips so fair , and sweet , but we must straightway see 't : ambrosique sweet , as rosie fair ? and can those tears , let fall from her bright eyes , not strait congeal withall to pearls , we more than oriental call ? — divine beauty , compar'd to whom , divinity do's less becom , who hast un-godded bacchus , and made him here thy suppliant stand , doubtful whe'r any thing he be , till 't be determin'd of by thee . neither wou'd he be divine , farther than he may be thine — behold a god falls down before thee , lowly prostrat to adore thee . he kneels , whilst the chorus sings . chorus . soveraign beauty , hast the power , to conquer that great conquerour of all the indies far and wide , and all th' adjacent world beside ; sing we of all the gods above , the mightiest of all is love , in heaven and earth , when e'● he please , can do such mighty things as these . bacchus . sorrow do's so heavy sit upon her , as she moves not yet : sing then again , and with a merrier lay , chace her importunater grief away . chorus . then let us sing to make her merry , and laugh til our cheeks be as red as a cherry and make all laugh as well as we ▪ with ho , ho , ho , and he , he , he . 1. laughter every one does love , from him below , to him above , appearing still with count'nance gay , chasing care and grief away , chearing with her cheerfull face ; whilst your melancholy ass , who smiles just as his lips were starcht , or his mouth burnt up and parcht , nor does ever laugh out-right , but when dogs , perchance , do fight , or some other mischief 's done , is hated for 't by every one . chorus . let those then care and sorrow love , weeping-heraclites approve , laughing-democritus for me , with ho , ho , ho , and he , he , he . 2. he who laughs not at a jest , 's like him who eats not at a feast , either of them , you must grant , do's both wit , and stomack want ; i 'd not give a pin for him , cannot laugh at every thing , at the wagging of a feather , or straw's motion ( choose ye whether ) and but fall , and there is laughter for a week or fortnight after . who say fools only laugh , do lie , i say th' are only fools who cry . chorus . let those then care and sorrow love , weeping-heraclites approve , laughing-democritus for me , with ho , ho , ho , and he , he , he . here she looks up , appearing a little com●ted , when bacchus thus makes his addres● to her . bacchus . 〈◊〉 airer than fairest , if your eies , 〈◊〉 cleerer than the cleerer skies , ●ign to look upon a lover , ●●o this bold truth dares discover ●●at he loves , and loves most true , 〈◊〉 withall loves only you , ●old none of th' ignoblest i , ●nd here , cou'd boast a deity , 〈◊〉 that i hold it greater boast , ●vaunt that i love you the most — in pledge of which love , deign o fairest , sweetest , dearest , and the rarest , t' accept of this poor crown you see , and with 't of immortality ; since after once 't is dignifyed by you , 't shall strait be stellifyed , and in the clearest skies appear , exalted to the highest sphere , the brightest constellation there what sayes my dearest ? ariadne . what shu'd i say ? but where the gods command , there mortals mus● obey ▪ bacchus . lead on in triumph then , and let the fame of brightest ariadne's name , whilst with glory she is crown'd , from earth to highest heav'n resound , from t'on to t'other pole be known , from the suns rise , t' his going down . here , whilst they go off in triumph , the chorus sings this triumphant song . chorus . ne'r was conjunction more sweet , than where divine and fair do meet . nor ever were this happy pair , happier than now they are , in his blest consortship she , and in her emoraces he . let bacchus and ariadne's name , be ever ( then ) i'●h ' mouth of fame , and ever fill the worlds large ear , and in accents lowd and cl●er , from t'on to t'other pole be known , from th' suns rise , to his going down . finis notes, typically marginal, from the original text known defects for a39702.xml defect summary 20 missing or defective tokens known defects on page a39702-002-b incomplete or missing word on page 2-b, word 77: ●ome known defects on page a39702-003-b incomplete or missing word on page 3-b, word 186: cong●uity incomplete or missing word on page 3-b, word 191: ●ersons incomplete or missing word on page 3-b, word 210: ea● known defects on page a39702-004-b incomplete or missing word on page 4-b, word 397: preserv●d known defects on page a39702-005-a incomplete or missing word on page 5-a, word 521: mo●ses known defects on page a39702-007-a incomplete or missing word on page 7-a, word 934: understandin● known defects on page a39702-008-b incomplete or missing word on page 8-b, word 1320: ra●her known defects on page a39702-014-a incomplete or missing word on page 14-a, word 2807: e'● known defects on page a39702-015-b incomplete or missing word on page 15-b, word 3177: com●ted incomplete or missing word on page 15-b, word 3184: addres● incomplete or missing word on page 15-b, word 3211: ●ign incomplete or missing word on page 15-b, word 3218: ●●o incomplete or missing word on page 15-b, word 3224: ●●at incomplete or missing word on page 15-b, word 3239: ●old incomplete or missing word on page 15-b, word 3246: ●nd incomplete or missing word on page 15-b, word 3262: ●vaunt known defects on page a39702-016-a incomplete or missing word on page 16-a, word 3359: mus● the vvisedome of the ancients, written in latine by the right honourable sir francis bacon knight, baron of verulam, and lord chancelor or england. done into english by sir arthur gorges knight de sapientia veterum. english bacon, francis, 1561-1626. 1619 approx. 156 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a01185 stc 1130 estc s100339 99836182 99836182 438 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01185) transcribed from: (early english books online ; image set 438) images scanned from microfilm: (early english books, 1475-1640 ; 822:03) the vvisedome of the ancients, written in latine by the right honourable sir francis bacon knight, baron of verulam, and lord chancelor or england. done into english by sir arthur gorges knight de sapientia veterum. english bacon, francis, 1561-1626. gorges, arthur, sir, 1557?-1625. [24], 175, [1] p. imprinted by iohn bill, london : 1619. translation of: de sapientia veterum. in this edition the title page line 8 begins: chancelor. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mythology, classical -early works to 1800. 2002-03 tcp assigned for keying and markup 2002-05 aptara keyed and coded from proquest page images 2002-06 olivia bottum sampled and proofread 2002-06 olivia bottum text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion the vvisedome of the ancients , written in latine by the right honourable sir francis bacon knight , baron of verulam , and lord chancelor of england . done into english by sir arthur gorges knight . scutum inuincibile fides . london , imprinted by iohn bill . 1619. to the high and illvstriovs princesse , the lady elizabeth of great brittain . duchesse of bauiere , countesse palatine of rheine , and chiefe electresse of the empire . madam , among many the worthie chancellors of this famous isle , there is obserued in sir thomas more , and sir francis bacon an admirable sympathy of wit and humour : witnesse those graue monuments of inuention & learning , wherewith the world is so plentifully enricht by them both . i will instance onely in the conceaued vtopia of the one , and the reuealed sapientia veterum of the other : whereof the first ( vnder a meere idea of perfect state gouerment ) containes an exact discouerie of the vanities and disorders of reall countries : and the second ( out of the foulds of poeticall fables ) laies open those deepe philosophicall mysteries , which had beene so long lockt vp in the casket of antiquity ; so that it is hard to iudge to whether of these two worthies , policy and morality is more behoulding . i make no question therefore but this obseruation ( touching the parallel of their spirits ) shal passe so currant to succeeding ages , that it will be said of thē as in former times pronounced of xenophon & plato , fuere aequales . and for this booke that humbly present to your highnes , which so eminently expresseth its owne perfection , in me it would seeme no lesse a vanity to giue it attributes of glory and praise , then if i should lend spectacles to lynx , or an eye to argus , knowing it needles to wast guilding on pure gould , which is euer best valued by its owne true touch & luster . but to descend to my selfe , that doe now lay before your princely cēsure the translation of these excellent and iudicious discourses , so barely wrapt vp in my harsh english phrase , that were by the author so richly attired in a sweet latine stile : i must therein flie to the sanctuary of your gracious acceptance . in which hope securing my doubts , doe with all reuerence kisse your princely hands : remaining euer readie to approue my selfe your highnesse most dutifull and most deuoted seruant arthur gorges . to the booke . rich mine of art : minnion of mercury ; true truch-man of the mind of mystery inuentions storehouse ; nymph of helicon : deepe moralist of times tradition : vnto this paragon of brutus race present thy seruice , and with cheerefull grace say ( if pythagoras beleeu'd may bee ) the soule of ancient wisedome liues in the the table . 1. cassandra , or diuination . 2. typhon , or a rebell . 3. the cyclops , or the ministers of terror . 4. narcissus , or self-loue . 5. styx , or leagues . 6. pan , or nature . 7. perseus , or warre . 8. endymion , or a fauorite . 9. the sisters of the giants , or fame . 10. actaeon and pentheus , or a curious man. 11. orpheus , or philosophy . 12. caelum , or beginnings . 13. proteus , or matter . 14. memnon , or a youth too forward . 15. tythonus , or satiety . 16. iuno's sutor , or basenesse . 17. cupid , or an atome . 18. diomedes , or zeale . 19. daedalus , or a mechanique . 20. erycthoneus , or impostury . 21. deucalion , or restitution . 22. nemesis , or the vicissitude of things . 23. achelous , or battell . 24. dyonisus , or passions . 25. atalanta , or gaine . 26. prometheus , or the state of man. 27. scylla and icarus , or the middle way . 28. sphnix , or science . 29. proserpina , or spirit . 30. metis , or counsell . 31. the sirenes , or pleasures . the preface . the antiquities of the first age ( except those we find in sacred writ ) were buried in obliuion and silence : silence was succeeded by poeticall fables ; and fables againe were followed by the records we now enioy . so that the mysteries and secrets of antiquity were distinguished and separated from the records and euidences of succeeding times , by the vaile of fiction which interposed it selfe and came betweene those things which perished , and those things which perished , and those which are extant . i suppose some are of opinion , that my purpose is to write toyes and trifles , and to vsurpe the same liberty in applying , that the poets assumed in faining , which i might doe ( i confesse ) if i listed , and with more serious contemplations intermixe these things , to delight either my selfe in meditation , or others in reading . neither am i ignorant how fickle and inconstant a thing fiction is , as being subiect to be drawen and wrested any way , and how great the commoditie of wit and discourse is , that is able to apply things well , yet so as neuer meant by the first authors . but i remember that this liberty hath beene lately much abused ; in that many to purchase the reuerence of antiquitie to their owne inuentions and fancies , haue for the same intent laboured to wrest many poeticall fables . neither hath this old and common vanity bene vsed onely of late or now and then : for euen crisippus long agoe did ( as an interpreter of dreames ) ascribe the opinions of the stoikes to the ancient poets ; and more sottishly doe the chymicks appropriate the fancies & delights of poets in the transformations of bodies , to the experiments of their furnace . all these things ( i say ) i haue sufficiently considered and weighed , and in them haue seene and noted the generall leuity and indulgence of mens wits about allegories . and yet for all this i relinquish not my opinion . for first it may not be , that the folly and loosenesse of a few should altogither detract from the respect due to the parables : for that were a conceit which might sauour of prophanenesse and presumption : for religion it selfe doth somtimes delight in such vailes and shadowes : so that who so exempts them , seemes in a manner to interdict all commerce betweene things diuine and humane . but concerning humane wisedome , i doe indeed ingenuously and freely confesse , that i am enclined to imagine , that vnder some of the ancient fictions lay couched certaine mysteries and allegories , euen from their first inuention . and i am perswaded ( whether rauished with the reuerence of antiquity , or because in some fables i finde such singular proportion betweene the similitude and the thing signified ; and such apt and cleare coherence in the very structure of them , and propriety of names wherewith the persons or actors in them are inscribed and intitled ) that no man can constantly deny , but this sense was in the authours intent and meaning when they first inuented them , and that they purposely shadowed it in this sort : for who can be so stupid & blind in the open light , as ( when he heares how fame , after the gyants were destroyed , sprang vp as their yongest sister ) not to refer it to the murmers and seditious reports of both sides , which are wont to fly abroad for a time after the suppressing of insurrections ? or when he heares how the gyant typhon hauing cut out and brought away iupiters nerues , which mercurie stole from him , and restored againe to iupiter ; doth not presently perceiue how fitly it may be applyed to powerfull rebellions , which take from princes their sinewes of money and authority , but so , that by affability of speech , and wise edicts ( the minds of their subiects being in time priuily , and as it were by stealth reconciled ) they recouer their strength againe ? or when he heares how ( in that memorable expedition of the gods against the gyants ) the braying of silenus his asse , conduced much to the profligation of the gyants ; doth not confidently imagine , that it was inuented to shew , how the greatest enterprises of rebels are oftentimes dispersed with vaine rumors and feares ? moreouer , to what iudgement can the conformitie and signification of names seeme obscure ? seeing metis the wife of iupiter doth plainely signifie councell : typhon , insurrection ; pan , vniuersality ; nemesis , reuenge , and the like . neither let it trouble any man , if sometimes hee meete with historicall narrations , or additions for ornaments sake , or confusion of times , or something transferred from one fable to another , to bring in a new allegory : for it could be no otherwise , seeing they were the inuentions of men , which liued in diuers ages , and had also diuers ends : some being auncient , others neotericall : some hauing an eye to things naturall , others to morall . there is another argument ( and that no small one neither ) to prooue that these fables containe certaine hidden and inuolued meanings , seeing some of them are obserued to be so absurd and foolish in the very relation , that they shew , and as it were proclaime a parable afar off : for such tales as are probable , they may seeme to be inuented for delight , and in imitation of history . and as for such as no man would so much as imagin or relate , they seem to be sought out for other ends : for what kinde of fiction is that , wherein iupiter is said to haue taken metis to wife , and , perceiuing that she was with child , to haue deuoured her , whence himselfe conceiuing , brought forth pallas armed out of his head ? truly i thinke there was neuer dreame ( so different to the course of cogitation , and so full of monstrosity ) euer hatcht in the braine of man. aboue all things this preuailes most with me , and is of singular moment , that many of these fables seeme not to be inuented of those by whom they are related and celebrated , as by homer , hesiod , and others : for if it were so , that they tooke beginning in that age , and from those authours by whom they are deliuered and brought to our hands ; my mind giues me there could be no great or high matter expected , or supposed to proceed from them in respect of these originals . but if with attention we consider the matter , it will appeare that they were deliuered and related as things formerly beleeued and receiued , and not as newly inuented and offered vnto vs. besides , seeing they are diuersly related by writers that liued neere about one and the selfe same time , we may easily perceiue that they were common things , deriued from precedent memorials : and that they became various by reason of the diuers ornaments bestowed on them by particular relations . and the consideration of this must needs encrease in vs a great opinion of them , as not to be accounted either the effects of the times or inuentions of the poets , but as sacred reliques or abstracted ayres of better times , which by tradition from more ancient nations fell into the trumpets and flutes of the graecians . but if any doe obstinately contend , that allegories are alwaies aduentitially , & as it were by constraint , neuer naturally and properly included in fables , we will not be much troublesome , but suffer them to enioy that grauity of iudgment which i am sure they affect , although indeed it be but lumpish and almost leaden . and ( if they be worthy to be taken notice of ) we will begin afresh with them in some other fashion . there is found among men ( and it goes for currant ) a two-fold vse of parables , and those ( which is more to be admired ) referred to contrary ends ; conducing as well to the foulding vp and keeping of things vnder a vaile , as to the inlightning and laying open of obscurities . but omitting the former ( rather then to vndergoe wrangling , and assuming ancient fables as things vagrant and composed onely for delight ) the latter must questionlesse still remaine , as not to be wrested frō vs by any violence of wit , neither can any ( that is but meanely learned ) hinder , but it must absolutely be receiued , as a thing graue and sober , free from all vanitie , and exceeding profitable and necessary to all sciences . this is it ( i say ) that leads the vnderstanding of man by an easie and gentle passage through all nouell and abstruse inuentions , which any way differ from common receiued opinions . therefore in the first ages ( when many humane inuentions and conclusions , which are now common and vulgar , were new and not generally knowen ) all things were full of fables , aenigmaes , parables , and similies of all sortes : by which they sought to teach and lay open , not to hide and conceale knowledge , especially , seeing the vnderstandings of men were in those times rude and impatient , and almost incapable of any subtilties , such things onely excepted , as were the obiects of sense : for as hieroglyphicks preceded letters , so parables were more ancient then arguments . and in these daies also , he that would illuminate mens minds anew in any old matter , and that not with disprofit and harshnesse , must absolutely take the same course , and vse the help of similies . wherefore all that hath beene said , wee will thus conclude : the wisedome of the ancients , it was either much or happy ; much if these figures and tropes were inuented by studie and premeditation . happy if they ( intending nothing lesse ) gaue matter and occasion to so many worthy meditations . as concerning my labours ( if there bee any thing in them which may do good ) i will on neither part count them ill bestowed , my purpose being to illustrate either antiquity , or things themselues . neither am i ignorant that this very subiect hath beene attempted by others : but to speake as i thinke , and that freely without ostentation , the dignitie and efficacy of the thing is almost lost by these mens writings , though voluminous and full of paines , whilst not diuing into the depth of matters , but skilfull onely in certaine common places , haue applyed the sense of these parables to certaine vulgar and generall things , not so much as glancing at their true vertue , genuine proprietie , and full depth . i ( if i be not deceiued ) shall be new in common things . wherefore leauing such as are plaine and open , i will ayme at further and richer matters . the wisedome of the ancients . 1 cassandra , or diuination . the poets fable that apollo being enamored of cassandra , was by her many shifts & cunning sleights still deluded in his desire ; but yet fed on with hope vntill such time as shee had drawen from him the gift of prophesying ; and hauing by such her dissimulation in the end , atteined to that which from the beginning shee sought after , at last flatly reiected his suite . who finding himselfe so farre engaged in his promise , as that hee could not by any meanes reuoke againe his rash gift , and yet enflamed with an earnest desire of reuenge , highly disdayning to bee made the scorne of a craftie wench , annexed a penaltie to his promise , to wit , that shee should euer foretell the trueth , but neuer be beleeued : so were her diuinations alwayes faithfull , but at no time regarded , whereof shee still found the experience , yea euen in the ruine of her owne countrey , which shee had often forewarned them of , but they neither gaue credite nor eare to her words . this fable seemes to intimate the vnprofitable liberty of vntimely admonitions and counselles . for they that are so ouerweened with the sharpnesse and dexteritie of their owne wit and capacitie , as that they disdaine to submit themselues to the documents of apollo , the god of harmonie , whereby to learne and obserue the method and measure of affaires , the grace and grauitie of discourse , the differences between the more iudicious and more vulgar eares , and the due times when to speake and when to be silent ; bee they neuer so sensible and pregnant , and their iudgements neuer so profound and profitable , yet in all their endeuours either of perswasion or perforce , they auaile nothing , neither are they of any moment to aduantage or mannage matters , but do rather hastē on the ruine of all those that they adhere or devote themselues vnto . and then at last when calamitie hath made men feele the euent of neglect , then shall they too late be reuerenced as deep foreseing and faithfull prophets . whereof a notable instance is eminently set forth in marcus catovticēsis , who as from a watchtower discouered afar off , and as an oracle long foretold , the approching ruine of his countrey , and the plotted tyrannie houering ouer the state , both in the first conspiracie , and as it was prosecuted in the ciuill contention between cesar and pompey , and did no good the while , but rather harmed the commonwealth , and hastned on his countreys bane , which m. cicero wisely obserued , and writing to a familiar friēd doth in these termes excellently describe , cato optimè sentit , sed nocet interdum reipublicae : loquitur enim tanquam in republicâ platonis , non tanquam in faece romuli . cato ( saith he ) iudgeth profoundly , but in the meane time damnifies the state , for he speakes as in the commonwealth of plato , and not as in the dregs of romulus . 2 typhon , or a rebell . ivno being vexed ( say the poets ) that iupiter had begotten pallas by himselfe without her , earnestly pressed all the other gods and goddesses that shee might also bring forth of herselfe alone without him ; and hauing by violence and importunitie obteyned a graunt thereof , shee smote the earth , and forthwith sprang vp typhon a huge and horrid monster : this strange birth shee committes to a serpent ( as a foster father ) to nourish it , who no sooner came to ripenes of yeeres , but hee prouokes iupiter to battell . in the conflict the gyant getting the vpper hand , takes iupiter vppon his shoulders , caries him into a remote and obscure countrey , and ( cutting out the sinewes of his hands and feet ) brought them away , and so left him miserably mangled and maymed . but mercury recouering these nerues from typhon by stealth , restored them againe to iupiter . iupiter being againe by this meanes corroborated , assaultes the monster afresh , and at the first strikes him with a thunderboult , from whose bloud serpents were ingendred . this monster at length fainting and flying , iupiter casts on him the mount aetna , and with the weight thereof crusht him . this fable seemes to point at the variable fortune of princes , and the rebellious insurrection of traytors in a state. for princes may well be said to be maried to their dominions , as iupiter was to iuno : but it happēs now & then , that being deboshed by the long custome of empyring & bending towards tyrāny , they endeuour to draw all to themselues , and ( contemning the counsell of their nobles and senatours ) hatch lawes in their owne braine , that is , dispose of things by their owne fancie and absolute power . the people ( repyning at this ) study how to create and set vp a cheefe of their owne choise . this proiect by the secret instigation of the peeres and nobles , doth for the most part take his beginning ; by whose conniuence the commons being set on edge , there followes a kind of murmuring or discontent in the state , shadowed by the infancie of typhon , which being nurst by the naturall prauitie and clownish malignity of the vulgar sort ( vnto princes as infestious as serpents ) is againe repaired by renewed strength , and at last breakes out into open rebellion , which ( because it brings infinite mischiefs vpon prince and people ) is represented by the monstrous deformity of typhon : his hundred heads signifie their deuided powers ; his fiery mouthes their inflamed intents ; his serpentine circles their pestilent malice in besieging ; his yron hands , their merciles slaughters ; his eagles tallents , their greedy rapynes ; his plumed body , their continuall rumors , and scouts , & feares and such like . and sometimes these rebellions grow so potent that princes are inforc't ( transported as it were by the rebels , and forsaking the chiefe seates and cities of the kingdome ) to contract their power , and ( being depriued of the sinewes of money & maiestie ) betake thēselues to some remote & obscure corner within their dominions : but in processe of time ( if they beare their misfortunes with moderation ) they may recouer their strength by the vertue and industry of mercury , that is , they may ( by becomming affable & by reconcyling the minds and willes of their subiects with graue edicts & gratious speech . ) excite an alacritie to graunt ayds and subsidies whereby to strengthen their authority anew . neuertheles hauing learned to be wise and warie , they will refraine to try the chaunce of fortune by warre , and yet studdy how to suppresse the reputation of the rebels by some famous action , which if it fall out answerable to their expectation , the rebels finding themselues weakned , and fearing the successe of their broken proiects ; betake themselues to some sleight and vaine brauadoes , like the hissing of serpents , and at length in despaire betake themselues to flight , and then when they beginne to breake , it is safe and timely for kings to pursue and oppresse them with the forces and weight of the kingdome , as it were with the mountaine aetna . 3 the cyclopes , or the ministers of terror . they say that the cyclopes ( for their fiercenes & crueltie ) were by iupiter cast into hell , and there doomed to perpetuall imprisonment : but tellus perswaded iupiter that it would doe well , if being set at liberty , they were put to forge thunderboults , which being done accordingly , they became so painefull and industrious , as that day and night they continued hammering out in laborious diligence thunderboults and other instruments of terrour . in processe of time iupiter hauing conceiued a displeasure against aesculapius the sonne of apollo for restoring a dead man to life by physicke ; and concealing his dislike ( because there was no iust cause of anger , the deed being pious and famous ) secretly incens't the cyclopes against him , who without delay slew him with a thunderboult : in reuenge of which act ; apollo ( iupiter not prohibiting it ) shotte them to death with his arrowes . this fable may be applyed to the proiects of kings , who hauing cruell , bloudy , & exacting officers , do first punish and displace them , afterwards by the counsell of tellus , that is of some base and ignoble person , and by the preuayling respect of profite they admit them into their places againe , that they may haue instruments in a readynes , if at any time there should need either seuerity of execution , or acerbity of exaction . these seruile creatures being by nature cruell , and by their former fortune exasperated , and perceiuing well what is expected at their hands , doe shew themselues wonderfull officious in such kinde of imployments but being too rash and precipitate in seeking countenance and creeping into fauour , doe somtimes take occasion from the secret becknings and ambiguous commandes of their prince to performe some hatefull execution . but princes ( abhorring the fact , and knowing well that they shall neuer want such kind of instruments ) doe vtterly forsake them , turning them ouer to the friends & allyes of the wronged to their accusations and reuenge , and to the generall hatred of the people , so that with great applause and prosperous wishes and exclamations towards the prince , they are brought , rather too late then vndeseruedly , to a miserable end . 4 narcissvs , or selfe-loue . they say that narcissus was exceeding faire and beautifull but wonderfull proud and disdainfull ; wherefore dispising all others in respect of himselfe , hee leades a solitary life in the woods and chases with a few followers , to whom hee alone was all in all , among the rest there aboue like a man , below like a beast , his feet like goates hoofes , bearing these ensignes of his iurisdiction ; to wit , in his left hand a pipe of seauen reeds , and in his right a sheephooke , or a staffe crooked at the vpper end , and his mantle made of a leopards skinne . his dignities and offices were these : hee was the god of hunters , of shepheards , and of all rurall inhabitants : cheefe president also of hils and mountaines , & next to mercury the embassadour of the gods. moreouer hee was accounted the leader and comaunder of the nymphes , which were alwaies wont to dance the rounds and friske about him , hee was acosted by the satyres and the olde sileni . hee had power also to strike men with terrors , and those especially vaine & superstitious , which are tearmed panicque feares . his acts were not many , for ought that can bee found in records , the cheefest was that hee challenged cupid at wrestling , in which conflict hee had the foile . the tale goes too that hee caught the giant typhon in a net , and held him fast . moreouer when ceres ( grumling and chafing that proserpina was rauished ) had hid her selfe away , and that all the gods tooke pains ( by dispersing themselues into euery corner ) to find her out , it was onely his good hap ( as hee was hunting ) to light on her , and acquaint the rest where she was . he presumed also to put it to the tryall who was the better musitian hee or apollo , and by the iudgment of midas was indeed preferred : but the wise iudge had a paire of asses eares priuily chopt to his nodle for his sentence . of his louetrickes , there is nothing reported , or at least not much , a thing to be wondred at , especially being among a troope of gods so profusly amorous . this onely is said of him , that hee loued the nymph eccho ( whom he tooke to wyfe ) and one pretty wench more called syrinx , towards whom cupid ( in an angry and reuengefull humor because so audaciously hee had challenged him at wrestling ) inflamed his desire . moreouer hee had no issue ( which is a maruell also , seeing the gods , especially those of the malekind , were very generatiue ) onely hee was the reputed father of a litle girle called lambe , that with many pretty tales was wont to make strangers merry : but some thinke hee did indeed beget her by his wife lambe . this ( if any bee ) is a noble tale , as being laid out , and bigg bellied with the secrets and mysteries of nature . pan ( as his name imports ) represents and lays open the all of things or nature . concerning his originall there are two onely opinions that goe for currant : for either hee came of mercury , that is , the word of god , which the holy scriptures without all controuersie affirme , & such of the philosophers as had any smacke of diuinity assented vnto : or els from the confused seedes of things . for they that would haue one simple beginning referre it vnto god : or if a materiate beginning , they would haue it various in power . so that wee may end the controuersie with this distribution that the world tooke beginning either from mercury , or from the seeds of all things . virg. eolog . 6. namque canebat vti magnum per inane coacta semina , terrarumque , animaeque , marisque fuissent , et liquidi simulignis : & his exordia primis omnia , & ipse tener mundi concreuerit orbis . for rich-vaind orpheus sweetly did rehearse how that the seeds of fire , ayre , water , earth , were all pact in the vast void vniuerse : and how from these all firstlings all had birth , and how the bodie of this orbicque frame from tender infancy so bigg became . but as touching the third conceipt of pans originall , it seemes that the grecians ( either by intercourse with the egyptians or one way or other ) had heard something of the hebrew mysteries : for it points to the state of the world not considered in immediate creation , but after the fall of adam , exposed and made subiect to death and corruption : for in that state it was ( and remains to this day ) the ofspring of god and sinne. and therefore all these three narrations , concerning the manner of pans birth , may seeme to bee true , if it bee rightly distinguished betweene things and times . for this pan or nature ( which wee suspect , contemplate , and reuerence more then is fit ) tooke beginning from the word of god by the meanes of confused matter , and the entrance of preuarication and corruption . the destinies may well be thought the sisters of pan or nature , because the beginnings , and continuances , and corruptions , and depressions , and dissolutions , and eminences , and labours , and felicities of things , and all the chances which can happen vnto any thing are linckt with the chaines of causes naturall . hornes are attributed vnto him , because hornes are broad at the roote and sharpe at the ends , the nature of all things being like a pyramis sharpe at the toppe . for indiuiduall or singular things being infinite are first collected into species , which are many also ; then from species into generals , and from generals ( by ascending ) are contracted into things or notions more generall , so that at length nature may seeme to be contracted into a vnity . neither is it to be wondred at , that pan toucheth heauen with his hornes , seeing the height of nature or vniuersall ideas doe in some sort , pertaine to things diuine , and there is a ready and shorte passage from metaphysicke to naturall theologie . the body of nature is elegantly and with deepe iudgement depainted hairy , representing the beames or operations of creatures : for beames are as it were the haires and bristles of nature , and euery creature is either more or lesse beamie , which is most apparent in the facultie of seeing , and no lesse in euery vertue and operation that effectuals vpon a distant obiect : for whatsoeuer workes vp any thing afarre off ; that may rightly bee saide to darte forth rayes or beames . moreouer pans beard is said to bee exceeding long , because the beames or influences of celestiall bodies doe operate and pierce farthest of all , and the sunne when ( his higher halfe is shadowed with a cloud ) his beames breake out in the lower , and lookes as if he were bearded . nature is also excellently set forth with a biformed body , with respect to the differences betweene superiour and inferiour creatures . for the one part by reason of their pulchritude , & equabilitie of motiō , & constancy , & dominion ouer the earth & earthly things , is worthily set out by the shape of man : and the other part in respect of their perturbations and vnconstant motions ( and therefore needing to be moderated by the celestiall ) may be well fitted with the figure of a brute beast . this description of his body perteines also to the participation of species , for no naturall beeing seemes to be simple , but as it were participating and compounded of two . as for example ; man hath somthing of a beast : a beast something of a plant : a plant something of a inanimate bodie , so that all naturall things are in very deed biformed , that is to say compounded of a superiour , and inferiour species . it is a wittie allegorie that same of the feet of a goate , by reason of the vpward tending motion of terrestriall bodies towards the ayer and heauen : for the goate is a clyming creature , that loues to bee hanging about the rockes and steep mountaines ; and this is done also in a wonderfull manner , euen by those things which are destinated to this inferiour globe , as may manifestly appeare in cloudes and meteors . the two ensignes which pan beares in his hands do point , the one at harmony , the other at empiry : for the pipe consisting of seauen reedes doth euidently demonstrate the concent and harmony and discordant concord of all inferior creatures , which is caused by the motion of the seuen planets : and that of the shep-hooke may be excellently applied to the order of nature , which is partly right , partly crooked : this staffe therefore or rodde is especially crooked in the vpper end , because all the workes of diuine prouidence in the world are done in a far fetcht and circular manner , so that one thing may seeme to be effected , and yet indeed a cleane cōtrary brought to passe , as the selling of ioseph into egypt , and the like . besides in all wise humane gouerment , they that sit at the helme doe more happily bring their purposes about , and insinuate more easily into the minds of the people , by pretexts and oblique courses , then by direct methods ; so that all scepters and mases of authority ought in very deed to be crooked in the vpper end . pans cloake or mantle is ingeniously fained to be the skin of a leopard , because it is full of spottes : so the heauens are spotted with stars , the sea with rockes and islands , the land with flowers , and euery particular creature also is for the most part garnished with diuers colours about the supersicies , which is as it were a mantle vnto it . the office of pan can bee by nothing so liuely conceaued and exprest , as by fayning him to bee the god of hunters , for euery naturall action , and so by consequence , motion and progression , is nothing els but a hunting . arts and sciences haue their workes , and humane counsels their ends which they earnestly hunt after . all naturall things haue either their food as a prey , or their pleasure as a recreation which they seeke for , and that in most expert and sagacious manner . torua leaena lupum sequitur , lupus ille capellam : florentem cythisum sequitur lasciua capella . the hungry lionesse ( with sharp desire ) pursues the wolfe , the wolfe the wanton goate : the goate againe doth greedily aspire . to haue the trifol-iuyce passe downe her throate . pan is also saide to bee the god of the countrey clownes , because men of this condition lead liues more agreeable vnto nature , then those that liue in the cities and courts of princes , where nature by too much arte is corrupted : so as the saying of the poet ( though in the sense of loue ) might be here verified : pars minima est ipsa puella sui . the maid so trickt her selfe with arte . that of her selfe shee is least parte . hee was held to be lord president of the mountaines , because in high mountaines and hilles , nature layes herselfe most open , and men most apt to viewe and contemplation . whereas pan is said to bee ( next vnto mercury ) the messenger of the gods , there is in that a diuine mystery cōteined , for next to the word of god the image of the world proclaimes the power and wisedome diuine , as sings the sacred poet. psal. 19. 1. caeli enarrant gloriam dei , atque opera manuum eius indicat firmamentum . the heauens declare the glory of god , and the firmament sheweth the workes of his hands . the nymphes , that is , the soules of liuing things take great delight in pan : for these soules are the delights or minions of nature , and the direction or conduct of these nymphes is with great reason attributed vnto pan , because the soules of all things liuing doe follow their naturall dispositions as their guides , and with infinite varietie euery one of them after his own fashion doth leape and friske and dance with incessant motion about her . the satyres and sileni also , to wit , youth and old age are some of pans followers : for of all naturall things there is a liuely iocund and ( as i may say ) a dauncing age , and an age againe that is dull bibling and reeling . the cariages and dispositions of both which ages to some such as democritus was ( that would obserue them duely ) might peraduenture seeme as ridiculous and deformed as the gambols of the satyrs , or the gestures of the sileni . of those feares and terrours which pan is said to be the author , there may be this wise construction made , namely , that nature hath bredde in euery liuing thing a kinde of care and feare tending to the preseruation of its owne life and being , and to the repelling and shunning of all things hurtfull . and yet nature knowes not how to keepe a meane , but alwaies intermixes vaine and emptie feares with such as are discreet and profitable ; so that all things ( if their insides might bee seene ) would appeare full of panicque frights : but men especially in hard and fearefull , and diuers times are wonderfully infatuated with superstition , which indeed is nothing els but a panicque terrour . concerning the audacity of pan in challenging cupid at wrestling , the meaning of it is , that matter wants no inclination and desire to the relapsing and dissolution of the world into the old chaos , if her malice and violence were not restrained and kept in order , by the prepotent vnitie and agreement of things signified by cupid , or the god of loue ; and therefore it was a happie turne for men and all things els , that in that conflict pan was found too weake and ouercome . to the same effect may be interpreted his catching of typhon in a net : for howsoeuer there may sometimes happen vast and vnwonted tumors ( as the name of typhon imports ) either in the sea or in the ayre , or in the earth , or els where , yet nature doth intangle in an intricate toile , and curbe & restraine , as it were , with a chaine of adamant the excesses and insolences of these kind of bodies . but for as much as it was pans good fortune to finde out ceres as he was hunting , and thought little of it , which none of the other gods could doe , though they did nothing els but seeke her , and that very seriously , it giues vs this true and graue admonition , that we expect not to receaue things necessary for life and manners from philosophicall abstractions , as from the greater gods , albeit they applied themselues to no other studie , but from pan , that is from discreet obseruation , & experience , and the vniuersall knowledge of the things of this world , whereby ( oftentimes euen by chance , and as it were going a hunting ) such inuentions are lighted vpon . the quarrell he made with apollo about musicke , and the euent thereof conteines a wholsome instruction , which may serue to restraine mens reasons and iudgements with the reines of sobriety from boasting and glorying in their gifts . for there seemes to be a twofold harmonie , or musicke ; the one of diuine prouidence , and the other of humane reason . now to the eares of mortals , that is to humane iudgement , the administration of the world and the creatures therein , and the more secret iudgements of god , sound very hard and harsh ; which folly albeit it bee well set out with asses eares , yet notwithstanding these eares are secret , and doe not openly appeare , neither is it perceiued or noted as a deformity by the vulgar . lastly , it is not to be wondred at , that there is nothing attributed vnto pan concerning loues , but onely of his mariage with eccho : for the world or nature doth enioy it selfe , and in it selfe all things els . now hee that loues would enioy something , but where there is inough there is no place left to desire . therefore there can be no wanton loue in pan or the world , nor desire to obteine any thing ( seeing he is contented with himselfe ) but onely speeches , which ( if plaine ) may bee intimated by the nymph eccho , or , if more quaint , by syrinx . it is an excellent inuention , that pan or the world is said to make choise of eccho onely ( aboue all other speeches or voices ) for his wife : for that alone is true philosophy , which doth faithfully render the very words of the world , and is written no otherwise then the world doth dictate , it being nothing els but the image or reflection of it , not adding any thing of its owne , but onely iterates and resounds . it belongs also to the sufficiency or perfection of the world , that the begets no issue : for the world doth generate , in respect of its parts , but in respect , of the whole , how can it generate , seeing without it there is no body ? notwithstanding all this , the tale of that tatling girle faltred vpon pan may in very deed with great reason be added to the fable : for by her are represented those vaine and idle paradoxes concerning the nature of things which haue bene frequent in all ages , and haue filled the world with nouelties , fruitles if you respect the matter , changlings if you respect the kind , sometimes creating pleasure , sometimes tediosnes with their ouermuch pratling . 7. persevs , or warre . perseus is said to haue beene emploied by pallas for the destroying of medusa , who was very infestious to the western parts of the world , and especially about the vtmost coasts of hyberia . a monster to dire and horrid , that by her onely aspect shee turned men into stones . this medusa alone of all the gorgons was mortall , the rest not subiect to death . perseus therefore preparing himself for this noble enterprise had armes , and guifts bestowed on him by three of the gods : mercury gaue him wings annexed to his heeles , pluto a helmet , pallas a sheild and a looking glasse . notwithstanding ( although hee were thus furnished ) hee went not directly to medusa , but first to the greae which by the mother side were sisters to the gorgons . these greae from their birth were hoare-headed , resembling old women . they had but one onely eye , and one tooth among them all , both which shee that had occasion to goe abroad was wont to take with her , & at her returne to lay them downe againe . this eye and tooth they lent to perseus : and so finding himselfe throughly furnished for the effecting of his designe hastens towards medusa . her hee found sleeping , and yet durst not present himselfe with his face towards her , least shee should awake , but turning his head aside beheld her in pallases glasse , and ( by this meanes directing his blowe ) cut of her head , from whose blood gusshing out instātly came pegasus the flying horse . her head thus smit of , perseus bestows on pallas her sheild , which yet reteined his vertue , that whosoeuer looked vpon it should become as stupid as a stone or like one plannet-strucken . this fable seemes to direct the preparation and order , that is to be vsed in making of warre : for the more apt & considerat vndertaking whereof , three graue and wholsome precepts ( sauouring of the wisedome of pallas ) are to be obserued . first , that men doe not much trouble themselues about the conquest of neighbour nations , seeing that priuate possessions , & empires are inlarged by different meanes : for in the augmentation of priuate reuenues the vicinity of mens territories is to bee considered : but in the propogation of publike dominions , the occasion and facility of making warre , and the fruit to bee expected ought to be in steed of vicinity . certeinly the romans what time their conquests towards the west scarce reacht beyond liguria , did yet in the east bring all the prouinces as far as the mountain taurus within the compasse of their armes and commaund : and therefore perseus , although he were borne and bred in the east , did not yet refuse to vndertake an expedition euen to the vttermost bounds of the west . secondly , there must bee a care had that the motiues of warre bee iust and honorable : for that begets an alacrity , aswel in the souldiers that fight , as in the people that affoord pay : it draws on and procures aids , and brings manie other comodities besides . but there is no pretence to take vp armes more pious , then the suppressing of tyrāny , vnder which yoake the people loose there courage , and are cast downe without heart & vigor , as in the sight of medusa . thirdly , it is wisely added ; that seeing there were three gorgons ( by which wars are represented ) perseus vndertooke her onely that was mortal , that is hee made choice of such a kind of war as was likely to bee effected and brought to a period , not pursuing vast and endles hopes . the furnishing of perseus with necessaries was that which only aduanced his attempt & drew fortune to bee of his side : for hee had speed from mercury , concealing of his counsels from orcus , and prouidence from pallas . neither is it without an allegory , and that ful of matter to , that those wings of celerity were fastned to perseus his heeles , and not to his anckles , to his feet and not to his shoulders ; because speed and celerity is required , not so much in the first preparationes for warre , as in those things which second & yeeld ayd to the first : for there is no error in warre more frequent , then that prosecutions and subsidiary forces doe faile to answer the alacrity of the first onsets . now for that helmet which pluto gaue him ; powerful to make men inuisible , the moral is plaine : but that two-fould guift of prouidence ( to wit the sheild & looking glasse ) is ful of morality : for that kind of prouidēce which like a sheild auoids the force of blows is not alone needfull , but that also by which the strength , and motions , and councels of the enemy are descried , as in the looking glasse of pallas . but perseus albeit he were sufficiently furnished with aid and courage , yet was hee to doe one thing of speciall importance before hee entred the lists with this monster , & that was to haue some intelligence with the greae . these greae are treasōs which may be termed the sisters of warre , not descended of the same stocke , but farre vnlike in nobility of birth ; for warres are generall and heroicall , but treasons are base and ignoble . their description is elegant : for they are said to bee grayheaded , and like old women from their birth , by reason that traitors are continually vext with cares and trepidations . but all their strength ( before they breake out 8 endymion , or a fauorite . it is saide that luna was in loue with the shepheard endymion , and in a strange and vnwonted manner bewrayed her affection : for he lying in a caue framed by nature vnder the mountaine latmus , shee oftentimes descended from her sphere to enioy his companie as he slept , and after shee had kissed him ascended vp againe . yet notwithstanding this his idlenes and sleepie security did not any way impaire his estate or fortune ; for luna brought it so to passe that hee alone ( of all the rest of the shepheards ) had his flocke in best plight , and most fruitfull . this fable may haue reference to the nature and disposition of princes : for they beeing full of doubts and prone to iealousie , doe not easily acquaint men of prying and curious eyes , and as it were of vigilant and wakefull dispositions , with the secret humours and manners of their life : but such rather as are of quiet and obseruant natures , suffering them to doe what they list without further scanning , making as if they were ignorant and perceiuing nothing , but of a stupid disposition and possest with sleepe , yeelding vnto them simple obedience , rather then slie complements : for it pleaseth princes now and then to descend from their thrones of maiestie ( like luna from the superiour orbe ) and laying aside their robes of dignity ( which alwaies to bee cumbred with , would seeme a kinde of burthen ) familiarly to conuerse with men of this condition , which they thinke may bee done without danger ; a quality chiefly noted in tiberius caesar , who ( of all others ) was a prince most seuere , yet such onely were gracious in his fauour , as being well acquainted with his disposition , did yet constantly dissemble as if they knew nothing . this was the custome also of lewis the eleuenth king of france , a cautious and wily prince . neither is it without elegancy , that the caue of endymion is mentioned in the fable , because it is a thing vsuall with such as are the fauorites of princes , to haue certaine pleasant retyring places whither to inuite them for recreation both of body and mind , and that without hurt or preiudice to their fortunes also . and indeed these kind of fauorites are men commonly well to passe : for princes although peraduenture they promote them not euer to places of honour , yet doe they aduance them sufficiently by their favour and countenance : neither doe they affect them thus onely to serue their owne turne , but are wont to enrich them now and then with great dignities and bounties . 9. the sister of the gyants , or fame . it is a poeticall relation that the gyants begotten of the earth made warre vpon iupiter , and the other gods , and by the force of lightning they were resisted & ouerthrowne . whereat the earth being excitated to wrath , in reuenge of her children brought forth fame , the youngest sister of the gyants . illam , terra parens ira irritata deorum . extremam ( vt perhibent ) caeo enceladoque sororem , progenuit . — prouok't by wrothfull gods the mother earth giues fame the gyants yongest sister birth . the meaning of the fable seemes to bee thus , by the earth is signified the nature of the vulgar , alwaies swolne and malignant , and still broaching new scandals against superiors , and hauing gotten fit oportunity , stirres vp rebels , and seditious persons , that with impious courage doe molest princes , and endeuour to subuert their estates : but being supprest , the same naturall disposition of the people stil leaning to the viler sort , ( being impatient of peace and tranquility ) spread rumors , raise malitious slanders , repining whisperings , infamous libelles , and others of that kind , to the detraction of them that are in authority : so as rebellious actions , and seditious reports , differ nothing in kind and blood , but as it were in sex onely ; the one sort being masculine , the other feminine . 10. actaeon , and penthevs , or a curious man. the curiosity of men , in prying into secrets , and coueting with an indiscreet desire to atteine the knowledge of things forbidden , is set forth by the ancients in two examples : the one of actaeon , the other of pentheus . actaeon hauing vnawares , and as it were by chance beheld diana naked , was turned into a stag , and deuoured by his owne dogges . and pentheus climing vp into a tree , with a desire to bee a spectator of the hidden sacrifices of bacchus , was strucken with such a kind of frensie , as that whatsoeuer he look't vpon , he thought it alwaies double , supposing ( among other things ) he saw two sunnes , and two thebes ; insomuch that running towards thebes , spying another thebes , instantly turned back againe , and so kept stil running forward and backward with perpetuall vnrest . eumenidum veluti demens videt agmina pentheus , et solem geminum , & duplices se ostendere thebas . pentheus amaz'd doth troops of furies spie , and sunne and thebes seeme dooble to his eye . the first of the fables pertains to the secrets of princes : the second to diuine mysteries . for those that are neare about princes , and come to the knowledge of more secretes then they would haue them , doe certainly incurre great hatred . and therefore ( suspecting that they are shot at , & opportunities watcht for their ouerthrow ) doe lead their liues like stagges , fearefull and full of suspition . and it happens oftentimes that their seruants , and those of their houshould ( to insinuate into the princes fauor ) doe accuse them to their destruction : for against whomsoeuer the princes displeasure is knowne , looke how many seruants that man hath , and you shall find them for the most part so many traytors vnto him , that his end may proue to bee like actaeons . the other is the misery of pentheus : for they that by the height of knowledge in nature and philosophy , hauing climed , as it were , into a tree , doe with rash attempts ( vnmindfull of their frailtie ) pry into the secrets of diuine mysteries , and are iustly plagued with perpetuall inconstancy , and with wauering and perplexed conceits : for seeing the light of nature is one thing , and of grace another , it happens so to them as if they saw two sunnes . and seeing the actions of life , and decrees of will doe depend of the vnderstanding , it follows that they doubt , and are inconstant no lesse in will then in opinion , and so in like manner they may bee said to see two thebes : for by thebes ( seeing there was the habitation and refuge of pentheus ) is meant the ende of actions . hence it comes to passe that they knowe not whither they goe , but as distracted and vnresolued in the scope of their intentions , are in all things caried about with sudden passions of the mind . 11 orphevs , or philisophy . the tale of orpheus , though common , had neuer the fortune to bee fitly applyed in euery point . it may seeme to represent the image of philosophy : for the person of orpheus ( a man admirable and diuine , and so excellently skilled in all kinde of harmony , that with his sweet rauishing musicke he did as it were charme and allure all things to follow him ) may cary a singular description of philosophy : for the labours of orpheus doe so far exceed the labors of hercules , in dignity & efficacy , as the works of wisdom , excell the works offortitude . orpheus for the loue hee bare to his wife ( snacht as it were from him by vntimely death ) resolued to goe downe to hell with his harpe , to try if hee might obtaine her of the infernall powers . neither were his hopes frustrated : for hauing appeased them with the melodious sound of his voice and touch , preuailed at length so farre , as that they granted him leaue to take her away with him , but on this condition that shee should follow him , and hee not to looke backe vpon her , till he came to the light of the vpper world , which he ( impatient of , our of loue and care , and thinking that he was in a manner past all danger ) neuerthelesse violated , insomuch that the couenant is broken , and shee forthwith tumbles backe againe headlong into hell . from that time orpheus falling into a deepe melancholy became a contemner of women kind , and bequeathed himselfe to a solitary life in the deserts , where by the same melody of his voice and harpe , hee first drew all manner of wild beasts vnto him , who ( forgetfull of their sauage fiercenes , and casting off the precipitate prouocations of lust and fury , not caring to satiate their voracity by hunting after prey ) as at a theater in fawning and reconciled amity one towards another , stand all at the gaze about him , and attentiuely lend their eares to his musicke . neither is this all : for so great was the power and alluring force of his harmony , that he drew the woods & moued the very stones to come and place themselues in an orderly and decent fashion about him . these things succeeding happily and with great admiration for a time , at length certaine thracian women ( possest with the spirit of bacchus ) made such a horrid and strange noise with their cornets , that the sound of orpheus harp could no more be heard , insomuch as that harmony , which was the bond of that order and society beeing dissolued , all dissorder began againe , and the beasts ( returning to their wonted nature ) pursued one another vnto death as before : neither did the trees or stones remaine any longer in their places : and orpheus himselfe was by these femall furies torne in pieces , and scattered all ouer the desart . for whose cruell death the riuer helicon ( sacred to the muses ) in horrible indignation , hid his head vnder ground , and raised it againe in another place . the meaning of this fable seemes to be thus . orpheus musicke is of two sorts , the one appeasing the infernall powers , the other attracting beasts and trees . the first may bee fitly applyed to naturall philosophie , the second to morall or ciuill discipline . the most noble worke of naturall philosophy , is the restitution and renouation of things corruptible , the other ( as a lesser degree of it ) the preseruation of bodies in their estate , deteining them from dissolution and putrefaction . and if this gift may be in mortals , certenly it can be done by no other meanes then by the due and exquisite temper of nature , as by the melody and delicate touch of an instrument . but seeing it is of all things the most difficult , it is seldome or neuer attained vnto , and in all likelyhood for no other reason , more then through curious diligence and vntimely impatience . and therefore philosophy hardly able to produce so excellent an effect , in a pensiue humour ( and not without cause ) busies herselfe about humane obiects , and by perswasion and eloquence , insinuating the loue of vertue , equitie , and concord in the minds of men , draws multitudes of people to a society , makes them subiect to lawes , obedient to gouerment , and forgetfull of their vnbridled affections , whilst they giue eare to precepts , and submit themselues to discipline , whence followes the building of houses , erecting of townes , and planting of fields and orchards , with trees and the like , insomuch that it would not be amisse to say , that euen thereby stones , and woods were called together , and setled in order . and after serious tryall made and frustrated about the restoring of a body mortall ; this care of ciuill affaires followes in his due place : because by a plaine demonstration of the vneuitable necessity of death , mens minds are moued to seeke eternity by the fame and glory of their merits . it is wisely also said in the fable , that orpheus was auerse from the loue of women and mariage , because the delights of wedlocke and loue of children doe for the most part hinder men from enterprising great and noble designes for the publique good , holding posterity a sufficient step to immortalitie without actions . besides euen the very workes of wisedome , ( although amongst all humane things they doe most excell ) doe neuerthelesse meete with their periods . for it happens that ( after kingdomes and common-wealths haue flourished for a time ) euen tumults , and seditions , and warres arise ; in the midst of which hurly burlies : first , lawes are silent , men returne to the prauity of their natures , fields and townes are wasted and depopulated , and then , ( if this fury continue ) learning and philosophy must needs be dismembred , so that a few fragments onely , and in some places will bee found like the scattered boords of shipwracke , so as a barbarous age must follow ; and the streames of helicon being hid vnder the earth vntill ( the vicissitude of things passing ) they breake out againe and appeare in some other remote nation , though not perhaps in the same climate . 12. coelvm , or beginnings . wee haue it from the poets by tradition , that coelum was the ancientest of the gods , and that his mēbers of generation were cut off by his sonne saturne . saturne had many children , but deuoured them as soone as they were borne . iupiter onely escapt , who being come to mans estate , thrust saturne his father into hell , and so vsurped the kingdome . moreouer he pared off his fathers genitals with the same faulchin that saturne dismembred coelum , and cast them into the sea , from whence came venus . not long after this , iupiter ( being scarce setled and confirmed in this kingdome ) was inuaded by two memorable warres . the first of the titans , in the suppressing of which sol ( who alone of all the titans fauouring iupiters side ) tooke exceeding great pains . the second was of the gyants , whom iupiter himselfe destroied with thunderboults , and so all warres being ended , hee raigned secure . this fable seemes enigmatically to shew from whence all things tooke their beginning , not much differring from that opinion of philosophers , which democritus afterwards laboured to mainteine , attributing eternity to the first matter and not to the world . in which he comes somwhat neere the truth of diuine writ , telling vs of a huge deformed masse , before the beginning of the six daies worke . the meaning of the fable is this , by coelum may be vnderstood that vast concauity , or vaulted compasse that comprehends all matter : and by saturne may bee meant the matter it selfe , which takes from its parent all power of generating : for the vniuersality or whole bulke of matter alwaies remaines the same , neither increasing or diminishing in respect of the quality of its nature : but by the diuers agitations and motions of it were first produced imperfect , & ill agreeing cōpositiōs of things , making , as it were certaine worlds for proofes or assaies , and so in processe of time a perfect fabricke or structure was framed , which should still reteine and keepe his forme . and therefore the gouerment of the first age was shaddowed by the kingdome of saturne , who for the frequent dissolutions & short continuances of things was aptly fained to deuoure his children . the succeeding gouerment was deciphered by the raigne of iupiter , who confined those continuall mutations vnto tartarus , a place signifying perturbation . this place seemes to bee all that middle space between the lower superficies of heauen and the center of the earth : in which all perturbation and fragility and mortality or corruption are frequent . during the former generation of things in the time of saturns raigne , venus was not borne : for so long as in the vniuersality of matter , discord was better & more preualent then concord , it was necessary that there should bee a totall dissolution or mutation , and that in the whole fabricke . and by this kind of generation were creatures produced before saturne was depriued of his genitalles . when this ceased , that other which is wrought by venus , immediately came in , consisting in setled and preualent concord of things , so that mutation should bee onely in respect of the parts , the vniuersall fabrick remaining whole and inuiolate . saturne they say was deposed & cast downe into hell , but not destroyed and vtterly extinguisht , because there was an opinion that the world should relapse into the old chaos & interregnum againe , which lucretius praied might not happen in his time . quod procul a nobis , flectat fortuna gubernans et ratio potius quam res persuadeat ipsa . oh guiding prouidence bee gratious , that this doomes-day bee farre remou'd from vs. and graunt that by vs it may bee expected , rather then on vs in our times effected . for afterward the world should subsist by its owne quantity and power . yet from the beginning there was no rest : for in the celestiall regions there first followed notable mutations , which by the power of the sunne ( predominating ouer superior bodies ) were so quieted , that the state of the world should be conserued : and afterward ( in inferior bodies ) by the suppressing and dissipating of inundations , tempests , winds , and generall earthquakes , a more peacefull & durable agreement and tranquility of things followed . but of this fable it may conuertibly be said , that the fable conteines philosophy , and philosophy againe the fable : for wee know by faith , that all these things are nothing els but the long-since ceasing and failing oracles of sence , seeing that both the matter and fabrick of the world are most truly referred to a creator . 13. protevs , or matter . the poets say that proteus was neptunes heard-man , a graue syer , and so excellent a prophet , that hee might well bee termed thrice excellent : for hee knew not onely things to come ; but euen things past aswell as present , so that besides his skill in diuination , hee was the messenger and interpreter of all antiquities and hidden mysteries . the place of his abode was a huge vast caue , where his custome was euery day at noone to count his flock of sea-calues , and then to goe to sleep . moreouer he that desired his aduice in any thing , could by no other meanes obteine it , but by catching him in manacles , and holding him fast therewith ; who neuerthelesse to bee at liberty would turne himselfe into all manner of formes and wonders of nature , somtimes into fire , somtimes into water , somtimes into the shape of beasts and the like , till at length he were restored to his owne forme againe . this fable may seeme to vnfold the secrets of nature , and the properties of matter . for vnder the person of proteus , the first matter ( which next to god is the auncientest thing ) may be represented : for matter dwelles in the concauity of heauen as in a caue . he is neptunes bond-man , because the operations and dispensations of matter are chiefly exercised in liquid bodies . his flocke or heard seemes to be nothing but the ordinary species of sensible creatures , plants , and mettals : in which matter seemes to diffuse and as it were spend it selfe , so that after the forming and perfecting of these kinds , ( hauing ended as it were her taske ) shee seemes to sleepe and take her rest , not attempting the composition of any more species . and this may be the morall of proteus his counting of his flocke , and of his sleeping . now this is said to be done , not in the morning , nor in the euening , but at noone , to wit at such time as is most fit , and conuenient for the perfecting and bringing forth of species out of matter , duely prepared and predisposed , and in the middle , as it were , betweene their beginnings and declinations , which wee know sufficiently ( out of the holy history ) to be done about the time of the creation : for then by the power of that diuine word ( producat ) matter at the creators commaund did congregate it selfe ( not by ambages or turnings , but instantly to the production of its worke into act and the constitution of species . and thus farre haue wee the narration of proteus ( free , and vnrestrained ) together with his flocke compleat : for the vniuersality of things with their ordinary structures and compositions of species beares the face of matter not limited and constrained , and of the flocke also of materiall beings . neuerthelesse , if any expert minister of nature , shall encounter matter by main force , vexing , and vrging her with intent and purpose to reduce her to nothing ; shee contrariwise ( seeing annihilation and absolute destruction cannot be effected but by the omnipotency of god ) being thus caught in the straites of necessitie , doth change and turne her selfe into diuers strange formes and shapes of things , so that at length ( by fetching a circuit , as it were ) shee comes to a period , and ( if the force continue ) be takes her selfe to her former being . the reason of which constraint or binding will bee more facile and expedite , if matter be laide hold on by manacles , that is , by extremities . nowe whereas it is fained that proteus was a prophet , well skilled in three differences of times , it hath an excellent agreement with the nature of matter : for it is necessary that he that will knowe the properties and proceedings of matter , should comprehend in his vnderstanding the summe of all things , which haue bene , which are , or which shall be , although no knowledge can extend so farre as to singular and indiuiduall beings . 14 memnon , or a youth too forward . the poets say , that memnon was the sonne of aurora , who ( adorned with beautifull armour , and animated with popular applause ) came to the troiane warre : where ( in a rash boldnes , hasting vnto , and thristing after glory ) he enters into single combate with achilles the valiantest of all the grecians , by whose powerfull hand he was there slaine . but iupiter pittying his destruction , sent birds to modulate certaine lamentable and dolefull notes at the solemnization of his funerall obsequies . whose statue also ( the sunne reflecting on it with his morning beames ) did vsually ( as is reported ) send forth a mournfull sound . this fable may be applied to the vnfortunate destinies of hopefull young men , who like the sonnes of aurora ( puft vp with the glittering shew of vanity and ostentation ) attempt actions aboue their strength , and prouoke and presse the most valiant heroes to combate with them , so that ( meeting with their ouermatch ) are vanquished and destroyed , whose vntimely death is oft accompanied with much pitty and commiseration . for among all the disasters that can happen to mortals , there is none so lamentable and so powrefull to moue compassion as the flower of vertue cropt with too sudden a mischance . neither hath it beene often knowne that men in their greene yeares become so loathsome and odious , as that at their deathes either sorrow is stinted , or commiseration moderated : but that lamentation and mourning doe not onely flutter about their obsequies like those funerall birds ; but this pittifull commiseration doth continue for a long space , and especially by occasions and new motions , and beginning of great matters , as it were by the morning raies of the sunne , their passions and desires are renued . 15. tithonvs , or satiety it is elegantly fained that tithonus was the paromour of aurora , who ( desirous for euer to enjoy his company ) petitioned iupiter that he might neuer dye , but ( through womanish ouersight ) forgetting to insert this clause in her petition , that he might not withall grow old and feeble , it followed that he was onely freed from the condition of mortality , but for old age , that came vpon him in a maruelous and miserable fashion , agreeable to the state of those who cannot die , yet euery day grow weaker and weaker with age . insomuch that iupiter ( in commiseratio of this his misery ) did at length metamorphose him into a grashopper . this fable seemes to bee an ingenuous character or description of pleasure , which in the beginning , & as it were in the morning seemes to be so pleasant and delightfull that men desire they might enjoy & monopolize it for euer vnto thēselues , vnmindfull of that satiety and loathing , which ( like old age ) will come vpon them before they bee aware . and so at last ( when the vse of pleasure leaues men , the desire & affection not yet yeilding vnto death ) it comes to passe that men please themselues onely by talking and commemorating those things which brought pleasure vnto them in the flower of their age , which may be obserued in libidinous persons , and also in men of military professions : the one delighting in beastly talke , the other boasting of their valorous deeds like grashoppers , whose vigor consists onely in their voyce . 16. ivnos svtor , or basenesse . the poets say , that iupiter to enioy his lustfull delights tooke vpon him the shape of sundry creatures , as of a bull , of an eagle , of a swane , and of a goulden shower : but being a sutor to iuno hee came in a forme most ignoble and base , an obiect full of contempt and scorne , resembling indeed a miserable cuckow , weather-beaten with raine & tempest , nummed , quaking , and halfe dead with coulde . this fable is wise and seemes to bee taken out of the bowels of morallity , the sence of it being this , that men boast not too much of themselues , thinking by ostentation of their owne worth to insinuate themselues into estimation and fauor with men , the successe of such intentions being for the most part measured by the nature and disposition of those to whom men sue for grace : who if of themselues they bee indowed with no guifts and ornaments of nature , but are onely of haughtie and malignant spirits ( intimated by the person of iuno ) then are sutors to know that it is good policy to omit all kind of apparance that may any way shew their owne least praise or worth : and that they much deceiue themselues in taking any other course . neither is it inough to shew deformity in obsequiousnes , vnlesse they also appeare euen abiect and base in their very persons . 17. cvpid , or an atome . that which the poets say of cupid or loue cannot properly be attributed to one and the selfe same person ; and yet the difference is such , that ( by reiecting the confusion of persons ) the similitude may be receaued . they say that loue is the ancientest of all the gods , and of all things els except chaos , which they hould to bee a contemporary with it . now as touching chaos , that by the ancients was neuer dignified with diuine honour , or with the title of a god. and as for loue , they absolutely bring him in without a father , onely some are of opinion that hee came of an egge which was laid by nox , and that on chaos hee begot the gods and all things els . there are fower things attributed vnto him , perpetuall infancy , blindnes , nakednes , and an archery . there was also another loue which was the yongest of the gods , and he , they say , was the sonne of venus . on this also they bestowe the attributes of the elder loue , as in some sort well applie vnto him . this fable tends and lookes to the cradle of nature , loue seeming to bee the appetite or desire of the first matter , or ( to speake more plaine ) the naturall motion of the atome , which is that ancient and onely power that formes and fashions all things out of matter , of which there is no parent , that is to say , no cause , seeing euery cause is as a parent to its effect . of this power or vertue there can bee no cause in nature ( as for god , we alwaies except him ) for nothing was before it , and therefore no efficient cause of it . neither was there any thing better knowen to nature , and therefore neither genus nor forme . wherefore whatsoeuer it is , positiue it is , and but inexpressible . moreouer , if the manner and proceeding of it , were to be conceiued , yet could it not bee by any cause , seeing that ( next vnto god ) it is the cause of causes , it selfe onely without any cause . and perchance there is no likely hood , that the manner of it may bee conteined or comprehended within the narrow compasse of humane search . not without reason therefore is it fained to come of an egge which was layed by nox . certenly the diuine philosopher grants so much . eccl. 3. 11. cuncta fecit tempestatibus suis pulchra , & mundum tradidit disputationibus eorum , it a tamen vt non inueniat homo opus , quod operatus est deus , a principio ad finem . that is , he hath made euery thing beautifull in their seasons , also he hath set the world in their meditations , yet cannot man find out the worke that god hath wrought , from the beginning euen to the end . for the principall law of nature , or power of this desire , created ( by god ) in these parcels of things , for concurring and meeting together ( from whose repetitions and multiplications , all variety of creatures proceeded and were composed ) may dazzle the eies of mens vnderstandings , and comprehended it can hardly bee . the greeke philosophers are obserued to be very acute and diligent in searching out the materiall principles of things : but in the beginnings of motion ( wherein consists all the efficacy of operation ) they are negligent and weake , and in this that wee handle , they seeme to be altogether blind and stammering : for the opinion of the peripatetickes concerning the appetite of matter caused by priuation , is in a manner nothing els but words , which rather sound then signifie any realty . and those that referre it vnto god , doe very well , but then they leape vp , they ascend not by degrees : for doubtles there is one chiefe lawe subordinate to god , in which all naturall things concurre and meete , the same that in the fore-cited scripture is demonstrated in these words . opus , quod operatus est deus a principio vsque ad finem , the worke that god hath wrought from the beginning euen to the ende . but democritus which entred more deepely into the consideration of this point after he had conceaued an atome with some small dimension and forme , he attributed vnto it one onely desire , or first motion simply or absolutely , and another comparatiuely or in respect : for hee thought that all things did properly tend to the center of the world , whereof those bodies which were more materiall descended with swifter motion , and those that had lesse matter did on the contrary tend vpward . but this meditation was very shallow conteyning lesse then was expedient : for neither the turning of the celestiall bodies in a round , nor shutting and opening of things may seeme to be reduced or applied to this beginning . and as for that opinion of epicurus concerning the casuall declination and agitation of the atome , it is but a meere toy , and a plaine euidence , that he was ignorant of that point . it is therefore more apparent ( then wee could wish ) that this cupid or loue remaines as yet clouded vnder the shades of night . now as concerning his attributes : hee is elegantly described with perpetuall infancie desire to some indiuiduall nature , so that the generall disposition comes from venus , the more exact sympathy from cupid , the one deriued from causes more neere , the other from beginnings more remote and fatall , and as it were from the elder cupid , of whom euery exquisite sympathie doth depend . 18 diomedes , or zeale . diomedes flourishing with great fame and glory in the troian warres , and in high fauour with pallas was by her instigated ( beeing indeed forwarder then he should haue bene ) not to forbeare venus a iote , if he encountred with her in fight , which very boldly hee performed , wounding her in the right arme . this presumptuous fact hee caried cleare for a while , and being honored and renowned for his many heroicke deeds ; at last returned into his owne countrey , where finding himselfe hard besteed with domesticke troubles , fled into italy , betaking himselfe to the protection of forreiners , where in the beginning he was fortunate and royally entertained by king daunus with sumptuous gifts , raising many statues in honour of him throughout his dominions . but vpon the very first calamity that hapned vnto this nation whereunto he was fled for succor : king daunus enters into a conceipt with himselfe that he had entertained a wicked guest into his family , and a man odious to the gods and an impugner of their diuinity , that had dared with his sword to assault and wound that goddesse , whom in their religion they held it sacrilege so much as to touch . therfore , that he might expiat his countreyes guilt ( nothing respecting the duties of hospitality , when the bonds of religion tyed him with a more reuerend regarde ) suddenly slew diomedes , commanding withall time in their senses and memories . 19. daedalvs , or mechanique . mechanicall wisedome and industry , and in it vnlawfull science peruerted to wrong ends , is shadowed by the ancients vnder the person of daedalus , a man ingenious , but execrable . this daedalus ( for murthering his fellow seruant that emulated him ) being bannished , was kindly interteined ( during his exile ) in many cities , and princes courts : for indeed he was the raiser and builder of many goodly structures , as well in honour of the gods , as for the beautie and magnificence of cities , and other publick places : but for his works of mischeefe he is most notorious . it is he which framed that engine which pasiphae vsed to satisfie her lust in companying with a bull , so that by this his wretched industrie and pernicious deuice , that monster minotaur ( the destruction of so many hopefull youthes ) tooke his accursed and infamous beginning , and studying to couer and increase one mischeife with another , for the security & preseruation of this monster hee inuented and built a labyrinth , a worke for intent and vse most nefarious and wicked , for skill and workmanship famous and excellent . afterward that he might not bee noted onely for works of mischeefe , but be sought after as well for remedies , as for instruments of destruction ; hee was the author of that ingenious deuice concerning the clue of threed , by which the labyrinth was made passable without any let . this daedalus was persecuted by minos with great seuerity , diligence and inquiry , but he always found the meanes to auoid and escape his tyranny . lastly he taught his sonne icarus to flie , but the nouice in ostentation of his art soaring too high , fell into the sea , and was drowned . the parable seemes to be thus : in the beginning of it may be noted that kind of enuie or emulation that lodgeth and wonderfully swaies and domineers amongst excellent artificers , there being no kinde of people more reciprocally tormented with bitter and deadly hatred then they . the bannishment also of dedalus ( a punishment inflicted on him against the rules of policy and prouidence ) is worth the nothing : for artificers haue this prerogatiue to find enterteinment and welcome in all countries , so that exile to an excellent workman can hardly bee termed a punishment , whereas other conditions and states of life can scarce liue out of their owne country . the admiration of artificers is propogated and increast in forrein and strange nations , seeing it is a naturall and inbred disposition of men to value their owne countrimen ( in respect of mechanicall works ) lesse then strangers . concerning the vse of mechanicall arts , that which follows is plaine . the life of man is much beholding to them , seeing many things ( conducing to the ornament of religion , to the grace of ciuill discipline , and to the beautifying of all humane kind ) are extracted out of their treasuries : and yet notwithstanding from the same megazine or storehouse are produced instruments both of lust and death , for ( to omit the wiles of bandes ) we well know how farre exquisit poisons , warlike engines , and such like mischeifs ( the effects of mechanicall inuentions ) doe exceed the minotaur himselfe in malignity & sauage cruelty . moreouer , that of the labyrinth is an excellent allegory , whereby is shadowed the nature of mechanicall sciences : for all such handicrafte works as are more ingenious and accurate , may bee compared to a labyrinth in respect of subtilty and diuers intricate passages , and in other plaine resemblances , which by the eye of iudgement can hardly be guided and discerned , but onely by the line of experience . neither is it impertinently added , that hee which inuented the intricate nooks of the labyrinth , did also shew the cōmodity of the clue : for mechanicall arts are of ambiguous vse , seruing as well for hurt as for remedy , and they haue in a manner power both to loose and bind themselues . vnlawfull trades , and so by consequence arts themselues are often persecuted by minos , that is by lawes , which doe condemne them and prohibit men to vse them . neuerthelesse they are hid and retained euery where , finding lurking holes , and places of receipt , which was well obserued by tacitus of the mathematicians and figure flingers of his time in a thing not much vnlike ; genus ( inquit ) hominum quod in ciuitate nostra semper & retinebitur & vetabitur . there is a kind of men ( faith hee ) that will always abide in our citie though always forbiddē . and yet notwithstanding vnlawfull & curious arts of what kind soeuer , in tract of time , when they cannot performe what they promise , doe fall from the good opinion that was held of them ( no otherwise then icarus fell downe from the skies ) they growe to be contemned and scorned , and so perish by too much ostentation . and , to say the truth , they are not so happily restreined by the raines of law , as bewraied by their owne vanitie . 20. ericthonivs , or imposture . the poets fable that vulcan sollicited minerua for her virginity , and impatient of deniall with an inflamed desire offered her violence , but in struggling his seed fell vpon the ground , whereof came mother they cast them behind their backs , which at first struck them with great amazement and dispaire , seeing ( all things being defaced by the flood ) it would be an endles worke to find their mothers sepulcher , but at length they vnderstood that by bones the stones of the earth ( seeing the earth was the mother of all things ) were signified by the oracle . this fable seemes to reueale a secret of nature , and to correct an error familiar to mens conceipts : for through want of knowledge , men thinke that things may take renouation and restauration from their putrefaction and dregs , no otherwise then the phoenix from the ashes , which in no case can be admitted , seing such kind of materials , when they haue fulfilled their periods , are vnapt for the beginings of such things : wee must therefore looke back to more common principles . 22. nemesis , or the vicissitude of things . nemesis is said to be a goddesse venerable vnto all , but to bee feared of none but potentates and fortunes fauorites . she is thought to be the daughter of oceanus and nox . shee is purtrayed with wings on her shoulders , and on her head a coronet ; bearing in her right hand a iauelin of ash , and in her left a pitcher with the similitudes of aethiopians engrauen on it : and lastly shee is described sitting on a hart. the parable may bee thus vnfolded . her name nemesis doth plainly signifie . reuenge or retribution , her office and administration being ( like a tribune of the people ) to hinder the constant & perpetuall felicity of happy men , and to interpose her word , veto , i forbid the continuance of it , that is , not onely to chastice insolency , but to intermix prosperity ( though harmles and in a meane ) with the vicissitudes of aduersity , as if it were a custome , that noe mortall man should be admitted to the table of the gods but for sport . truly when i read that chapter , wherein caius plinius hath collected the misfortunes and miseries of augustus caesar , whom of all men i thought the most happy , who had also a kind of arte to vse and inioy his fortune , and in whose mind might be noted neither pride , nor lightnes , nor nicenes , nor disorder , nor melancholly ( as that he had appointed a time to die of his owne accord ) i then deemed this goddesse to be great and powerfull , to whose altar so worthy a sacrifice as this was drawen . the parents of this goddesse were oceanus and nox that is , the vicissitude of things , and diuine iudgement obscure and secret : for the alterations of things are aptly represented by the sea , in respect of the continuall ebbing and flowing of it : and hidden prouidence is well set forth by the night : for euen the nocturnall nemesis ( seeing humane iudgement differs much from diuine ) was seriously obserued by the heathen . virgill aeneid . lib. 2. — cadit & ripheus instissimus vnus , qui fuit ex teucris , & seruantissimus equi , dijs aliter visum — . that day by greekish force was ripheus slaine , so iust and strict obseruer of the law , as troy within her walles did not containe a better man : yet god then good it saw . shee is described with wings , because the changes of things are so sudden , as that they are seene , before foreseene : for in the records of all ages , wee finde it for the most part true , that great potentates , and wise men haue perished by those misfortunes which they most contemned , as may be obserued in marcus cicero , who being admonished by decius brutus of octauius cesars hippocriticall friendshippe and hollow heartednes towards him , returnes this answere ; te autem , mi brute , sicut debeo , amo , quod istud quicquid est nugarum me scire voluisti . i must euer acknowledge my selfe ( deare brutus ) beholding to thee , in loue , for that thou hast bene so carefull to acquaint mee with that which i esteeme but as a needles trifle to be doubted . nemesis is also adorned with a coronet , to shew the enuious and malignant disposition of the vulgar , for when fortunes fauourites and great potentates come to ruine , then doe the common people reioyce , setting as it were a crowne vpon the head of reuenge . the iauelin in her right hand points at those , whom shee actually strikes and pierceth thorow . and before those , whom shee destroyes not in their calamitie and misfortune , shee euer presents that blacke and dismall spectacle in her left hand : for questionles to men sitting , as it were , vpon the pinnacle of prosperity , the thoughts of death & painfulnes of sicknes and misfortunes , perfidiousnes of friends , treachery of foes , change of state , and such like , seeme as ougly to the eye of their meditations , as those ethiopians pictured in nemesis her pitcher . virgill in describing the battell of actium , speakes thus elegantly of cleopatra . regina in medijs patrio vocat agmina sistro , nec dum etiam geminos à tergo respicit angues .. the queene amidst this hurly burly stands , and with her countrey timbrell calles her bands ; not spying yet where crawld behind her backe two deadly snakes with venom speckled blacke . but not long after , which way soeuer shee turned , troops of ethiopians were still before her eies . lastly , it is wisely added , that nemesis rides vpon an hart , because a hart is a most liuely creature . and albeit it may be , that such as are cut off by death in their youth , preuent and shunne the power of nemesis , yet doubtles such , whose prosperity and power continue long , are made subiect vnto her , and lye as it were troden vnder her feete . 23. achelovs , or battell . it is a fable of antiquitie , that when hercules and achelous as riuals contended for the mariage of deianira , the matter drew them to combate , wherein achelous tooke vpon him many diuers shapes , for so was it in his power to doe , and amongst others , transforming himselfe into the likenes of a furious wild bull , assaults hercules and prouokes him to fight . but hercules for all this , sticking to his old humane forme , couragiously encounters him , & so the combate goes roundly on . but this was the euent , that hercules tore away one of the buls hornes , wherewith he being mightily daunted and greeued , to ransome his horne againe , was contented to giue hercules in exchange thereof , the anealthean horne , or cornu-copia . this fable hath relation vnto the expeditions of warre , for the preparations thereof on the defensiue parte ( which exprest in the person of achelous ) is very diuers and vncertaine . but the inuading party is most commonly of one sorte , and that very single , consisting of an armie by land , or perhaps of a nauie by sea. but for a king that in his owne territorie expects an enemy , his occasions are infinite . he fortifies townes , he assembles men out of the countreyes and villages , hee raiseth cittadels , hee builds and breakes downe bridges , hee disposeth garrisons , and placeth troopes of soldiers on passages of riuers , on ports , on mountaines , and ambushes in woods , and is busied with a multitude of other directions , insomuch that euery day he prescribeth new formes and orders , and then at last hauing accomodated all things compleat for defence , he then rightly represents the forme and manner of a fierce fighting bull. on the other side , the inuader his greatest care is , the feare to bee distressed for victuals in an enemy countrey . and therefore affects chiefly to hasten on battell : for if it should happen that after a fielde fought , he proue the victor , and as it were breake the horne of the enemy , then certainly this follows that his enemy being strucken with terrour and abased in his reputation , presently bewraies his weaknes , and seeking to repaire his losse , retyres himselfe to some strong hold , abandoning to the conqueror the spoile and sacke of his countrey and citties : which may well bee termed a type of the amalthean horne . 24. dionysvs , or passions . they say that semele iupiters sweet-heart ( hauing bound her paramour by an irreuocable oath to grant her one request which shee would require ) desired that he would accompany her in the same forme , wherein hee accompanied iuno : which he granting ( as not able to deny ) it came to passe that the miserable wench was burnt with lightning . but the infant which she bare in her wombe , iupiter the father tooke out , and kept it in a gash which hee cut in his thigh , till the moneths were compleat that it should be borne . this burden made iupiter somewhat to limpe , whereupon the child ( because it was heauy and troublesome to its father , while it lay in his thigh ) was called dionysus , being borne , it was committed to proserpina for some yeeres to be nurs't , and being growne vp , it had such a maiden face , as that a man could hardly iudge whether it were a boy or a girle . he was dead also , and buried for a time , but afterward reuiued . being but a youth he inuented , and taught the planting and dressing of vines , the making also and vse of wine , for which becomming famous and renowned , he subiugated the world , euen to the vttermost bounds of india . he rode in a chariot drawen with tygers . there danc't about him certaine deformed hobgoblins called cobali , aoratus , and others , yea euen the muses also were some of his followers . hee tooke to wife ariadne , forsaken and left by theseus . the tree sacred vnto him was the iuie . he was held the inuentor and institutor of sacrifices , and ceremonies , and full of corruption and cruelty . hee had power to strike men with fury or madnes ; for it is reported , that at the celebration of his orgies , two famous worthies , pentheus and orpheus were torne in pieces by certaine franticke women , the one because he got vpon a tree to behold their ceremonies in these sacrifices , the other for making melodie with his harpe . and for his gests , they are in a manner the same with iupiters . there is such excellent morality coucht in this fable , as that morall philosophy affoords not better : for vnder the person of bacchus is described the nature of affection , passion , or perturbation , the mother of which ( though neuer so hurtful ) is nothing els but the obiect of apparent good in the eies of appetite . and it is alwaies conceiued in an vnlawfull desire rashly propounded and obteined , before well vnderstood and considered , and when it beginnes to growe , the mother of it , which is the desire of apparent good by too much feruency is destroyed and perisheth : neuerthelesse ( whilst it is yet an imperfect embrio ) it is nourished and preserued in the humane soule , ( which is as it were a father vnto it , and represented by iupiter ) but especially in the inferiour parte thereof , as in a thigh , where also it causeth so much trouble and vexation , as that good determinations and actions are much hindred and lamed thereby , and when it comes to be confirmed by consent and habite , and breakes out , as it were , into act , it remaines yet a while , with proserpina as with a nurse , that is , it seekes corners and secret places , and , as it were , caues vnder ground , vntill ( the reines of shame and feare being laid aside in a pampered audaciousnes ) it either takes the pretext of some vertue , or becomes altogether impudent and shameles . and it is most true , that euery vehement passion is of a doubtfull sexe , as being masculine in the first motion , but faeminine in prosecution . it is an excellent fiction that of bacchus his reuiuing : for passions doe somtimes seeme to be in a dead sleepe , and as it were vtterly extinct , but wee should not thinke them to be so indeed , no , though they lay , as it were , in their graue ; for , let there be but matter and opportunitie offered , and you shall see them quickly to reuiue againe . the inuention of wine is wittily ascribed vnto him , euery affection being ingenious and skilfull in finding out that which brings nourishment vnto it ; and indeed of all things knowen to men , wine is most powerfull and efficacious to excite and kindle passions of what kind soeuer , as being in a manner , a common nurse to them all . againe his conquering of nations , and vndertaking infinite expeditions is an elegant deuice ; for desire neuer rests content with what it hath , but with an infinite and vnsatiable appetite still couets and gapes after more . his chariot also is well said to be drawen by tygers : for as soone as any affection shall from going afoot , be aduanc't to ride in a chariot and shall captiuate reason , and leade her in a triumph , it growes cruell , vntamed , and fierce , against whatsoeuer withstands or opposeth it . it is worth the nothing also , that those ridiculous hobgoblins are brought in , dancing about his chariot : for euery passion doth cause , in the eies , face , and gesture , certaine vndecent , and ill-seeming , apish , and deformed motions , so that they who in any kind of passion , as in anger , arrogancy , or loue , seeme glorious and braue in their owne eies , do yet appeare to others misshapen and ridiculous . in that the muses are saide to be of his company , it shewes that there is no affection almost which is not soothed by some art , wherein the indulgence of wits doth derogate from the glory of the muses , who ( when they ought to bee the mistresses of life ) are made the waiting maids of affections . againe , where bacchus is saide to haue loued ariadne that was reiected by theseus ; it is an allegory of speciall obseruation : for it is most certaine , that passions alwaies couet and desire that which experience forsakes , and they all knowe ( who haue paide deare for seruing and obeying their lusts ) that whether it be honour , or riches , or delight , or glory , or knowledge , or any thing els which they seeke after , yet are they but things cast off , and by diuers men in all ages , after experience had , vtterly reiected and loathed . neither is it without a mysterie , that the iuie was sacred to bacchus : for the application holds , first , in that the iuie remaines greene in winter . secondly , in that it stickes too , embraceth , and ouertoppeth so many diuers bodies , as trees , walles , and edifices . touching the first , euery passion doth by resistance , and reluctation , and as it were by an antiparistasis ( like the iuie of the colde of winter ) growe fresh and lusty . and as for the other euery predominate affection doth againe ( like the iuie ) embrace and limite all humane actions and determinations , adhering and cleauing fast vnto them . neither is it a wonder , that superstitious rites , and ceremonies were attributed vnto bacchus seeing euery giddy headed humour keepes in a manner , reuell-rout in false religions : or that the cause of madnes should bee ascribed vnto him , seeing euery affection is by nature a short fury , which ( if it growe vehement , and become habituall ) concludes madnes . concerning the rending and dismembring of pentheus and orpheus , the parable is plaine , for euery preualent affection is outragious and seuere against curious inquiry , and wholsome and free admonition . lastly , that confusion of iupiter and bacchus , their persons may be well transferred to a parable , seeing noble and famous acts , and remarkable and glorious merits , doe sometimes proceed from vertue , and well ordered reason , and magnanimitie , and sometimes from a secret affection , and hidden passion , which are so dignified with the celebritie of fame and glory , that a man can hardly distinguish betweene the actes of bacchus , and the gests of iupiter . 25. atalanta , or gaine . atalanta who was reputed to excell in swiftnesse , would needs challenge hippomanes at a match in running . the conditions of the prize were these : that if hippomanes wonne the race , he should espouse atalanta ; if he were out-runne , that then hee should forfeit his life . and in the opinion of all , the victorie was thought assured of atalantas side , beeing famous as shee was for her matchlesse and inconquerable speed , whereby shee had bene the bane of many . hippomanes therefore bethinkes him how to deceiue her by a tricke , and in that regarde prouides three golden apples , or balles which he purposely caried about him . the race is begunne , and atalanta gets a good start before him . hee seeing himselfe thus cast behind , being mindfull of his deuice , throwes one of his golden balles before her , and yet not outright , but somewhat of the one side , both to make her linger , and also to draw her out of the right course : shee out of a womanish desire , ( beeing thus enticed with the beautie of the golden apple ) leauing her direct race , runnes aside , and stoops to catch the ball : hippomanes the while holds on his course , getting thereby a great start , and leaues her behind him : but shee by her owne naturall swiftnes , recouers her lost time , and gets before him againe . but hippomanes still continues his sleight , and both the second and third times casts out his balles , those enticing delayes ; and so by craft and not by his actiuitie winnes the race and victorie . this fable seemes allegorically to demonstrate a notable conflict betweene art and nature : for art ( signified by atalanta ) in its worke ( if it be not letted and hindred ) is farre more swift then nature , more speedie in pace ; and sooner attaines the end it aimes at , which is manifest almost in euery effect : as you may see in fruit-trees , whereof those that growe of a kernell are long ere they beare , but such as are grafted on a stocke a great deale sooner . you may see it in clay , which in the generation of stones , is long ere it become hard , but in the burning of brickes , is very quickly effected . also in morall passages you may obserue , that it is a long time ere ( by the benefit of nature ) sorrowe can be asswaged and comfort attained , whereas philosophy ( which is , as it were , art of liuing ) taries not the leasure of time , but doth it instantly , and out of hand ; and yet this prerogatiue and singular agility of art is hindred by certaine golden apples , to the infinite preiudice of humane proceedings : for there is not any one art or science which constantly perseueres in a true and lawfull course , till it come to the proposed ende or marke : but euer and anone makes stops , after good beginnings , leaues the race , and turnes aside to profite and commoditie , like atalanta . declinat cursus , aurumque volubile tollit . who doth her course forsake , the rolling gold to take . and therefore it is no wonder that art hath not the power to conquer nature , and by pact or lawe of conquest , to kill and destroy her : but on the contrary , it falles out , that art becomes subiect to nature , and yeelds the obedience , as of a wife to her husband . 26. promethevs , or the state of man. the ancients deliuer , that prometheus made a man of clay , mixt with certaine parcels taken from diuers animales , who studying to maintaine this his worke by art ( that he might not be accounted a founder onely , but a propagator of humane kinde ) stole vp to heauen with a bundle of twigs , which hee kindling at the chariot of the sun , came downe againe , and communicated it with men : and yet they say , that ( notwithstanding this excellent worke of his ) he was requited with ingratitude , in a treacherous conspiracie : for they accused both him and his inuention to iupiter , which was not so taken as was meet it should , for the information was pleasing to iupiter and all the gods. and therefore in a merry mood , graunted vnto men , not onely the vse of fire , but perpetuall youth also , a boone most acceptable and desireable . they being , as it were , ouerioyed , did foolishly lay this gift of the gods vpon the backe of an asse , who being wonderfully opprest with thirst , and neere a fountaine , was tolde by a serpent ( which had the custody thereof ) that hee should not drinke , vnlesse he would promise to giue him the burden that was on his backe . the silly asse accepted the condition , and so the restauration of youth ( sold for a draught of water ) past from men to serpents . but prometheus full of malice , being reconciled vnto men , after they were frustrated of their gift , but in a chafe yet with iupiter , feared not to vse deceit in sacrifice : for hauing killed two bulles , and in one of their hides wrapt vp the flesh and fat of them both , and in the other onely the bones , with a great shew of religious deuotion , gaue iupiter his choise , who ( detesting his fraude and hypocrisie , but taking an occasion of reuenge ) chose that that was stuft with bones , and so turning to reuenge ( when hee saw that the insolencie of prometheus would not be repressed , but by laying some grieuous affliction vpon mankind , in the forming of which , hee so much bragged and boasted ) commanded vulcan , to frame a goodly beautifull woman , which beeing done , euery one of the gods bestowed a gift on her ; whereupon shee was called pandora . to this woman they gaue in her hand , a goodly box , full of all miseries and calamities , onely in the bottome of it , they put hope : with this box shee comes first to prometheus , thinking to catch him , if peraduenture , he should accept it at her hands , and so open it : which he neuerthelesse , with good prouidence and foresight refused . whereupon shee goes to epimetheus ( who , though brother to prometheus , yet was of a much differing disposition ) and offers this box vnto him , who , without delay , tooke it , and rashly opened it , but when hee sawe that all kind of miseries came fluttering about his eares , being wise too late , with great speed and earnest indeauour , clapt on the couer , and so , with much adoe , retained hope sitting alone in the bottome . at last iupiter laying many and grieuous crimes to prometheus his charge ( as namely that he had stollen fire from heauen , that in contempt of his maiestie , he sacrificed a bulles hide stuft with bones , that he scornfully reiected his gift , and besides all this that hee offered violence to pallas ) cast him into chaines , and doomd him to perpetuall torment : and by iupiters command , was brought to the mountaine caucasus , and there bound fast to a pillar that he could not stirre ; there came an eagle also , that euery day sate tyring vpon his liuar , and wasted it , but as much as was eaten in the day , grew againe in the night , that matter for torment to worke vpon might neuer decay . but yet , they say , there was an end of this punishment : for hercules crossing the ocean in a cup , which the sun gaue him , came to caucasus , and set prometheus at libertie , by shooting the eagle with an arrowe . moreouer in some nations there were instituted in the honor of prometheus , certaine games of lamp-bearers , in which they that striued for the prize , were wont to carie torches lighted ; which , who so suffered to goe out , yeelded the place and victory to those that followed , and so cast backe themselues , so that whosoeuer came first to the marke with his torch burning , got the prize . this fable demonstrates and presseth many true and graue speculations , wherein some things haue bene heretofore well noted , others not so much as touc ht . prometheus doth cleerely and elegantly signifie prouidence : for in the vniuersality of nature , the fabricque and constitution of man onely was by the ancients pict out and chosen , and attributed vnto prouidence , as a peculiar worke . the reason of it seemes to bee , not onely in that the nature of man is capable of a minde and vnderstanding , which is the seate of prouidence , and therefore it would seeme strange and incredible that the reason and minde should so proceed and flowe from dumbe and deafe principles , as that it should necessarily be concluded , the soule of man to be indued with prouidence , not without the example , intention , and stampe of a greater prouidence . but this also is chiefly propounded , that man is as it were , the center of the world , in respect of finall causes , so that if man were not in nature , all things would seeme to stray and wander without purpose , and like scattered branches ( as they say ) without inclination to their ende : for all things attend on man , and he makes vse of , and gathers fruit from all creatures : for the reuolutions and periods of starres make both for the distinctions of times , and the distribution of the worlds site . meteors also are referred to the presages of tempests ; and winds are ordained , as well for nauigation , as for turning of milles , and other engines : and plants , and animals of what kind soeuer , are vsefull either for mens houses , and places of shelter , or for raiment , or food , or medicine , or for ease of labour , or in a word , for delight and solace , so that all things seeme to worke , not for themselues , but for man. neither is it added without consideration , that certaine particles were taken from diuers liuing creatures , & mixt & tempered with that clayie masse , because it is most true that of all things comprehended within the compasse of the vniuerse , man is a thing most mixt and compounded , insomuch that hee was well termed by the ancients , a little world : for although the chymicques doe , with too much curiositie , take and wrest the elegancie of this word ( microcosme ) to the letter , contending to finde in man all minerals , all vegetables and the rest , or any thing that holds proportion with them , yet this proposition remaines sound and whole , that the body of man , of all material beings , is found to bee most compounded , and most organicall , whereby it is indued and furnished with most admirable vertues and faculties . and as for simple bodies , their powers are not many , though certaine and violent , as existing without being weakned , diminished , or stented by mixture : for the multiplicitie and excellencie of operation haue their residence in mixture and composition , and yet neuerthelesse , man in his originals , seemes to be a thing vnarmed , and naked , and vnable to helpe it selfe , as needing the aide of many things ; therefore prometheus made haste to finde out fire , which suppeditates and yeelds comfort and helpe , in a manner , to all humane wants and necessities : so that if the soule be the forme of formes , and if the hand be the instrument of instruments ; fire deserues well to be called the succour of succours , or the helpe of helpes , which infinite waies affoords ayde and assistance to all labours and mechanicall artes , and to the sciences themselues . the manner of stealing this fire is aptly described , euen from the nature of the thing : it was , as they say , by a bundle of twigs held to touch the chariot of the sunne : for twigs are vsed in giuing blowes or stripes , to signifie clearely , that fire is ingendred by the violent percussion , and mutuall collision of bodies , by which their materiall substances are attenuated , and set in motion , and prepared to receiue the heat or influence of the heauenly bodies , and so , in a clandestine manner , and as it were , by stealth , may be said to take and snatch fire from the chariot of the sunne . there followes next a remarkable part of the parable , that men in steed of gratulation , and thanksgiuing , were angry , and expostulated the matter with prometheus , insomuch that they accused both him and his inuention vnto iupiter , which was so acceptable vnto him , that hee augmented their former commodities with a new bountie . seemes it not strange , that ingratitude towards the authour of a benefit ( a vice that , in a manner , containes all other vices ) should find such approbation and reward ? no , it seemes to be otherwise : for the meaning of the allegory is this , that mens outcries vpon the defects of nature and arte , proceed from an excellent disposition of the minde , and turne to their good , whereas the silencing of them is hatefull to the gods , and redounds not so much to their profit : for they that infinitly extoll humane nature , or the knowledge they possesse , breaking out into a prodigall admiration of that they haue and enioy , adoring also those sciences they professe , would haue them be accounted perfect ; they doe first of all shewe little reuerence to the diuine nature , by equalizing , in a manner , their owne defects with gods perfection ; againe , they are wonderfull iniurious to men , by imagining they haue attained the highest step of knowledge ( resting themselues contented ) seeke no further . on the contrary , such as bring nature and art to the barre with accusations and billes of complaint against them , are indeed of more true and moderate iudgements , for they are euer in action , seeking alwaies to finde out new inuentions . which makes mee much to wonder at the foolish and inconsiderate dispositions of some men , who ( making themselues bondslaues to the arrogancy of a fewe ) haue the philosophy of the peripateticques ( containing onely a portion of graecian wisedome , and that but a small one neither ) in so great esteeme , that they hold it , not onely an vnprofitable , but a suspicious , and almost hainous thing , to lay any imputation of imperfection vpon it . i approue rather of empedocles his opinion , ( who like a madman , and of democritus his iudgement , who with great moderation complained how that all things were inuolued in a mist ) that wee knew nothing , that wee discerned nothing , that trueth was drowned in the depthes of obscuritie , and that false things were wonderfully ioynd and intermixt with true ( as for the new academie that exceeded all measure ) then of the confident and pronuntiatiue schoole of aristotle . let men therefore be admonished , that by acknowledging the imperfections of nature and arte , they are gratefull to the gods , and shall therby obtaine new benefits and greater fauours at their bountifull hands , and the accusation of prometheus their authour and master , ( though bitter and vehement ) will conduce more to their profit , then to be effuse in the congratulation of his inuention : for in a word , the opinion of hauing inough , is to be accounted one of the greatest causes of hauing too little . now as touching the kind of gift which men are said to haue receiued in reward of their accusation ( to wit , hauing the vse of that celestiall fire , and of so many arts , are not able to get vnto themselues such things as nature it selfe bestowes vpon many other creatures . but that sudden reconciliation of men to prometheus , after they were frustrated of their hopes , containes a profitable and wise note , shewing the leuity and temerity of men in new experiments : for if they haue not present successe answerable to their expectation , with too suddaine haste desist from that they beganne , and with precipitancy returning to their former experiments are reconciled to them againe . the state of man in respect of arts , and such things as concerne the intellect , being now described , the parable passeth to religion : for after the planting of arts followes the setting of diuine principles , which hypocrisie hath ouerspread and polluted . by that twofold sacrifice therefore is elegantly shadowed out , the persons of a true religious man and an hypocrite . in the one is contained fatnes , which ( by reason of the inflamation and fumes thereof ) is called the portion of god , by which his affection and zeale ( tending to gods glory , and ascending towards heauen ) is signified . in him also are contained the bowels of charity , and in him is founde that good and wholsome flesh . whereas in the other , there is nothing but dry and naked bones , which neuerthelesse doe stuffe vp the hide , and make it appeare like a faire and goodly sacrifice : by this may well be meant those externall and vaine rites , and emptie ceremonies by which men doe oppresse and fill vp the sincere worshippe of god , things composed rather for ostentation then any way conducing to true piety . neither doe they hold it sufficiēt to offer such mock-sacrifices vnto god , except they also lay them before him , as if he had chosen and bespoke them . certainly the prophet in the person of god , doth thus expostulate concerning this choise . esa. 58. 5. num tandem hoc est illud ieiunium , quod elegi , vt homo animam suam in diem vnum affligat , & caput instar iunceae demittat ? is it such a fast , that i haue chosen , that a man should afflict his soule for a day , and to bow downe his head like a bull-rush ? hauing now toucht the state of religion , the parable conuerts it selfe to the manners and conditions of humane life . and it is a common , but apt , interpretation , by pandora to be meant pleasure & voluptuousnes , which ( when the ciuill life is pampered with too much arte , and culture , and superfluitie ) is ingendred , as it were , by the efficacy of fire , and therefore the worke of voluptuousnes is attributed vnto vulcan , who also himselfe doth represent fire . from this doe infinite miseries , together with too late repentance , proceed and ouerslowe the minds , and bodies , and fortunes of men , and that not onely in respect of particular estates , but euen ouer kingdomes and common-wealthes : for from this fountaine haue wars , and tumults , and tyrannies deriued their originall . but it would bee worth the labour , to consider how elegantly and proportionably this fable doth deliniate two conditions , or ( as i may say ) two tables or examples of humane life , vnder the persons of prometheus and epimetheus : for they that are of epimetheus his sect , are improuident , not foreseeing what may come to passe hereafter , esteeming that best which seemes most sweete for the present ; whence it happens that they are ouertaken with many miseries , difficulties and calamities , and so leade their owne liues almost in perpetuall affliction , but yet notwithstanding they please their fancy , and out of ignorance of the passages of things , doe entertaine many vaine hopes in their mind , whereby they sometimes ( as with sweet dreames ) solace themselues , and sweeten the miseries of their life . but they that are prometheus his schollers , are men endued with prudence , foreseeing things to come warily , shunning and auoyding many euils and misfortunes . but to these their good properties they haue this also annexed , that they depriue themselues , and defraud their genius of many lawfull pleasures , and diuers recreations , and ( which is worse ) they vexe and torment themselues with cares and troubles and intestine feares : for beeing chained to the pillar of necessitie , they are afflicted with innumerable cogitations ( which because they are very swift , may bee fitly compared to an eagle ) and those griping , and , as it were , gnawing and deuouring the liuer , vnlesse sometimes , as it were by night , it may bee they get a little recreation and ease of mind , but so , as that they are againe suddenly assaulted with fresh anxieties and feares . therefore this benefit happens to but a very few of either condition , that they should retaine the commodities of prouidence , and free themselues from the miseries of care and perturbation ; neither indeed can any attaine vnto it , but by the assistance of hercules , that is , fortitude , and constancie of minde , which is prepared for euery euent , and armed in all fortunes , foreseeing without feare , enioying without loathing , and suffering without impatience . it is worth the noting also , that this vertue was not naturall to prometheus , but aduentitiall , & from the indulgence of another : for no in-bred and naturall fortitude is able to encounter with these miseries . moreouer this vertue was receiued and brought vnto him from the remotest parte of the ocean , and from the sunne , that is , from wisedome as from the sunne , and from the meditation of inconstancie , or of the waters of humane life , as from the sailing vpon the ocean , which two virgill hath well conioyned in these verses . and betweene the oracles of sense , and the mysteries of faith , vnlesse an hereticall religion , and a commentitious philosophy be pleasing vnto vs. lastly , it remaines that wee say something of the games of prometheus performed with burning torches , which againe hath reference to arts and sciences , as that fire , in whose memory and celebration , these games were instituted , and it containes in it a most wise admonition , that the perfection of sciences is to be expected from succession , not from the nimblenesse and promptnes of one onely authour : for they that are nimblest in course , and strongest in contention , yet happily haue not the lucke to keepe fire still in their torch ; seeing it may be as well extinguished by running too fast , as by going too slowe . and this running and contending with lampes , seemes long since to be intermitted , seeing all sciences seeme euen now to flourish most in their first authours , aristotle , galene , euclid and ptolomie , succession hauing neither effected , nor almost attempted any great matter . it were therefore to bee wished , that these games in honour of prometheus or humane nature were again restored , & that matters should receiue successe by combate and emulation , & not hang vpon any one mans sparkling and shaking torch . men therefore are to bee admonished to rouse vp their spirits , & trie their strengths and turnes , and not referre all to the opinions and braines of a few . and thus haue i deliuered that which i thought good to obserue out of this so wel knowen and common fable ; and yet i will not denie but that there may bee some things in it , which haue an admirable consent with the mysteries of christian religion , and especially that sailing of hercules in a cuppe ( to set prometheus at libertie ) seemes to represent an image of the diuine word comming in flesh as in a fraile vessell to redeeme man from the slauery of hell. but i haue interdicted my penne all liberty in this kinde , lest i should vse strange fire at the altar of the lord. 27. scylla and icarvs , or the middle-way . mediocrity or the middle-way is most commended in morall actions , in contemplatiue sciences not so celebrated , though no lesse profitable and commodious : but in politicall imployments to be vsed with great heed and iudgement . the ancients by the way prescribed to icarus , noted the mediocrity of manners : and by the way betweene scylla and charybdis ( so famous for difficulty and danger ) the mediocritie of intellectuall operations . icarus being to crosse the sea by flight , was commanded by his father that hee should flie neither too high nor too lowe ; for his wings being ioynd with waxe , if he should mount too high , it was to be feared lest the waxe , would melt by the heat of the sunne ; and if too lowe , least the mistie vapours of the sea would make it lesse tenacious : but he in a youthfull iollitie soaring too high , fell downe headlong and perished in the water . the parable is easie and vulgar : for the way of vertue lies in a direct path betweene excesse and defect . neither is it a wonder that icarus perished by excesse , seeing that excesse , for the most part , is the peculiar fault of youth , as defect is of age , and yet of too euill and hurtfull waies , youth commonly makes choise of the better , defect being alwaies accounted worst : for whereas excesse containes some sparkes of magnanimitie , & like a bird claimes kindred of the heauens , defect onely like a base worme crawles vpon the earth . excellently therefore said heraclitus , lumen siccum optima anima . a drie light is the best soule : for if the soule contract moisture from the earth it becomes degenerate altogether . againe on the other side , there must be moderation vsed , that this light be subtilized by this laudable siccity , and not destroyed by too much feruency . and thus much euery man , for the most part , knowes . now they that would saile betweene scylla & charybdis must be furnished , as well with the skill , as prosperous successe of nauigation : for if their shippes fall into scylla they are split on the rocks : if into charybdis they are swallowed vp of a gulfe . the morall of this parable ( which we will but briefly touch , although it containe matter of infinite contemplation ) seemes to be this , that in euery art and science , and so in their rules and axiomes , there bee a meane obserued betweene the rocks of distinctions and the gulfes of vniuersalities , which two are famous for the wracke both of wittes and artes . 28. sphinx , or science . they say that sphinx was a monster of diuers formes , as hauing the face and voice of a virgine , the wings of a bird , and the talents of a griphin . his abode was in a mountaine neere the citie of thebes , he kept also the high waies , and vsed to lie in ambush for travellers , and so to surprize them ; to whom ( being in his power ) he propounded certaine darke and intricate riddles , which were thought to haue bene giuen and receiued of the muses . now if these miserable captiues were not able instantly to resolue and interprete them in the middest of their difficulties and vnto it for its gratious countenance and volubilitie of tongue . wings are added because sciences and their inuentions , doe passe and flie from one to another , as it were in a moment , seeing that the communication of science is as the kindling of one light at another . elegantly also is it fained to haue sharpe and hooked talents , because the axioms and arguments of science doe so fasten vpon the mind , and so strongly apprehend and hold it , as that it cannot stirre or euade , which is noted also by the diuine philosopher . eccl. 12. 11. verba sapientum ( saith he ) sunt tanquam aculei & veluti claui in altum defixi . the words of the wise are like goads , and like nailes driuen farre in . moreouer , all science seemes to be placed in steepe and high mountaines : as being thought to be a loftie and high thing , looking downe vpon ignorance with a scornefull eye . it may bee obserued and seene also a great way , and farre in compasse , as things set on the toppes of mountaines . furthermore , science may well be fained to besette the high waies , because which way so euer we turne in this progresse and pilgrimage of humane life , wee meete with some matter or occasion offered for contemplation . sphinx is saide to haue receiued from the muses diuers difficult questions and riddles , and to propound them vnto men , which remaining with the muses are free ( it may be ) from sauage cruelty : for so long as there is no other ende of studie and meditation , then to know ; the vnderstanding is not rackt and imprisoned , but enioyes freedome and libertie , and euen in doubts and variety findes a kind of pleasure and delectation : but when once these aenigmaes are deliuered by the muses to sphinx , that is , to practise , so that it bee sollicited and vrged by action , and election , and determination ; then they beginne to be troublesome and raging ; and vnlesse they be resolued and expedited , they doe wonderfully torment and vexe the minds of men , distracting , and in a manner rending them into sundry parts . moreouer there is alwaies a twofold condition propounded with sphinx her aenigmaes ; to him that doth not expound them , distraction of minde , and to him that doth , a kingdome : for he that knowes that which he sought to knowe , hath attained the end he aimed at , and euery artificer also commands ouer his worke . of sphinx her riddles , there are generally two kinds ; some concerning the nature of things , others touching the nature of man. so also there are two kindes of emperies , as rewards to those that resolue them : the one ouer nature , the other ouer men ; for the proper and chiefe end of true naturall philosophy is to command and sway ouer naturall beeings , as bodies , medicines , mechanicall workes , and infinite other things ; although the schoole ( being content with such things as are offered , and pryding it selfe with speeches ) doth neglect realties , and workes , treading them , as it were , vnder foote . but that aenigma propounded to oedipus ( by meanes of which hee obtained the thebane empire ) belonged to the nature of man : for whosoeuer doth throughly consider the nature of man , may be , in a manner , the contriuer of his owne fortune , and is borne to command , which is wel spoken of the romane arts. tu regere imperio populos , romane memento : hae tibi erunt artes . — romane remember that with scepters awe thy realmes thou rule . these arts let be thy lawe . it was therefore very apposit , that augustus caesar ( whether by premeditation or by chance ) bare a sphinx in his signet : for hee ( if euer any ) was famous not onely in politicall gouernment , but in all the course of his life ; he happily discouered many new aenigmaes concerning the nature of man , which if he had not done with dexteritie and promptnesse , he had oftentimes fallen into imminent danger and destruction . moreouer it is added in the fable , that the body of sphinx when shee was ouercome was laide vpon an asse : which indeed is an elegant fiction , seeing there is nothing so accute and abstruse , but ( beeing well vnderstood and diuulged ) may be apprehended by a slowe capacitie . neither is it to be omitted , that sphinx was ouercome by a man lame in his feet : for when men are too swift of foot and too speedy of pace in hasting to sphinx her aenigmaes , it comes to passe that ( shee getting the vpper hand ) their wits and mindes are rather distracted by disputations , then that euer they come to command by workes and effects . 16. proserpina , or spirit . pluto they say , being made king of the infernall dominions ( by that memorable diuision ) was in despaire of euer attaining any one of the superiour goddesses in mariage , especially if he should venter to court them either with words or with any amorous behauiour , so that of necessitie he was to lay some plot to get one of them by rapine , taking therefore the benefit of opportunitie , he caught vp proserpina ( the daughter of ceres , a beautifull virgine ) as shee was gathering narcissus flowers in the meadowes of sicily , and caried her away with him in his coach to the subterranean dominions , where shee was welcomed with such respect , as that shee was stiled the lady of dis. but ceres her mother , when in no place shee could finde this her onely beloued daughter , in a sorrowfull humour and distracted beyond measure , went compassing the whole earth with a burning torch in her hand , to seeke and recouer this her lost child . but when shee saw that all was in vaine , supposing peraduenture that she was caried to hell , shee importuned iupiter with many teares and lamentations , that shee might be restored vnto her again , & at length preuailed thus farre , that if she had tasted of nothing in hell , shee should haue leaue to bring her from thence . which condition was as good as a deniall to her petition , proserpina hauing already eaten three graines of a pome-granat . and yet for all this , ceres gaue not ouer her suite , but fell to prayers and moanes afresh . wherefore it was at last granted , that ( the yeere being diuided ) proserpina should by alternate courses , remaine one sixe moneths with her husband , and other six moneths with her mother . not long after this theseus and perithous in an ouer hardy aduenture attempted to fetch her from plutos bed , who being wearie with trauell and sitting downe vpon a stone in hell to rest themselues , had not the power to rise againe , but sate there for euer . proserpina therefore remained queene of hell , in whose honour there was this great priuiledge granted , that although it were enacted that none that went downe to hell should haue the power euer to returne from thence , yet was this singular exception annexed to this law , that if any presented proserpina with a golden bough , it should bee lawfull for him to come and goe at his pleasure . now there was but one onely such bough in a spacious and shady groue , which was not a plant neither of it selfe , but budded from a tree of another kinde , like a rope of gumme , which beeing pluckt of another would instantly spring out . this fable seemes to pertaine to nature , and to diue into that rich and plentifull efficacy and variety of subalternall creatures , from whom whatsoeuer wee haue is deriued , and to them doth againe returne . by proserpina the auncients meant that aethereall spirite which ( beeing separated from the vpper globe ) is shut vp and detained vnder the earth ( represented by pluto ) which the poet well expressed thus . siue recens tellus , seductaque nuper ab alto aethere , cognati retinebat semina coeli . whither the youngling tellus ( that of late was from the high-reard aether seperate ) did yet containe her teeming wombe within the liuing seeds of heauen , her neerest kin . this spirit is fained to be rapted by the earth , because nothing can with-hold it when it hath time and leasure to escape . it is therefore caught and stayed by a sudden contraction , no other wise then if a man should goe about to mixe ayre with water , which can be done by no meanes , but by a speedy and rapid agitation , as may bee seene in froth , wherein the ayre is rapted by the water . neither is it inelegantly added that proserpina was rapte as shee was gathering narcissus flowers in the valleyes , because narcissus hath his name from slownesse or stupiditie : for indeed then is this spirit most prepared and fitted to be snatcht by terrestiall matter , when it beginnes to be coagulated , and becomes as it were slowe . rightly is proserpina honoured more then any of the other gods bed-fellowes , in beeing styled the lady of dis , because this spirit doth rule and swaye all things in those lower regions , pluto abiding stupid and ignorant . this spirit the power celestiall ( shadowed by ceres ) striues with infinite sedulity to recouer and get againe : for that brand or burning torch of aether ( which ceres caried in her hand ) doth doubtles signifie the sunne , which enlightneth the whole circuit of the earth , and would bee of greatest moment to recouer proserpina , if possibly it might be . but proserpina abides still , the reason of which is accuratly and excellently propounded in the conditions betweene iupiter and ceres : for first it is most certaine there are two waies to keepe spirit in solid and terrestriall matter ; the one by constipation or obstruction , which is meere imprisonment and constraint ; the other by administration of proportionable nutriment , which it receiues willingly and of its owne accord : for after that the included spirit beginnes to feed and nourish it selfe , it makes no haste to be gone , but is , as it were , linckt to its earth : and this is pointed at by proserpina her eating of a pome granat ; which if shee had not done , shee had long since beene recouered by ceres with her torch , compassing the earth . now as concerning that spirit which is in mettals and minerals , it is chiefly perchance restrained by the solidity of masse : but that which is in plants and animals , inhabites a porous body , and hath open passage to bee gone in a manner as it lists , were it not that it willingly abides of its owne accord , by reason of the relish it finds in its entertainment . the second condition concerning the six moneths custome , it is no other then an elegant description of the diuision of the yeere , seeing this spirit mixt with the earth appeares aboue ground in vegetable bodies during the summer months , and in the winter sinkes downe againe . now as concerning theseus , and perithous their attempt to bring proserpina quite away ; the meaning of it is , that it oftentimes comes to passe , that some more subtill spirits descēding with diuers bodies to the earth , neuer come to sucke of any subalternall spirit , whereby to vnite it vnto them , and so to bring it away . but on the contrary are coagulated themselues and neuer rise more , that proserpina should bee by that meanes augmented with inhabitants and dominion . all that wee can say concerning that sprig of gold is hardly able to defend vs from the violence of the chymicks , if in this regarde they set vpon vs , seeing they promise by that their elixar to effect golden mountaines , and the restoring of naturall bodies , as it were , from the portall of hell. but concerning chymistry , and those perpetuall sutors for that philosophicall elixar , wee know certainly that their theory is without grounds , & we suspect that their practise also is without certaine reward . and therefore ( omitting these ) of this last part of the parable this is my opinion . i am induced to beleeue by many figures of the ancients , that the conseruation and restauration of naturall bodies in some sorte was not esteemed by them as a thing impossible coronets . so as euer since that time all the muses haue attired them selues with plumed heads , except terpsichores onely that was mother to the sirenes . the habitation of the sirenes was in certaine pleasant ilands , from whence as soone as out of their watch-tower they discouered any ships approching , with their sweet tunes they would first entice and stay them , and hauing them in their power would destroy them . neither was their song plaine and single , but consisting of such variety of melodious tunes , so fitting and delighting the eares that heard them , as that it rauished and betrayed all passengers . and so great was the mischiefe they did , that these iles of the sirenes , euen as farre off as a man could ken them , appeared all ouer white with the bones of vnburied carcases . for the remedying of this miserie , a double meanes was at last found out , the one by vlisses , the other by orpheus . vlisses ( to make experiment of his deuice ) caused all the eares of his companie to bee stopt with waxe , and made himselfe to be bound to the maine mast , with speciall commandement to his mariners not to bee loosed , albeit himselfe should require them so to doe . but orpheus neglecting and disdaining to be so bound , with a shrill and sweet voice singing the praises of the gods to his harpe , supprest the songs of the sirenes , and so freed himselfe from their danger . this fable hath relation to mens manners , and containes in it a manifest and most excellent parable : for pleasures doe for the most part proceed out of the abundance and superfluitie of all things , and also out of the delights and iouiall contentments of the minde ; the which are wont suddenly , as it were , with winged entisements to rauish and rapt mortall men . but learning and education brings it so to passe , as that it restraines and bridles mans mind , making it so to consider the ends and euents of things , as that it clippes the wings of pleasure . and this was greatly to the honour and renowne of the muses : for after that by some examples it was made manifest that by the power of philosophy vaine pleasures might growe contemptible ; it presently grew to great esteeme , as a thing that could raise and eleuate the mind aloft that seemed to be base and fixed to the earth ; and make the cogitations of men ( which doe euer recide in the head ) to be aethereall , and as it were winged . but that the mother of the sirenes was left to her feet and without wings ; that no doubt is no otherwise meant , then of light and superficiall learning , appropriated and defined onely to pleasures , as were those which petronius deuoted himselfe vnto , after he had receiued his fatall sentence , and hauing his foot , as it were , vpon the threshold of death sought to giue himselfe all delightfull contentments , in so much as when he had caused consolatory letters to be sent him , hee would peruse none of them as tacitus reports ) that should giue him courage and constancie , but onely reade fantasticall verses , such as these are . viuamus , mea lesbia , atque amemus , rumoresque senium seueriorum , omnes vnius aestimemus assis . my lesbia , let vs liue and loue ; though wayward dottards vs reproue , weigh their words light for our behoue . and this also ; iura senes nôrint , & quid sit fasque nefasque inquirant tristes , legumque examina seruent . let doting grandsires know the lawe , and right and wrong obserue with awe : let them in that stricte circle drawe . this kind of doctrine wold easily perswade to take these plumed coronets from the muses , & to restore the wings again to the sirens . these sirenes are saide to dwell in remote iles , for that pleasures loue priuacie and retired places , shunning alwaies too much companie of people . the sirenes songs are so vulgarly vnderstood together with the deceits and danger of them , as that they need no exposition . but that of the bones appearing like white cliffes ; and descryed a farre off , hath more acutenesse in it : for thereby is signified , that albeit the examples of afflictions be manifest and eminent ; yet doe they not sufficiently deterre vs from the wicked enticements of pleasures . as for the remainder of this parable , though it be not ouer mysticall , yet is it very graue and excellent : for in it are set out three remedies for this violent enticing mischiefe ; to wit , two from philosophy , and one from religion . the first meanes to shunne these inordinate pleasures is , to withstand and resist them in their beginnings , and seriously to shunne all occasions that are offered to debaush & entice the mind , which is signified in that stopping of the eares ; & that remedie is properly vsed by the meaner and baser sorte of people , as it were , vlisses followers or marriners ; whereas more heroique and noble spirits , may boldly conuerse euen in the midst of these seducing pleasures , if with a resolued constancie they stand vpon their guard , and fortefie their minds ; and so take greater contentment in the triall and experience of this their approued vertue ; learning rather throughly to vnderstand the follies and vanities of those pleasures by contemplation , then by submission . which salomon auouched of himselfe , when hee reckoning vp the multitude of those solaces and pleasures wherein he swamme , doth conclude with this sentence ; sapientia quoque perseuerauit mecum . wisedome also continued with mee . therefore these heroes , and spirits of this excellent temper , euen in the midst of these enticing pleasures , can shew themselues constant and inuincible , and are able to support their owne vertuous inclination , against all headdy and forcible perswasions whatsoeuer ; as by the example of vlisses that so peremptorily interdicted all pestilent counsels and flatteries of his companions , as the most dangerous and pernicious poisons to captiuate the mind . but of all other remedies in this case , that of orpheus is most predominant : for they that chaunt and resound the praises of the gods , confounde and dissipate the voices and incantations of the sirenes ; for diuine meditations doe not onely in power subdue all sensuall pleasures ; but also farre exceed them in sweetnesse and delight . finis . a discourse concerning sanchoniathon's phœnician history by henry dodwell ... dodwell, henry, 1641-1711. 1681 approx. 205 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a36242 wing d1806 estc r3930 12246436 ocm 12246436 56952 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36242) transcribed from: (early english books online ; image set 56952) images scanned from microfilm: (early english books, 1641-1700 ; 141:1) a discourse concerning sanchoniathon's phœnician history by henry dodwell ... dodwell, henry, 1641-1711. [9], 118 p. printed by m. clark for b. tooke ..., london : 1681. this history, by philo of byblus, professed to be based upon the work of sanchuniathon, a contemporary of queen semiramis. cf. nuc pre-1956. errata: p. 118. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sanchuniathon. -phoenician history. -english. philo, -of byblos. -phoenician history. -english. mythology, phoenician. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse concerning sanchoniathon's phoenician history . by henry dodwell , m. a. and sometimes fellow of trinity colledge near dublin in ireland . london , printed by m. clark , for b. tooke at the ship in st. paul's church-yard , 1681. the contents . the occasion of this discourse , § . i. the usefulness , § . ii. the credit of sanehoniathons work depends either on porphyry , or philo byblius , § . iii. the philosophers allowed a liberty of beneficial false-hoods ; and they who first produced this author were , in interest concerned for him , § . iv. theodoret and cyril of alexandria quote him only at the second hand from eusebius . several gross mistakes of cyril , § . v. vi. sanchoniathon very little known before he was produced by porphyry , § . vii . viii . no rea●●● why he might not have been known , even before the time of philo byblius , if he had been really genuine , § . ix . he might have been taken notice of , not only as a historian , but as a philosopher , § . x. concerning his means of information . the writings of taautus . the antient way of preserving antiquities by inscriptions on sacred pillars , sometimes abused , and very fit for the designs of deceivers , § . xi . this was generally pretended to by those who rivalled each other for antiquity . the prophecy of cham and the pillars of seth contained the same doctrines with those of mercury , § . xii . xiii . taautus the same with mercury . the ammonian philosophy the same with the aegyptian , § . xiv . it is improbable that sanchoniathon could derive his information from the books of mercury , § . xv. mercury no phoenician , § . xvi . the pretences of philo byblius for defence of his author , § . xvii . it is not probable that the antient aegyptians would have suffered mercury to have revealed their mysteries , § . xviii . it is not probable that the aegyptian mercury either would or could have revealed them , § . xix . the son of thabion perhaps the second mercury called agathodaemon . he is supposed to be the author of the modern greek writings fathered on mercury , ( which if meant by sanchoniathon must be a certain conviction of his false-hood ) perhaps first published by numenius , § . xx. by hierom-baal priest of the god jevo he meant gideon . sanchoniathon could not mistake him for a priest . bochart mistaken , § . xxi . it is not credible that gideon ever left any memoirs behind him , § . xxii . sanchoniathons account of jewish affairs could not have been taken from them , § . xxiii . intrinsick arguments of just suspicion against this author . his arrogating to his own country the glory of all famous persons and inventions , § . xxiv . several instances hereof , § . xxv , xxvi , xxvii , xxviii . an account of the design of philo byblius in this imposture . he was disaffected to the jews , and perhaps set on this design by occasion of josephus's books against appion , § . xxix . josephus there insisted more particularly on the testimonies of phoenicians . other things that recommended the jewish scriptures to the esteem of the learned heathens of that age. several eminent jewish writers who , by mystical expositions , brought their own doctrines near the received systeme of the dogmatical philosophers , § . xxx . heathen oracles in favour of the jews owned for genuine by the heathens themselves . the good characters of abraham and moses in the received orphaicks . joseph and moses taken for aegyptian priests , § . xxxi . a set of philosophers , several of them antienter than philo byblius , who received the authority of moses as a wise legislator and a prophet , and mentioned him with respect . chalcidius a heathen , § . xxxii . the jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken into the counterfeited works of hermes , about the time of philo byblius § . xxxiii . how this might come to pass , § . xxxiv . philo byblius's partiality appears in his making sanchoniathon prefer his own city byblos before all the cities of phoenicia for antiquity , even before berytus it self . why he makes his sanchoniathon enquire into the archives of the particular cities , § . xxxv . he had , in this work , a particular design upon the jews . why he makes his sanchoniathon live in the time of abibalus , § . xxxvi . the time of sanchoniathon fixed , not by the age of semiramis , but of abibalus . his time , by the tyrian records , either equal , or a little before the war of troy , § . xxxvii . why he was to father his informations , concerning jewish matters , on a jew and a priest , § . xxxviii . why on a priest of the god jevo , and on gideon particularly . how he might from his name collect his being a priest. hierombaal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § . xxxix . why he was to begin with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all books concerning aegyptian notions fathered on hermes . the fashion of fathering all latter inventions of a sect on the first author of it , especially in their dialogues , § . xl. the aegyptian philosophy followed by sanchoniathon . how he secured himself from suspicion of mistake in interpreting mercury . how the greeks came to be mistaken , § . xli . how the aegyptians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § . xlii . how philo byblius secures his sanchoniathon from the suspicion of fabling , and what fables he means , § . xliii . xliv . yet he forgot himself and fathered a scandalous fable upon him , § . xlv . the name of sanchoniathon perhaps borrowed from the famous aegyptian sonchis . the atlantick theology probably the same with that of mercury , § . xlvi . recapitulation , § . xlvii . the scripture needs no confirmation from heathen authors , § . xlviii . a discourse , concerning sanchoniathon's phoenician history . in euseb . praep. evang. l. 1. ch . 10. § . i. having in the latter of these letters intimated some suspicion concerning the genuineness of sanchoniathon , and considering how generally learned men receive and quote him for an author of that antiquity he pretends to ; as it will become me to purge my self from the suspicion of heterodoxy , so i believe it will not be ingrateful to the ingenious inquisitive reader to understand what may be said concerning him . which i shall do from some letters which passed between me and a learned friend concerning him before the publication of these letters of advice , and which were , in truth , the reasons of my passing that censure upon him . § . ii. the credit of this author does the rather deserve an accurate and impartial examination , because of the great use which is made of him in clearing several historical and philosophical passages of the old testament ; and because he is generally taken for the faithfulest , and antientest , and consequently the most useful heathen author that was extant within the memory of learned ages . which might make all who either have formerly , or do still believe him so , think nothing too difficult to be confirmed by his credit . * his very name was observed to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which if it were given him by his contemporaries , must needs have been a great attestation of his integrity from them who had best reason to know him . * as for his age , he is pretended equal to abibalus , to whom he is said to have dedicated this his phoenician history , that abibalus , i mean who , by the phoenician records , is supposed to be the father of hieromenus or eiromus , conceived to be the same with hiram , contemporary with david and solomon as appears , not only from the scriptures , but also from the same phoenician records , on whose credit , no doubt , it is that josephus makes the eleventh year compleat , or twelfth begun of hiram , to concur with the fourth of solomon , wherein the temple was built . for he had the sum of those records collected to his hand by menander ephesius and dius and hieronymus tyrius , and others , without whose assistance he could not have been so particular in fixing the certain year of hiram . [ the learned bochart would have this abibalus king of berytus distinct from him who was king of tyre , and antienter . but if the account hold which we shall afterwards give from the phoenician records , to shew him to have been equal or a little antienter than the war of troy , ( exactly as this abibalus the father of hiram is placed by them who mention him ) it will then appear that no other was meant than the father of hiram . that he is called king of the berytians , was for no other end but to signifie that he was sanchoniathon's prince who was of berytus , exactly as sanchoniathon himself is in athenalus and suidas made a tyrian , because his berytus was , in his time , under the jurisdiction of tyre , which is again another probability that his abibalus was the same with the k. of tyre . ] porphyry himself who first produced this sanchoniathon against the christians , makes him equal to semiramis , who as he tells us in eusebius's preparation , was either before or equal to the wars of troy ; but he is confuted by eusebius who makes her eight hundred and fifty years earlyer than that same war. her husband ninus is generally , by heathen authors , made the utmost period of all histories they were acquainted with , who yet mention many things antienter than that war of troy. [ but this matter is excellently accounted for by the learned and judicious sir john marsham , who shews that porphyry herein followed the more likely account of herodotus , though ctesias's larger account had the luck to be more received . deioces ( the first king of the medes after their revolt from the assyrians according to herodotus , ) began his reign olymp. 17. 4. according to eusebius . the whole time of the assyrians was five hundred and twenty years according to herodotus . if therefore we reckon backward from that fourth year of the seventeenth olympiad , the time of semiramis who succeeded her husband ninus , will fall out much about the time where porphyry places it . nor was porphyry alone , though he had indeed few companions , in following herodotus . he shews that appian did so too , and the most judicious dionysius halicarnassaeus , and josephus . and , which is more particularly observable to our present purpose , philo byblius also agrees with him in placing semiramis later than usually , whom he makes two thousand years later than the building of babylon . ] besides the authenticalness of the records , from whence he derived his information , is extremely considerable , ( if it should prove really what it is pretended ) the sacred writings of taautus , that is mercury , ( of whom there is so much mention in those yet earlier times , of which he wrote his history ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eus . pr. ev. l. 9. 32. b. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hierombaal priest of the god jevo . ib. p. 31. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their cities , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their temples , ib. but as so great recommendations of fidelity , of antiquity , and sufficient means of information , must needs make him very useful for the discovery of many and momentous truths , if justly challenged ; so , on the contrary , must they make his authority very mischievous for seducing those , who trust it , into numerous and dangerous errors , if they should after all be found false and groundless . let us see therefore , whether these challenges be as just as they are specious and plausible . § . iii. and here i consider first , that all these arguments of his credibility depend , as to us , either on the pure testimony of porphyry , who was the first who produced him with any great applause and confidence , and who is therefore justly suspicious , if not of wholly coyning him , yet at least of a partial favour to him , and of the first endeavours to justify and defend him after the neglects that had been cast upon him since the time that he had first been published and translated by philo byblius , or else of philo byblius himself . athenaeus is the only author extant that quoted him , that we know of , from the time of philo byblius to porphyry , supposing that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose phoenician antiquities are quoted by him , and joyned with mochus another very antient phoenician writer often taken notice of , were the same with our sanchoniathon , as he is commonly conceived to be , and i believe , not improbably , though he in athenaeus was a tyrian , ours a berytian , a difference not very difficulty reconcileable , as has been shewn . if it should prove otherwise , then porphyry alone must answer for both , not only the pretended sanchoniathon himself , but the pretended greek translation also of him by philo byblius . but to allow him all the favour that is reasonable , and to grant that this philo byblius is to be suspected of the original fraud , because of this more antient citation of him by athenaeus , which could have been from none but philo byblius ; yet porphyry must needs be looked on as the retriever of a neglected , and therefore suspicious author , who must have been by that time very famous , if he had been thought genuine , which is very considerable for my present purpose . § . iv. for i consider further , that as the principles both of the pythagoraeans and platonists ( who were both of them admired by porphyry ) allowed the lawfulness of medicinal falsehoods , as they called them , which was no doubt the original first of those mythological stories with which they first beautified their dialogues , then of all those forgeries which were afterwards introduced by the monks , who from their first institution were of a philosophical extraction and genius ; i say besides these principles which may let us see that it was possible he might deal disingenously with us ; the occasion of his first producing him , and his design , were such as may make him further suspicious of using the utmost liberty of his principles actually . for it was purposely to confront the antiquity of the scriptures , and in that very work which was designed to overthrow the credit of christianity . the like i shall * hereafter observe concerning philo byblius . § . v. but that i may not therefore conclude him guilty of a disingenuous fact , only because it was agreeable , not only to principles , but his design , and interest ; let us consider t●● thing it self , and see whether it be likely that either sanchoniathon , or his translator philo byblius , were ever had in any esteem till porphyry vouched for them . if they were , how comes it to pass that none but athenaeus should take notice of an author so extreamly valuable , if he had been genuine ? how comes it to pass , that those few christians that mention him afterwards should quote him only at the second hand from eusebius , or at the uttermost from porphyry ? why had they not rather recourse to philo byblius himself , if he had been common ? and what imaginable reason is there why he should not have been common , especially in those eastern parts so near phoenicia , if he had been valued , or thought genuine ? yet a theodoret it seems had never seen him , but only in eusebius . b st. cyril of alexandria was so far from quoting what he had occasion to produce out of him from the original of philo byblius , as that his memory , on which he seems to have quoted him from eusebius , betrayed him into several and great mistakes . he first pretends to have had what he sayes concerning him from clemens alexandrinus's stromat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain sign he had not seen philo byblius himself . yet who can doubt but that he also mistook clemens alexandrinus for eusebius ? it is certain there is no mention of sanchoniathon or his translator in the stromat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of clemens as we have them extant at present . was it therefore in what is lost ? there are but two imperfections in the whole work , the beginning of the first book , and the eighth . what was wanting in the beginning of the first book , we know by what remaines to have been nothing but introduction , where he had yet no occasion of medling with the antiquity of phoenician writers . not in the eighth book , where by what he promises in the sixth , we know he designed to answer the heathens concerning the coming of our lord , that is , i suppose , concerning his coming so lately , and in so mean appearance ( which were the popular objections of that age ) or else concerning his second coming to judge persecutors and vnbelievers , which ordinarily concluded their controversial writings . so the sacred writers of the new testament frequently . so st. cyprians second book of testimonies , ad quirin . which seems to have been the last of that work. so irenaeus in the last chapters adv . haer. so lactantius lib. vii . div. inst . phil. commodianus is more particularly large on this argument . but neither of these could afford him any occasion of mentioning this author . for none can doubt but what now , and in photius's time , possessed the place of the eighth book had no affinity with the argument of this work. and yet neither is there any mention of sanchoniathon or his translator . but to put the matter out of doubt that this was only a mistake of st. cyril , as i said ; where clemens had indeed occasion to dispute the question of antiquity between the heathen and the sacred writers , there he has not the least intimation of either of them ; and the very words quoted by st. cyril are exactly in eusebius , but not as out of the text of sanchoniathon , but the preface of philo byblius . which he could not so easily have confounded if he had used the book it self ; but might very probably in borrowing them from eusebius , who comprises all he or porphyry had collected both out of the text and the preface , in the same chapters immediately following each other . besides porphyry reckons but eight books of sanchoniathon de abst . 11. n. 56. but eusebius nine , reckoning it seems the very preface of philo for a distinct book . which being quoted for sanchoniathon's by cyril , shews that he follows the very division of eusebius , and therefore took what he had from him . § . vi. but what is it he pretends to tell us from clemens alexandrinus ? that sanchoniathon's book was translated by josephus . but who ever mentions such a translation amongst the works of josephus ? how is it credible that he should so far favour the cause of the phoenicians who so professedly maintains the greater antiquity of the scriptures against them in his books against appion ? and who can reconcile this pretended testimony from clemens with porphyry , who certainly , if any , conversed with the original translation ? if he be to be credited , here are again two great mistakes of st. cyril , first his mistaking philo byblius for the famous alexandrian philo the jew ; then his confounding that philo with josephus who was of the same nation . which again plainly shew , that he quoted him by memory , and at the second hand . § . vii . but besides that this silence , or second-hand quotations , even after the time he was divulged and applauded by porphyry , are strong suspicions that he was either not known ; or not regarded , ( either of which are equally serviceable to my purpose ; ) yet further , what should be the reason that so useful and antient an author should be so little known even before the time of porphyry ? was it because he was locked up in the phoenician tongue ? but why should he not at least , have been better known after the greek translation of him by philo byblius ? yet even then so little was he known that , were it not for the forementioned testimony of athenaeus , we might justly doubt whether such a translation was ever undertaken by that philo. suidas mentions this philo , and reckons up others of his works , and fixes his time . he places him near the reign of nero , and makes him threescore and eighteen years old , at the consulship of severus herennius in olymp. 220. which if it be true must fall at least about the reign of trajan , though no such consulship appear in our present fasti , possibly because he might have been either a suffectus , or expunged out of the publick fasti for some crime . nay , he expresly makes him to have written concerning the reign of hadrian . and therefore , in all likelyhood the broken number of the odd olympiads above two hundred and twenty is wanting in suidas . but what ground scaliger had to fix the year of the 229. olymp. i do not understand . yet no such translation appears in that catalogue of his works , unless it were contained under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . viii . and why should he never have been mentioned by those antient apologists for the christian religion who wrote before porphyry ? they had a just occasion for it in that great dispute concerning the antiquity of the scriptures above all heathen authors . on this occasion they drew up catalogues of the antientest heathen authors they knew of , yet sanchoniathon , the most apposite instance of them all , never being so much as thought of . not by justin martyr in the time of antoninus pius , though he was a samaritan , and had thereby the opportunity to have known the famous writers of his neighbouring phoenicians , nay to have understood them though they had not been translated to his hand . yet he knew of nothing antient either amongst the greeks or the barbarians . which how could he have said if he had known any thing of this most antient sanchoniathon ? not by theophilus antiochenus in the time of verus , with whom he ends his chronology , though he were nearer the phoenicians than the grecians , nay and had special occasion in mentioning the phoenician antiquities . not by tatianus the scholar of st. justin , and so not long , if at all , after him , when he wrote his oration against the greeks ( it does not appear that st. justin was then dead , though i know how tatianus is mistaken by eusebius , who has also generally deceived the learned who have followed him ) though he was an assyrian , and takes particular notice of the antientest graecian and phaenician authors , and names all the most antient phaenicians that he knew of , which were but three , theodotus , mochus , and hypsicrates . not by clemens as has already been observed , who deduces his computation to the death of commodus , though he also had occasion , in disputing that same controversie concerning the age of the most antient heathen writers . i think st. cyril's mistake concerning him , has been sufficiently discovered and convicted . not by tertullian in the times of severus and caracalla , though he had also the like occasion given him in his apology . not by origen , though he refers to josephus against appion , and tatianus for a collection of such phoenician authors as had mentioned any thing concerning jewish affaires ; nay mentions herennius philo who had written concerning the jews , if this be the philo to whom the translation of sanchoniathon is ascribed by porphyry , as in all likelyhood he is the philo mentioned by suidas , who had said of himself that his sur-name was herennius . and the title of herennius philo is given him in the inscription of a m. s. work of his on aristotles metaphysicks , now in the library of the most accomplished and truly great dr. isaac vossius . and my very dear and very learned friend dr. lloyd conceives that he might have borrowed that sur-name of herennius from his patron herennius severus the consul , which was usually for liberti to * do in those times ; and that the consul was the same with him mentioned in pliny , ep. lib. iv. 28. who there appears to have been a lover of learning , and himself a very learned person . the times do very well agree ; and it is not otherwise easie to conceive how philo a phoenician should come by a roman name . and that he was very intimate with that consul appears both by his dating his own age by his patrons consulship and by his bringing hermippus his country-man and scholar acquainted with him . yet even on this occasion , origen makes no mention of his sanchoniathon among those phoenician writers which he immediately refers to as mentioning jewish affairs . how could he have slipt such an opportunity as this was , of mentioning him , if he had known him ? not even by celsus himself , whom origen places under hadrian , though he must certainly have lived later if he be the same to whom lucian dedicated his pseudomantis after the death of marcus antoninus whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nay must have written this very work against the christians later than hadrian , for 1 marcellina and 2 marcion , both of them mentioned by him , as they first broached their heresies under anicetus , so most probably after the death of hadrian . philo was as his work mentioned by origen shews him , sufficiently disaffected to the jews , so that if he did translate any such work of sanchoniathon , he would most probably have designed it as porphyry , to confront the antiquity of the jews . and how greedily would celsus have seconded him if he had known of any such work published by him ? thus it appears that this sanchoniathon was either generally not known , or ( which amounts to the same thing ) generally neglected by all sorts of authors , both christians and heathens too , from the time of philo byblius to porphyry . § . ix . but to ascend yet higher , what should hinder him from being known even before philo byblius , if he had been what he is pretended ? it is true , he could neither have been known nor deservedly valued by the greeks till he was translated . but what imaginable cause is there why he was not translated more antiently ? the phoenician records , and histories had been searched and translated and divulged by hieronymus tyrius , menander ephesius and dius , hestiaeus and philostratus and others ; nay the very original records themselves are quoted by josephus , and the original copies of the epistles between solomon and hiram are still mentioned as extant in their archives by the same josephus and theophilus antiochenus . how comes it to pass they should all of them overlook this most considerable , most creditable author ? why should they omit this most antient account of their most antient times , when the great design of all these enquiries seems to have been a general dispute concerning the most antient nations ? why did they not translate him then ? why did they not , at least , take out of him , and vouch him for their authority ? had they done so , why should not josephus have had recourse to him , if not in his phoenician original , yet at least as to those particulars they had borrowed from him ? why does he never mention him either in his antiquities , or his books against appion , especially in those things which he relates concerning abraham , which he was particularly careful to confirm by the best testimonies he knew of ? § . x. sanchoniathon had been useful even to those who had enquired only for their histories . but consider we him further as a philosopher ; for such the writers of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof much of sanchoniathon's work consisted , were then reputed , that being the usual mystical way whereby they concealed the secrets of their natural philosophy . so also suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for what eusebius had called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the phoenicians pr. ev. l. 9. that he calls their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. to which he adds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for compleating it . for both these were pretended to be taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of taautus . yet even so , there were several fair occasions of discovering , and translating him , antienter than philo. for their antientest philosophers had been also enquired into long before philo. what was pythagoras's design in travelling amongst them ? was it only to see their countries and their fashions ? was it not rather to acquaint himself with their philosophical improvements ? and would he , who is so much celebrated for his conversation with the phoenician prophets , the posterity of mochus , not rather have employed his time in inquiring after this equally , if not more , antient both historian and philosopher sanchoniathon ? after the macedonian conquests had opened an access for the greek philosophers to the phoenician archives ; they then translated as many as were valued by them . theodotus and hypsicrates and mochus were translated by asitus or chaetus as tatianus tells us ; and the same concerning mochus and many others appears from strabo . how comes sanchoniathon , if there had then been any such author extant , to have escaped their diligence ? § . xi . he pretends to have had his information from the writings of taautus , from the mystical books of the ammonians , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or memoires of jerombaal the priest of the god jevo , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the particular cities and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their temples . things very considerable indeed , if they had been truly pretended to . but let us see whether there be any reason to believe them on his credit . it was indeed a very antient way of preserving knowledg to inscribe what they would preserve in pillars to be kept in the temples of their most eminent gods , the better to be secured from weather and the violence of prophane hands . thus they did with their laws , with their leagues and covenants , with their histories , and their arts and sciences . instances might have been given of all these sorts , if i had thought it necessary . particularly , for histories there was that of euemerus from the inscriptions in the temple of jupiter triphylius ; for arts , those from whence callisthenes gave aristotle an account of the eclipses observed by the chaldaeans , those of the same babylonians referred to by epigenes , berosus and critodemus , and the famous pillars of seth mentioned by josephus . out of such pillars as these no doubt the publisher of sanchoniathon would have us believe his history to have been gathered . nor was it unusual for deceivers to impose on the world on the credit of such pillars . euemerus now mentioned was looked on by antiquity as a famous instance of it . for it was certainly the easiest way for broaching false-hoods . these were monuments which could be produced on the sudden concerning the most remote antiquities without the attestation of antient writings , because themselves were supposed to be originals of the times they pretended to give account of ; were supposed remote from vulgar knowledge or understanding , being either kept in the adyta , or locked up in some obsolete unknown character , which none but the learned and the priests could understand ; were contrived in hieroglyphicks or such ambiguous notes as were capable of what interpretation those designing persons who produced them were pleased to put upon them ; depended generally on oral tradition , than which there is not a more unfaithful conveyer of monuments to posterity ; depended wholly on the credit of the priests , being withall generally interessed in the things thus preserved , making for the credit of their false religion , or the credit of their nation , for antiquity , or rare inventions ; were to be found and examined only in one place ( not like books every where ) nor even there it self without the leave and directions of such interessed priests . upon this account their very humoured stories with which it was fashionable in those times to adorn their dialogues , were grounded on the credit of such pretended inscriptions . so cebes's table , and the samothracian inscriptions referred to by axiochus , and those concerning the atlantides in timaeus . § . xii . and thus it was generally in the disingenuous dealings of those nations , which upon the appearing of the jewish scriptures in the common tongue , began to rival them , and one another for antiquity . thus the babylonians in democritus preserved their moral discourses in the pillars of acicarus . thus xisuthrus in berosus is said to have preserved the chaldaean inventions ingraven in plates from the deluge . thus manetho pretended to have gathered his new dynasties from the like pillars of mercury . so cham is pretended to have preserved his inventions in judicial astrology by the like invention of ingraving them in plates , which plates they usually fastned to pillars ; from whence i am apt to think that the gnosticks might take occasion to forge that prophecy which was among them obtruded in those times under his name . and as aegyptian notions were the principal ingredient in most of those antient heresies that were comprehended under the common name of gnosticks ; so i am apt to think that chemi the antient name of aegypt gave them occasion to father what they pleased on a scripture-patriarch of a name that had some affinity to it , besides that the scripture it self calls aegypt so often the land of ham , so that the inscriptions of cham and mercury were probably the very same . the like i also conceive concerning the pillars of seth aforementioned from josephus . nor is the mistake so difficult as may be imagined . it is very well known that the dog-star was by the aegyptians called 1 sothis ; that the revolution of their great year was accordingly from it called sothiaca 2 periodus , because the dog-star then returned exactly to the very same place where he had been before ; that their great year was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or canicularis , as censorinus tells us , because it began exactly on the first day of that month on which the dog-star rose , which was the aegyptian thoth . who sees not that the whole contrivance of that year was exactly fitted to the course of that star ? and that therefore thoth was reckoned for the first month in the year because the dog-star rose in it ? if therefore its name were given it with any design , it seems to have been therefore called thoth because their sothis rose in it , and therefore that those two names are indeed designed for the same . nor is the change of s and th either difficult or unusual in those tongues , as might have been shewn by multitudes of examples if i had leisure . § . xiii . but whether the name of thoth and sothis were originally the same or not ; yet it seems clear that the notions of mercury were inscribed to sothis . so manetho's sacred history ( in the same sense no doubt , that ennius's translation of euemerus's history , pretended also from sacred pillars was also called sacred ) is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euseb . ib. and , which yet comes more fully home to what i am now proving , the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this matter from petosiris an aegyptian writer , by vettius valens , antiochenus in scaliger and others , and that in the masculine gender . but this whole matter will be yet plainer if we remember that the design of manetho 1 was to fit his chronology to that sothiac period . we see it accordingly prevailed in most of the later aegyptian chronologies , which pretended to any more than ordinary exactness . so the destruction of troy is noted in clem. 2 alexandrinus , most probably from an egyptian author . so were the years of nabonassar in ptolomies canon , and the babylonian eclipses fitted to the same canicular year by 3 hipparchus . now this sothiac period was purposely invented to give a full and exact account of the suns course , till he was to rise exactly in the same place of the zodiac where he had risen before . for proceeding on this hypothesis that the true solar year consisted of 365 days and ¼ , this fourth was not intercalated every fourth year , as in the julian account , but permitted to run on ( purposely that their festivities might pass through the whole year , ) till those fourth parts of a day made up a whole year , which they did in 1461. egyptian , equivalent to 1460. julian years . that this was purposely designed to signifie the course of the sun , appears from their calling the whole period by the name of * annus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply taken , signifies the sun in antient authors . but the sun , whose course this was , was called typhon , as typhon was also called seth , as plutarch * assures us . accordingly as most of the egyptian names of persons and places were taken from their gods , so we have still footsteps of this gods name in the names of sethron , sethos , sethosis , &c. and then it cannot be thought strange , that as his whole book is denominated from his chronological period , so that period it self should be ascribed to the egyptian seth , and consequently the pillars also from which these accounts were taken . it may be another account may be given of this matter , that by the pillars of seth may be meant only their belonging to egypt . so it appears that the same king who was called egyptus by the greeks , was by the egyptians themselves called sethos , and as it seems from thence concluded by manetho to have been the same with him whom the greeks called aegyptus the brother of danaus , ( who neither was himself known to the egyptians , by the name of danaus but armais ) because sethos in the egyptian tongue , signified the same thing as aegyptus in the greek . now the name of egypt was derived from the name of aegyptus , by which he was known to the greeks , and therefore proportionably the name of sethos must have derived the like denomination of sethos to his country . so theophilus antiochenus from manetho : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which , being once admitted , will open a further way of expounding josephus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which must be reconciled with the place where the mercurial pillars were placed by manetho , and is by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and to derive this yet higher , the usual occasion these emulous nations took for challenging the glorious actions or persons of each others to themselves , was when themselves also had actions or persons of the same name . now heliopolis in egypt was famous for those mercurial writings . and therefore they who were ambitious of challenging them to themselves , were to take occasion of doing so from a heliopolis of their own . accordingly the chaldaeans , for their xisùthrus pitched on heliopolis in sippara , and the phoenicians had their heliopolis at mount libanus , a sacred place , and particularly famous for their baitulia . and when they had , on this pretence , claimed mercury as their own , the change was very obvious , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for them who were willing from thence to conclude , that these mercurial pillars were to be expected only in syria , where their heliopolis was placed . the very analogy of grammar is sufficient to shew that it was a willful and designed variation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had indeed been greek , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though in the dative case , seems to have been a change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that also from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the design now mentioned . and there is still a footstep of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antientest reading in josephus , that eustathius reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hexaem . and this very origination of this word is a strong presumption that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as some learned persons would have it from ammian ) is indeed an antient reading in josephus . that i may not now mention the antient translation of josephus by cassiodore , and as many of the antients as followed either that or the greek near those times , who generally take it for syria on the account now mentioned . i confess i cannot easily distrust ammian in what he sayes concerning those syringes , where those sacred hieroglyphical inscriptions were , which were designed to be preserved from a deluge , because he pretends to write visa pleraque , what he had seen with his own eyes . i confess i am apt to think that these syringes , were the places designed for the so much celebrated pillars of mercury , though these inscriptions were in vaults under ground ( those were properly syringes ) and in walls rather than pillars ( though i know how largely the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood ) because i cannot think they had them in two places , for that same reason of preserving them from the deluge . yet the country where they were , might have been called seriadica , and that it was so , we have , before josephus , the more antient testimony of manetho . besides it is considerable , that the doctrine of the two destructions of the world , one by fire , another by water , which is pretended as the occasion of erecting these two pillars , is originally aegyptian . and they , no doubt on pretence of such pillars , boasted themselves alone to have preserved their histories , through the several deluges and conflagrations . and from this confounding the babylonian and aegyptian accounts , which followed upon their several respective emulations , i suppose it was , that these inventers of the fable of seth , were so particular in telling us the very materials of those pillars . the aegyptian syringes were , as it appears from ammian cut out of a quarrey , and therefore were of solid stone . but the babylonian mentioned by epigenes were coctilibus laterculis , for which that place was famous . these two so well fitting the design of preserving them from the conflagration and the deluge , made them , who were willing to confound things for interests of their own , to be as i said so very particular , not considering that by the account given in plato's timaeus , the aegyptians had another pretence of preserving their own inscriptions from the conflagration as well as from the deluge . § . xiv . so also , for the writings from whence our sanchoniathon is pretended to have collected his history , there seems little doubt but they were also designed for the same with those of mercury ; as also that the subject of these writings , were taken from those plates , and pillars now mentioned . philo byblius himself expresly sayes , that sanchoniathon enquired very carefully into the notions of taautus ; that taautus , to whom they were ascribed , was no other than * mercury , will , i believe , need no proof . and these mystical books of the ammonians being joyned with them , makes it yet more probable . for even among our present counterfeits under the name of mercury , we have an epistle of asclemus to ammon , concerning the concealment of their philosophical mysteries , with several other fragments of the like address in stobaeus eclog. phys . by which we see that those unfaithful dealers with hermes , did both joyn this ammon with him whom they make a king in libya , ( very probably with some relation to the famous libyan oracle of jupiter ammon ) and withall , made the same ammon a very zealous patron of those philosophical mysteries . so that this holds exact correspondence with those other cheats , and looks as if it belonged to the same forge . unless possibly we may refer it to that more antient conjunction of thoth and thamuz , and the god of the aegyptian thebes , called ammon in plato himself , whence it comes to pass that the aegyptian thebes has , in the prophets , the name of no-ammon , as it was usual , and , as diodorus observes , most proper to the aegyptians , to denominate their cities from their deities . it may be this may be the reason why the name of ammon is so usually made use of in the accounts of the aegyptian philosophy , because the name it self seems an off-spring of ham , ascribed in the scripture to the land of aegypt it self , so that the ammonian philosophy is no more than a colony of the aegyptian . and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these mystical writings were most properly ascribed to this god , whose very name , as manetho expounds it , signified in the aegyptian tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how much more proper an etymology is this , than that which bochart gives elsewhere from the hebrew , where his interest for sanchoniathon , obliges him to make these ammonian writings phoenician ? § . xv. but to examine now the credibility of his pretence to these means ; it is first considerable that , seeing these records were aegyptian , it is not easie to explain how sanchoniathon himself , a man of another nation , could have access to them . the difficulty pythagoras found notwithstanding the powerful recommendation of polycrates to amasis who was his hospes , shews how averse they were to communicate their mysteries to forreigners . but it was not at all to be expected by persons uncircumcized , as the phoenicians were undoubtedly in the pretended age of sanchoniathon . but supposing he had conquered the difficulties of access , and submitted , as pythagoras seems to have done , to circumcision ; yet the mystical books of the ammonians , and much more the mystical hieroglyphicks of the aegyptians , ( of which kind the sacred inscriptions of their pillars generally were , ) depended still on a higher degree of good will and fidelity of the priests for their explication . and who can undertake that they would , after all , deal faithfully with him ? especially if they had suspected the least design in him of committing them to writing , and divulging them to posterity ? and after all , what judicious person would not rather enquire for this information originally from the aegyptians themselves ? who would not rather have trusted their present sense in which they were agreed , even in later times , than such second-hand relations concerning the sense of their ancestors ? and then , what will become of this so much applauded testimony of sanchoniathon , if phoenician matters must not be expected from him , as they could not from such means of information ; and if the testimony even of the later aegyptians must be preferred before him ? i am very well aware that the whole credit of this author depends on the contrary supposition , that both these pillars of taautus , and apocryphal books of the ammonians , were in phoenicia , and concerned phoenician affairs , and in the phoenician tongue or characters , that a native phoenician might be presumed fittest to understand them . § . xvi . this will indeed , and will alone , make him so credible as he is thought to be . and it is plainly supposed in the author himself , who makes hermes a native phoenician , and to be made king of aegypt by one that was . and this seems the most likely account how the pillars of seth ( which i said seem to be the same with those of mercury ) came to be placed by josephus in syria , that he had met them placed there by some who were thus in interest , concerned to place them so , to justifie their other fictions . besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manetho was easily corrupted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in josephus , by them who were willing to have it so , as has already been observed . and the aegyptian name of seth , so exactly agreeing with the hebrew name , was a likely occasion of mistake , and an argument too , for them who had rather have him believed to be a hebrew than an aegyptian . but then against this i oppose all the contrary , both testimonies and arguments that might be produced to prove that hermes was a native aegyptian , and that aegypt was never so subdued by the phoenicians as to receive , nor phoenicia in such a strong and flourishing condition , as to give them a king of their own nation . that is as many testimonies , as there are or have been aegyptian writers , not only after , but before the publishing of this pretended sanchoniathon ; as many of them , at least , as mention such a person as hermes , as many of them as wrote before these disputes of antiquity of nations were started , as well as they who wrote afterwards , to abet parties now made , and to drive on designs by this time already formed to their hand . the highest account of all the mercuries in cicero's time , that was given by them who had then the curiosity to enquire into the gods of the same name , amounted not to above five , and among them no mention of any one that was a phoenician , a sign none such was so much as challenged by them , till this pretended sanchoniathon . the same account is followed by others afterwards , by ampelius and arnobius , a sign that even then this fictitious phoenician was not of that credit , as to be thought worthy to encrease the received number . and these were sufficient to be opposed to the true sanchoniathon himself . the original writings of taautus , and the mystical books of the ammonians must have been theirs , and could have been interpreted by none but them , if we will allow any thing to the concurrent testimonies of disinteressed antiquity . but how much more than sufficient are they to over-sway the vouchers for him , and for all those things also which recommend him as so very creditable ? how much antienter ? how much freer from design ? that i may not now descend to personal comparisons . § . xvii . but , ( possibly to avoid the difficulty to be supposed in understanding writings of this nature ; ) it is supposed that taautus either found or made all things clear ; that he originally wrote them so whatever he wrote upon his own knowledge ; that he made them so , where he did not , as in his discovery of these mystical books of the ammonians , from some monuments of their own , concealed in their adyta , and of difficult access , but yet procured and divulged by him ; that he unriddled the tales and allegories , wherein they had been originally concealed . but that the later priests again retrieved their mythologies and arts of concealment . that as for the mercurial books themselves the son of thabion was the first who turned them into allegory , from whom they came to the greeks . that many generations afterwards surmubelus , the god ( i suppose so sur-named like antiochus , and diodorus cronus the philosopher , from saturn , and pior the aegyptian from apollo , that i may instance also in private persons who were sur-named from gods , not only denominatively , ) and thuro a woman sur-named chusarthis , explained those allegories . that by this means they might come clear to sanchoniathon from writings , without personal discoveries of the priests , which was not to be expected . this seems contrived , as if it were on purpose to defend the credit of these informations . § . xviii . but how many things are here supposed no way consistent with the notions of those times ? we see it is acknowledged that the arts of concealment of mysteries , had been taken up and used before , because taautus is said to have unriddled those of the ammonians . and who knows not how great a piaculum it was thought to divulge mysteries ? how particularly superstitious the antients were that way , as appears from the fables of phineus and prometheus ? and ( concerning the aegyptians ) from their worship of harpocrates ? how it was capital for the person who endeavoured it , and how they would no doubt have suppressed such publications of their mysteries if it lay in their power to do so ? how then could sanchoniathon come by them who lived so many ages after ? was it because they could not suppress all copies of what had once escaped them at first , especially not such as were in the hands of the phoenicians , who were not obnoxious to their jurisdiction ? but would they , at least , have paid that honour to the memory of a person guilty of a crime then reputed so very impious as to make him a god ? would they not rather have erected pillars to his disgrace ( from whence came afterwards the popular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) than borrowed all their sacred rites and inventions from his books or pillars ? would they have ascribed all their solemnities of religion ( as it appears they did from clemens alexandrinus ) to such a prophaner of their secrets , to so impious a violator of their received religion ? § . xix . and who indeed was more unlikely to have such an accusation laid to his charge , than he that was reputed the first institutor of their religion , the first imposer of that sacred silence which they took for so necessary a duty of all that would pretend to be religious ? why should they ascribe their hieroglyphicks and their sacred characters to him , if they had not thought that he had invented them purposely for this concealment ? but consider him even as the inventor only of their letters ( an invention expresly ascribed to him by this pretended sanchoniathon himself ) and they cannot shew it possible for him to make that discovery he is pretended to have made from the very writings of the ammonians . for all other sacred wayes but letters , were of so aequivocal signification , as nothing could be gathered from them without the oral traditions of their priests . and therefore he could not have made so great discoveries by books , if himself were the first inventor of letters . § . xx. but who is this son of thabion , who is said to have turned them back into allegories , and from whom they came at last to the greeks ? i suppose agathodaemon , or the second mercury the father of tat , who is said by manetho to have translated the books of the said elder mercury into greek , but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is in the sacred aegyptian letter , contradistinct from that which was of common use , possibly that though the words were , yet the characters might not be understood by the greeks without the priests assistance , which he also secured by placing them in the adyta . all these things seem exactly to agree with the present fragments of the mercurial writings in greek , where the elder mercury is blamed by ammon for divulging their mysteries ; where the second mercury is he who generally speaks in his own person , the elder is spoken of in the third , and tat is mentioned as his son , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so often mentioned , where the very pillars are mentioned , and that they were to be divulged to posterity from those pillars , as appears from a fragment of them extant in stobaeus . yet it does not appear that manetho published that text of those mercurial books he pretends to have used out of the sacred aegyptian , into the common greek character . that he might forbear to do as a priest. possibly numenius might have contributed hereunto , who is therefore charged by his own heathen brethren for divulging mysteries . whoever did so , seems also to have enlarged those of manetho , with other things he took for mercurial , as will appear hereafter . however these very allusions to these greek mercurials , are sufficient to convict this pretended sanchoniathon of falsehood , in the opinion of such as believe the mercurials themselves to be forgeries , and forgeries much later than the time that sanchoniathon pretends to . however , if they were again involved by this second hermes , how comes sanchoniathon to have understood them ? but if this surmubelus and thuro had extricated them before the time of sanchoniathon , how comes orpheus ( who must have been elder or contemporary with him , if he flourished at , or a little before , the war of troy , and who is generally supposed to have borrowed his notions from the aegyptians , ) not to have understood them free from allegories , as well as this pretended sanchoniathon ? but to proceed . § . xxi . he is pretended also to have borrowed his informations from hierombaal the priest of the god jevo . there is little reason to doubt but that he meant gideon , who was by his father joash sur-named jerubbaal . the putting of h before hebrew words beginning with i , ( that is , putting aspirations where in the original , the i is consonant , ) is so common , that i believe none will doubt of it . instances are very obvious , as in hieremias , hierusalem , hiericho , &c. and the m s. greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as easie to have been mistaken for a u , which is their mark for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which is an ordinary occasion of mistake in multitudes of mss. especially in the less skillful publishers of printed books from mss. and this name is at this present written jerobaal , with an o in the vulgar latin text , judg. vi. 32. and almost as little reason is there to doubt , but that the name jevo , is only a greek imitation of the tetragrammaton , the middle and final aspirations being utterly unexpressible in the greek tongue . but neither is this account of his information , any thing more creditable than the others . how could gideon be a priest , who was of the tribe of manasseh ? was it on account of the ephod which gideon made ? but where is there the least intimation that he wore it himself ? nay , when he is said to have placed it in his own city of ephra , it seems to imply , that it was placed there for another's wearing . and how comes it to pass , that the scripture should pass it over in silence , that is so punctual in taking notice of violations of the priesthood , in matters of lesser consequence in jeroboam and others ? but how could sanchoniathon have been guilty of such a mistake , in so fresh a memory of gideon , in so near a neighborhood of the jews , in a matter wherein then the meanest of them could have informed him , ( so careful they were then to keep up the memory of their tribes , ) if he had been so diligent in procuring information , as is pretended ? suppose he had been so negligent himself ; yet , how could king abibalus , to whom he is said to have dedicated his book ? how could all his contemporary enquirers after truth , from all whom , he is pretended to have received commendations , be yet all so mistaken in a thing of so easie information ? yet to make this fancy concerning gideon's priesthood look more likely , the excellent bochart conceives that the baal berith , with whom the israelites committed idolatry after the death of gideon , must have been the god of berytus , sanchoniathon's own city . but it seems most likely , that this baal berith was the god ( not the goddess ) to whom gideon's ephod was consecrated , at his own city ephra . that ephod is said to have been a snare to him and his family . and accordingly this baal berith's temple , furnished the sichemites with arms in their conspiracy with abimelech , which proved the ruine of the greatest part of gideon's family . if so , then there was no ground to make this baal berith the same with jao , to whom philo byblius would have us believe that gideon was priest . however , there is no probability that berith ( if it must needs be the name of a place , ) could be the same with berytus . this berith , where the sichemites dwelt was in all likelyhood under the dominion of the israelites , but berytus was in phoenicia , and was in sanchoniathon's time ( if we may believe philo byblius ) under a distinct king from israel . besides the different ways of writing these words in the hebrew , gives little occasion for such a mistake . the phoenician berytus was so called as stephanus tells us , rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is observable , that stephanus seems to have taken what he had concerning these phoenician places , from philo byblius himself , as might have been shewn in several instances , and is on another occasion confessed by bochart himself . if this were taken from him also , then it will at least follow , that this affinity between the names of berith and berytus , could have been no occasion of mistake to philo byblius . which as to our present purpose , is of much greater consequence , than what that same learned person observes from nonnus , who takes berytus for beroe , the daughter of venus and adonis . this therefore , looks like one of those ill-meant blunders , which those modern greeks were ordinarily guilty of in the jewish history , who pretended , no doubt from the like records , to give other accounts of them , than their own writings had done of themselves , only with a design to asperse their nation . thus moses is made a woman , called moso by alexander polyhistor . moses and joseph are joyned together as contemporaries in chaeremon . but moses is the son of joseph in trogus pompeius , epitomiz'd by justin . many more instances might have been given , if it had been necessary . nor will the answer of bochart serve to excuse him here . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may indeed alone signifie a prince as well as a priest. but when it is joyned with the god , to whom he is said to have been priest , that were alone sufficient to determine the signification , from any ambiguity of which it might otherwise have been capable . but besides i shall * hereafter have occasion to shew his design in making him a priest , for recommending what he was to deliver on his testimony . § . xxii . but possibly his pretended memoires of gideon , might have given him the title of priest , and sanchoniathon a stranger , a likely occasion of such a mistake . if they did so , then this it self had been a sufficient argument , that they could not have been gideon's . and then , what credit must that part of his history be of , which relyes on so uncreditable informations ? and indeed , how unlikely is it , that gideon should have left such memoires behind him ? in all likelyhood , what had come from him , would have been accounted prophetical ; at least , if it had been undoubted , would have been made so by the attestation of the sanhedrim , who were by god himself established for the authentical judges of prophets . which is the most defensible way for asserting the divinity of the anonymous authors of the old testament . and if so , what probability had there been of their miscarriage ? nay , supposing them only humane , and of no higher repute among the jews ; yet , who can think they would have neglected so precious a monument of their antiquity , from so sure a hand as gideon's ? but there is not the least memory of such a work among the jews , not in their canonical histories ; not in the multitudes even of counterfeits , that were antient , or were ever received , even among the hellenists , of which we have any account , either in the antient stichometriae , or in any antient quotations ; not so much as in any quotation of those canonical writers that lived near those times , and quote several extant then , which have since miscarried , as the book of jather , of the wars of the lord , &c. not even in the book of judges , where his testimony had been most useful for continuing the jewish history , from the death of joshua , to his own time . can we think they would thus generally have neglected him , if they had known him , or thought him genuine ? can we think the phoenicians would have valued him , if his own country-men had so neglected him ? § . xxiii . certainly , if he ever had any such memoires , or made use of them any where , it must have been , most probably , where he gives account of jewish matters . but his accounts concerning them , are so full of mistakes , of mistakes so inconsistent even with jewish interest , as could not , with any probability , have been occasioned by any jewish testimonies ; much less by so grave and unexceptionable a testimony as that of gideon . i have had occasion to mention one instance already , that of his making gideon a priest. and such generally are the rest of his accounts of jewish affairs , as far as we can judge of them , by the few fragments preserved to us by porphyry . he makes abraham a native phoenician , and the same with the greek saturn , who bestowed attica on minerva . what jew would have rob'd his nation of their father abraham they so much boasted of , would have derived them from the vncircumcised philistines , so much abhorred and despised by them ? would have dishonoured abraham himself , so far as to have made him a heathen deity , a thing so detested by the jews ? he makes him actually sacrifice his son. it is plain what interest obliged him to say so , viz. that he might hereby give an account of that antient , but inhumane custom , of sacrificing their own children to him , under the name of saturn or moloch . for this was generally the design of the heathen mysteries , to commemorate some memorable action of their deity . thus the pleasure that ceres took in the obscene behaviour of baubo , was commemorated in the eleusinian mysteries . and the like delight that hercules took in the plow-man's curses , when he was eating his plow-oxen , was also remembred with the like curses still repeated in the solemnities of the worship of hercules . but what ground could he have in doing so , from the old testament ? he might indeed from the later mystical expositions of the hellenists , who speak of it as done , because it was reckoned to him as done in the divine acceptance , gen. xxii . 16. therefore st. paul sayes he offered him , heb. xi . 17. adding withall , that he received him from death in a figure , v. 19. and the expression of having actually offered him , is also used by st. clemens in his epistle to the corinthians . if it were hence that he derived his mistake , that will also prove him counterfeited about the time he was first produced . he gives also different accounts of the reason why abraham should have offered his son. sometimes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i know not whether any occasion of the former account , might have been taken from 2 kings iii. 27. am. i. 16. where the king of moab being pressed by distress of war , offer'd a first-born son ; but not his own , but the king of edoms . but there is no pretence of either in abraham's case from any jewish records , nor consequently could he have these different informations from the memories of gideon , unless we can suppose them , not only different from all the authentick records of his nation , but from themselves also , these things being the principal in this author , that concern the jews , and yet , being so impossible to have been taken from any memoires of gideon , make me verily suspect , that the forger of this author himself , as he did not use , so neither did he know of any such memoires , either truly or pretendedly passing under the name of gideon , at least , not owned for such among the jews . which as it is a clear conviction of his designed disingenuity in a matter not excusable by any pretence of ignorance ; so it will render him justly liable to a suspicion of a like disingenuity in his other fair pretences , though we had not the like evidence of conviction of them . at least no such pretences to means of information must be trusted on his word , and there is no better pretended for them . § . xxiv . but , to let the informations alone , the work it self affords intrinsick arguments enough of just suspition . a great occasion of the forgeries of those times , was the emulation of several nations , for glory of inventions and antiquity . hence it came to pass , that of all glorious inventions , and of all famous persons , so very different and inconsistent accounts are given by the historians of the several rival nations , each of them challenging them for their own . hence such a multitude of jupiters , hercules's , aesculapius's , diana's , &c. nay , and of homers too , different not only in nation , but in age too , yet pretending generally to the glory of the same actions . it must needs be , that of so inconsistent reports concerning the same person , all but one must have been not mistakes , but designed forgeries . which i therefore note to shew that , as it was not unusual , so neither was it new , to forge on such occasions . yet they pretended generally to honest means of information . now this pretended sanchoniathon , is full of this vanity of arrogating useful inventions and persons to his own phoenicia . which , as they will prove him later than these aemulations of several nations about antiquity , much later than the time pretended for the true sanchoniathon ; so they will expose him to all the testimonies and arguments that may be produced for the several nations against him in all , or any of the respective particulars . if he can be disproved or charged with indirect dealing in any one particular , that will be sufficient to weaken his credit in all the rest . let us come therefore to the particulars . xxv . thus he ascribes the invention of iron , to the phoenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all likelyhood , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hesiod , whom he makes the famous vulcan ; whereas the scripture attributes the same to tubal cain , and the graecians to the idaei dactyli , not long before the wars of troy. for there we find that all the arms of the heroes , both offensive and defensive , were of brass , as appears by homer , and is observed by the scholiast , on apollonius rhodius and pausanias , which are great suspitions that the invention of iron was late , because it had not as yet reached those parts . but it is indeed strange , that vulcan should here be taken for a phoenician , who is by the aegyptians , reported to have been the notorious original of the first generation of their deified kings ; the design of which deifying being observed by this philo himself , to have been the honour of some profitable invention for humane life , will make it likewise probable , that he was also taken for the inventor of fire and iron . there were indeed several vulcans observed by the antients , but not above four , and among them none that appears to have been thought phoenician . thus also he makes magus the son of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and titanes , which were accounted bad daemons . who sees not here an instance of that ordinary vanity of the graecians , of turning the name of the sect into a proper name of a man , and thence pretending to give an account of their first institution ? who sees not a plain design to rob the chaldaeans of the magi , and to make them a phoenician invention ? which let him believe , who can find in his heart to do so . i need not to observe , that the whole sect of the magi , if they were first instituted by the chaldaean zoroastres , ( who seems to have lived near the time of pythagoras , and is said by some to have conversed with him ) they must have been instituted long after the time of our pretended sanchoniathon , and therefore could not have been taken notice of by him . as for the bactrian zoroastres , i doubt the very pretending to him was only such another design of robbing the chaldaeans of him . diodorus calls him oxyartes , and that was , it may be , his true name . i might also observe , that when he makes this magus the son of those bad daemons , he evidently alludes to the bad sense of the name of magus , which was yet very much later than the institution of the sect it self . § . xxvi . he also makes the dioscuri , not only phoenicians , but the same also with the corybantes and curetes . it is evident he could not understand the castores , who were not only later than sanchoniathon , but than those curetes and corybantes also . the most candid sense that can be put upon it , is by the name dioscuri to understand , not the sons , but the nurses of jupiter . so indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in hesiod for nursing . and so the curetes or corybantes , are in truth , said to have nursed him in the antrum idaeum . but then , the word being greek , could not have been known to the phoenician sanchoniathon ; and what word must have answered it in his original phoenician , is not easie to guess . nor do i know why philo should use it in so unusual a notion , which yet he elsewhere uses for them absolutely , without the explicatory addition of the titles of curetes or corybantes . and is not this a plain design upon the cretan jupiter , to make him , as well as his nurses , originally phoenician ? but this may possibly be thought excusable as an interpolation of the translator , who must at least , have been the author of that greek word . for it seems evident , not only from this , but the mention of several other greek words , and of the greek nation , nay , of the very alexandrians , that he did use the liberty , rather of a paraphrast , than of a faithful accurate translator . but then , how shall we be able to distinguish between his interpolations , and the text of his pretended sanchoniathon . it seems also strange , that these corybantes or cabiri , or samothraces , which , by the graecians account of them , seem to have been the same , and to have accompanied the mater deorum out of phrygia into crete , should here be made immediately phoenicians , though i am apt to believe indeed that their mysteries had some originally-phoenician ingredients . but it is yet more strange , how they should have found crete inhabited , where they must have nursed , or at least , received jupiter , if themselves had been the first inventors of ships , as is here pretended , unless possibly they made use of those hard shifts , which are here also mentioned , as invented before . which yet is hardly credible of so great a multitude as might be thought sufficient to people the whole island . § . xxvii . other instances there are of the like vanity and affectation in this author . some i have had occasion to touch at formerly . who can endure to see 1 abraham , to see the famous aegyptian 2 hermes , made original phoenicians ? this alone , one would think , were sufficient to overthrow those great elogies that are given him for his faithfulness and diligence , but this is not all . jupiter belus , the famous founder of the assyrian monarchy , typhon the brother of the famous aegyptian osiris , must also be made originally phoenicians ; than which what can be more certainly false , if any thing be certain in the antient assyrian or aegyptian histories ? so must also adodus the father of benhadad king of syria in the scripture , and in trogus pompeius , and worshipped by the syrians for a god. so must aesculapius , whose sons were peloponnesians , and on that account present at the war of troy ; besides that himself is reported to have been the son of arsinoe the daughter of leucippus a messenian . so must also minerva , if she had attica bestowed on her by the phoenician saturn . but when were the phoenicians so famous for their conquests , as to have so great and remote dominions as aegypt , assyria and attica at their disposal : what writer , even of their own , however partial to his own country , did so much as pretend it before our pretended sanchoniathon ? but it is a strange mistake in chronology ( in which it seems to have been a special providence of god for their discovery , that counterfeiters have generally been unskillful ) that she should be made contemporary , or rather later * than aesculapius , as will appear by our authors computation ; whereas aesculapius flourished , as i said before , but little before the war of troy , but minerva strove with neptune , for the dominion of attica in the time of cecrops diphyos , some hundreds of years before . there were indeed several minervae , and aesculapii pretended by them , who had the curiosity to enquire into them , in order to the exposing them . but this very pretence of a multitude , was later than the times of aemulation , and yet none of those multitudes pretended to have been phoenicians . the passage of damascius concerning a phoenician aesculapius , seems plainly transcribed from philo byblius , and therefore ought not to be taken for a distinct authority . § . xxviii . and why should abraham , if he were the phoenician saturn , circumcise himself , as this author also pretends , when it is so well known , that the antient phoenicians were so averse to it , that a long time after abraham's death , they are still stigmatized by the name of the uncircumcized philistines ? but the design is plain . he had a mind to challenge a person of such note for his country-man ; and because the story of abraham's making a covenant with god by circumcision , was one of the most memorable passages of that great man's life , therefore he thought it fit to assert it to their saturn . and it may be the rather , because by this time , when this work was counterfeited , the phoenicians themselves seem also to have received circumcision from the aegyptians . who knows but that such tales as these might have been the reason why abraham was worshipped at mamre , for some considerable time before constantine who first forbad it , with idols and sacrifices ; by gentiles as well as christians ; by phoenicians as well as those of palaestine and arabia ? that humane sacrifices were not among those as they are particularized by sozomen , ( though they were otherwise the properest for the phoenician saturn ) there was very good reason , because they had been , long before that time , forbidden by roman laws . the first roman law against them was at rome , an. ii. c. 657. cn. cornelius lentulus and p. licinius crassus being 1 consuls . after that it was particularly forbidden the druids by 2 tiberius , at last forbidden every where by the emperour 3 hadrian . besides that by the account philo byblius himself , as well as other writers of phoenician affairs , give concerning them ; these humane sacrifices , by the rules of the phoenicians themselves , seem not to have been ordinary , but only reserved for some very great distress , as an expiation to that angry daemon . but all these instances do abundantly shew how extreamly partial this author was , in adorning his own nation with the spoils of others . which is not reconcileable either with the veracity or antiquity of the true sanchoniathon . nor will any supposable mistakes of philo in translating him , serve to bring him off in so gross and designed instances concerning his neighbours and the famous persons now mentioned . for they concern things , not words and expressions ; things very notorious , not only of probable or conjectural evidence . § . xxix . i cannot therefore but think this author counterfeited purposely with a design of confronting the antiquity of the scripture . but who was the impostor , whether philo byblius or porphyry , that i confess i cannot easily determine . i confess i should rather charge it on porphyry , the abusing of the name of philo , as well as that of sanchoniathon , were it not for that only testimony of athenaeus , and i have given my reasons why i should otherwise have thought it improbable that philo was the author of that translation . but because i cannot tell what to say to that express quotation of athenaeus before the time of porphyry , i doubt philo will not easily be discharged of it . for by his exceptions against the testimony of hecataeus for what he had written in favour of the jews , that either his work must have been counterfeited ; or if genuine , that he himself must have been carried away by the plausibility of the jewish pretences : it appears that he was engaged in that dispute concerning the antiquity of the jews , and engaged against the jews , and therefore was a person sufficiently interessed to set on such a disingenuous design as far as his principles would give him leave . and i have already shewn how far platonical principles did so . if i may venture to guess in a matter that affords no better arguments than guesses , i should suspect that josephus's books against appion were the occasion of engaging philo on this subject , what josephus had there produced in defence of the antiquity of the jews , was very probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluded to by philo. i cannot think any other was meant , because josephus seems to have been the first that engaged in that dispute , ( he does not intimate in the least that any had engaged in it before him ) and because the time was so short between josephus and philo , that there could hardly be any new occasion for any one else to undertake that cause that josephus had so very lately , and so accurately defended . for josephus wrote his books against appion immediately after his antiquities and his life , in the thirteenth year of domitian , because he dedicated these also to the same epaphroditus , who was put to death in the year following ; and philo seems to have written under hadrian . besides the fame of josephus ; with all well-wishers to learning , and the eminent capacities he served in , both among his own country-men , and in the courts of the vespasians , added no doubt a greater authority to what came from him , and recommended it to the reading of all curious persons , not now to mention the attestations of the emperours , and of king agrippa , and of other learned men , heathens as well as others , among whom himself reckons julius archelaus and herod . and this very testimony of hecataeus , which it seems so gravelled philo , had been produced , and insisted on , in this very work by josephus . which will therefore make it very probable , that this work of philo byblius against the jews , was designed in answer to josephus against appion . § . xxx . which being supposed , i consider further that josephus in that same work had principally insisted on the testimonies of phoenicians and aegyptians , for proving the antiquity of his own nation , as of those who had best reason to know them ; but the phoenicians most of all , as being nearest . accordingly he appeals not only to their writers that were extant , but their written records , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were preserved to that very time . this could not choose but particularly move philo byblius as being himself a phoenician , and who might very well have known josephus himself , if he were threescore and eighteen years old , at the two hundred and twentieth olympiad , as has been observed out of suidas , though possibly the odd number of the olympiad , above two hundred and twenty , which is requisite to make him live to write concerning the empire of hadrian , is wanting . i mention not scaliger's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tells us more particularly , not the olympiad only , but also the very year wherein he conceives him to have written , because it is of no authority . but there was another thing that added further to the reputation of the jews about that time . their essenes had been in great reputation with as many as had occasion to hear of them , as a very philosophical sort of persons . pliny the elder had mentioned them with great respect , as afterwards porphyry did also . but this concerned only their philosophy of living . there was also among them , others who had written books of philosophy , not only aristobulus the peripatetick in the time of ptolomaes philometor ; not only many others intimated , though not named by philo the jew , and josephus , if he ever lived to finish that work of the sentiments of the jews , so often promised by him , as i doubt , he did not . these , by mysticizing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses to a sense , not very distant from that received among the wisest philosophers , and in a most elegant , rapturous , modish style ( such was that of philo particularly . ) they gained so much further on the good opinion of the wise ones of that age , as to have their nation , which had formerly been despised as barbarous , now to pass among the nations which were famous for wisdom . and the rather because this way of mysticizing the poets , for the greeks , into a systeme of philosophy , was already taken up by the stoicks , and the other dogmatical philosophers , who were concerned for the defence of the received religions against the atheists and epicureans , and scepticks , who had taken great advantage from those fables , for exposing them . who had withall , been herein imitated by the aegyptians , who had allegorized isis and ostris , and all their own most antient histories . from whom the alexandrian jews seem willing to differ as little as was possible . accordingly laertius , who wrote not long after , takes them into that number ; and endeavoured , ashe was able , to give some account of them , though on the ill informations of clearchus the peripatetick . so also numenius before him . § . xxxi . but there were also other things that contributed hereunto about the time of which i am speaking . one was the attestation of some oracles received among the heathens themselves , which also commended them for that very cause wherein they differed from the rest of mankind . such was that produced by st. justin martyr , not long after the time of philo , as given by a heathen deity to a heathen enquirer : so he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god might possibly in this case , make the devil speak against his own interest , as he did in the case of balaam . to the same purpose we have other oracles also owned by porphyry , ( very probably in his body of philosophy collected out of oracles , ) whereof some might have been antienter than the time of philo byblius . i am not concerned to dispute what real credit these oracles deserved , yet certainly they could not choose but have been very powerful recommendations to those philosophers who did actually believe them divine , and that is all for which i am concerned at present . to the same purpose , also i refer the advantageous characters of abraham and moses , in the orphaicks first mentioned in these first times of christianity . and as orpheus had among the heathens the reputation of a sacred and inspired person , so his word must have been reverenced by them all , but particularly by the aegyptians , and the disciples of mercury , because he was taken for a great promoter of their philosophy . but there was yet a further reason that might peculiarly recommend him to the aegyptians . that is , that he was , by some traditions , received by persons of great authority among themselves , pretended to have been a sacred person to the deity of heliopolis . so chaeremon , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , makes joseph and moses also to have been aegyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same notion as the jews also had their sacred scribes . and manetho a high priest and scribe , also had delivered the same concerning moses , that his aegyptian name was osarsyph , and that he was called so from osiris . so i read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of heliopolis to whom he was priest . the occasion of pretending this concerning joseph , might possibly be his marrying the daughter of potipherah priest of on , which by the greek interpreters and demetrius , was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concerning moses , possibly it was his skill in all the learning of the aegyptians , that which was 1 sacred as well as other sorts , which they might think he could never have got in such perfection , if himself had not been a sacred person . it is no matter how far they were mistaken in believing so concerning him . their actual believing so , is sufficient for my purpose , to make them entertain a great reverence for his philosophy . § . xxxii . accordingly there was about that time a sect of the philosophers themselves , that began to take notice of those mystical expositions of the law , and to produce them with respect as authorities , with honourable mention of moses under the titles of legislator and prophet . a name not unusual to them among the other orientals that were famous for wisdom , but particularly used among the phoenicians and aegyptians , and very properly belonging to him as a scribe or priest of heliopolis . porphyry that inveterate enemy of christianity , takes notice of them , as they who had led our christian origen the way in his allegorical expositions . for such he reckons numenius , cronius , apollophanes , longinus , moderatus , nicomachus , chaeremon and cornutus . these did not only follow the way of allegorizing , in turning the heathen theogonyes into mystical senses , as appears in the work still extant of cornutus , on that subject . that was not new . the stoicks whom both cornutus and chaeremon followed , had begun that long before . they also followed the allegorizing jews , in allowing the authority of moses , in quoting him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , which i think is not usual with any but those allegorical writers . thus numenius , with whom it was very ordinary . thus longinus in that only work which is extant of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and no doubt it would have appeared concerning more of them , if they had been extant . nay thus even afterwards ( when the rancours of the philosophers themselves against the scriptures were grown higher ) porphyry himself , and chalcidius , who is therefore by some less considering persons mistaken for a christian , who yet presumes to confute * his prophet where he dissents from him , though he do it indeed , as became the time he lived in , when the empire was christian , with civility and great respect . and the first of these which are mentioned by porphyry will , in all likelyhood , be earlier than philo byblius . so will apollophanes , if he were the same who was meant by the counterfeiter of the works now extant under the name of dionysius the areopagite , who is there made to observe the eclipse at our saviours death at heliopolis in aegypt ; and if that otherwise learned impostor have but observed the due decorum of time . much more , if he were the stoick , mentioned by athenaeus , but under the corrupt name of aphanes , as contemporary with eratosthenes , and fellow-disciple with him to ariston chius . and some of his companions in this passage of porphyry were stoicks , as cornutus and chaeremon . so will numenius , if it were to him that apollonius tyanaeus wrote that discourse , whereof we have a fragment in stobaeus . so will also cronius for the same reason , whom porphyrius assures us to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a friend and acquaintance of numenius . so was annaeus cornutus certainly , and chaeremon the stoick , contemporary with martial under domitian , who must yet have been old at that time , if it were his book de cometis which was mentioned by seneca . and he is certainly quoted by josephus . § . xxxiii . but there was also another occasion about this time , which made the jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more taken notice of . which , though it seems indeed to have proceeded from this , yet recommended it farther , to many who knew nothing of the favourable esteem the forementioned philosophers had for the jewish philosophy it self . that is , that it was about this time , taken into the pretended philosophy of the aegyptian hermes . the name of hermes had indeed been mentioned by many authors before the coming of our saviour . his pillars also are said to have been consulted by manetho for compiling his history . but for any philosophical discourses published under his name , such as the poemander and asclepius now extant , such as were many more now lost , but mentioned by the antients , i believe there can be no testimonies produced much antienter than philo byblius , at least not as extant in the common greek character as well as tongue . and yet they could hardly have been much later , considering that st. justin martyr quotes them about the time of antoninus pius , as also his contemporary apuleius , if the latin translation of asclepius be his , considering withall , that 1 plutarch also mentions them , an author undoubtedly equal , if not antienter than philo byblius ; that 2 aelian does so who lived under hadrian , , contemporary with philo ; considering also that before them , the aegyptian hereticks , the basilidians especially , and the valentinians , made use of many of his notions . now those hereticks are generally by the consent of antiquity , said to have risen about the time of hadrian . but our most learned bishop of chester * thinks them antienter , to whom i refer the reader for satisfaction that desires it . however , the author from whom they borrowed their heresies , should in all reason , be some while antienter than they . and from him it is most likely that the valentinians took their ogdoas , and the basilidians their magical practices , that i may not now descend to a more particular parallel . nor yet can i think , as the learned casaubon does , that any christian ( even of those hereticks ) counterfeited him . there are such other marks in him , that the author was indeed a heathen . he calls the sun the greatest god of those that are in heaven , to whom all the heavenly gods pay respect , as to their king and potentate . and he elsewhere mentions the gods appearing in the stars . that he should call the sun god , might indeed seem agreeable to the basilidian hypothesis , who made abraxas theirs . but that he should allow all the stars for gods also , seems more than any christian could grant . yet even this expression the hellenistical jews did not scruple . so philo the jew , speaking concerning the creation of the heavens , sayes , that it ought therefore to be created first , and of the purest part of matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were no doubt the stars . however there were many more things extant then , in the time of philo byblius , which did undeniably prove the author to have been a heathen . such were those books mentioned by clemens alexandrinus , wherein all the whole order of the aegyptian worship was particularly prescribed , by which their idolatrous priests in those times were guided . § . xxxiv . yet though the author of these counterfeited works , pretending to the name of hermes were a heathen , i must withall grant , that the great person now mentioned , had an occasion for mistaking him for a christian , from those frequent allusions to the old testament scriptures , which he had observed in him . but i have already shewn another way how these allusions , not express quotations , might have been used by a heathen of that age. that is , that the counterfeiter of them , might have been one of that set of philosophers , who had , as has been shewn , taken in the jewish philosophy into theirs , from the writings of philo and such others as had recommended it to them , by their mystical expositions of it . accordingly , their quotations of the scriptures themselves , are generally at the second hand , as they found them already produced by such writers as they dealt with , not mentioning , or but very rarely , either book or author , as in all likelyhood they would , if they had taken them immediately from the originals . and this party was more likely to propagate among the aegyptians , ( such as these undoubtedly were who forged the works of hermes , ) because the alexandrian jews were most famous both for numbers and learning , above any of their nation in any other colony ; had multitudes of their philosophical essenes , and a flourishing temple among them to the days of vespasian ; and did , no doubt , suit their notions as near , as truth would give them leave , to the received doctrines of the aegyptians , which were very plausible recommendations to them . and when it had thus got into the hermetical philosophy , by this means it was unawares insinuated into those who were most averse either to the jewish or the christian religion , who yet had a great veneration for the philosophy , as was pretended , of the antient and deified hermes . longinus was one of them , who yet wrote against the christians . and porphyry another , who yet was one of the greatest adversaries , perhaps , that the christians ever had . and this was the more likely to prevail among them , when moses himself was taken for one of their own priests , and that of heliopolis , where those very pillars are pretended to have been , from whence the doctrine of mercury was pretended to have been collected , the custody of which must , by their customs , been properly his province as a priest. so that on this account , they might presume his doctrine to have been the same with that of mercury . but how much more might they presume it , if they took his person to have been the same also ? and some of them were of that opinion , if we may believe artapanus . this i take to be a more likely account , how scripture notions got among the philosophers , than the common mistaken passage concerning ammonius and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i am sure it agrees much better both with historical truth and experiments than the other , however it has had the fortune to take among learned men . § . xxxv . to return therefore to philo byblius , this i take to be the most likely design of his forging the whole history of his pretended sanchoniathon . he was , no doubt , as a phoenician , zealously concerned for the honour of his country . nay his concernment for his own city byblos appears , in that he makes his fictitious author pretend that it was the first city in phoenicia . had it been so , it is strange , it should never have been mentioned in the scriptures before the times of the prophets , where notwithstanding so many other phoenician cities are so frequently mentioned . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in josua seems to be rather from gabala a city of phoenicia , distinct from byblos , ptolomy and gamala in pliny . this very thing is a shrewd suspicion that sanchoniathon was to say nothing but what philo byblius would have him , that though we have seen him so full of a partial design for the honour of his country ; and though we have seen him guilty of so many instances of notorious disingenuity in that regard ; and though this pretence concerning byblos , appears , from the scripture-description of phoenicia , to have been as groundless a fiction as any he had been guilty of : yet he should yield to the interest of philo , and make his byblos a more antient city even than his own beloved berytus , when he might with as much ground have preferred his own city before it . the name of berytus does certainly better resemble a phoenician original than that of byblos . philo therefore being thus concerned ; and being , by his concernment , prompted to say many things both new and false , and which could not be made appear from any monuments as yet produced ; thought himself therefore obliged to pretend some new means of information for his pretended sanchoniathon , in such matters as he was to deliver without any known authority of extant authors . and because he knew the tyrian records and inscriptions had been searched and published before ; he therefore makes his sanchoniathon to enquire also into the records and inscriptions of the other particular cities . this seems to have been his artifice to recommend what he had to say in favour of his own city , in opposition to the other cities of phoenicia , or in favour of his country , in opposition to such countries as had not authority of their own records to oppose against him . § . xxxvi . but these were not the only adversaries against whom his ambition had engaged him in this work. he seems also in this very work to have had a particular design upon the jews . one whole book of this work seems to have related to them in particular . for that very same passage concerning abraham's sacrificing isaac , which eusebius relates from the work of philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he produces elsewhere from the first book of his phoenician history . by this it should seem , both that the proper title of the first book was concerning the jews , ( as many * instances might have been given of such proper titles of parts of larger works in those times , ) and that this book distinct from philo's preface , was reckoned as the first book , which would again confirm what i said before to reconcile eusebius , who reckons nine books of this phoenician history with porphyry , who reckons only eight , that this first book was taken into the number of the whole work by eusebius , but left out by porphyry , because it had a distinct title by it self . unless possibly the same passage in the first book of the phoenician history , were quoted by philo in that other work of his concerning the jews , for i confess there is some difficulty in making them the same . however , for the present , supposing that he designed one book principally to give an account of jewish affairs ; and that he had withall , a farther design of arrogating the principal ornaments of their nation to his own , ( of which his other work is alone sufficient to render him suspicious , though he had no particular book of this that bore such a title ) and that he knew that an account from phoenician records here , would not be taken for sufficient to confront their own so much better , and more authentick testimonies concerning themselves , especially when confirmed with such a concurrence of testimonies of other nations , phoenicians as well as others , as he had seen produced by josephus : therefore it may be , he thought it fit his sanchoniathon should live in the time of abibalus the father of that hiram , whose time was the highest period of any phoenician testimonies , yet produced concerning jewish affairs . § . xxxvii . this time he makes either equal , or a little before the destruction of troy , when he makes his author equal to semiramis , who was , as he tells us , either equal , or a little before that war. which yet is not so to be understood , as if he had fixed this time by the age of semiramis . no , he would have his abibalus equal with her , whose husband ninus was taken , as i said , for the utmost period of heathen history . but the fixation of this time , was from the time of abibalus , and that abibalus no other than the father of hiram . his time indeed , according to the account that had already been given from the tyrian records by menander ephesius , will agree with what is said concerning the war of troy. for from the twelfth of hiram , concurrent with the fourth of solomon wherein the temple was begun , to the building of carthage by dido are reckoned one hundred forty three years and eight months , by josephus from menander . if therefore dido received aeneas coming from troy , as virgil and his authors will have it ( as undoubtedly so exact a man as he had authors for what he said , and there is nothing so certainly agreed among authors concerning the building either of carthage or rome to contradict it ) sanchoniathon must then have been so much and more ( as contemporary , not with hiram , but abibalus ) before the war of troy , as porphyry himself does expresly place him . which there would yet have been more pretence for with them who had followed the account of appian , who makes the very building of carthage to have been fifty years elder than the destruction of troy. i doubt not but it was a great mistake , but i am only concerned to shew what account , right or wrong , they might have followed who made him elder than the war of troy. but if this same number of one hundred forty three years and eight months was the distance between the war of troy and the building of carthage , as eusebius does conceive ; then it will follow that he was about the time of that war. and to this exactly agrees the account of the same menander and laetus , ( the publisher and translator of mochus , hypsicrates and theodotus ) who make menelaus put in at phoenicia in his return from troy in the time of hiram . this i take to be the true account of this doubtful dis-junction concerning this time , because it is so very agreeable with the then extant phoenician authors . as for the making sanchoniathon equal with semiramis , as it was indeed done very unskilfully ; so it seems ( as i said ) to have been with a design to put him beyond all possibility of conviction by different authors , making him hereby so far superior in time to any records that might pretend to rival him , as that he must have been equal to the utmost period of time , that they pretended with any confidence to give any account of . § . xxxviii . and having placed him thus high , he was in course obliged to derive his means of information yet higher . but being to give an account of jewish affairs , upon the credit ( as i said ) of jewish testimonies , yet very different from those which were owned and received among the jews themselves ; he was therefore obliged to bethink himself of some jewish name to father his records upon , of whose writings the jews themselves had never heard . and the reasons , why he was to make him a priest , might be of two sorts : that he might hereby recommend his authors credit , because those most antient accounts of things were generally , as we have seen , derived from sacred inscriptions in temples , pretended also to have been written either in hieroglyphicks , or sacred characters , to which as the priests were supposed to have the easiest access , so they were also , by those mystical instructions which they were obliged to know as priests , best qualified for understanding them : and that he might also give an account why such unheard-of writings might have been so long concealed from vulgar knowledg , because being sacred , and written by a sacred person , they might have been kept within the adyta , only among the priests , which might also give an account how they might afterwards miscarry , before the pretended sanchoniathon was to appear to quote them , though they might have been supposed really extant when he was to collect his observations from them . accordingly , whoever of the philosophers , made it his business to enquire into the monuments of any place , whether historical , or philosophical , made his addresses to the priests of the place , whose antiquities he was desirous to learn. so pythagoras in phoenicia to the prophets the posterity of mochus , in aegypt to the heliopolitane , memphitane and diospolitane priests , particularly to oenuphis or psenuphis , and perhaps sonchis ; solon and lycurgus , but particularly solon , to the same priests now mentioned ; eudoxus to chonuphis , and plato to sechnuphis . and for plato , on occasion of his story of the island atlantis , and the exploits of his own country-men the athenians against them , for which he was beholden , not to any athenian monuments but only to those pretended to by the aegyptian saitane priests : so he thought himself concerned , as well as he could , to defend their credit , and to do it by these degrees . first , though this was only a matter of secular history , yet for the better recommendation of it , he refers , not to secular , but sacred records . next he assigns these sacred writings , as was undoubtedly most proper , to the custody of the priests . then he insinuates a recommendation of the credit of their priests , beyond any of other places that might be opposed to them , from the particular conveniences they enjoyed , above others , for addicting themselves wholly to the employment of their own profession , and their unmixedness with the prophane vulgar . accordingly they who , before sanchoniathon , pretended to publish their own records , were generally priests . so was berosus and manetho , and chaeremon . and manetho assumes the title in the very dedication of his work , as if it were purposely to add the greater credit to his performance . and though the jews pretended to no such sacred pillars or inscriptions ; nor ever kept their sacred books so reserved from the vulgar , either in sacred unknown characters , or by laying them up in the adyta ; yet because it was fashionable , they also insisted on the same way of defending their own records against the heathens who contradicted them . so josephus also reasons . he also derives his information from the sacred records of his own nation . he makes the preserving these records the peculiar province of their priests . he insists on the same qualifications of their priests , which plato had used before him , their separation from secular employments , and their unmixedness with vulgar affinities . and as often as he has occasion to vindicate his own credit , either against justus tiberiensis , or the then gentile authors who had given other accounts of the jewish war , than he had done , though this were not a subject wherein he could pretend any sacred records , yet still he insists on this topick of his being a priest for vindicating his own historical credit against them . so that from hence the learned bochart might have seen a very useful reason why sanchoniathon , when he makes his hierombaal not only a jew , but a priest , should also understand the name priest in the sacred and popular signification . § . xxxix . and having thus made him a jew and a priest , it followed farther , that he was to be made a priest of the god of the jews . but jao ( which is the same name with jevo , and is read for it in this same passage of porphyry concerning sanchoniathon , as we have it in theodoret ) is the name by which the god of the jews was known among the heathens , even before the time of philo byblius . diodorus siculus in the time of augustus , had expresly made jao to be the god from whom moses , as he would have it believed , pretended to have received his laws . and it may also hence be conjectured why he pitched on gideon rather than any other on whom he was to father his forgeries . he designedly chooses to call him by his sur-name of hierombaal , rather than his original name of gideon , possibly because it was the fashion , as on other occasions , so on the undertaking the office of a priest , for those orientals , to change their names , as one ceremony of their consecration . thus joseph , whom they made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had the aegyptian name given him of psonthom-phanech in the scripture , but peteseph in chaeremon ; moses that of osarsiph in manetho , tisithen in chaeremon , joachim , but especially melchi with the mystae in clemens alexandrinus . and this might also have been the reason why nebuchadnezzar changed the names of daniel and the three children when he had given them up to the institution of the chaldaeans who were reputed sacred among them . and upon this account , as i said , he might the rather make a priest of gideon , because there is none of the judges but he that has any more than one name given him in the scripture . but insisting on his authority as a priest , he might think it more convenient to call him by his mystical name , rather than by that by which he was commonly known . besides who knows but he might purposely pitch upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the very name might seem to the greeks , ( for whom he designed his pretended translation , ) to imply his being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? there are innumerable examples of the like absurd etymologies of words of other tongues , especially among mystical writers of all sorts , both jews and gentiles , from greek originals , which yet generally prevailed . how much more easie was it for him to impose on them in a tongue so little understood by them as the hebrew or punick ? they themselves took a liberty of doing it , when they had a mind to prove their own fictions from such ignorant etymologies . thus lysimachus proved that the jews had built their city hierusalem , with the sacrilegious spoils of all other temples and altars they met with in their way from the etymology of hierosolyma quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knows also but he might himself gather a thing he was so willing should prove true from the very hebrew name of gideon ? it may be he might think it to have some affinity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the lxxii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which none can doubt to have been proper to the superstitious priest-hoods of those times , of which kind it is most likely this heathen would make that of gideons . as for the letter g , where it stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there it is frequently neglected , and even where it stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it does here , yet it is easily changed for another letter of the same organ , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is . but , if we must needs take in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet he might possibly collect the same from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if it signifie to destroy , we know the sacrifices were symbols of destruction , either as acknowledged due for past crimes , or as imprecated in case of any new violation of faith for the future , as in those which were used in the making of covenants . accordingly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for destruction , no doubt in allusion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were cut into two pieces for the covenanters to pass through . but if it signifie to divide , that is yet most properly the priests office , whence the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the apostle , applyed to sacrifices gen. iv . 7. in the lxxii . whether by dividing , we understand the dividing the whole for the parties to pass through , or the dividing the back ( whence the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the apostle ) to look into the entrails , or the dividing the fat to gods part to be burnt , not reserving it to themselves , of which the famous story of prometheus among the heathens , which is supposed most properly to belong to the case of cain . § xl. it was also further usual in those precedents , whom our pretended author seems to emulate in forging this work , to begin their antiquities with a philosophical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so had moses , whose translation by the lxxii . very probably first set the rest upon it . so had berosus , as appears by what we have from alexander polyhistor out of his first book . so manetho's in his book sothis , the same it should seem with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which was contained his theologia , another name of the mystical accounts of those first originals , and it may be the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by suidas , and seems to have been also the beginning of his history . thus therefore philo also thought it convenient to begin his sanchoniathon with a philosophical , but mystical account of the beginning of the world. and here also the aegyptian notions had generally obtained . i have shewn how berosus and the phoenicians came to pretend to them . i have also shewn how the doctrine even of moses came to be taken into them . but it seems to have been the custom of the aegyptians , to father all their arts and monuments , and sacred constitutions on hermes . thence so many thousand books ascribed to him in jamblichus . nor was it only taken up by them . it was usual in those times to father the monuments of a sect on the first author of it . thus the golden verses , and other works among the pythagoreans ascribed to pythagoras , who yet is said to have written * nothing , and that with a design that his disciples might not read , but live according to his injunctions . thus plato's discourses fathered on socrates who yet disowned * his being the author of many things there attributed to him . thus * zoroastres's works kept secret among the disciples of prodicus , a shrewd suspicion of their being forged by them . and this modish way of those times was , in all likelyhood , the occasion of so many supposititious works forged by the primitive hereticks under the name of the apostles . so also * enoch being owned by the babylonians for the author of judicial astrology , and other arts and sciences , being pretended to have been revealed to his son mathuselah by an angel , was in all likelyhood the occasion of forging the prophecy of enoch , and those discoveries pretended in it by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it also appears that the books of mercury favoured the same accounts of the fall of those angels , because the babylonians and aegyptians both pretended to the same traditions at heliopolis . but in no sort of writing was this more frequent than in their 1 dialogues , which was the form generally observed in these pretended works of mercury . and i cannot tell , but these same traditions of the heliopolitanes were so far countenanced by the jews themselves , as their own revealed religion would give leave . the account of moses's expedition into aethiopia , and several other things much for his advantage , was taken by artapanus from the heliopolitanes , and greedily followed by josephus , which shews no ill understanding among them . so also does the jews choosing that place above all others , to build their aegyptian temple of onias , i mean at the heliopolitane leontopolis in contradistinction to leontopolis , that was the head of a distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor is there any heed to be taken of the rabbins who place it in alexandria , though i believe , by alexandria they mean the whole aegyptian colony of jews , in opposition to their colonies in other countries . xli . this aegyptian philosophy therefore , being that which was ingredient in most of the received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at least being pretended and conceived to be so , how different soever the accounts were , which were pretended from that same original ; therefore philo byblius also thought it fit to take it into his pretended sanchoniathon . and because he had found it fathered on authors who so little agreed concerning the particulars of it , where it was to be had , and who must therefore some of them be certainly mistaken ; it was therefore necessary to pretend to some very certain means of information . accordingly he also pretends to the writings , not the pillars of taautus or mercury . which , by the way , makes it suspicious that he took his informations from the books as published from the heliopolitane pillars , seeing he does not himself , so much as pretend to the original pillars themselves ; and yet to secure his credit from being only at the second hand , he pretends that mercury caused them to be written originally , not in pillars , but in books . but because so many before him who had pretended to those same writings , had yet mistaken in interpreting them ; he therefore contrives a likely account how they might have a likely occasion of such mistakes , and yet himself be free from the suspicion of the like errors . he pretends therefore that the first writings of mercury , had extricated the philosophical accounts of the first originals of things , fnom the mythological arts of concealment , wherein antiquity had involved them ; and that it was some while after , but yet before any communication with the greeks , that the priests had again involved them . which yet being done before orpheus's time , by whose means they came to the greeks , was a plain occasion how the greek writers , who followed those latter accounts darkened purposely by the priests , might be mistaken . because they had nothing to inform them but these designedly obscure allegories , which were both capable of many senses in themselves ; and if any certain sense had been preserved , yet it had not been easily discoverable by the greeks without the priests , who , as i said , were not forward to communicate any thing of that nature to strangers . § . xlii . and by the same means he had also provided an account how the aegyptians themselves might be mistaken concerning their own philosophy . for those priests , who first involved them , are said to have delivered them down thus obscured , both to their own successors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to such as were initiated in their mysteries , as i believe vigerus has rightly rendred it . it seems then , that they must not have been supposed to have cleared them , even to such as were initiated , which sure they would have done , if themselves had preserved any certain tradition concerning them . accordingly they are supposed to have continued under this obscurity , till ( after many generations from taautus , ) surmubelus and thuro are said to have again unriddled them . so i understand those words of philo byblius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for this seems to have been the notion of that sacred term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is used in the counterfeit writings of mercury , ( whom this author follows ) and the pen-men of the new-testament , and other such writers of that age , for the revelation of mysteries . i suppose from that literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and withdrawing of the vail before the shrine of the image by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were in the ordinary course of initiation to be used to those who were brought into the dark adyta , and initiated in the higher sort of initiation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these therefore i suspect to have been pretended for the authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which this author pretended , as has already been observed . wherein if i be not mistaken , it will then be further suspicious , that these authors themselves did not so discover them as to make them common to the prophane vulgar , but only so as to retrieve the traditions of the priests , which had probably , by that time , quite miscarried , afterthy had been so long reserved in their brests , and intrusted only to oral-tradition . for , if these discoveries had been designed for the vulgar , the writings which contained them , would not have been styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the proper term for mystical writings ) nor confined to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by that means rendred inaccessible to uninitiated persons , as they are supposed to have been . besides that , by the present extant epistle of ammon , it appears that the ammonians must not have been for divulging their mysteries . § . xliii . and in giving this account how all that had before him , written on this subject , might have been mistaken , he at the same time secured his own authority from the like exceptions . for having pretended before , that taautus had written his books clear from those mythologies and allegories wherein they had been involved by the priests , and were afterwards again involved till they were a second time unriddled by surmubelus and thuro ; and having made his sanchoniathon derive his information immediately , both from taautus's own books , and from the books of those expositors , who afterwards retrieved his way of speaking clearly without allegories : he had hereby secured himself of two things of great moment for recommending his credit . one was , that his informations were derived from clear and unobscured originals , not from allegorical and second-hand accounts , from them who had no mind to be understood by those to whom they communicated their mysteries . another was that , even for those originals themselves , he did not depend on a single authority . the consent of the writings of mercury , with those of the ammonians , were to be mutual attestations of the sincerity of each , ( at least would be pleaded as such by him ) that neither the original writings of taautus , nor those retrievements from the ammonians , might seem suspitious of being the fictions of those who first produced them . for having pretended them to be from distant writers , and distant places , and sacred inaccessible records ; it would be pretended that there could not have been that communication between them , as to make them able to agree in forgeries . yet was not this excluding of allegories to be understood so , as if he had avoided all fables ; but particularly with respect to the stoical way , whether by them derived to the later aegyptians , or borrowed from them . that was to allegorize their first histories into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a systeme of natural philosophy , to make jupiter signifie the aether , juno the air , vesta the earth , neptune the sea , &c. and so to allegorize the history of the actions of those persons into a history of nature ; as if indeed there had never been such actions or persons , but only that the several elements of nature had been mystically represented by such names , and the phaenomena of nature had , by a poetical prosopopoeia , been turned into a romance . that these were indeed the allegories designed by philo byblius , appears by these words of his : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and what with graceful mixtures of poetical fancy , in the most antient writers of their first originals , who were generally poets ; what with that delight of the antients in parables , and in vesting their parables with historical and likely circumstances ; what with that ordinary method of these mystical writers , who usually made way for their allegories by catching at little occasions of confuting the historical truth of what they designed to allegorize ( wherein we see them imitated by philo , origen , and the other antients who first began to practice this way with the scriptures ) i say with all these wayes , they made it indeed seem likely , if not concerning all that was said of those persons , yet concerning many of them , that they were not so much as designed for historical truths , but only for allegorical representation . yet these not being distinguishable from their designed histories , at least not in later times after the obliteration of the original traditions ; and being withall delivered on the same authority which delivered the designed histories ; must therefore render all their histories liable to just suspicion . § . xliv . nor does it seem to have been the way of allegorizing only , that philo found fault with in the greek writers , and that uncertainty of their histories which necessarily followed thereupon ; but also the indecorousness of their allegories to their deities , which the epicureans and jews before , but now in philo's time , the christians had lately made great advantage of , for exposing the received religions . when he makes anobret ( designed the same with sarah ) an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the very name of nymph is allegorical , and in the philosophical allegories , of a peculiar signification . this therefore philo takes particular notice of , that from these allegories of the phoenician priests , the greeks had taken occasion to set up those which were so very offensive , and gave so great advantage to their common adversaries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these were the allegories so much decryed , not only by adversaries , but disowned by the philosophers generally , and such generally as , with any judgment , undertook the defence of the received religions : that the gods should have a beginning , and be born by the conjunction of males and females like other mortals , ( this he means by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that they should be molested by wars , and reduced to so great extremities , as the fablers pretended , in the wars with the giants , and typhon and euceladus and the titans , ( those were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that they should emasculate one another as saturn is pretended to have served ouranus , and jupiter his father saturn , ( those are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here meant . ) these the wisest men looked on , not only as corruptions of their histories , but as reproaches to their gods , and religions . plato disowned them , and therefore sends homer crowned out of his common-wealth . so did heraclides , and generally the stoicks , who for this very reason turned them into allegory . so plutarch , proclus and macrobius . and therefore here philo thought he might do an acceptable piece of service to the common cause of philosophy and paganism in general , if he could from the originals of these fictions , shew that they were intended for no other but fictions , by those who first invented them ; and that they had no grounds in their first and most simple , and most creditable traditions and histories , but were superadded by those who neither did , nor could pretend to any new means of information , and by this means disoblige their common cause , from the defence of what the common consent of their wise men had granted , to be indeed so very indefensible . § . xlv . he pretends therefore , in his own history , to give us , from the forementioned records , the historical truth concerning those antient persons and actions of the phoenicians , free from those additional passages concerning them , which were only invented for designs of allegory , whether by the greeks , or the phoenician priests themselves . yet neither so does his performance agree with his undertaking . however it comes to pass ( whether through the heedlessness of philo , or his injudiciousness in his choice out of extant histories , what he was to father on his sanchoniathon , ) we have some things intermixed , which neither are likely to have been true , nor to have been designed for such by the authors ; nay seem to have been designed for no other than allegorical senses , and that in the worst most indefensible way of allegorizing , from which he had pretended to vindicate their received religion . he makes his saturn emasculate his father ouranus . here is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had before reckoned among the most scandalous sort of allegories . but this he may possibly pretend to have been done by his man saturn , who was afterwards by mistake made a god , especially as the name god implyed not a divine honour only , but also a divine nature . and concerning the man it might have been historically true , and designed for no more by his pretended sanchoniathon . but what shall we say to that which follows , where he makes the blood that flowed from the wound of ouranus to have passed into the springs and rivers ? what ? one mans blood , and from such a wound as that was , to have flowed into the fountains and rivers ? certainly this could have been meant for no other but an allegory . it is like what is told concerning osiris among the aegyptians , and the tears of sophia among the valentinians , who seem to have borrowed much of their heresie from the aegyptians , where it first appeared . and i can hardly doubt , but that this was intended by the authors from whom he took it , to shew the true original of fountains and rivers , that the waters beneath the firmament , as the scripture distinguishes them , were derived from those above the firmament ; the fountains of the deep supplyed from the windows of heaven ; the fountains and the rivers nourished by the rain which came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the larger notion of it , as it includes the air also . and possibly considering this as taken from taautus an aegyptian , by the rivers might be meant the several ostia and cuts of nilus , from which no doubt all the fountains of aegypt proceeded , which were accordingly turned also into blood , when nilus was so ; and then he might allude to the tradition of the aegyptians , that nilus was derived from heaven , as diodorus tells us . so homer calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him is nilus . and i am apt to think that the reason why he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was because , of all those many opinions which were afterwards raised concerning the rise of nilus , he rather inclined to that which derived it from the air which is called jupiter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i said in the larger sense , whether from the rain or the melted snow , both of which belong to jupiter in the sense now mentioned . the most antient and most popular opinions are most likely to have been intended by the mythologers . and to prove that this was so , we cannot have a fitter testimony than this of homer . he is one of the most antient of the pagan writers . as a poet , he is most suited to vulgar capacity , and of nearest affinity to the mythologists . he was an aegyptian born , of the aegyptian thebes , if we may believe heliodorus . but whether we believe him or not , yet it is more unanimously agreed , that he learned most of his philosophical notions from the aegyptians . whence it will follow , that this was most probably the popular received opinion among the aegyptians in the time of homer . and of the two opinions ( which as i said , do make for this purpose ) one of them was received by most of the greatest and most antient even among the aegyptians themselves . that the nilus had its original from rain , was the opinion of 1 aristotle , 2 agatharchides , and of the aegyptian priests , as 3 eudoxus assures us . that it was from snow was the sense of 4 democritus , 5 anaxagoras , 6 aeschylus , 7 sophocles , 8 euripides , and all 9 antiquity , mentioned also by 10 lucretius and 11 mela , whether soever of the two be true , or was thought so by the antient aegyptians , or by the most antient philosophers , ( who in all likelyhood borrowed what they said concerning it from the aegyptians ) is equally subservient , to shew what might have been the actual sense of the pretended hermes in this allegory . and that nilus is derived from the blood of the genitals of ouranus , rather than any other part , might have been to express the fruitfulness of this river above all others . the slime it brought along with it , manured the land for corn , and was withall so very prolifick , as that it engendred several animals , and made women fruitful that used the water , and gave occasion to the fancy of those antient atheists , who thought the first men produced out of the slime of nilus . now if i have hit the meaning right in this instance , this will also afford a new argument against our pretended sanchoniathon . either he pretended falsly that taautus was free from these physiological allegories , especially from the scandalous sort of them , and this was a mistake that must needs have been willful , and with ill design . he must needs have known from the books themselves , if he had indeed any such books , whether any such matter was so much as pretended by him . if it was pretended , but falsly ; that will ruine the credit of taautus himself , and make him suspicious of being forged by some modern concerned author , which will consequently ruine the credit of sanchoniathon also , if he pretend to know fictions invented so long after his own time . or else he did not confine himself to those informations of taautus , which were indeed free from such allegories . and this will also be another conviction of his vnsincerity in pretending what he did not intend to perform . in all likelyhood it was philo who here betrayed himself , and forgot the person he was to act under the name of sanchoniathon . which will be a conviction of his disigenuous dealing in this , as well as his other pretended means of information . § . xlvi . this seems to have been this authors design in pretending to the now mentioned means of information . if i might presume yet farther , to guess why he pitched on the very name of sanchoniathon , on whom he was desirous to father his forgeries ; i do not know whether it might not have been in imitation of the aegyptian sonchis , to whom solon and pythagoras are said to have been beholden for what discoveries were made to them of the aegyptian philosophy . he is stiled an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the most learned of their priests of sais , characters excellently qualifying him for understanding their sacred records , those especially of his country-man the aegyptian mercury . but yet because he was to make him as well as mercury , pass for phoenicians ; therefore he might think it fit a little to disguise his name with a termination different from that whereby he was known to the alexandrians , as he had done in the name of mercury . he calls him designedly taautus , whom he confesses that the aegyptians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the alexandrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . why might he not accordingly call him sanchoniathon , whom the aegyptians called sonchis , especially if by such a change he could draw such an argument for his credit from his very name , as bochart conceives ? this sonchis had taught solon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this seems to have been no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diodorus siculus , and in all likelyhood was the same with that of mercury , as this of sanchoniathon was professedly . for those atlantii challenged mercury for theirs , and made him the son of maja the daughter of their famous astrological atlas , and it may be this was the reason why our pretended sanchoniathon also thought fit to challenge atlas as a phoenician , that they might also have the double title to that same philosophy , on account of atlas as well as of mercury . i am apt to suspect that the occasion of this philosophy of the atlantii might have been taken from the mention of the atlantick island in plato's timaeus . this , some author well known to diodorus , might ( in imitation of the philosophical mythologies , then so much in fashion , and particularly of euemerus who wrote his sacred history from a like pretended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a fictious island called panchaia ) have made the subject of new discoveries . he might have personated some who had found it , and in describing the place and the people , it very well became the poem , to have given an account of their sentiments , on those subjects concerning which that age was so very inquisitive and curious . yet it also became it to derive them from atlas , and so to fit their opinions to his person . or perhaps it might rather have been that yet more antient account of solon , concerning the atlantes in verse , from whom plato took his first occasion , but ( as plutarch tells us ) never lived to finish it . it should seem the design of these atlantick discourses both of solon and plato was much larger than that small account given in plato's timaeus . from some of these , rather than timaeus , it is probable that aelian had his tradition that the kings of atlantis that were of neptunes race , wore their diadems of hee-goats as their queens did of shee-goats hairs , the nation of the atlantes are mentioned by the antients as inhabiting at the foot of mount atlas , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aelian , upon whom these traditions were immediately fathered . and the country there abouts , as it is described by the same aelian probably from the same traditions , was very pleasant and sacred , and upon both accounts , very fit for the scene of such a poetick philosophy . but though that might have been the poetick scene , yet the aegyptians seem to have been the poets that contrived these stories , that we may not admire how it should agree with the doctrine of mercury . for as plato had it from solon , so solon seems to have pretended it no higher than sonchis the aegyptian . and considering the antiquity pretended of these atlantians , no nation could or did pretend to such information concerning a nation situate in the west of africa as the aegyptians . besides enoch was taken for the same with this famous astrological atlas , as eupolemus tells us . how could they have taken up this conjecture , but from the agreement they had observed between the doctrines of atlas , and those of enoch ? how could they guess at the doctrine of enoch , but by the apocryphal writings then extant under his name ? the atlantick doctrines therefore agreed with those of the book of enoch , and that those agreed also with the forgeries then extant under the name of mercury , has already been observed . so that sonchis taught solon nothing but what had very well become the person of sanchoniathon . § . xlvii . thus i have endeavoured to give an account of the design of this whole fiction , and that such a one as might agree both with the time and person of philo byblius . i have shewn what liberty the principles of those philosophers allowed them for the practice of such disingenuities . i have shewn how little such an author as sanchoniathon was known before the time of philo byblius , notwithstanding all the search that had been made into the phoenician records , and how little regarded after . i have shewn how little he savoured of the antient simplicity , and how much of the modern emulations . i have shewn how little creditable he is in his pretended means of information , and how far from that singular love of truth , for which he would have it believed , that his sanchoniathon was so particularly remarkable . i have shewn that those means themselves are also suspicions , either that they never were extant , as the memoires of gideon ; or that they were counterfeited themselves , as the writings of taautus and the ammonians , and that long after the time that sanchoniathon is pretended to have lived in ; that he could have followed no jewish records in his accounts of jewish matters ; and that his following the writings of mercury and the ammonians , divulged so long after his pretended age , are rather convictions of his false-hood , than a recommendation of his credit . i have endeavoured also , as far as i could guess from the circumstances he lived in , to give a particular account of the occasion and design of each particular observed in the management of this whole fraud . and i know not what can be desired more for the conviction of it at this distance of time , and loss of original monuments . § . xlviii . nor can i see that this discovery will in the least injure the cause for which those pious as well as learned persons have been concerned , who have hitherto made use of this author for expounding or confirming some historical or philosophical passages of scripture . if there were any of these heathen antiquities , that could either pretend to the age of the scriptures , or to that even domestick evidence of being genuine , there might then be some pretence for reconciling or confirming some passages of the scriptures by them for their use who did not grant the advantage of the sacred writers above their own in regard of their divine inspiration . but we never hear of any of those heathen accounts of things mentioned in the scriptures , before the translation of the lxxii put them into an emulation . then it was that berosus , and manetho , and menander , and laetus first made and published their enquiries . no mention of the chaldaean xisuthrus , nor of the aegyptian hyesi , nor of abraham nor moses , nor the general deluge in ctesias or xenophon , or herodotus , or any of those more antient certainly-genuine writers . when they did publish them , the very records pretended for them make them suspicious of forgery . they were pretended only from sacred pillar● extant in adyta , and these very pillar● challenged in several places , yet not accessible by any who had been desirous to convict them . but the scriptures were only then translated . the originals were extant long before in books accessible and intelligible by any who had the curiosity to learn their tongue . i do not insist on the translation pretended to have been in plato's time , because i find no better arguments for it than guesses that plato had some things from the sacred writings , which i believe he had not , besides that such a supposition is directly contrary to the much better attested story of aristaeus concerning the translation performed by the command of ptolomy philadelphus . i rather choose those more antient instances of theopompus the historian , and theodectes the poet , who had seen and understood these books of the jews , before the translation of philadelphus , as we are assured by demetrius phalereus in aristaeus , besides that even the book of daniel , one of the latest of them , was yet shewn to alexander the great , if we may believe josephus . so that even from the greeks we have as early evidence of their being known , as we have of their being enquired after , or of their being in a capacity to understand them ; and there can be no reason to expect earlier . besides the repugnancy of those other nations to each other , and of the different authors even of the same nation , were certain arguments that they did not write from the same uniform and true records , as the jews who all agreed in the same books , as josephus observes . and for the pentateuch , that of the samaritanes must in all likelyhood have been received from them before the time of the lxxii . both because the samaritanes were before that so exasperated by the jews , as that it is not likely they would receive any such thing from them , and because it should seem the prophets were not then collected by the jews that they might have been delivered to them , and because they still preserve it in the old hebrew character , not in that which was afterwards introduced by esdras . upon all these accounts it cannot be thought reasonable either to oppose these heathen accounts to the scriptures , or to think that any thing can be made more creditable in the scriptures , because it is confirmed by the consent of so exceptionable authorities . i have rather shewn that the occasion of their agreeing in philosophical matters , was rather their imitating and allowing the authority of moses , and making him the standard of their several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which may indeed be of use for shewing historically how that part of moses was actually understood from those times wherein these heathen accounts were first produced ; but can be of no farther use for shewing either the sense of moses , or how the antient first deliverers of his doctrine did actually understand him , than as these things may be inferred , or presumed , from the actual sense of those later times , wherein these heathen antiquities first appeared . errata . pag. 4. marg. l. 4. init . marg. l. 17. can. p. 28. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 32. l. 15. asclepius . p. 43. l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ not a u but a greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the first tayl cut off . ] p. 47. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 48. l. 27. jasher . p. 57. marg. l. 3. — lon . 1. 12. p. 58. l. 27. disposal ? p. 59. l. 15. diphyes . p. 60. marg. l. 5. sozo . p. 61. l. 5. v. c. p. 65. l. 25. were . p. 78. l. 10. in ptolomy . p. 91. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ daleth for resh . ] p. 98. l. penult . they . p. 112 ▪ l. 7. fictitious . p. 116. l. 13. hycsi . finis . notes, typically marginal, from the original text notes for div a36242-e1830 n. ix . * so theodoret. therap . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and so his translator . but i had rather correct him from eusebius whom he transcribes ; who , in two places where he has occasion to cite this same passage , agrees with himself , and yet differs from theodoret. so therefore he : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and opposing sanchoniathon's writing in the phoenician to the greek translation of him by philo byblius , and referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to sanchoniathon mentioned before , pr. eu. l. 10. x. 9. and then there will appear no footsteps of any etymology of his name . yet bochart gives a likely etymology for that purpose , which , if it hold , will shew , at least , a design of philo byblius in giving him that particular name . * eusio . pr. ev. l. 10. 31. a. x. 9. 485. theodoret therap . ii. xi o hirami , ant. viii . 2. p. 259. ed. gene. xii o c. app. l. 1. p. 1043. vid. joseph . ant. viii . 2. cont. appion . l. 1. theoph. antioch . l. 111. ad . autolyc . pr. eu. l. 9. p. 31. b. chron. l. 11 in it . tertul. de pal c. 2. ubi salmas . & à cerda . eus . pr. ev. x. 9. p. 485. 486. macrob . in somn . scip. 11. 19. oros . l. 1. chron. con. aegypt . sec. xvii . p. 522. edit . lips . eus . chron. herodot . l. 1. c. appian , praef. diox . halicarn . l. 1. philo ap . steph. ba●● . philo byblius ap . eus . pr. ev. l. 9. 31. d. athen. deipnos . l. 3. for the pythagoraeans , see tim. locr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the platonists , plato himself de rep. l. 3. v. s. hieronym . adv . ruff. l. 1. see the words of porphyry in eus . pr. ev. l. 9. x. 9. theodoret therap . 11. * §. 36. a therap . 11. 111. from eus . pr. ev. x. 9. b cont. julian . l. vi strom. vi. p. 617. a. cod. cxi . stromat . 1. pr. ev. l. 9. bochart conceives the physiology or theogony to have been a distinct book from the history . but see what is said hereafter . voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaliger , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . just . mart. paraen . p. 13. ad autolyc . l. 111. euseb . eccl. hist . iv. 16. he only sayes that crescens had endeavoured the death of st. justin ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his word ) but he has not the least intimation that it was in his power to accomplish it . what he sayes was only taken from justins own words in his apology . or. adv . graec. p. 171 & ap . euseb . pr. ev. x. 2. p. 493. strom. 1. apolog. c. 19. c. cels . lib. 1. p. 13. 14. * when they were made liberti they were not only made romans , but taken into the families of their patrons , as appears from the inscriptions of their family sepulchres , which were generally conceived in that form , filiis et eiliabus , libertis et libertabvs posteris qve eorvm . and then how proper was it for them to receive the gentile name of their patrons family ? see suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 ap . orig l. v. p. 272. 2 ap . orig l. vi. p. 326. & ubi suprà . vid. bochart . chanaan l. 11. c. 17. joseph . ant. viii . 2. c. appion . l. 1 theoph. ant. l. 111. ad autolyc . ant. l. 8. jamblich . de vita pythag . orat. adv . graec. chaetus . but asitus in a fragment of the oration , as quoted by euseb . pr. ev. x. 11. but bochart corrects it laetus , and rightly geogr. lib. xvi . vid. plutarch de isid . & osirid . lactant . div. inst . l. 11. ap. simpl. in arist . de caelo . l. 11. com. 16. plin. nat. hist . vii . 56. plutarch . de isid . osirid . p. 360. clem. alex. strom. 1. p. 303. euseb . gr. p. 6. cassian . coll. viii . 21 clem. alexandrin . strom. vi. p. 642. a. plutarch . de isid . & osirid . 1 horus apoll. c. 3. plutarch . de isid . & osi . chalcidius , in pla. timaeum malè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . porphyr . de antr . nymphar . 2 clem. alexand. strom. i. p. 335. c. de die nat . c. 18. lactant. div. inst . l. 1. c. 11. in loc eus . chr. graec. p. 6. 1 so concharis is reckoned in the xvi . dynasty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syncell . p. 103. c. 2 strom. i. 3 ptol. l. iv. c. ult . p. 104. * censor . de d. nat . c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de isid . & osirid . p. 367. c. and a little after : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where we have the signification of seth in the egyptian tongue , and the reason why the sun and typhon were called so . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 371. b. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 376. a. theoph. antioch . l. iii. ad autolyc ant. l. 3. bochart . chanaan l. 11. c. 2. ammian marcellin . l. 22. vales . in loc . sir john marsham . chro. can. sec. 1. p. 39. ed. lips . ib. p. 413. vid. platon in tim. qui ea habuit ab aegyptiis ammian , l. xxii . ap. plin. n. h. vii . 56. * philo byblius says so expresly in euseb . pr. ev. l. 9. p. 32. a. in phaedr . p. 213. ap. plutarch . de is . & osirid . de phoen. col. 11. 17. porphyr . de vit . pythag. p. 183. vid. not. holsten . apud euse . pr. ev. 1. 10. p. 36. a. 39. b. de nat. deor. l. iii arnob. adv . gent. l. iv. sanchon . apud eus . pr. ev. l. 9. p. 32. b. ap. eus . ib. p. 39. c. ib. p. 40. b. strom. vi . sacrarum literarum peritos facit . jul. firmic mathes . lib. 111. c. 8. euseb . pr. ev. l. 10. p. 36. a. ap. euseb . gr. p. 6. ed. scaliger . stob. eclog. phys . macrob. in somn . scipion . l. 1. c. 2. jud. vi. 32. jud. viii . 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verba porphyrii ap . euseb . pr. ev. l 9. 31. a. ph. col. 11. 17. judg. viii 33. judg viii 27. judg. iv. 4. phoen. col. 11. 12. suid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap . joseph . c. ap. 1. 1057. just . hist . xxxvi . 2. * § 38. by the name of saturn ap . eus . pr. ev. l. 10. p. 36. c. p. 38. d. clem. ad corinth . ep. 1. §. 10. p. 40. d. p. 38. d. ap. euseb . pr. ev. l. 10 p. 35. c. ●log . 287. str. 1 〈…〉 430. la 〈…〉 . p. 84 〈…〉 . 〈…〉 crip . ●vii . eus . 〈…〉 l. 9. d. 〈…〉 1. cl. prot. 〈…〉 10. d. l. 11. bibl. ex ctesiâ . ap. euseb . ib. p. 36. a. ●useb . 37. ●words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. & p. 39. ●he quotes hesiod , &c. bochart . de phoen. colon . 12. ib. p. 36. a. 1 ap. eus . pr. ev. l. 10. p. 38. d. & p. 40. c. 2 〈…〉 9. b. 〈…〉 . a. 〈…〉 * for she is made the daughter of saturn , p. 36. d. but esculapius is made the son of syduc , the brother of misor , whose son mercury is said to have been counsellor to saturn as soon as he was come to mans estate , p. 36. d. and the posterity of the dioscuri are made contemporary with saturn p. 37. b. which dioscuri themselves were sons of syduc , and consequently brethren to aesculapius . see p. 36. a. damasc . vit . isidor . ap . phot. cod. ccxl 11. p. 1073. ● 3. d. 〈…〉 111. zozo . eccl. 1. 4. 1 plin. nat. hist . xxx . c. 1. 2 plin. nat. hist . xxx . c. 1. 3 porphyr . de abst . 11. 56. 〈…〉 c. app. 1. 1037. f. cont. appion . l. 1. p. 1048. b. 11. p. 1063 f. cont. app. l. 1. p. 1039. c. c. appion . l. 1. p. 1043. f. antiq. viii . ● . p. 258. f. ● . appion . ● . p. 1042. ● . nat. hist . v. 17. de abstin . iv. §. 11. &c. praef. ad antiq. in fin . & ant. xx . 9. & alibi saepe . prooem . ad vit . philos . p. 3. b. numen . ap . orig. c. cels . 1. p. 13. & eus . pr. ev. ix . 7. parnaetic . p. 12. ap. euseb . pr. ev. x. 10. ap. joseph . cont . appion . l. 1. p. 1057. b. manetho ap . joseph . cont . appion . l. 1. p. 1053 a. & 1054. a. 1055. c. demetrius ap . euseb . pr. ev. ix . 21. 1 philo jud. de vit . mos . lib. 1. p. 606. b. clem. al. strom. 1. p. 343. c. d. l. iii. adv . christian . ap . euseb . eccl hist . vi. 19. orig. c. cels . 1. p. 13. iv. p. 198. 199 de antr . nymph . p. 256. * he reckons moses among those who make matter to have a beginning . p. 372. edit . meursii . but he afterwards joyns himself with those who make it eternal . p. 376. 401. 409. 410. &c. besides his saying concerning moses , divinâ , ut ferunt , inspiratione vegetatus , plainly implies , that he did not believe him so inspired himself , but that he only delivered herein the sense of others . athen. deipnos . vii . 6. vid. menag . in laert . l. vii . p. 186. eclog. physic . de antr. nymph . p. 263. to him persius writes sat. v. lib. xi . ep. 58. nat. quaest . l. vii . c. 5. confer . orig . c. cels . l. p. 45. in euseb . graec. p. 6. 1 de isid . & osirid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. 375. f. 2 he quotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the marks of apis , probably out of those two and forty mystical books of hermes , which contained the rituals of the aegyptian priests , mentioned by clemens alexandrinus , unless possibly he did not mean a book , but a tradition fathered upon hermes , like those mentioned by manetho . * vind. ign. poemand . c. 3. 25. ib. c. 3. 17. de mund. opif. p. 5. e strom. vi . p. 633. ap. euseb . pr. ev. xv . 20. artap . ap . eus . pr. ev. ix . 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap . eus . b. pr. ev. l. 10. p. 37. a. and from him stephanus . nat. hist . v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. porphyr . ap . euseb . pr. ev. l. 9. p. 31. b. pr. ev. l. 10. p. 40. b. pr. ev. iv . 16. p. 156. d. * thus it appears from the abrupt beginnings of many of philo's works , that they were designed to continue others , though of different titles . so st. lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was his gospel , his second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , written , no doubt at the same time , and intended to continue the same history where his gospel left it . so josephus after his antiquities , immediately subjoyned his life , ( as has already been observed by the most learned dr. isaac vossius ) and after his life his books against appion , yet so as that his life and his two books against appion kept their distinct titles , none ever mentioning any more than twenty books of his antiquities , excepting cassiodore , who reckons two and twenty , div. lect. c. 17. no doubt the two odd books were those against appion . so that it seems his life , though added as an appendix to his twentieth book , yet did not encrease the number . so 〈◊〉 antiochenus's third book ad autolye . was not antiently called the third book as it is now , but by a proper title , liber de temporibus ad autolyc . as appears from lactantius , div. inst . l. 23. and it plainly begins with a new address , as if designing a new argument . so clemens alexandrinus's protreptick , paedagogus and stromat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry on the same design . so eusebius's book de martyribus palaestinae plainly connects with the end of the eighth book of his ecclesiastical history , yet so as not to disturb the account of his ten books of that whole work . so the same eusebius's three books against marcellus ancyranus , and two de ecclesiasticâ theologiâ belong plainly to the same work . so the seven books of lactantius of divine institutions , have every one of them distinct titles . but the instance of the books of lucifer calaritanus is most remarkable . they were all designed as parts of the same work , written continuedly , and intended to be presented at the same time to the emperour constantius . yet no continuation of any one number of books , or title . there are two in defence of athanasius , one de regibus apostaticis , another de non conveniendo cum haereticis , another de non ●arcendo in deum delinquentibus , and lastly , one de eo quòd moriendum set pro dei filio . i have been the more particular in these instances , because as the observations are useful , so i have not found them commonly taken notice of . joseph . c. appion . l. 1. p. 1042. b. 1043. f. & apud eus . pr. ev. x. 13. from whom theophilus antiochenus's account of that same number from the same authority is to be corrected l. iii. ad autolyc . cxliii . for cxxxiv. and lactantius who usually followed theophilus in his chronology has cxl . neglecting the smaller number . div. inst . iv . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . porph. ap . eus . pr. ev. l. 9. p. 31. d. appian . punic . init . chron. l. ii . num. euseb . 971. menander & laetus ap . cl. alex. strom. 1. p. 326. jamblich . de vit . pythagor . porphyr . vit . pythag . plutarch . solon & de isid . & osirid . clem. al. strom. 1. p. 303. in tim. init . ap. euseb . chr. gr. p. 6. cont. appion . l. 1. p. 1036. antiq. xvi . 11. p. 563. e. cont . appion . l. 1. p. 1038. a. theodoret. therap . ii . bibliothec. l. ii . chaerem●n ap . joseph . c. appion . l. 1. p. 1057. b. osarsiph ap . maneth . jos . c. appion . l. 1. p. 1054. a tisithen ap . chaeremon . joseph . ib. p. 1057. b. joachim . & melchi after his assumption into heaven . clem. alexandr . strom. 1. p. 343. c. lysimach . ap . joseph . cont . appion . l. 1. p. 1058. g. so eupolemus derives hierosolyma quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ap eus pr. ev. ix . vid. selden de diis syr. syntagm . 1. c. 2. & buxtorf . st. matth. xxiv . 51. ap. hesiod . theogon . in euseb . gr. p 6. in euseb . gr. p. 6. & de pr. ev. ii. p. 44. c. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de myst . aegypt . & chald. * joseph . c. appion . l. 1. 1046. e. lucian de laps . in salut . s. hieronym . adv . rufin . plutarch . de fort. alexand. l. 1. p. 328. a. porphyr . vit . pythag. p. 208. claudian . mam de stat. anim. l. 11. c. 3. * laert. l. 111. platon . p. 78. b. the same athenaeus sayes concerning gorgias and phaedon deipnos . l. xi . c. 15. p. 505. 2. 507. b. * clem. al. str. 1. p. 304. d. * eupolem . ap . eus . pr. ev. l. ix fragm . ap . stob. eclog phys . & lactant. div. inst . ii 15 , 16. 1 expresly owned by cicero ep. ad varron . ante quaest . academ . & macrob. saturnal . l. 1. c. 1. artapan . apud euseb . pr. ev. ix . 27. p. 432. d. joseph . ant. ii . 5. joseph . ant. xii . 15. xiii . 6. xx . 8. bell. jud. vii . 30. vid. selden de success . in pontif. hebr. l. ii . c. 8. ap. euseb . pr. ev. i. 10. p. 39. c. ib. p 40. b. philo bybl . ap . eus . pr. ev. l. 9. ap. euseb . pr. ev. l. 10. p. 39. c. vid. porphyr . de antr. nymphar . philo ap . euseh . pr. ev. l. 9. de allegor . homer . plutarch . de audiend . poet. de ls . & osirid . p. 355. 358. procl . theol. plat. lib. 1. c. 4. macrob. somn. scip. l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap . euseb . ib. p. 38. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. 1 aristotle . anonym . ap . phot. cod. ccxlix . 2 agatharchides . diodor . sicul. bibl. l. 1. theoph . simocatta ap . phot. cod. lxv . 3 ap. plutarch . de plac. philos . l. iv . c. 1. 4 diodor. sic. bib. l. 1 5 diodor. sic. bib. l. 1 6 senec. nat. quaest . iv . 2. 7 senec. nat. quaest . iv . 2. 8 senec. nat. quaest . iv . 2. 9 senec. nat. quaest . iv . 2. 10 lucret. l. vi . 11 mela. l. 9. diodor. sic. bibl. l. 1. solon , plutarch . in solon . & de isid . & osirid . pythagoras clem. alex. strom. 1. diodor. sic bibl. l. iii. ap . euseb . pr. ev. l. ii . plutarch . solon . p. 92. 96. aelian . de animal . xv. 2. herodot . melpom. mela. 14. 8. plin. n. hist . v. 18. aelian . anim . vii . 2. eupolemus ap . eus . pr. ev. l. ix . §. 40. ap. joseph . ant. xii . 2. ant. xi . 8. cont. appion . l. 1. p. 1036. f. mel heliconium, or, poeticall honey gathered out of the weeds of parnassus divided into vii chapters according to the first vii letters of the alphabet : containing xlviii fictions, out of which are extracted many historicall, naturall, morall, politicall and by alexander rosse ... ross, alexander, 1591-1654. this text is an enriched version of the tcp digital transcription a57657 of text r21749 in the english short title catalog (wing r1962). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 268 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57657 wing r1962 estc r21749 12180984 ocm 12180984 55642 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english 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(eebo-tcp ; phase 1, no. a57657) transcribed from: (early english books online ; image set 55642) images scanned from microfilm: (early english books, 1641-1700 ; 115:14) mel heliconium, or, poeticall honey gathered out of the weeds of parnassus divided into vii chapters according to the first vii letters of the alphabet : containing xlviii fictions, out of which are extracted many historicall, naturall, morall, politicall and by alexander rosse ... ross, alexander, 1591-1654. [8], 176 p. printed by l.n. and j.f. for william leak ..., london : 1642. first ed. cf. bm. reproduction of original in huntington library. includes index. eng mythology, classical. a57657 r21749 (wing r1962). civilwar no mel heliconium: or, poeticall honey, gathered out of the weeds of parnassus. the first book: divided into vii. chapters, according to the fi ross, alexander 1642 49287 42 460 0 0 0 2 224 f the rate of 224 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-10 apex covantage keyed and coded from proquest page images 2003-11 mona logarbo sampled and proofread 2003-11 mona logarbo text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion mel heliconium : or , poeticall honey , gathered out of the weeds of parnassus . the first book : divided into vii . chapters , according to the first vii . letters of the alphabet : containing xlviii . fictions , out of which are extracted many historicall , naturall , morall , politicall , and theologicall observations , both delightfull and usefull : with xlviii . meditations in verse ; by alexander rosse his maiesties chaplein in ordinary . horat. lib. 4 ode 2. ego apis matinae more modoque , grata carpentis thyma per laborem plurimum , circum nemus , uvidique tiburis ripas , operosa parvus , carmina fingo . london , printed by l. n. and i. f. for william leak , and are to be sold at his shop in chancery-lane , near unto the rolls , 1642. to the right honourable william marquesse of hartford , lord governour to the prince his highnesse . my lord : the duty of affection which i beare to the memory of your honourable grand-father , the true maecenas of my young muses whilst he lived ; the knowledge which i have of your eminent worth , both for learning , religion , and courtesie , your good opinion and kind usage of me , still , when i had the happinesse to see you , have imboldned me to grace the frontispice of this begun worke , with your honourable name , it is the fruit of some sequestred houres from my divinity exercises , it hath lyen long neglected among my other papers , but by the importunity of some worthy friends , drawn out at last unto the light ; here may be seen what use can be made of poeticall fictions : the spoiles of aegyptians , and a babylonish garment , may be serviceable for the tabernacle . accept this small present as a pledge and testimony of that duty and service which i owe to your self , and honourable family , to whom i wish all increase of true happinesse , which still shall be the prayer of your honours in all duty and service devoted , alexander rosse . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a catalogue of the poeticall fictions handled in this book . a. achelous : fol. 1. actaeon : 2. adonis : 3. admetus : 6. aeacus , minos , rhadamanthus : 7. aegeon : 9. aenaeas : 11. aeolus : 14. aesculapius : 16. alphaeus : 19. amphion : 21. antaeus : 23. apollo : 25. arachne : 33. arion : 35. aristaeus : 37. atalanta : 41. atlas : 44. aurora : 46. b. bacchus : 50. belides : 56. bellerophon : 57. boreas , boreadae , harpiae : 60. c. cadmus and harmonia : 65. castor and pollux : 70. centauri : 73. cerberus : 76. ceres : 80. charon : 87. chimaera : 90. chiron : 92. circe : 94. coelus : 79. cupido : 101. cyclopes : 106. d. daedalus : 111. deucalion : 114. diana : 118. e. elysium : 125. endymeon : 129. erychthonius : 133. eumenides : 137. f. fortuna : 143. g. ganymedes : 152. genii : 156. gygantes : 160. gorgones : 163. gratiae : 170. chap. i. achelous . he was the sonne of sol , and terra , or of oceanus and terra ; fighting with hercules for deianeira , he turned himselfe unto a serpent , then unto a bull , whose right horn hercules pulled off , which that he might redeeme again , he gave to hercules the plentifull horne of amalthaea , and afterward for griefe of his overthrow choaked himself in the river . the mysteries . achelous was a river which as all others , hath its beginning and encrease from the sun , the sea and the earth : it was called a serpent from the many windings thereof , and a bull , from its noise and bellowing 2. the two hornes are its two streames , the one whereof was cut off by hercules , and divided unto divers brooks , by which the countrey was enriched ; and hercules for his paines received the greater increase . 2. they that strive against mighty men had need to be both serpents in policie , and buls in strength . 3. they who turne themselves into wanton buls , and spend their horne , that is , their strength on women and wine , are at last choaked with melancholy and hydropicall humours . 4. if great men lose their horne , that is their power and honour , let them redeeme them with their wealth , for honour is better then mony . 5. if god for thy sins take thy power and glory away , or thy bodies strength by sicknesse , let the poore partake of thy plentifull horne , and choake thy sins , in the river of repentance . who 'gainst the world , and sin , and satan fights , had need of bullocks strength , and serpents slights . if god pulls off thy horn , knocks down thy pride ; go to repentance river , there abide , till sin be choak'd in tears , and do not scorn to offer him thy amalthaean horn to feed the poor ; but if thy strength thou spend on drink , and whores , a flood shall be thy end . actaeon . he was a great hunter , who by mishap having spied diana washing her self , was by her turned into a stagge , and torne by his owne hounds . the mysteries . diana is the moon , by whose light , influence , and motion , the sun worketh on sublunary bodies ; dogs madnes ( by wch they prove dangerous to their masters ) is an effect of the moon ; whith ruleth much over the brain . 2. curiositie is dangerous , pry not too much into the secrets of heaven , least with actaeon , your understanding be taken from you ; & ye become a prey to the beastly imaginations of your owne brain . 3. crueltie is here forbid , he that takes delight in murthering of beasts ; proves somtime with nimrod a murtherer of men ; and such for want of humanitie may be said to be turned unto beasts , and tortured with their owne dogs , that is , by an evill conscience . 4. when men neglect their estates and callings , and spend their patrimonies profusely on dogs and hunting , they may be said to be devoured by their owne dogs . 5. they who suffer themselves to be abused , and their estates wasted by parasites and flatterers , not unfitly may be sayd to be a prey to their own dogs . 6. they who look upon women , and lust after them , lose their reason , and are devoured by their own lusts . 7. if diana's nakednesse seen unawares , was the occasiō of his misfortune ; how blame worthy are these women , who with naked breasts , immodest looks , light behaviour , phantasticall attire ; entice men to their destruction ; and of men do metamorphose them unto beasts . think you on this , who spend your dayes , and strength , and means , on whores , dogs , parasites ; at length they 'l woorry you : before you feel their wounds , look to their teeth , shun these actaeons hounds . adonis . he was a beautiful youth , with whom venus was in love , but whilst he was hunting , was killed by a boare , or by mars in the shape of a boare , and by venus was turned unto a red flower called anemone , hee was kept after death by ceres or proserpina , six months under ground , and other six months by venus , above . the mysteries . if by adonis we understand wheat , that lodgeth with proserpina , that is lyeth buried in the ground six months in the winter ; the six summer months it is above in the aire with venus , by which the beautie of the yeare is signified , by the boare may be meant the cold frosty and snowy season , in which the wheat seemes to be killed . 2. if with macrobius , by adonis we understand the sun ; he may be sayd to lodge six months with proserpina , in respect of his southerly declination ; the other six months with venus , for then the creatures give themselves to procreation ; he is killed by the boare , and lamented by venus , for in winter his beames are of no force ; to dispell the cold which is the enemie of adonis and venus , that is of beautie and procreation . 3. mars in the forme of a boare ; kils him ; because wars and hunting are maculine exercises , and not fit , for weak bodies , and effeminate spirits . 4. adonis is from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to sing , for beauty and musick are friends to venus . 5. adonis may signifie the good government of a common-wealth , which is the beauty thereof , which is killed by mars in the form of a boar ; for mars and wantonnesse are enemies of all government . 6. beautifull adonic is turned into a fading flower ; to shew , that beauty quickly perisheth . 7. yong and fair adonis is killed by a boare ; so wantonnesse and leachery are the destroyers of youth and beauty . 8. our resurrection in this may be typed out ; for although death kill us , it shall not annihilate us , but our beauty shall increase , and wee shall spring out of the ground again like a beautifull flower in the resurrection . 9. though our bodies dye , yet our good name shall flourish , and like a fair flower , shall live and smell when wee are gone . 10. myrrha of her own father begot this childe adonis , which myrrha flying from her angry father , was turned into a tree , and with the blow of her fathers sword was delivered of this childe ; because the sun the common father , begot the sweet gum myrrhe , of that arabian tree of the same name ; which gum doth cause much delight and pleasure , for so in greek adonis signifieth : in this gum venus is much delighted , as being a help to decayed beauty , to a stinking breath , to procreation , and the vitiosity of the matrix . 11. let them remember , who hunt too much after pleasure , that the devil is that great boare who lyeth in wait to kill them . you that hunt after pleasures , eye that boare , who would your health , and wealth , and souls devour . dote not on beauty ; beauty 's but a flower , whose pride and lustre fadeth in an hour . strive that your names may flourish after death , let them out-live adonis flower , & yeeld a fragrant breath . admetus . he being a sutor to alceste , carryed her away by the assistance of apollo and hercules , in a chariot drawn by a lyon and a boare ; afterward being like to dye , was recoverd by the voluntary death of his wife ; whom hercules delivered out of hell , and restored her to admetus . the mysteries . he that intends to marry , had need take the aid of apollo and hercules , that is , of wisdom , and strength of body . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is one that cannot be tamed , as many lusty yong men are ; therfore it is good for such to marry , with a alceste . 3. many foolish women , like alceste , refuse many good matches , and at last are carryed away by a lyon and a boare ; that is , by one that is lasciviously given , and who can put on the bold face of a lyon . 4. fruitfull women are like alceste , who cast themselves unto the jaws of death by childe-bearing , that their husbands may live in the fruit of their womb ; for parents live in their children : but by the means of hercules , that is , of the strength of nature , women are delivered from death . 5. alceste is our hope , with which we shall marry , if first we can subdue the lyon of pride , and the boare of concupiscence . 6. admetus , or the untamed spirit of satan , doth carry away the soul , which is the daughter of god , in the chariot of vanity , drawn with pride and fleshly pleasures ; and in hell the soul should have continued for ever , if christ our alcides had not delivered it from thence . let not man think on hymen , till he finde what is apollo's and alcides minde . and you weak maids , and widows too , before you marry , shun the lyon and the boare . think not to carry hope and confidence , till you subdue pride and concupiscence : by hope lay hold on christ , he will sustain your souls in death , and them restore again . aeacus . minos . rhad amanthus . these were iupiters sons , and judges in hell ; at the request of aeacus , when the iland aegina was depopulated with sicknesse , iupiter turned the ants unto men ; so was graecia delivered also by the prayers of the same aeacus . the mysteries . iust judges are the sons of god ; 2. the good laws of just judges shal not be forgotten , but when they are in hell , that is , when they are dead , their lawes shall be still in force . 3. these three judges are the three effects of a wicked mans conscience , to wit , to accuse , condemne , and torment the sinner : and in this sense ; a man may be said to be in hell , whilst he is on earth ; 4. aeacus by his wisdome causing the barbarous inhabitants to forsake their caves and holes wherin they dwelt ; and to build houses ; to leave their diet , of roots and fruits , and to sow corne ; in teaching of them civilitie , and military discipline , whereby they overcame the pirats , which used to molest them : for these respects , he was said to turne them from ants unto men . 5. in relieving graecia by his prayers from the plague , doth shew us , that the prayers of the just availeth much . 6. before christ came , the gentiles were but ants , men of earthly conversation , being fed with roots of superstition ; molested with spirituall pirates , but by the preaching and intercession of christ , the wisdome of the father , and the iudge of all the world : they were made men , taught to forsake the dark holes of idolatry , and to build them an house in heaven , to feed upon the bread of gods word , and to fight against their spirituall enemies . consider judges , though you be but dust , gods sons you are , yea gods , if you be just . let no man sin securely , though alone ; for each man hath three judges in a throne within his brest : these judges will torment thee here and in hell , where no man shall lament thee . now we are men , which heretofore were ants ; then let us live like men , and not like wants , still digging : leave your holes , and fix your eyes upon your starry-house , the spangled skies , where christ your head , and lord and judge doth dwell , the onely judge of heaven , earth , and hell . aegaeon . he was begotten of the heaven and earth , or of the sea ; he assisted iupiter , when iuno , pallas , and neptune , made insurrection against him , and would have bound him ; for whose good service , he was made keeper of hell gates , but afterwards rebelling against iupiter , he was over-throwne with his thunder , and laid under the hill aetna , which alwayes bursts out with smoake and flames when hee turnes himselfe about ; he had an hundred hands , and fiftie heads ; he is also called briareus , and enceladus . the mysteries . by this many-handed and many-headed mōster , is meant the wind , the power and vertues whereof are many and wonderfull ; it is begot of the vapors of the earth and sea , by the heat and influence of heaven , when iupiter , that is , the heaven is obscured , and as it were bound up from us with thicke mists extracted by minerva , that is , the sun , out of neptun or the sea , and received by iuno , or the aire ; these three are said to conspire against iupiter ; then comes the wind , and blowes away these mists ; and so iupiter is relieved , and the heavens cleered . aegaeon is said to keep hell gates , because the winds are often inclosed in the bowels of the earth and sea . 2. aegaeon fights against iupiter , when the south-wind obscures the heaven with clouds , then with his sun beames , or thunder , the aire is cleared , and the wind setled , and because aetna never vomits out fire , but when there is wind generated in the hollow holes , and cavernosities thereof , therefore aegaeon is said to lye and move there . 3. god hath made our stomack and belly to be the receptacle of naughtie vapors , which notwithstanding sometimes rebell , and obnubilate the heaven of our braine , and fight against our iupiter , that is our judgement and reason ; but oftentimes are overcome and beate backe by the strength of nature , and property of the braine . 4. iuno , that is , vapors ; neptune , that is , too much moisture ; and pallas , that is too much study , oftentimes molest the brain , & assault judgment and reason ; but the helpe of aegaeon , or the strength of the animal spirits doe releeve the braine and make peace . 5. in 88. the spanish iuno , that is , their wealth ; minerva , their policie ; and neptune their sea-god , i mean their great fleet , which affrighted the ocean , conspired to invade our heaven , that is , our church and state ; but aegaeon , the stormie wind , sent by thetis , but by the power of the almighty ; scattered their forces , and releeved our iupiter . 6. every piratical ship , robbing honest men of their goods , may be called aegaeon , for they fight against god himselfe , and their end for the most part is fearfull . 7. arius and other hereticks , opposing christs divinity ; with aegaeon fight against god ; and being struck with the thunder of gods word , without repentance they are sent to hell . 8. all seditious persons rebelling against the church and state , are aegaeons fighting against god , and they must look for this reward . as he who did against great jove rebell , was struck with thunder , and knockt down to hell : so god will all you monsters over-turn , who gainst the king , the church , the state dare spurn . your glory shall be shame , black hell your mansion , furies your fellows , brimstone and fire your pension : your motion 's like aegaeons ; when he turns , aetna doth shake , and for a while it burns : but when you move , you shake the world asunder , whose bowels smoke , and burn and roare , till you be struck with thunder . aenaeas . he was a trojan prince , son of venus , by whose help he was delivered from being killed by the graecians : he carried his old father on his shoulders out of troy , with his houshold gods ; he was seven yeares , by the malice of iuno , tost upon the seas , and kept back from italy ; who when he arrived thither , was molested by a long warre , caused by iuno and alecto ; having at last killed turnus , ended his dayes in peace and honour ; he went downe to hell , to visit his father in the elisian fields , who by the help of sybilla and the golden branch , overcame all the dangers of hell ; his acts are eternised by the prince of poets . the mysteries . he was called the son of venus , because that planet was mistresse of his horoscop , or because of his beauty and comely proportion ; and to shew that love is the chiefest guard of princes , and that which doth most subdue and keepe people in subjection . 2. iuno and aeolus , the aire and wind conspired against him to drowne him ; so sometimes princes are oftentimes vexed and endangered by the stormes of civill dissention . 3. neptune was his friend , both in the trojan warre , and to help him forward to italy ; vulcan made him armour , mercury was his counsellor and spokes-man ; cupid made way with queen dido to entertain him ; to shew that a prince cannot be fortunate and powerful , without shipping , armour , eloquence and love . 4. the golden branch made way for him to proserpina , and brought him to hell , and so doth the inordinate love of gold bring many unto hell ; again , gold maketh way through the strongest gates , and overcommeth the greatest difficulties ; besides , gold is the symbole of wisdome , without which no man can overcome difficulties ; lastly , he that will goe through the dangers of hell , that is , the pangs of death with cheerefulnesse , must carry with him a golden branch , that is , a good conscience ; and perhaps this golden branch may be the symbole of a kings scepter , the ensigne of government , wherein a king is happy , if his scepter bee streight and of gold , that is , if wealth , and justice , and wisdome go together . 5. aenaeas had not found the branch without the doves , his mothers birds ; so without love , innocencie and chastity , we cannot attain to true wisdome . 6. he that would attain unto the true branch , that is , christ , the righteous branch , and wisdome of the father , must follow the guide of the two doves , the old and the new testament , they will shew us where he is . 7. aenaeas , by the help of sibyl , went safely thorow hell ; so shal we by the assistance of gods counsell ( for a sibyl signifieth so much ) we shall overcome all difficulties . 8. his companion was achates , for great princes are never without much care and sollicitude , as the b word signifieth . 9. aenaeas went thorow the dangers of hel , sea and land , before he could have quiet possession in italy ; so we must thorow many dangers enter into the kingdome of heaven . 10. aenaeas is the idea of a perfect prince and governour , in whom wee see piety towards his gods in carrying them with him , having rescued them from the fire of troy ; in worshipping the gods of the places still where he came ; in going to apollos temple , as soone as he lands in italy , in his devout prayers he makes to iupiter , apollo , venus , and other gods ; piety also towards his old father , in carrying him on his shoulders , in bewailing of his death , visiting of his tombe ; going down to hell to see him ; his love was great to his wife creusa , in lamenting , and casting himself into open danger for her ; his love was great to his sonne ascanius , in the good breeding and counselling of him ; to palinurus , mysenus , and others ; his vigilancie in guiding the helme , at midnight , when his people were asleep ; his liberality to his souldiers , his magnanimity , constancie , wisdome , fortitude , justice , temperance ; are fit by all princes to be imitated , and the aeneads to be diligently read . he that would safely passe black acheron , and scape the dangers of hot phlegeton , must carry with him wisdoms golden rod , sybill must guide him ; that 's advice from god : so shall he not fear dangers , nor miscarry , when styx he crosseth in old charons wherry . what strength of towns , or castles can withstand sibyllas head-peece , and a golden hand . but yet , beware of gold , i would advise thee ; for gold ill got , will down to hell intice thee . and if thou wouldst true gold and wisdom finde , seek after christ , and on him fix thy minde . be chaste like doves , and let gods word instruct thee , there are the doves which will to christ conduct thee . if kings will fear great jove who reigns above , then vulcan , neptune , mercury , and love shall serve them ; juno's spight shall not destroy them , nor aeolus with all his breath annoy them . aeolus . he was iupiters son , a king over divers ilands , and reigned in a city walled with brasse ; he kept the winds in a cave or hollow hill ; which at iuno's request , and promise of a marriage with her nymph deiopeia , he let out against aenaeas . the mysteries . he is called iupiters son , because the winds are begotten by the influence and motion of the heavens . 2. he was an astronomer , and could foretell stormes and calmes , therefore it was thought he had the command of the winds . 3. his city was said to be walled with brasse , because it was guarded with armed men . 4. he kept the winds in a hollow cave ; because some caves be full of vapors , which sometimes burst forth with violence . 5. he reigned over ilands , because they are most subject to storms . 6. iuno could not sinke aenaeas his ships without the help of aeolus ; neither can the aire violently worke , if it be not moved by the vapors , which are the winds , or else without vapors , by the planets . 7. the marriage between aeolus and the sea nymph , shewes the relation that is between the wind and the sea . 8. hee may be called aeolus , and the god of winds , that can curbe and keepe under anger , and other unruly passions . 9. it is a dangerous state , when iuno and aeolus , that is , wealth and power band themselves against innocent men . he 's aeolus , a god , and not a man , that anger can subdue , and keep unruly passions under , he 's a wonder . he is a king , and stronger then the winde , that curbs his minde . it 's ill , when wealth conspires with violence gainst innocence . that state 's a sea ; ships sink , or drive on shoare , when such storms roare . aesculapius . he was the god of physick , and son of apollo , and coronis the nymph , whom apollo shot with his arrowes , and cut out the child , who was nursed by a goat , or bitch , as some would have it ; he relieved rome from the plague in the forme of a serpent , being brought from epidaurum in a ship ; he restored hippolitus to life , therefore was killed by iupiters thunder . the mysteries . a esculapius is the milde temper of the aire , as the a word sheweth , which is the effect of the sun , or apollo ; and is the cause of health ; therefore hygiaea and iaso , that is , health and cure , are the children of aesculapius . his mother , is b coronis , or the due mixture and temper of the aire ; which because it depends from the influence o the sun , therefore apollo is said to beget aesculapius of her ; but when he killed her with his arrowes , is meant , that the sun with his beames did over-heat , and infect the aire with a pestilence . 2. i had rather understand by this fiction , the true temperament of a sound mans body , caused by apollo and coronis , that is , the due proportion of the naturall heat , and radicall moisture , called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; and the true cause of health . then coronis is killed with apollo's arrowes , when the naturall heat degenerats into a feverish inflammation , and drieth up the moisture ; but when the heat returns to its former temper , aesculapius , that is , health is recovered , and nourished by a goat , because goats milke is good to feed , and restore decayed nature . 3. by this fiction , i thinke is represented to us the properties of a good physitian ; he is the son of apollo and coronis , that is , of knowledge and experience ; knowledge kills experience , when the learned physitian trusts not to experiments , but by art and knowledge he cures ; for indeed in physick , experience is little worth ; for what experience can one have of such infinite varieties of temperaments which are amongst men , every man having a peculiar cóstitution , which is also still differing from it selfe ; as aesculapius was nursed by a goat or bitch ; so physitians are maintained by gluttony and venery : chiron , saturns son , was aesculapius school-master ; for time hath brought the knowledge of physick to perfection , or because chiron being halfe a man , and halfe a horse , sheweth that a physitian must be a centaure , that is , a man in judgement , and a horse in courage , it is fit that physitians should be brought to rome , that is , to great cities infected with sicknesse ; the serpent , cock , and raven were consecrated to aesculapius , so was the goat also ; to shew that a physitian must have the serpents wisdom , the cocks vigilancie , the ravens eye and forecast , and the goats swiftnesse ; for delayes are dangerous , and if physitians cure desperat diseases , they must not be proud , and attribute the glory to themselves , or skill , but to god , lest they be punished in his just anger , as aesculapius was . 4. christ is the true aesculapius , the sonne of god , and the god of physick , who was cut out , as it were , of his mothers wombe , by the power of god without mans help ; and cured all diseases ; the true brazen serpent , he only who was struck with the thunder-bolt of his fathers wrath , and sent to hell , to deliver us from death and hell . he that would prove a good physitian , must be a centaur , that 's a horse and man : and he that will keep men from charons boat , must be a cock , a crow , a snake , a goat . let him that 's sick , and bruis'd , who cryes and grones , repair to christ , he 'l heal the broken bones : he can do more then aesculapius , who brought from death to life torn virbius . he first subdu'd death in himself , and then restor'd us all to life , who were dead men , dead in our sins , and dead in gods just ire ; but christ hath kill'd our death , and quencht that fire which doth torment and burn , but not consume , a fire which gives no light , which yeelds no fume . his death then is our life , our drink his blood ; his stripes our physick , and his flesh our food . and when he comes again in majestie , to plague the workers of iniquity , sitting upon the clouds , whose voice like thunder , shall shake heav'ns tower , and cleave the earth in sunder : then will he raise all those that sleep in dust , and crown with immortality the just . alphaeus . he was a great hunter , and fell in love with the nymph arethusa , who that shee might escape him , was by the help of diana turned into a fountain , and he afterward sorrowing became a river , which still runs after arethusa . the mysteries . alphaeus is a river of elis in arcadia , thorow secret passages running under the earth and sea , empties it selfe in the spring arethusa , in scicilie ; which , though strabo denieth it , it cannot be otherwise , seeing so many witnesses confirme , that whatsoever is cast into alphaeus is found in arethusa . 2. as this water running thorow the sea loseth not its sweetnesse , by receiving of any salt relish ; so neither must wee lose our integrity and goodnesse by conversing with the wicked . 3. husbands must learn from alphaeus to be kind to their wives , and to make them partakers of all their goods , as alphaeus imparts all it receives , to arethusa . 4. we must never rest , till wee have obtained him whom our soule loves ; the salt sea of afflictions , and the distance of place must not hinder our course . 5. arethusa is from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vertue which wee should still run after . 6. alphaeus , is from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a spot , we are full of spots and sin , therefore had need to be washed in arethusa , that is , in the water of baptisme . 7. this water was held good to kill the morphew , called therefore alphos , for which cause it was consecrated to iupiter ; and it was unlawfull to wash the altar of iupiter olympius with any other water ; so baptisme doth wash us from originall sinne , and by it we are consecrated to god . 8. alphaeus is as much as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the light of truth , which runs after {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or vertue ; to shew that knowledge and theory , should alwayes be joyned with goodnesse and practise . as arethusa running through the main , yet doth its taste and colour still retain : salt doris cannot taint it ; let us then be good still , though we live with wicked men . and as alphaeus runs , and will not stop untill he rests in arethusa's lap ; so run my soul , untill thou be possess'd of thy belov'd , and of eternall rest . and who would think , that love could set on fire ; cold waters chuse cold waters to desire : can cupid wound a river , can he scorch the sencelesse waters with his faming torch ? no , no ; but thou , o lord , the god of love can wound my heart , and warm it from above . my cold and waterish heart , to now inflame with love of thee , that i my course may frame to thee through a●l the 〈◊〉 on cares and fears , and through the salt sea also of my tears . i am alphaeus , tho 〈…〉 ●hat living well to which i run , and where i hope to dwell . amphion . he was iupiters son of antiopa ; she flying from dirce to a solitary mountaine , was there delivered , and the child was brought up by shepheards ; he learned his musick of mercury , and received his lute from him ; by the force of his musick he caused the stones to follow him , with which the walls of thebes were built ; but afterwards out-braving latonas children , and upbraiding them for want of skill , was by her killed . the mysteries . amphion was called iupiters son , because musick is from god ; or because the heavens by their perpetuall revolution , shew , that musick without continuall exercise cannot be attained unto ; or to shew that there is in the heavenly bodies a harmony , as well as in musick ; or if by iupiter we understand the air , as sometimes poets do , then as iupiter gave life to amphion , so doth air to musick , for no sound either by voice , instruments , or water , without air . 2. iupiter in the form of a satyre begot amphion ; satyrs were great dancers , and dancing requires musick . 3. amphion was bred by shepherds ; for these living an idle and solitary life , were invited to invent musick , partly by the singing of birds , and partly by the whisting of the wind among the trees , or by the running of waters . 4. he was born in a remote hill , because musicall inventions require quietnesse , and a private life far from troubles and businesse . 5. mercury taught him , and gave him the lute ; to shew the resemblance , and equall power of eloquence and musick ; eloquence being a speaking harmony , and musick a speechlesse eloquence , the one by words , the other by sounds working on the affections . 6. his building thebes walls by his musick , shews what is the force of eloquence , to draw rude people to religion , policie , and civility . 7. his out-braving of apollo and diana , doth not onely shew the insolencie and pride of some men , when they have got some perfection in an art ; but also , i suppose , may be meant the power and delight of musick , that it no lesse affects and delights the soul by the ear , then the light of the sun and moon doth the eye : so that musick may as it were challenge the light . 8. amphion may be said to be killed by latona , when musicall knowledge is lost by negligence and oblivion . 9. our saviour christ is the true amphion , who by the preaching of the gospel hath built his church , and made us who were but dead and scattered , living stones in this building ; his musick hath quickned us , and his love hath united us . 10. amphion was said to build the walls by the help of his musick , because perhaps he imployed musicians at that time , who by their musick incouraged the builders , and made them work the better . in this we see the force of eloquence , by which grea towns have walls , and stones have sence . this is the onely pleasant melody , which caus'd rude men imbrace civility . stones hear not sounds ; it s not the warbling lute , nor solemn harp , nor trumpet , nor the flute , nor songs , nor any organ musicall that could give sence to stones , or build a wall : but christ our lord with his coelestiall layes , hath from amphion born away the praise ; whose charming voice no sooner 'gan to sound , but sions walls were lifted from the ground : he rais'd us senslesse stones out of the dung of errour , by the musick of his tongue , that we might , at his voice , and in his name , make up the walls of new jerusalem . antaeus . he was a gyant , 40 cubits high , begotten of neptune , and the earth , with whom , when hercules did wrestle , still as he was flung on the g●ound his strength increased ; which hercules perceiving , lifted him from the ground , and squeezing him to his brest , stifled him . the mysteries . the bignesse of his body shewed , that earth and water were extraordinarily predomināt in him , therefore he was called the son of neptune , and the earth . 2. a covetous man is like antaeus , the more that his affections touch earthly things , the stronger is his covetousnesse ; till he be lifted up from the earth with heavenly thoughts , and then covetous thoughts dye . 3. satan is like antaeus , for the more he is beat down by the herculean strength of gods word , the more violent and fierce he groweth ; but being squeezed by the brest-plate of justice , he loseth his force . 4. satan deals with good men , as hercules with antaeus ; he flings them down , by oppression and persecution ; but when he perceiveth , that by this means they grow stronger and more resolute , he lifteth them up by pride and prosperity , by which many are overthrown which grew strong by adversity . 5. the sun like antaeus , when he is come to his perigaeum , or that point neerest the earth , he begins to gather strength , which increaseth till hee come to his apogaeum , or that point in heaven farthest from the earth ; and then his force begins to weaken . 6. he that will cure a feaver with hot things , or an hydropsie with cold and moist things , he doth as hercules to antaeus , increase the disease by applying things of the same nature , whereas diseases should be cured by contraries . 7. every thing in its own element , with antaeus , doth gather strength and prospereth , but being put unto another element dieth , as fishes in the air , and beasts in the sea . take heed , all you that would o'rethrow your greedy mindes , and them subdue , you fling them not ●n things below , for so their force they 'l still renew . but lift them up with all your strength , that they may see the wealth and joy which is above , and so at length you shall your avarice destroy . at any time if satan shall with crosses fling you on the ground , lose not your vertue with your fall , but let your courage then abound . take heed he lift you not too high with pride in this your spirituall strife : for then hee 'l get the victory , and spoil thee of eternall life . lord lift my minde out of the dust , and make it mount above the skies ; be thou my treasure where no rust can come , which moaths and theeves defies . and when with crosles i 'm cast down , let not my strength and courage fail ; let constancie lord be my crown , then in my fall i shall prevail . apollo . he was the son of iupiter and latona , born in delos ; he kill'd the serpent python , the gyant tytion , marsyas the musitian , and the cyclops that made iupiters thunder , with which his son aesculapius was slain ; for which fact iupiter banished him , and drove him to feed admetus his sheep , and to help neptune in building of the walls of troy ; he was the god of wisdom , of physick , of musick , and arching . the mysteries . by apollo is ordinarily understood the sun , which as his a name sheweth , is both the destroyer & preserver of things ; he is the son of iupiter , because he is a part of heaven , or because he was created by god ; he was born of latona , because god brought light out of darknesse , and the sun out of the chaos ; born in delos , which signifieth manifestation , for the sun discovereth all things ; he kill'd python the serpent , because the sun by his heat disperseth all putrified vapours , and cleareth the air from mists , for of putrifaction venemous beasts are procreated ; so he kill'd iupiters thunder-makers , because the sun cleers the air , and consumes those exhalations and moystures , of which thunder is ingendred . when apollo was born , diana his sister , who was first born , was the midwife to bring forth apollo ; that may signifie that the sun is freed from his eclipse and darknesse , when the moon departeth from him ; he is still beardlesse , to shew his perpetuall youth , his long hair shews his beams ; he feedeth sheep , because his heat produceth grasse ; he is carried in a chariot drawn with four horses , to shew his motion , and the four seasons of the year , or the four parts of the artificiall day ; as his horses names do shew , b erythraeus , actaeon , lampos , philogeus ; for he is red in the morning , cleer about nine of the clock , in his full splendour at noon , and draws to the earth in the evening ; he is the god of wisdom , not by infusing the habit or essence thereof , but by preparing and fitting the organs for the use and exercise thereof , therefore southern people are more subtile , wise and ingenious , then the northern . and because from the sun divers predictions are gathered of the alteration of weather , and other a sublunary mutations , he was called the great prophet , and god of divination ; he was also called the god of physick , both because physicall hearbs have their strength from the sun , and oftentimes , the spring cureth the winter diseases , and the summer the infirmities of the spring ; he was called the god of musick , because he cleers up the spirits of al things ; therefore the birds do welcome his approach with their melodious harminonie ; therefore the swan was dedicated to him , and the grashoppers also ; and as in musick so in his motion and operations there is a harmony ; and because he fits the air , which is the medium of musick and of all sounds ; the muses for this cause are in his custodie ; which were inlarged from three to 9 according as the number of strings increased in musicall instruments ; he was called an archer because his beames like arrows fly every where ; his tripos , which some will have to be a table called also b cortina , from pythons skin with which it was covered , others a three footed vessell , others a threefoot chair , wherein they sate that prophesied ; i say this tripos may signifie the three circles in the zodiack which every yeare he toucheth , to wit , the ecliptick , and the two tropicks . they that died suddenly or of any violent disease were said to be killed by apollo , because the sun with extreme heat doth cause famine and infectious feavers . thus hee was said to shoot with his arrows , amphions children ; to him were dedicated the strong bull , the white swan , the quick-sighted raven , to a signifie the power , and beauty , and piercing light of the sun ; which because it detecteth obscure things , he was called a prophet ; the olive , palm , and bay-tree also were dedicated to him , both because the olive and palm grow not , but in hot countries ; and because they are , as the bay tree usefull in physick , and of a hot quality like the sun , therefore he was said to be in love with b daphne the daughter of the river peneus , because on the banks of that river are good store of bay-trees : his shooes and garments were of gold , to shew his colour ; he with neptune built the wals of troy , to shew that without gods assistance no city or state , can stād , or be built . his love which he bare to the flower hyacinthus is to shew that flowers do bud and prosper by the sun , and die with cold winds ; therefore zephirus was the cause of his death ; and perhaps apollo and neptune were said to build troys walls , because morter and brick are made by the helpe of heat and water ; or because laomedon either stole or borrowed some treasure out of the temples of apollo and neptune . 2. our saviour christ is the true apollo , both a destroyer of satans kingdom , and a saver of his people ; for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as to lose by paying the price of redemption , hee is the sunne of righteousnesse , by whose beams and arrows , that is , his word , python the devil is subdued ; he is the son of god , and the god of wisdome , the great prophet , the son of latona , that is , of an obseure maid : the true god of physick , who cureth all our infirmities ; and the god of musick too , for that harmony of affections and communion of saints in the church is from him ; he hath subdued our giants , that is , our spirituall foes , by whose malice the thunder of gods wrath was kindled against us : he is immortal , and the good shepherd , who hath laid down his life for his sheep ; having for his sheeps sake forsaken his fathers glory , and he it is who hath built the wals of jerusalem . apollo was never so much in love with hyacinthus , as christ was with the sons of men . 3. as the sunne amongst the planets ; so is a king amongst his subjects ; a king is apollo , the destroyer of the wicked , and a preserver of good men ; the light and life , and beauty of his people ; a god of wisdome amongst them , to guide them with good lawes ; a god of physick , to cut off rotten and hurtfull members , to purge out all grosse humors , that is , bad maners , with the pills of justice , and to cheere up with cordialls our rewards , the sound and solid parts of the politick body ; he is a god of musick also , for where there is no king or head , there can be no harmony nor concord ; he is a prophet to fore-see and prevent those dangers , which the people cannot : he is a subduer of pythons and giants , that is , of all pestiferous disturbers and oppressors of the state : his arrows are his lawes and power , which reacheth thorow all the parts of his dominiō : he is a good shepherd , & kings are a so called ; and a king thus qualified shall be like the sun , still glorious , immortall , youthfull , and green like the palm , olive , & bay-tree ; but if he doth degenerat unto a tyrant , then he is the cause of mortality , as the sun is , when he inflames the aire with excessive heat . when god out of rude chaos drew the light , which chas'd away the long confused night o're all this all , it did display its golden beams , and made the day . so when mankinde did in the chaos lye . of ignorance and grosse idolatry , there did arise a light , a star brighter then sun or moon by far . who with his fulgent beams did soon disperse the vapours of this little universe till then no morning did arise , nor sparkling stars to paint the skies . this is that sun , this is the womans seed , who with her arrows wounded pythons head ▪ it s he who kill'd the gyants all , which were the causes of our fall . he is that shepherd which in flowry meads doth feed his wandring flock , and then he leads them to the brook that softly glides , and with his shepherds-crook them guides . it s he that did jerusalem immure , and made it strong , that it might stand secure against all forrein enemies , against assaults and batteries . he 's wisdom , he that prophet which displaid what was before in darknesse bosome laid ; whose oracles did never fail , whose miracles made all men quail . he is the sun that rides triumphantly on the blew chariot of the spangled sky , whose chariot's drawn with horses four , justice and truth , mercie and power . he is the god of all sweet harmony , without whose word there is no melody ; he 's sweeter to a pensive minde , then any musick we can finde . he is the god of physick , he can ease the soule of sin , thy body of disease . he only helps the heavie heart , he only cures the inward smart . but sometime he his winged shafts le ts fly amongst his foes , and wounds them mortally . who can unbend his reaching bow ? who can avoid his piercing blow ? then seeing christ is this resplendant sun , which gyant-like about the world doth run ; who shew'd to jews his rosie face , and to all gentiles offers grace . let us at last with reverence admire this great apollo , heavens greatest fire : come , let us palms and laurels bring , and to him io paeans sing . apollo and a king parallel'd . like as apollo's sparkling flame , doth cherish with his beams the frame of this round globe we see : so kings extend on us the light of their just laws , and with their might keep us from injury . they let their arrows flye at those who dares their rules and laws oppose , and vex the innocent ▪ a king the plaguey python slayes , and gyants that will thunder raise within his firmament . he is a good physitian , that bitter pills and cordialls can prescribe when he thinks cause he makes a sweeter harmony , then harp , or lute , or psaltery , with his well tuned laws , he holds his bow with his left hand , and at his right the graces stand , as white as driven snow , to let us see that by his raign more good we have , and much more gain then damage by his bow ▪ the muses in a grove of bayes about him dance , and sing sweet layes , each hath her instrument , to shew , that under such a king all things do flourish , schoolers sing with comfort and content ▪ he hath the ravens piercing eye , he 's a white swan in purity , and hath the bullocks strength : he shall out-live the palm and bay , his name and laws shall not decay , but conquer all at length . his head doth shine with golden locks , he is a shepherd of great flocks , whom in the fragrant meads , he feeds and guides them with his crook , and drives them to the silver brook , and to the shades them leads . he wears a tripos on his crown , a triple monster trampled down , before him prostrate lyes . now if this sun shines anywhere , he shines sure in our northern sphaere , and moves in british skies . arachne . shee was a lydian maid , skilfull in weaving and spinning , and by minerva ( for her insolencie , in provoking a goddesse ) was turned into a spider . the mysteries . this arachne did learne of the spider to spin and weave ; for the beasts are in many things our schoole-masters . 2. it is not good to be proud and insolent of any art or knowledge . 3. subtill and trifling sophisters , who with intricacies and querks intangle men , are no better than spiders , whose captious fallacies are no lesse hatefull to the wise , than arachnes web was to minerva . 4. partial judges use their lawes , as spiders doe their webs , to catch little flyes , and let the great ones passe thorow . 5. covetous men are like spiders , they unbowel , that is , they consume and spend themselves with care and toyle , to catch a fly ; for wealth in the end , will be found little better . 6. envie and a slandering tongue is like a spider , which doth crack the purest glasses , so doe they poyson the best men . 7. we should be spiders in providence they hang their nets in windowes , where they know flyes most resort , and worke most in warme weather , for then the flyes come most abroad ; and like mice , they foretell the rume of an house , by falling and running away , as pliny sheweth . thou that in knowledge dost excell , must humble be , and think what on arachne fell , may fall on thee : it was her pride did her undo , and pride may overthrow thee too . let not the miser spend his strength , and lose his health to catch a silly fly at length , for such is wealth : the carefull wretch at his last gasp shall finde that wealth is but a wasp . take heed thou do not use thy tongue to sting the good ; for they that thus good men do wrong , are spiders brood : nay worse ; for bad tongues far surpasse that poyson which cracks but a glasse . judges your laws you must not make , like spiders cords , which onely pesants use to take and passe by lords : this is indeed a powerfull law , which keeps bo●h rich and poor in awe . but we must spiders strive to be in providence , where dangers are we must foresee , and flye from thence ; sea-men for want of good forecast , are soon surpris'd with every blast . arion was a skilfull musitian , who having got great wealth , and sailing to lesbos , was robbed by the mariners , & appointed to be flung in the sea , who having leave to play on his harpe , so charmed the dolphins , that they received him on their backs , and carried him to tenarus , where the dolphin dyed , that carried him , being left on the shoare , and was placed among the stars ; the mariners were taken and put to death . the mysteries . this dolphin was a ship a so called , from the image of the dolphin upon the sterne . 2. here also wee may see the force of eloquence , by which wilde men are charmed . 3. no sin is done in secret , but shall be revealed , especially murther , which oftentimes is strangely discovered . 4. god doth not let good turnes goe unrewarded , which is signified by the dolphin made a constellation . 5. here wee see arions ingratitude , who let the dolphin die on the shoare . 6. the love of dolphins to man , may teach us love one to another . 7. the a dolphins never rest , not when they sleep ; they are the swiftest of all fishes , and most intelligent ; pious to their own kind , in carrying out their dead bodies to the shoare . 8. when satan drove us out of paradise into the sea of this world , the dolphin , that is , the church , received us , and by the musick of gods word , we are saved . that arch-thief satan , pyrate of mankinde , had rob'd us of gods grace , had spoil'd the minde , and flung us in the sea of misery , in which we must have dyed eternally : ev'n as those theeves who had conspir'd to 'ntomb arion in old glaucus glassy womb ; who by his harp from that salt grave was saved , and on the dolphins scaly back received : on which , as on a horse triumphing rides , and with his musick charms the windes and tides . the sea-nymphs are amaz'd to hear such noise , and with unusuall dancings shew their joyes . stern neptunes trident doth the waves appease , and tritons blew horse tramples on the seas ; thetis stands still and hears , the fishes skip to hear this song , to see this living ship . the dolphin was the ship , the pilot , and the compasse too , that brought him to the land . if this was true , t' was strange , sure this i know , that satan out of paradise did throw adam unto a briny sea of cares , which had more dangers then his head had hairs . the breath of gods just indignation did raise the billows of this ocean , which with a night of clouds obscur'd the sky , and did involve with mists heavens brightest eye . this incontrolled storm did rore and rage , and nothing could the wrath thereof asswage , untill that storm was heard which calm'd the seas , unmask'd the sun , and did the windes appease . the gentile princes , who before were wilde , are by this musick charm'd , & made more milde . sions new song hath caus'd great potentates submit to christ their crowns , their wealth , their states . they yeeld their backs to him , him they support in his sea-tossed members to their port . and as arion did the fish bestride , which through the main was both his ship and guide : so christ supports us to our wish'd for shore , he 's winde , and star , card , pilot , ship , and oare . or else the church the dolphin is ; the gale gods word ; the world 's the sea on which we sail : who through this sea would passe , and come to land , must use this gale , and on this dolphin stand . aristaeus was the son of apollo and cyrene , a shepherd , a keeper of bees , who first found out honey and oil ; he was in love with euridice , who being pursued by him , run away , and was kill'd by a serpent ; therefore the nymphs were angry , and destroyed his bees ; he obtained of iupiter and neptune , that the pestilentiall heat of the dog-dayes , wherein was great mortality , should be mitigated with windes . the mysteries . by aristaeus may be meant wisdom , which is the best thing in man , as the a word shews ; which is begot of apollo and cyrene the daughter of the river peneus , because the moderate heat , and proportion of moisture make a good temper , and so the organs are fitted for the exercise of wisdom ; by which honey and oil , things most pleasant and usefull for the life of man were invented ; by wisdom the heat of the dog-dayes is tempered , because a wise man knows how to prevent and avoid the inconveniencies of the heaven ; sapiens dominabitur astris : euridice , is a deep or large judgement which is nothing else but that act of the intellect in b determining what is right , what wrong , what to be chosen , what avoided , and so the will , whose office it is , to chuse or refuse is directed and guided by the judgement : a wise man desires to injoy a right judgement , and to regulate his actions accordingly ; but this euridice doth often fail aristaeus , and is wounded by the serpent of our corrupt nature ; so that this failing , aristaeus loseth his bees , that is , faileth in his inventions , and wants the sweetnesse and comfort which he should take in his actions ; this made s. paul confesse , that he did what hee would not doe , and what he would do , he did not . 2. aristaeus is a king , a shepherd , and the best man of his kingdom , by whose invention we have honey and oil , that is , delight , and all things necessary by his good government ; whose wisdom doth prevent the infectious heat of dog-dayes ; that is , of oppression , tumults and rebellion ; but if at any time euridice , right judgement , being stung by serpentine flatterers who mis-inform him be wanting , then the bees perish , and the subjects go to ruine . 3. aristaeus is the coelestiall heat , the effect of the sun , joyned with moderate moisture , by which . bees , and olives , and all things usefull for our life are procreated and cherished ; by the secret influence of this heat , those northern windes in pontus , aegypt , and other places are raised , which after the summer solstice , blow , and last four dayes , by which the rage of the dog-star is mitigated ; these winds are called etesii , because every yeer they blow at the same season ; in spain and asia these etesian windes blow from the east ; this heat working upon iupiter and neptune , that is , on the air and sea , doth cause and generate these windes ; now , as this coelestiall heat produceth and cherisheth bees , so euridice , mans judgement , art , and industry must be joyned ; otherwayes by the nymphs , that is , too much rain , or by many other wayes the bees may fail , and if they fail , the same heat , out of putrified matter may make a new generation . 4. christ is the true aristaeus , the good shepherd , the best of men , and the son of god , by whom we have honey and oil , comfort and spirituall joy , and all things else , at whose request the heat and dog-star of gods anger was appeased ; he is in love with our souls , as aristaeus with euridice ; but we run from him , and are stung by the serpent the devil ; we dyed with euridice , we were destroyed with aristaeus his bees , untill he restored us again to life by the sacrifice of his own body . when aristaeus lost his troops of honey , people , and their hopes ; and when cyrene he ador'd , he had his swarms again restor'd . wee are the bees , and christ is he who would himself an offring be ; he was both altar , priest and hoast , he found us out when we were lost . he got us pleasure by his pain , his death 's our life , his losse our gain . in that we do injoy our lives , in that our wexin kingdom thrives : in that we sit on fragrant flowers , bedew'd with pearly drops and showers ; in that our cells with nectar flow , in that our yong ones live and grow : in that we play in open air , in that the heavens are so fair ; in that we have so long a spring , and with our humming meads do ring : all this we have , and more then this , by vertue of christs sacrifice . it s he who with his gentle breath , tempers the heat of jova's wrath . it s he that loves us night and day , and yet like fools we run away . he is our husband , not our foe , then whither will you from him go ? you run , but do not see , alas , the serpent that lurks in the grasse . o lord , when thou dost call on me , uncase my eyes , that i may see thy love , and beauty of thy face ; and so support me with thy grace that i may stand ; or if i fall , i may not lose my soul withall . atalanta . she was the daughter of king ceneus , so swift in running , that no man could match her ; only hippomenes overcame her , by casting in her way three golden apples , at which whilst shee stooped to take them up , she lost her race ; she was the first that shot the calydonian boare ; and with the sharpe point of her spear , brought water out of a rock ; but for lying in cybeles temple with hippomenes , shee was turned into a lionesse , and he into a lion , which drew cybeles chariot . the mysteries . here we have the picture of a whore , who runnes swiftly in the broad way that leadeth to destruction ; if any thing stay her course , it is wise counsell and admonition ; for wisdom is represented by gold . it is she that kils the boars , that is , wanton and unruly youths , wounding both their bodies , soules and estates , and therefore hath a sharp speare , to draw water out of rocks ; because many who at first were senselesse like stones , being deepely wounded with remorse for their former folly and stupidity , fall to repentance , to weeping and lamenting , considering what they have lost : and as atalanta defiled cybeles temple , so doth a whore pollute her body , which is the temple of the holy ghost ; so doth the whore-master make his body all one with the body of an harlot ; and so both degenerat from humanity , and participate of the cruelty and lasciviousnesse of lions , and by this means become miserable slaves and drudges to cybele , mother earth , that is , to all earthly affections and lust . 2. as atalantas course was interrupted by golden apples , so is the course of justice oftentimes stopped with golden bribes . 3. here we see that one sinne draweth after it another , worse than the former ; fornication begetteth profanenesse , and profanenesse cruelty , and miserable servitude to earthly lusts . 4. let us with atalanta run the race that is set before us , and wound the boare of our wanton lusts , & draw water from our rocky hearts , let us take heed , that the golden apples of worldly pleasure and profit , which hippomenes the devil flings in our way , may not hinder our course ; commit not spirituall fornication with him in the temple of cybele , lest god in his just anger , make our condition worse than the condition of the brute and savage beasts . we 're all in atalanta's case , we run apace , untill our wandring eyes behold the glitt'ring gold : and then we lose in vanity our race , and our virginity . gods holy temple we pollute , and prostitute our souls to foul hippomenes , with all boldnesse ; so having lost humanity , fierce lyons we become to be . and then our heads we must submit , to curb and bit of mother earth , whose heavie wain we draw with pain : and yet we cannot cease to draw earth , till earth hide us in her maw . o that we could our sins deplore , and kill the boare of wanton lusts , e're we hence go to shades below : o that our rocky hearts could rend , and from them chrystall rivers send . o god , all filthy lusts destroy , which me annoy , and give my flinty heart a blow , that tears may flow : o let me not thy house profane , which thou hast purchas'd with thy pain . atlas was the son of iapetus , and brother of prometheus , or as others say , he was begotten of heaven and the day ; if this was not another atlas ; hee was king of mauritania , and had a garden where grew golden apples , he was turned into a mountain by perseus , iupiters son , upon the sight of gorgons head , because he refused to lodge him . the mysteries . atlas is the name of an high hill , which for the height thereof , being higher than the clouds , was said to support heaven , and to be begotten of heaven and day , because of the continuall light on the top of it , as being never obscured with mists , clouds , and vapours . 2. this is the name of him who first found out the knowledge of astronomy , and invented the spheare ; which some think was henoch , and for this knowledge was said to support heaven . 3. this is the name of a king in mauritania , who perhaps from the bignesse , and strength of his body , was called a mountain ; and was said to have a garden of golden apples , because of the plenty of golden mines in his kingdom . 4. god is the true atlas , by whose word and power the world is sustained ; that mountain on which we may securely rest , who only hath golden apples and true riches to bestow on us . 5. the church is the true atlas , a supporter of a kingdom , the child of heaven , the hill on which god will rest , on which there is continuall light and day , a rock against which hell gates cannot prevaile ; where is the garden of golden apples , the word and sacraments . 6. a king is the atlas of his common-wealth , both for strength and greatnesse , there is the day and light of knowledge in him , which the people cannot see ; a prometheus , that is , providence is his brother ; by the meanes of his knowledge and providence the kingdome is supported , and his gardens are filled with golden apples , that is , his treasures with mony . 7. he deserves not to be called a man , but a monster , who wil not be hospitable ; for homo ab humanitate ; and b iupiter is the god of hospitality , who punisheth the violation of it . 8. as perseus the son of iupiter , sought lodging from atlas , but could have none , and therfore turned him into a senselesse hill . so christ the son of god , knocks at the doors of our hearts , whom if wee refuse to let in , wee shew our selves to bee more senselesse and stupid then hill atlas . go too my soul , thy doors unlock , behold the son of god doth knock , and offers to come in : o suffer not to go from hence , so great a god , so just a prince , that were a grievous sin . refuse not then to intertain so great a guest , who would so fain come lodge and sup with thee : if thou refuse , he can command the gorgon which is in his hand thy soul to terrifie . his word the gorgon is , which can turn unto senslesse stones that man whose gates will not display themselves to him , who still intreats to come unto our cabinets ; and yet wee 'll not give way . o lord , whose word doth me sustain , and all that 's in the earth and main , and in the painted skies : let me those goodly fruits of gold which in thy gardens shine , behold with these my feeble eyes . lord give the king a lasting name , and strength , that he may bear the frame of this great monarchy : from whom if prudence do not part , nor light of knowledge from his heart , wee 'll fear no anarchy . make thou his golden splendor shine as far as did king atlas mine to earths remotest bound , and let his head ascend as high as atlas did above the sky , with light and glory crown'd . aurora . the daughter of hiperion and thia , or as others write , of titan and the earth , the sister of sol and luna drawne in a chariot , sometimes with four horses , sometimes with two only ; she useth to leave her husband tithonus with her son memnon abed in delos ; shee made old tithonus young againe , by means of herbs and physick . the mysteries . aurora is the daughter of hiperion , which signifieth to go above ; for it is from above that we have the light of the a sun , and every other good thing , even from the father of lights ; her mother is thia , for it is by divine gift we enjoy light , and nothing doth more lively represent the divinity then the light , as dionys. areopagit . sheweth at large , she is the daughter of titan , that is , the sun , who is the fountain of light and of the earth , because the light of the morning seemes to arise out of the earth : the leaving of her husband abed with her son , is only to shew , that all parts of the earth doe not enjoy the morning at one time , but when it is morning with us , it is evening with those of the remotest eastcountries from us ; whom she leaves abed when she riseth on us , and leaves us abed when she riseth on them : for all parts are east and west , and all people may be called her husbands , and sons , for shee loves all , and shines on all ; and by her absence , leaves them all abed by turns . her chariot signifieth her motion ; the purple and rose colour , do paint out the colours that we see in the morning , in the aire , caused by the light and vapors : shee hath sometime two , sometimes four horses , because she riseth somtime slower , sometime sooner . the making of old tithonus young with physick , may shew that the physicall simples which come from the eastern countryes , are powerfull for the preserving of health and vigour in the body . again , faire aurora leaving old tithon abed ; doth shew , that beautifull young women delight not in an old mans bed ; or by this may be signified a vertuous woman , whom salomon describes , who riseth whilst it is night , is clothed with scarlet and purple , who doth her husband good , &c. a last , our saviour is the true aurora ; who was in love with mankind , whom he hath healed from al infirmities , and hath bestow'd on him a lasting life , which knoweth not old-age ; his light from the chariot of his word , drawen by the foure evangelists , shineth over all the world . as fair aurora from old tithons bed , flyes out with painted wings , and them doth spred upon the firmament ; so from the heavens golden cabinet , out flyes a morning all with roses set of graces redolent . whose presence did revive the hearts of those whom night of sin and errour did inclose within her darkest cell ; this morning on a purple chariot rides , drawn by four milk-white steeds , the reins he guides in spight of death and hell . christ is this morning , who triumphantly on the bright chariot of his word doth flye ; the four white horses are the four evangelists , whose light doth run as swift as doth aurora , or the sun , or moon , or any star . it s he that eagle-like our youth renews , and in us all infirmities subdues ; it s he whose radiant wings displaid abroad , hath chas'd away the night , and usher'd in the day , which mentall light and true contentment brings . o thou whose face doth guild the canopy which doth infold fire , air , and earth , and sea , extend thy glorious rayes on me , oh let me see that countenance which may dispell the night of ignorance , so shall i sing thy praise . chap. ii. b bacchus . hee was the sonne of iupiter and semele , who was saved out of his mothers ashes , after that iupiter had burnt her with his thunder , and was preserved alive in iupiters thigh ; he was bred in aegypt , and nursed by the hyades and nymphs ; he subdued the indians and other nations ; was the first who wore a diadem , and triumphed , and found out the use of wine . the mysteries . by bacchus is ordinarily meant wine , which is the fruit of semele , that is , of the vine , so a called , because it shakes the limmes ; for no liquor so apt to breed palsies , as wine ; ashes , because hot , make good dung for vines , therefore bacchus is said to proceed of his mothers ashes , and to be cherished in iupiters thigh , because the vine prospers best in a warme aire , and in a soile most subject to thunder , which is caused by heat which is most fervent , and thunders most frequent in july and august , when the grapes do ripen . he was bred in egypt , because a hot aire , and mellow soile as aegypt is , is fittest for wine ; and because moisture is required for the increase of wine ; therefore he was said to be nursed by the hyades and nymphs . hee subdued the indians , either because wine makes resolute souldiers , or because most countries are subdued with excessive drinking and abuse of wine : and indeed bacchus may weare the diadem , for he doth triumph over all nations , of all sorts of people and professions ; there be few that with lycurgus will oppose him ; his thirsus reacheth farther than any kings scepter , or the roman fasces ; if we would see his orgia or sacrifices , his priests or a maenades , his panthers , tigers and lynces , with which his chariot is drawen , the satyrs and sileni his companions , with their cymbals and vociferations , we shall not need to go far ; he never had greater authority over the jndians , than he hath over this kingdom ; he once slept three years with proserpina , but we will not let him rest one day . the thebans tore orpheus for bringing in bacchus his sacrifices among them ; and icarius was thought to have brought in poyson , when he brought in wine ; but the case is otherwise with us ; if any discommend the excesse of wine , he shall have alcithoes doome , she for discommending bacchus , was turned into a bat ; and he shall be accounted no better , yet i discommend not the moderat use of wine , which is iupiters sonne , or the gift of god ; for it strengthens the body , comforts the heart , breeds good bloud ; for which cause bacchus was alwayes young , for wine makes old men look young , if it be moderate , otherwise it makes them children , for so bacchus is painted ; he had also both a virgins and a bulls face , hee was both male and female , sometimes hee had a beard , and sometimes none , to shew the different effects of wine moderatly and immoderatly taken ; he was worshipped on the same altar with minerva , and was accompanied with the muses , to shew that wine is a friend to wisdome and learning . mercury carried him , being a child , to macris the daughter of aristaeus , who anointed his lips with honey ; to shew that in wine is eloquence ; and so likewise the naked truth , therefore bacchus is alwayes naked , and if amphisbaena the serpent , that is , sorrow or care bit the heart , let bacchus kill him with a vine-branch : wine refines the wit , therefore the quick sighted dragon was consecrated to bacchus ; and to shew that much pratling was the fruit of wine , the chattering pye was his bird . and because wine makes men effeminat , therefore women were his priests ; he slept three yeares with proscrpina , to shew that vines the first three yeares are not fruitfull ; he was turned unto a lion , to shew the cruelty of drunken men ; he was torne by the titans , buried , and revived againe , for small twigs cut off from a vine , and set in the earth , bring forth whole vines . he was called a liber , because wine makes a man talk freely , and freeth the mind from cares , and maketh a man have free and high thoughts ; it makes a begger a gentleman . a dionysus from stirring up the mind ; he was the first that made bargains , and so it seems to be true by the dutch-men , who wil make no bargains till they be well liquored . 2. bacchus is the sun ; who is both liber and dionysus , free from all sublunary imperfections , and freeth the world from darknesse and inconveniencies of the night , and pricks forward the mindes of men to their daily actions ; he is still yong , not subject to age and decay , naked , for he makes all things naked and open to the eye of the author of generation of all things , as well as of wine , the son of iupiter , because he is a part of heaven , and of burned semela , because they thought that the sun was of a fiery matter ; he dyeth and reviveth again , when after the cold winter he recollects his heat , strength , and vigour ; his sleeping with proserpina , sheweth his abode under our hemisphaer ; the wilde beasts which accompany him , sheweth the extremity of heat , with which beasts are exasperated ; he is a friend to the muses , for by his influence our wits are refined ; a destroyer of amphisbaena , that is , the winter , which stings with both ends ; for at its coming and going , it breeds diseases and distempers in our bodies ; he was painted sometimes like a childe , sometimes like a man , because in the winter the dayes are short , and his heat weak , but in summer his heat is strong , and dayes are long ; he is cloathed with the spotted skin of a deer , to shew his swiftnesse , and multitude of stars with which he seems to be covered at night ; the travels of bacchus , do shew the motion of the sun . 3. originall sin , like bacchus , received life by the death of eva , who for her disobedience was struck with the thunder of gods wrath ; and it hath been fomented by adams thigh , that is , by generation ; this unruly evil hath travell'd farther then bacchus did , and hath an attendance of worse beasts then tygers , panthers , &c. to wit , of terrours , and of an evil conscience , and actuall sins , it hath subdued all mankinde ; and as bacchus turning himself unto a lyon , made all the mariners in the ship wherein he was carried , leap into the sea ; so this sin turned us all out of paradise , unto the sea of this world . 4. christ is the true dionysius , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the minde of god , the internall word of the father , born of a woman without mans help , as the graecians fable their bacchus to be ; and yet they give a credit to their figment , and not unto our truth ; he is liber , who makes us onely free , the great king , who hath subdued all nations , whose diadem is glory . he hath kill'd amphisbaena the devil , the two-headed serpent , his two stings are sin and death , with the one he hath wounded our souls , with the other our bodies ; he triumpheth over all his foes ; his body was torn with thorns , nails , and whips , and went down to hell , but he revived and rose again ; he is the true friend of wisdom and learning , and who hath given to us a more comfortable wine , then the wine of the grape ; that wine which we shall drink new with him in his kingdom ; his lips were truly anointed with honey , grace was diffused in them , and never man spake as he did ; he is that lyon of the tribe of iudah , who hath overcome the gyants , and the pyrats vvho vvould have bound him , that is , the vvicked angels and tyrants of this vvorld ; he is still yong , as not subject novv to mortality . if you would a monarch see all array'd in majesty , who triumphed first , and wore such a crown , as none before could attain too ; christ is he who triumphing on a tree , kill'd the snake with his two stings , death and sin , and captiv'd kings , and the titans who combine heaven it self to undermine . this is he whose eloquence doth surpasse all humane sence : from whose lips , as from a still , drops of nectar down did drill ; when our hearts with fear did pine , he found out that pleasant wine which hath made us laugh and sing hallelujahs to our king . he flung over-board , and drown'd all the pyrats that him bound : when they had his body torn with their whips and crown of thorn ; when they thought he had been slain , he reviv'd and rose again . hecate queen of the night held him not for all her might ; but this uncontrolled prince burst her gates , and got out thence . o thou onely god of wine , comfort this poor heart of mine with that nectar of thy blood , which runs from thee like a flood . on thy fruitlesse servant pour from thy veins a crimson shower : let that dew of rubies which fell from thee , my soul inrich ; let me taste of that sweet sape which dropp'd from this squeezed grape : t' was for me this grape was prest , drink my soul , and take thy rest . belides . these vvere the 50 daughters of danaus the son of belus , vvho kill'd their husbands all in one night by the persvvasion of their father , except hypermnestra , vvho saved her husband lyncius : these daughters for their murther are continually in hell , dravving vvater in a sive vvhich is never full . the mysteries . our mother eva , for murthering her husband vvith the forbidden fruit , hath this punishment imposed on her , and all her children , that they are still dravving vvater in a sive vvhich vvill never be filled ; that is , still toyling and labouring for that vvhich vvill never fill , and content them ; the covetous man is still dravving riches ; the ambitious man honours , the voluptuous man pleasures , the learned man is still labouring for knovvledge ; and yet they are never full , but the more they dravv , the more they desire ; the drunkard is still dravving liquor , but his body like a sive is never full ; there be also sives that we are still filling , but never full , unthankfull people , on whom whatsoever good turn we bestow is lost ; hollow-hearted people , to whom we can commit no secret , but pleni rimarum , being full of chinks and holes , they transmit all ; prodigall sons , for whom carefull parents are still drawing , but these sives let all run out , and sooner then the parents could put in ; preachers and school-masters have to do with sives , whose memory can retain nothing of that they learn . 2. let us take heed of sin , which hath a virgins face , but is secretly armed with a dagger to wound us . 3. children must not obey their parents in that which is evil , lest they be punished in gods just judgements . children obey your parents , but if they bid you do mischief , you must not obey : for sure you must not yield obedience against gods laws , against your conscience , least with these cruell sisters you partake , of their vain toiling in the stygian lake . let all beware of sin , which men beguils with her inticing looks , and flattering smiles . she hath a virgins face , but traitors fist , which without grace we hardly can resist . let no man joyn himself to such a wife , whose mouth presents a kisse , her hand a knife . bellerophon . he being falsly accused by antea the wife of praetus , for offering violence to her , was sent with in power and honour , and at last did soare on fames swift wings , above the high extent of air , and fire , and starry firmament . his word 's a winged horse , which he bestrides , and over lyons , goats , and dragons rides ; o thou who rides now on the arched skie ; who for my sins was once content to dye ; who hath subdu'd all monsters with thy word , and now triumphs with that two-edged sword ; destroy in me these monsters which rebell against thy laws , save me from death and hell . make me to spend my dayes without offence , and let my daily guard be innocence . and lord , whereas i 'm mounted on the wings of nimble time , which fly'th with earthly things swifter away then pegasus ; teach me how i may fight to get the victory : that e're i go from hence , i may subdue chimaera with pentheselaea's crue . whil'st i in holy raptures mount to thee , from swelling pride good lord deliver me . and whil'st i 'm carried on faith's golden wings , keep back mine eyes from sublunary things : least whil'st i gaze on them , i tumble down , and so lose both the victory and crown . boreas , boreadae , harpiae . boreas being in love with fair orithyia , whilest she vvas gathering of flowers neer the fountain cephisus , carryed her away , of whom he begot two sons , calais and zetis , vvho vvere born vvith long blevv hair , and vvings at their feet ; these vvith their vvings and arrovvs drove avvay the harpies , ravenous and filthy birds ( vvhich had virgins faces , and eagles talents ) from the table of blinde pheneus , whose meat was still polluted and devoured by the harpies . the mysteries . these harpies are flatterers , they are called also iupiters dogs ; hunting and flattering parasites have undon many mens estates . 2. many fathers are like blind pheneus , they are still gathering and providing wealth for rapatious children , of whose riotousnesse they take no notice ; who like harpies , in a short time devour all , and are still hungry , like pharaohs leane kine , pallida semper ora fame . 3. there be three harpies very hurtfull in a common-wealth , to wit , flatterers , usurers , informers . 4. boreas is the son of neptune , and brother of iris or the rainbow , for the winds are ingenerated of the sea vapour , so are rains , clouds , and rain-bows by the help of the sun . 5. boreas is the northern wind , who carrieth away faire orithyia , for the cold wind taketh away beauty , his two sons zetis and calais , that is , frigidity and siccitie , drive away the harpies , that is , southern pestilentiall vapors , which consume and devour living creatures , for in the southern wind there are three properties , answering to the three names of the harpies , to wit , sudden and swift blasts , that is , ocypete ; stormes , aello ; and obscurity , celaeno . 6. sacrilegious church robbers are these harpies , who fell upon christs patrimony like ocypete or aello , a sudden blast or storme ; and like celaeno , have brought obscurity on the church , and have eclipsed her light ; and indeed the names doe agree , for a aello is hee that takes away another mans goods , ocypere , suddenly , celaeno blacknesse or darknesse , so they on a sudden snatcht away those goods that were none of theirs , and with the obscure cloud of poverty have turned the churches beauty into blacknesse ; but these goods make them never the fatter , they passe suddenly from them , as pheneus meat did thorow the harpies , they are troubled with a continual b flix or lientery , neither can their crooked tallants hold them long , i grant the blindnesse and wickednesse of pheneus , that is , of the clergie , gave occasion to this ; but now their eyes are open , and their lives reformed : therefore the sons of boreas , the magistrate and minister , with the arrows of authority , and wings of gods word , may be expected shortly to drive away these harpies . 7. pheneus is a covetous miser who is blind , and seeth not what a number of harpies gape for his death , that they may deyour these goods , which he himselfe had not power to touch . 8. gods spirit , like boreas , a cooling and refreshing wind , which filled the apostles , and came on them like the rushing of a mighty wind delighteth in the soule of man , whilst that in the flowry meadows of the church , watered with the cleare fountain of gods word , shee is gathering spirituall comfort , and when shee is joyned to that blessed spirit , zetis and calais , that is , divine raptures are begotten , whose haires are skie-coloured , and feet winged , that is , heavenly meditations and swift affections , which are nimble in the wayes of gods commandements , and ready to fly upward from earthly things , are the effects of this spirituall conjunction ; and so by these , all harpies , that is , covetous and earthly desires are driven away . 9. god , like boreas , being in love with his church , hath begot in the wombe of the blessed virgin that winged conquerour , who with the arrowes of his power , and wings of his word , have driven away all spirituall harpies . who think you may with priviledge rob churches , and the priests annoy ? know this , that for your sacriledge the lord at last will you destroy : you 'r like those monsters virgin-fac'd , whom calais and zetis chas'd . your virgin-looks do shew you 'r pure , your feathers make you very gay : but by your tallents i am sure you 'r nothing else but birds of prey ; which eat our tithes , and them pollute , but what you eat you quickly mute . these tables shall you not avail , these morsels shall not make you fat ; for still you eat , and still you 'r pale , your craw's ne'r full , your belly 's flat : those blew-hair'd winged sons one day perhaps shall blow you quite away . and you rich grubs who do abound with wealth , and meat laid up in store , hark how the harpies wings resound about your windows and your dore : they wish you dead , that they might share those goods among them which you spare . and now lord with thy powerfull breath drive all these hellish birds away , which have conspir'd to work my death , and of my table make a prey ; restore my sight that i may see their filthinesse and treachery . and whil'st i 'm gathering fragrant flowers of comfort by the chrystall springs of thy pure word , drop down sweet showrs of grace on me , and give me wings to flye to thee , and make my hair in colour like the azure sphaere . make ( though my feet walk here below ) my head may alwayes be above ; o let thy cooling spirit blow , and ravish me with thy true love . let me go with winged paces to injoy thy chaste imbraces . sweet boreas come blow on me with thy cold breath , and do not stay ; my soul longs much to joyn with thee , o let this be our wedding day , wherein i ( which is still my wish ) thy myrrhe-distilling lips may kisse . chap. iii. c cadmus and harmonia . he was king of the thebans , to whom iupiter gave harmonia to wife , who was the daughter of mars and venus , the chief gods were present at the wedding , and gave severall gifts : this cadmus was sent by his father to seek out his sister europa , whom when he could not finde , and not daring without her to return home , built thebes , and kill'd a dragon which kept a well , the teeth of which he sowed , and of them were begot armed men , who by means of a stone which cadmus flung among them , fell to quarrelling , and kill'd each other ; afterward he was turned unto a dragon , and by ▪ iupiter was sent unto the elysian fields . the mysteries . cadmus may be meant of a wise governour ; who marrieth with harmonia , when he doth all things with order and harmonie , and where this marriage is , god bestoweth many blessings , ceres will not be wanting with her corn , nor apollo with his cithern , nor mercurie with his harp , nor minerva with her golden chain , and artificially wrought cloak ; that is both profit and pleasure , and arts are to be found where wisdom and order go together in government : it is this which seeketh out europa , that is countries for new plantations ; by this thebes and cities are built , by this the dragon , that is , malicious and subtill enemies are slain , and if of one enemy many should arise ; it is the parr of a wise prince , to fling among them , that is , to use some means wherby they may fall out among themselves that so they may be weakned , and their violence kept off from him ; he must also be of a favourer of learning , for cadmus brought from phaenicia unto greece sixteen letters alphabeticall , and a prince must have the dragons eye ; and be turned unto a dragon , when wickednesse gets the upper hand , that hee may be fearfull to those that do evill ; and such a prince at last shall be received unto the elysian fields , that is shall have rest and liberty , again a king must do nothing but by advise of minerva , that is of his wise and learned counsell ; the two cheif props of a kingdom are mars and venus , warre and propagation , and these two live in harmony and order , as parents in their children ; a wise man that cannot live securely in a publick place , will with cadmus turn himself unto a serpent , that is , live a private and solitary life . 2. a good minister , like cadmus , must do all things with order and decencie , he must do nothing without advice from god ; he must seek out europa his sister , that is , every lost soul , and if she cannot , or will not be found , he must not be idle , but must give himself to build the city of god ; for these two a minister must do , seek those that be lost , and confirm or stablish those that stand ; he must also kill the dragon that infecteth the well , that is , the heretick , who poysoneth the cleer fountain of gods word ; and if the destruction of one heretick be the generation of many , as we see in the arrian heresie , being overthrown by the nicene synod , of which , as out of the dragons teeth , arise eusebians , photinians , eudoxians , acacians , eunomians , macedonians , aetians , anomians , exucontii , and psatyrians ; wee must fling minerva's stone , that is , wise arguments out of gods word amongst them , that these armed men may destroy one another ; so we read in that the councell of selentia , the arrians went together by the ears among themselves , being divided into arrians and semiarrtans ; a minister also must be turned unto a serpent for wisdom , and so shall be received unto the elysian fields . 3. christ is the true cadmus , who was sent of his father to seek that which was lost ; he is the husband of order and harmony , the builder of a greater city then thebes ; the destroyer of a the great dragon the devil , and of all his armed teeth , or associates ; he hath opened unto us the fountain of grace and knowledge ; upon him god bestowed all gifts and perfection ; that serpent that was lifted upon the crosse to cure all beholders , and at last was received unto glory . 4. here is a type of the resurrection . behold that prince which once with majestie invested was , whose throne was far more high then is the starry cabinet that over this low globe is set . yet was content to leave that state , and throw himself upon his footstool here below . he stept down from his lofty throne to seek his sister that was gone . and whilst he sought her , he rear'd up the wall of that great city which shall never fall , and then the dragon , he did wound and all his toothbread sonnes confound : he did those glassie springs of life discover which drill the flowers , and pleasant meads run over , in his pure heart all graces met , and beauty in his face was set . but yet this all-commanding king was deem'd a worm , no man , and as a snake esteem'd . men hide their faces from this king , whose face makes men and angels sing . though men despis'd him , yet he was received into these joys which cannot be conceived ; by all the winged companies , whose dwelling is above the skies . o thou who guides the heavens as with rain , and dwels in light which no man can attain , vouchsafe to look from those high towers , on these low cottages of ours . seek out my soul which hath forsaken thee to follow after lying vanity , tread down the dragon and his brood ▪ for they have still my soul withstood . the picture of a king . he is of noble pedegree , his wife is called harmony ; the chiefest gods in their best state , his nuptials do celebrate . jove that shakes heaven with his brows unto the king presents this spouse ; whose father is the god of war , whose mother is the morning star . minerva brings her golden chain , and ceres makes them rich with grain ; joves daughters , with their beardlesse king , from helicon their musick bring ; each one with flowers and laurels crown'd , and arca's harp doth sweetly sound . the gods all in their best array , with dances crown this wedding day . thus honour , wealth , and pleasure wait , where such a king doth rule the state ; he by minerva's help can wound the dragon , and his brood confound : that under him we freely may drink of that fountain in the way . but yet he hath the dragons jaws , to tear all those that break his laws ; thus in his life this king is blest , and in his death in peace shall rest . now if there be above the ground , a prince so perfect to be found , he 's either in king arthurs chair , or else he doth reside no where . castor and pollux . these were twinnes begot of leda's egge , with whom iupiter conversed in the forme of a swan ; the one was a champion , the other a horse-man , they went against the calydonian boare ; and accompanied the argonautes , upon whose heads , when two flames were seene , when they were in the ship , the storm ceased ; and they were afterward thought to be gods of the sea : when castor was killed , pollux obtained of iupiter that the immortality should be divided between them ; therefore when one dieth , the other liveth . the mysteries . i thinke , not unfitly against the peripateticks , we may gather out of this fiction , the creation of the sunne and moone , for in the beginning the spirit of god , like a swan , moving on the waters , out of a confused egge , that is , out of the chaos brought forth these two glorious flames , whose dominion is over the sea , because by their influence , light , and motion , stormes and vapors are raised and setled : the sun is the champion , who by his heat subdueth all things : the moon is the horse-man , if you consider its swift motion , it is well and comfortable when they both shine , but if either of them be eclipsed , it is dismall and ominous : immortality may be said to be divided between them , because when the one liveth , that is , shineth , the other is obscured , and in a manner dead , at least to us . they ride on white horses , to shew their light ; and they found out the golden fleece , because no mettals are generated but by their influence , nor can they be found out , but by their light . 2. the soule and body are like castor and pollux , for when the one dieth , the other liveth ; and when the body is a sleepe , and as it were dead , then is the soule most active ; and when the body is most vigilant , the soule is lesse vigorous . 3. by this fiction the gentiles wound themselves ; for if they believe that these dioscuri were begot of a god and a woman ; why will they not believe the true generation of christ , of a virgin , and the holy ghost . 4. by this also , judiciall astrologers may be confuted ; for we see that the soules and dispositions of men depend not on the stars ; these two were twins , borne under the same constellation , yet of farr different studies and inclinations , the one being a wrestler , the other a horse-man . 5. satan who can transform himselfe unto any shape , appeared to the romans in the latin war in the form of castor and pollux , on horse backe , for which cause a temple was errected to them , by a. posthumius dictator ; have not we more cause to errect the temple of our hearts to christ , who upon the two white horses of the two testaments , hath brought us good news of our victorie against our spirituall foes . 6 : this temple was erected both to castor and pollux , but castor the lesse worthy caried the name from the other , by which we see , that honour is not alwayes given to those that deserve best . 7. dioscuri were preservers of men , but helena came out of the same egge , which was the overthrower of troy ; so in the same church are good and bad , savers and destroyers . 8. it was love in pollux to share his immortality with castor , but in this he did him more hurt then good , for it had been better to dye once then so often ; thus our affections are oftentimes preposterous . 9. christ hath done more for us then pollux for castor , for he lost his immortality for a while , that we might injoy it for ever . if pollux was so kinde and free , to share his immortality with castor that was slain ; that they might both participate of life and death by turn , and that they both might grow and wain ; how much more gracious was he , who was a king , and yet would dye for him that was a slave ; that he might never dye again , but might be freed from endlesse pain , and from the eating grave . o lord thou art that king , and i the slave , who for my sins must dye , and to my dust return : o raise me by thy mighty aid in that last day , from deaths black shade , and from my silent urn . and let me not with castor trace so often too and from that place where night and darknesse raign ; but joyn me to these winged wights , which far above heavens twinkling lights with thee in blisse remain . centauri . these were half horses , half men ; begotten of ixion , and of a cloud , which was presented unto him in the form of iuno , with which he was in love ; they quarrell'd with the lapithae , and carried away their wives being in drink , for which cause many of them were killed ; they were given to many naughty qualities , but chiron , who was achilles schoolmaster , for his wisdom and justice was much commended , but was wounded accidentally by one of hercules his arrows , which fell upon his foot out of his hand , and was cured by the herb centurie , and was then made a star . the mysteries . many many men are like centaurus , whose fore-parts are of a man , but hinder-parts of a horse , they begin in the spirit , but end in the flesh ; their yonger yeers are spent civilly , their old age wantonly and profanely . 2. kings have oftentimes centaurs for their counsellors , achilles had chiron for his schoolmaster ; they have mens faces , fair and honest pretences for their advice , but withall a horse tail , for the event is cruell and pernicious oftentimes ; these are children of clouds , a for their intentions are oftentimes wrapped up in a cloud and mist , that they cannot be discovered . 3. a drunkard is a right centaur , a man in the morning , and a beast in the evening ; the son of clouds , for whilest he is sober , he is heartlesse , melancholly , and as a dead man ; but when his head is full of clouds , and vapours arising from the wine , then he is full of life , talk , and mirth , and then he is most given to quarrell , with the lapithae , even his dearest friends , and to offer violence to women . 4. mis-shapen and hard-favoured men , have harsh and ill-favoured conditions . 5. every regenerate man is in a sort a centaur , to wit , a man in that part which is regenerate , and a beast in his unregenerate part . 6. there is no race or society of men so bad , but there may be some good amongst them , one chiron among the centaurs , as one lot among the sodomites , and one iob among the edomites . 7. drunkennesse , whoredom , and oppression , are the overthrow of kingdoms , as we see here by the centaurs . 8. sin is a centaur , having a mans face to perswade , but a horses heels to kick us in the end . 9. where things are not ruled by laws , order , and civility , but carried head-long with violence and force , we may say that there is a common-wealth of centaurs . 10. a comet may be called a centaur , as having a horse-tail ; and the wisdom of a man , in fore-telling future events , it hath its generation in the clouds , or air , and upon the sight of it , blood-shed , wars , and desolation follow . 11. just chiron was wounded by hercules , but was afterward placed among the stars ; so , although might doth oftentimes overcome right here , yet the end of justice and goodnesse shall be glory at last . 12. our life is a centaur , for it runneth swiftly away , and as the centaurs are placed by the a prince of poets in the gates of hell ; so is our life , as soon as we are born in the gates of death , nascentes morimur . 13. governours , souldiers , school-masters , should be centaurs , to have the wisdom of men , and the strength and courage of horses . he that runs in the way of grace , must carefull be he fall not , lest he lose his race and victory : what folly is 't , to play the saint at first , and in the end to faint . it 's not enough to seek and know god whil'st we 'r yong , and when age on our heads doth snow , to dote on dung : a good youth who in age doth fail , a mans head hath , but centaurs tail . so drunkards , when they roare aloud , and fight and swear ; they shew that they 'r of that same cloud that centaurs were : he that in drink will fight , and force a woman , is both man and horse . so every sin at first appears with man-like face , but we shall finde within few yeers the horses trace : sin looks on us with smiling cheeks , but in the end it flings and kicks . and as the centaurs had swift heels to run away , so hath our time , which runs on wheels , and cannot stay : o that we could consider this , how short a time , how swift it is . o lord so order thou my time , that all may see my fall's as hot as was my prime , in love to thee ; that so of me they may not finde a man before , a horse behinde . cerberus . pluto's dog , begot of typhon and echidna ; hee had three heads , and snakes in stead of hair , and lay in the entry of hell , who by hercules was drawn from thence , who vomited when he saw the light ; and of his foame sprung up the poysonable herb aconitum or wolfbain . the mysteries . cerberus is a glutton , whose three throats are his three-fold desire to eat , much , often , and varieties ; he lyeth in the entry of hell , for gluttony is indeed the gate of hell , and that which brings many men to untimely deaths , plures gulâ quem gladio ; and intemperance of diet causeth oftentimes that bulimia and canina appetentia , dogs appetite , which is an unsatiable desire of eating , the effect whereof is vomiting : this proceeds of typhon and echidna , heat and cold ; to wit , of the heat of the liver , and cold malancholly humours of the stomack , when the stomachicall nerves are too much refrigerate ; but this is sometimes cured by hercules the physitian . 2. cerberus is a covetous mā , a whose greedy desire of having is never satisfied , he is pluto's dog , for he makes riches his god , which like a dog , he is continnually watching his wealth , and by consequence his desire of having proceedeth of typhon the gyant and the snake echidna , that is of oppression & secret cunning , the 3 heads , or as some writ , a hundreth heads , do shew his unsatiable desire ; his snakie hairs doe shew how uggly he is in the sight of good men , and how much by them abhorred : he lyeth in the gates of hell , from whence gold cometh , for his affections are there , and his punishments are already begun in this life , he lyeth in a den , as lying basely & obscurely , and when he is drawn out from thence by hercules the king , to any publicke office , or service for the state , he frets and foames , and at last against his will , or else profusely without judgement vomits out his wealth , as a misers feast is alwayes profuse , and this breeds a poysonable hearb , which is bad example . 3 : death is cerberus : which is plutos dog , satans mastiffe , by which he bites us ; typhon that is the devill begat death upon echydna the serpent in which he poysoned our first parents . his three mouths or hundreth rather , do shew the many wayes that death hath to sease on us ; the snakie hairs doth shadow out the ugglinesse and fearfulnesse of death ; it lyeth in hell gates , for the wicked must by death come to hell , this dogge doth suffer all to goe in , but none to returne ; from hell is no redemption ; but hercules by his strength overcame and bound him , and sybilla by her wisdom cast him asleep : so the son of god by his power and wisdom hath overcome death , and taken away its sting . 4. an evill conscience is cerberus stil barking , and with his snakes affrighting and stinging the wicked , and lyeth in hell gates , for the wicked mans hell is begun here , it vomits out all by confession , when it is convinced by the light of gods word , and that inward light which is in the mind . 5. the grave is cerberus , the great a flesh-eater , still eating and never full : the snakie haires shew , that the ground is full of wormes , and snakes ; it is also the entrie of hel. the light of christ the great hercules , when he went down to hell , caused this dog to vomit up his morsells , for the graves were opened , and many of the saints bodies arose , and at the light of christ second comming , he shall vomit up all that he hath eat ; out of cerberus his foame grew the accomitum , to shew that poysonable hearbes grow out of the corruption of the earth . 6 : satan is this hell-hound , whose many heads and snakes , doth shew his many malicious & cunning waies he hath to destroy men , he is begotten of the giant typhon and the snakie echidna , because as parents live in their children , so violence and craft live in him , he is the vigilant dore keeper of hell , lying in wait to tole in soules but never to let them out . the true hercules christ , by his strength and wisdome hath bound him , at the presence of whose light , he foames and fretts , and was forced to vomit and restore those soules which he held in captivitie , 7 : time with his 3 heads , that is , past , present , and future , is this dog , which devoureth all things . and he shall vomit up all hid things , for time revealeth all secrets . he lyeth in the gate of hell , all must go through his throat , that go thither ; that is , all must have a time to die , and it is time that bringeth forth poysonable hearbs as well as profitable : and time hath brought us to the knowledge thereof . loe then the hundred-headed dog at last is bound with adamantine chains so fast , that though he bark and foame , yet cannot bite , h'hath lost his power , but hath not lost his spite . how much are we beholding to our lord , who by his power and all-subduing word , charms monsters three , black-mouth'd infernall hounds , death , hell , and satan , and their power confounds . when he descended to black pluto's tower , where this three-yawning mastiff keeps the dore , he caus'd him to disgorge himself of those which in his bowels he did long inclose . he durst not stare upon these glorious rayes , which turn the darkest nights to cleerest dayes : but frets and foames ; his snakes , as with a spell , stood all amaz'd to see such light in hell . then let us all with one joynt harmony chant forth his noble praise , and pierce the sky ; that as the winged quirristers still sing coelestiall hallelujahs to this king ; so we with them may chant , and carroll forth with warbling notes his everlasting worth , who freed us from this prison where we lay , and makes us now injoy a brighter day , then any that within our horizon was ever seen , or in the burning zone . and you rich hounds who almost split with store , and yet your jaws are yawning still for more , your ill-got gobbets vomit up in time , remember you 'r but dust , and gold 's but slime . unlock your iron goals , break up your caves , in which your gold lyes buried as in graves . and let your pale-fac'd money see the sun , let free these captives from their dungeon : that they may walk abroad , and let them serve poor men that are in want , and like to starve . and thou , o lord , who onely durst encounter , and only couldst , with that three-headed monster ; and who hath pull'd the prey out of his jaws , and broke his teeth , & par'd his scratching claws ; so satisfie my craving appetite , that it in thee alone may take delight ; for neither honours ( lord ) nor wealth i see , this gaping heart of mine can satisfie : for what are these but transitory toyes , compar'd with thee , compar'd with inward joyes . the more my soul feeds on these aicry dishes , the more she hungers , and the more she wishes . hydropick men , still drink , and still are dry , the horse-leach cryes , give , give , and so do i : then seeing there's no end of my desire , but wealth , like oil , doth still increase this fire ; give not too much , but what 's sufficient , and having thee , with thee i 'le be content . ceres . she was the daughter of saturn and ops ; of her brother iupiter , she had proserpina ; of iason she did bear plutus ; and of neptune , a horse ; at which she was so much displeased , that she hid her self in a dark cave , and was found out by pan , whilest her daughter proserpina vvas gathering flowers vvith iuno , minerva , and venus ; pluto carried her away in his chariot ; therefore ceres lighted torches , and sought her up and down the world , and in her journey being kindly lodged by celeus , she taught him to sow corn , and nourished his son triptolemus , by day with milk , by night in fire ; which celeus too curiously prying unto , was slain by ceres ; and triptolemus was sent through the world in a chariot drawn with winged dragons , to teach men the use of corn ; proserpina could not be delivered from hell , because she had tasted of a pomegarnet in pluto's orchard ; yet afterward she was admitted to remain six moneths above the ground , and six moneths under . the mysteries . ceres is the moon , which one half of the yeer increaseth , to wit , 15 dayes every moneth , which time she is above the earth ; the other half yeer , that she is decreasing , she is under ; her daughter proserpina may be the earth , which she loseth when pluto , that is , darknesse doth take away the sight of it ; and her lighting of torches , is the increase of her light , by which the earth is seen again ; her hiding in a cave is her eclipse by the earths interposition , but pan the sun makes her appear again . 2. ceres is corn , which saturn and ops , that is , time and earth produce ; proserpina is the seed , which pluto ravisheth , because it lyeth a while dead underground ; ceres hides her self , that is , the corn is not seen , till pan the sun by his heat bringeth it out ; ceres begets plutus , corn bringeth mony to the farmer , and a horse also , because the desire of corn makes the farmer labour like a horse , or because the plenty of corn makes men wanton and unruly like horses , as it did the sodomites ; the lighting of torches is the heat and light of the sun and moon , by whose influence the corn is produced , the nourishing of triptolemus by day with milk , by night with fire , is the cherishing of the corn with rain by day , and heat in the bowells of the earth by night , the tasting of pluto's fruit is the food which the corn receiveth from the ground . 3. ceres is a the earth , by whose benefit , we have proserpina , corn , plutus , money , and a horse , that is , all cattell fit for use ; this is the nurse of all living creatures affording them milke and fire , food and heat ; hence come these phrases , cereale solum ; cereales caenae , for plentifull suppers , and a fruitfull ground ; and cerealis aura , for a temperate climat ; when proserpina gathering flowers , that is , the corne which groweth with the b flowers , especially the poppie ( therefore consecrated to ceres ) was carryed away by pluto , that is , faileth by reason of sterilitie of the ground , and intemperance of the air ; then ceres hides her selfe , that is , the earth loseth her beauty ; but by the means of pan , that is , the shepherd with his sheep fold , the land is inriched , and ceres comes abroad in her best aray , and by the help of her two lamps , the sun and moon , she recovers proserpina or corne again ; for halfe of the years she affordeth corn to triptolemus the husband-man , who in the chariot of time , drawn by the winged serpents , that is , used , guided , and imployed by his diligence & prudence , he sendeth his corn abroad to those that want . 4. ceres may be the tipe of an earthly minded man ; who is not content with one calling , but is still trying new wayes to grow rich , somtimes he is in love with iupiter , or the aier , and of him begets proserpina , that is , he will be a husband-man , then finding that life too laborious and not gainfull enough , falls in love with a iason , and playes the physitian , and of him begets blinde plutus , that is , mony , and yet not being content , he courts neptune , and will play the merchant venturer ; and so being in love with the sea , begets a horse , that is , a ship , but losing this way what he had got before , hides himselfe and dares not shew his head , till pan , that is , mony , ( for mony is every thing ) get him abroad again ; in the mean while he is run so far in the usurers bookes that his proserpina , his land , to which he would fain returne , is carryed away by pluto the usurer . 5. in this fiction is reproved curiositie , by the example of celeus ; it is a dangerous thing to pry into the secrets of god . 6. here also we see the reward of hospitalitie . 7. triptolemus is a spend-thrift , who scatters abroad his goods , as he did his corn , in travelling ; being carried by winged serpents , cunning flatterers , who suddenly exhaust him . 8. let us take heed , that whilst we are gathering flowers with proserpina , that is , delighting our selves in these earthly vanities , pluto the devill do not take away our soules , & so shall we be forced to leave the company of minerva , iuno and venus , that is , be taken from all our wordly wisdom , wealth and pleasures . 9. ceres , that is , parents should be very watchfull over their daughters ; for a virgin , that hath minerva , iuno , and venus with her , that is , wit , wealth , and beautie , is in danger to be carried away , by pluto , by some debauched and untoward ruffian . 10. as triptolemus could not be immortalized without ceres milk , and fire , neither can we attain heaven without the sincere milke of gods word and the fire of affliction ; and as in the day of prosperitie we are content to drinke the milk of his good things , so in the night of adversitie we must not refuse to suffer the fierie triall of persecution . 11. ceres was both a good law-giver , and feeder of men ; therefore her sacrifices were called a thesmophoria ; so princes should be both . 12. beware of eating pomegranets in pluto's orchard , for that hindred proserpina's deliverie from thence ; so , it is a hard thing to reclaim those from the power of satan , who do relish and delight in sin . 13. ceres is a tipe of gods church ; which is a grave matron in rustick apparell , as being of little esteem in the world , having the spade of discipline in her right hand , and from her arm hangs a basket full of the seeds of gods word ; by this hand stands two husband-men , the one turning up the ground with a spade , the other sowing the seed ; on her left hand ( which holdeth the hook and flaile of correction and excommunication ) stands two other husband-men , the one reaping , and the other threshing , these are her ministers , whose office is a to root out , and pull down , to build and plant ; she sits upon the oxe of patience and labour , with a crown of wheat ears upon her head , as having power to distribute the bread of life , her brests are open and stretched forth with the b sincere milk of gods words ; over her right side , iuno is dropping down rain , and over her left , apollo shineth ; to shew that by the heat of the sun of righteousnesse , and influence of graces c from gods spirit , she doth flourish and fructifie . 14. christ is truly ceres ; which having left mankind , being carried away by the devil , he came , and with the torches of his words found him out , and being drawn with the flying serpents of zeal and prudence , dispersed his seed through the world ; went down to hell and rescued us from thence . you that walk among sweat flowers , dasht with drops of twi-light showers , which with smels refresh the sence ; look about and carefull be , of the plots and pollicie of that black infernall prince . who 's still ready to incroach on your souls , and in his coach , to hurl you from hence away to that dark and dismall place , where you cannot see the face of apollo and the day . and let us take heed that we taste not that pomegranat tree , which in his sad orchard stands ; if we do , we shall remain captives still , and ne're again shall escape out of his hands . juno then cannot help us with her wealth , nor fair venus with her sea-froth countenance ; neither yet that blew-ey'd maid , which out of joves head was said to proceed , can help us thence . onely christ did undertake , when he pass'd the joylesse lake to release our souls again ; when we were in pluto's power , all inthrall'd within his tower , where we should have ever lain . but he broke the gates of brasse , and made way for us to passe , though we tasted of that tree which bereav'd us of gods grace , and inclos'd us in that place where dwels endlesse misery . he dispersed hath that seed of his word , which doth us feed ; dragons now his chariots draw , who before were gentile kings , fierce as dragons , swift with wings , are now subject to his law . he holds out his burning lamps , which expell unwholsome damps from us that in darknesse lye : he doth raise us from below , not for half a yeer or so , but for all eternity . o my god , amongst may flowers , when i spend some idle hours , when my joyes do most abound , i will think on deaths black coach ; that if then it should approach , i may be then ready found . thou do'st feed me daily , lord , with sincere milk of thy word ; o then give me constancie , that i may by night indure thy hot furnace , for i 'm sure thou know'st what is best for me . charon . he was the sonne of erebus and night ; the boat-man of hell , who admitted none to his boat without mony , and till they were dead and buried ; yet aenaeas by his pietie , hercules and theseus by their strength , orpheus by his musick were admitted there before their death . the mysteries . by charon doubtlesse death was understood ; from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to dig or make hollow , for death is stil holow eyed , or from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} joy , for good men in death have true joy ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , also is a benefit , and death is such , and an advantage to good men ; but so it is made by christ , for in it selfe , death is the childe of hell and night , and as charon is described by a the king of poets , to be old , but yet vigorous , uggly , furious , terrible , sad , covetous , so is death ; that which they fable of aenaeas , hercules , &c. was true in our saviour , who overcame charon , or death by his piety , strength , power of his word , &c. he that would be admited into charons boat , that is , have a joyfull death , must carry money in his mouth , that is , make him friends of his unjust mammon ; for what wee bestow on the poor , that we carrie with us , to wit , the benefit and comfort of it , and we cannot have a joyfull death , or be admited into charons boat , till our body of sin be buried by repentance . 2. charon is a good conscience which is a continuall feast ; this carrieth us over the infernall rivers , that is , over all the waters of affliction in this life . 3. charon is the sin of drunkennesse , the cup is the boat , the wine is the river phlegeton which burnes them , and acheron wherin is no true joy , styx which causeth sadnesse and complaints ; for these are the effects of drunkennesse ; charons fierie face , ragged cloaths , brawling and scolding tongue , rotten boat still drinking in water , are the true emblems of a drunkard ; he is the childe of hell , and begot of satan , and the night , for they that are drunk , are drunk in the night ; he admits of no company but such as are dead in this sin , & buried in it , and such as have mony in their mouths , that is spend-thrifts who spend all on their throats . remember this , all you that spend your life on drink , and mark your end : as oft as cups and pots you tosse , so oft the river styx you crosse . you 'r owls , you do not love the light , you are the sons of hell and night : black erybus begot you then , you 'r monsters sure , you are not men . you are afraid , that if you dye , your bodies should unburied lye ; and so your souls be forc'd to trade a hundreth yeers in death's black shade , before you can admitted be in charons boat ; this you foresee : and wisely to prevent this soare , you 'l be intomb'd in drink before . and thus you make your funerall your selves by times in wine and oil . you have an old and leaking throat , still sucking in like charons boat ; no company you will admit , but who are buried in the pit of wine , whose mouths must fraughted be with coin , such are your company . o lord , before i go from hence , give me a joyfull conscience , that i may joyfully ride on the billows of affliction . save me , o god , from this foul vice of drunkennesse , and from avarice : when d ath's wherry shall receive me , let not then thy comfort leave me ; so shall i not fear charons looks , nor be dismaid to crosse these brooks , of styx , cocytus , acharon , nor waves of scalding phlegeton . chimaera . this was a monster , having the head of a lyon , breathing out fire , the bellie of a goat , and the taile of a dragon ; which did much hurt , but was killed at last by bellerophon . the mysteries . some thinke that this was a hill , on the top wherof were lyons , and vulcans of fire , about the middle was pasture , and goates , at the foote serpents , which bellerophon made habitable ; others thinke this was a pirates ship , having the picture of these three beasts in it , others that these were three brothers called by these names , which did much hurt , others that by this fiction is meant a torrent of water , running furiously like a lyon , licking the grasse upon the banks like a goat , and winding like a serpent , as may be seen in natal . comes , and others ; but i had rather thinke , that by this monster may be meant a whore ; which is the wave or a scum of love , wherin many are drowned ; she hath a lyons devouring mouth still craving , and devouring mens estates ; she hath the wanton belly of a goat , but in the end will sting and poyson like a dragon . 2. by chimaera i thinke wine may be meant , which makes men furious like lyons , wanton like goats , and cunning or craftie like serpents . 3. the life of man may be meant by this monster ; for man in his youthfull yeares is an untamed lyon , in his middle age a wanton , or an aspiring goat , still striving to climbe upon the steep rockes of honour ; and in his old age he becomes a wise and crafty serpent . 4. satan may be understood by chimaera , who in the beginning of the church did rage like a lyon by open persecution ; in the middle and flourishing time thereof , like a goat made her wanton ; and in the end will shew himself to be that red dragon , labouring by secret cunning , and slights , to undermine and poyson her ; but christ already hath , and we in him , shall overcome this monster . then let us all take heed of wine and whores , if we will save these wretched souls of ours : or if we would preserve our lands and monies from these devourers of mens patrimonies , against these monsters rather fight then flye , i 'le rather kill them then they shall kill me ; the lyons fury 's kill'd with patience , the goatish wantonnesse with abstinence , against the dragons sting use antidotes , resist his cunning plots with counterplots . fear not , our life 's a warfare ; either we must fight , or else where is our victory ? without which , there 's no triumph , no renown , and where there is no conquest , there 's no crown . o lord , in this great combate strengthen me , that through thy power i may victorious be ; and let thy presence cheer my heart , refresh my fainting spirits , and my trembling flesh ; thou art the lord of hoasts , o let thy word be unto me a buckler , helmet , sword : what can chimaera do , if thou assist me ? be thou my god , and then who dare resist me . chiron was a centaur begot of saturn in the forme of a horse , of phyllyra the daughter of oceanus ; he was an excellent astronomer , physitian and musitian ; whose schollers were hercules , apollo , and achilles , he was wounded in the foot by one of hercules his arrows , of which wound he could not die being immortall , till he intreated iupiter , who placed a him among the stars , with a sacrifice in his hand , and an altar before him . the mysteries . that charon is begot of saturn and phillyra , is meant that astronomie , physick , musick , and all other arts begot of time and experience , or of time and books ; for phyllyra is a thin skin or parchment , or paper , or that which is betwixt the bark and the wood of the tree , and is called tyllia , on which they used to write . 2. saturn or time begets learned chiron , that is , arts and sciences by the help of reading , but he must do it in the forme of a horse , that is , with much patience and labour . 3. chiron may signifie to us the life of a christian , which consisteth in contemplation , and so he is an astronomer , whose conversion and thoughts are in heaven , and in action , which consisteth in speaking well , and so he is a musitian , and in doing well , and so he is a physitian ; and because christianitie is more a practick then speculative science , he hath his denomination chiron from a the hand , not from the head ; lastly , suffering is a part of christianitie , and so chiron patiently suffered the wound of hercules his arrow . 4. chirons feet were wounded before he was admitted amongst the stars ; so our affections must be mortified , before we can attain heaven . 5. chirons pain made him desire to die , so affliction makes us weary of this world , and fits us for heaven . 6. chiron hath his altar still before him , and his sacrifice in his hand , so christ our altar must be still in our eyes , and our spirituall sacrifices still ready to be offered . 7. in that a centaur had so much knowledge , we see that sometime in mis-shapen bodies are eminent parts , as were in aesop , epictetus , and others . 8. achilles so valiant , hercules so strong , apollo so wise , yet were content to learne of a deformed centaur ; so all should hearken to the ministers doctrine , be his life never so deformed , though he be a centaur in his life , yet he is a man , nay an angel in his doctrine . to gaze upon nights sparkling eyes , which still are rolling in the skies , is chirons head ; but we must have his curing hands also , and 's feet , which may indure gods blow , and 's voice of melody . our hands must work salvation , our heads must meditate upon heavens shining canopy : our tongues must praise gods actions , the feet of our affections for sin must wounded be . i will before my altar stand , with sacrifices in my hand , and thus to god will pray : lord heal these wounded feet of mine , then make me as a star to shine , or as the brightest day . give me the head of knowledge , and a well-tun'd tongue , a working hand , and feet which may thy blow indure ; o wound me , so that i by wounds may be prepar'd to dye , and wean'd from things below . circe . the daughter of sol and persis , and by her grandchilde of oceanus ; she was a witch , & skilfull in hearbs , she poysoned her husband , king of scythia , and for her cruelty was banished thence , and carryed by her father sol in a chariot , and placed in the iland circaea : she turned vlisses fellowes unto swine , but over him she had no power ; she could not procure the good will of glaucus , who loved scylla better then circe ; shee infected the water , in which scylla was wont to wash , and was ( having touched this water ) turned unto a sea-monster . the mysteries . circe , saith nat. comes , is the mixture of the elements , which is caused by heat and moysture ; the 4. elements are the 4 hand-maids ; she is immortall because this mixture is perpetuall ; and the strange shapes shew the varietie of strange forms brought in by generation , she had no power over vlisses because the soul commeth not by mixtion of the elements , or generation . 2. by circe , i suppose may be fittly understood death ; caused by sol and oceanus grand-childe , because death and corruption proceed out of heat and moysture ; the poysoning of her husband shews that death is no accepter of persons ; sol carrieth her in his chariot , for where the sun shines there is death and corruption ; her turning of men unto beasts , shews that man is like the beast that perisheth , yea a living dog is better then a dead man ; but she hath no power over vlisses , that is , over the soul which is immortall , death hath no power ; the four hand-maids that gathered poyson for her , were adams pride , gluttonie , infidelitie , and curiositie , which made adams death poyson all his posteritie . 3. by circe may be meant the devill , who hath caused beastly dispositions in the nature of man , and hath poisoned us all ; as circe infected vlisses fellows , but not himself ; so he poysoned iobs body , but had no power over his soul ; and because god had set his love upon man , and had rejected him for his pride , being an angel , he to be revenged poysoned man , as circe did scylla . 4. circe is physicall knowledge consisting much in herbs ; she is the daughter of sol , because herbs proceed of his heat ; she turneth men unto beasts , because some physitians searching too much unto nature , become beasts , in forgetting the god of nature ; she dwelt on a hill full of physicall simples , to let us understand wherein the physitians skill and studie lyeth ; he hath no power over vlisses , the soul , but the bodies of men he may poyson or preserve ; his 4 hand-maides are , phylosophy , astronomie , anatomie , and botancie or skill of simples . 5. sin is a circe , chiefly drunkennesse and whoredom which poyson men , and turn them unto swine ; circe hath both a cup and a rod , with which she poysoned men ; so in sin there is a cup of pleasure , and the rod of vengeance ; though vlisses fellows were poysoned , yet he would not himself be enticed by circe ; but by means of the herb moly , and his sword , he hath defended himself , and made circe restore his fellows again to their wonted shapes ; so governers and magistrates must not be overtaken with the circe of drink and fleshly pleasure , howsoever others are ; but they must use moly , that is , temperance in them selves , and use the sword , against this circe in others . all you that love your souls , beware of circes bowls ; and go not to her feasts , where men are turn'd to beasts . remember whil'st you 'r drinking wine , how circe turned men to swine . the whore with painted smiles the wanton youth beguiles , she hath a pleasant cup , which silly fools drink up : but whil'st you 'r drinking , eye the wand which circe beareth in her hand . at first sin seems to be a pleasing thing to thee , and fools with vain delights do cloy their appetites ; but every pleasure hath its pain , in sweetest honey there is bane . if men of meaner sort make drunkennesse but a sport , yet let not men of place their state so much disgrace : ulisses must have temperance , although his servants lose their sence , lord arm me with thy word , which like ulisses sword , from circe may defend me , and then herb moly send me : having this sword and herb , o god , i 'le shun the cup , i 'le scape the rod . caelus . this was the son of aether , and dies , who married with terra , and of her begot gyants , monsters , cyclopes , harpe , steropes , and brontes ; he begot also of her the titanes and saturn ; mother earth being angry that coelus had thrown down his sons to hell , caused the titans to rebell against him , who thrust him out of his kingdom , and saturn cut off his testicles ; out of the drops of bloud which fell from them , the furies were ingendred . the mysteries . by caelus i understand the upper region of the air ; for the air is called heaven , both by poets and divine scripture : this may be sayd to be the son of aether and dies , not only because it is alwayes cleer , free from clouds and mists , but because also it hath the nature of elementary fire , to which it is next ; for it is hot and drie , as that is , and more properly may this fire be called aether from its continuall burning , then the heaven which hath no elementarie heat at all ; his mariage with the earth , of which titans , cyclopes , &c. are procreated , do shew that those fierie meteors in the upper region of the air , are procreated by its heat and motion , of these thin and drie smoaks which arise out of the earth ; the names of steropes and brontes shew that lightning and thunder are generated there in respect of their matter , which being received within the clouds of the middle region , cause the rumbling , as if there were some rebellion and wars within the clouds ; saturn his son , that is , time the measurer of heavens motion , shal geld his father ; that is , the heaven shall grow old , and in time shall lose that power of generation ; for this shall cease , when there shall bee a new heaven ; and upon this new change in the heaven , the furies shall be ingendred , that is , the torments of the wicked shall begin . 2. they that geld ancient records , fathers and scripture , are like saturn , rebelling against heaven , being incouraged thereto by those spirituall monsters , enemies of truth , who were thrust down from heaven , and that light of glorie , wherein they were created ; unto the lowest hell ; and of this gelding proceed nothing but furies , that is , heresies , schismes , dissentions . 3. saturninus , tatianus and his schollers , the encratites , originists , manichaeans , and all other heriticks who have condemned matrimonie , as an unclean thing , and not injoyned by god ; they are all like saturn , being assisted by their brethren the monsters of hell , and do what they can to geld their father adam , of his posteritie , and to rebell against heaven ; and what ensueth upon this gelding or condemning of wedlocke , but furies and all kinde of disorder and impuritie . 4. the children of heaven and of the light , must not as caelus did , joyne themselves in their affections to the earth ; for of this union shall proceed nothing but monsters , to wit , earthly and fleshly lusts , thoughts , and works which will rebell against our souls , and geld us of all spirituall grace , and of our interest in the kingdom of heaven ; and then must needs be ingendred the furies , to wit , the torments of conscience . you sons of heaven , and of the day , stoop not so low , as to betroth your souls to clay ; for then i know that of this match will come no good , but rather a pernicious brood . a race of monsters shall proceed out of thy loins , if thou in time tak'st not good heed to whom thou joyn'st thy soul in wedlock , earth 's not fit for thee to fix thy heart on it . for she will bring thee such a brood that shall resist thee , and when thy soul they have withstood , they will devest thee both of thy kingdom and thy strength , and bring thee under them at length . and if earths adamantine knife emasculate thy soul , then shall thy barren life and gelded state ingender in thee endlesse cares , and furies with their snaky hairs . lord joyn my heart so close to thee with fervent love , that i may covet constantly the things above , where glory crowns that princely brow to which both men and angels bow . lord let not earth effeminate my heart with toyes , but let my soul participate thy heavenly joyes , where angels spend their endlesse dayes in singing of elysian layes . and if my mother be the light , and heaven my fire , then let my soul dwell in that bright aetheriall fire , where gyants , furies , and the race of titans dare not shew their face . cupido . of cupids parents , some say he had none at all ; others , that he was ingendred of chais without a father ; some say he was the son of iupiter and venus ; others , of mars and venus ; others , of vulcan and venus ; others of mercurie and venus , &c. he was the god of love painted like a childe , with wings , blinde , naked , crowned with roses , having a rose in one hand , and a dolphin in the other , with bow and arrows , &c. the mysteries . there is a two-fold love , to wit , in the creator , and in the creature ; godslove is two-fold , inherent in himself , and this is eternall as himself , therefore hath no father nor mother : or transient to the creature , this love was first seen in creating the chaos , and all things out of it ; therefore they sayd that love was ingendred of chaos without a father ; and when they write that zephyrus begot cupid of an egge ; what can it else mean , but that the spirit of god did manifest his love , in drawing out of the informed and confused egge of the chaos , all the creatures ; the love of the creature is two-fold , according to the two-fold object therof , to wit , god and the creature ; that love by which we love god , is begot of iupiter and venus ; that is , god , and that uncreated beautie in him , is the cause of this love ; and because the main and proper object of love is beautie , ( for we do not love goodnesse , but as it is beautifull ) and it is the object that moveth and stirreth up the a passion , therfore venus goddess of beautie is still the mother of cupid or love , which notwithstanding hath many fathers because this generall beautie is joyned to many particular qualities ; which causeth love in men according to their inclinations and dispositions ; some are in love with wars , and count militarie skill and courage a beautifull thing , so this love is begot of mars and venus ; others are in love with eloquence , and thinke nothing so beautifull as that ; and so mercurie and venus are parents of this love ; some love musick , and so apollo begets this cupid , and so we may say of all things else which we love , that there is some qualitie adherent to beautie , either true or apparent , which causeth love in us ; now that love which all creatures have to creatures of their own kind , in multiplying them by generation , is the childe of vulcan and venus ; for it is begot of their own naturall heat & outward beautie ; by beauty i mean whatsoever we account pleasing to us , whether it be wealth , honour , pleasure , vertue , &c. 2. the reasons why love was thus painted , i conceive to be these ; cupid is a childe , because love must be still young , for true love cannot grow old and so die ; amor qui desinere potest , nunquam fuit verus ; hee hath wings , for love must be swift ; he is blind , for love must wink at many things , it covereth a multitude of sins ; he is naked , for amongst friends all things should be common , the heart must not keep to it self any thing secret , which was the fault that dalila found in sampsons love ; he is crowned with roses , for as no flower so much refresheth the spirits , and delights our smell as the rose ; so nothing doth so much sweeten and delight our life as love ; but the rose is not without prickles , nor love without cares ; the crown is the ensigne of a king , and no such king as love , which hath subdued all the creatures rationall , sensitive , vegetative , and senslesse have their sympathies ; the image of a lionesse with little cupids playing about her , some tying her to a pillar , others putting drinke into her mouth with a horne , &c. do shew how the most fierce creatures are made tame by love ; therefore he hath a rose in one and a dolphin in the other , to shew the qualitie of love ; which is swift and officious like the dolphin , delectable and sweet like the rose ; his arrows do teach us that love wounds deeply , when we cannot obtain what we love ; some of his arrows are pointed with lead , some with gold ; he is wounded with a golden arrow , that aimes at a rich wife , and cannot obtain her ; to be wounded with leaden arrows , is to be afflicted for want of ordinary objects which we love ; and so his burning torches , shew that a lover is consumed with grief , for not obtaining the thing loved , as the wax is with heat ; ardet amans dido ; vritur infaelix ; caeco carpitur igne , est mollis flamma medullas ; haeret lateri laethalis arundo &c. these are my conceits of cupids picture ; other mythologists have other conceits , applying all to unchast and wanton love , whose companions are drunkennesse , quarrelling , childish toyes , &c. alas my soul , how men are vext that fix their love on gilded dung , which when they want they are perplext , and when they have it they are stung . great riches wounds with cares mans heart ; as wealth abounds , so doth their smart . doth not the love of earthly things , devest men of their richest robe , and then they fly away with wings , and leaves them naked on this globe : besides all that , they blinde men eyes , that they cannot behold the skies . and doth not earthly things besides , with burning torches men torment ; and with sharp arrows wound their sides , so that our dayes in pain are spent : then why should i affect these things , which misery and sorrow brings . this love makes men like foolish boyes , who place their chief felicity in bits of glasses , shels , and toyes , or in a painted butter-flye : so riches are ( which we , alas , scrape with such care ) but bits of glasse . lord let me see thy beauty , which doth onely true contentment bring ; and so in thee i shall be rich : oh if i had swift cupids wing , then would i flee by faith above , and fix on thee my heart and love . that christ is the true god of love . christ is the onely god of loves , who did his secrets all disclose ; whose wings are swifter then the doves , who onely hath deserv'd the rose : thou onely art that potent king , both of my heart and every thing . both principalities and powers , and all that 's in the sea and land , men , lyons , dolphins , birds and flowers , are all now under thy command : thy word 's the torch thy word 's the dart which both doth scorch and wound my heart . it was not cupid ( sure ) that spoil'd the gods of all their vestiments ; but thou art he that has them foil'd , and stript them of their ornaments : then thou alone deserves to be set in the throne of majesty . sometime a crown of thorns did sit upon that sacred head of thine ; but sure a rose-crown was more fit for thee , and thorns for this of mine : o god , what love was this in thee , that should thee move to dye for me ! thy youth is alwayes green and fresh , thy lasting yeers , lord , cannot fail ; o look not on my sinfull flesh , but mask thy eyes with mercy's vail . o lord renew in me thy love , and from thy view my sins remove . cyclopes . these were the sons of heaven , their mother was earth and sea ; men of huge stature , having but one eye , which was in their forehead ; they lived upon mens flesh , polyphemus was their chief , he was a shepherd , and in love with galathaea , he having devoured some of vlisses his fellowes , was by him intoxicated with wine , and his eye thrust out ; these cyclopes dwelt in sicily , and were vulcans servants in making iupiters thunder , and mars his chariots , &c. the mysteries . these cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea , and being in the air , ingender thunder and lightning to iupiter , as their a names shew ; they dwelt in sicilie about hill aetna , because heat is the breeder of thunder ; they were thrust down to hell by their father , and came up againe , because in the cold winter these vapours lie in the earth , and by heat of the spring are elevated ; wise vlisses overcame polyphemus , that is , man by his wisdome and observation found out the secrets of these naturall things and causes thereof ; apollo was sayd to kill these cyclopes , because the sun dispelleth vapours . 2. i think by these cyclopes may be understood the evill spirits , whose habitation is in burning aetna , that is , in hell burning with fire and brimstone , being thrown down justly by god , from heaven for their pride , but are permitted sometimes for our sins to rule in the air , whose service god useth sometimes , in sending thunder and stormes to punish the wicked ; they may well be called cyclopes from their round eye , and circular motion ; for as they have a watchfull eye , which is not easily shut , so they compasse the earth to and fro ; they may be sayd to have but one eye , to wit , of knowledge which is great ; for outward eyes they have not ; their chief food and delight is in the destroying of mankinde ; polyphemus or belzebub is the chief , who having devoured vlisses fellowes , that is , mankinde ; the true vlisses , christ the wisdom of the father , came , and having powred unto him the full cup of the red wine of his wrath , bound him , and thrust out his eye ; that is , both restrained his power and policie ; these evill spirits , because they are the chief sowers of sedition and wars among men , may be said to make mars his chariots . 3. here we see that little vlisses overcame tall polyphemus ; policie overcomes strength . 4. we see also the effects of drunkennesse , by it we lose both our strength , and the eye of reason . 5. servius a thinks that polyphemus was a wise man , because he had his eye in his forehead neere the braine , but i say , he was but a foole because he had but one eye , which only looked to things present ; he wanted the eye of providence , which looks to future dangers , and prevents them . 6. here we are taught to beware of crueltie , and securitie , for they are here justly punished . 7. the state of rome , which at first had two eyes , to wit , two consulls , became a polyphemus , a huge body with one eye when one emperor guided all ; this gyant fed upon the flesh of christians in bloody persecutions ; but when she was drunk with the blood of the saints , vlisses , that is , wise constantine , thrust out the eye , and weakned the power of rome ; of that gyant which had made so much thunder of war in the world , and so many chariots for mars . 8. a common wealth without a king , is like great polyphemus without an eye ; and then there is nothing but a cyclopian crueltie and oppression , great men feeding on the flesh of the poor ; then is nothing but intestine wars and broils , the servants of vulcan making thunder bolts and chariots for mars ; aetna b resounding with the noyse of their hammers on the anvill ; brontesque steropesque , et nudus membra pyracmon ; so it was in israel , when every man did what he listed . 9. an envious man is like blinde c polyphemus , he hath no charitable eye ; he feeds and delights himself with the ruine and destruction of other men . 10. the sun in the firmament is that great eye in the forehead of polyphemus , which is put out oftentimes by vapours and mists arising out of the earth . when that one-ey'd cyclopean race , which in earths burning entralls dwell , had pull'd us down as low as hell , where we should ne're have seen the face of that bright coachman of the day , whose horses drive all clouds away . we had been all for ever lost , for polyphemus in his den was feeding on the souls of men , when christ sent by the holy ghost , entred into that horrid cave which should have been our endlesse grave . the deadly wine he made him drink of his just indignation , and bound him in his dungeon so fast , that now he cannot shrink , and with his word he hath made blinde that eye which fascinates mankinde . if sometimes this aetnaean brood are heard to thunder in the air , and if with lightnings they do tear the mountains that have so long stood : it is because our sins do reign , that he will not their power restrain . and when we see the earth is stained with blood-shed in our cruell wars , we may be sure they break their bars , and that their power is not restrained ; it 's for our sins god suffers them to reign thus to our losse and shame . o lord of hostes , with mercy's eye look on this torn estate of ours , and now at last dissolve the powers of that aetnaean company whose bellows coals of envie blow , who still amongst us discord sow . whose hammers on their anvils sound continually , who chariots make for mars , and so our peace they break ; but thou , o lord , their work confound , let fire their chariots all consume , and turn their armour all to fume . and as thou with thy mighty word didst thrust out polyphemus eye , so save me from this tyrannie ; and let thy wisdom guide me lord , in that last day out of the grave , which is his flesh-consuming cave . chap. iv. d daedalus . he was a famous artificer ; who having killed his sisters son fled to creta , and was intertained of king minos , whose wife pasiphae being in love with a bull , or a man rather of that name , she obtained her desire of him , by the help of daedalus , who shut her within a woodden cow ; and she brought forth the minotaure , or man with a bulls head , which the king perceiving , shut the minotaure and daedalus with his son icarus within the labyrinth that daedalus had made ; but by a thread he got out , and flew away with wings which he made for himself and icarus : who not obeying his fathers advice , but flying too neer the sun , fell and was drowned ; the wings he used were sails and oares . the mysteries . hell is the labyrinth unto which we were cast for our sins , by a juster judge then minos ; and should have bin devoured by satan the minotaure , had not christ helped us out by the thread of his word , and wings of faith . 2. they that give themselves to unlawfull pleasures , with pasiphae , shall bring forth that monster which will devoure them . 3. daedalus made this labyrinth , and was cast into it himself ; so the wicked are caught in their own nets , and fall into the pit which they dig for others . 4. daedalus was guiltie of murther , therefore is justly pursued , for murther is never secure . 5 icarus is justly punished for refusing to hearken to his fathers counsell , a good lesson for all children . 6. let us take heed of curiositie , pry not too much into the secrets of god , least we have icarus his reward ; for all human reason is but waxen wings . 7. here we see for the most part that young men are high-minded and proud , but pride alwayes hath a fall . 8. astronomers , and such as will undertake to foretell future contingencies , or will take upon them such things as passe humane power , are like icarus ; they fall at last into a sea of contempt and scorn . 9. the golden mean is still best , with what wings soever we flye ; whether with the wings of honour , or of wealth , or of knowledge and speculation ; not to flye too high in pride , nor too low in basenesse . 10. if we will fly to christ with the wings of faith , we must not mount too high in presumption , nor fall too low by desperation . 11. we see by pasiphae , that a dishonest , and disloyall woman , will leave no means unattempted , to fulfill her lustfull and wanton desires . 12. many women are like pasiphae , outwardly they seem to be mortified , having the skin of a dead cow , or woodden cover ; but within they burne with wanton lusts . he who hath faith's swift wings to flye out of the labyrinth of sin , in pride will neither soare too high , nor flye too low , lest he fall in the sea of desperation ; he knows the golden mean is best . or if he with the pinion of honour flyes ; or if he 's blest with fortunes wing , hee 'l alwayes hold the middle way ; and when he flyes with mounting thoughts , he 'l not be bold in needlesse curiosities . on that bright lamp he will not stare , nor draw too nigh with waxen wings of humane reason , but forbear to pry into transcendent things . what mortall blear-eye can abide the splendour of those flaming rayes , from which the purest angels hide their faces ; o who knows his wayes , whose light is inaccessible ; whose paths in the deep waters lye , whose wayes are all unsearchable , whose judgements no man can discry . o that i had faiths nimble wing , to cut this airy region , away how quickly would i spring out of this sinfull dungeon ; where satan that great minotaure lyes feeding on the souls of men ; lord let him not my soul devoure , but raise me out of his black den : for none can furnish me with wings , but thou alone , whose mighty pow'r exceedeth all created things . and thou can'st kill the minotaure . lord guide me in my flight , lest i should flye too low in vain desire of earthly things , or least too high in proud conceits my heart aspire . i crave not honours airy wing , for golden feathers i 'le not call : and if i flye not with a king , then with a king i shall not fall : high hils , tall trees , and lofty towers , to storms and windes are subject more then vallies , shrubs , and poor mens bowers ; the mean estate give me therefore . each fall doth answer his ascent ; the highest elevations of planets in the firmament , have lowest declinations . deucalion . he was the son of promethus and pandora , a just and religious man , who was the first that built a temple to the gods , when the earth was drowned ; he and pyrrha his wife were saved on pernassus ; and being advised by themis they flung behinde them the bones of mother earth , that is , stones , and they became men and women , with which the earth was again peopled . the mysteries . by the circumstances of the dove which deucalion sent out , and by the ark in which he was saved , it is plain , the scripture hath been used in the contriving of this fiction . 2. deucalion may be the tipe of a minister ; he must be the son of prometheus , and of pandora , that is , he must have both prudence and forecast , as also all gifts fit for his function ; his name should be deucalion , which may be made of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to moisten or water , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to call ; for their office is , to water the barrē ground of mens hearts , & to call them to repentance & grace ; they must be just as deucalion was , and build up the living temple of god ; they must strive to save both thēselves & others from the floud of gods wrath ; and if others will not be saved , yet let them do their dutie , and be deucalions still , and so they shall save them-selves when others shall perish ; pyrrha , which may be derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , must be their wife ; that is , they must have the fire of zeal ; and gods word must be in their mouth like a fire to burne up the chaffe ; pernassus the hill of the muses must be their place of retreat and aboad ; without universitie learning they are not fit to save themselves and others , and when they come down from pernassus , or come abroad out of the universities they must strive , of stones to raise up children to the god of abraham ; and they must fling behinde them all earthly and heavie burthens , forgetting that which is behinde , and striving to that which is before , and so they shall make the stony hearts of men , hearts of flesh . 3. by this fiction , the gentiles might have taught themselves the doctrine of the resurection ; for if stones cast on the ground could become men ; why should they not beleeve that a our bodyes fallen to the earth , shall in the last day resume their ancient forme , by the power of him who first gave it . 4. magistrates and such as would bring rude and barbarous people to civilitie , and of stones to make them men , must have the perfections of deucalion ; prudence , religion , justice , &c. themis or justice must be their counsellor , without which nothing should they do ; but chiefly let them take heed of couetousnesse ; they must cast the love of earthly things behinde them ; and so they shall make men of stones , that is , men will be content to forsake their stonie caves and rocks , and will frame themselves to the citie life ; and what are men without a religion and civilitie but stones , representing in their conditions the nature of the place where they live . 5. deucalion turned stones to men , but idolaters , of stones make gods , such a god was iupier lapis among the romans , by whom they used to sweare ; and these stony gods turned the worshippers unto stones , for they that make them are like unto them , and so are all they that worship them ; the idolater is a spirituall fornicator , commiting whoredom with the earth , which affordeth the materialls , and he brings in the forme . 6. it is not the least happinesse , to hide ones self in pernassus amongst the muses ; for a scholler to spend his time privatly and quietly in his studie , whilst the tumultuous floods of troubles and crosses prevail abroad in the world . 7. here we see that god is a punisher of impietie , and a preserver of good men . 8. by deucalion and pyrrha may be understood water and fire , heat and moysture , of which all things are generated in the earth . the happinesse of britain . clap hands , o happy british clime , thrice happy , if thou knew the time of this thy happinesse : wherein thou dost injoy sweet peace , with health , and freedom , and increase of wealth and godlinesse . thy roses and thy thistles blow , thy fields with milk and honey flow , thy ships like mountains trace in neptunes watry kingdom ; and with traffick they inrich thy land and goods from every place : from where the morning wings are spread , from where the evenings face looks red , and from the torrid zone : and from the pole and freezing bares , thou furnishest thy self with wares , and with provision . thou hast no foe to crosse thy gain , thy altars are not made profane with vain idolatry : thy priests are cloath'd with holinesse , thy saints sing all with joyfulnesse , and calm security . here each man may at leasure dine under the shadow of his vine ; thou hear'st no canons rore : thou hear'st not drums and trumpets sound , dead carkasses spread not thy ground ; thy land 's not red with goare : thy temples hymns and anthemns ring , and panegyricks to the king of this great universe ; down from thy sounding pulpits fall gods word like nectar , who can all thy happinesse rehearse ? sure thou art that pernassus hill , on which deucalion did dwell when all the earth was drown'd : so whil'st the earth now swims in blood , and men walk through in a crimson flood , thy head with peace is crown'd . here all the muses with their king , bay-brow'd apollo fit and fing their envied quietnesse : so nothing's wanting as we see , to make thee blest , except it be submissive thankfulnesse . here we have just deucalions who make wise men of stupid stones , and who behinde them cast the love of earth ; whose innocence keeps off the flood of wars from hence , so that our hill stands fast . much of this happinesse we gain by him , whose sacred brows sustain the three-fold diadem of these sea-grasping isles , whose ground joves brother doth not onely round , but as his own doth claim . great god , prime author of our peace , let not this happinesse decrease , but let it flourish still : take not thy mercie from this land , nor from the man of thy right hand , so shall we fear no ill . diana . shee was the sister of apollo , and daughter of iupiter and latona ; the goddesse of hunting , dancing , child-bearing , virginitie ; who still dwelt in woods and on hills , whose companions were the dryades , hamadryades , orades , nymphs , &c. she was carried in a silver chariot , drawn with white staggs ; she was painted with wings , holding a lyon with one hand , and a leopard with the other ; on her altar men were sacrificed . the mysteries . diana is the moone , called apollos , or the suns sister , because of their likenesse in light , motion and operations ; the daughter of god , brought out of latona or the chaos , she came out before her brother apollo , and helped to play the midwife , in his production ; by which i thinke was meant that the night wherof the moon is ruler , was before the day ; the evening went before the morning ; so that the moon did as it were usher in the sun ; therfore the calends of the months were dedicated to iuno , or the moon , she hath divers a names for her divers operations , as may be seen in mythologists ; in macrobius she is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fortune , from her variablenesse , as both being subject to so many changes , and causing so many alterations . scaliger observeth that she was called lya , or lua , from lues the plague , because she is the cause of infection , and diseases , by which the soul is loosed from the body ; she was called fascelis from the bundle of wood , out of which her image was stolen , by iphigenia agamemnons daughter ; but i should thinke that she was called lya , from loosing or untyjng of the girdle which yong women used to do in her temple , called therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which temple virgins that had a minde to marrie , used first to pacifie diana with sacrifices ; she was also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , earthly ; because they thought there was another earth in the moon , inhabited by men ; doubtlesse in that they called her hecate , or proserpina . the queen of hell , they meant the great power that she hath over sublunarie bodies , for all under the moon may be called infernus or hell , as all above her is heaven ; this free from changes , that , subject to all changes ; and perhaps she may be called hecate , from the great changes that she maketh here below , every hundreth yeere ; she may be called diana from her divine power , iuno , from helping , proserpina from her creeping , for though she is swift in the lower part of her epicycle , yet in the upper part therof she is slow ; luna quasi vna , as being the only beautie of the night , dyctinnis from a net , because fishers and hunters use nets , and of these she is sayd to have the charge ; for the moon light is a help to both , they called her {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , from cutting the air ; lucina , from her light ; her hunting and dancing was to shew her divers motion , for she hath more then any planet , six at least , as clavius observes ; her virginitie sheweth , that though she is neere the earth , yet she is not tainted with earthly imperfections ; she is a help to childe-bearing , for her influence , and light when she is at full is very forcible , in the production and augmentation of things ; her conversing on hills and in woods shews that her light and effects are most to be seen there ; for all herbs , plants and trees feel her influence ; and because she hath dominion over the fiercest beasts , in tempering their raging heat by her moysture ; she holds a lyon and leopard in her hands , whose heat is excessive , but tempered by the moon ; her silver chariot shews her brightnesse ; the staggs and wings do shew her swiftnesse ; and because her light increasing and decreasing appeareth like horns , therefore the bull was sacrificed to her , as lactantius observes ; her arrows are her beames , or influence by which she causeth death and corruption ; in respect of her corniculated , demidiated , and plenarie aspect , she is called a triformis , and trivia , because she was worshipped in places where 3 ways met , the dancing of all the nymphs and satyrs , shews how all take delight in her light ; her hunting is to shew how in her motion she pursues and overtakes the sun . 2. a rich usurer is like diana , for he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an earthly man , a great hunter after wealth ; who hath his nets , his bands and bills , he wounds deeply with his arrows , proserpina and lya ; for he creeps upon mens estates , and he brings a plague upon them ; though he dwells in rich cities , yet his hunting and affections are set in hills and woods , that is , in farmes and mannors , which by morgages and other tricks he catches , he is caried in a silver chariot drawn with staggs ; because fearfulnesse doth still accompanie wealth , with which he is supported ; he would fain fly up to heaven with the wings of devotion , but the lyons and leopards in his hands with which he devoures mens estates , keeps him back . diana was a virgin , yet helped to bring out children ; so mony though barren in it self , yet bringeth great increase ; he will not be appeased without bribes , no more then diana ; nay many a mans estate is sacrificed upon his altar ; who doth not unloose their girdles , as in diana's temple , but quite bursts them . 3. they that will live chast , must with diana live on hills and woods , and use continuall exercise ; for idlenesse and great cities are enemies to virginity . 4 every good man should be like diana , having the wings of divine meditation , the courage of the lyon , and swiftnesse of the stagge , his feet should be like hinds feet , to run in the way of gods commandements . 5. gods church is the true diana , the daughter of god , the sister of the son of righteousnesse , who is a virgin in puritie , and yet a fruitfull mother of spirituall children , whose conversation is sequestred from the world ; she is supported in the silver chariot of gods word , in which she is carried towards heaven , being drawn with the white staggs of innocencie and feare ; she holdeth in her hands lyons and leopards , the kings of the gentiles who have suffred themselves to be caught and tamed by her ; she flieth with the wings of faith & devotiō ; and hunts after beasts , that is , wicked men , to catch them in her nets , that she may save their souls , and with her arrows to kill their sins ; diana was midwife to bring forth apollo ; so the church travells in her birth , till christ be formed in us , and brought forth in our holy lives ; and as it fared with diana's temple , which was burned by erostratus , so it doth with the church , whose temples have bin robbed , defaced , and ruinated by prophane men . who would a chaste and constant virgin be , must shun the worlds impure society ; and idlenesse , for want of exercise , corrupts our limbs , and kills our souls with vice . on cloud-transcending meditations we must have still our conversations ; in cities , chaste diana never dwels , but in green woods , and on the airy hils : in woods she hunts wilde beasts , on hils she dances , and on her shoulder blades her bow advances : oreades about her in a ring in measures trace the ground , and sweetly sing . oh that i had diana's wings , that i from tumults to these calm retreats might flye , where she amongst her nymphs doth reign as queen , where flora keeps her fragrant magazin ; where wood-musitians with their warbling throats chant forth untaught , but yet melodious notes neer chrystall-brested rivers ; o that i could still enjoy this harmlesse companie , which know not pride , nor malice , nor deceits , nor flattery , the moth and bane of states . o that i had diana's silver bow , to kill my beastly sins , before they grow too savage ; if i had the nimble feet of her two stags , then would i be as fleet as they , to run the way of gods commands , then would i hold the lyon in my hands , and leopard ; o if i could subdue my wilde unruly fins , a savage crew . o let my weary soul be carried , lord , in that bright silver chariot of thy word ; and let thy fear , and milk-white innocence , be these two stags to draw my soul from hence . and whil'st my glasse runs in obscurity , let me not lose my virgin purity ; and let not fair diana , thy chaste love , thy spotlesse church , thy silver feather'd dove abuse her self with grosse idolatry , and lose the honour of virginity . let that ephesian perish with disgrace , who would her temple and her state deface : let no records eternize that foul name , and let it not be mention'd but with shame . chap. v. e elysium . the elysian fields were places of pleasure , in which the souls of good men after this life did converse ; enjoying all those delights , which they affected in this life . the mysteries . elysium is a place of libertie , as the word sheweth ; for they only enjoy it , who are loosed from their bodies ; not only poets , but scriptures also have described those heavenly joyes under earthly tearmes for our capacitie ; there is paradise , in which is the tree of life ; there shines another sun then here , to wit , the sun of righteousnesse , there are rivers of pleasure ; there are the flowers of all divine graces ; there is a perpetuall spring , the musick of angels , the supper and wedding feast of the lamb ; the new ierusalem , all built of pretious stones ; the fountain of living waters , all kinde of spirituall fruits ; the continuall breath of gods spirit , &c. and as none could enter the elysian fields , till he was purged , so no unclean thing can enter into the new ierusalem ; the blood of christ must purge us from all sin ; and as they must passe acharon , phlegeton , and other rivers of hell , before they can have accesse to those delightfull fields , so we must passe through fire & water , troubles and persecutions , before we can enter into heaven ; and thus we see the gentiles were not ignorant of a reward for good men , and of punnishment for the wicked . you that delight in painted meads , in silver brooks , in cooling shades , in dancing , feasts , harmonious layes , in chrystall springs , and groves of bayes ▪ draw neer , and i will let you see a tempe full of majesty , where neither white-hair'd boreas snows , nor black-wing'd auster ever blows ; but sweet-breath'd zephyr still doth curl the meads , and purest streams here purl from silver springs which glide upon rich pearl , and orientall stone : here on the banks of rivers grows each fruitfull tree , here laurell groves ne're fade ; here 's a perpetuall spring , with nightingales the woods still ring : meads flourish here continually in their sweet smelling tapestry ; the pink , the gilded daffadilly , the shame-fac'd rose , the white cheek'd lilly ▪ the violet , the columbine , the marigold , the eglantine , rosemary , time , and gilli-flowers , grow without help of sun or showers . vines still bear purple clusters here , new wine aboundeth all the yeer . the ground exhales that pleasant smell which doth all earthly sents excell , and this place of it's own accord doth all these benefits afford : there needs no husbandmen to toil , and labour in this happy soil ; rage , tyranny , oppression , fraud , malice , and ambition , and avarice here are not known , and coals of discord are not blown , but in this blessed mansion dwels perfect love and union . here are no cares , nor fears , nor death , nor any pestilentiall breath which may infect that wholsom air , but here 's continuall dainty fare ; ambrosia here on trees doth grow , and cups with nectar overflow ; tables with flowry carpets spread , are still most richly furnished ; drums , trumpets , canons roaring sounds are never heard within these bounds ; but sacred songs , and jubilees , timbrels , organs , and psalteries , sackbuts , violins , and flutes , harps , silver symbals , solemn lutes ; all these in one joyn'd harmony , with hallelujah's pierce the sky . here 's neither night nor gloomy cloud which can that world in darknesse shroud ; but there 's an everlasting day which knows no evening , or decay : there shines a sun , whose glorious fire shall not with length of time expire ; and who shall never set or fall in neptunes azure glassie hall . here are no birds or beasts of prey , here is no sicknesse nor decay , nor sorrow , hunger , infamy , nor want , nor any misery ; nor silver-headed age , which bows the back , and furrows up the brows : but here 's the ever-smiling prime , of youth , which shall not fade with time . mirth , plenty , glory , beauty , grace and holinesse dwell in this place . such joys as yet hath never been by mortals either heard or seen . what tongue is able to rehearse , what muse can sing , or paint in verse this place , to which all earthly joys compared , are but fading toys . sure , if i had a voice as shrill as thunder , or had i a quill pluck't from an angels pinion ; and if all tongues were joyn'd in one ; yet could they not sufficiently expresse this places dignity : which golden feather'd cherubims , and fire-dispersing seraphims have circled with their radiant wings , to keep away all hurtfull things . o thou whose glory ne'r decayes , when these my short and evil dayes are vanish'd like a dream or shade , or like the grasse , and flowers that fade ; lord let my soul have then accesse unto that endlesse happinesse , where thy blest saints with warbling tongues are chanting still celestiall songs ; where winged quiresters thy praise still caroll forth with heavenly layes : when shall my bondage lord expire , that i may to that place retire ? when shall i end this pilgrimage ? when wilt thou ope this fleshly cage , this prison , and this house of clay , that hence my soul may fly away ? untye the chains , with which so fast i 'm bound , and make me free at last ; and draw aside this canopie which keeps me from the sight of thee ; lord let me first see thee by grace here ; then , hereafter face to face . endymeon . he was a fair shepherd , who falling in love with iuno , who was presented to him in the forme of a cloud , was thrust down from heaven , into a cave , where he slept 30 years , with whom the moon being in love came down oftentimes to visit and kisse him . the mysteries . it is thought that endymeon being an astronomer , and one that first observed the divers motions of the moon , gave occasion to this fiction , that the moon loved him ; but i think these uses may be made of this fiction . 1. endymeon is a rich man ; and riches make men fair , though never so deformed ; and with such the moon , that is , the world , as unconstant as the moon , is in love , these are the men whom the world kisses and honoreth , but when these rich endymeons set their affections upon wealth , ( for iuno is the goddesse of wealth ) then do they lose heaven , and fall into the sleep of securitie , saying , soul take thy rest , thou hast store layd up for many years , with that rich farmer in the gospell ; and so they lose their souls for a shadow , for such is wealth ; and this shadow brings upon them spirituall stupiditie , they that cannot be roused from their cave , though gods word should shine on them as cleer as the moon . 2. by endymeon , adam may be meant , who was fair whilst gods image continued with him , but when he fell in love with iuno , iupiters wife , that is , affected equalitie with his maker ; he was thrust out of paradise , into this world as unto a cave ; where he was cast into a dead sleep , or the sleep of death , from which he shall not be awaked though the moon so often visit him , that is , so long as the moon shall shine and visit the earth , which shall be till the dissolution of all things , man shall sleep in the grave . 3. by endymeon may be meant these , over whom the moon hath dominion ; for astrologers observe , that every man is subject to one planet , or other , more or lesse , such men then over whom the moon ruleth are instable , subject to many changes ; nimble bodied , quick in apprehension , desirous of glory , and such a one perhaps was endymeon ; therefore the moon was sayd to love them ; and such because they affect hohour and popular applause , which is but air , may be sayd to be in love with iuno , which is the air , and indeed honour is but air , or a cloud . 4. every man may be called endymeon , for we are all in love with air and emptie clouds , with toyes and vanities which makes us so sleepie and dull in heavenly things , and the moon is in love with us ; changes and inconstancie , still accompanie mans life , to signifie which instabilitie of human affaires , the feast of new moons was kept among the iews ; and the roman nobilitie used to weare little pictures of the moon on their shooes , to shew that we are never in one stay ; for which cause i thinke the turks have the half moon for their armes . 5. when endymeon , that is , mankinde slept in sin ; the moon , that is , our saviour christ , ( whose flesh is compared to the moon , a by s. augustin , as his divinitie to the sun ) in his flesh visited us , and dwelt amongst us , this moon was eclipsed in the passion , and this moon slept in the cave with adam ; and the full of this moon was seen in the resurrection ; this is he who hath kissed us with the kisses of his mouth , whose love is better then wine , whose light shined in darknesse , and the darknesse comprehended it not . 6. the moon fals in love with sleepie endymeons ; that is , carnall and sensuall pleasures , and earthly thoughts invade those , that give themselves to idlenesse , securitie , and lazinesse ; for the moon , in regard of her vicinitie to the earth may be the symboll of earthly mindes ; and because she is the mistris of the night , and of darknesse , the time when carnall delights are most exercised , she may be the symboll of such delights ; and because of her often changing she may represent to us the nature of fooles , which delight in idlenesse , as the moon did in endymeon . 7. endymeon in this may signifie the sun , with whom the moon is in love ; rejoycing , and as it were laughing in her full light , when she hath the whole veiw of him ; and every month running to him , and overtaking him , whose motion is slow , and therefore he seems to sleep in regard of her velocitie . what means the moon , to dote so much upon the fair endymeon ? or why should man forsake his soveraign good , to catch an empty cloud ? from heaven shall any man for riches fall , and lose his soul and all ? how can we sleep in such security , as that we cannot see our dangers , nor that lamp , whose silver ray drives black-fac'd night away ? what madnesse is 't for thee to lose thy share of heaven , for bubling air of honour , or of popular applause , which doth but envie cause , and which is nothing but an empty winde , that cannot fill the minde ; how changable is man in all his wayes , now grows , anon decayes ; now cleere , then dark , now hates , anon affects , still changing his aspects . much like the moon , who runs a wandring race , and still doth change her face . but lord give me strait paths , and grant to me the gift of constancie : and quench in me , i pray , the sinfull fire of lust , and vain desire . be thou the onely object of my soul , and free me from the hole of ignorance and dead security ; o when shall i once see the never fading lustre of thy light , to chace away my night ; the golden beauty of thy countenance to clear my conscience . o lord , thou cam'st to rouze endymeon out of his dungeon , wrapp'd in the black vail of chimerian night , who could not see the light of moon or star , untill thou didst display thy all-victorious ray ; brighter then is fair phoebe's glitt'ring face , which is the nights chief grace , whose silver light , as sometimes it does wain , and then it primes again : so was thy flesh eclipsed from it's light by pluto's horrid night , and muffled for a while from that bright eye of thy divinity . but when black deaths interposition was overcome and gone , the silver orb of thy humanity did shine more gloriously , then when the white-fac'd empresse of the night shines by her brothers light . o rouze me from my drousinesse , that i may see thy radient eye which pierceth all hearts with its golden beams , from which such glory streams that all the winged legions admire ; lord warm me with thy fire , and stamp the favour of thy lips on mine , whose love exceeds new wine ; then will i sing uncessantly thy praise , and to thy honour will due trophees raise . erychthonius . this was a monster , or a man with dragons feeet , begot of vulcans seed shed on the ground , whilst he was offering violence to minerva the virgin ; which monster notwithstanding was cherished by minerva , and delivered to the daughter of cecrops to be kept , with a caution , that they should not look into the basket to see what was there ; which advice they not obeying , looked in and so grew mad , and broke their own necks . the mysteries . vulcan shedding his seed on the ground , is the elementarie fire , concurring with the earth , in which are the other two elements , and of these all monsters are procreated ; and by minerva , that is , the influence of heaven or of the sun , cherished and fomented , though not at first by god produced , but since adams fall , and for the punishment of sin . 2. vulcan offering wrong to minerva , is that unregenerate part of man , called by the apostle , the law of our members , rebelling against the law of the minde ; of which ariseth that spirituall combate and strife in good men , which is begun by the flesh , but cherished and increased by the spirit , till at last the spirit get the victorie . 3. minerva , that is , he that makes a vow to live still a virgin , must look to have the fierie vulcan of lust to offer him violence , and so he shall never be free from inward molestation and trouble ; therefore better marrie then burne ; and if he intertains any unchast thoughts , though his bodie be undefiled , yet he is no pure virgin , as lactantius a sheweth , that minerva was not , because she cherished erychthonius ; therefore an unchast minde in a chast body , is like minerva fomenting vulcans brat ; he is a pure virgin , sayth a s. hierom , whose minde is chast , as well as his body ; and this he ingeniously confesseth was wanting in himself . 4. minerva , that is , wisdom , hath no such violent enemie as vulcan , that is , firie anger , which doth not only overthrow wisdom in the minde for a time , for it is short fury ; but is also the cause of erychthonius , that is , of all strife and contention in the world . 5. war is a firie vulcan , an enemie to learning or minerva ; the cause of erychthonius , of monstrous outrages and enormities ; and oftentimes fomented by seditious schollers , and learning abused . 6. erychthonius is a covetous man , as the world shews ; for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is contention , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is the earth , and what else is covetousnes but a presumptious desire of earthly things , and the cause of so much strife and contention in the world ; this monster came of vulcan the god of fire , that is of satan the god of this world , who reigns in the fire of contention , and in the fire of hell , and is fomented by minerva the soul , which is the seat of wisdom . 7. tertullian b sayth , that erychthonius is the devil , and indeed , not unfitly , for he is the father of all strife , and of avarice , he hath a mans wisdom , or head to allure us to sin , but a dragons feet to torment us in the end for sin ; whosoever with delight shall look on him , shall at last receive destruction . 8. let us take heed we pry not too curiously in the basket of natures secrets , lest we be served as cecrops daughters , or as pliny and empedocles were . 9. a magistrate or governour must be like erychthonius , who was himself king of athens ; he must be both a man and a dragon ; if the face of humanitie and mercy will not prevail , then the dragons feet of vigour and justice must walk . 10. if any firy or chollerick vulcan shall offer us wrong , we must wisely defend our selves with minerva ; and conceal the injury & our own grief , as she did erychthonius . 11. though the preserving and cherishing of vulcans childe is no certain proof that minerva lost her virginitie , neither did shee lose it though vuloffred her violence , because there was no consent ; yet it becoms all , chiefly virgins to aovid both the evil & the occasion therof , that there may be no supition , 1. why vulcans fire with vesta did conspire , to make the monster erychthonius : it was because man would not keep gods laws , but run the course that was erroneous . 2. there was no hell , nor death till adam fell , nor monster , or deformed progeny : minerva's thigh , nor sols resplendant eye did neither cherish , nor such monsters see . 3. now vulcan sues minerva to abuse , and to pollute her pure virginity : so doth the coal of lust inflame my soul ; the flesh against the spirit strives in me . 4. o if my minde . could peace and freedom finde from inward broils , and vulcans wanton eye ! o if the fire of lust , and all desire of earthly things in me would fade and dye ! 5. my soul is vext , and too too much perplext with angers , fear , and fiery violence ; which breeds in me much strife continually that darkneth both my judgement and my sence . 6. and how shall i resist the tyrannie of vulcan , if i have not arms of strength ? therefore , o lord , lend me thy conquering sword , that i may be victorious at length . eumenides . these were the 3 furies , the daughters of pluto and proserpina , or of hell , darknesse , night , and earth ; in heaven they were called dirae , in earth harpiae , in hell furiae , they had snakes in stead of hairs , brasen feet ; torches in one hand , and whips in the other , and wings to fly with . the mysteries . commonly these 3 furies are taken for the tortures of an evill conscience , proceeding from the guilt of sin , they cause feare , and furie , as the word erinnys signifieth ; hell is the place of their aboad , and where they are , there is hell ; the tortures wherof are begun in the conscience of wicked men . 2. there are three unruly passions in men , answering to these three furies ; covetousnesse is alecto , which ●ever giveth over seeking wealth , and indeed this is the greatest of all the furies , and will not suffer the 〈…〉 r to eat & injoy the goods that he hath gotten ; a 〈…〉 riarum maxima , juxta accubat , et manibus p 〈…〉 contingere mensas ; this is a harpie indeed , 〈…〉 ly delighting in rapine , but polluting every t 〈…〉 hath ; b contracting omnia faedat immund 〈…〉 may be called iupiters dog , or rather a dog 〈…〉 manger , neither eating himself , nor suffering others to eat ; the other furie is megaera , that is , en●●● , full of poyson and snakie hairs ; the third is tisiphone , which is inordinate anger , or a revengefull dispositiō ; the burning torch , and wings shew the nature of anger ; all these have their begining and being fr●● hell , from darknesse and night , even from satan , and the two-fold darknesse that is in us , to wit , the ignorance of our understanding , and the corruption of our will ; but as the furies had no access unto apollo's temple , but were placed in the porch c ultricesque sedent in lumine dirae , although otherwayes they were had in great veneration ; so neither have they accesse unto the minds of good men , which are the temples of the holy ghost . 3. gods three judgements which he sends to punish us , to wit , plague , famine , and sword , are the three furies ; a megaera , is the 〈…〉 t sweeps and takes away multitudes ; the fa 〈…〉 lecto , which is never satisfied ; and the 〈…〉 tisiphone , a revenger of sin , and a murtherer ▪ ●●●se have their seat in hell , as they are sent from , 〈…〉 ed by satan , and in heaven also , as they are 〈…〉 y god , without whose permission satan can 〈◊〉 nothing ; they may be called b harpies , as the furies were ; because they snatch and carry all things h●ad-long with them ; and , dirae quasi dei irae , being the effects of gods anger , they are iupiters dogs , the ●●●cutioners of gods wrath , and devourers of sinn●●s ; they come swiftly with wings , and tread hard with their brasen feet ; the plague is the snake that poysoneth , the famine is the torch that consumeth and burneth , the sword is the whip that draweth blood . 4. ministers should be c eumenides , that is , gracious , benevolent , of a good minde , as the word signifieth , being properly taken ; they should have the wisdom of serpents in their heads , the torch of gods word in one hand , the whip of discipline in the other ; the wings of contemplation , and the brasen feet of a constant and shining conversation . see how the grim-fac'd hags from hells black lake ascend , and all their hissing tresses shake : they look as fearfull as their mother night , their black flam'd torches yeeld a dismall light : who rais'd these monsters from hot phlegeton , these ghastly daughters of sad acharon to torture men ; hark how their lashes sound , see how they poyson men , and burn and wound . alas , we can accuse none but our selves , we are the raisers of these dreadfull elves , and we 'r the cause of all the misery that fals on us and our posterity . our sin , alas , procures us all our woe , sin makes our dearest friend our greatest foe : almighty god , whose high-born progeny we are , is now become our enemy , and he gives way to these infernall hounds to roame abroad , and rage beyond their bounds . gold-fingred avarice , with yawning jaws , and piercing eyes , and ever-scraping claws : whose heart like bird-lime clings to every thing it sees , and still is poor in coveting : flyes over all , and which ( the more 's the pitie ) hath poyson'd both the country and the city ; a greedy dog , that 's never fill'd with store , but eating still , and barking still for more . the cryes and grones of poor men wrong'd , can tell that this devouring fury came from hell . then pale-fac'd , squint-ey'd , black-mouth'd envie flyes , and with her sable wings beats out mens eyes , that they cannot on vertues glitt'ring gold look cheerfully , nor good mens works behold . like owls they see by night , black spots they spy , then run their tongues on wheels of obloquy , but have not eyes to see the shining day of goodnesse ; nor good words have they to say . this fury is the bane of each good action , and is the spightfull mother of detraction : she blasts the bads and blossomes of true worth , and chokes all brave atchievements in their birth . her pestilentiall breath , her murth'ring eye , her slandring tongue which goodnesse doth belye ; her whip , and torch , and crawling looks can tell , that she 's one of those hags that came from hell . then raging anger with a scarlet face , and flaming eyes , and feet that run apace to shed mans blood , who for a harmlesse word will make thy heart a scabberd for her sword ; whose heart is alwayes boyling in her brest , and whose revengefull thoughts are ne're at rest . the panting breath , the trembling lip , the eyes sparkling with fire , the grones and hideous cryes : the stammering tongue , the stamping foot of those that are possess'd with these infernall foes , may let us see , that when there 's so much ire without , the heart within is set on fire . by that sulphurious torch of tisiphon , kindled with flames of fiery phlegeton ; the cry of so much blood shed in this age , doth shew how much these hellish monsters rage . these are the hellish furies , but from them swarm multitudes , which now i cannot name ; as pride , theft , lust , bribes , rapes , ambition , and sacriledge , drunkennesse , oppression : and thousands more which i cannot rehearse , and , if i could , i would not put in verse this damned crue ; these furies causes are that we are scourg'd , with famine , plague , and war : famine with meagre cheeks , and hollow eyes , lank belly , feeble knees , and withred thighs , doth often by th'almighties just command , rage , roare , and domineer within our land . the wasting plague with sudden unseen darts invades the stourest , and assaults their hearts ; and with a secret fire dryes up the bloud , and carries all before her like a flood . how often doth this spotted fury rage , with pale-fac'd horrour on this mortall stage , and makes our towns and cities desolate , and doth whole countries too depopulate : but war the barbarous mistresse of disorders , how doth she rage within our christian borders ? good god , who can without a briny flood of tears , behold the losse of so much bloud ? who can , but such whose hearts are made of stones , hear ( with dry eyes ) the mournfull sighs and grones , the screechings , yellings , roarings of all ages , weltring in blood , where this grim monster rages : temples profan'd , maids ravish'd , cities raz'd , and glory of christs kingdom thus defac'd ; where ought to raign peace and tranquillity , with love , and goodnesse , truth , and civility . and then to see the turk that barbarous lord , inlarge his horned moon by our discord , and daily to insult on christs poor sheep , these things would make a niobe to weep . o turn for shame your fratricidall swords into the sides of those proud scythian lords , who rais'd themselves by our unhappy fall , and now aim at the ruine of us all . recover once again your ancient glories , and make your valour themes of future stories . alas , i may with tears expresse my grief , which hath a tongue to speak , but no relief : except , o thou that art the god of wars , compose in time our too too civill jars . we grant , o lord , thy plagues we have deserved , who have so often from thy precepts swerved ; and that of thee we should be quite sorlorn , and be the objects of contempt and scorn : but lord , let not thy wrath for ever burn , remember those that now in sion mourn : and save us though we have deserv'd thy stroke , and keep us from the proud imperious yoke of ottomans , who like dogs lap our blood , and take our flesh like canibals for food . and lord preserve in constant union the little world of this our albion ; inlarge his life , who doth inlarge our peace , and make his glory with his life increase : that being mounted on the wings of fame , this age may see his worth , the next admire his name . chap. vi . f fortuna . shee was the daughter of oceanus , and servant of the gods , a great goddesse her self , in sublunarie things ; but blinde , and carried in a chariot drawn by blinde horses , she stood upon a globe having the helme of a ship in one hand , and the horn of plentie in the other , and the heaven on her head . the mysteries . fortune is either an unexpected event , or else the hid cause of that event ; the blinde gentiles made her a blinde goddesse , ruling things by her will , rather then by counsell ; therefore they used to raile at her , because she favoured bad men , rather then good ; and called her blinde , as not regarding mens worth ; but i think , that the wiser sort , by fortune understood gods will or providence ; which the poet a calls omnipotent , and the historian , the ruler of all things ; she may be called fortuna quasifortisuna , being only that strong ruler of the world ; she had many temples at rome , and many names ; she stood upon a globe , to shew her dominion of this world , and the heaven on her head , did shew that there is her begining ; the helm & the horn of plentie in her hands , are to shew , that the government of this world , and the plenty we injoy is from this divine providence ; and though they called her blinde , yet we know the contrarie , for she is that eye which seeth all things , and a far off , and before they are , as the word providētia signifieth ; therefore they called her , and her horses blinde , because they were blinde themselves , not being able to know the wonderfull wayes and secret ends of this providence , why good men should here live in affliction and miserie , and the wicked in honor and prosperitie ; wheras they should have known , as some of the wiser men did , that no miserie could befall a good man , a because every hard fortune doth either exercise , amend , or punish us ; he is miserable , saith seneca , b that never was miserable ; they are miserable who are becalmed in the sea , not they who are driven forward to their haven by a storm ; a surfeit is worse then hunger ; but see himself speaking excellently to this purpose ; therfore they had no reason to rail at fortune when she crossed them ; for to a good man all things fall out for the best ; yet in good sence gods providence may be called blinde , as justice is blinde ; for it respecteth not the excellencie of one creature above another , but gods generall providence extendeth it self to all alike , to the worme as well as the angel ; for as all things are equally subject to god in respect of casualitie , so are they to his providence ; he is the preserver of man and beast , his sun shineth , and his rain falleth upon all alike ; now the 4 horses that draw fortune , are the four branches of providence , whereby gods love is communicated to us ; to wit , creation , preservation , gubernation , and ordination of all things to their ends . in that they called fortune the daughter of the sea ; by this they would shew her instabilitie still ebbing and flowing like the sea ; therefore they made her stand upon a wheel , and she was called in a common by-word fortuna euripus , a because of the often ebbing and flowing therof , i grant , that as one and the same effect may be called fortune and providence ; fortune in respect of the particular cause , but providence in regard of the first , and generall cause , which is god ; so the same may be called instable in respect of the particular cause , but most stable in respect of god , with whom there is no variablenesse , nor shadow of turning ; though contingent causes produce contingent effects , yet nothing is contingent to god , for all things come to passe which he foreseeth , and yet his foreknowledge imposeth no necessity on contingent things , but indeed we are instable our selves and evil , and we accuse fortune of instabilitie and evill ; a good man may make his fortune good ; quisque suae est fortunae faber , i have read that in some places fortune was wont to be painted like an old woman , having fire in one hand and water in the other ; which i thinke did signifie that providence doth still presuppose prudence , wherof old age is the symbol , and because of the mutable and various effects of fortune , she was represented by a woman , the symbol of mutabilitie ; but the romans upon better consideration , made her both male and female , to shew , that though the particular and secondary causes , of fortunall effects be various and unconstant like women , yet the supreme cause hath the staidnesse of a man ; the fire and water shews , that our firie afflictions ( which fall not without gods providence ; ) are so tempered with water of mercy , that though they burne good men , yet they consume them not ; as we are taught by moses fierie bush , and the furnace of babylon . though fools in their grosse ignorance stile providence a cruell stepdame , wavering , blinde , light as the winde , which kicks off princes sacred crowns , and makes them objects of her frowns . and from the dunghill raiseth drones , to sit on thrones ; and flings man like a tennis-ball , from wall to wall : and makes a sport , to raise a clown to honour , then to kick him down . yet we know providence to be that piercing eye which sees and orders every thing that hath being ; directing them unto that end which god almighty did intend . who blesseth wicked men with wealth , and ease and health , and lets them swim in wine and oil , and know no toil ; and sets them on the pinacle of honour , as a spectacle . what cuts with wing the liquid air , is for the fare : what silver brooks and lakes contain , or glassie main : what hills , and dales , and woods afford , meet altogether on their board . whereas the just and innocent are pinch'd with want ; with banishment , and have no place to hide their face ; the fox hath holes , the bird a nest , but good men know not where to rest . much hunted like the pelican by wicked men , and like the turtle sit alone , and make their mone ; and like the owl with groning strain , to god of all their wrongs complain . but though the good mans portion here , be whipping cheer ; though bad men surfeit with excesse , and all possesse their hearts can wish ; yet we from hence must not deny gods providence . for he hath plac'd these men upon , a slipp'ry stone , where they shall quickly slide and fall , and perish all ; there life shall vanish like a dream , there glory shall conclude in shame . there vain imaginary joyes , and fruitlesse toyes , like clouds and smoke shall flye away , and so their day shall end in darknesse , none shall know the place where these green bayes did grow . then why should we our selves displease , to look on these , and t' envie such prosperity which soon shall dye , and end in woe , and so be seen no more then if it had not been . then wealth we see , and worldly state is but a bait ; the bad mans table 's but a snare , and all his share of earth is but a heap of sand , on which his building cannot stand . but as the fire refines the gold , and as the cold revives the fire ; and as in frost the stars shine most : and as the palm lifts up his crest the higher that it is opprest : so crosses and affliction which fall upon the just , makes not their faith to fail , nor courage quail ; who shine , burn , sparkle , fructifie as gold , fire , stars , and the palm tree . i 'le rather have a blustring gale , and swelling sail , then lye becalmed in the main , and ne're attain my wished port ; o let the blast of troubles drive me home at last . that tree is strong and firmly fixt , which is perplext with frequent storms , which when they blow , the roots below take deeper hold ; o if i were strong as this tree my storms to bear . the idle sword breeds rust , the cloth begets the moth , not worm ; the standing water dyes , and putrifies : we first must tread the camomell , or else it will afford no smell . the pilots skill how can we know , till tempests blow ? how is that souldiers valour seen , which ne're had been in fight ; they scarse stout souldiers are , that have no wound to shew , nor scar . those souldiers which the generall culls out of all his army , to attempt some great and brave exploit , are those sure whom he means to grace with honour , and some higher place . except we fight , there is no crown , and no renown ; unlesse we sweat in the vineyard , there 's no reward : unlesse we climb mount calvary , mount olivet we shall not see . god loves his sons , and them corrects whom he respects , and whips them when they gad and roame , and brings them home , and fits them , that he may advance them to their due inheritance . sick men , although against their wills , take bitter pills , and in their feaver , think it good to part with blood ; the fire and lance they can indure , and all for an uncertain cure . all whom god means shall bear his blows , he hardneth those ; he wrestleth with these sons of his , whom he will blesse : with jacob if he make thee lame , he 'l blesse thee , and inlarge thy name . if in the sea god makes our way , we must obey , and follow moses leading wand to jacobs land ; through seas of blood we must all passe unto the land of happinesse . we must drink vineger and gall , and tears withall ; with whips , nails , spears we must be torn , and crowns of thorn : all this with christ we must sustain , before that we with christ can raign . lord , if this be thy providence , teach me from hence , how i may patiently drink up that deadly cup which thy son drank ; help me to bear his crosse , that i his crown may weare . when thou correct'st me , quench the fire of thy just ire , with mercies water in thy hand ; and with thy wand divide the sea , that i may go where milk and honey still doth flow . if in a flaming chariot i to heaven must hye ; lord let that flame refine me , but consume me not : guide thou the coach through all the nine , still rowling arches chrystalline . chap. vii . g ganimedes . he was the king of troys son , who whilst he was hunting , was caught up to heaven by an eagle , iupiters bird ; and because of his extraordinary beautie , iupiter made him his cup-bearer . the mysteries . ganimedes , is one that delights in a divine counsell or wisdom ; and wisdom is the true beautie of the minde , wherin god takes pleasure . 2. every eagle is not iupiters bird , as aelian observeth , but that onely which abstains from flesh , and rapine ; and that was the bird that caught up ganimedes ; so fleshly mindes , and thoughts set upon rapine and carnall pleasures , are not fit to serve god , nor to carrie the soul up to heaven . 3. the quick-sighted eagle , is divine contemplation or meditation , by which ganimedes , the soul is caught up to heaven . 4 when by holy raptures , we are carried up to heaven , the best nectar that we can power out to god , is the teares of repentance , and of a broken heart . 5. ganimedes was caught up by one eagle only ; but if we have the true inward beauty of the minde , we shall be caught up in the air by legions of angels , to meet the lord , and shall for ever serve him , at his table in the kingdom of heaven . 6. i wish that the roman eagle would not delight so much in rapine and mans flesh , as he doth ; but rather endeavour to be carried up to heaven , that is , o their ancient dignity , the decayed and ruinated parts of the empire . 7. as the eagle caught up ganimedes , so the wings of a great eagle were given to the woman , revel. 12. to carry her from the dragons persecution ; the great eagle was the roman empire , whereof constantine was the head , by whose power and help the church was supported . 8. our saviour christ is the true ganimedes , the son of the great king , the fairest among the sons of men , the wisdom and counsell of the father , in whom god delighted , and was well pleased , who by the power , and on the wings of his divinity , was caught up to heaven , where he is powring out his prayers and merits before god for us ; and like aquarius ( to which ganimedes was converted ) is powring down the plentifull showers of his grace upon us . 9. vespasian set up the image of iupiter and ganimedes , caught by the eagle in the temple of peace ; so the image of god , and heavenly raptures , are found in that soul wherein is the peace of conscience . 10. as the eagle carried ganimedes , so moses compareth god to an eagle , who carried the israelites on his wings through the desert ; and s. ambrose saith , that a christ is the eagle who hath caught man from the jaws of hell , and hath carried him up to heaven . god is a substance immateriall , whose love is not like ours ; we dote upon the peeling , shell , and outward fashion of things , but gods love is spirituall : the inward beauty he affects , and outward vanity rejects ; a pleasing look , a velvet skin , are toyes he takes no pleasure in . did roses in our cheeks , and lillies dwell , and were our dangling tresses gold , our eyes like twinkling tapers in the rowling skies , and did our breath like fragrant gardens smell ; yet if we be not fair within , but if our souls be stain'd with sin ; for all our outward form , we are but like the painted sepulchre . although our lips were like a chrystall spring , from which flow streams of sweetest eloquence , which ravisheth the heart , and charms the sence ; and though our tongues could like a cymball ring : yea , though the richest magazine of graces could in us be seen ; yet if within we be but fair , god will not for our outside care . he is the fairest ganymede , whose minde is pure and fair , whose heart is white as snow , whose thoughts in whitenesse doth the swans out-go , whose life is bright as gold that is refin'd : he who hath these perfections , shall flye on eagles pinions , and shall be mounted far above all earthly things to serve great jove . but christ is he whose beauty far excells the fading beauty of our humane race , and from whose lips flow silver streams of grace , in whom all goodnesse and perfection dwels ; he was a harmlesse spotlesse dove , the center of his fathers love ; the object of my chief desires , and he in whom my soul respires . who on the wing of his divinity was elevated far above our sight , and now inhabits that eternall light which with our mortall eyes we cannot see ; he nectar of his merit pow'rs before his father , and down show'rs on us his graces from above , out of the bottles of his love . o if some cloud-dividing eagle would under my feet spread forth his airy wings ; and lift my minde from these inferiour things , that i my god in glory might behold : lord let my prayer pierce the skies , and from the bottles of mine eyes receive the nectar of my tears , and drink them with thy gracious ears . o if i could with eagles pinions cleave the highest clouds , and with their piercing eye could my redeemer in his glory see , triumphing over death , and o're the grave : and as the eagles do repair to places where dead bodies are ; so where thy flesh is , lord let me resort , that i may feed on thee . and when my soul shall leave this house of clay , command thy winged messengers ( who still are ready to obey thy blessed will ) to be my soul-supporters in that day : and in the resurrection , when soul and body meets in one , let them uphold me then and there , where i shall meet thee in the air . genii . these were the sons of iupiter and terra in shape like men , but of an uncertain sex , every man had two from his nativitie waiting on him , till his death ; the one whereof was a good genius , the other a bad ; the good ones by some are called lares , the bad lemures ; and by tertullian , and his commentator pamelius they are all one with the daemones ; they were worshipped in the forme of serpents . the mysteries . genius a gignendo , for by them we are ingenerated ; and so whatsoever is the cause or help of our generation , may be called genius ; thus the elements , the heavens , the stars , nature , yea the god of nature in whom we live , move , and have our being , may be called genii ; in a large sence , and genii quasi geruli , a gerendo vel ingerendo , from supporting us , or from suggesting good & bad thoughts into the mind ; therfore gerulofiguli in plautus , is a a suggestor of lyes , and so by these genii may be understood , the good and bad angels which still accompanie us , and by inward suggestion stir us up to good or evill actions . the form of serpents , in which the b geni were worshipped , doth shew the wise and vigilant care , which the angels have over us ; when after this life they punish us for sins , they are called c manes therefore the genii were painted with a platter full of flowers and garlands in one hand , and a whip in the other ; to shew that they have power both to reward & punish us . they have oftentimes appeared in the forme of men , therefore they are painted like men , but they have no sex , nor do they procreate ; for which cause perhaps the fruitfull palm tree was dedicated to them , with which also they were crowned ; & because they were held of a middle kind , between gods and men , they were called the sons of iupiter and earth ; or rather in reference to plato's opinion , which held angels to be corporeall ; our souls also are genii , which from our birth to our death , do accompanie our bodies ; every mans desire and inclination may be called his genius , to which it seemes the poet alluded saying , an sua cuique deus fit dira cupido , and perhaps aristotles intellectus agens , is all one with plato's genius , for without this we have no knowledge ; because the passive intellect depends in knowledge , from the active , in receiving the species from it ; which by the active intellect is abstracted from time , place , and other conditions of singularitie ; and this is all one , as if we should say we receive no information of good or evill , but from our genius ; and as the gentiles beleeved the stars to be genii , so the jews thought them to be angels , and that they were living creatures , therefore they worshipded them , called them the hoast of heaven ; but indeed christ is our true genius , the great angel who hath preserved and guarded us from our youth , by whom we are both generated & regenerated , the brasen serpent ; from whom we have all knowledge , who alone hath power to reward and punish us ; who appeared in the forme of man ; and in respect of his 2 natures was the son of iupiter and terra , of god and earth ; and who will never forsake us , as socrates his genius did him at last ; who came not to affright us , or to bring us the message of death , as brutus his genius did to him ; but to comfort us , and to assure of eternall life ; let us then offer to him the sacrifice not of blood , crueltie , or oppression ; which the gentiles would not offer to their genius , thinking it unfit , to take away the life of any creature that day , in which they had received life themselves ; but let us offer the wine of a good life , and the sweet fumes of our prayer ; a and let us not offend this our genius , or deprive him of his due ; but make much of him , by a holy life ; and though the gentiles assigned unto every man his genius , and iuno to the women ; yea we know that christ is the saviour and keeper both of men and women , & that with him there is no difference of sex . to what high dignity and place hath god advanc'd our humane race , to whose beak and command he did subdue all things that creep , and flye within the air and deep , and move upon dry land . besides , heavens blessed harbingers , gods nimble-winged meslengers , are with a watchfull eye by his appointment to defend us from all hurt , and to attend on us continually . lord send to me these winged posts , and guard me with these heavenly hoasts from satans pollicies : and let them with their shady wings protect me from all hurtfull things , and from mine enemies . and let this hoste in squadrons flye before me ; lord unclose mine eye , that i may see my guard : how with their tents they me inclose , and how they fight against my foes , and keep their watch and ward . and let these be my tutors to instruct my minde , what it must do , and how it must obey : o by these sacred pursuvants shew me thy just commandements , and guide me in my way . and let these comforters asswage the pains of this my pilgrimage in my last agony ; let these swift-winged legions , through all the starry regions my soul accompany . and when the trump angelicall shall sound , which must awake us all , and raise us from our dust ; let these intelligences bring me to the presence of my king , and place me with the just . o thou great angel , who hath still been my protector from all ill , even from mine infancie : whom winged heralds all adore with covered face , be evermore a god and guide to me . thy help i did depend upon when i was but an embryon , thou took'st the charge of me , and when i suck't my mothers brest , and ever since , thou hast profest that thou my god wilt be . o let me not go then astray , or with my sins drive thee away , or misbehaviour ; but as thou hast been still to me a guardian , so cease not to be my god and saviour . inspire me with thy good motions , that with my best devotions i may thee feed and feast : i have prepar'd the sweet incense of prayers , and wine of innocence ; come then and be my guest . gigantes . giants were hairie , and snakie footed men of a huge stature , begot of the blood of caelus , and had earth for their mother ; they made war against iupiter , but were overcome at last by the helpe of pallas , hercules , bacchus , and pan ; and were shot through by apollo's and diana's arrows . the mysteries . if by gyants we understand winds and vapors , they have the earth for their mother , and heaven for their father ; they are bred in the belly of the earth , & are begot of the raine , which may be called the blood of heaven ; they may be sayd to war against iupiter ; when they trouble the air ; and they were shot with apollo's and diana's arrows : when the beames and influence of the sun and moon do appease and exhaust them . 2. notorious prophane men are gyants , and are begot of blood ; to shew their cruell dispositions ; and of earth because they are earthly minded : their hairie bodyes and snakie feet , do shew their rough , savage , and cunning disposition ; they war against iupiter , when they rebell against god with their wicked lives ; but hercules and pallas , strength and wisdom overcome and subdue such monsters ; and oftentimes they are overthrown by bacchus and pan , that is , by wine and musick ; drunkennesse and pleasure , at last prove the bane of these gyants . 3. rebellious catelins , who oppose authoritie , are harie snakie footed gyants , of a sanguinarie and cunning disposition , warring against magistrates ; which are gods ; but at last come to a fearfull end . 4. arius , and all such as appose the divinitie of christ , are like these gyants warring against god ; but are overthrown with the thunder and arrows of gods word . 5. let us take heed as s. ambrose a exhorts us , that we be not like these gyants , earthly minded , pampering our flesh , and neglecting the welfare of our soules ; and b so fall into contempt of god and his ordinances ; if we doat too much on earth , wee shew that she is our mother ; and that she is too much predominant in us ; if we think to attain heaven , and yet continue in sin and pleasure ; we mount our selves upon ambitious thoughts , and do with the gyants imponere pelion ossae , climbe up on those high conceipts , to pull god out of his throne . o how the serpent-footed giants are increased every where , opposing god , and all his ordinances , and on high pitch'd fancies scale heaven , and fain would pull the holy one down from his chrystall throne . they study to intrap and circumvent the just and innocent ; their chief delight is in rebellion , rapine , oppression ; they hunt , and vex , and persecute the good , they shed and drink their blood ; they rent the church of chtist with heresies , they belch out blasphemies against the son of that fair mother-maid ; by whom the world was made ; who lodg'd within that maiden-cherubin nine moneths to purge our sin ; from whose mouth issues out the two-edg'd sword of his unconquered word , with which he will cut off , and quite subdue that proud and barbarous crue ; great master-gunner of heavens ordinance , which makes thy lightnings glance , and shakes earths pillars with loud roaring thunders : great architect of wonders , fling down thy thunder-bolts , and with thy darts pierce all the giants hearts which would subvert our church , and state , and king and all to ruine bring ; which sorrow at the peace and union of happy albion . support me that i may not fall from grace , with that aetnean race ; and that i may not set my heart upon earth and corruption , and so neglect my soul the better part , lord humble so my heart , that i may not so in my thoughts aspire , as to incense thine ire ; and keep me from ambitious fantasies , proud words , and lofty eyes ; and hold me back , lest i should clamber on cloud-neighbouring mountains of presumption . gorgones . these were the 3 daughters of phoreus , whose chief was medusa ; she preferring her fine hairs to minervas , and profaning her temple in playing the whore there with neptune , had her hair turned into snakes , and her head cut off by persius , being armed with minerva's shield , mercuri's helmet and wings , and vulcans sword ; this head minerva still wore in her shield , and whosoever looked on it was turned into a stone ; these gorgones had fearful lookes ; but one eye , and one tooth amongst them , which continually they used as they had occasion ; they never used their eye at home , but still abroad ; when persius had got this eye , he quickly overcame them ; they had also brasen hands and golden wings . the mysteries . many men are like the gorgons , they are quick-sighted abroad , but blind at home ; they spye moats in other mens eyes , but not beames in their own . 2. satan deals with us , as persius did with medusa , he first steales away our knowledge , then with the more ease he destroyes our soules . 3. wee see here in medusa , that pride , sacriledge , and whordome shall not go unpunished . 4. from whence let us learne not to be proud of our beauty , for all beauty , like the gorgons shall end in deformitie , and as abolous hair and medusas here , brought destruction on them ; so it may bring upon others ; and shall if they doat too much on it . 5. the sight of these gorgones , turned men into stones , and so many men are bereft of their sences and reason , by doating too much on womens beauty . 6. they that would get the mastery of satan that terrible gorgon , must be armed as persius was ; to wit , with the helmet of salvation , the shield of faith , and the sword of the word . 7. minerva by means of her shield , on which was fastned medusas head , turned men to stones ; so the nature of wisdom is , to make men solid , constant unmovable . 8. i wish that among christians there were but one eye of faith and religion , and one tooth , one common defence , that so they might be gorgons indeed , and terrible to the turks their enemies ; that with a brasen hand they might crush the mahumetans , and with the golden wings of victorie , they might fly again over those territories which they have lost . 9. medusa by seeing her own face in persius his bright shield , as in a glasse , she fell into a deep sleepe , and so became a prey to persius ; so many falling in love with themselves ; grow insolent and carelesse , and falling into the sleepe of securitie , become a prey to their spirituall enemie . 10. if a woman once loose her modestie and honor , be she never so fair , she will seeme to wisemen but an ill-favored gorgon , he accounts her hair as snakes , her beauty as deformitie . 11. a captain or whosoever will encounter with a snakiehaired gorgon , that is , a subtile headed enemie , stands in need of minerva for wisdom , of mercurie for eloquence and expedition , and of vulcan for courage . 12. persius got the victorie over gorgon by covering his face with the helmet ; that he might not be seen of her ; the best way to overcome the temptations of lewd women , is to keep out of their sight , and to make a covenant with our eyes . 13. the gorgons are like those that live at home a private life ; and so make no use of their eye of prudence , till they be called abroad to some eminent place and publick office . 14. they that have fascinating and bewitching eyes , by which many are hurt and infected , especially yong children , may be called gorgons , and that such are , both ancient records , experience , and reason doth teach us , for from a malignant eye , issues out infections , vapors or spirits , which make easie impressions on infants and tender natures , ; therefore the gentiles had the goddesse of cradles called cunina , to guard infants from fascination ; and we read that in scythia and pontus , were women whose eyes were double balled , killing and bewitching with their sight , these were called bithiae and thibiae and they used the word praefiscine , as a charme against fascination , and in africa whole familes of these fascinating haggs were wont to be ; and thy eyes do shine , and with divine nectar thy lips doth flow . if thy teeth orient pearls were , and were thy neck white ivory , if musk , perfume , or rosed air , or balm could vaporate from thee : if heav'ns best peece thou wert , whose sweet aspect could all subject , and maze each mortall heart . yet shall these rare endowments all prove in the end but vanity ; sweet honey shall conclude in gall , and beauty in deformity ; see then you be not proud of that which must be laid in dust , which deaths black rail will shroud . take heed likewise you dote not on medusa's face and golden locks , for beauty hath kill'd many a one , and metamorphos'd men to rocks : then lest it should intice thee , guard thy self from this strange elf , and hide thy wandring eyes . lend me the shield of faith , o lord , and helmet of salvation ; and with thy word that two-edg'd sword cut off all foul infection : support me with thy grace , and hide mine eyes , lest sin surprise me with her gorgons face . o if there were but one fair eye , of faith , truth , and religion amongst us , o if we could flye with conquests golden pinion ! and if we could subdue with brasen hands , our captiv'd lands and circumcised crue . lord with thy watchfull eye so keep thy servant from security , that he may not be found asleep by his night-watching enemy : so with thy grace prevent me , lest vanities my soul intice , then in the end torment me . great captain of heavens winged troops , redoubted and victorious knight ; to whose beck man and angel stoops , who puts thy enemies to flight : who lets thine arrows flye , and dies their wings in blood of kings who will not bow to thee ? unsheath thy two-edg'd thundring sword , cut off the dreadfull gorgons head which hath bewitch'd my soul , o lord , and with grim looks hath struck me dead : then will i sound thy praise , and magnifie thy majesty , and to thee trophees raise . gratiae . the graces were three sisters , daughters of iupiter and euronyme ; they were fair , naked , holding each other by the hand , having winged feet , two of them are painted looking to wards us , and one from us , they waite upon venus , and accompanie the muses . the mysteries . a seneca and the mythologists by the 3 graces understand 3 sorts of benefits some given , some received , and some returnd back upon the benefactor , two look towards us , and one hath her face from us , because a good turne is oftentimes double requited . they hold each other by the hand , because in good turnes there should be no interruption , they are naked , or as others write , their garment is thin and transparent , because bountie should stil be joyned with sinceritie , their smiling face shew that gifts should be given freely ; they are still yong because the remembrance of a good turne should never grow old ; they have winged feete , to shew that good turnes should be done quickly , bis dat qui cito dat . 2. they that will be bountifull , must take heed they exceed not , least they make themselves as naked , as the graces are painted , there is a meane in all things ; and no man should go beyond his strength ; he may be bountifull that hath euronyme for his wife , that is , large possessions and patrimonies , as the word signifieth . 3. there be many unthankfull people who are content still to receive benefits , but never returne any ; these are they that strip the graces of their garments , and have reduced free-harted men to povertie . 4. the graces are called in greek charites a from joy , or from health and safety , and they still accompanie the muses , mercurie and venus ; to shew that where learning , eloquence , and love are conjoyned , there will never be wanting true joy , health and contentment . 5. i thinke by the three graces may be meant three sorts of freindship ; to wit , honest , pleasant , and profitable , honest and pleasant freindships , which are gtounded on vertue and delight looke toward us , because they both aime at our good , but profitable freindship lookes from us , as aiming more at her own gaine then our weale , which as seneca sayth , is rather traffick then friendshipp , but all friendshipp should be naked , and without guile and hypocrisie like the graces still yong and cheerefull , and still nimble and quick to helpe . 6. by the three graces i suppose also , may be meant the three companious of true love ; of which b arist. speaks ; to wit , 1 good wil or benevolence 2 concord or consent of minds , idem velle et idem nolle ; 3 bountie or beneficence , these three like three graces looke on upon another ; and hold each other by the hand , these ought to be naked , pure , still yong ; and where these three are sound , to wit , good will , concord , and bountie , there shall not be wanting the three graces , that is , c thalia a flourishing estate . 2. agliae honour or glorie . 3. euphrosyne true joy and comfort , for these are the hand-maids of love . 7. faith hope and charitie , are the three divine graces , pure and unspotted virgins , daughters of the great god ; sincere and naked without guile ; looking upon on another , and so linked together , that here in this life they cannot be separated one from the other , but there positure is somewhat different from the other graces ; for of the other , two look on us , the third hath her back to us , but in these three divine sisters , one only looketh to us , to wit , charitie ; the other two , faith and hope , fix their eyes from us upō god ; faith is aglaia the glory and honour of a christian , hope is euphrosyne , that which makes him joyfull , we rejoyce in hope , and charitie , that is thalia , which would make our christian state flourish and abound with all good things , if we would admit of her companie amongst us ; but by reason there is so little charitie , i doubt me , there is as little faith and hope ; for reject or admit of one , you reject and admit of all . o if my mournfull eyes could from their chrystall casements tears distill ! o if sad elegies dipp'd in salt fountains could drop from my quill ! o if i could in seas of tears drown all my sorrows and my fears ! 2. for when alas i see how these three sister-graces sit and grone , faith , hope , and charity , and weep their wrongs , and threaten to be gone from christs poor church , how can i chuse but mourn with this my mourning muse . 3. faiths cloud-transcending eye , thick mists of verball combates do so blinde , that scarse can she descry the light from darknesse , and scarse can she finde her sun ( which makes her so lament ) shining within his firmament . 4. she makes a grievous mone , that she is wrong'd 'twixt infidelity and superstition , against the laws of christianity ; the one with false fears makes her cry . the other would pull out her eye . 5. the swelling pharisie kicks her with his suppos'd perfection , and wrangling heresie would poyson her with strong infection ; she is despised of the jew , and laugh'd at by the heathen-crew . 6. the wanton libertine hath stript her of good works , her ornaments ; and thus the fairest queen of graces is abus'd by miscreants : now would not this make hearts of stone wring out a tear , and strain a grone . 7. her sister hope also complains she 's wrong'd by desperation , and by her other foe , bold-fac'd , self-will'd presumption ; they pull and hale with violence the anchor of her confidence . 8. with ghastly looks despair , with horrid thoughts , and with blasphemous words , with uncomposed hair , armed with poyson , halters , knives and swords , doth threaten that she 'l choke the breath of hope with some untimely death . 9. and fond presumption belyes poor hope , and saith that she 's the cause of lust , ambition , of pride , and of the breach of all gods laws : so th'one , gods mercie doth reject , the other doth his justice check . 10. thus christian hope is toss'd between two rocks , and in the sinking sands , her anchor's almost lost ; therefore she sighs , and weeps , and wrings her hands : none but whose eyes are adamant can see this sight , and not lament . 11. and as for charity , how is she hiss'd at , by a barbarous croud ? and this her misery she doth lament , wrapt in a sable cloud ; and threatens that she will be gone with speed out of this freezing zone . 12. where black-mouth'd obloquy , and squinting self-consuming envie reigns : where brawling loves to be , where murther with gore blood the country stains ; where schisme with false opinion disturbs the churches union . 13. where barbarous mars resides lord of mis-rule and desolation , and by whose bloody sides , burning , rapes , ruine , rage , and oppression , ride galloping , and furiously tread down laws , arts , civility . 14. where discord , pride , scandall , teeth-grinding anger , with fierce-glowing eyes , where thefts and treasons dwell : church-robbing , cheating , self-love , cruelties ; this is that wicked company , all enemies to charity . 15. what wonder is it then , if charity be sad , and discontent , and hides her self from men ? amongst whom reigns this hellish regiment ? how can joves lovely daughter dwell amongst such monsters hatcht in hell ? 16. o how my heart doth burn , and melt into a tide of tears , mine eyes ! how night and day i mourn to see such wars , such wrongs , such cruelties , and love exil'd , which was as we all know , christ's will and legacie ? 17. o lord confound all those who would confound our peace and unity , and trample on the face of thy three daughters , faith , hope , charity , and let them in thy church bear sway so long as evening crowns the day . 18. lord give me faiths cleer eye , and hopes sure anchor to rely upon , and hands of charity , that i may work out my salvation ; and with this anchor , hands and eye , let me in peace and comfort dye . 19. and let the good ship ride call'd charity , securely on the main ; be pilot lord , and guide her to the cape of good hope ; let her gain the land of promise , with the gale of thy good spirit fill her sail . 20. and let her compasse be thy word , and with the helm of discipline from sinfull rocks keep me , and let the pole-star of thy truth be seen ; let faith the bright eye of my soul be alwayes looking on that pole . 21. the man of thy right hand preserve lord as the apple of thine eye ; and from this sinfull land let not true love with her two sisters flye but as it's name is albion , so in it still let all be one . finis . ●mprimatur april 26. 1642. tho: wykes . notes, typically marginal, from the original text notes for div a57657e-1510 a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} robur . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} blandus . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , misceo & tempero . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} perdo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} salvo & solvo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a late●●● . b erythraeus , i. e. ruber actaeon splendens lampas fulgor . philogeus terram amans . a vide virgil . geor. 1. b cortini potens dictus apollo . a phaneus dictus apollo a manifestando . b daphne a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thucid. a vide aelian . plin. &c. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} optimus . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} latus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iudicium . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a prov. 31. notes for div a57657e-11800 a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a vel t●yades & mimallones & bacch. . a liber & 〈◊〉 idem . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} mentem & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pungo . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bonus filius ; nomen bacchi . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alienum tollens . b foedissima ventris proluvies . notes for div a57657e-14440 a si veteres sapientes satis hydrae dentibus , armatorum segetem inhorruisse crediderunt , &c. quanto magis credendum , &c. ambr. de fide resurrectionis . a nubigines bimembres . virg. a centauri in foribus stabulant . virg. a crescit amori nummi quantum , &c. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} b cereale papaver . virg. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sano , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sanatio . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a ier. 1. 10. b mammosa ceres . c sive quod gerat omnia , sive quod creat omnia . a aen. 6. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a sagitarius . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} manus . a passio movetur ab obiecto . a brontes , steropes , harpes , pyracmon . a in lib. 3. aen. a cyclopum vita . b resonat positis incudibus aetna . c invidus non videns . notes for div a57657e-25160 a idoneus est reficere qui fecit . tertul. a petrones festo : rupices apud tertul. l. 1. de anima . a iuno , luna , diana , lya , hecate , proserpina , dyctinnis , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lucina , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fascelis , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a tria virginis ora dianae . notes for div a57657e-28120 a in psal. 73. a de falsa religione . l. 1. c. 17. a lib. 1. adver. iovini . b lib. de spectaculis . a aen. 6. b aen. 3. c aen. 8. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes for div a57657e-32830 a aen. 8. ia omnire dominatur . salust . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a boetius , l. 4. pros. 6. b cur bonis viris mala fiunt . a eras. in adag. notes for div a57657e-35000 a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a hominem inferni raptum faucibus portavit ad coelum . serm. 62 a scaliger in fest. b pinge duos angues , &c. c quisq suos patimur manes virg. a defraudare genium indulgere genio . a ambros. cap 4. dearca & not : & cap. 34. b contumac● praeliantur affectu , &c. a lib. de benef. c. 3. phornutus de n●● . deor . eras. in adag. tur●eb ▪ ●dver . nat. comes . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . b ethic. l. 9. c. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} floridus ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} florens vitae status & rerū affluentia ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ornare seu honorare ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} laetū reddere .