A39702	----	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● 
A01185	----	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 . 
A36242	----	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. 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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 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. 
A57657	----	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 books online. (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 . 
A57659	----	Mystagogvs poeticvs, or, The muses interpreter explaining the historicall mysteries and mysticall histories of the ancient Greek and Latine poets : here Apollo's temple is opened, the muses treasures discovered and the gardens of parnassus disclosed whence many flowers of usefull delightfull and rare observations never touched by any other mythologist are collected / by Alexander Ross. Ross, Alexander, 1591-1654. 1647 Approx. 580 KB of XML-encoded text transcribed from 159 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57659 Wing R1964 ESTC R1748 13439688 ocm 13439688 99553 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. A57659) Transcribed from: (Early English Books Online ; image set 99553) Images scanned from microfilm: (Early English books, 1641-1700 ; 475:1) Mystagogvs poeticvs, or, The muses interpreter explaining the historicall mysteries and mysticall histories of the ancient Greek and Latine poets : here Apollo's temple is opened, the muses treasures discovered and the gardens of parnassus disclosed whence many flowers of usefull delightfull and rare observations never touched by any other mythologist are collected / by Alexander Ross. Ross, Alexander, 1591-1654. [14], 275, [22] p. Printed for Richard Whitaker ..., London : 1647. Engraved half-title. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mythology, Classical -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2005-03 Andrew Kuster Sampled and proofread 2005-03 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion MYSTAGOGVS POETICVS , OR THE MUSES INTERPRETER : Explaining The historicall Mysteries , and mysticall Histories of the ancient Greek and Latine Poets . Here Apollo's Temple is opened , the Muses Treasures discovered , and the Gardens of Parnassus disclosed , whence many flowers of usefull , delightfull , and rare Observations , never touched by any other Mythologist , are collected . By ALEXANDER ROSS . Et prodesse volunt , & delectare Poetae . LONDON , Printed for Richard Whitaker at the Kings Arms in Pauls Church-yard . M.DC.XLVII . To the Right Worshipfull Sr EDVVARD BANISTER . Sir , FOr two reasons this Book addr●sseth it self to you for patronage ; The one is , because you are aff●cted with this kind of learning , which hath the priviledge above other Studies , that it is delightfull and usefull too : neither is there any Studie that sutes better with the disposition of a Gentleman , then ancient Poetry ; which , though it be accounted but an aiery kinde of learning by such as speak against it , either out of prejudice or ignorance ; yet in the balance of wise mens esteem these ancient Poets are not too light : But if these Censurers please to cast an impartiall eye upon this Book , they will finde , that there are no Books wherein so much learning is couched up in so little bounds , as in these old Poets , who were indeed the onely learned men of their times : I could instance one , in whose rich cabinet are treasured up the jewels of all Learning fit for a Gentleman to know ; and that is Virgil by name , the king of Poets . The other reason of this Dedication to you is , to expresse my gratitude to your worth and goodnesse , and for your particular affection to use : I know the native beauty of your vertues needs not the adulterating art of rhetoricall painting , therefore I will not use it , as being inconsistent with your modestie and my ingenuitie : Onely I desire that you will accept of this small present as a token of his love , who will alwayes be found Sir , Your Worships servant to command , ALEXANDER ROSS . In opus politissimum ( Mystagogus Poeticus ) ALEXANDRI ROSSAEI , viri omnimodâ scientiarum Panopl●â instructissimi . HEus , heus Viator ! ●a●d p●nitior Introitus pedibus d●tur proph●nis . Sororum sacrosanctius adytum Nè vatum vulgò conculcabitur . Musarum atriis pl●bs Po●tica Stet , avidis hauri●ns auribus Oracla , quae unicus ●dit Rosa , Aonii Pontifex Maximus chori . Hic , hic à Phoe●i manibus & Nonadum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signif●r & triarius , Vatibiu Hermes , Musarum sera , Haud priu● poti pincerna nectaris , Orbis Optice literarii r●c●ns , Cimmerii cujus auxilio scioli Novas tuentur Scientiae Stellulas Priscis optatas , & delicias posteris ▪ N●quicquam fallax art●s Antiquitas Ambiguis vestiit involucris ; Nequicquam s●os ludunt sorores proc●s Jocata credulos tripodali voculâ : Priscorum nebulae ROSSAEI radiis F●gantur . Ille'velut Ariadne altera , Pieriae turbae Labyrinthi● emicat . Macte . Coronis Mus● quàm gaudent Roseis ! Vitam dedisti Musis , & Musae tibi . JOH . JONES . To his reverend Friend , Mr. Alexander Rosse , In praise of his Mystagogus Poeticus . THe Bee extracteth from malignant weeds Such honie , as her self and others foedes ; But the Bees honey doth no further good Then please the taste , and nourish flesh and blood ; Thou from Parnassus weedes such honey hast Extracted , as delighteth the souls tast , And doth it nourish to immortall blisse , Compar'd to which Ambrosia tastes amisse . Thanks therefore for such honey , my dear Friend , As is so sweet , so lasting , without end . Another . GReat ALEXANDER conquered onely men . With swords and cruell weapons , used then ; But Thou the MONSTE●S which Parnossus hill Brought forth , hast vanquisht onely with thy quill . Hee in his conquests sometimes suffered losse , Thou none , ( my Friend ) GREAT ALEXANDER ROSS ▪ HON. OXINDEN Of Barham Ad venerandum Amicum Dom. ALEXANDRUM ROSSAEUM , in laudem Mystagogi Poetici . MAgnus Alexand●r vi debellavit & armis Imbelles Persas , tamen hino cognomine Magni Gaudebat ; verum quae mon● Parnassus alebat Horrida Monstra Libro ROSSAEUS perdidit uno : Ergo sit HIC nost●r summo sed jure vocatus MAJOR ALEXANDER , magno praestantior illo . Sepius ille tulit damnum vincendo ; sedecce , HIC est qui nullum : nullo est certamine victus . HIC est , sed cum quo nemo de semine vatum Audeat ingenii contendere dotibus alti : HIC ille est qui stravit humi malesana gigantum Agmina , magnanimo quondam metuenda ●onanti , A●quc iterum jussit tristes descendere ad umbras ; HIC tamen è pugna victor , tutusque recedit . Ergo ducis sancti miras super aurea coeli Sydera virtutes divini semine nati H●●us ego extollam ▪ dum spiritus hos reget artus . Cui nec Roma ausit , Fabium , d●ct●mve Catonem , Aut alios virtute duces componere vati , Mantua Virgilium jactet p●perisse Poetam , ROSSAEO tamen est ( CHRISTO ipso tests ) secundus . Alterum Alexandum jactet quoque Graecia magnum , At tu MAIOREM cognosce Britannica terra To peperisse ducem ; qui MONSTRA natantia ponto , Et quae fert late tellus , quaeque aethera tranant , Mirè expugnavit , nullo mortale juvante . O DUX , O VATES sanctissime , gloria nostri Orbis , & aeterni Patris charissime NATO ! Possid●●● spatium quamvis in corpore parvum , Magna tamen totum ROSSAEI fama per orbem Praepetibus volitat super aurea sidera pennis . HEN. OXINDEN de Barham . A CATALOGUE of the Poeticall Fictions handled in this Book . A. ACbates Achelous A●heron , see Styx Actaeon Adonis Admetus AE●cus , Minos , Rhadamanthus Aegaeon Aenaas Aeolus Aesculapius Alphaeus Amphion Andromeda , see Perseus Antaeus Apollo ●rachne Argonantae , see Jason Arion Aristaeus Atalanta Atlas Aurora B BAcchus Belides Bellerophon Boreas , Boreàdae , Harpiae C. CAdmus and Harmonia Castor and Pollux Centauri Cerberus Charybdis , see Scylla Ceres Charon Chymaera Chiron Circe Coelus Cupido Cyclpes D. DAe●alus Deucalion Diana E. ELysium Endymio● Erychthonius Eumenides F. FAun●s , see Pan Fortuna G. G●nymedes Genii Gigantes Glaucus , see Neptunus and Oceanus Gorgones Gratiae H. HEbe● Hecate Hercules Hesperides I. IAson Io Janus Juno Jupiter L. LAres L●the Luna M. MArs Mercurius Minerva Musae N. NEmesis N●ptunus Niobe Nox Nymphae O. OCeanus Orion Orpheus P. PAn Parcae Penelope Perseus Pha●t●n Pluto Priapus Prometheus R. RHea S. SAturnus Scylla Sirenes Sysiphus Sol Sphinx Styx T. TAntalus Tereus Thes●us Tithonus T●tyus Typhon V VE●us Vesta Vlyss●s Vulcanus ERRATA . Pag. 10. l●n . 18. read set a wry , P. 33. l. 7. read heaven and day , P. 44. l. 7. r. Carne , P. 5. l. 8. r. Locrenses , P. 119. l. 16. r. Politii , P. 153. l. 9 r. S●lust , P. 139. l. 17. r. Mus●●rius , P. 140. l. 19. vaile , P. 141. l. 13. read Teretrius , P. 164. l. 11. r. horse , and l. 19. read Hermeraclae , P. 165. l. 18. r. with Minerva , P. 167. l. 25. read Divae , P. 169. l. 3. r. their temples , and l. 28. r. temperance , P. 177. l. penult . read Consus , P. 179. l. 6. read mother , P. 186 l. 22. read Lymniades , P. 146. l. 20. read●ortes ●ortes , P. 226. l. 26. read Pandora , P. 198 l. 23. r. septem discrimina , P. 199. l. 5. read alone , P. 221. l. 2. read heal , l. 23. re●d Stygio , l. 26. read Parcae , P. 213. l. 25. read Arian . CHAP. 1. A ACHATES . HEe w●s a Noble man , the great favorite , and ins●parable companion of Aenae●● , both in his prosp●rity and adve●sitie . THE INTERPRETER . 1. AChates signifieth care , or solicitude , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●o sh●w th●t Princ●s and great m●n are never withou● ca●●s : as Antig●nus told his son , when he w●s g●zing on the riches of his Di●dem , If ( saith hee ) th●n kn●w●st with what cares and v●x●tions thi● Crown is stuffed , th●● wouldst not take it up if it w●re flung to thee . 2. Achates was Aenaeas his go●d angel , or gen●● , which had a continu●ll care of him , and still wait●d on him . For the Ancients held , that ●very man had either a good or a bad genius st●ll attending on him . Aenaeas had Achates , but T●●nus had one of the Dirae , the daughter of Megae●a the Furie , which transformed her selfe into the sh●pe of an howl to wait on him before his death : so the evill genius appeared to Bru●us the night b●fore he was slain : and Saul we know was still h●unted with an evill sp●rit . 3. Achates accompani●d Aenae●s both in prosperity and adversity ; in him we ●ee th● nature of a t●ue fri●nd , which is known in affliction : but false and coun●●rfeit f●iends , like swallows , bear us company in the su●mer of prosperity , but in the winter of adv●rsity ●o● sake us . 4. Achates was A●nae●s his arm●ur-b●●rer , and st●ll ●u●nis●ed him with w●●pons as hee had 〈◊〉 F●●us quae tela ge●e●at Achates , Aen. 1. Achares fuggere tela nula A●n . 2. So the good Angels are our 〈…〉 and armour-bearers , our swords and shields , to defend us , and hurt our enemies . 5. A●hates is commended in the Poet for his fidelitie to Aeneas , therefore to him Aenae●● committed his secrets : as in all servants saith and silence are required ; so especially in Princes favourites : which are the two ve●tu●s that old Simo comm●nds in his s●rv●nt S●sia ; In ●e semp●r intellexi ●sse sitas si●em & ●acinonitat●m . 6. Achates ( Aen. 6. ) brings S●bylla the godd●sse of 〈◊〉 to Aenaeas : so a P●inces f●vorite should be wi●e , and still abl● and ready to give good counsell . 7. Aenaeas committed the care of his son , and the charge of hi● a●ms to Achates : the two main thin●s of greatest cons●qu●nc● in a kingdome are the education of the Kings childr●n , and ●he managing of his Militia ; with which he ought to trust none but A●●ates , such as in care , fid●litie , silen●● , diligenc● , ●nd wisdome exceed ●ll others : and ●ho shoul● th●s be but his gr●a● Councell ? These ought to w●lk ha●d in h●nd , and be p●rtn●rs in the same care . — 〈◊〉 fidus Ach●tes Si● co●●●●●●r partibus curis vestigia figat . Aen. 6 8. Wh●n Ae●●●● was wounded , and could not stand , hee was supported by his sonne Ascanius , and faithfull Achates : — Fi●us Ach●t●s , A 〈…〉 . Kings . 〈…〉 , ●ubject to e●rours and mortality ; from mortalitie they are kept by their children ; from errour , by their wise Councell . 9. A●ha●es●s ●s the name of a pa●tycoloured g●m . King Py●●hus had one which naturally ●epresented Apollo and the nine Mus●s ; to shew us perhaps , that wisdome and l●arning should still accompany Kings . ACHELOVS . HEe was the sonne of Sol and T●●ra , or of O●eanus and Terra ; fighting with He●cul●s for Deianei●a , he turn●d him●elfe into a Serpent , then into a Bull , whose right horn Hercules pulled off ; which th●t hee might red●em ag●in , h●e gave to Her●ules the pl●ntifull horn of Amalthaea , and ast●rward for g●ief of his ov●rthrow , choaked himselfe in the River . The INTERPRETER . 1. AChel●us was a River , and all Rivers are painted like men , with long haire , and long beards , leaning on their elbow ov●r a great ●arthen pitcher of water : the hair and b●ard may signifie the weeds and sedges of the river : the leaning on the elbow over a pitcher of wa●●r , sheweth that wat●r is h●avie , tending do●nwards , and is supported by the ●●rth , and contain●d within the conc●vities thereof : they are painted like men , because the supposed Deities of the rivers appeared in the form of m●n : so did the god of Tyberis appear to Aenaeas , Aenaeid . 8. Populeas inte● senior se a●elle●e frondes Visus . — 2. Achelous was a river , which as all others , hath its beginning and increase from the Sun , the Sea , and the Earth : it was called a Serpent from the many windings th●reof ; and a Bull , from its noise and bellowing . 3. The two horns are its two streams , the one whereof was cut off by Hercules , and divided unto divers brooks , by which the countrey was enriched ; and Hercule for his pains received the greater increase . 4. They that strive against mighty men had need to be both Serpents in policie , and Buls in strength . 5. They who turn themselves into wanton Buls , and spend their horn , that is , their strength , on women and wine , are at last choak●d with melancholy and hydropicall humours . 6. If great men lose their horn , that is , their power and honour , let them redeem them with their wealth , for honour is better then money . 7. If God for thy sinnes take thy power and glory away , or thy bod●es strength by sicknesse , let the poo● patake os thy plentifull horn , and choak thy sins in the river of repentance . ACHERON , See STYX . ACTAEON . HEe was a great hunter , who by mishap having spied Diana washi her self , was by her turned into a stagge , and torn by his owne hounds . The INTERPRETER . 1. ACtaeon was a proud man , for hee preferred himself to Diana , and bragged that his skill in hunting exceeded hers ; 'T is a dangerous thing to speak irreverently of God : neither is there any punishment fitter for a proud man , then to be metamorphised into a beast ; so was Actaeon here , so was Nebuchadnezzar in holy Writ . Hee that will not honour God ▪ shall not abide in honour , but shall be like the beasts that perish . 2. Diana is the Moon , by whose light influence , and motion the Sun worketh on sublunary bodies . Dogs madnesse ( by which they prove dangerous to their masters ) is an effect of the Moon ; which ruleth much over the brain . 3. Curiosity is dangerous ; pry not too much into the secrets of heaven , lest with A●taeon , your understanding be taken from you , and ye become a prey to the beastly imaginations of your own brain . 4. Cruelty is here forbid : hee that takes delight in murthering of beasts , proves sometime with Nim●ed● murtherer of men ; and such for want of humanity may be said to be turned into beasts , and tortu●ed with their owne dogs , that is , by an evill conscience . 5. Wh●n men neglect their estates and callings , and spend their patrimonies profus●ly on dogs and hunting , they may be said to be dev●ured by their own dogs . 6. They who suffer themselves to be abused , and th●ir ●st●tes w●st●d by Parasites and slatterers , not unfitly may be said to be a prey to their owne dogs . 7. They who look upon women , and lust after them , lose their reason , and are devoured by their own lusts . 8. ●f D●ani's nak●dnesse seen unawares was the occasion of his ●●sfortune ; how bl●me-worthy are these women , who with n●ked br●asts , immodest looks , light beh●viour , phantast●call attire , entice m●n to their d●struction , and of m●n , do metamorphose them unto beasts ? ADONIS . HEe was a beautifully y●uth , with wh●m Venus was in love ; ●ut wh●lest ●ee was 〈◊〉 , was killed by a boar , or by Mars in the shape of a b●●r , and 〈◊〉 Venus was ●u●ned unto a r●d sl●re● called Aner●one , h●e w●s k●pt after death by Ceres and Proserpina , six m●nths under gro●nd , and other six months by V●nus , above . The INTERPRETER . 1. THe Atheni●ns had certain festivall dayes called Adonia , in memory of Adonis his untimely death : in thes● feasts the women used to carry upon bi●rs or hearses the image of a dead youth to the grave , with much mournning and shedding of tears : and therefore Venus was wont to be painted in the forme of a mournfull woman shedding of tears , with a vail over her head , bewailing the losse of Adonis . By Venus may be meant the earth , for this is the beautifull and 〈◊〉 mother of all living creatures . By Adonis may be understood the Sun , who in winter is in a sort killed , when his hea● and presence is lessened , then the earth mourns , and loseth her beauty ; the shedding of tears is the increasing of the springs and rivers , by great and continuall rains . 2. If by Adonis wee understand wh●at , 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 air with Venus , by which the beautie of the year is signifi●d ; by the boar may be meant the cold , frosty and snowy season , in which the wheat seems to be killed . 3. If with Macrobius , by Adonis we understand the San ; hee may be 〈◊〉 to lodge six months with Proserpina , in respect of his 〈◊〉 declination ; the other six months with Venus , for then the creatures give themselves to procreation : hee is killed by the boar , and lamented by Venus , for in winter his beams are of no force to dispell the cold , which is the enemy of Adonis and Venus , that is , of beautie and procreation . 4. 〈◊〉 in the form of a bo●r kils him ▪ 〈…〉 and hunting are masculine exercises , and not fit for weak bodies and eff●minate spirits . 5. Adonis is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing , for beauty and musick are friends to Venus . 6. 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 . 7. Beautifull Adonis is turned into a fading flower ; to shew , that beauty quickly 〈◊〉 . 8. Young and faire Adonis is killed by a Boar ; so wantonnesse and letchery are the destroyers of youth and beauty . 9. Our resurrection in this may b● typed out ; for although death kill us , it shall not annihilate us , but our beauty shall ●●crease , and we shall spring out of the ground again like a beautiful flower in the Resurrection . 10. Though our bodies die , yet our good name shall flourish , and like a fair flower , shall live and smell when we are gone . 11 Myrrha of her owne Father begot this child 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 child ; because the Sun the common Father , begot the sweet Gum Myrrhe of that Arabian tree of the same 〈◊〉 ; 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 . 12. Let them remember , who hunt too much after pleasure , that the devil is that great boar who lyeth in wait to kill them . 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 Boar ; afterward being like to 〈◊〉 was recovered by the voluntary death of his wife : whom Hercules delivered out of hell , and restored her to Admetus . The INTERPRETER . 1. ADmetus was King of Thess●lie , whose sheep Apollo fed : Every King is a shepheard , who without Apollo , that is , wis●dom , can never rule and guide his people . 2. Admetus was the husband of Alceste , which signifieth strength ; and a King is or should be the husband of his Countrey , which is the Kings strength . 3. By the means of Apollo and Hercules Admetus procured his wife ; so by wisdome and power Priaces bring people to subjection . 4. He that intends to 〈◊〉 , had need take the aid of Apollo and Hercules , that i● , of wisdom , and strength of body . 5. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that cannot be tamed , as many lusty young men are ; therefore it is good to marry with (a) Alceste . 6. Many foolish women like Alceste , refuse many good matches , and at last are carryed away by a Lyon and a Boar , that is , by one that is lasciviously given , and who can put on the bold face of a Lyon. 7. Fruitful women are like Alceste , who cast themselves unto the jawes of death by child-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 . 8. Alceste is our hope , with which we shall marry if first we can subdue the Lyon of pride , and the Boar of concupiscence . 9. 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 Al●ides had not delivered it from thence . AEACUS . MINOS . RADAMANTHUS . THese were Jupiters s●ns , and Judges in hell ; at the request of Aeacus when the Hand of Ae●ina was depopulated with sickness , Jupiter turned the Ants into ●en ; so was Gra●ia delivered also by the prayers of the same Aeacus . The INTERPRETER . 1. NOne were admitted into the presence of these three Judges , but naked souls , destitute of clothes , beauty , money , or any thing else that might move these Judges to partiality : in this world we must not look for justice ; when we are stript of all ▪ then shall we have it , for here somthing will be found about us that shall corrupt the Judge . And is it not a shame that there should be more justice in hell then on earth ? 2. Just Judges are the sons of God , as these three were the sons of Jupiter . 3. The good laws of just Judges shall not be forgotten , but when they are in hell , that is , when they are dead . their laws shall be still in force . 4. These three Judges are the three effects of a wicked mans Conscience , to wit ▪ to accuse , condemn , and torment the sinner : and in this sense , a man may be said to be in hell , whilst he is on earth . 5. Aeacus by his wisdom causing the barbarous inhabitants to fo●s●k● their caves and holes wherein they dwelt ; and to build houses , to leave their diet of roots and fruits , and to sow corn ; in teaching of them civility , and military discipline , whereby they overcame the Pirats which us●d to mol●st them : for these respects he was said to turn them from Ants into men . 6. In relieving Grae●ia by his prayers from the plague , doth shew us , That the prayers of the faithful avai●eth much . 7. Before Christ came , the Gentiles were but Ants , men of earthly conversation , being sed with roots of superstition ; molested with spiritual pirats ; but by the preaching and intercession of Christ , the wisdom of the Father , and the Judge 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 ●ight against their spiritual enemies . 8. These three Judges w●re so placed , that Aeacus and Rhada●nanthus being more loving brothers , 〈◊〉 alwaies together , but Minos by himself ; this is noted for his cruelty , the other two for their gentlenesse and mercy : to shew us , that as there are two mild Judges for one cruel , so justice should be tempered with mercy , but so , that mercy be alwaies prevalent . 9. When Jupiter sent th●se his three sons to be judges in hell , he directed them to take their journey through a delightful meadow , called the field of truth ; I wish all Judges would passe through this field ; for neglect in passi●g through this field in these dist●●ct●d tim●s , many good and innocent men have been undone by false and lying informations . AEGAEON . HE was begotten of the Heaven and Earth , or of the Sea ; he assisted Jupiter , when Juno , P●ll●s , and Neptune made insurrection against him , and would have bound him ; for whose good service he was made keeper of Hell gates , but after wa●ds rebelling against Jupiter , he was overthrown with his thunder , and laid under the hill Ae●●a , which alwaies bursts out with sinoak and stones when he 〈…〉 ; he had an hundred hands , and fifty heads , he is also called 〈◊〉 , and En●●ladus . The INTERPRETER . 1. AEGaeon , as the other Giants , were painted like 〈…〉 the waste , but like serpents under ; Comm●●us that blo●●y Emperor , when he would represent Hercules with a Lyons skin about his shoulders , and a club in his hand ; caused some men whom he meant to kill in sport be sent for . Now that he might seem to fight for the gods against the gyants , he would cause the leggs and thigh●s of these men to be set away , or wrest aside , that so they might seem to be like the gyants , and then with his club he knocked them down and bruised them . This was not indeed to sight for the gods , but to satisfie his own cruelty and bloody nature : there be too many that pretend they sight for God , when indeed they sight for their own ends ; and to make the matter the more plausible , they will by traducing give the enemies serpents feet , though they have none , and make them seem to be gyants against whom they fight , though they be not such . 2. By this many handed and many headed monster , is meant the Wind , the power and 〈◊〉 whereof are many and wonderful ; it is begot of they 〈◊〉 of the earth and sea , by the heat and i●sl●ence of heaven , when Jupiter , that is , the heaven is obscured , 〈…〉 bound up from u● with thick mists extracted by Minerva , that is , the Sun , out of Neptune or the Sea , and received by Juno , or the Aire ; these three are said to conspire against Jupiter , then comes the wind and blowes away these mists ; and so Jupiter is relieved , and the heavens cleared . AEgaeon is said to keep hell gates , because the winds are often inclosed in the bowels of the Earth and Sea. 3. AEgaeon sights against Jupiter , when the South-wind obscures the Heaven with clouds , then with his Sun-beams , or thunder , the Air 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 lie and move there . 4. G● hath made our stomack and belly to be the receptacle o● 〈◊〉 vapors , which notwithstanding sometimes 〈…〉 the heaven of our brain , and fight against our Jupiter , that is our judgement and reason ; but oftentimes are overcome and 〈◊〉 back by the strength of nature , and proper● . of the 〈◊〉 . 5. Juno , that is , vapors ; Neptune , that is , too much moisture ; and Pall●s , that is too much 〈…〉 the brain , and assault judgement and reason ; but the h●lp of AEgaeon , or the strength of the animal spirits do relieve the brain and make peace . 6. In 88. the Spanish Juno , that is , their wealth ; Minerva , their policie● ; and Neptune their Sea-god , I mean their great Fleet , which 〈…〉 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 relieved our Jupiter . ● . Every pyratical ship , robbing honest men of their goods , may be called AEgaeon , for they fight against God himself , and their end for the most part is featful . 8. 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 . 9. All seditious persons rebelling against the Church and State , are AEgaeon fighting against God , and they must look for this reward . AENAEAS . HE was a Troj●n Prince , son of Venus , by whose help he was delivered from being killed by the Grae●ians he carried his old father on his 〈◊〉 out of Troy , with his houshold gods ; he was seven years by the malice of Juno tost upon the seas , and kept back from Italy ; who when he arrived thither , was molested by a long war , caused by Juno and Alecto ; having at last killed Turnus , ended his 〈◊〉 in peace and honour ; he went down to Hell to visit his father in the Elisian fields , who by the help of 〈◊〉 and the golden 〈…〉 all the dangers of hell ; his acts are eternized by the Prince of Poets . The INTERPRETER . 1. WHen AEnae●s went down to hell , the dog Cerberus barked against him , which used to sawn upon others ; even so , the Devil is an enemie to vertuous men , such as AEnaeas was , but he is a friend to the wicked . 2. He was called the son of Venus , because that planet was mistresse of his horoscope , or because of his beauty and comely proportion ; and to shew that love is the chiesest guard of Princes , and that which doth most subdue and keep people in subjection . 3. Juno and AEol●s , the aire and wind conspired against him to drown him ; so sometimes Princes are oftentimes vexed and endangered by the storms of civil dissention . 4. Neptune was his friend both in the T●●jan war , and to help him forward to Italy ; Vulcan made him armour , Mercury was his Counsellor and spokesman ; 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 . 5. The golden Branch made way for him to Proserpins , 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 overcometh the greatest difficulties ; besides , gold is the symbole of wisdome , without which no man can overcome difficulties : Lastly , hee that will goe through the dangers of hell , that is , the pangs of death with cheerfulnesse , must carry with him a golden branch , that is , a good conscience ; and perhaps this gold●n branch p●ay be the symbole of a Kings 〈◊〉 , the ensigne of government , wherein a King is happy , if his 〈◊〉 be streight and of gold , that is , ●f wealth , and justice , and wisdome go together . 6. A●naeas had not found the branch without the Doves , his mothers birds ; so without love , innocency and chastity , wee cannot attain to true wisdome . 7. 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 ●wo Doves , the Old and the New Testament , they will shew us where hee ●s . 8. Aenaeas , by the help of Sibyl , went safely through Hell ; so by the assistance of Gods counsell ( for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sibyl signifieth so much ) we shall overcome all difficulties . 9. His companion was Acha●es , for great Princes are never without much care and sollicitude , as the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sign fieth . 10. Aenaeas went ●he ●ow the ●a●gers of hell , sea and land , before he could have quiet possession in Italy ; so wee must thorow many dangers enter into the kingdome of heaven . 11. Aenaeas is the Idea of a perfect Prince and Govern●ur , in whom wee see piety towards his gods in carrying them with him , having 〈◊〉 them from the fire of Troy , in worshipping the gods of the places still where hee came , in going to Apollo's Temple as soon as hee lands in Italy , in his devout prayers hee makes to Jupiter , 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 C●eusa , 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 , Mysen●● , and others ; his vigilancy in gu●ding th●●●lm midnight , when his people were asleep ; his liberal● to his souldiers ; his magnanimity , 〈◊〉 , wisdom● , fortitude , justice , temperance are fit by all Princes to be imitated , and the Aeneads to be diligently read . AEOLVS . HE was Jupiters son , a King over divers ●ands , and reigned in a City wall●● with brasse ; hee kept the 〈◊〉 in a cave or holl●w hill ; which at Juno's request , and promise of a marriage with her Nymph 〈◊〉 , he let 〈◊〉 against Aenaeas . The INTERPRETER . BEfore that Aeolus was made King of the winds , they were very unruly , and had amongst themselves divers conflicts and encounters , so that not onely ships on the s●a , but castles and whole towns also on the land were overthrown by them : even so , till Kings and Governours were chosen by the people to rule and guide them , they were subject to con●inuall disorders , 〈…〉 , and ●ivill broils , oppressing one another ; but a wi●e King , like another Aeolus , S●●ptra tenet , mollisque animes , & 〈◊〉 ; Ni faciat maria ac 〈…〉 Quippe s●●ant rap●di secum , 〈…〉 . 2. He is called Jupiters son , 〈◊〉 the w●nds are begotten by the influence and motion of the heavens . 3. Hee was an Astronomer , and c●uld 〈…〉 storm and 〈◊〉 , therefore it was thought hee had the command of the winds . 4. His City was 〈◊〉 to 〈◊〉 with b●●sse , because it was guarded with armed 〈◊〉 . 5. He kept the winds in a hollow cave ; because so 〈…〉 vapours , which sometimes burst forth with violence . 6. He reigned over Ilands , because they are most subject to storms . 7. Juno could not sink Aenaeas his ships without the help of A●olus ; neither can the air violently work , if it be not moved by the vapours , which are the winds , or ●lse without vapours , by the planets . 8. The marriage between Aeolus and the sea Nymph , shewes the relation that is between the wind and the sea . 9. Hee may be called A●olus , and the God of winds , that can 〈◊〉 keep under anger , and other unruly p●ssions . 10. 〈…〉 a dangerous 〈◊〉 , when Juno and Aeolus , th●t is , wealth and power band themselves against innocent men . AESCULAPIUS . HEe was the 〈◊〉 of P●ysick , and son o● Apollo and Coronis the Nymph , wh●m Apollo 〈◊〉 with his arrowes , and cut out the childe , 〈…〉 , as some would have it ; 〈…〉 the pla●ue in the form of a Serpent , being brought from Epida●●●n in a ship : hee rest●●ed Hippolitus to life , therefore was killed by Jupiters 〈◊〉 . The INTERPRETER . 1. I Finde Aesculapius painted like an ancient man with a l●ng b●ard , crown●d with 〈◊〉 , having in one hand a knottie or knobbed staste , with the other hee leans upon a serpent , and hath a dog at his feet , by which are represented the qualities of a Physi●ian ; hee ●ught to be grave and aged , wise as the serp●nt , vigilant as the dog , and should be a conquer●ur of 〈◊〉 , as his 〈◊〉 garland shewes ; the knobbed 〈◊〉 sign●●ieth the d●fficultie and 〈◊〉 of physick . 2. As the Tyrant 〈◊〉 robbed 〈◊〉 of his golden beard , ●ffi●ming that it was unfit he should have so 〈◊〉 ● beard , whereas his father Apollo was 〈◊〉 : even so did Julian 〈◊〉 Tyrant and 〈◊〉 rob the Churches of Christians , affirming that it was unfit , they being disciples ▪ should be rich , whereas their M●ster was poor , and that being poor , they shall be meet●r for heaven . 3. Aes●ul●pius was brought from Epi●aurus in shape of a serpent to Rome , where he drove away the pestilence ; it seems the Romans had heard of the b●sen s●rpent which in the defart h●aled all the beholders of their stings and wounds . 4. Aesculapius is the milde temper of the air , as the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blandus ] sheweth , which is the effect of the Sun , or Apollo , and is the cause of health ; therefore Hygiaea and ●aso , that is , health &c cure are the children of Aesculapi● . His mother is 〈◊〉 , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misi●● & ●●mpe●o ] or the due mixture and temper of the aire ; which because it depends from the influence of the Sun , therefore Apollo is said to bege● Aesculapius of her ; but when he killed her with his arrowes , is meant , that the Sun with his beams 〈◊〉 over-heat and in●●ct the air with a pest●lence . 5. I had rather understand by this fiction the true temperament of a sound mans body , caused by Apollo and co●cnis , that is , the due proportion of the naturall heat and radicall moisture , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the true cause of health . Then 〈◊〉 is killed with Apollo's arrows , when the naturall heat dege 〈◊〉 into a feverish inflammation , and dri●th up the moisture ; but when the heat returns to its former temper , 〈◊〉 , that is , health is recovered , and nourished by a goat , because goats milk is good to seed and restore decayed nature . 6. By this fiction , I think , is represented to us the properties or a good Physician ; hee is the son of Apollo and Co●enis , that is , of knowledge and experience ; knowledge kils experience , when the learned Physician trusts not to experiments , but by art and knowledge hee 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 pecul●r constitution , which is also still differing from it selfe ? as 〈◊〉 was nursed by a goat or 〈◊〉 , so , Physicians are maintained by gluttony and Venery . Saturn's son , was Aesculapius School-master ; for time hath brought the knowledge of physick to perfection ; or because Chiron being half a man , and half a horse , sheweth that a Physician must be a Centaur , that is , a man in judgement , and a horse in courage : it is fit that Physicians 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 Physician must have the Serpents wisdome , the Co●ks vigil●ncy , the Ravens eye and forecast , and the Goats swif●nesse ; for delayes are dangerous , and if Physicians cure desperate 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 . 7. Christ is the true Aesculapius , the Son of God , and the God of Physick , who was cut out , as it were of his mothers womb , by the power of God , without mans help , and cured all diseases ; the true brazen Serpent , hee onely who was struck with the thunderbolt of his Fathers wrath , and sent to hell , to deliver us from death and hell . ALPHAEUS . HEe was a great ●unter , and fell in love with the Nymph Arethusa , who that shee might esape him , was by the help of Diana turned into a Fountain , and bee afterward sorrowing beca●e ● River , which still runs after Arethusa . The INTERPRETER . 1. ALphaeus was worshipped as a god , and his image was placed upon the same altar with Diana , either because they both delighted in the same sport , to wit , in hunting ; or to signifie the mutuall relation the one hath to the other : Diana was the goddesse of woods , Alphaeus was a River ; b●t woods prosper best that are nee● to rivers : or Diana is the Moon ; but the moon is a friend to rivers and all moist things , which are begot , preserved and moved by the Moons heat , light , and in●●uence . 2. Alphaeus is a River of Elis in Arcadia , through secret passages running under the earth and sea , it empt●es it self in the spring Arethusa , in Sicilie ; which , though Strabo denyeth i● , it cannot be otherwise , seeing so many witnesses confirm that whatsoever is cast into Alphaeus is found in Arethusa . 3. As this water running thorow the Sea , loseth not its sweetnesse , by receiving any salt rellish ; so neither must we lose our integrity and goodnesse by conver●ing with the wicked . 4. Husbands must learn of Alphaeus to be kinde to their wives , and to make them partakers of all their goods , as Alphaeus imparts all it receives to Are●husa . 5. Wee must never rest , till we have obtained him whom our soule loves ; the salt sea of afflictions , and the distance of place must not hinder our course . 6. Are●busa is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue , which we should still run after . 7. Alphaeus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spot ; wee are full of spots and sin , therefore had need to be washed in Are●husa , that is , in the water of B●ptisme . 8. This water was held good to kill the Morphew , called therefore Alphos , for which cause it was consecrated to Jupiter ; and it was unlawfull to wash the altar of Jupiter Olympius with any other water ; so Baptism doth wash us from originall sinne , and by i● wee are consecrated to God. 9. Alphaeus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the light of truth , which runs after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ver●ue ; to shew that knowledge and theory should alwayes be joyned with goodnesse and practice . AMPHION . HEe was Jupiters son of Antiop● ; shee flying from Dirce to a solitary mountain , was there delivered , and the childe was there brought up by shepherds ; hee learned his musick of Mercury , and received his Lu●e from him : by the force of his ●●sick bee caused the stones to follow him , with which the wa●●● of Thebes were ●uils ; but afterwards ●ut-braving Latonas children , and 〈◊〉 them for want of skill , was by her ki●●d . The INTERPRETER . 1. WHereas there were three sorts of musick , to wit ; the Lydian , the Doric , and the Phrygian ; the first was mournfull , and for funeralls ; the second masculine , and for warres ; the third esseminate , and for marriages : Marsyas was the inventer of the Ph●ygian , 〈◊〉 of the Dorian , and Amphion of the Lydian musick . 2. Amphion was Jupiters 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 an harmony , as well as in musick : or if by Jupiter wee understand the ai● ; as sometimes Poets do , then , as Jupiter gave life to Amphion , so doth aire to musick ; for no found is either by voice , instruments , or water , without air . 3. Jupiter in the form of a Satyr begot Amphion ; Satyrs were great dancers , and dancing requires musick . 4. 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 whistling of the wind among the trees , or by the running of waters . 5. He● was born in a remote hill , because musicall inventions require quietnesse , and a private life far from troubles and businesse . 6. 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 . 7. His building Thebes walls by his musick , shews what is the force of eloquence , to draw rude people to religion , policie , and civility . 8. 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 soule by the ear , then the light of the Sun and Moon doth the eye : So that Musick may as it were challenge the Light. 9. Amphion may be said to be killed by Laton● , when musicall knowledge is lost by negligence and oblivion . 10. 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 . 11. 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 . ANDROMEDA , See PERSEUS . ANTAEUS . HEe was a Giant fourty cubits high , begotten of Neptune and the earth , with whom when Hercules did wrestle , still as he was slung on the ground , his strength increased ; which Hercules perceiving , lifted him from the ground , and squeezing him to his brest , slisled him . The INTERPRETER . 1. ANtaeus was King of Tingitania , who compelled his guests to wrestle with him , and then killed them . This is the trick of Tyrants , who make use of their strength and power to undoe and ruine the weake and meaner sort : and here wee may see what danger it is for means men to contend with Princes and great ones , they can expect nothing but ruine : Polen●ioris iram sapiens nunquam provocabit , Seneca . 2. The bignesse of his body shewed that earth and water were extraordinarily predominant in him , therefore hee was called the son of Neptune and the Earth . 3. A covetous man is like Antaeus , the mo●e that his affections touch earthly things , the stronger is his covetousnesse ; till hee be listed up from the earth with heavenly thoughts , and then covetous thoughts die . 4. Satan is like Antaeus , for the more hee is beat down by the Herculean strength of Gods Word , the more violent and fierce hee groweth ; but being squeezed by the brest-plate of justice , hee loseth his force . 5. Satan deales with good men , as Hercules with Antaeus ; hee flings them down by oppression and persecution ; but when hee perceiveth , that by this means they grow stronger and more resolute , hee lifteth them up by ●pride and prosperity , by which many are overthrown which grew strong by adversity . 6. The Sunne , like Antaeus , when hee is come to his perigaeum , or that point neerest the earth , hee 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 . 7. Hee that will cure a Feaver with hot things , or an Hydropsie with cold and moist things , hee doth as Hercules to Antaeus , increase the disease by applying things of the same nature ; whereas diseases should be cured by contraries . 8. Every thing in its own element , with Antaeus , doth gather strength and prospereth ; but being put into another element dieth , as fishes in the air , and beasts in the sea . APOLLO . HEe was the son of Jupiter and Laton● , born in Delos ; hee kill'd the Serpent Python , the Giant Ty●ion , Marsyas the Musician , and the Cyclops that made Jupiters thunder , with which his son Aesculapius was slain ; for which fact Jupiter banished him , and dr●ve him to feed Admetus his sheep , and to h●lp Neptune in building of the wa●s of Troy : hee was the god of Wisdome , of Physick , of Musick , and Arching . The INTERPRETER . 1. BY Apollo may be meant God himself : for as they painted Apollo with his harp , and tho three Graces in one hand , with a shield and two arrows in the other ; so by this perhaps they meant that God was not onely a punisher of wickednesse , but a rewarder of goodnesse ; as hee had two arrowes , so be hath many punishments : but yet he hath the comfortable harp of his mercy to sweeten them in the other hand ; and having but two arrowes , hath three graces , to shew that hee hath more mercies then punishments : and therefore the same hand that holds the arrowes , holds also the shield , to shew that even when his arrowes flye at us , yet with his shield hee defends and supports us . God shot his arrowes at Abraham , when hee raised so many Kings against him ; yet at the same time hee forbids him to feare ; for faith hee , I am thy shield , Gen. 15.1 . And that by Apollo was meant the supreme God , is plain by the Alsyrians , in joyning the pictures of Apollo and Jupiter together , whom they painted with a whip in one hand , and the thunder in the other , to shew , that God hath diversitie of punishments , according to the diversitie of offences , some gentle , some more rigorous . For this cause the Egyptians represented him by a Scepter with an Eye , to signifie both his knowledge and providence , by which the world is guided : And they painted him with wings , to signifie the 〈◊〉 of his motion ; by which it appears , that Jupiter and Apollo were with them one and the same god . 2. I finde that Apollo is painted with one side of his head shaved , the other hairy ; by which I think they meant , that while●● the Sun shined to one hemispere , the other was dark ; for by his hair they meant his beams , and by his baldnesse darknesse , caused by his absence . 3. By Apollo is ordinarily understood the ●unne , which as his (a) name sheweth , is both the destroyer and preserver of things ; he is the son of Jupiter , 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 purrefied vapours , and cleareth the air from mists ; for of purrefaction venemous beasts are procreated ; so he kill'd Jupiters Thunder-maker , because the Sun cleers the air , and consumes those exhalations and moistures , 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 ; hee 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) Atythraeus , 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 ; hee 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 (c) sublunary mutations , he was called the great Prophet , and god of Divination ; hee was also called the god of physick , both because Physicall herbs 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 all things ; therefore the birds do welcome his approach with their melodious harmonie ; 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 nine , 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 (d) Cortina , from Pythons skin , with which it was covered , others a three-footed vessell , others a three-footed chair , wherein they fate that prophesied ; I say , this Tripos may signifie the three circles in the Zodiack , which every yeer hee 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 infection● Feavers . Thus he was said to shoot with his arrows Amphi●ns children ; to him were dedicated the strong Bull , the white Swan , the quick-sighted Raven ; to (e) signifie the power , and beauty , and piercing light of the Sun ; which because it detecteth obscure things , hee 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 an hot quality like the Sun , therefore he was said to be in love with (f) 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 ; hee with Neptune built the walls of Troy , to shew , that without Gods assistance no City or State can stand or be built . His love which hee bare to the flower Hyacinthus , is to show , that flowers doe bud and prosper by the Sun , and die with cold winds ; therefore Zephyrus 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 help of heat and water ; or because Laomedon either stole or borrowed some treasure out of the Temples of Apollo and Neptune . 4. Our Saviour Christ is the true Apollo , both a destroyer of Satans Kingdome , and a saver of his people ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is asmuch as to loose by paying the price of redemption ; hee is the Sun of righteousnesse , by whose beams and arrowes , that is , his word , Python the divell is subdued : he is the Son of God , and the God of Wisdom , the great Prophet , the Son of Latona , that is , of an obscure 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 ; hee hath subdued our Giants , that is , our spirituall foes , by whose malice the thunder of Gods wrath was kindled against us : Hee is immortall , and the good Shepherd who hath laid downe his life for his sheep ; having for his sheeps sake forsaken his Fathers glory ; and hee it is who hath built the walls of Jerusalem . Apollo was never so much in love with Hyacinthus , as Christ was with the sons of men . 5. As the Sun amongst the Planets , so is a King amongst his subjects ; ● King is Apoll● , 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 rot●en and hurtfull members , to purge out all grosse humours , that is , bad manners , with the pils of justice , and to cheer up with cordi●ls or rewards the sound and solid parts of the politick body ; hee is a God of musick also , for where there is no King or head , there can be no harmony nor concord ; hee is a prophet , to foresee and prevent those dangers which the people cannot ; hee is a subduer of Pythons and Giants , that is , of all pestiferous disturbers and oppressors of the State : his arrowes are his Lawes and power , which reacheth thorow all the parts of his dominion : hee is a good shepherd ; and Kings are (g) so called ; and a King thus qualified shall be like the Sun , still glorious , immortall , youthfull , and green like the Palm , Olive , and Bay-tree ; but if hee doth degenerate into a tyrant , then hee is the cause of mortality , as the Sun is , when hee inflames the air with excessive heat . 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 INTERPRETER . 1. THe cause of Arachnes overthrow , was the rejecting of the old womans counsell , into whose shape Pallas had transformed her selfe : then are young people readie for ruine , when they will follow their own heads , and despise the counsell of the aged , whose experience and gravitie should temper their temeritie : — Seris venit usus ab annis . 2. This Arachne did learn of the Spider to spin and weave ; for the beasts are in many things our School-masters . 3. It is not good to be proud and insolent of any art or knowledge . 4. Subtill and trifling sophisters , who with intricacies and querks intangle men , are no better then Spiders , whose captious fallacies are no lesse hatefull to the wise , then Arachnes web was to Minerva . 5. Partial Judges use their lawes , as Spiders do their webs , to catch little flyes , and let the great ones passe thorow . 6. 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 . 7. Envie and a slandering tongue is like a Spider , which doth crack the purest glasses , so do they poyson the best men . 8. Wee 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 ruine of an house , by falling and running away , as Pliny showeth . ARGONAUT ● , See JASON and HERCULES . ARION WAs a skilfull Musician , who having got great wealth , and sailing to Lesbos , was robbed by the mariners , and 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 caried him to Tenarus , where the dolphin died that caried him , being left on the sh●are , and was placed among the stars ; the mariners were taken and put to death . The INTERPRETER . 1. WHen the Tyrrbenian mariners robbed Bacchus , he made them mad ; for they supposing the sea to be a meadow full of flowers , leapt into it and so became Dolphins ; which is the reason they delight to be neere shipps : the meaning may be this ; that drunkards who intoxicate themselves with wine , become mad , and have their imaginations distempered : hence the sea to them is a meadow , and nothing seemes dangerous ; but indeed , then do drunkards leap into the sea , when by their intemperance they fall into hydropsies and then are they turned , into dolphins , for they drink like fishes , nor is their thirst quenched : Crescit indulgens sibi dirus hydrops . 2. This Dolphin was a ship (a) so called , from the image of the dolphin upon the sterne . 3. Here also we may see the force of eloquence , by which wilde men are charmed . 4. No sin is done in secret , but shall be revealed , especially murther , which oftentimes is strangely discovered . 5. God doth not let good turns goe unrewarded , which is signified by the Dolphin made a constellation . 6. Here wee see Arions ingratitude , who let the Dolphin die on the shoar . 7. The love of Dolphins to man , may teach us love one to another . 8. The (b) 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 shoar . 9. 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 . ARISTAEUS WAs the son of Apollo and Cyrene , a shepherd , a keeper of Bees , who first found out honey and oyl ; hee 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 : Hee obtained of Jupiter and Neptune , that the pestilentiall heat of the D●g-dayes , wherein was great mortality should be mitigated with windes . The INTERPRETER . 1. THe Minister ought to be Aristaeus , that is , the best man of the parish in spirituall gifts , and holy conversation , as he is the best in respect of his sacred calling . And hee should pursue Euridice , and be in love with her , that is , with right judgement : but shee is fled from Aristaeus , and is stung by the Serpent ; right judgement hath forsaken many of our Ministers , in these troublesome times , and shee is oppressed by that old Serpent the divell . 2. By Aristaeus may be meant Wisdome , which is the best thing in man , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 op●imus 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 sitted for the exercise of wisdome ; by which honey and oyl , things most pleasant and usefull for the life of man , were invented : by wisdome the heat of the Dog-dayes is tempered , because a wise man knowes how to prevent and avoid the inconveniencies of the heaven , Sapiens dominabi●● astris : Euridice is a deep or large iudgement , 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 di●ected and guided by the Judgement . A wise man desires to enjoy 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 hee should take in his actions ; this made Saint Paul confesse , that he did what he would not do , and what hee would doe , hee did not . 3. Aristaeus is a king , a shepherd , and the best man of his Kingdome , 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 Dogdayes ; that is , of oppression , tumul●s and rebellion ; but if at any time Euridice , right judgement , being stung by serpentine flatterers who mis-inform him , be wanting , the Bees perish , and the subjects go to ruine . 4. Aristaeus is the celestiall 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 , Egypt , and other places are raised , which after the Summer Solstice blow and last fourty dayes , by which the rage of the Dog-star is mitigated : these winds are called Etesii , because every yeere they blow at the same season ; In Spain and Asia these Etesian windes blow from the East : this heate working upon Jupiter and Neptune , that is , on the air and sea , doth cause and generate these winds : now as this celestiall heat produceth and cherisheth Bees ; so Euridice , mans judgement , art and industry must be joyned ; otherwaies 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 . 5. Christ is the true Aristaeus , the good shepherd , the best of men , and the Son of God , by whom wee have honey and oyle , comfort and spirituall joy , and all things else , at whose request the heat and Dog-star of Gods anger was appeased ; hee is in love with our souls , as Aristaeus with Euridice : but wee run from him , and are stung by the Serpent the Divell ; wee died with Euridice ; we were destroyed with Aristaeus his Bees , untill hee restored us again to life by the sacrifice of his own body . 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 , shee lost her race ; shee was the first that shot the Chaledonian Boar ; 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 INTERPRETER . 1. HEre we may see how odious ingratitude is to God , which is expressed in the person of Hippomanes , who neglected to return thanks to Venus , that had by the means of her golden apples got him the victory over Atalanta ; therefore shee made him so mad and eager on her , that hee was not afraid or ashamed to deflowre her in Cybeles temple . God suffers men to fall into grievous sinnes , when they are not thankfull for received favours . 2. Here we see what danger there is in idlenesse ; whilest Atalanta was imployed with Diana in hunting , shee kept her virginitie , and did help , yea , was the first that wounded the Chaledonian Boar ; but when shee gave her self to idlenesse , shee fell into lust and profanesse . 3. Here wee see how irreverence to God is punishable , when such a fearfull punishment was laid upon this couple , as to be turned into beasts , and made ●aves to Cybele , for profaning her temple . 4. 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 presented by gold . It is she that kils the Boars , that is , wanton and unruly youths , wounding both their bodies , souls , and estates , and therefore hath a sharp spear , 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 r●pentance , 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 whoremaster make his body all one with the body of an harlot ; and so both degenerate from humanity , and participate of the cruelty and lasciviousnesse of Lions , and by this meanes become miserable slaves and drudges to Cybele , mother earth , that is , to all earthly affections and lusts . 5. As Atalantas course was interrupted by golden apples , so is the course of Justice oftentimes stopped with golden bribes . 6. Here we see that one sinne draweth after it another , worse then the former ; fornication begetteth profanesse , and profanesse cruelty , and miserable servitude to earthly lusts . 7. Let us with Atalanta run the race that is set before us , and wound the boare of our wanton lusts , and draw water from our rocky hearts , let us take heed that the golden apples of worldly pleasure and profit , which Hippomenes the Devill slings 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 then the condition of the brute and savage beasts . ATLAS . WAs the son of Japetus , and brother of Prometheus , or as others say , he was begotten of heaven and the day ; if this was not another Atlas , he was King of Mauri●ania , and had a garden where grew golden apples , he was turned into a mountain by Perseus , Jupiters son , upon the sight of Gorgons head , because he refused to lodge him . The INTERPRETER . 1. ATlas was said to be transformed into a mountaine either because he was confined to that hill being driven from his own country by Perseus ; or else b●cause he delighted to be upon that hill , or because he called it by his owne name . 2 Atlas is the name of an high hill , which for the height thereof , being higher then the clouds , was said to support heaven , and to be begotten of heaven day , because of the continiall light on the top of it , as being never obscured with mists , clouds , and vapours . 3. 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 . 4. 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 . 5. God is the true Atlas , by whose Word and power the world is sustained ; that mountain on which wee may securely rest , who onely hath golden apples and true riches to bestow on us . 6. The Church is the true Atlas , a supporter of a kingdome , the childe 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 . 7. 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 ; 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 . 8. Hee deserves not to be called a man but a monster , who will not be hospitable ; for homo ab humanitate ; and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Jupiter is the god of hospitality , who pu●●isheth the violation of it . 9. As Perseus the son of Jupiter , sought lodging from Atlas , but could have none , and therefore turned him into a senselesse hill : So Christ the Son of god , knocks at the dore of our hearts , whom if we refuse to let in , we shew our selves to be more senselesse and stupid then the hill Atlas . AURORA . THe daughter of Hyperion and Thia , or as others w●●●e , o● T●t●● and the Earth , the sister of Sol and Luna , drawn in a chariot , sometimes with foure horses , sometimes with two onely ; shee u●eth to leave her husband Tithonus with her son Me●●non abed in Delos ; shee made old Tithonus young again , by means of herbs and physick . The INTERPRETER . 1. AVrora was said to be the mother of Lucifer , and of the windes , because at certain times the star of Venus is seen in the morning , and then shee is named Phosphorus , or Lucifer : and at sometimes in the evening , then shee is called Hespe●us , Vesper , Vesperugo . Aurora is said to be the mother of the windes , because after a calm in the night the windes rise with the morning , as attendant upon the Sun , by whose heat and light they are begot , if winds be vapours ; or if they be nothing else but the motions of the air , then they may be called the daughters of Aurora ; for th● Sun with his heat and light moves the air , Aurora or the morning b●ing nothing else but the first appearing of the Suns light : and so perhaps aura a breath or winde may be derived from Aurora . 2. Aurora is the daughter of H●peri●n , which signifieth to goe above ; for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is from above that wee have the light of the Sun , and every other good thing , even from the Father of lights ; her mother is Thia , for it is by divine gift wee enjoy light , and nothing doth more lively represent the Divinity then the light , as Dionys. Areopagit . sheweth at large : Shee 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 seems to arise out of the earth . 3. The leaving of her husband abed with her son , is only to shew , that all puts 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 remot●st East-countries from us , whom shee leaves abed when shee riseth on us , and leaves us abed when shee 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 ●●r absence , leaves them all abed by turns . 4. Her chariot signifieth her motion ; the purple and rose-colour doe paint out the colours that wee see in the morning in the air , caused by the light and vapours . 5. Shee hath sometime two , sometime four-horses , because she riseth sometime slower , sometime sooner . 6. The making of old Tithonus young with physick , may shew that the physicall simples which come from the Eastern countreys are powerfull for the preserving of health and vigour in the body . 7. Again , fair Aurora leaving old Ti●hon abed , doth shew that beautifull young women delight not in an old mans bed : or by this may be signified a vertuous woman , whom Sol●mon describes , who riseth whilest it is night , is clothed with scarlet and purple , who doth her husband good , &c. Prov. 31. 8. Last , our Saviour is the true Aurora , who was in love with mankind , whom he hath healed from all infirmities , and hath bestowed on them a lasting life , which knoweth not old age ; his light from the chariot of his word , drawn by the foure Evangelists , shineth over all the world . CHAP. II. B BACCHUS . HEe was the son of Jupiter and Semele , who was saved out of his mothers ashes , after that Jupiter had burnt her with his thunder , and was preserved alive in Jupiters thigh ; hee was bred in Aegypt , and nursed by the Hyades and Nymph● ; hee subdued the Indians and other Nations , was the first that wore a Diadem , and triumphed , and found out the use of wine . The INTERPRETER . 1. BAcchus is painted sometimes with a bald head , with a sythe or sickle in one hand , with a jugg or pitcher in the other , also with a womans garment , and a garland of roses about his head , which may signifie to us these effects of wine ; It causeth baldnesse , because being immoderately taken , it dryeth up the radicall moisture of the he●d , and fils it with waterish and adventitious humours , which cause baldnesse . 2. The sythe shewes wine-bibbing ( represented by the pitcher ) to be the main cause of the shortning and cutting off of mans life . 3. The womans garment and garland of roses represent the effemin●tenesse of drunkards , and that pronesse to Venery , to which wine and roses are strong provocations . 4. By Bacchus is ordinarily meant wine , which is the fruit of Semele , that is , of the Vine , so called , because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shake the limins ; for no liquour 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 Jupiters 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 doe ripen . Hee was bred in Egypt , because an hot air and mellow soyle , as Egypt 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 . 5. 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 Thyrsus reacheth further then any Kings Scepter , or the Roman Fasces ; if wee would see his O●gia 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 Cymballs and vociferations , we shall not need to go far ; he neever had greater authority over the ●ndians , then he hath over this Kingdom ; he once slept three yeare with Proserpina ; but wee will not let him rest one day . The Thebans tore Orpheus for bringing in Bacchus his sacrifices among them ; and Icarus was thought to have brought in poyson , when hee brought in wine ; but the case is other wise with us ; if if any discommend the excesse of wine , he shall have Alcithoes doome , shee for discommending Bacchus , was turned into a Bat ; and he shall be accounted no better ; yet I discommend not the moderate use of wine , which is Jupiters son , or the gift of God ; for it strengthens the body , comforts the heart , breeds good bloud ; for which cause Bacchus was allwayes 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 a virgins and a bulls face , he was both male and female , sometimes he had a beard , and sometimes none , to shew the different eff●cts of wine moderatly and immoderatly taken ; he was worshipped on the s●me altar with Minerva , and was accompanied with the Muses , to shew that wine is a friend to wisdom and learning . Mercury carried him , being a child , to Macris the daughter of Aris●aeus , who anointed his lips with hony ; to shew that in wine is eloquence ; and so ●ikewise the naked truth , therefore Bacchus is allwayes naked ; and if Amphisbaen● the Serpent , that is , sorrow or care bite 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 effemiuate , therfore women were his priests ; he sl●pt three yeares with Proserpina , to shew that Vines the first three yeares art not fruitfull ; he was turned into a Lion , to shew the cruelty of drunken men ; he was ●orn by the Titans , buried , and revived again ; 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 ●rom cares , and maketh a man have free and high thoughts ; ●t makes a begger a gentleman . Dionysius from ●●amentem , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo , stirring up the mind ; he was the first that made bargains , and so it seemes to be true by the Dutchnen , who will make no bargains till they be well liquored . ● . Bacchus is the Sun ; who is both Liber and Dionysius , ●ee from all sublunary imperfections , and freeth the ●orld from darknesse and inconveniencies of the night , and pricks forward the mindes of men to their daily actions : hee is still young , not subject to age and decay ; naked , for hee makes all things naked and open to the eye of the authour of generation of all things , aswell as of wine ; the son of Jupiter , because hee is a part of heaven , and of burned S●mele , because they thought that the Sun was of a fiery matter ; hee dieth and reviveth again , when after the cold winter hee recollects his heat , strength , and vigour ; his sleeping with Proserpin●●●eweth ●●eweth his abode under our Hemisphere ; the wilde beasts which accompany him , sheweth the extremity of heat with which beasts are exasperated ; hee 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 : hee was p●inted 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 : hee is clothed with the spotted skin of a Deer , to shew his swiftnesse , and multitude of starres with which hee seems to be covered at night ; the travels of Bacchus do shew the motion of the Sun. 7. Originall sin , like Bacchus , reeceived 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 evill hath travelled farther then Bacchus did , and hath an attendance of worse beasts then Tygers , Panthers , &c. to wit , of te●rours , and of an evill conscience , and actuall sins ; it hath subdued all mankind ; and as Bacchus turning himself unto a Lion , made all the mariners in the ship wherein he was carried , leap into the sea ; so this sin turned us all out of Paradise into the sea of this world . 8. Christ is the true Diomsius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ; hee is Liber , who makes us onely free , the great King , who hath subdued all Nations , whose Diadem is glory . Hee hath killed Amphisbaena the divell , the two headed Serpent , his two stings are sinne and death , with the one hee hath wounded our soules , with the other our bodies ; hee triumpheth over all his foes ; his body was torn with thorns , nailes , and whips , and went down to hell , but hee revived and rose again ; he is the true friend of wisdome and learning , and who hath given to us a more comfortable wine then the wine of the grape ; that wine which wee shall drink new with him in his kingdom ; his lips were truely annointed with honey , grace was diffused in them , and never man spake as hee did ; he is that Lion of the Tribe of Judah , who hath overcome the Giants , and the Pirats who would have bound him , that is , the wicked Angels and Tyrants of this world ; hee is still young , as not subject now to mortality . BELIDES . THese were the fifty daughters of Danaus the son of Belus , who killed their husbands all in one night by the perswasion of their father , except Hypermnestra , who saved her husband Lyncius : these daughters for their murther are continually in hell , drawing water in a sieve , which is never full . The INTERPRETER . 1. HEre wee may see that incestuous marriages are unfortunate , and the end of them for the most part fearfull ; for Danaus and Egyptus were brothers , the fifty daughters of Danaus married with the fifty sons of Egyptus , too neer an affinity , and against the law of nature . 2. Whereas these women murthered their owne husbands , wee see how little trust is to be given to many of that sex ; and that there is no security here , nor confidence , if the friends of our own bosome prove treacherous . 3. Our mother Eva , for murthering her husband with the forbidden fruit , hath this punishment imposed on her and all her children , that they are still drawing water in a sieve , which will never be filled ; that is , still toyling and labouring for that which will never fill and content them ▪ the covetous man is still drawing riches , the ambitious man honours , the voluptuous man pleasures , the learned man is still labouring for knowledge ; and yet they are never full , but the more they draw , the more they desire ; the drunkard is still drawing liquor ; but his body , like a sieve , is never full : there be also sieves that we are still filling , but never full , unthankfull people , on whom whatsoever good turn wee 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 sonnes , for whom carefull parents are still drawing , but these sieves let all run out , and sooner then the parents could put in ; Preachers and School-masters have to do with sieves , whose memory can retain nothing of that they learn. 4. Let us take heed of sin , which hath a virgins face , but is secretly armed with a dagger to wound us . 5. Children must not obey their parents in that which is evill , left they be punished in Gods just judgements . BELLEROPHON . HEe being falsely accused by Antaea the wife of Praetus , for offering violence to he● , was sent with Letters by Praetus to Job●tes his father-in-law , to be killed by him , who being unwilling to kill him himself , sent him against the people Solymi , Chimaera and Amazons ; who by the help of the winged horse Pegasus , which Neptune sent to him , overcame them all ; afterward offering to ride up to heaven , was by Jupiter thrown downe . The INTERPRETER . 1. THe Poets by the fictions of Bellerophon riding in the air upon a winged horse , of Phryx●us riding on a ramme over the sea , of Daedalus flying in the air , of Phaeton riding in the chariot of Phoebus , of Endymion with whom the Moon was in love ; by these fictions , I say , they did encourage men to vertuous actions , and to sublime and heavenly cogitations . 2. Here wee see the malice of a whore in the wife of Praetus , who not attaining her fleshly desire of Bellerophon , goeth about by false accusations to undoe him . 3. Here all men in authority are taught not to be too rash in giving credit to accusations , though their owne wives be the accusers . 4. Bellerophon was a good Navigator , who in the swift ship called Pegasus , pursuing the Lycian Tyrant , who in the ship called Chimaera ( on whose snout was the image of a Lion , on the poop a Dragon , in the middle a Goat ) had done much mischiefe , gave occasion to this fiction . 5. Bellerophon is an A●tronomer , who finding out the qualities and effects of the Starres , was said to ride up to heaven ; but when they fail in their predictions , as oftentimes they doe , then their horse Pegasus may be said to sling them down . 6. They that search too much into the secrets of Predestination are like Bellerophon ; they climb so high , till at last they are overthrown in their imaginations , Caelum ipsum peti●us stultitia . 7. Bellerophon may be the Sun , who by the help of swift Pegasus , that is , the winde , which Neptune the sea affords , doth overcome Chimaera , that is , the pestilentiall air , and drives away infectious mists . 8. A wise man is Bellerophon [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] , who encountring with difficulties , joyneth with prudence , the courage of an horse , and celerity of a winged horse , by which means Alexander became such a conquerour . 9. By the example of Bellerophon beware of pride , which will spoile all good actions in us , and at last will give us a fall . 10. Mark here , that God is the miraculous preserver of innocencie ; a cleer conscience will at last overcome all false accusations , and like Pegasus , carry us through all difficulties . 11. A good Christian must like Bellerophon , fight against Chimaera , Solymi , and Amazons , that is , the divell , the world , and the flesh ; and then he must be alwayes mounting upward in holy meditations , and his conversation must be in Heaven . 12. If with Bellerophon wee affect heaven , wee must take heed wee doe not look down upon the earth as hee did , whose head grew giddy , and so he fell ; wee must not put our hands to the plough and look back , Remember Lots wife . 13. Wee see how hospitable and just the Gentiles were , for neither Praetus nor Jobates would kill Bellerophon , because they had entertained him into their houses . 14. Christ is the true Bellerophon , the Wisdome of God , who brought to us counsell and wisdome ; hee was exposed to all malice , but overcame all ; hee sub●ued the spirituall monsters , and rid●s triumphantly on his word , as on a winged horse , and by the pow●r of his Divinity mounted up to heaven . BOREAS , BOREADAE , HARPIAE . BOreas being in love with fair Orithyi● , whilest shee was gathering of flowers neer the fountain C●phisus , carried her away , of whom hee begot two sons , Calais and Zetis , who were ●o●n with long blew hair , and wings at their feet ; these with their wings and 〈…〉 away the Harpies , raveno●s and filthy birds ( which had Virgin● faces , and Eagles ta●ons ) from the table of blinde P●neus , whose meat was still polluted and devoured by the Harpies . The INTERPRETER . 1. THe Harpies , Furies , Stryges , Lamiae are promiscuously sometimes taken one for another ; and they are painted with womens faces , and dragons tails : but the Harpies are fained to have their abode on the earth , the Furies in h●ll , the Stryges and Lamiae to domineer in the night , and to suck childrens bloud : therefore they were wont to pacifie Corva , or the goddesse of flesh , with sacrifices , that these Stryges might have no power over their children : but it seems these were naughty women , as our wi●ches are , who having commerce with the divell , had power to hurt not onel● beasts and children , but men and women also . 2. Sinfull delights are like these Harpies , they have womens faces and dragons tails ; their beginnings are delightfull , but their end is poysonable and ter●ible . 3. These had the faces of women , but their hands were clawes of ravenous birds , which they hid under their wings : such are hypocrites , who make fair shewes and pret●nces , but have fowle and beastly actions ; remove their wings , and you shall finde their pawes . How many under the fair wing of religion hide the fowle pawes of their wicked actions ? 4. These Harpies are flatterers , they are ca●led also Jupiters●ogs ●ogs ; hunting and flattering parasites have undone many mens estates . 5. Many fathers are like blind Pheneus , they are still gathering and providing wealth for rapacious 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 o●a fame . 6. There be three Harpies very hurtful in a common-wealth , to wit , flatterers , usurers , informers 7. Boreas is the son of Neptune , and brother of Iris or the rainbow , for the winds are ingenerated of the sea vapour , so are raines , clouds , and rainbows by the help of the Sun. 8. Boreas is the Northern wind , who carrieth away faire Orithyia , for the cold wind taketh away beauty ; his two sons Zeris and Calais , that is frigidity and and sic●●tie , drive away the H●rpies , 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 , Ocyp●te ; storms Aello ; and obscurity Celaeno . 9. Sae ilegious Church-robbers are these Harpies , who fell upon Christs patrimony like Ocypete or Ae●lo , a sudden blast or storm ; 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 , Ocypete suddenly , Celaeno , blacknesse or darknesse ; so they on a sudden snatcht away those goods that were none of theirs , and with the obscure clo●d of poverty have turned the Churches beauty into blacknesse ; but these goods make them never the fatter , they passe suddenly from them , as Pheneus meate did thorow the Harpies , they are troubled with a continuall (b) flix or lientery , neither can their crooked talons 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 arrowes of authority and wings of Gods word , may be expected shortly to drive away these Harpies . 10. Pheneus is a covetous miser who is blinde , and seeth not what a number of Harpies gape for his death , that they may devoure those goods which hee himselfe had not power to touch . 11. Gods Spirit , like Boreas , a cooling and refreshing winde , which filled the Apostles , and came on them like the rushing of a mighty winde , delighteth in the soule of man , whilest that in the s●owry 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 aff●ctions , which are nimble in the wayes of Gods Commandements , and ready to fly upward from earthly things , are the ●ffects of this spirituall conjunction ; and so by these , all Harpies , that is , covetous and earthly desires are driven away . 12. God , like Boreas , being in love with his Church , hath begot in the womb of the blessed Virgin that winged Conquerour , who with the arrowes of his power , and wings of his word , hath driven away all spirituall Harpies . CHAP. III. C CADMUS and HARMONIA . HEe was King of the Thebans , to whom Jupiter gave Harmonia to wife , who was the daughter of Mars and Venus ; the chiefe 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 no● finde , and no● 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 into a Dragon , and by Jupiter was sent unto the Elysian fields . The INTERPRETER . 1. AS Cadmus was sent to find out his lost sister , without whom he durst not returne to his earthly father ; so wee are imployed to seeke out the image of God which we have lost , but except we find it , we must not returne to our heavenly father . 2. when Cad●us lost his sister , he was turned into a Serpent ; so we having lost the image of God , are become base , contemptible , and earthly minded with the Serpents . 3. Cadmus may be meant of a wise Governor ; who marrieth with Harmonia , when hee 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 ●ound where wisdome and order goe together in Gove●nment : 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 part of a wise Prince to sling a stone among them , that is , to use some means whereby they may fall out among themselves , that so they may be weakened , and their viol●nce kept off from him : hee must also be a fav●urer of learning ; for Cadmu● brought from P●oenicia into Greece sixteen letters Alphabeticall ; and a Prince must have the Dragons eye , and be turned into a Dragon , when wi●kednesse gets the upper hand , that hee may be fearfull to those that doe evill ; and such a Prince at last shall be received into the Elysian fields , that is , shall have rest and liberty . Again , a King must no nothing but by advice of Minerva , that is , of his wise and learned Counsell ; the two chief props of a kingdome 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 himselfe into a Serpent , that is , live a private and solitary life . 4. A good Minister , like Cadmus , must do all things with order and decency , hee must doe nothing without advice from God ; hee must seek out Europa his sister , that is , every lost soul ; and if shee cannot , or will not be found , hee must not be idle , but must give himselfe to build the City of God ; for these two a Minister must doe , seek those that be lost , and confirm or st●blish those that stand ; hee must also kill the Dragon that infecteth the Well , that is , the Heretick , who poisoneth the cleer fountain of Gods word ; and if the destruction of one heretick be the generation of many , as wee see in the A●rian heresie , being overthrown by the Nicene Synod , of which , as out of the Dragons teeth , arise ●usebians , Pho●inians , Eudoxians , A●acians , Eunomians , Macedonians , Aetians , Anomians , Exu●en●ii , and Psa●y●ians ; we must sling Minerva's stone , that is , wise Arguments out of Gods word amongst them , that these armed men may destroy one another ; so wee read , that in the Councell of Selentia , the A●●ians went together by the ears among themselves , b●ing divided into Arrians and Semiarrian● ; a Minister also must be turned into a Serpent for wisdom , and so shall be received unto the Elisian ●ields . 5. Christ is the true Cadmus , who was sent of his father to seek that which was lost ; hee is the husband of order and harmony , the builder of a greater city then Thebes ; the destroyer of (a) the great Dragon the Devill , and of all his armed teeth or associates ; hee 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 ●rosse to cure all beholders , and at last was received unto glory . 6. Here is a type of the R●surrection . CASTOR and POLLUX . THese were twins begot of Leda's egge , with whom Jupiter conversed in the forme of a Swan ; the one was a champion , the other an horseman ; they went against the Chaledonian Bear , and accompanied the A●g●n●uts , upon whose heads when two ●lames were seen , 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 Jupiter that the immortality should be divided between them ; therefore when ●n● dieth the other liveth . The INTERPRETER . 1. CAstor and Pollux are these flaming exhalations or meteors which appeare in the aire neer the ground in the night time ; these we call ignis fa●●us or Jack in the candle ; because they are ingendred of the aire , and are seen there , they are call●d Juno's companions . These two in the habit of young men on horse back , with spears in their hands , and caps on their heads appeared to the Lacedemonians . So did they also to the Lorenses , when they were fighting against the Crotonia●s ; and to the Romans likewise ; bringing them news of the overthrow of Perses ; therefore the wearing of the cap , was used in signe of liberty , as we may read at the death Cesar lances were carried about with c●ps on their tops ; and at the death of Nero the Romans put on their caps . The Roman coine had stampt on it two daggers with caps , when Tarqu●nius the king was banished . 2. I Think , not unfitly against the Peripatetikes we may gather out of this fiction , the creation of the Sunne and Moon ; 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 vapours are raised and setled : the Son is the Ch●mpion , 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 . 3. The soule and body are like Castor and Pollux ; for when the one dieth , the other liveth ; and when the body is asleepe , and as it were dead , then is the soule most active ; and when the body is m●st vgil●●t , the soule ●s lesse vigorous . 4. By thi● fiction the Gentiles wound themselves ; for if they believe that th●se Dioscuri were begot o● a god and a wo●an ; why will they not believe the true generation of Christ , of a Virgin and the Holy Ghost . 5. By this also judiciall Astrologers may be confut●d ; for wee see that the soules and dispositions of men depend not on the Stars . These two were twins , borne under the same const●llation , yet of far d●fferent studies and inclinations , the one being a wrestler , the other a horse man. 6. Satan who can transform himselfe unto any shape , appeared to the Romans in the Latin war in the forme of Castor and Peliux on horse back , for which cause a Temple was erected to them , by A. P●sthumius dictator ; have not wee more cause to erect the Temple of our hearts to Christ , who upon the two white ho●ses of the two Testaments , hath brought us good News of our victorie against our spirituall foes ? 7. This temple was erected both to Castor and Pollux ; but Castor the lesse worthy carried the name from the other ; by which wee see , that honour is not alwayes given to those that deserve best . 8. Di●s●●i 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 . 9. It was love in Pol●ux to share his immortality with Castor : but in this he did him mor● hurt then good , for it had been better to dye once then so often : thus our aff●ctions are oftentimes preposterous . 10. Christ hath done more for us then Pollux for Castor , for he lost his immortality for a while , that wee might injoy it for ever . CENTAURI . THese were halfe horses , halfe men ; begotten of Ixion , and of a cloud which was presented unto him in the form of Juno , 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 Sch●olmaster , for his wisdome 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 INTERPRETER . 1. THe Centaurs were said to be begot of Ixion and a cloud , because they were the subjects of Ixion King of Thessaly , which Countrey is called by Plautus Centauromachia ; and the town where they dwelt was called Nephele , which signifies a cloud . 2. In Thessalie was the first use of horse-manship , therefore the Centaurs were said to be halfe men , half h●rses . Pele●●●nius found out the use of bridle and saddle : the Lapithae and Centaurs were people at first different , but afterwards made one , as the Romans and Latins . 3. Many men are like Centaurus , whose fore-parts are of a man , but hinder-parts of an horse , they begin in the spirit , but end in the flesh ; their younger yeers are spent civilly , their old age wantonly and profanely . 4. Kings have oftentimes Centaurs for their Councellours , A●hilles had Chiron for his Schoolmaster ; they have mens faces , fair and honest pretences for their advice , but withall an horse-taile , 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 . 5. A drunkard is a right Centaur , a man in the morning , and a beast in the evening ; the son of clouds ; for whilest hee is sober hee is heartlesse , melancholy , and as a dead man ; but when his head is full of clouds , and vapours arising from the wine , then hee is full of life , talk , and mirth , and then hee is most given to quarrell with the Lapithae , even his deerest friends , and to offer violence to women . 6. Mis-shapen and hard-favoured men have harsh and ill-favoured conditions . 7. 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 . 8. 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 Sodo●i●es , and one Job among the Edomites . 9. Drunkennesse , whoredome , and oppression are the overthrow of kingdoms , as wee see here by the Centaurs 10. Sin is a Centaur , having a mans face to perswade , but a horses heels to kick us in the end . 11. Where things are not ruled by lawes , order , and civility , but carried headlong with violence and force , wee may say , that there is a Common-wealth of Centaurs . 12. A Comet may be called a Centaur , as having an horse taile , and the wisdome of a man in fo●etelling future events ; it hath its generation in the clouds or air , and upon the sight of it , bloudshed , warres , and desolation follow . 13. 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 . 14. 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 wee are born in the gates of death ; Nascentes morimu● . 15. Governours , Souldiers , School-masters should be Centaurs , to have the wisdome of men , and the strength and courage of horses . CERBERUS . PLuto's dog , begot of Typhon and Echidna ; hee had three heads , and Snakes in stead of hair , and lay in the en●●y of Hell , who ●y Hercules was d●awn from thence , who vomited when he saw the light ; and of his foam● sprung up the poysonable herb Aconitum , or Wolf-bane . The INTERPRETER . 1. AS Pluto was held the god of riches , so Cerberus was his dog , who is painted with three heads , still barking ; by Pluto's feet , to shew us the great c●re and vigilancy that rich men have over their wealth . 2. 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 g●te of hell , and that which brings many men to untimely deaths , Plures gula quam gla●io ; and intemperance of Diet causeth oftentimes that Bulimia and Canina appetentia , dogs app●tite , 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 melancholy humours of the stomack , when the stomachicall nerves are too much refrigerate ; but this is sometimes cured by Hercules the Physician . 3. Cerbe●us is a covetous man , (a) whose greedy desire of having is never satisfied : hee is Pluto's dog , for hee makes riches his God , and like a dog hee is continually watching his wealth , and by conseq●●●ce his desire of having proceedeth of Typhon the Giant , and the sn●ke Echidna , that is , of oppr●ssion and secret cunning ; the three heads , or as some write , an hundred heads do shew his unsatiable desire ; his snakie hairs do shew how ugly hee is in the sight of good men , and how much by them abhorred : hee lieth in the gates of Hell , from whence gold cometh , for his affections are there , and his punishments are already begun in this life : hee lyeth in a den , as lying basely and obsurely , and when hee is drawn out from thence by Hercules the King , to any publick office or service for the State , hee frets and foams , 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 herb , which is bad example . 4. Death is Cerberus , which is Pluto's dog , Satans mastiffe , by which hee bites us ; Typhon , that is , the divell begat death upon Echidna the serpent , in which hee poysoned our first parents ; his three mouthes , or hundred rather , doe shew the many wayes that death hath to sease on us ; the snakie hairs doth shadow out the uglinesse and fearfulnesse of death ; it lyeth in hell-gates , for the wicked must by death come to hell ; this dog doth suffer all to go in , but none to return , from hell is no redemption ; but Hercules by his strength overcame and bound him , and Sybilla by her wisdome cast him asleep : so the Sonne of God by his power and wisdome hath overcome death , and taken away its sting . 5. An evill conscience is Cerberus , still barking , and with his snakes affrighting and stinging the wicked , and lieth 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 minde . 6. The grave is Cerberus , the great [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] flesh-eater , still eating and never full : the snakie haires shew , that the ground is full of worms and snakes ; it is also the entry of hell . The light of Christ the great Hercules , when hee went downe to hell , caused this dog to vomit up his morsels , for the graves were opened , and many of the Saints bodies arose , and at the light of Christs second coming , he shall vomit up all that he hath eat ; out of Cerberus his foame grew the aconitum , to shew that poysonable herbs grow out of the corruption of the earth . 7. Satan is the hell-hound , whose many heads and snakes doth shew his many malicious and cunning wayes hee hath to destroy men ; hee is begotten of the Giant Typhon and the snakie Echidna , because as parents live in their children , so violence and craft live in him : hee is the vigilant door-keeper of hell , lying in wait to toll 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 frets , and was forced to vomit and restore those soules which hee held in captivitie . 8. Time with his three 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 : hee lyeth in the gate of hell , all must goe thorow his throat that goe thither ; that is , all must have a time to die , and it is time that bringeth forth poysonable herbs as well as profitable : and time hath brought us to the knowledge thereof . CERES . SHee was the daughter of Saturn and Ops ; o● her brother Jupiter shee had Proserpina ; of Jason shee did bear Plutus , and of Neptune a horse , at which shee was so much displeased , that shee hid her selfe in a dark cave , and was found out ●y Pan : whilest her daughter Proserpina was gathering fl●wers with Juno , Minerva and Venus , Pluto carried her away in his cha●iot ; therefore Ceres lighted torches , and sought her up and downe the wo●ld . and in her journey being kin●ely lo●ged by Celeus , shee taught him to sow corn , and nourished his son Triptolemus by day with milke , by night in fire ; which Celeus too curiously p●ying into , was sl●in by Ceres ; and Triptolemus w●s sent thorow the wo●ld in a cha●i●● d●awne with winged Dragons , to teach men the use of corn ; Proserpina could not be delivered from hell , because shee had tasted of a Pomegranate in Pluto's Orchard : yet afterward shee was admitted to remaine six months above the ground , and six months under . The INTERPRETER . 1 CEres being the goddesse of corn , is painted with peace by her , holding Plutus the god of riches in her hand , to shew , that corn , with other fruits of the earth , doe flourish and increase , and money also abounds in time of peace , which in time of warre are destroyed . Therefore Ceres would not bestow her daughter Proserpina upon Mars , though he was a suter to her ; nor yet upon Apollo the god of Wisdome , to shew perhaps that as souldiers are not friends to husband-men , so wise men are sitter to sit at the helme of Government , then to hold the plow ; husband-men are not Statesmen . 2. Of such reverend esteem were the sacrifices of Ceres , that none were admitted to them who were conscious of any crime ; for this cause Nero being guilty of so many wickednesses , durst never a●venture to be present at these sacrifices : What boldnesse then is it in notorious and scandalous sinners to present themselves to the Lords table ? And what neglect is it in Ministers to give that which is holy to dogs ? Precul , O procul este profani . 3. Ceres is the Moon , which one h●lfe of the yeer increaseth , to wit , fifteen dayes every month , which time shee is above the earth ; the other half yeer that shee is decreasing , shee is under ; her daughter Proserpina may be the earth , which shee 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 . 4. Ceres is corn , which Saturn and Ops , that is , time and earth produce ; Proserpina is the seed which Pluto ravish●th , 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 Sodomits : 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 bowels of the earth by night ; the tasting of Pluto's●ruit ●ruit , is the food which the corn receiveth from the ground . 5. Ceres is (a) the earth , by whose benefit , we have Proserpina , corn ; Plutus , mony , and a horse , that is , all cattell fit for use : this is the nurse of all living creatures astording them milk and fire , food and heat : hence come these phrases , cereale solum , cereales caenae , for plentiful , suppers , and a fruitfull ground : and cerealis aura , for a temperate clim●● : when Proserpina gathering flowers , that is , the corn which groweth with the (b) flowers , especially the Poppie ( therefore consecrated to Ceres ) was carry●d away by Plu●o , that is , faileth by reason of sterilitie of the ground , and intemperance of the air : then Ceres hides her self , that is , the earth loseth her beauty : but by the me●●s of Pan , that is , the shepherd with his sheep-fold , the land is inriched , and Ceres comes abroad in her best ar●y , and by the help of her two lamps , the Sun and Moon , shee recovers Prose●pina or corne again : for halfe of the year he affordeth corn to Ti●ptolemus the husband-man , who in the chariot of time , drawn by the winged serpents , that is , used , guided , and imployed by his diligence and prudence , hee sendeth his corn abroad to those that want . 6. Ceres may be the type of a earthly minded man : who is not content with on● c●lling , but is still trying new wayes to grow rich ▪ sometimes he is in love with Jupiter , or the air , 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) Jason , and playes the Physitian , and of him begets blind 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 bo●●es , that his Proserpina , his land , to which he would fain returne , is carryed away by Pluto the usurer . 7. In this fiction is reproved curiositie , by the example of Celeus ; it is a dangerous thing to pry into the secrets of God. 8. Here also we see the reward of hospit●y . 9. 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 . 19. Let us take heed , that whilst●we are gathering flowers with Proserpina , that is , deligh●ing our selves in these earthly vanities , Pluto the Devill do not take away our soules , and so shall we be forced to leave the company of Minerva , Juno and Venus , that is , be taken from all our wordly wisdom , wealth and pleasures . 11. Ceres , that is , parents should be very watchfull over their daughters ; for a Virgin , that hath Minerva , Juno , 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 . 12 As Triptolemus could not be immortalized without Ceres milk , and fire , neither can we atain Heaven without the sincere milke of Gods word and the fire of affliction ; and as in the day of prosperi●ie we are content to drinke the milk of his good things , so in the night of adversitie we must not refuse to suffer the fiery triall of persecution . 13 Ceres was both a good Law-giver , and feeder of men ; therefore her sacrifices were called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Thesmophoria ; so Princes should be both . 14. Beware of eating Pomegranats in Pluto's orchard , for that hindred Proserpina's delivery from thence ; so it is an hard thing to reclaim those from the power of Satan , who do relish and delight in sin . 15. Ceres is a type 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 book and ●●ail 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 breasts are open and stretched forth with the (b) sincere milk of Gods word ; over her right side Juno 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 . 16. Christ is truly Ceres ; which having left mankind , being carried away by the divel , 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 . CHARYBDIS , See SCYLLA . CHARON . HE was the sonne of Erebus and Night ; the ●●at man of Hell , who admitted none ●o his boat without money , and till they were dead and buried ; yet Aenaeas by his piety , Hercules and Theseus by their strength , Orpheus by his musick , were admitted there before their death . The INTERPRETER . 1. BY Charon Time may be meant , who was the son of Erybus and Night ; because Gods secret decree which was hid from man in an eternall night , gave being to time , before which was night or darknesse ; his aboad is said to be in hell , or here below , ( for this sublunary world may be called hell in respect of heaven ) because above in heaven there is no use of time , for there is eternity . 2. Charon was said to ferry souls over the river Styx to the other bank , to shew that Time brought us in , and time will bring us out of this world , which is like a troublesome river , the two banks whereof are our coming in and going out , or our estate before our birth , and after our death : whilest wee live here , we are sailing in the rotten , feeble , and brittle boat of our bodies over the river Acheron , by which is expressed the comfortlesse condition and joylesse state of this life . 3. Charon was old , but not weak ; his age diminished nothing his strength or vigour , sed ●●uda suit viridisque senectus : so time suffers no diminution of vigour by continuance or diuturnity . 4. Charons garments were ragged and fordid , so is the condition of this life , being compared to that of heaven . 5. By Charon doubtlesse death was understood , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig or make hollow , for death is still hollow eyed ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy , for good men in death have true joy : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is a benefit , and death is such , and an advantage to good men ; but so it is made by Christ , for in it self death is the child of Hell and Night , and as Charon is described by the King of Poets , Ae●aead . 6. to be old , but yet vigorous , ugly , 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 admitted into Charons boat , that is , have a joyfull death , must carry mon●y in his mouth , that is , make him friends of his unjust Mammon ; for what wee bestow on the poor , that wee carry with us , to wit , the benefit and comfort of it ; and wee cannot have a joyfull death , or be admitted into Charons boat , till our body of sin be buried by repentance . 6. Charon is a good conscience , which is a continuall feast ; this carrieth us over the infernall rivers , that is , over all the waters of afflict●on in this life , . 7. Charon is the sin of drunkennesse , the cup is the boat , the wine is the river Phlegeton which burns them , and Acheren wher●in is no true joy , Styx which causeth sadnesse and complaints ; for these are the effects of drunkennesse : Charons f●●ry face , ragged clothes , brawling and scolding tongue , rotten boat still drinking in water , are the true emblems of a drunkard ; hee is the childe of Hell , and begot of Satan and the Night , for they that are drunk are drunk in the night ; hee admits of no company but such as are dead in this sin , and buried in it , and such as have money in their mouthes , that is , spend-thrifts , who spend all on their throats . CHIMAERA . THis was a monster , having the head of a Lion breathing out fire , the belly of a Goat , and the tail of a Dragon ; which did much hurt , but was killed at last by Bellerophon . The INTERPRETER . 1. THe Church of Rome is a Chimaera , her head was a Lions head breathing out fire ; for her devotion was then awfull and majesticall to the world , her zeale was hot like fire , and her words were powerfull : but about the middle of her raign shee shewed her Goatish belly , for wealth made her wanton and insolent ; but in the end shee shewed the Dragons tail , by open persecution in devouring the bodies , and striving to poyson the souls of the Saints . 2. Some think that this was a hill , on the top whereof were Lions and Vulcans of fire , about the middle was pasture and Goats , at the foot Serpents , which Bellerophon made habitable : others think this was a Pir●ts ship , having the picture of these three beasts on it : others , that these were three brothers called by these names , which did much hurt : others , that by this ●iction is meant a torrent of water , running furiously like a Lion , licking the grasse upon the banks like a Goat , and winding like a Serpent , as may be seen in Natal . Comes , and others . 3. But I had rather think , that by this Monster may be meant a Whore , which is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the wave or scum of love , wherein many are drowned ; shee hath a Lions devouring mouth , still craving and devouring mens estates ; shee hath the wanton belly of a Goat , but in the end will sting and poyson like a Dragon . 4. By Chima●●a I think Wine may be meant , which makes men ●urious like Lions , wanton like Goats , and cunning or crafty like Serpents . 5. The life of man may be meant by this Monster , for man in his youthfull yeers is an untamed Lion , in his middle age a wanton or an aspiring Goat , still striving to climb upon the steep rocks of honour ; and in his old age hee becomes a wise and crafty Serpent . 6. Satan may be understood by Chimaera , who in the beginning of the Church did rage like a Lion by open persecution ; in the middle and flourishing time thereof , like a Goat made her wanton ; and in the end will shew himselfe to be that great red Dragon , labouring by secret cunning and slights to undermine and poyson her ; but Christ already hath , and wee in him shall overcome this Monster . CHIRON WAs a Centaur begot of Saturn in the forme of a horse , of Phyllyra the daughter of Oceanus ; he was an excellent Astronomer , Phisitian 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 Jupiter , who placed (a) him among the stars , with a sacrifice in his hand , and an Altar before him . The INTERPRETER . 1. CHiron was halfe a horse and halfe a man ; God doth oftentimes punish the adulteries of the parents with monsterous and deformed children , for Ops was the wife of Saturn and not Phyllyra 2. The deformitie of children proceeds ordinarily from the distempered imagination of the parents . 3. That Chiron is begot of Saturn and Phillyra , is meant that Astronomie , Physick , Musick and all other arts are begot of time and experience , or of time and books ; for Phillyra 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 . 4. 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 . 5. Chiron may signifie to us the life of a Christian , which consisteth in contemplation , and so he is an Astronomer , whose convers●tion 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ma●●● , the hand , not from the head ; lastly suffering is a part of Christianitie , and so Chiron patiently suffered the wound of Hercules his arrow . 6. Chirons feet were wounded before he was admitted amongst the stars ; so our affections must be mortified , befor we can attain heaven . 7. Chirons pain made him desire to die , so affliction makes us weary of this world , and fits us for heaven . 8. 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 . 9. In that a Centaur had so much knowledge , wee see that sometimes in mis-shapen bodies are eminent parts , as were in Aesop , Epicte●us , and others . 10. 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 . CIRCE . THe daughter of Sol and Persis , and by her grand-childe of Oceanus ; shee was a witch , and skillfull in hearbs , shee poysoned her husband , King of Scythia , and for her cruelty was banished thence , and carried by her father Sol in a chariot , and placed in the Iland Circae● : shee turned Vlysses fellowes into swine , but over him shee had no power ; shee 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 ( having touched this water ) turned into a Sea-Monster . The INTERPRETER . 1. Circe was a famous witch who was said to transforme men into Wolves , Bears , and other beasts ; which is not true indeed ; for the devill cannot cause such a transformation , because it is a kind of creation , proper to God onely , who could change Lots wife into a pillar of salt , and Nebuchadnezzar into a beast ; but these transformations of witches , are onely melancholy conceipts and disstempers of the imagination caused by herbs , or oyntments , or else they are delusions of the eye . 2. Circe , saith Nat. Comes , is the mixture of the Elements , which is caused by heat and moysture ; the four Elements are the four hand-maids ; shee is immortall because this mixture is perpetu●ll ; and the strange shapes shew the varietie of strange forms brought in by generation ; shee had no power over Vlysses , became the soul cometh not by mixtion of the Elements , or generation . 3. By Circe , I suppose may be fitly 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 carried 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 shee hath no power over Vlysses , 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 . 4. By Circe may be meant the divell , who hath caused beastly dispositions in the nature of man , and hath poysoned us all ; as Circe infected Vlysses fellows , but not himself : so he poysoned Jobs body , but had no power over his soule ; 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 . 5. Circe is physicall knowledge consisting much in herbs ; shee is the daughter of Sol : because herbs proceed of his heat : shee turneth men into beasts , because some physicians searching too much into nature , become beasts in forgetting the God of nature : shee dwelt on a hill full of physicall simples , to let us understand wherein the Physicians skill and studie lyeth ; hee hath no power over Vlysses the soule , but the bodies of men hee may poyson or preserve : his four hand-maids are Philosophie , Astronomie , Anatomie , and Botanie or skill of simples . 6. Sinne is a Circe , chiefly drunkennesse and whoredome , which poyson men , and turn then into Swine : Circe hath both a cup and a rod , with which shee poysoneth men ; so in sin there is a cup of pleasure , and the rod of vengeance : though Vlysses fellowes were poysoned , yet he would not himself be enticed by Circe ; but by means of the herb Moly and his sword , hee hath defended himself , and made Circe restore his fellowes again to their wonted shapes ; so Governors 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 themselves , and use the sword against this Circe in others . COELUS . THis was the son of Aether and Dies , who married with Terra , and of her begot Giants , monsters , Cyclopes , Harpes , Steropes and Brontes ; hee 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 kingdome , and Saturn out off his testicles : out of the drops of bloud which fell from them the Furies were engendred . The INTERPRETER . 1. COElus and Terra make an unequall match , therefore of them proceed strange and monstrous children : the matches of Nobles and pesants prove for the most part unfortunate and mischievous . Sique voles apte nubere , nube pari . 2. By Coelus I understand the upper region of the air ; for the aire is called heaven both by Poets and Divine Scripture : this may be said to be the son of Aether and Dies , not onely 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 dry as that is ; and more properly may this fire be called Aether from its continuall burning , then the heaven which hath no elementary heat at all : his marriage with the earth , of which Titans , Cyclopes , &c. are procreated , doe shew , that those fiery Meteors in the upper region of the air are procreated by its heat and motion , of these thin and dry 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 warrs within the clouds : Saturne his sonne , that is , Time the measurer of heavens motion , shall 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 be a new heaven : and upon this new change in the heaven , the Furies shall be engendred , that is , the torments of the wicked shall begin . 3. They that geld ancient Records , Fathers , and Scripture , are like Saturne rebelling against heaven , being encouraged thereto by those spirituall monsters , enemies of truth who were thrust down from heaven , and that light of glory wherein they were created , unto the lowest Hell ; and of this gelding proceeds nothing but Furies , that is , heresies , schismes , dissentions . 4. Saturnious , Tatianus , and his Scholars , the Encratites , Originists , Manichaeans , and all other hereticks who have condemned matrimonie as an uncleane thing , and not enjoyned by God , they are all like Saturne , being assisted by their brethren the Monsters of hell , and doe 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 wedlock , but furies and all kinde of disorder and impurity ? 5. The children of Heaven and of the light , must not ( as Coelus did ) joyn 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 soules , and geld us of all spirituall grace , and of our interest in the kingdom of heaven , and then must needs be engendred the Furies , to wit , the torments of conscience . CUPIDO . OF Cupids parents , some say hee had none at all ; others , that hee was engendred of Chaos without a father : some say hee was the sonne of Jupiter and Venus , others of Mars and Venus , others of Vulcan and Venus , others of Mercury and Venus , &c. Hee 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 INTERPRETER . 1. I finde Cupid painted sometime standing close by Fortune , to shew how much fortune prevails in love matters : and sometimes I find him standing between Mercury and Hercules , to let us see , that love is most prevalent when it is attended on by eloquence and valour . 2. There is a twofold love , to wit , in the Creatour , and in the Creature : Gods love is twofold , inherent in himselfe , and this is eternall as himselfe , 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 said that Love was engendred 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 twofold , according to the twofold object thereof , to wit , God and the creature : that love by which wee love God , is begot of Jupiter and Venus , that is , God ; and that uncreated beauty in him is the cause of this love : and because the maine and proper object of love is beauty ( for wee doe not love goodnesse , but as it is beautifull ) and it is the object that moveth and stirreth up the (a) passion , therefore Venus goddesse of beauty 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 military skill and courage a beautifull thing , so this love is begot of Mars and Venus ; others are in love with eloquence , and think 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 wee may say of all things else which wee 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 kinde , in multiplying them by generation , is the childe of Vulcan and Venus ; for it is begot of their own naturall heat and outward beautie : by beauty I mean whatsoever wee account pleasing to us , whether it be wealth , honour , pleasure , vertu● , &c. 3. 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 ; hee is blinde , for love must wink at many things , it covereth a multitude of sins ; hee 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 Samsons 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 creatures ; rationall , sensitive , vegetative , and senselesse have their sympathies . The image of a Lionesse with little Cupids playing about her , some tying her to a pillar , others putting drink into her mouth with an horn , &c. do shew how the most fierce creatures are made tame by love : therefore hee hath a rose in one hand , 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 arrowes doe teach us , that Love wounds deeply , when wee cannot obtain what we love : some of his arrowes are pointed with lead , some with gold ; hee is wounded with a golden arrow , that aims at a rich wife , and cannot obtain her ; to be wounded with leaden arrowes , is to be afflicted for want of ordinary objects which wee love : and so his burning torches shew , that a lover is consumed with griefe for not obtaining the thing loved , as the wax is with heat : Ardes amans Dido ; Vtitur infoelix ; Coeco carpiturigne , Est mollis flamma medull●s ; Haeret lateri laethalis arundo , &c. These are my conceits of Cupids picture ; other Mythologists have other conceits , applying all to unchaste and wanton love , whose companions are drunkennesse , quarrelling , childeish toyes , &c. CYCLOPES . THese were the sons of heaven , their mother was Earth and Sea , men of huge Nature , having but one eye , which was in their forehead ; they lived upon mans flesh ; Polyphemus was their chiefe , hee was their shepherd , and in love with Galathaea ; he having devoured some of Ulysses his fellowes , was by him intoxicated with wine , and his eye thrust out . These Cyclopes dwelt in Sicily , and were Vulcans servants in making Jupiters thunder , and Mars his chariots , &c. The INTERPRETER . 1. BY the Cyclopes is meant water , for they were begot of Neptune and Amphitrite , as some say ; and yet they were servants to Vulcan , which is fire , to shew that in generation the fire can doe nothing without water , nor water without fire . 2. 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 , engender thunder and lightning to Jupiter , as their (a) names shew ; they dwelt in Sicilie , about hill Aetna , because heat is the breeder of thunder ; they were thrust downe to Hell by their father , and came up again , because in the cold winter these vapours lie in the earth , and by heat of the spring are elevated ; wise Vlysses overcame Polyphemus , that is , man by his wisdome and observation found out the secrets of these naturall things , and causes thereof ; Apollo was said to kill these Cyclopes , because the Sun dispelleth vapours . 3. 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 storms 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 said 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 mankind ; Polyphemus or Belzebub is the chiefe , who having devoured Vlysses fellowes , that is , mankinde , the true Vlysses , Christ the Wisdome 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 warres among men , may be said to make Mars his chariots . 4. Here wee see that little Vlysses overcame tall Polyphemus ; policie overcomes strength . 5. Wee see also the effects of drunkennesse , by it wee lose both our strength , and the eye of reason . 6. Servius [ in lib. 3. Aenaead . ] thinks that Polyphemus was a wise man , because hee had his eye in his fore-head neer the brain : but I say , hee was but a fool , because hee had but one eye , which onely looked to things present : hee wanted the eye of providence , which looks to future dangers , and prevents them . 7. Here wee are taught to beware of cruelty and security , for they are here justly punished . 8. The State of Rome , which at first had two eyes , to wit , two Consuls , became a Polyphemus , an huge body with one eye when one Emperour guided all ; this Giant fed upon the flesh of Christians in bloudy persecutions ; but when shee was drunk with the bloud of the Saints , Vlysses , that is , wise Constantine , thrust out the eye , and weakned the power of Rome , of that Giant which had made so much thunder of war in the world , and so many chariots for Mars . 9. A Common-wealth without a King , is like great Polyphemus without an eye : and then there is nothing but (a) Cyclopian cruelty and oppression , great men feeding on the flesh of the poor ; then is nothing but intestine wars and broyls , the servants of Vulcan making thunderbolts and chariots for Mars ; Aetna (b) resounding with the noyse of their hammers on the anvill ; Brontesque , Steropesque , & nudus membra Pyracmen . So it was in Israel , when every man did what hee lifted . 10. An envious man is like (c) Polyphemus , hee hath no charitable eye : hee feeds and delights himselfe with the ruine and destruction of other men . 11. 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 . CHAP. IV. D DAEDALUS . HEe was a famous Artificer , who having killed his sisters sonne , fled to Creta , and was entertained of King Minos , whose wife Pasiphae being in love with a Bull , or a man rather of that name , shee obtained her desire of him by the help of Daedalus , who shut her within a woodden Cow ; and shee brought forth the Minotaur , or man with a Buls head , which the King perceiving , shut the Minotaur , and Daedalus with his son Icarus within the Labyrinth that Daedalus had made : but by a thred hee got out , and flew away with wings which hee made for himselfe and Icarus ; who not obeying his fathers advice , but flying too neer the Sun , fell and was d●owned : the wings he used were sailes and ●ars . The INTERPRETER . I. PAsiphae being taken with the love of Astronomie , and with the knowledge of the twelve celestiall signs , especially of the Bull , which Daedalus taught her , gave occasion to this fiction of Pasiphaes falling in love with the Bull. 2. Dedalus was a cunning Artificer , who found out divers tooles and instruments for workmen , and the first that either made images , or made their eyes movable . Hence cunning engines and workes , are called Daedali machera , Daedalaea opera . 3. Hell is the labyrinth into which wee were cast for our sins , by a juster Judge then Minos : and should have been devoured by Satan the Minotaur , had not Christ helped us out by the thred of his word , and wings of faith . 4. They that give themselves to unlawfull pleasures , with Pasiphae , shall bring forth that monster which will devoure them . 5. Daedalus made this labyrinth , and was cast into it himselfe ; so the wicked are caught in their own nets ; and fall into the pit which they dig for others . 6. Daedalus was guiltie of murther , therefore is justly pursued ; for murther is never secure . 7. Icarus is justly punished for refusing to hearken to his fathers counsell , a good lesson for all children . 8. Let us take heed of curiosity , pry not too much into the secrets of God , lest wee have Icarus his reward : for all humane reason is but waxen wings . 9. Here wee see for the most part that young men are high-minded and proud , but pride alwayes hath a fall . 10. Astronomers , and such as will undertake to fore-tell 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 . 11. The golden mean is still best , with what wings soever wee 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 . 12. If wee will flye to Christ with the wings of faith , wee must not mount too high in presumption , nor fall too low in desperation . 13. Wee see by Pasiphae , that a dishonest and disloyall woman will leave no means unattempted to fulfill her lustfull and wanton desires . 14. Many women are like Pasiphae , outwardly they seem to be mortified , having the skin of a dead cow , or wooden cover ; but within they burn with wanton lusts . DEUCALION . HE was the sonne of Prometheus and Pandora , a just and religious man , who was the first that built a Temple to the gods : when the earth was drowned , hee and Pyrrha his wife were saved on Parnassus ; 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 INTERPRETER . 1. DEucalion was said to make men of stones , because he brought them down from their habitation in the stonie hils , to dwell in the fruitfull plains below . 2. Parnassus on which hee was saved , was called first Larnassus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ark , or covered cock●boat , in which hee and his wife were saved . 3. 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 . 4. Deucalion may be the type 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 Leucalion , which may be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moisten or water , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call ; for their office is to water the barren ground of mens hearts , & to call them to repentance and grace : they must be just as Deucalion was , and build up the living temple of God : they must strive to save both themselves and others from the floud of Gods wrath ; and if others will not be saved , yet let them doe their duty , and be Deucalions still , and so they shall save themselves when others shall perish . Pyrrha , which may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be their wife ; that is , they must have the fire of zeale , and Gods word must be in their mouth like a fire to burn up the chaffe : Parnassus 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 downe from Parnassus , 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 . 5. By this fiction , the Gentiles might have taught themselves the doctrine of the resurrection ; for if stones cast on the ground could become men , why should they not beleeve that (a) our bodies fallen to the earth , shall in the last day resume their ancient form , by the power of him who first gave it ? 6. 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 counsellour , without which nothing should they doe : but chiefly let them take heed of covetousnesse , 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 (b) religion and civility but stones , representing in their conditions the nature of the place where they live ? 7. Deucalion turned stones into men , but Idolaters of stones make gods ; such a god was Jupiter Lapis among the Romans , by whom they used to sweare , and these stony Gods turned the worshippers into stones , for they that make them are like unto them , and so are all they that worship them : the Idolater is a spirituall fornicator , committing whoredome with the earth , which affordeth the materials , and hee brings in the forme . 8. It is not the least happinesse to hide ones selfe in Parnassus amongst the Muses , for a Scholar to spend his time privately and quietly in his studie , whilest the tumultuous floods of troubles and crosses prevail abroad in the world . 9. Here we see that God is a punisher of impietie , and a preserver of good men . 10. By Deusalion and Pyrrha may be understood water and fire , heat and moisture , of which all things are generated in the earth . DIANA . SHee was the sister of Apollo , and daughter of Jupiter and Latona , the goddesse of hunting , dancing , childe-bearing , virginitie ; who still dwelt in woods and on hils , whose companions were the Dryades , Hamadryades , Orades , Nymphs , &c. shee was carried in a silver chariot drawn with white staggs ; shee was painted with wings , holding a Lion with one hand , and a Leopard with the other : on her altar men were sacrificed . The INTERPRETER . 1. DIana was wont to be painted sitting in a chariot drawn with two horses , the one white , the other black ; by which doubtlesse was meant both the swistnesse of her motion , and the diversity of her aspects ; for the white horse represented her brightnesse in the full , and the black her darknesse in the wane or change . 2. Diana is the Moon , called Apollo's or the Suns sister , because of their likenesse in light , motion , and operations : the daughter of God , brought out of La●ona or the Chaos , shee came out before her brother Apollo , and helped to play the mid-wife in his production ; by which I think was meant , that the night , whoreof 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 : therefore the Calends of the months were dedicated to June , or the Moon . Shee hath divers (a) names for her divers operations , as may be seen in Mythologists ; in Macrobius she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortune , from her variablenesse , as both being subject to so many changes , and causing so many alterations . Scaliget observeth that shee was called Lya , or Lua , from lues the plague , because shee is the cause of infection , and deseases , by which the soul is loosed from the body ; shee was called Fasceli● from the bundle of wood , out of which her image was stolen , by Iphigenia Agamemnons daughter ; but I should thinke that shee was called Lya , from loosing or untying of the girdle which yong women used to do in her temple , called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which temple virgins that had a mind to marrie , used first to pacifie Diana with sacrifices ; she was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 Insernus or Hell , as all aboue her is heaven ; this free from changes , that subject to all changes ; and perhaps shee may be called Hecate , from the great changes that shee maketh here below , every hundreth yeer ; she may be called Diana from her divine power , Juno from helping , Proserpina from her creeping ; for though shee is swift in the lower part of her Epicycle , yet in the upper part thereof she is slow ; Luna quasi una , as being the only beautie of the night , ' Dyctinnis from a net , because f●shers and hunters use nets , and of these shee is said to have the charge ; for the Moon-light is a help to both ; they called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from cutting the air ; Lucina , from her light ; her hunting and dancing was to shew her divers motions ; for she hath more then any planet , six at least , as Clavius observes ; her virginitie sheweth , that though shee is neere the earth , yet shee is not tainted with earthly imperfections ; shee is a help to child-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 seene there ; for all herbs , plants and trees feel her influence ; and because shee hath dominion over the fiercest beasts , in tempering their raging heat by her moysture , shee holds a Lion and Leopard in her hand , whose heat is exc●ssive , but tempered by the Moon ; her silver chariot shews her brightnesse ; the staggs and wings do shew her swistnesse ; 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 shee causeth death and corruption ; in respect of her corniculated , demidiated , and plenarie aspect , shee is called (a) triformis , and trivia , because shee was worshipped in places where three ways met . The dancing of all the Nimphs and Satyrs , shews how all take delight in her light ; her hunting is to shew how in her motion shee per●u●s and overtakes the Sun. 3. A rich usurer is like Diana , for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an earthly man , a great hunter after wealth ; who hath his nets , his bands and bils , 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 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 hee catches ; he is carried in a silver chariot drawn with stagg●● because fearfullnesse doth still accompany wealth , with which he is supported ; he would fain fly up to heaven with the wings of devotion , but the Lions and Leopards in his hands with which he devoures mens estates , keeps them 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 . 4. 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 virginitie . 5. Every good man should be like Diana , having the wings of divine meditation , the courage of the Lion , and swiftnesse of the stagg , his feet should be like Hinds feet , to run in the way of Gods Commandements . 6. 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 frutfull mother of spirituall children , whose conversation is sequestred from the world : shee is supported in the silver chariot of Gods word , in which shee is carried towards heaven , being drawn with the with the white staggs of innocencie and feare ; shee holdeth in her hands Lions and Leopards , the Kings of the Gentiles who have suffred themselves to be caught and tamed by her : shee flieth with the wings of faith and devotion : and hunts after beasts , that is , wicked men , to catch them in her nets , that shee may save their souls , and with her arrows kill their sins : Diana was midwife to bring forth Apollo : so the Church travells in 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 Erostra●us , so it doth with the Church , whose Temples have bin robbed : defaced , and ruinated by prophane men . CHAP. V. E ELYSIUM . THe Elysian fields were places of pleasure , in which the soules of good men afie● this life did converse ; enjoying all those delights which they affected in this life . The INTERPRETER . 1 LVu●ian ( Lib. 2. ver . Hist. ) shews , that among other delights of the Elysian fields , the trees that grew there were of glasse all , and the fruits of these trees were curious and diversly wrought drinking glasses , which were filled presently with delicate wine as soon as they were pluckt off . There was also continuall f●asting and good cheer ; a brave Paradise for our Epicures and drunk●rd● , who would desire no other heaven then this . 2. Elysium is a place of liberty , as the word sheweth ; for they onely enjoy it who are loosed from their bodies : not only Poets , but Scriptures also have described those heavenly joyes under earthly terms for our capacity ; 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 , t●●re are the flowers of all divine graces , there is a perpetuall ●pring , the musick of Angels , the supper and wedding-feast of the Lamb , the new Jerusalem all built of precious 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 hee was purged , so no unclean thing can enter into the new Jerusalem ; the bloud of Christ must purge us from all sin : and as they must passe Acheron , Phlegeton , and other rivers of hell before they can have accesse to those delightfull fields ; so wee must passe thorow fire and water , troubles and persecutions , before wee can enter into heaven . And thus we see the Gentiles were not ignorant of a reward for good men , and of punishment for the wicked . ENDYMEON . HEe was a fair shepherd , who falling in love with Juno , who was presented to him in the forme of a cloud , was thrust downe from heaven into a cave , where hee slept thirty ●eers , with whom the Moon being in love , came down oftentimes to visit and ●●sse him . The INTERPRETER . 1. ENd●meon was King of Elis , who for his justice , obtained of Jupiter that hee should ●eep perpetually ; to shew , that after a toylesome life there can be no greater happinesse then continuall rest and quietnesse : and this should en●●urage Kings and Magistrates to endure the molestations of their Government with patience , seeing their short troubles shall end in perpetuall rest . 2. It is thought that Endymeon being an Astronomer , and one that fi●st observed the divers motions of the Moon , gave occasion to this fiction , that the Moon loved him : but I think these 〈◊〉 may be made of this fiction . I. Endymeon is a rich man , and riches make men faire 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 kisseth and honoureth : but when these rich Endymeons set their affections upon wealth , ( for Juno is the goddesse of wealth ) then doe they lose heaven , and fall into the sleep of security , saying , Soule , take tby rest , thou hast store laid up for many yeers , with that rich farmer in the Gospel , and so they lose their soules for a shadow , ( for such is wealth ) and this shadow brings upon them spirituall stupiditie , that they 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 faire whilest Gods image continued with him ; but when hee fell in love with Juno , Jupiters wife , that is , affected equality with his Maker , hee was thrust out of Paradise into this world , as into a cave , where hee was cast into a dead sleep , or the sleep of death , from which hee 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 those 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 said to love him : and such , because they affect honour and popular applause , which is but air , may be said to be in love with Juno , which is the air ; and indeed honour is but air , or a cloud . 4. Every man may be called Endymeon , for wee are all in love with air and empty clouds , with toyes and vanities , which makes us so sleepy and dull in heavenly things : and the Moon is in love with us ; changes and inconstanci● still accompany mans life ; to signifie which instabilitie of humane affairs , the feast of new Moons was kept among the Jewes ; and the Roman Nobilitie used to wear little pictures of the Moon on their shooes , to shew that wee are never in one stay : for which cause I think the Turks have the halfe Moon for their Armes . 5. When Endymeon , that is , mankinde slept in sin , the Moon , that is , our Saviour Christ ( whose fle●h is compared to the Moon ( in Psal. 73 ) by S. Augustine , as his divinitie to the Sun ) in his flesh v●●ited us , and dwelt amongst us ; this Moon was eclipsed in the passion , and this Moon slept in the cave with Ad●m , and the full of this Moon was seen in the r●surr●ction : this is hee who hath kissed us with the killes of his mouth , whose love is b●tter then wine , whose light shined in darknesse , and the darknesse co●prehended it not . 6. The Moon falls in love with sleepy Endymeons , that is , carnall and sensuall pleasures , and earthly thoughts invade those that give themselves to idlen●sse , security , and lazinesse : for the Moon , in regard of her vicinity to the earth , may be the symboll of earthly mindes ; and because shee is the m●stris of the night and of darknesse , the time when carnall delights are most exercised , shee may be the symboll of such delights : a●d because of her often changing , shee may represent to us the nature of fooles , which delight in idlenesse , as the Moon did in Endymeo● . 7. Endymeon in this may signifi● the Sun , with whom the Moon is in love , rejoycing and ( as it were ) laughing in her full light , when shee hath the full view of him , and every month running to him and overtaking him , whose motion is slow , and therefore hee seems to sleepe in regard of her velocitie . ERYCHTHONIUS . THis was a Monster , or a man with Dragons feet , begot of Vulcans seed shed on the ground , whilest hee was offering violence to Minerva the virgin : which monster notwithstanding was cherished by Minerva , and delivered to the daughters 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 INTERPRETER . 1. ERychihonius was the first that found out the use of coaches and chario●s to hide his deformed and serpentine feet in : Primus Erychthonius currus , & quatuor ausus Jungere equos , rapidisque ro●is insistere victor . So many men goe about to hide their sowle actions , and excuse them , but not to reforme them . 2. Vulcan shedding his seed on the ground , is the elementarie fire , concurring with the earth , in which are the other two ●lements , and of these all monsters are procreated : and by ●inerva , that is , the influence of heaven or of the Sun , cherished and somented , though not at first by God produced , but since Adams fall , and for the punishment of sin . 3. Vulcan offering wrong to Minerva , is that ●●regenerate 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 increas●d by the spirit , till at last the spirit get the victorie . 4. Minerva , that is , he that makes a vow to live still a virgin , must looke 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 ( De falsa religione , lib. 1. cap. 17. ) sheweth , that Minerva was not , because shee cherished Erych●honius ; therefore an un●h●st mind in a ch●st body , is like Minerva somenting Vulcans brat : he 'is a pure virgin , saith S. Hi●rom , ( Lib. 1. Adver . Jovini ) whose mind is chast , as well as his body ; and this he ingenuously consesseth was wanting in himself . 5. Minerva , that is , wisdom hath no such violent enemy as Vulcan , that is , firie anger , which doth not onely overthrow wisdom in the mind for a time , for it is short ●ury ; but is also the cause of Erych●honius , that is , of all strife and contention in the world . 6. War is a firie Vulcan , an enemie to learning or Minerva ; the cause of Erych●honius , of monstrous outrages and enormities ; and oftentimes fomented by seditiout schollers , and learning abused . 7. Erych●honius is a covetous man , as the word shews ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the earth ; and what else is covetousnesse 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 firie , that is of Sat●n the god of this world , who reigns in the fire of contention , and in the fire of Hell , and is somented by Minerva the soul , which is the seat of wisdom . 8. Tertullian ( Lib. de spectaculis ) saith , that Erych●honius is the devill ; and indeed , not unsitly , 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 torments us in the end for sin ; whosoever with delight shall look on him , shall at l●st receive destruction . 9. Let us take heed we pry not to curiously in the basket of natures secrets , lest we be served as Ce●rops daughters , or as Pliny and Empedocles were . 10. A Magistrate or Governor must be like Erych●honius , who was hinself King of Athens ; he must be both a man and a Dragon ; if the face of humanity and mercie will not prevail , then the Dragons feet of vigour and justice must walk . 11. If any firie or cholerick Vulcan shall offer us wrong , we must wisely defend our selves with Minerva ; and conceal the injury and our own grief , as shee did Erych●ho●ius . 12. Though the preserving and cherishing of Vulcans child is no certain proof that Minerva lost her virginitie , neither did shee lose it though Vulcan 〈◊〉 ▪ red her violence , because there was no consent ; yet it becomes all , chiefly virgins to avoid both the evill and the occasion thereof , that there may be no suspition . EUMENIDES . THese were the three Furies , the daughters os Pluto and ●roserpina , or of hell , darknesse , night , and earth ; in heaven they were called Dirae , in earth Harpiae , in hell Furiae : they had snakes instead of hairs , brasen feet , torches in one hand , and whips in the other , and wings to fly with . The INTERPRETER . 1. THe Ancients did worship the Furies with sacrifices altars and temples , as they did the other gods ; not , that these might doe them any good , but that they might doe them no hurt : There they worshipped the gods A●errunci , so called ab averrun●ando , or Aver●endo , that they might forbeare to hurt them . It is the part of every wise man not to exasperate a potent adversary , but to mitigate his furie . Thus wee must deale with tyrants ; though they doe not love us , yet wee must fawne upon them , that they may not wrong us . 2. There was a temple in Achaia dedicated to the Furies , into which whosoever went , that was guilty of murther , incest , or such like impieties , fell presently distracted and mad . I doubt mee that temple is yet extant among us , and that too many have been in it , there is such ma●nesse , and so many distractions and distempers among us . 3. Commonly these three furies are taken for the tortures of an evill conscience , proceeding from the guilt of sinne ; 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 whereof are begun in the conscience of wicked men . 4. There are three unruly passions in men , answering to these three furies : covetousnesse is Al●●to , which never giveth over seeking wealth ; and indeed this is the greatest of all the furies , and will not suffer the miser to eat and enjoy the goods that hee hath gotten : Furiarum maxima , juxia Accubat , & manibus prohibes contingere me●sas . Ae n. 6. This is an Harpie indeed , not only delighting in rapine , but polluting every thing it hath , Contacts omnia foed●● immundo , Aen. 3. this may be called Jupiters dog , or rather a dog in the m●nger , neither eating himselfe , nor suffering others to ear . The second furie is Megaera , that is , Envie , full of poyson and snakie hairs . The third is Tis●phone , which is Inordinate anger , or a revengefull disposition : the burning torch and wings shew the nature of anger : all these have their beginning and being from Hell , from Darknesse , and Night ; even from Satan , and the twofold darknesse that is in us , to wit , the ignorance of our understanding , and the corruption of our will : but as the Furies had no accesse unto Apollo's temple , but were placed in the porch , ( ul●ic●sque sedent in lumine Dirae , Aenead . 8. ) although otherwise they were had in great veneration : so neither have they accesse unto the mindes of good men , which are the temples of the holy Ghost . 5. Gods three judgements which hee sends to punish us , to wit , plague , famine , and sword , are the three furies : (a) Megaera is the plague , it sweeps and takes away multitudes : the famine is Alecto , which is never satissied : and the sword is Tis●phone , a revenger of sin , and a murtherer . These have their seat in hell , as they are sent from , or raised by Satan ; and in heaven also as they are sent by God , without whose permission Satan can do nothing : they may be called Harpies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Furies were , because they snatch and carry all things headlong with them : and Dirae , quas● Dei irae , being the effects of Gods anger ; they are Jupiters dogs , the executioners of Gods wrath , and devourers of sinners ; they come swistly with wings , and tread hard with their brazen feet : the plague is the snake that poysoneth , the famine is the torch that consumeth and burneth , the sword is the whip that draweth bloud . 6. Ministers should be Eumenides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , gracious , benevolent , of a good minde , as the word signifieth , being properly taken . They should have the wisdome 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 brazen feet of a constant and shining conversation . CHAP. VI. F FAUNUS , See PAN. FORTUNE . SHee was the daughter of Oceanus , and servant of the gods , a great goddesse her selfe , in sublunary things ; but blinde , and carried in a chariot drawn by blind horses ; shee stood upon a globe , having the helm of a ship in one hand , and the horn of plenty in the other , and the heaven on her head . The INTERPRETER . 1. FOrtune and the Moon are taken for one and the same Deity ; for as the Moon , so Fortune is still changeable and unconstant ; and as the Moon , so Fortune hath the command and dominion over sublunary things ; and as from the Moon , so from Fortune the generation and corruption of things have their dependence . 2. Neer to Fortune stood the image of Favour , in the habit of a youth with wings , standing upon a wheele ; to shew us that favour is procured by Fortune ; and that this is as unstable and ready to fly from us as Fortune it selfe . 3. Amongst many other images of Fortune , there were two of speciall note ; the one was called Fortuna calva , bald Fortune : the other Fortuna vi●●ea , glassie fortune ; to shew that it is a difficult thing to lay hold upon Fortune being bald ; so when we have caught her , shee is quickly broke being glassie . 4. The Roman Emperours put more confidence in Fortune then in any other Deity ; therefore they alwayes kept in their closets the golden image of Fortune , and when they travelled abroad , that was still their companion . I wish wee Christians would as much esteem and honour Gods providence , and rely on it , as the Romans did on their Fortune . 5. 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 shee favoured bad men rather then good , and called her blind , as not regarding mens worth . 6. 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 : shee may be called fortuna , quasi fortis un● , being onely that strong Ruler of the world . She had many temples at Rome , and many names ; s●ice stood upon a globe , to shew her dominion of this world ; and the heaven on her head did shew , that there is her beginning ; the helm and the horn of plenty in her hands are to shew , that the government of this world , and the plenty wee enjoy , is from this divine providence ; and though they called her blinde , yet wee know the contrary , for shee is that eye which seeth all things , and a●ar off , and before they are , as the word Providentia 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 honour and prosperitie ; whereas 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 ; therefore they had no reason to rail at Fortune when shee 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 exteneth it self to all alike , to the worme as well as the Angel : for as all things are equ●lly 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 . 7. Now the four horses that draw fortune , are the four branches of providence , whereby Gods love is communicated to us : to wit , creation , preservation , gobernation , and ordinations of all things to their ends . 8. 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 shee was called in a common by-word fortuna Euripus , ( Er●s . in adag . ) because of the often ebbing and flowing thereof . 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 c●use , 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 for●knowledge imposeth no necessity on contingent things ; but indeed we are instable our selves and evill , and wee accuse fortune of instabilitie and evill ; a good man may make his fortune good ; ●uisque suae est fortunae faber . 9. I have read that in some places fortune was wont to be pained like an old woman , having fire in o●e hand , and water in the other ; which I thinke did signifie that providence doth still presuppose prudence , whereof old age is the Symbol , and because of the mutable and various effects of fortune , shee was presented 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 secondarie causes of fortunall effects be various and unconstant like women , yet the supreme cause hath the staiednesse 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 . CHAP. VII . G. GANIMEDES . HEe was the King of Troys son , who whilest hee w●n hunting , was caught up to heaven by an Eagle , Jupiters bird ; and because of his extraordinary beauty , Jupiter made him his Cup bearer . The INTERPRETER . 1. WHen Ganimedes was caught up to heaven , hee let fall his pipe on which hee was playing to his sheep ; so whilest we are carried up by divine raptures and contemplations , wee must sling away all earthly delights . 2. Whilest Ganimed was piping on his cane , and keeping of his fathers sheep , then was hee caught up to heaven ; God is never better pleased with us , then when wee are faithfull and diligent in our calling : Not the sad and melancholy , but the cheerfull minde is f●rtest for God and heavenly r●ptures . 3. Ganimedes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is one that delights in divine counsell or wisdo●me ; and wisdome is the true beauty of the minde where n God takes pleasure . 4. Every Eagle is not Jupiters bird , as Aelian observeth , but that only which abstains from fl●sh and r●pine , and that was the bird that caught up Ganimedes ; so fleshly mindes and thoughts set upon rapine and carnall pleasures , are not sit to serve God , nor to carrie the soul up to heaven . 5. The quick-sighted Eagle , is divine contemplation or meditation , by which Ganimedes , the soul is caught up to heaven . 6. When by holy raptures , we are carried up to heaven , the best Nectar that wee can powre out to God , is the teares of repentance , and of a broken heart . 7. Ganimedes was caught up by one Eagle only ; but if we have the true inward beauty of the mind , 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 . 8. I wish that the Roman Eagle would not delight so much in rapine and mans flesh , as he doth ; but rather indeavour to be carried up to heaven , that is , to their ancient dignity , the decayed and ruinated parts of the Empire . 9. As the Eagle caught up Ganimedes , so the wings of a great Eagle were given to the woman , Rev. 12. to carrie 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 . 10. 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 Divintie ▪ was caught up to heaven , where hee is powring out his prayers and merits before God for us : and like Aquarius ( to which Ganimedes was converted ) is powring downe the plentifull showers of his grace upon us . 11. Vespasian set up the image of Jupiter 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 . 12. 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 jawes of Hell , and hath carried him up to heaven . GENII . THese were the sons of Jupiter and Terra , in shape like man , 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 INTERPRETER . 1. IT was a high degree of honor among the the Romans to swear by the princes Genius ; therefore Caligula put many to death , because they never swore by his Genius ; so to falsifie that oath which was taken by the princes Genius , was most severely punished : by which we see , that swearing by a superiour is an honour held due to him ; and therefore Anabaptists rob God of his honour , when in cases of necessity they will not swear at all by him . On the other side , how doe they dishonour God , who swear by his Name rashly and falsely , and yet are not punished ? The Romans were more religious towards their Princes , which were but men , then we are towards the true God. 2. The Roman Genius was wont to be painted with the horn of plenty in one hand , and a dish with offerings reached out towards the altar in the other hand , to shew , that the Roman State , and consequently all others , are supported by outward plenty , and religious bounty or devotion towards God. 3. Genius , à gignendo , for by them we are ingenerated ; and so whatsoever is the cause or help of our generation , may be called Genius : thus the clements , the heavens , the starts , nature , yea , the God of nature , in whom wee live , move , and have our being , may be called Genii in a large sense : And Genii , quasi geruli , á gerendo , vel ingerendo , from supporting us , or from suggesting good and bad thoughts into the mind ; therefore gerulofiguli in Plautus , is a (a) suggester of lies : and so by these Genii may be understood the good and bad angels which ●ill accompany us , and by inward suggestion ●tir us up to good or evil actions . 4. The form of Serpents , in which the (b) Genii were worsh●pped , doth shew the wise and vigilant care which the angels have over us . 5. When after this life they punish us for sins , they are called (c) Manes . Therefore the Genii were painted with a platter ful of garlands and flowers in one hand , and a whip in the other , to shew , that they have power both to reward and punish us . They have oftentimes appeared in the form of men , therefore they are painted like men ; but they have no sex , neither do they procreate : for which cause perhaps the fruitfull Palm-tree was dedicated to them , with which also they were crowned ; and because they were held of a middle kind , between gods and men , they were called the sons of Jupiter and Earth ; or rather in reference to Plato's opinion , which held angels to be corporeall . 6. Our souls also are Genii , which from our birth to our death do accompany our bodies . 7. Every mans desire and inclination may be called his Genius , to which it seems the Poet alluded , saying , Ansua cuique deus fit dira cupido ? 8. And perhaps Aristotle's Intellectus agent is all one with Plato's Genius ; for without this we have no knowledge ; because the p●ssive 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 singularity : and this is all one , as if wee should say , wee receive no information of good or evill , but from our Genius . 9. As the Gentiles beleeved the starrs to be Genii , so the Jews thought them to be angels , and that they were living creatures , therefore they worshipped them , called them the hoast of heaven . 10. But indeed , Christ is on● true Genius , the great Angel who hath preserved and guarded us from our youth , by whom wee are both generated and regenerated , the brasen Serpent from whom wee have all knowledge , who alone hath power to reward and punish u● ; who appeared in the form of man , and in respect of his two natures was the son of Jupiter and Terra , of God and Earth ; and who wil never for●ake 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 assure us of eternall life : let us then offer to him the s●crifice not of bloud , cruelty , 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 prayers ; and let us not (a) 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 Juno to the women● yet we know that Christ is the Saviour and keeper both of men and women , and that with him there is no difference of sex . GIGANTES . GIants were hairy , and snakie-footed , men of an huge stature ; begor of the blood of Coelus , and had earth for their mother ; they made war against Jupiter , but were overcome at last by the help of Pallas , Hercules , Bacchus and Pan , and were shot therow by Apollo's and Diana's arrowes . The INTERPRETER . 1. THat there were men of an huge stature , fier●e looks , and of wicked dispositions , and of high and proud minds , which they called Giants , is not to be doubted , seeing the Scripture so often mentions them both before and after the flood : besides divers Historians , Scaliger saw one of them at Millan , so tall that he could not stand , but lay along , and filled two beds joyned in length , Exerc. 163. All ages have produced some such Giants : but that these were begot of divels and women is ridiculous ; for these Giants were men , not differing from other men either in their matter or form , but only in greatnesse , which makes but an accidentall difference : neither have spirits seed , or organs of generation : and whereas spirits and women differ generally , it must needs follow , that what is begot of them must be different from them both , as wee see a mule is different from the horse and thee-asse , which differ but specifically . 2. If by Giants 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 , and are begot of the rain , which may be called the bloud of heaven : they may be said to war against Jupiter , when they trouble the air ; and they were shot with Apollo's and Diana's arrows , when the beams and influence of the Sun and Moon do appease and exhaust them . 3. Notorious profane men are Giants , and are begot of bloud , to shew their cruell dispositions ; and of earth , because they are earthly-minded : their hairy bodies and snakie feet do shew their rough , savage , and cunning disposition ; they war against Jupiter 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 b●ne of these Giants . 4. Rebellious Ca●alines who oppose authority , are hairy , snakie-footed Giants , of a sanguinary and cunning disposition , warring against Magistrates , which are gods ; but at last come to a fearfull end . 5. Arius , and all such as oppose the divinity of Christ , are like these Giants warring against God ; but are overthrown with the thunder and arrows of Gods word . 6. Let us take heed , ' as Ambrose (a) exhorts us , that wee be not like these Giants , earthly-minded , pampering our slesh , 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 , we shew that she is our mother , & that she is too much predominant in us : if we think to attain heaven , and yet continue in sin & pleasure , we mount our selves upon ambitious thoughts , and do with the Giants , imponere Pelion Ossae , climb up on those high conceits , to pull God out of his throne . GLAUCUS , See NEPTUNUS , and OCEANUS . GORGONES . THese were the three daughters of Phorcus , whose chiese was Medusa ; she preferring her fine hairs to Minerva's , and profaning her temple in playing the whore there with Neptune , had her hair turned into snakes , and her head ●ut 〈◊〉 by Persius , being armed with Minerva's shield , Mercuri's helmes and wings , and Vulcan's sword : this head Minerva still wore in her shield , and whosoever looked on it was turned into a stone : these Gorgones had fear full looks , but one eye , and one ●oosh amongst them , which continually they used as they had occasi●n ; 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 INTERPRETER . 1. A Then●us writes , that Gorgo●es are certain wilde beasts in Lybia , which by their breath and looks kill other ●reatures : one of them being killed , was brought to Marius , whose partie-coloured skin was sent to Rome , and hung up for a monument in the temple of Hercules . Hereticks and false teachers are worse then these Gorgones , which with their breath killed men bodies , whereas the other poyson mens soules ; and little better are they who with the venemous breath of their lying and slandering tongues , poyson and kill mens good names . 2. Many men are like the Gorgones , they are quick-sighted abroad , but blind at home ▪ they spie moats in other mens eyes , but not beams in their own . 3. Satan deals with us , as Persius did with Medusa , he first steals away our knowledge , then with the more ease he destroyes our souls . 4. We see here in Medusa , that pride , sacriledge , and whoredom shall not go unpunished . 5. From whence let us learn not to be proud of our beauty ; for all beauty , like the Gorgons , shall end in deformity ; and as Absoloms hair , and Medusa's here brought destruction on them , so it may bring upon others ; and shall , if they doat too much on it . 6. The sight of these Gorgones turned men into stones ; and so many men are berest of their senses and reason , by doating too much on womens beauty . 7. 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 . 8. Minerv● , by means of her shield , on which was fastened Medusa's head , turned men to stones ; so the nature of wisdom is , to make men solid , constant , unmoveable . 9. 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 Gorg●ns indeed , and terrible to the Turks their enemies ; that with a brasen hand they might crush the M●hume●ans , and with the golden wings of victory they might fly again over those territories which they have lost . 10. Medusa , by seeing her own face in Persius his bright shield , as in a glasse , she fell into a deep sleep , and so became a prey to Persius ; so many falling in love with themselves , grow insolent and carelesse , and falling into the sleep of security , become a prey to their spirituall enemie . 11. If a woman once lose her modesty and honour , be shee never so fair , shee will seem to wise men but an ill-favoured Go●●on , he accounts her hair as snakes , her beauty as deformity . 12. A Captain , or whosoever will encounter with a snakiehaired Gorgon , that is , a subtile-headed enemy , stands in need of Minerva for wisdom , of Mercury for eloquence and expedition , and of Vulcan for courage . 13. Persius got the victory 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 . 14. 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 . 15. They that have fascinating an● bewitching eyes , by which many are hurt and infected , especially young 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 , vapours 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 wee read , that in Scythia and Ponius were women whose eyes were double-balled , killing and bewitching with their sight ; these were called Bithi● and Thibiae , and they used the word praes●s●ine , as a charme against fascination , and in Africa whole families of these fascinating haggs were wont to be ; and let it not be thought more impossible , for a tender nature to be thus fascinated , then for a man to become blear-eyed by looking on the blear-eyes of another ; or for one to become dumb at the sight of a woolf ; as for a glasse to be infected and spotted at the looks of a menstrous woman , as Aristotle sheweth , it is too manifest what passions and effects the sight of divers objects doe produce ; as love , sorrow , feare , &c. and so wee read that the Basili●k kils with his looks , though some say it is with his breath ; and I deny not , but the apprehension of the parties thus look'd upon , helps much to the producing of the foresaid effects ; there is allso fascination by the tongu● ; ●e vati noce●l mala lingua fa●uro . 16. These Gorgons which were so beautiful , are placed by Virgil in hell to torment men ; so sin and pleasure here with pleasant looks delight us , but hereafter they will torment us . 17. Satan at first a beautifull Angell , but by pride in making himself equ●ll with his maker , was turned into a terrible Gorgon , and with his snakie hairs , that is , his cunning inticements infected our first parents , and turned them in●o stones , by bereaving them of spirituall understanding ; but Christ the true P●rsius , and son of God , armed with a better shield then Minerva's , a better helmet then Mercuries , a sharper sword then Vulcans , cut off the head of this Gorgon . GRATIAE . THe graces were three sisters , daughters of Jupiter and Buronyme ; they were fair , naked , holding each other by the hand , having winged feet ; two of them are painted looking towards us , and one from us ; they wait upon Venus , and accompanie the Muses . The INTERPRETER . 1. VEnus and Cupid were said to accompany the Graces , to shew that mankind is preserved by generation represented by Venus and Cupid ; and by mutuall benevolence and bountie expressed by the three Graces . 2. The temple of the Graces was built in the midst of the street , that all passers by may be put in minde of benevolence and thankfullnesse . 3. Apollo and Mercurie are painted sometimes ushering of the Graces , to shew that prudence and celerity are requisite in thanksgiving & bounty . 4. Seneca (a) & the Mythologists by the 3 Graces understand 3 sorts of benef●s ; some given , some received , and some returned back upon the benefactor ; two look towards us , & one hath her face from us , because a good turn 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 & transparent , because bounty should stil be joyned with sinceriti● ; their smiling face shews , that gifts should be given freely ; they are stil young , because the remembrance of a good turne should never grow old ; they have winged feet , to shew that good turns should be done quickly , bi● da● qui cito dat . 5. They that will be bountifull , must take heed they exceed not , lest 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 bou●tifull that hath Euronyme for his wife , that is , large possessions and patrimonies , as the word signifieth . 6. 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 hearted men to povertie . 7. The Graces are called in the Greek Charites , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from joy , or from health and safety , and they still accompany 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 8. I thinke by the three Graces may be meant three sorts of friendship ; to wit , honest , pl●asant , and profitable ; honest and pleasant friendships , which are grounded on vertue , and delight , looke towards us , because they both aime at our good ; but profitable freindship lookes from us , as aiming more at her owne gaine then our weale , which as Seneca saith , is rather traffick then freindship ; but all friendship should be naked , and without guile and hypocrisie , like the Graces still young and cheerefull , and still nimble and quick to help . 9. By the three Graces I suppose also , may be meant the three companions of true love ; of which Aristotle (b) speaks ; to wit , 1. good will or benevolence 2 , concord or consent of minds , idem velle et idem nolle ; 3. bountie or beneficence , these three like three Grace , look one upon another , and hold each other by the hands ; these ought to be n●ked , pure , still young ; and where these three are found , to wit , good will , concord and bountie , there shall not be wanting the three Graces , that is , 1. (c) Thalia a flourishing estate . 2. Agalia honor or glory . 3. Euphresyne true joy and comfort , for these are the handmaides of love . 10. 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 one another , and so linked together , that here in this life they cannot be separated one from the other , but their 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 upon God ; faith is Aglaia the glory and honor 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 wee 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 . CHAP. VIII . H HARMONIA , See CADMUS . HARPIAE , See BOREAS . HEBE . SHe was the daughter of Juno , begot without a father , only by eating of lettuce ; for Juno being invited to a feast by Apollo into Jupiters house , shee presently conceived by feeding upon lettuce , and bare this Hebe , who for her beauty , was made Jupiters cup bearer , till she disgraced her self by a fall in Jupiters presence at a feast , where shee discovered her nakednesse , by which means shee l●st her office , and Ganymed was chosen in her room . The INTERPRETER . 1. BY Juno is meant the air , by Apollo the Sun , by Hebe the fertility of th● earth , which is caused by the air being warmed with the Sun , and refreshed with cold and moist exhalations , which is meant by the lettuce . 2. By Hebe is meant the Spring , by Ganymed the Winter ; both are Jupiters cup-bearers , both moisten the earth : Hebe is beautifull , because the Spring is pleasant ; but when Hebe falls , Ganymed succeeds ; so when the pleasant time of the yeer is gone , Winter follows . 3. I think rather , that He●e was the daughter of Jupiter and Juno ; for Jupiter being the heaven , and Juno the air , by the influence of heaven upon the air , is caused both serenity and fertility in this inferiour world . 4. Jupiter would have none to serve him but such as were beautifull as Hebe and Gany●hed ; neither would God be served in the Tabernacle by such as had any deformity or blemish ; much lesse can they be fit to serve him who have deformed and maimed soules : God is beauty it self , Christ was the fairest amongst the sons of men , and he will have hi● sister and spouse to be all fair ; and for this cause hee hath redeemed his Church , that shee might be without spot or wrinkle , or any such thing . 5. Though Hebe had disgraced her self , yet Jupiter married her afterward to Hercules , by which is intimated , that youth is accompanied with strength and vigour of body . 6. Hebe was the sister of Mars , to signifie , that warrs doe accompany youth , and fertilitie , or richnesse of soyl . 7. Hebe had a temple erected to her at Corinth , which was a sanctuary for sugitives and idle persons ; so idlenesse and wantonnesse abound mos● in those Countries which are blessed with a temperate air and a fruitfull soile . 8. Hebe was wont to be painted in the form of a childe , clothed with a rich garment of divers colours , and wearing garlands of flowers on her head : by this they represented the nature of the Spring , which is the infancie and beauty of the yeer , clothed with partie coloured fields and meadowes , and graced with delightfull and fragrant flowers . 9. Adam was created beautifull both in body and soule , therefore God delighted in him , and made him his servant ; but by his fall hee discovered his nakednesse in the fight of God and Angels , therefore was rejected and banished from Gods presence , and that earthly heaven in which hee was : but afterward God taking pitie of him , married him to Christ the true Hercules , who only by his power subdued all the monsters of the world . 10. Though Jun● was at the feast with Apollo in Jupiters own house , yet shee conceived not till shee ate lettuce ; this may signifie , that the influence of heaven and heat of the Sun are but universall causes , and do not work without the concurrence of the secondary : and that the matrix is unapt to conceive , if there be not a due proportion in it of heat and cold ; for if it be too hot , it corrupteth the seed , so excessive heat is a main cause of sterility . 11. Jupiter would be served by young Hebe , and young Ganymed , to signifie , that God will be served by us in our youth , which is the prime of our life ; therefore young men are not made for themselves , and their own pleasures , but to serve God : Remember thy Creator in the dayes of thy youth . And , remember young man , that thou must come to judgement . Josiah in his youth served the Lord. 12. Hebe fell in her younger yeers , and when shee was at a feast ; youth and feasting are dangerous ten●ations , and occasions of falling : young peoples feet are slippery , youth is more apt to fall then old age ; which made David pray , Lord , remember 〈◊〉 the sins of my youth . And that feasting is the occasion of much falling , is too apparent , for it made Job goe to sacrificing when his children went to feasting : and doubtlesse , if they had not first fallen then in sin , the house had not fallen then on them . Therefore let all , especially youth , beware of feasting and drinking ; which drinking matches , and merry-meetings were fitly from the ancient Gre●ks from Hebe , called Hebetria . 13. If Jupiter did not spare his own daughter which hee had of Juno , but thrust her out of her office , and drove her from his presence when she fell ; then let not the children of God think that they are more priviledged from punishment when they fall , then others are ; ●ay judgement oftentimes begins at Gods own house , and hee will correct every son whom he receiveth : he neither spared the Angels , nor Adam , that were his sons by creation ; hee spared not Christ his onely begotten son by an in●fsible generation ; much lesse will hee spare them that are his sons onely by adoption : Qui flagellat unicum sine pecca●o , ●kin relinquet adop●iv●m cum peccato , saith Augustine ? 14. Hercules was not married with Hebe till hee was received into heaven , and his spirit placed among the starrs ; so whilest our sou's are in this earthly tabernacle , they are deprived o● that true beautie , youth , vigour , and alacrity which they shall enjoy in heaven . 15. In that Juno conceived not till she had eat of the lettuce , by this perhaps they did intimate , that lettuce accidentally is the cause of fecundity : for as Dioscorides , Mattheolus , and oth●rs shew , lettuce , or the seed thereof is good against the Gonorrhoea , and also against nocturnall pollution in sleep , which are hinderances to procreation . 16. In that Jupiter removes Hebe from her office and his presence , wee see in what slippery places Princes favourites are , and how suddenly the affections of Princes are altered : Ste● quicunque volet lubens aulae culmine lub●ico , me dulcis sa●●●e● quies . HECATE . SHe was the daughter of Night , or of Hell , and the queen of hell ; of a huge stature , and deformed face , having snakes in stead of hairs , and serpents for feet : shee was accompanied with d●gs , and had three heads , to wit , of a horse , of a dog , and of a man ; or of a wild hog , as some think : shee is called Luna , Diana , Proserpina , Hecate , Juno , Lucina . The INTERPRETER . HEca●e is so called , either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an hundred , because she hath a hundred waies of working upon sublunary bodies , or because of the hundred-fold increase of grain which Proserpina or the earth yeeldeth ; or from the heca●ombe or 100 sacrifices that were offered to her ; or from the 100 yeeres walking about the river S●yx of those soules whose bodies are unburied : Cenium e●rant anno● , volitantque haec littora circum . or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is one of the titles of Apollo , whose sister Hecate was ; and hee is so called , from shooting his darts or rayes afar off . 2. Hecate was said to be accompanied with dogs , by which are meant the Furies , and by these the tortures of an evill conscience , which most of all howle and rage in the night time , of which Hecate is queen : — Visaeque canes ululare per umbram Adventanie dea : — therefore her s●crifices were performed in the night , and she was howled or called upon in the night by her pri●sts , Nocturnisque Hecate●riviis ●riviis ululata per urbes : and her sacrifices were black , by all which the Poets elegantly signifie the terrours that accompany the guilt of sin , chiefly in the night ; for then it was that Job complains , hee was affrighted with visions , and terrified with dreams : and David saith , that his sould refused comfort in the night . 3. Hecate was said to be the goddesse or protectrix of witches , because witches doe work most in the night , and the time of darknesse is most fit for such works of darknesse , and for such as are the servants of the prince of darknesse . 4. Rich men were wont at night when they were going to bed , to place a table for Hecate in the high wayes , which they furnished with lupins , mallowes , leeks , and other mean and savourlesse cates , which the poor in a confused manner snatched all away , while the rich men were asleepe : hence arose those Proverbs , Heca●ae coena , for a meane and beggarly supper ; as also for a tumultuary or confused Feast : And , Anus digna Hecatae sacris , for a miserable , beggarly , or poor woman . Rich men now adayes use ( when they are ready to sleep their long sleep , or to die ) to bequeathe some small share of their ill gotten goods to the poor ; and as it fared with these rich Romans , so doth it now with our rich cormorants ; the wealth which they have with much care and pains been scraping together all their life , is oftentimes dissipated and snatched away by strangers ; and wee see that the poor are more beholding to rich men in their death , then in their life . 5. Hecate is called Trivia , because shee hath the charge of high-wayes ; because the high-waies are discernable by the Moon-light , which in the dark are not easily found out ; and because the high-wayes are barren or fruitlesse : hence Hecate is said to be a perpetuall virgin . 6. Hecate was said to affright and terrifie men ; by which I suppose the Poets meant , that fear and terrours proceed from an evill conscience . 7. Hecate was the name of a cruell woman , who delighted in hunting , and in stead of killing or shooting beasts , murthered men : sure shee had been a fit wife for that mighty hunter Nimrod . 8. The common conceit is , that Hecate is so called whilest shee is in hell , Luna while shee is in heaven , and Di●na on the earth : but I could never finde the reason of this conceit ; therefore I doe suppose that the Moon hath these three names from her divers affections or aspects : for in the full shee is Luna , quasi Lucens una , giving light alone , for then the Starres shine not , though some of then are seen . So shee is called also Lucina and Diana , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the light of the Moon is a speciall gift of God. Her other name Proserpina , which is a serpendo , hath relation to her increase and decrease ; for her light ( as it were insensibly creeping ) comes and goes . But the third name Hecate was given to signifie the change , in which shee affords us no light at all , but then seems to be the Queen of hell , or of darknesse : Hence shee is called Dird ●rifor●is by Hora●e ; Trivia and Tergemina by Virgil ; T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek Poets . 9. By Hecate may be meant affliction , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from afar , for all affl●ctions are from heaven : as Hecate was the Queen of hell , so affliction subdues hellish affections in us , It is good for mee that I was afflicted , saith David . Hecate was deformed and terrible , so afflictions to flesh and bloud are unpleasant and ungratefull : the doggs which accompany Hecate , are the molestations and anxietles of minde that follow afflictions : the Serpents , haire , and feet of Hecate doe signifie the prudence and wisdome which is got by affliction : the three heads , of ● horse , a man , and a dog , may shew us , that whosoever is afflicted , must have the strength of an horse , to bear that burthen ; the faithfulnesse of a dog , who will not for sake his master , though hee beat him ; and the wisdome of ● man , to know that correction is needfull to subdue our corruption . 10. Hecate is the true embleme of a whore , who is indeed the childe of hell , and queen of the night , for shoe domineers in times of darknesse : her snaki● hairs and serpentine feet shew her crafty and poysonable disposition : the body of Hecate was not so ugly and deformed as the soule of an harlot is ; though abroad she● hath the face of a man , yet at home shee is no better then a ravenous dog , a wanton jade , a wilde bore ; her company are barking dogs , as bad as Acteons , who in time will worry the young gallant , and devour his estate also : Qu● cum for is sunt , nihil videtur mundius , &c. Omnia haec scire salus est adolescenin , Terent. in Eun. HERCULES . HEe was the son of Jupiter and Alcmene , whom June persecuted out of malice , and exposed him to many dangers , which notwithstanding hee overcame , and for his noble acts wa● deified , and placed among the starres . The chiesest of his famous act● were these : 1. Hee killed the two snakes that were s●●a by Juno●o ●o kill him in the cradle . 2. In one night he beg● fifty sons of Thespius his fifty daughters . 3. Hee slew the Lion in the wood Nemaea . 4. Hee killed the snake Hydra in the lake of Le●na . 5. Hee over●ooke and killed the golden-horned Stagg on hill Maenalus . 6. Hee killed Diomedes the Thracian King , and gave him to be eaten by his man-eating horses . 7. He killed the Boar in Erymanthus , a hill of Arcadia . 8. He killed the wilde Bull in Crete . 9. Hee slew the birds called Stymphalides . 10. He overcame Achelous . 11. Hee killed Bufirls the Tyrant of Egypt . 12. Hee slew Antaeus the Giant . 13. Hee killed the Dragon that kept the golden apples in the gardens of Hesperides . 14. Hee helped Atlas●o ●o support the heaven . 15. Hee divided the hils Calpe and Abila , which before were united . 16. He oppressed Cacus . 17. He overcame Geryon . 18. He killed Lacinus the great robber . 19. He tamed the Centaurs . 20. Hee killed Burypylus the Tyrant , with his wife and children . 21. Hee delivered Hesion , Laomedons daughter from the sea-monster . 22. Hee slew Tyrthenus the Tyrant of ●uboea . 23. Hee subdued the Amazons . 24. Hee went down to hell , and drew up with him the dog Cerberus . 25. Hee shot the Eagle that fed upon Prometheus his heart . 26. He killed Lycas the Tyrant of Thebes . 27. He brought back from hell Alcestos . 28. Hee overcame Cygnus the son of Mars . 29. Hee killed Thoedamas , and brought away his son Hylas with him . 30. Hee sacked Pylus , and killed the King Neleus with his family , except Nestor . 31. Hee killed Zetes and Calais , the sons of Boreas . 32. Hee travelled through the torrid Zone , and sands of Lybia . 33. Hee overcame the apish people Cercopes . 34. Hee purged Augits his Stable . 35. Hee passed on foot over the Lyblan Syries , having lost his ship . 36. Hee erected two Pillars in Spain and Africa . 37. Hee killed Eurytus the Tyrant of Oechalia , whose daughter Iole hee carried away and married her : at which Deianira being displeased , sent him a cloake dipt in the blood of the Centaur Nessus , thinking thereby to have reclaimed him ; but it put him into such a madnesse , that he burned himself . The INTERPRETER . 1. BY Hercules some understand the Sun , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glory of the air , which is then glorious , when by the Sun beams it is illuminate . His twelve labours are the twelve signes of the Zodiack , which every yeer hee passeth thorow : hee is the son of Jupiter and Alcmene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth strength or power , because God by his almighty power created the Sun ; and gives power to the Sun to overcome all the oppositions of clouds , mists , vapours which ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Juno ) the air cast before him , to obscure his light . Hebe the goddesse of youth is married to him , because when he returns to us in the spring , he reneweth all things , and makes the world as it were youthfull again . Geryon , whome Hercules overcame , is the winter which the Sun masters , and rescues the cattle which the winter would destroy . 2. Hercules was called Alcides , his mother was Alemene ; both are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength ; by which may be meant spirituall fortitude , which is the child of Jupiter , that is , the gift of God ; and by which we are made able to overcome all difficulties : by this David overcame the Lion , and the Bear , and Goliah too . Daniell mastered the Lion ; S. Paul overcame the beasts at Ephesus , the viper at Malta , and all dangers of sea and land ; fire and sword ; and whosoever hath this vertue , shall be truely Hercules , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Juno , or riches and glory shall be the end and reward of that man , and a higher advancement then Hercules , above the starrie heaven , yea above all heavens shall be his habitation . 3. by Hercules may be meant every good Christian , who must be a valiant champion to encounter against the snakes of malice and envie , the Lion of anger , the Boar of wantonnesse ▪ and to subdue the Thespian daughters of lust , the Centaures and wilde horses of cruelty , the Hydra of drunkennesse , the Cacus of theft and robberie , the Busiris of tyrannie , yea , hell it selfe , and the devill that Great Dragon . 4. Hercules may be the type of a good king , who ought to subdue all monsters , cruelty , disorder , and oppression in his kingdom , who should support the heaven of the Church with the shoulders of authoritie ; who should purge the Augean stable of superstition and profanation ; who should releeve the oppressed , and set at liberty the captives . 5. Hercules dishonored all his former actions by doating upon Omphale ; let good men learn from the searfull death and dotage of Hercules to have circumspection , and a watchfull eye over themselves ; for ' ●is not enough to begin wel ; he only shall be saved that continues to the end : it is the end that crowns the worke : Exisus acta prob●● . 6. the end of Hercules his lust and dotage was a miserable death , and conslagration of his owne body : let young men remember , that the end of pleasure is p●ine , and that love , ( or lust either ) which in the beginning is all hony , determines in gall and wormewood : Amor & melle & selle foecundissm●●● . 7. Hercules was persecuted and maligned by Juno , not withstanding all his heroik actions : soelici●atis comes est inuidia ; happinesse is stil accompanied with envie . 8. Hercules who overc●me others , could not overcom himself ; he is the greatest conquerer that can conquer himself : sor●ior est qui se , quam qui for●ssima vincit m●nia , 9. Some understand these passages of Hercules literally ; the stable of Augits was a large field over-laden with dung , which Hercules cleered by cutting the river Achelous , and causing it to overflow that field : Antaeus and Busiris where tyran●s whom Hercules overthrew : Diomedes that sed his horses with mans flesh , was a tyrant , who by the strength and number of his horses overrun the country , plundering and murthering men ▪ Cerberus was the name of the king of the Molossians dog , which devored men ; threfore called the dog of hell : Theseus should have bin devoured by him , but that he was rescued by Hercules : The birds called Stymphalides were robbers neer Stymphalis the towne and lake of Arcadia : The Dragon that kept the gardens of Hesperides , was a winding river or arme of the sea , repr●senting the windings of a serpent ; this arme encompassed these gardens . Cacus spitting fire , was a tyrant in Compania , who used to fire mens houses and corne : The Contaures were the Thessalians , who first learned to ride on horse back ; these Hercules subdued ; as likewise he overcame the Lion , bull and stag ; that is , notable theeves and robbers : By supporting the heaven with Atlas , is meant his knowledge in the spheare , which Atlas king of Mauritania found out : The three-bodied Geryon , were three brothers in Spain , all princes and intirely loving each other , whome Hercules also overcame . 10. By Hercules the Acients did not onely meane valour and strength of body , but the force of eloquence also ; which they did expresse by that picture of Hercules clothed in a horse skin armed with a club , with a bow and arrowes , having small chaines proceeding from his tongue , and tied to the ears of people whome he drew after him ; by which they signified how sharpe and powerfull eloquence is , to pierce and subdue the affections of people , and to draw them far . 11. The Romans used to worship Mercury within the Citie , but Hercules without ; to signifie , that by strength and policie they maintained their Empire ; at home they used eloquence and policie ; abroad , strength and industrie . 12. Wrestlers and souldiers used to woship Mercury and Hercules together ; to signifie that in wrestling and warrs strength and policie must go together . 13. It was not lawfull for women to sweare by Hercules , nor to enter into his temple ; this was a punishment laid upon that sex , for the insolencie of Queen Omphale over Hercules , in causing him so effeminatly to serve her . 14. It is recorded that Hercules never swore but once ; I wish we could say so of Christians , who make no conscience in swearing by the name of god upon all occasions . 15. Children & young men were not permitted to swear by Hercules but bare-headed , and abroad in the open air ; perhaps to make them the more wary and fearfull in swearing , and to strike a greater reverence of an oath in them . I wish our children and young people would learn the like reverence to the true God when they take his name in their mouths . 16. They used in old times to offer the tenth part of their goods to Hercules , therefore the tythe was called Herculana , and they that offered this , were said Pollucere Herculi : But Tertullian complaines ( in Apoll. ) that the Gentiles cosened their God , promising to him the tenth , but scarce offering the fourth part of that . Are there not too many Christians now , who prosesse much , but practise little ; not caring how they serve God , so they may serve him at an easie rate ; who would willingly go to heaven so they may save their purses ? 17. The new married bride was wont to be girded with a girdle having a strong knot , called nodus Herculanus , an Herculean knot ; in signe of secunditie , because Hercules in one night begot 50 sons of Thespius his daughters . But wee know , that it is the Lord only who doth open and shut the wombe , who maketh the barren to rejoyce . 18. Whilst Hercules was alive , he was slighted , and persecuted ; but being dead , he was deisied , and placed among the Stars , he was solemnly called upon , he had temples and altars erected , holy dayes dedicated , Priests called Poli●ii and Penarii consecrated to him ; hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the driver away of evill : when any thing fell out well , it was though to be so by Hercules his meanes ; hence arose these proverbs , Amico Hercule , Dexiro Hercule . They used to carve or paint him upon their dice in the habit of a King , whose cast was counted luckie ; hence arose that phrase , Hercules Basilicus , for good luck . Rich men gave the tenth of their goods , to Hercules ; this they called Polluctum , and they thought thereby to prosper . They called the richest , and most sumptuous and capacious things by the name of Hercules ; as , Herculea coena , Heraclia pocula ; balnea Herculana , lecti Herculani , Hercules hospitatur : By this we see the foolishnesse of the world , in persecuting , hating , and murthering these men , whom afterward they honor , and adore . Thus it sared with the Prophets , Apostles , and Martyrs ; of this Christ accuseth the Scribes and Pharisees , for building the tombes of the Prophets , and garnishing the sepulchres of the righteous , &c. Mat. 23.19 . 19. Our blessed Saviour is the true Hercules , who was the true and only Son of God , and of the virgin Mary : who was persecuted but of malice , and exposed to all dangers , which he overca●●e : he subdued the roaring Lion that red Dragon , that tyran● and devourer of mankind , the Devil ; he subdued the 〈◊〉 of sin , the Ant●us of earthly affections : he by his word supporteth the world ; Satan is that Oac●s [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] , that sea monster , from whom by Christ we are delivered ; it is hee only that went down to hell ; and delivered us from thence ; hee alone travelled through the Torrid Zone of his Fathers wrath ; he purged the Aug●●n stable of Jewish superstition and heathenish profanation ; hee overcame the world , and all his enimies , and hath killed the Eagle of an evill conscience , which continually fed upon the heart of man : he was that only true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the expel●er of all evil from us ; who with the club of his power , and chams of his eloquence hath subdued and drawne all men after him ; who at last was burned , but not consumed by the fire of his fa●hers wrath ; who having subdued principalities and powers , was received up into glory , and exalted above all heavens ; where now he sits at the right hand of God , being adored by the Angels in heaven , by men on earth , and by spirits under the earth ; to whom be glory and dominion , and power for ever and ever Amen . 20. Let me complain with 〈◊〉 , de falsa rel.l. 1. c. 9. of the pravitie and madnesse of the Gentiles , who would make a god of Hercules , who scarce deserved the name of a man , if we consider his adulterous b●rth , his whoredom●s , oppressions mi●thiers , glutony and other sins ; whose titles and epithits the poets give him ; shew us what he was , when they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a great eater , a devouter of every thing , an eater of raw flesh , a devouter of oxen . Clem. Alexandrinus , in proir●pt . complains of his whoredomes with the Thespian daughters , with the Elian women , with Chalcipoe , with sole , with Omphale , and many others . What fooles were they to make him a god who killed a Lion , and could not kill his owne violence , and the wild beasts of his anger and fury ? who killed a few ravenous birds , but could not kill his owne ravenous affections ; who could subdue Ama●ons , but not his owne lusts ; who could purge a stable of dung , but not his owne heart of wickednesse ? And indeed , as he was in his life , so he was honoured aster hi● death , with sacrifices sull of railings and cursings , as Lactanius shews , de fals . Relig. lib. 1. c. 21. HESPERIDES . These were the daughters of Hesperia by Atlas , called therefore Hesperides and Atlantides ▪ they had a rich garden wherein grew golden apples , which were kept by a watchfull Dragon ▪ but Hercules killed the Dragon , and carried away the apples . The INTERPRETER . 1. SOme by these golden apples understand sheep of a yellow fleece like gold ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both an apple and a sheep , these sheepe Hercules brought from Africa to Greece , after hee had killed Draco the shepheard . 2. By these golden apples may be meant , a golden mine neere mount Atlas in Africa , which Hercules first discovered . 3. By this garden kept by a Dragon , may be understood some rich orchard invironed by a winding arme of the sea , which Hercules p●ssed over ; or by cutting it , and directing the tide another way , made the passage open . 4. By the daughters of Hesperia , and the golden apples , may be meant the stars , which because they begin to appeare in the evening , may be called the daughters of Hesperia , or Hesperus ; and because the starrs are round like apples , and of a golden colour , they were called golden apples . By the Dragon , may be meant the Zodiac , which windeth about the earth , as a serpent or Dragon ; by Hercules killing the Dragon , and carrying away the apples , may be meant the Sun , who by his light taketh away the sight of the starrs and Zodiac . 5. As the golden apples were kept by a vigilant Dragon ; so wealth is got and preserved by care and vigilancie ; and as these apples belonged to the three daughters of Hesperia , to wit , Aegle , Arethusa , and Hesperetusa ; so riches should belong properly to these who are eminent for honor , and vertue ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth honor and glory , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue . But as these apples were consecrated to Venus ; so commonly the wealth of this world is dedicated to , and imployed on our lusts and pleasures . 6. Hercules could not obtaine the golden apples , till he had killed the Dragon ; neither can we attain to the pretious fruits of faith and holinesse , untill we have destroyed the Dragon of envie and malice . 7. The covetous wretches of this world , whose affections are set upon wealth , can no more rest and sleepe , then the Dragon did , that kept the golden apples , but doath that all subduing Hercules comes and kills these Dragons , and carries away the wealth from the owners , and bestows them oftentimes on strangers . HIPPODAMIA , See TANTALUS . CHAP. IX . I JASON . HEe was the son of Aeson : his brother Pelias sent him to Colchis , to fetch from thence the golden fleece ; who accompanied with 49 young gallants of Greece having overcome many dangers , arrived thither in the ship Argus , which was so called from the builder ; Jason by the help of Medae● , the king of Colchis his daughter over came the ●●rie-breathed , brasen-footed buls , and cast asleep the watchfull Dragon , and so having attained the golden fleece , he returned home with it , and married Medaea , whome afterward he repudiated . The INTERPRETER . 1. JAson is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth medicine or the art of curing diseases ; and Medaea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , counsell ; to shew us that where health of body is conjoyned to counsel and judgement of mind ; their great actions and brave exploits are atchived . 2. That a Physitian who would cure a disease , must doe nothing without Medaea , that is , without advise or counsell . 3. By Jasons voyage to find out the golden fleece , was meant that iourney of the Grecians to Colchis to find out a golden mine . By the golden fleece may be understood a book guilded , and covered with a sheeps skin , teaching the Philosophers stone , or art of converting metals into gold . Th●t was a long and charge●ble voyage ; but the paines which our Chymist● take to find out the Philosoph●rs , ●tone is more tedious , and chargeable ; and which is worse , Jason found the golde● fleece ; but these men have not yet found , and I beleeve never shall find the Philosophers stone . 4. They that with Jason will find the golden fleece of honor and immortality , must with him undergoe and overcome all difficulties , dangers and obstacles ; he was content to receive co●rection and instruction from Chiron the Centaure ; so must good men be content to submit themselves to those who scarce deserve the name of men ; and to live in holes and caves of the earth , in obscuritie , as Jason did in Chirons cave . Jason with his Argon●u●● were forced to carrie their owne ship two dayes together on their shoulders through ●he deserts of Lybia ; so good men th●t aime at eternall honor , must b●re con●agiously the pressures and heavie burt hens that are laid upon them . Jason passed through and overcame the dange●s of those troublesome rocks called Symplagides ; s● must all good men passe through and overcome the dangerous rocks of pride , lust , anger , covetousnesse , &c. Jason overcame the sirie mouthed bull ; so m●st all good men overcome the sirie and sl●nderous tounges of wicked men : and so they must subdue their owne firie lusts and impotent affections . Jason mastered the Dragon , and killed the armed men that sprung up of ●is teeth ; so must we subdu● malice and envie ; and overcome with watching fasting and prayer that old red Dragon the Devill , ●nd destroy all his works in us . 5. We may see how anci●nt the greedie desire of gold hath bin among men , by ●●is voyage of Jas●n & his Argonauts for the golden sleece , which was performed ●●no mundi , 2716. and before the building of Rome , 920 years : in honor of which expedition , Cha●les Duke of Burgundie instituted the Order of the Golden Eleece . This disease in ●he latter age , is come to the hoight ; for now such is ●●ri sa●ra sames , that men adventure dayly beyond Hercules Pillars , even to the remotest Jndies for gold : and as if they had not adventured far enough , they are content to dig downe as f●r as h●ll for it ; and to use Plinie● phrase , In sede Manium opes quaerimus . This made the America●s bel●eve that gold was the Christians god . 6. The ship in which Jason s●iled was taken out of the speaking grov● Dodona ; for the ship sp●ke and gave good counsell to Jason , and his Argonauts , that they should avoid the danger they were in ●or the murther of Absyrius , and repaire to Circe , and expi●te that murther : such a ship is the church in which we are sailing towards heaven ; shee is a speaking ship , couns●lling us to avoid danger , to r●p●ir to him who is only able to ●xpiate our sins . 7. Jason was the type of ● good Prince ; for he is commended by the Greeke poets for his feature , and stature , and strength of body , for his judgement , valour , and wisdome , for his prudence , and providence , for his pietie to Juno and Minerva , for his eloquence and vigilancy ; all which vertue● are requisite in a Prince ; who ought to be Jason , that is whole , or sound in body and mind ; he should be married to Medaea , that is , judgment and counsell ; he should be care●ull with Jason , to avoid the inchanting longs of the Syrens ; that is , parasites and slatterers ; hee ought to be like both to Mars and Apollo ; that is , be both a good souldier and a wise man , full of M●jestie as the golden Su● is full of glory , as Orpheus describes Jason . IO , or ISIS . SHee was the daughter of the river In●chus , whome Jupiter loved : and that Juno might not suspect i● , he ●u●ned ●o to a cow , which Juno begged of Jupiter , and delivered her to be kept by the hundred e●ed Argus , whom Mercurie by Jupiter● command killed ; and Juno in revenge , sent a Gad-bee to sting her● which made Io run mad up an● downe the world , till shee came to Egypt where shee rec●vered her owne shape again , and was there called Isis , and married to Osyris ; after her death , she was deisyed by the Egyptians , who us●d to sacrifice a goose to her . THE INTERPRETER . 1. IO was married to one whose name was Bull ; or shee was carried from Argos to Egypt in the ship called the Bull ; hence arose the fiction of Io become a cow . 2. Because the cow in respect of her benefit to mankind , was by the Egyptians worshipped for their god ; and Io after her death was worshipped by the Egyptians ; hence arose the fable of Io's being turned to a cow . 3. Io or Isis did not only first bring unto Egypt husb●ndrie or the way of sowing and reaping of corne , but also arts , and lawes : therefore shee w●s fi●st worshiped in Egypt , then at Rome , who erected a temple to her , in Campus Martius ; and amongst the Germans , also before Christianitie was planted among them : and because she was carried to Egypt in a ship , they made her a goddess over the winds & seas , and res●rved her hairs at Memphis as a sacred relique , and dedicated a holy day yeerly to the honor of the ship that carried her ; Against this idolatrie of Isis and of others , S. Austin disputes learnedly in his books of the Citie of God , lib. 8. c. 27. l. 18. c. 37. &c. 3. Laclantius de falsa religione , l. 1. c. 11. Eusebius in his books of the preparation of the Gospell ; and others . 4. By Isis m●y be meant the Genius or nature of the soile of Egypt , as her picture sheweth , which moveth a timbrell with her right hand , shewing thereby the coming of Nilus ; and holdeth a bucket in the left hand , signifying a repletion of all the channells ; for Isis in the Egyptian tongue signifieth earth , as Vives sheweth in his not●s upon Austins Citie of God ; l. 18. c. 3. out of Servius upon Virgil. 5. Tertullian in his Apolegetic against the Gentiles , shews how unsetled the Rom●ns were in the gentiles religion ; for they admitted the worship of Osiris and Isis , the● ov●rthrew their altars , under Piso and Gabinius , and cast them out of the Capitoll ; and then admitted the● again into their citie : this is the condition of men without Christ ; still wav●ring , and unsetled in religion . 6. Neer to the image of Isis and Osiris , which is the same with Serapis , stood the image of Harpocrate● the god of silence whome they held to be their sonne ; intimating , that the secret● of their religion must not be divulged , but that the preist should be ●lent . Doutle●le this shewed the vilenesse of that religion , which was afraid to come unto the light . 7. Some take Isis for Juno , and Osiris for Jupiter , called also Ammon : others by Isis think . Cer●s is meant , and so understand the earth ; which Jupiter or the heaven loveth by its continuall embracements and influence : the turning of Isis into a cow , is to shew us the benefit we receive by the earth , in that shee both supports us , and feeds us : in that they say shee was the daughter of Inachus the river , they shewed by this that they were of Thales his mind , in making water the originall of all things : By many eyed Argus that kept her , they meant the starry heaven that incompasseth her ; the half of whose eyes are asleep , the other half awaked , because whil●st the starrs are seen in one hemisphere they are not seen in the other . By Isis assuming her owne shape againe in Egypt , is meant ( as I suppose ) that the earth re-assumes its ancient shape & beautie upon the receding of Nilus , whose overflowing took away the shape of the earth ; and turned Isis to a cow , that is , made Egypt fertill both in pasture , cattell and graine . 8. I think by isis is meant the Moon , is which is called the daughter of the river , because the Moon is mistr●sse of the Night , which is the moistest time ; and of waters also , and all moyst bodies ; Jupiter is in love with h●r , because the heaven embraceth the orbe of the Moon , and the Sun once ● month is conjoyned to her ; and Argus , that is , the starrie heaven doth ke●p her , in that she being in the low●st sphere is encompassed by the greater and higher ; which Argus is killed by Mercurie , because the Sun takes away the fight of the st●rrs . The turni●g of Isis to a cow by reason of Juno , shews that the Moon is horned shortly after the conjunction ; and so shee appeares to us , it Juno , that 's the aire , be cleere . But shee re-assumed her form again when shee came to Egypt , because the Egyptians made her a goddesse , and worshiped her in the forme of a woman : her travelling through the world shewes her wandring motion without the eclyptick , sometimes to the North , sometimes towards the South . 9. Mercurie killing of Argus may be understood thus ; that the most vigilant and prudent men are oftentimes mastered by an eloquent and cunning tongue . 10. Io was turned into a cow by Jupiter , and delivered to Juno ; so many men by gods permission , degenerate into beastly affections , and are made ll●ves to Juno , that is , to there wealth ; and are made subject to many-eyed Argus , that is , to watching and continuall cares ; untill Mer●ury , that is , the preaching of Gods word kill these cares , and beastiall affections ; then the stinging Bee of their guiltie conscience drives them to repentance , and so they receive their old shape again , and become more wise and holy then before ; and by repentance and holinesse are made , though not gods , yet the sons of God. 11. To Isis was dedicated the garland of corne cares , which garland was in cheifest esteem among the Romans ; her preists were cloathed in white linnen , and had their beards and heads shaved , as Tertullian shews : in lib. de Spectac . They were also initiated by water and blood ; and used to worship her in the forme of a dogs head ; which by Virgil , Acn. 8. is called Latrator Anubis . All these may signifie the qualities and effects of the Moon ; for in the night time when shee shines , the harvest people worke hardest in hot countryes , when they cannot work by day ; therefore the garlands of corn cars were dedicated to her : the white linnen represented the Moons white colour ; the shavings of the hairs away , shewed the smoothnesseof the Moon , for shee looks not so rugged with beams as the Sun ; the initiation by water and blood , may represent her white and red colours which shee hath for shee is red in the horizon , white in the meridian : or it may shew the p●wer sh●e hath over waters , and the blood of living creatures : the dog and goose were thought fitt●st creatures to be dedicated to her , because these are most watchfull in the night , the time of the Moons dominion . 12. Isis , so called by the Egyptians , and Io by the Greeks , was clothed in white , as Apulaeus sheweth , lib. 11. sometimes in red , and somtimes in a black garment● by which they intimated , that the Moon looked white in cleer weather ; but red against wind ; — Vento semper ●uber aurea Phoebe : her black garment was to represent her duskie colour after the change , and in her eclipse . 13. The Egyptians placed the image of Sphynx in the porch of Isis temple , partly to shew , that the mysteries of religion were not to be devulg●d among the vulgar but enigmatically ; and partly to shew , that the causes o● the variations and many motions of the Moon are nor knowne to us , no more then the riddles of Spbynx , were to the vulgar people . JANUS . HEe was the f●●st King of Italie : he received Sa●●rne when he fled f●om his sonne Jupiter , and lea●ned of him the a●t of ●usbandry , and coyning of mony ; w●i●h had on the one side the picture of the ship in which Saturne was ●●ought to ●tali● ; and on the ot●er a head with two faces . To shew his gratitude to Saturne , he ●●stowed the one halfe of his kingdom upo● him . The INTERPRETER . JAnus is thought to be the same with Noah , for he is so called from the hebrew Jain wine , because he taught ●en to plant vineyards ; and is said to have two faces , be●ause he saw two worlds , one before , an other aft●r the stood : he was also a Law-giver , and lived in the golden age of the world ▪ and the first that taught navigation , as the ship on his coine sh●weth . 2. Macrobius by Janus underst●nds the Sun ; therefore the Gentiles made him the keeper of the four doors of heaven , to wit , the East●rn and Spring , out of which hee seems to come ; and the Western and Winter , into which hee seems to goe when hee moves from us : They gave him two faces , because the Sun seeth as wll backward as forward : and they put in one of his hands a Scepter , in the other a Key , to shew both his dominion over the world , and that by his light hee openeth it in the morning , and shuts it up again in the evening . 3. Janus is said to be the first that taught men religion , to build temples , to offer sacrifice and prayers ; therefore perhaps they made him the god of gates and doors , to shew that r●ligion is the door of heaven , and prayer the key to let us in : and as they made hi● the god of doors , so they make him to be the same that Por●unus , the god of sea port● and harbours ; to teach us , as I suppose , that prayer is the saf●st harbour to an afflicted conscience , and the best porter or door-keeper of our houses ; so that without this Janitor w● should neither go out , nor in : Hierom tells us , Egredien● de ●ospitio a'met oratio : regredientibus de platea occurra● oratio : So that this one porter is better then all the door-keeping gods amongst the Romans ; to wit , Janus the god o● gates , Forulus of dores , Limentius of thresholds , and Ca●● or Cardinea , the Nymph or goddesse of hinges . 4. Jan●● married with Carne the goddesse of bowels , this may ver● fitly ( as I think ) teach us , that prayer or devotion must b● j●yned with the works of mercy ; for if prayer be the key doubtlesse mercy is the lock , and without th●se two we● can h●ve no accesse into heaven . What is prayer withou● bowels of mercy , but like a key without a lock , or li●● Janus without Carne ? 5. Janus his two faces may sign● f● the two chiefe s●asons of the yeer , to wit , the Sprin● and the Winter ; therefore one of the faces looked youn● and cheerfull , the other old and sad : or they signifie the two kinds of life which hee lived ; the one ●ude , the other civill : or the knowledge and providence of Princes ; for not onely must they be skilfull in the Histories of times past , but also th●y must have a forecast and eye unto the things that may or shall come to passe : they must have for their companions An●●voria and Postvorta , as the old gods had . 6. Sometimes Janus had but two faces , sometimes foure ; by this th●y signified , that the world which was represented by Janus , had foure parts ; but two chiefe , to wi● , the East and West ; or that the year had four seasons , whereof the Summer and Winter were the two principall . But S. Austin laughs at them who gave him so many faces , and but one power ; fa●iem duplam , sed potestatem dimidiam , De Civil . Dei lib. 7. cap. 7. ●or they made him onely the god of initiation , but they made another god for termination , which was called Terminus : but wee are taught that the true God , who by his power gave the world its beginning , will by the same power dissolve and finish it ; so that hee alone is to the world both Janus and Terminus , the Alpha and Omega of all things . 7. Many men are like Janus , with two faces , one towards heaven , another towards earth : with a youthfull and smiling countenance they look upon the world , but with a sowre face upon heavenly things . Such men are not fit for heaven , for they cannot serve two masters , neither must they look back if they put their hand to the plow. If their heart be fixed on Janus , which was that place in Rome where the mony-changers dwelt , that is , if they love the world , they cannot lov● heaven . 8. In time of peace the temple of Janus was shut , in time of warre it stood open , Numa appointed it should be so , because once the gate was open●d by strength of water that suddenly issu●d thence when the Romans were at warre with their enemies : so in time of their wars they still opened Janus , as expecting his aid . But in our wars it is quite otherwise ; for our temples are either shut up , or pulled down , religion banished , the priests silenced . 9. By the image of Janus there was placed a serpent biting his taile , by which they intimated how the yeer returns still into it self , beginning where it ends : but I would have all men learn from hence , not only the wisdom of the serpent in generall , but the posture of this serpent in particular , to wit , to hold their tail in their mouth ; that is , to be still talking and thinking of their end . IRIS , See JUNO . JUNO . SHee was the daughter of Saturn and Ops , the wife and sister of Jupiter , the mother of Hebe , Vulc●n , and Mars , the goddesse of ri●hes , and of marriage also , called therefore Pronuba ; and of child-bearing , therefore called Lucina : as from the wealth of which she was held to be goddesse , shee was named Juno , a juvando , for riches are great helps . The INTERPRETER . 1. WHen Juno is called Jupiters sister , is meant the air , which doth much resemble the heaven , called Jupiter by the Poets : but when shee is c●lled Jupiters wife , is meant the earth , which like a fruit●ull wom●n conceiveth and bringeth forth the creatures by the heavens influence ; which the prince of Poets intimates , when he saith , that in the Spring Jupiter comes down into the bosome of his beloved wife , Conjugis in laetae germinum descendit . 2. Juno was painted of old in the form of a matron in a long robe , having a lance in one hand , and a platter in the other ; perhaps to shew us , that wealth is every thing ; it is both meat , drink , clothes , armour , it is that which doth command all things : therefore Juno is stil termed a Queen , and she carrieth a scepter in her hand in some pictures , and is carried in a rich chariot of gold and silver drawn by lions ; to shew , that riches adds beauty , and strength , and courage to men , and who is able to resist it ? 3. The peacock was dedicated to Juno , and so was the raven and goose ; doubtlesse to shadow out unto us the nature of rich men , for pride , rapacitie and watchfuln●sse are incident to them ; the peacock is not so proud , nor the vulture so ravenous , nor the goose so watchfull as rich men ; but while with the peacock they look big at the sight of their fine feathers , let them cast their ●yes upon their black feet , and remember their end , which will be blacknesse and darknesse : and while they feed upon the hearts of poor men , as that raven in Caucasus did upon the heart of Prometheus , let them know , that death shortly will feed upon their flesh , and the worm of conscience upon their souls . And though they be as watchfull to preserve their wealth as the geese of the Capitol were ; yet there be they that watch as narrowly over them , and for their death are still watching and wishing ; and what better are rich men without grace and literature , then the geese of the Capitol , which were carefully looked to and fed by the command of the Censors , and at last killed and carried at their solemn feasts with great solemnitie in silver platters ? so rich men are fed and pampered , then die , and in solemn pomp carried to their graves , where their carcasses tot with their names , corum vitam mor●emque jux●a aestimo . 4. Some by Juno understand the Moon , therefore they called her Lucina ; and painted her with beams about her face , sitting upon lions , holding a scepter in one hand , and a spindle in the other ; by which I think may be meant both her light and operations : for the Scepter signifieth dominion , and she bears rule over the humid bodies ; hence shee is called Fluona : the spindle which properly belongs to one of the Parcae or Fates , may shew us , that the Moon hath a great influence upon our lives : and her sitting upon lions may signifie , that her moist influence doth temper and moderate the fiery and cholerick heat of our bodies . And because the moisture of the Moon is a great help to facilitate child-bearing , therefore shee was called Juno Lucina , as the goddesse that did help to bring forth children to the light , and for this cause shee was called upon by women in their labour : Juno Lucina fer opem . 5. I think Juno may be the embleme of an honest , carefull , and frugall matron ; for shee is commonly painted sitting , to shew , that a woman must not be given to gadding shee hath a scepter and a pair of sheers in her hands , for shee must both rule her family by her authoritie and discretion , and shee must clothe and feed them , which is intimated by the platter in her hand , and sheers with which shee shears her sheep : she is clothed with a goats skin , to signifie her frugalitie , which is a rare thing to finde in the women of this age , whose excesse in apparell are badges of their pride and luxury : shee is crowned and girded with vine branches , to shew her fruitfulnesse ; to which David alludes , when hee saith , Thy wife shall be like the fruitfull vine upon the walls of thine house : shee treads upon a lionesse , as all honest and laborious matrons should do ; to wit , subdue lust and wantonnesse : shee is armed with a lance and a target ; for a matron should have a sharp tongue to reprove , and the targed of modestie to keep off all lascivious assaults and tentations . 6. By Juno may be meant the air , which that picture sheweth , wherein she holds thunder in the one hand , and a drum or cymball in the other : shee wears a party-coloured garment , and is attended by Iris the rain-bow , by Castor and Pollux also , which are two fair meteors presaging serenitie : the fourteen Nymphs which Virgil gives her , are so many exhalations begot in the air : her holding of a pomegranite in one hand , and a cuckow upon her scepter in the other , shews the serenitie of the air in which the cuckow , that sings onely in the spring , takes delight ; and the fruits doe prosper in a temperate air : That the rain-bow is ingendred in the air by the reflex of the sun-beams upon a waterish cloud , is manifest ; the diversitie of whose colours is caused by the light shining upon the unequall parts of the cloud , some being thicker , some thinner , which the Poet shews in that verse , Mille trahit varios diverso Sole colores . Aen. 4. Although the rain-bow may represent riches , whereof Juno is goddesse , for indeed wealth makes a fine shew like the rain-bow , but quickly vanisheth ; — Divitiarum Et formae gloria fluxa & fragilis : — Aen. 1. and whereas the learned Poet makes Juno petitioning Aeolus to send out the winds against Aenaeas ; hee shews , that the wind is something else then the bare moving of the air , and that it is an exhalation raised out of the earth and waters , without which the air could not be so violently moved . 7. Juno was the goddesse of marriage , therefore called Pronuba , and jugalis from jugum , or the yoke that was put over the new married couple . There was at Rome an altar dedicated to Juno juga , in the street called Jugarius , because at this altar they were joyned , and here their feet were fettered ; whence the Poet calls marriage Vinela jugalia : but because they thought her power not sufficient , they joyned an help to her , whom they called Hymen , and the god of marriage ; in one hand hee bare a torch , in the other a red vail called flammeum , with which the bride was covered to hide her blushing : these two might signifie the two properties that ought to be in women ; to wit , fervent love represented by the torch , and modestie shadowed out in the vail : and it is observable , that when the parties who were to be married offered sacrifice to Juno , they flung away the gall behind the altar , to shew that in marriage there ought to be no gall or bitternesse . 8. I finde that Juno had her education from the hours , and was nourished by the Ocean and Thetis , or as some say , the sea-Nymphs ; to shew , that Navigation , and Time or opportunity beget riches ; or that the airy exhalations are begot of , and nourished by moisture . 9. As Juno signifieth the air , Vnlcan was her son ; because the fire is begot of air oftentimes : But as Juno signifieth wealth , Mars was her son ; for wealth begets quarrels , pride , and warres : But as Juno was the goddesse of marriage , Hebe was her daughter ; because in our you●● and vigour wee are fittest for marriage . 10. Juno's temple was open roofed , and by Numa's law no who●e must enter into it ; to shew , that marriage must not be performed in dark corners , but publickly ; and that marriage ought to be honourable among all men , and the bed undefiled . 11. Juno shed her milk rather then shee would be nurse to Hercules , of which milk the Poets ●eign lilies received their whitenesse ; and the milkie way in heaven , called Galaxia , had its originall thence ; which , as Aristotle ( 1. Meteor . c. 8. ) tels us , is a bright whitenesse proceeding from the beams of the lesse● starres reslected on a cleer cloud ; others hold it to be no Meteor : but however Juno in this may paint out unto us wanton mothers , who will rather lose and spill the milk which nature hath given them , then nurse their own children ; which the wildest beasts will not doe . 12. Juno was said to have the government of kingdoms , because wealth commands and rules all things ; that is able to make a maid the wise and sister of Jupiter : therefore not without cause was shee so much adored and called upon by maids that were to marry , under the names of Imerduca , Domiduca , Vnxia , Ci●xia ; for it is wealth that can bring in , and bring home , anoint , and gird the maid with a wedding girdle ; and without that shee may sit long enough without house , ointment , or husband : but if shee be rich , shee shall not want a Jupiter to woo her , who will rather abuse himself , to take on him the shape of a cuckow , then misse her . ' Shee is Populonia , the goddesse of the common people ; and Curetis , the souldiers goddesse , for wealth is that they fight for : this is the rich mans Soticena , or S●spitatrix , or Opipena , that is , his saviour and helper : but as Juno was a weak help to others , who could not help her selfe when Hercules wounded her ; so riches will prove such helps in the end , when the dying wretch shall say to his bags , Miserable Comforters are ye all . JUPITER HEe was the son of Saturne and Ops , and was born in Creta at the same birth with Juno , and was brought up on mount Ida by the Curetes privatly , ●or fear his father should find him , who was devouring his own children : but afterward be drove his father out of his kingdom , and divided the world with his two brothers , Neptune and Pluto ; be toke heaven for himself , the sea fell to Neptune , hell to Pluto ; be used to change himself into many shapes ; and took ●nno his own sister to wife . The INTERPRETER . 1. JUpiter is so called , quasi juvant pater ; because he is a helping father , and Diespiter the father of the day , and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from life ; for it is he that gives life to all things : by this name they understood that divine power by which all things are moved and preserved , as may be seen in the Epithets given to him by Virgil , and the other poets , as also by the descriptions of him in Orpheus and others ; and by the ancient pictures which they made of him , for they placed him in a throne , to shew his immutabilitie ; they crowned him , to shew his authoritie ; they clothed him with garments representing light and Rimes of fire , and all besparkled with Starrs , to show his heavenly nature and divine glory ; they put a pair of globes in one hand , the one of amber , the other of gold , to signifie that both the globes of heaven and earth are in his power : in the other hand there is a violl or citron , intimating that he is the cause of that admirable harmony that is in the world : his throne is covered with a garment of peacocks tailes , to signifie his providence and omniscience : he hath the look of an ancient man , because he is the ancient of dayes : his sandals or shoos are green , and he treads upon Neptunes Trident , to shew that sea and land are subject to him . They paint him sometimes with the thunder in his hand , to show that he is the punisher of impietie : sometime they paint him with a scepter in one hand , and a circle in the other ; signifying that he is that great King who rules the world ; for which cause they place the eagle by him , who is the king of birds : they give him sometimes the image of victorie in his hand ; because conquests and victories are from him ; sometimes they make all his upper parts naked , his lower parts clothed , to shew that he discovers himself to the Angels and blessed souls , which he doth not to us mortalls , who see nothing of him but his lower parts ; and these clothed , because here wee see him onely in his effects and works , and some of his attribu●●● but obscurely , and in a dark speech as the Apostle faith : 〈◊〉 Celtae or ancient Galles worshiped Jupiter under the shape of an oake , and so the Romans used to crown Jupiters image with oaken leaves ; to shew that he who gave being to all things , doth also feed them ; for akorns were the first food of the old world . And for the same cause was he worshiped by the Egyptians and Assyrians under the shape of a ram , to shew us , that it is he who feeds and clothes us ; and therefore the horne of his nurse Amaethaes was filled by him with all kinde of food , called therefore cornu copiae , because from him wee have our food , for he openeth his hands and filleth all things with his blessings . And to signifie th●t he both rules and sees all things , they represented him in their hieroglyphicks by a scepter with an eye on the top of it , called Jovis oculus , Jupiters eye . 2. By Jupiter may be meant kings and judges : for as Jupiter is called king by the poets , so kings were called ●oves . They painted him sometime without eares , sometime with four years ; to shew that kings must have no eares for flatterers , informers , and slanderers , but must have many eares for complaints and advise : they must never want eares to hear the grievances of their subjects , nor the wholesome advice of their councellers : they gave him also three eys ; whereof one in his forhead , to shew that princes must see more , and higher , and further off then private men ; their knowledge must be more eminent and sublime . Justice is alwayes painted by Jupiter ; to signifie that kings actions must be alwaies just . Jupiter subdued Aegaeon and the rest of the Giants , to shew that kings must not suffer tyrannie and oppression to goe away unpunished . Jupiter taught people who before fed upon mens flesh , to eat akornes , therefore the oake was dedicated to him ; so princes should endeavour to civillize their people , and to provide by good lawes fit and wholesome food for them . Jupiter is said to have begot divers daughters which were called prayers , intimating , that Princes must have a fatherly care of their peoples intreaties and petitions , and not slight them . Jupiter drove away the swarms of ●●ies that infested Hercules ( therefore called Musidarlus ) whilest he was sacrificing ; so Princes must drive out of their kingdome all busie bodies and disturbers of religion . Jupiter married Me●is , which signifieth counsell , and after hee swallowed her hee conceived Pallas in his brain ; so Princes must unite themselves to good counsellours , and by swallowing their good advice , their heads shall be filled with wisdome , and they shall produce wise actions . Jupiter was the father of the Muses , so should Kings be the nursing fathers of learned men . 3. Jupiter may be the type of a Tyrants for his banishing of his father , and usurping his kingdome , and cutting off his testicles , his marrying with his own sister , his devouring of his own wife Me●is , his ravishing of Ganymed , his many whoredomes and adulteries , his transforming himselfe into so many sh●pes of beasts and birds , as into the cuckow , the swan , the bull , the ram , &c. What , I say , do all these mean , but lively represent unto us the cruell manners and wicked qualities of Tyrants ? therefore when hee began to reign , the golden age ceased , the lamb durst play no longer with the wolfe , men could not live securely and happily as they did before : in his reign began rebellions , when the giants consp●red against him ; for what could hee else expect , but that his subject , should rebell against him , who rebelled against his own father ? His advancing of the Swan his whore , and placing her amongst the starrs , the honour hee gave to the Goat his nurse , in making her a constellation , and in wearing her skin upon his target , called therefore Aegis , doth shew us how Tyrants advance licentiousnesse and wantonnesse , and rapacity also , as they intimated by the ●●gle that still waited on him , and drew his chariot : As Kings may be called Joves , so Tyrants should be called Veiores ; who are sicly represented by that picture of Jupiter in the form of a boy , with horns on his head , arrowes in both his hands , and a goat by him , shewing to us the childish , hurtfull , and wanton disposition of tyrants . 4. Jupiter is taken sometime for the air in Poets ; sometime for the element of fire , and Juno for the air , therefore they made her Jupiters wife , and they used to paint him with a rail flaming about his head : and sometime by Jupiter they meant the heaven , as by Saturn they understood time ; so then when they write that Saturn devoured his children , except Jupiter , Juno , Neptune , and Pluto , their meaning was , this Time destroyes all compounded bodies ; but the heaven with the element of fire , the air , the sea , and the earth are not subject to Times lawes and tyranny : And because there is no commixtion but between the neighbouring elements , therefore it is , that Jupiter took Juno to wife , but could not be permitted by the rest of the gods to marry with The●is the sea . 5. Austin ( Lib. 3. de Civ . cap. 10. ) sh●ws the Gentiles vanities , who held the world was eternall , and yet acknowledged that Jupiter and Juno , that is , heaven and earth to be the children of time ; for if they had their beginning of time , then they must acknowledge the creation of the world , and of time also . 6. He laughs likewise at their madnesse , who called Jupiter the chiefestof all the gods , by the name of Pecunia money , the basest of all things ; which no wise man will cover , as hee sheweth out of Salust , ( Lib. 7. de Civil . cap. 12. ) and may wee not laugh at them who not onely call , but have also made money their great god and Jupiter , which now hath their commanding power of all things : This is that idolatry the Apostle speaks of , ; this is that Jupiter that can make p●ssage to Donae through a tower of brasse ; who more violently then a thunder bolt can break through the strongest armies ; Perrumpert amat castra potentius ictu Fulmineo . — Horat , This is the covetous mans Jupiter S●a●or , and Tereulus , and Liberator , and Elicius , and Invictus , and Omnip●tens too , and Hospitalis , and what not ? for hee hath said un●o the wedge , Thou art my hope ; and to the gold , Thou art my confidence : But in the house of death the coverous wretch will finde no more comfort in this Jupiter of gold , then the Romans did in their Jupiter of stone , when they swore by him , Jovem lapidem jura●● . 7. Jupiter is said to be born in Crete or Candle , because the people of that Iland were more religious then others ; and to shew that God is chiefly to be found there where religion is most cherished . 8. Saturn could not devou● his son Jupiter , but devoured a stone in stead of him , to shew us , that Time which destroyeth all things , even the hardest stones , yet cannot consume or destroy that eternall Minde or Deity which they called Jupiter . 9. The Curetes and Coribantes saved Jupiter from his fathers fury , by the sounding of brasse and clashing of arms , that the childes crying might not be heard ; even so kingdoms are preserved from outward violence or forraigne forces , by armes and military discipline . 10. Jupiter had divers titles given to him , as Xenius the god of hospitalitie , Philus the god of love , Heterius the god of fellowship , Homognius the god of kindred , Phras●ius the god of tribes , and Enhorcius the god of oaths , &c. to shew what care men should have of hospitalitie , love , fellowship , kindred , tribes , and oaths . 11. At Rome Jupiter was worshipped upon the Capitoll , and had a temple there , thence he was called Jupiter Capitolinus : he was named also Jupiter Latialis , and was worshiped by shedding of human blood , as Tersullian and Lactan●ius shews ; and he was stiled Jupiter Pistor , or the baker , because hee taught the Romans is their sleep , when the Galles besieged the capitoll , to fling out their bread to them , by which the Galles forsook the siege , supposing the Romans to be stored with bread . May not this fitly be applyed to the Pope , who is now Jupiter of the Roman Capitol , and the Latin Jupiter whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 666. whose worship consists not in wine , but in blood , in the Eucharist : not to speak how his power and religion have been still maintained by blood of martyrs ? and may not he be called Jupiter the baker , who hath cast the bread out of the Sacrament , by which means he hath lost not onely many of the Galls , but also of the Dutch , English , Scots , Swedes , Danes , & c. ? CHAP. XI . L LARES , or PENATES . THese were the two sons of Mercurie and Lara , which he begot of her , when he conveyed her to hell , after her tongue was cut out by Jupiters command , for bewraying to Juno his intent he had to desloure Juturna . The INTERPRETER . 1. THese Lares were the Gentiles houshold gods ; and this word is sometime used for house or houshold goods ; so Salus : nobis Larem familiarem nullum . The place where these Lares were worshiped or kept , was called Lararium ; they were called also penares from penu or peni●u● , from whence comes penetrale , for they were kept in the most retired and inward places of the house : and sometimes Penates and Lares were of whole cities and kingdoms . 2. The Lares were painted like young boyes wearing a dogs skin about their shoulders , and having a dog alwayes by them , to signifie that they were the faithfull keepers of houses and goods , as dogs are ; and that they are terrible to strangers , but familiar with domesticks . 3. They were painted also with their heads covered , which was a signe of libertie , and preservation ; so wee reade that Castor and Pollux the deliverers and preservers of Greece were painted covered : so Sueton●us writes that the Roman people covered their heads with caps when Claudiu● Nero was dead , in signe of their re-obtained libertie . By their covered Lares then they signified , that men in their own houses ought to be free and protected from wrong and violence . 4. Arnobius tels us , that Lares were the gods of high-wayes and travellers , Lib. 3. cont . Gent. and that they were the same that the Curetes were , which with the noise of their brasen instruments preserved Jupiter from devouring by Saturn . I finde also that they were the same with Larva , and Lenures , and Genii ; save onely that the Genius waited on the living , but the Lares upon the dead : yet the name Genius is given to these also by Virgil , speaking of the serpent that came out of Archises his grave ; Incerius Geni●●●e loci , &c. — Aenaead . 5. By this it seems , the Gentiles thought it unfit that those gods who were assigned to preserve men in their houses , should forsake them when they went abroad ; for the dog which was consecrated to them , doth not only preserve the Masters house , but also waits upon him when hee goes abroad ; — Gressumque ca●es comi●a●●● herilem● and so they thought it unfit , that the gods which waited on men in their life time , should forsake them in death , and not wait upon their souls : and by that fiction of the Cu●●●es preserving Jupiter , they did shew , that as soon as Lucina brings us out to the light , the Genii or Lares , as so many Angels , wait upon us to preserve us from hurt . But what madnesse was this , to multiply so many gods , whereas that same God who gave us life and being , gives us also his protection and custodie both in life and death . 5. They used to offer to their Lares and Genii wine and the smoke of frankincense ; and they thought it abomination to offer any living creature to them , or to worship them with the losse of any beasts life , by whom they had the preservation of their own life : I wish they would truely consider this , who think they cannot worship the true God of peace , except by warre ; whereas hee turned the sacrifices of bloud unto the Sacrament of wine , to shew that hee delighted not in the bloud of beasts , much lesse in the bloud or death of men : nor doth hee think that hee is worshipped by shedding of their bloud , for whom hee shed his own bloud . 6. The chief place where they worshipped their Lares was in the chimney ; by which they signified , that they were the gods of fire , as well as of their houses : and therefore Lar●● taken for the fire or chimney sometime ; and Servi●● Tullius gave out , that his mother conceived him of Lar , whom shee saw in the fire as shee was one night warming of her self in the chimney ; in token of which conception , a flame was seen afterward issue out of Servius his head : It seems that too many Princes are conceived of fire , and they are too much addicted to the worship of their fiery gods , as appears by their too great delight they take in the fire of strife , war●s , and contention . 7. I finde that Lares , Larva , Lemures and Mares signified the souls of men after death , seeming to appear to men sometimes : if they were good souls , they were called Lares , and did no hurt ; if they were wicked souls , they were called Larva and Leo●res , and affrighted men : these are called by Apul●● ; No●tium acc●●s●cula , Busl●r●n 〈◊〉 , sepulchrolum urriculameusa ; therefore Romulus instituted the feasts called Lemuria , or Remulia , to pacifie the soul of Remus his brother , whom hee killed : But I finde Manes a generall word for good and evill souls . Upon these Gentile fictions the Church of Rome hath grounded the fained apparitions of souls after death , to confirm superstition , and their doctrine of Purgatorie . 8. In that the Lares were begot of a dumb goddesse , and the god of speech as they were going to hell ; I suppose , they might by this signifie , that the departed souls , though they cannot speak with corporeall organs , as wee doe ; yet they have a spirituall speech , whereby they communicate the conceptions of their mind to each other , as Thomas sheweth , Prima primae , quest . 107. art . 1. for there is no hindrance why one soule or Angel should not understand another , but onely the will : for in us our bodies hinder the apprehension of one anothers conceptions ; but in spirits the will onely ; so that as soon as the Spirit is willing to impart his conceptions to another , hee is said to speak , and the other to hear . 9. Among the Romans there were Lares publici and familiares , publick and houshold gods ; also Lares hostitii , gods to drive away their enemies ; Lares marini , gods of the sea ; Lares viales , gods of high wayes ; Lares querquerulani , gods of the oaks or woods ; neither was there any place in the world which had not these pettie gods , besides their great gods : But what pretty gods were these , whom a man must rescue out of the flames of Troy , or else they had been burned ? Therefore not without cause doth S. Austin ( De Civit. lib. 1. c. 3. laugh at the Romans ; who made these conquered gods their protectors , who thought that by their help they subdued the world , that could not help themselves when they were subdued by the Grecians ; as hee proves out of Virgil , whom hee call● the greatest , most excellent , and best of all Poets . What better are the new Romanists in multiplying to themselves tutelar saints , forsaking the fountain of living waters , and digging to themselves cisterns that will hold 〈◊〉 water ? LATONA : See APOLLO and DIANA LETHE . THis was a river in hell , of which whosoever drank , he forg●● all forepast actions and sufferings . The INTERPRETER . 1. THe Platonists , which held the souls existence long before their bodies , affirmed that the souls before their entrance into their bodies , drunk of this river , that they might not think of or remember the happinesse they had lost , which had been a continuall torture to their life : this opinion Virgil followeth , Ae●ad . 6. But I think that by this fiction may be meant , that the Saints who depart from hence , forget all forepast miseries : for what happinesse or rest can there be in the glorified soules , if they should remember the miseries , disgraces and wrongs which they have suffered , or the sins which they have committed here ? Surely , even in this life , if it were not for sleep and oblivion , our condition should be most miserable ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How sweet is oblivion of evils , saith Orestes in Euripides ? 2. The river Lethe is in Africa , running by the Citie Berenice , which is swallowed up by a great gulfe , and runs under the ground many miles , then breaks out not far from Berenice , which gave occasion to the country people to think that this river sprung out of hell . 3. They that went to the cave of Trophonius to consult with the oracle , used to drink of two rivers ; the one was Lethe , at the entring in , that they might forget their forepast affairs ; the other was the river Mnemosine , or memorie , which they were to drink at their coming out , that they might remember what there they had seen and heard : I wish that they who run so eagerly to Church to the Sermon , would drink of Lethe when they goe in , and lay aside thinking upon worldly businesses : and that they would drink Mnemos●ne at their coming out , and remember carefully what they have heard : but 't is farotherwise with them ; for they drink Mnemos●ne when they goe in , and have their mindes altogether busied with wordly affairs ; but when they come home , they remember no more , then if they had drunk of Lethe , with those which Securos latices & longa oblivia posans . 4. There were said to be four rivers in hell , to wit , Lethe , Acheron , Plegeion , Cocytus . This world may be called hell , being compared with heaven which we lost by sin : in this hell or sinfull condition in which wee live , there are first the river Lethe , or forgetfulnesse of our duty to God , for which cause wee are urged with so many memento's in Scripture . Secondly , Acheron , or the losse of that spirituall joy of conscience , and comfort of the holy Ghost , of which sinfull men are depr●ved . Thirdly , Phlege●on , the fire of lusts and anger with which wee are inflamed . Fourthly , Cocy●● , sorrow or groaning ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lament : and this ariseth from Styx , which signifieth sadnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LUNA , LUCINA . SHee was the daughter of Hyperion and Thia , the wife of the Air , of whom shee begot the Dew ; and she was the sister of Phoebus , or the Sun. The INTERPRETER . 1. LUna is called the daughter of Hyperion , either because hee was the first Astronomer that found out her divers motions , or because her motion is far above this aeriall world in which wee breathe . Shee is the daughter of Thia , because her originall is immediately from God : shee is the wife of the air , because by her influence and the Air● frigiditie Dew is engendred in the night : shee is the sister of Phoebus , because amongst all the starres shee is likest in light and beauty to the Sun , and in magnitude also , according to our appearance . Some call her the daughter of the Sun , because perhaps shee hath her light from him . 2. The Poets give her a partie-colouredgarment , to shew her various aspects ; and doe sacrifice black bull to her , to shew how black and horned shee appears after the change . But to declare her brightnesse in the full , they gave her a coach drawn with white horses : and whereas they ascribed four horses to the Sun , but only two to the Moon ; by this they intimated , that the Suns motion is far swifter then the Moons , in respect the or●● in which hee moves is far more capacious then that of the Moons . 3. They held her to be both male and female , because of her active quality of heat , and the passive quality of moisture : therefore men did sacrifice to her in womens apparell , and women in the habit of men . Her masculine power is seen in moving the inferiour bodies : her feminine in receiving light . 4. Luna is the same with Lucina , because by her light and influence shee helpeth child-birth : shee is painted with a torch in one hand , and arrows in the other , to shew the servent and sharp pains of women in child-birth ; and that shee is the light and torch of the night : shee is painted sometimes with wings , to shew the swiftnesse of her motion ; and sometimes all covered with a vail , I think , to intimate her eclipses and obscuritie in the conjunction . The Egyptians in their hieroglyphicks represented the Moon by a white skinned man having an hawks head , to signifie , that the Moons whitenesse or light proceeded not from her self , but from the Sun , of which the hawk was the embleme , and dedicated to the Sun , either because of her high flying , or quick sight . 5. The Romans used to wear half-moons upon their shoo● , either to shew their originall from the Arcadians , who did brag that they were more ancient then the Moon ; or else to signifie the inconstancie of wealth , honours , and all humane glory , which waxeth and waineth with the Moon . And perhaps from the Romans the Turks have borrowed the same custome of wearing half-moons in their colours . 6. The Moon in her eclipse looketh red , and the foolish Gentiles thought that it was for shame she looked thus , as blushing at the madnesse of the witches , who thought by charms to bring her down from heaven , according to that , Carmina vel coelo p●ssunt dedusere Lunam : and therefore they used to beat brasen instruments , which the Poet calls ara auxiliaria Lunae , as it these sounds did dull the Magicians charms , and ab●e their force upon the Moon . Indeed , if the Moon could blush , shee would be much ashamed at such madnesse , as also at many other impieties committed in the night-time : but the true cause of her rednesse is the mixture of her own light with the shadow of the earth ; or rather , as Scaliger saith , ( Exer. 62. ) because she is in the point of the pyramide not far from the first beams of the Sun ; and situated in the second beams , which are the species of the first beams , as the first are the species of the light . CHAP. XI . M MARS . HEe was the god of warre , and son of Jupiter and Juno , or of Juno alone as some say , who conceived him by touching of a flower in the garden of Olenius . Vulcan finding him abed with Venus his wife , wrapt them both in a net , so that they could not stir , till Neptune by in●●eatie got Vulcan to loose them ; his sister was Bellona . The INTERPRETER . 1. MArs was called the god of warr , he was the first that found out military discipline ; he was borne of Juno , because wealth begets strise and warrs ; Thero or fiernesse was his nurse ; for fierce and salvage dispositions are most given to quarrelling : therefore he was said to be bred in the cold Northern countries , for the Northen people by reason of abundance of blood , and excessive drinking , are most given to strike and contention . He was worshppied in Lemnos , where men were sacrificed to him , to shew the crueltie of souldiers , and of that place in particular : his companions were fear , and anger , and clamor ; for these do inseparably accompany war. Therefore terror and feare were the two horses that drew his chariot , and Bellona his sister with a bloodie whip did still wait upon him : for this cause the woolfe , of all creatures most savage , and the ravenous vulture , and the watchfull dog , and the chattering pye , and the cock also , which is a warlike and quarrelsome bird , were all dedicated to him . The Scythians dedicated onely to Mars temples , altars , and statues , and to no other gods , because they delighted in wars , and by rapine , spoils , and oppression of their neighbours , they maintained their own estate ; hence Mars was said to be born in Thracia , to shew what a warlike nation that was : and because the horse is a warlike creature , therefore hee was sacrificed to Mars ; and his chariot was drawn by horses in ancient pictures , hee himself sitting on high in his compleat and terrible arms , both offensive and defensive : Fame having her body and wings full of eyes , ears , and tongues , sounds the trumpet before him , to shew that warres oftentimes follow upon evill reports . And because the Romans would intimate how much they detested civill warres in their Citie , they would not suffer the picture of Mars to be painted on their gates and private doores , but in stead of him the picture of Minerva ; and for Mars his picture , they thrust out of the Citie , to be painted upon the doors of countrey mens houses abroad : for by maintaining warres abroad , they kept peace at home . 2. By Mars the Gentiles understood the Sun , as appears by that picture of Mars adorned with the Sun beams , and anciently worshipped in Spain : or rather the heat and vigour of the Sun , which heateth the blood , and occasioneth strife and warre , as may bee seen in cholerick and hot constitutions : and because such hot temperaments are prone to Venerie , hence the Poets saigned , that Mars lay with Venus ; and withall to shew , how much souldiers are given to Venereall lusts : At non ad Venerein nocturnaque praeliae tardi . 3. Not without cause doe the Fathers laugh at the Gentiles , who made Mars their god , that was both a murtherer , as also unjust , impious , mad , and persidious , as Homer describes him ; who was detained a prisoner by Vulcan for his adultery , and was wounded by Diomedes . This is that god from whom the Romans bragged they had their originall , whom they made the patron of their Citie , and dedicated the first moneth of the yeer to him , assigned to him certain priests whom they called Salii , and many divine honours : I wish that Christians , who professe themselves the disciples of the Prince of peace , did not too much worship this impious god of war : wee erect not temples and altars to him abroad , but wee doe this in our hearts ; wee doe not sacrifice to him horses alone , but men also , even those for whom Christ died : so that neither Lemnos nor Thracia did more adore him , then Christians doe . But however the Gentiles worshipped him , yet Homer tels us , that Jupiter hated him : I am confident that the true God , whose name is Jehovah Shalom , the Lord our peace , hates and detests warrs among brethren of the same faith ; for hee breaks their bows , knaps their spears in sunder , and burns their chariots in the fire . I wish with S. Austin , that it were as certain there were no warre , as it is certain that Mars is no god : Vtinam quam manifestum est quod non sit deus , tam non sit bellum : Lib. 7. de Civit. cap. 14. But so long as pride , ambition , covetousnesse , and malice reign among us , so long Mars must be worshipped by us . 4. Mars is described by the Poets as a great enemie to Minerva the goddesse of wisdome and arts ; wee see by experience how true this is ; for wisdome , arts , learning , justice , and true pietie are trampled upon in time of warre . 5. Mars , who by Homer is described the swiftest of all the gods , was caught in a net by limping Vulcan , the slowest of them all ; Tardus velocem assequteur : let men run never so swiftly in wayes of wickednesse , yet slow-paced vengeance at last will overtake them : Raro antecederuem s●elestum deseruit pede poena ●laudo . 6. Though Mars thought to have committed adultery with Venus in secret , yet hee was seen by all the gods ; there is no wickednesse done so secretly , which is not made obvious to the all-piercing eye of the Almighty . There is nothing so secret that shall not be revealed , saith Christ. 7. Mars was absolved from the murther which hee committed in the Areopage , a place where the Athenian Magistrates used to judge ; to let us see that the smallest homicides are punished in time of peace , whereas the greatest and most horrible murthers goe free in time of warre : As Seneca complained of theft , so may I of murther ; Parva furia puniuniur , magna in triumphis aguniur : small murthers are punished , great ones are honoured with triumphs . 8. Mars was conceived of Juno by touching a flower : what is more specious to the eye , and yet what more frivolous then a flower ? By this wee may see , that rich and potent men have specious pretences for their warrs ; but when they are sifted , they prove no lesse frivolous then a fading flower . 9. Vulcan bound Mars and Venus together , but Neptune got them to be loosed ; I think they meant by this , that lust is caused by the heat of youth ; but given off in old age , which is cold and moist , represented by Neptune . MEDAEA , See , JASON . MEDUSA , See GORGON . MEMNON , See AURORA . MERCURIUS . HEe was the son of , Jupiter and Maia , the messenger of the gods , the god of Merchants , of Theft , of Wrestling , of Eloquence ; hee found out the harp , and killed Argus , and delivered Mars out of prison and bound Prometheus to hill Caucasus ; his head and feet are winged , and he begot of his sister Venus Hermaphroditus . The INTERPRETER . 1. HEe is called Mercurius , quasi Medius currens ; for speech , whereof hee is said to be god , is that which runs between man and man , and by which we converse one with another ; and Merchants by this trade with each other , therefore he is called the god of Merchants ; and by the Greeks Hermes , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , th●t is , Interpretation ; for speech is the interpreter of the minde . And to shew the forc● of eloquence , they painted him drawing of people after him by the ears with a small chain reaching out of his mouth ; therefore they called him the messenger and embassa●our of the gods ; for el●quence is required in Princes embassadou●s . Or this fiction may shew , that they who are born when Mercurie bears rule in their Horoscope , are ingenuous , and eloquent , and nimble also both in their wits and fingers ; for hee was a notable thiefs , who stole from Admeius his oxen , from Apollo his arrows , from Vulcan his tongs , from Venus her girdle , from Neptune his trident , and would have stole Jupiters thunder too , if hee had dared . 2. Hee was the finder out of the harp or lute , hee taught the Egyptians all arts and sciences , hee taught men to leave their rudenesse , and become civill and religious : therefore they make him still to be waiting upon the gods , especially upon Jupiter ; I think , to let us see , that learned and wise men should be entertained in Princes Courts , and such as are eloquent and ingenuous . 3. They write , that hee sucked the brests of Juno ; to shew us , as I suppose , that Juno , that is , rich and potent Princes ought to be the nursing fathers , and nursing mothers of learned and eloquent men . 4. They used to paint Mercuries picture on their doors , that hee being the god of theeves , might keep off other theeves from their houses : a goodly religion , that punisheth men for theeving , and yet adore him for their god , who was the author and patron of theeves and theeving . 5. They called him the son of Jupiter , to shew , that eloquence , sciences , and ingenuous arts are the gifts of God. 6. They made him winged both in his head and feet , to shew the swiftnesse and various motions of the planet Mercurie , and the nimblenesse of their wits , tongues , and fingers who are born under that star ; as also the nimble force and power of eloquence in moving mens affections . 7. Hee killed ( by Jupiters command ) many-eyed Argus ; to shew , as I conceive , that Princes by the tongues of eloquent Oratours are able to tame and subdue the many-eyed multitude , which are sooner brought in subjection by tongues , then by swords ; therefore the tongue was consecrated and offered in sacrifices to Mercury : At pietate gravem & meritis si forte virum quem Conspexere silent , arrectisque auribus adstant ; Isle regit dictis animos , & pectora mulcet . For this cause they gave power to Mercurie to appease storms and tempests : for as Neptune seeleth the tempestuous seas ; so doth Mercurie or eloquence pacifie a stormie and tempestuous State. 8. I finde that sometimes Mercurie and Minerva were painted together , to shew how needfull the tongue and hand are to beget wisdome , the one by speaking , the other by writing ; and that all Common-wealths stand in need of eloquent men , and ski●full artificers ; for by liberall sciences , and handicrafts the State is supported : And is it not fitting that they who are verball professorus , and Mercuries in their tongues , should be also Minervaes in their hands , and doers of good works ? 9. Mercurie was painted with a rod in his hand wrapt about with two serpents embracing each other ; by which is signified , that eloquence must be joyned with wisdome , whereof the serpent is the embleme ; and where wisdome and eloquence are conjoyned , there the State is well governed , which is signified by the rod or scepter , the symboll of Government . By this rod also is shewed , that the most brutish and serpentine dispositions are made tame , and brought to agreement by eloquence , as two serpents are upon Mercuries rod ; which is called Ceduetus , a radendo ; for all anger and hostilitie falls to the ground , when that rod doth mediate , that is , when eloquence doth interpose ; therefore Princes Embass●dours that are imployed to mediate a peace , are called Gaducealores . 10. I finde , that Mercurie is painted in some pictures not onely with winged head and feet , but also with a purse in his hand ; to shew , that hee is the god of gaine , which is not got but by diligence , expedition , and wit : hence hee is painted with a goat and a cock by him , to shew that as vigilancie , whereof the cock is the embleme , is required in a Merchant , and in him that will be rich ; so likewise must hee venture , and overcome all difficulties , as the goat that chambers up the highest rocks . Or is it be true that the goat breathes not with his nose , but with his ears ; then by this may be meant , that from the mouthes of Oratours the mindes of the rude multitude are fed , and live by the ears ; and to shew that vigilancie and fagacitie are required in those that will be rich , eloquent , and learned : Mercurie was worshipped in Egypt under the shape of Arubin , with a dogs head . 11. Mercurie may signifie the Sun , for his wings may represent the Suns velocitie ; his killing of Argus may shew , that the Suns appearance puts out the light of the Starres to us , which seem to be as so many eyes of heaven . The Sun seems to look upon us with a threefold aspect , pale , red , and blew ; the first presages rain , the second windes , the third serenitie ; therefore it was perhaps , that they painted Mercurie with three heads upon a square stone , to signifie the four parts of the world , or the four seasons of the yeer . And to shew that the Sun never grows old , or decayes in strength , they painted Mercurie alwayes young , beardlesse , and cheerfull : and perhaps that picture of Mercurie like a youth carrying of a ram , may signifie that the Sun seems to grow young , and makes the world look youthfull , when hee enters into the signe of the Ram in the Zodiack . 12. Because hee was held the god of speech , therefore they made him also the god of bargains and sales ; hence hee was called 'A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god of the M●rkets ( Mercurius , a mercando , and his image was wont to be erected in the Market-places ; for without speech there cannot be buying and selling : and wee see how nimble-tongued shop-keepers are when they are selling their wares , as if they were sons of Mercury . 13. He is alwayes painted with his head covered , to shew , that nimble , cunning , and crasty heads seldome discover their intents ; but still h●ve a cloak ( as wee say ) or some pretence for their actions ; so that Argus himselfe is deceived by them , and they that are most vigilant and quick sighted are sometimes over-reached . 14. Nimble-tongued Mercurie stood upon a square stone : I wish that our faire-spoken and nimble-tongued professours would prove constant in their wayes , and square in th●ir actions . 15. Jupiters messenger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , interpreting , or speaking : so Juno's messenger was called Iris , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak ; by which they would shew how necessarie it is for Princes Embassadours to have eloquence , and to be good Oratours . 16. I have read , that Mercurie stole from Mars his sword ; but wee have Mercuries that put the sword into Mars his hand . Sure these are not the sonnes of Jupiter Coelestis , but of Jupiter Stygius : neither are they Cactuceatores , but Fae●iales ; they are not like that Mercurie who with his rod made peace ; and united serpents , and found out musick and harmonie ; but like him that found out the art of wrestling and theeving , the authours of confusion , and the true successours of that Mercurie who was worshipped by the ancient Galls , who delighted in the shedding of mens blood : these Mercuries are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leaders of soules to hell , and not the bringers of them from thence . 17. Mercurie is painted sometimes with his soporiserous rod in the one hand , and a short sword in the other ; the Divell casts us asleep in securitie , and then destroyes our soules . 18. Mercurie with his rod drives the souls into hell , and from hell : — Hac animas ille evocat orco Pallenies , alias sub ●istia tartara 〈◊〉 ; ' Dat somnos , adimisque , &c. — such is the power of Gods word , it cast us down to hell in denouncing Gods judgements , and raiseth us again in the promises of the Gospel . 19. By Mercurie may be understood the d●sire of knowledge , which bound Prometheus the Astronomer to Caucasus , that the eagle might feed upon his heart ; by this they did signifie the care and solicitude which the Astronomer took , in remaining upon that hill in the night time to obs●rve the motions of the st●rres . 20. Hee begot Hermaphroditus of Venus , and hee himself had both sexes , to shew us the nature of that st●rre ; for Mercuries power is partly mas●uline , in stirring up heat , and partly feminine , in causing moisture ; therefore hee was painted with a lance in one hand , and a distasse in the other : and he is described by the Poet to be red or yellow haired , to signifie his vicinitie to the Sun ; and to be very beautifull , to shew his neernesse to Venus . 21. Our blessed Saviour is the true Mercurie , the Son of God , the Word of the Father , the Messenger or Angel of the Covenant , the Sun of righteousnesse , the God of order and harmonie , the Prince of p●ace , who by his crosse , as the true Cad●ceus , hath reconciled all things in heaven and earth , who hath killed the many-eyed Argus , our vigilant enemie the Divell ; whose eloquence was such , as never man spake as hee did ; who hath tamed and subdued the two serpents , that is , the perverse and venemous dispositions of Jews and Gentiles by his crosse , and by the same hath delivered our souls out of hell . MINERVA , or PALLAS . SHe was the daughter of Jupiter , begot of his brain without the help of a woman , and was held to be the goddesse of wisdome , learning , and arts : shee found out the use of oyle , therefore was chosen by Athens to be patronesse of their Chic , which shee called by her owne name Athene ; shee invented the use of wooll , of spinning and weaving ; and because Arachne in this are durst contend with her , shee was by Minerva turned into a spider . The INTERPRETER . 1. MInerva was called Jupiters daughter , to shew that wisdome and learning are Gods speciall gifts ; shee was begot of his brain , because the brain is the seat of wisdom and learning ; without the help of women , because wisdome comes not by generation , but by infusion , study , and experience ; and women for the most part are hinderers , not furtherers of wisdome and learning : therefore shee is said to be a perpetuall virgin , because men that live a single life have fewest avocations from the studies of wisdome and knowledge : shee came out of Jupiters head Armed , to teach us , that a wise man is alwayes armed against all assaults and violence of fortune . 2. Shee is called Tri●●nta , and the daughter of Neptune , because shee was bred by Triton ; or rather , by these poeticall terms of the sea , they meant the dangers that wise and learned men are subject to ; or else , that men gather wisdome and knowledge out of dangers and troubles ; or by this name they may signifie the three faculties of the soule , memorie , will , and understanding ; or rather , the rationall , irascible , and concupiscible powers of the soule : But I think rather , it is to shew , that a wise or prudent man can guide himself ethically , his family oeconomically , and the Common-wealth politickly . 3. Minerva's Target called Aegle , as Jupiters was , is cleer and smooth like glasse , and hath Gorgons head s●t in it , with snakes about it ; both to signifie that wisdom is terrible to evil men , and that they fear and tand in awe of Wise men , as also that Wisedom and sincerity are joyned together , which is expressed by the clearnesse of her Target ; for wisedom is conspicuous to all : therefore they dedicated the O●le which seeth in the dark to her , because wisedom is able to discern obscure things , and to find out abst●use secrets . 4. They paint her with a Helmet and a Crest , and a Cock upon the top of her Helmet ; to shew that wisedom is both the defence and ornament of a man , and that wise men are also vigilant with the Cock ; but the Crow being a chattering bird , is hated by her , because much pratling agreeth not with wisedome , a wise man is seldome talkative : and because a wise man knows how to command his speech , Minerva is sometimes painted with a Crow in her hand ; and as she hath a Cock on her head , so she hath the Dragon at her feet , both which signifie the piercing sight and vigilancie of wise men . 5. They make her supporting on her arme a round Target , and a long Spear in her hand ; to shew that wisedom rules and supports the world , and that the force of it is such , as that it is able to pierce the hardest and most difficult things that are ; and can reach them , though never so far off . 6. They made h●r the President of War , to 〈◊〉 us that wisedom and learning are required in a Commander or Captain ; they placed fear and terror by her , for these are unseparable companions of wars and gave her long clo●k called Poplum , to signifie the setled and sedentarle life of Students , and that wis●dom is still joyned with proving . 7. By Minerva's help Pr●onosheus stole fire out of Heaven , by which he brought many Arts to perfection , because wisedom is the Inventor of 〈◊〉 , and fire by its light and Heat is the instruments whereby artificial things are pro●●eed . 8. Of old in 〈◊〉 and Colledges , they used to paint Mercury and Minerva close together , which picture they called Hermathena , from Hermes and Athene ; to signifie that Wisedome and Eloquence must not be separated , but that Scholars should strive as well to h●ve wise heads , as eloquent tongues . 9. They gave her a golden Helmet , sometimes with a Sphinx upon the top of it , to shew that Wisedome is glorious and shining , and withall that wise men use not to babble out secrets ; for it is Wisedome in some things to play the Sphynx , and not to divulge all we know to all men promiscuously . Christ himself spoke sometimes by Parables . to She is called Pallas from the Gyant Pallas , whom she killed , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake or brandish , for so she hath been seen shaking of her spear , Therefore Virgil calls it hastain trementem ; her Image was called Palladium , which was sent from Heaven , and kept to carefully at Rome in Vestas Temple , that none had leave to see or touch it , but the Virgins that kept it : by shaking the Spear I think may be meant , that Wise Princes in time of peace , whereof Minerva had the charge , should exercise their armes , and not suffer their youth to live idely , and forget military discipline , lest their enemies take advantages by their security ; as for the Palladium , that I a knowledge to be our Religion , which came down from Heaven to us , which ought carefully to be kept in the Temple of Vesta , where the sacred fire burned perpetually : The sacred fire of zeale and devotion , is the meanes to preserve our Religion , especially if we be Virgins , that is , pure and holy : and we must not suffer prophane and ignorant men to meddle with the sacred Function of the Min●stery : When the Trojans lost their Palladium , they quickly after lost their Citie ; so if we lose our Religion , we must also looke to lose that Citie whose Builder and Maker is God. 11. She is called Minerva from monendo and minan●io ; for wise Governours should partly by admonitions , partly by threatnings rule their people , and subdue vice ; and indeed , should be still shaking the Speare , to keep disordered men in awe , whom they should affright with the Gorgens head of the Law , by which their authority should be reverenced , as Minerva was ●●ared for her Speare and terrible Buckler . 12. The Olive was dedicated to Pallas , and with the leaves thereof she was crowned ; and at Athens a golden Lampe was dedicated , in which oyle did burne continually ; both because shee found out the use and way of making oyle ; as also to shew us that Wisedome is the light and lampe of the minde , and that neither it nor learning can be attained to without lucubration , study , and spending of much oyle and light . 13. At certaine Feasts of Minerva in March , the Maides were wont to be served by their Mistresses , as in the Saturnalls the Men-servants by their Masters : The serving Maides claimed this as their due from Minerva , because it was by them that the workes of her invention were performed , as spinning , sowing , and weaveing ; by this servants were comforted , and incouraged in their service , and Masters and Mistresses were admonished not to insult over their servants : If this equity was observed among the Gentiles , much more should it be among Christians : For in Christ wee know there is no difference betweene bond and free , master and servant . 14. Minerva was worshipped upon the same Altar , sometime with Vulcan , sometime with Neptune ; to shew that Arts and Handy-crafts cannot be exercised without Fire and Water ; and whereas Vulcan would have married Minerva , but could never g●t her good will , for shee was a perpetuall Virgin , therefore she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew that Wisedome and Learning never die ; by this ●e may see that the hottest and most furious S●iters that are , cannot overcome Chastity where i● is ●oyned with wisedome ; for this cause Minerva is armed , to shew how Virgins had need to stand upon their guard , for they shall not want Vulcans to assault them . 15. Juno , Venus , Minerva , strove once who should be accounted most beautifull : Paris was Judge , to whom Juno promised a wealthy , Venus a beautiful , but Minerva a wise Wife : Paris preferred Venus , by which we see the folly of many young men , who in their matches preferre fading beauty ●o wealth or wisedome . 16. As Athen● preferred Minerva to Neptune , and her Olive to his Harpe ; so should all Christian States and Cities 〈◊〉 Peace to Warre , Tranquillitie to Troubles and Civill Tempests , ( whereof Neptune or the stormie Sea is an Embleme ) and Spinning , Sowing , Weaving , Building , and other peaceable Arts which she found out , to fighting , quarrelling , and destroying . 17. As there were certain Images dedicated to Minerva and Mercury , called Herm●henae , so there were some erected to Mercury and Hercules together , called Hermerachae : to shew that these three , to wit , Mercury , Hercules ▪ and Minerva , that is , Eloquence , Strength , and Wisedome are the three main Deities of States and Cities , and must be most of all sought after and honoured by Princes . 18. Minerva had power over stormes , which the Poet sh●weth in the first and second of his Aeneads . He calls the storme which she sent against the Grecians , Minervae sidus ; She had power also over Jupiters thunder , Ipsa Jo●is rapidum jaculata e nubibus igne● : By which I thinke he understood the Sunne under Minerva's name ; for be by his heat of all the Planets hath the greatest power in causing stormes and thunder . 19. As Minerva the Goddesse of Wisedome was worshipped on the sime Altar with Vulcan the God of Fire ; so let us not separate zeale from wisedome ; but let us cherish the fire of zeal in our hearts , as well as wisedome in our heads ; but some have zeale without knowledge , and some knowledge without zeale ; this is to part Vulcan and Minerva . 20. Homer gives to Minerva a fiery Char●ot , Iliad . 8. and describe● her carrying of a golden Lampe , and holding out a beautifull light . Od●ss . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Yet he makes her invisible when she went up into Di●medes his Chariot , then she put on the dark Helmet of 〈◊〉 , so that Mars could not see her ; by this is not onely intimated that Minerva is the Sun , who is the light of the World , and to whom the Poets give a f●ery Chariot ; and that he is obscured by Orcus his helmet , is meant the want of his light to us when he goeth under our Hemisphere ; but by this Fiction also is understood , that wisedome is the light of the mind , and a wise man is the chief light and life of a State ; and that it is not the least part of wisedome in time of Warres and Tumults , for Minerva to put on Or●us his Helmet , that is , for wise men to live obscurely , and to conceal themselves : bene vixit qui bene latuit . 21. Minerva is described by Homer and others , to have the chiefest place in Heaven next to Jupiter , and to Be clothed sometimes with Jupiters owne garments , and ornaments : to signifie that there is none of Gods gifts more excellent then wisedome , and that there is nothing wherein m●n resembles God more then in wisedome . 22. Whosoever looked upon Minervas Helmet , was turned into a stone ; to shew that wisedome makes men solid , constant , unmoveable , unfrighted in times of trouble . 23. Christ our Sacrifice is the true Minerva , begot of the substance of the Father , the wisedome of God , the light of the world , and the splendour of his Fathers glory , the Author of all Arts and Learneing , the Prince of Peace , the President of Warre ; whose greatnesse , purity , wisedome , and goodnesse ▪ are more terrible to wicked men , then the Target of Minerva was . He it is that sup●orts the round World by his power , and hath pierced the hard rockes of mens heartes with the sharp speare of his Word ; it is he that hath made servants equal with their masters ; and he is the great Patron and Protector of his Church , which is the Citie that he hath called by his owne Name , as Minerva hath called Athens by hers ; and that he had power over stormes , his enemies acknowledged , Who is this whom the Windes and Seas obey ? The fire of his zeale made him undertake the form of a servant : and though he died for our sinnes , and concealed himselfe with Or●us helmet , and went down into hell , yet now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immortall , death hath no more power over him ; he is set downe at his Fathers right hand , and is clothed with his Fathers rich robe of Majesty , and eternal glory . MINOS , see AEACUS . MUSAE . THe Muses were the daughters of Jupiter and Mnemosyne ; born in Pieria , they dwelt in Helicon a hill of Boeotia , and in Parnassus , a hill in Phocis not far from Aonia ; hence they were called Aonides . They were at first three , then seven , at last nine : Apollo was their guide , and the three Graces their attendants . The INTERPRETER . 1. OSyris the Aegyptian God ( thought to be the same with Apollo ) delighted much in Musick , but chiefly in the Songs and Playing of nine Virgins which for this c●use he entertained : therefore they were called by the Greeks , Muses . 2. There were at first but three Muses , to shew three sorts of Musick ; to wit , singing , blowing , Playing ; the first in the throat , the second in wind instruments , the third upon strings : or to shew the three●old chief learning in the world , to wit , Philosophy , Rhetorick , and Mathematick ; Philosophy is threefold , to wit , Rational , Moral , Natural : there be three parts in Rhetorick , the Demonstrative , the Deliberative , and the Judicial : there be also three parts of Mathematicks , to wit , Arithmetick , Geometrie , Musick . Afterward the number of Muses were increased to seven , either because of seven holes in the wind Instruments , or o● seven strings on the other instruments ; or of the seven liberal Sciences , or of the seven Planets . Lastly they came to be nine in number , from the nine Sphaeres which they held made a Musical harmony ; and because of the ten stringed Lute , they joyned Apollo to the nine Muses , and so made ten in all : and it may be that from this number of nine Muses , the Papists have found out the nine Orders of Angels . 3. The Muses were called the daughters of Jupiter and Mnemosyne , to shew that learning cannot be had without the Intellect and Memory , which are most eminent in learned men ; or rather that God is the Authour of Learning , and Memorie the Mother or Nurse thereof : therefore the Poet ascribes to the Muses , Memory and Utterance ; by the one they are preserved , by the other they are heard , Et meministis enim Dirae , & memorare po●estis . Hence they are called Musae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enquire , this belongs to Invention , and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to in●tiate into sacred Mysteries : and by this is meant Judgement : so that the Muses or Learning consisteth in Invention and Judgement ; and because Learning is cherished and maintained by Honours and good Report , therefore Eupheme was said to be their Nurse . 4. The Muses were winged , to shew the nimblenesse of good wits , and the quicknesse of Poetrie and Musick in moving the affections . For Homer giveth wings to words ; and the Syrens lost their wings while they contended with the Muses ; so an evill Poet is like a Bird without wings , he can rise no higher then the earth , his conceptions are grosse and heavie , no waies sublime and aeriall , having lost the two wings of invention and judgement , by which that incomparable Swanne of Poets did ●lye in his Divine worke of the Aeneads : who hath as farre excelled Homer , as the Muses did the daughters of Pierius , who turned them to Mag-Pyes , weareing Crownes of Pa●ty coloured Feathers , which they tooke out of the Pyes wings : so Homers confused inventions , are fi●ted , refined , polished by Virgil , and m●de a Crowne better becomming his head then the Mag-pyes wings . 5. The Muses did beare Palmes in their hands , to shew they are the Conquerors of men● affections and passions ; and they did all dance in a ring , therefore the Greekes called them Muses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ because of the consent , agreement , and harmony that is amongst the liberall Sciences ; Apollo leades the dance , for by him was meant that light of the minde whereby wise men are initiated in the studies of Learning ; the Grace● also were joyned with them , as Horac● shewes , Junctae Nymph●s Gratiae decentes . For the Muses are called Nymphes sometimes , as appeares by that of Virgil : Nymphae noster amor Lyb●●hrides . And it is sit that the Graces should wait upon the Muses ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth joy , and this is the inseparable companion of learned mindes : for the Scholar is more comforted in his owne private and solitary life , with a compepetency , then the richest men that are with their outward pompe and variety : and what greater joy ca● there be , then in those Companions who both take us off from unlawfull and wicked delights , which sh●ll end in sorrow , and fill our mindes with knowledge of heavenly things , and sweet contentment : therefore the Muses were held perpetual Virgins , and they still preserved their chasti●y against all the assaults of Venus . For men that delight in Learning , scorne fleshly lusts , which prevaile most in ignorant and idle men : and because Poets and learned men love a retyred life , therefore the Muses were said to dwell in des●rt woods and hilles ; For this cause the Temples were built remote fro● Cities : and they were described sitting on the toppes of Parn●ssus , to shew that learning hath its residence in the head , which is the toppe and capitall of mans body ; and because the Palme is still greene , and the Fruite very sweete and comfortable , therefore the Muses were crowned with Palmes , to shew the sweetnesse , comfort , and perpetuitie of Learning : For the s●me cause the Poets were crowned with Bayes , and Ivie , to signifie the perpetual verdure and beauty of Learning . 6. The Muses had divers Names from divers occasions : they are called Nymphae , the Goddesses of Water , to shew the d●lights , benefit , and cleerenesse of Poetry . Also 〈◊〉 and Heliconides , also Pierides , Aonides , from the hills Parnassus , Heliron , Pieria , and the Countrey Aonia where they dwelt ; they are called also Pegasides , and Aganippides , from the Well Hippociene , which Pegasus m●de with his hoose , the Water of which Well made a kinde of Musicall sound , which also other waters make in their running , for which cause also I thinke the Muses were called Nymphes , and because they drunke Water rather then Wine : notwithstanding Horace speakes against Water-drinkers , that they cannot be good Poets : He loved Wine and Wenching to well to beleeve his commendation of either : a far better Poet then he , who was called the Virgin Poet , both for his temperature and abstinence , was no Wine-bibber ; I finde that Wine in some dull and Palegmatique bodies , may a little help● the invention , yet doubtlesse it is an enemie to judgement , which is most of all required in a Poet ▪ They were called also Libethride● , from that Well in Magnesia dedicated to the Muses ; and Thespi●de● from a Towne called Thespia in Bo●tia ; and Ilissides from Ilissus a River of Allic● ▪ and Pimpleides from a Fountaine in Macedonia ; and Cas●alides from the Well Cas●ali● ; Olympiad●s from hill Olympus ; Corycides from the cave Corycium ; Mnemosynides from their mother Mnemosyne ; Ardalides from the place Ardalus ; Pateides from a well in Macedonia ; Ligiae from a kind of song called Ligium ; Maeonides from the countrey M●onia . 7. The particular names of the Muses are Clio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory , for great is the glory of learning , though ignorance be its enemie : Euterpe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; deligh●full , for there is no delight comparable to th●t of learned men : Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow green , for learning will still flourish , and never wither : Melpomene , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making melodie ; for the life of a Scholar is still cheerfull and melodious : Terpsi●hore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight in singing or d●ncing , for the songs , dancing , and mirth of learned men are within themselves : Erat● from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love , for the more a man knowes learning , the more he● loves it ; onely ignorant fools hate it : Polymnia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no mens mindes are so full of melodie and spirituall comfort as the minds of learned men : Vrania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven , for learning came from thence ; and the mindes of learned men are there , and not upon earthly things : Calliope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good voice , there is no outward voice so charming and melodious as the inward voice of knowledge in the minde , by which a man discou●●eth with himself , and is never lesse alone then when he is alone . 8. They write , that divers men being taken with the melodie of the Muses , forgot to eat and drink , and so were turned into grashoppers , who yet continually sing in the fields without meat and drink : by this , I think , they meant , th●t many men by too much study macerate and exte●uate their bodies , looking rather like grashoppers then men ; who notwithst●nding with their spare diet live longer and healthier then fat Epicures , feeding as it were upon , and delighting themselves with the songs of the Muses . 9. Seeing the Muses are Jupiters daughters , and came from heaven , and are perpetuall Virgins , by which is intimated their divine originall , puritie , and modestie : 't is an injurie to the sacred study of Poetry to call scurrilous and wanton versifiers by the name of Poets , whereas Poetry is ● divine gift , the end whereof is to praise and honour God the father of it ; who therefore hath given wings to the Muses , that they might soare on high in heavenly raptures ; and that they might flee away from the company of such chattering Mag-pies . 10. As all gods and goddesses had their birds dedicated to them , so had the Muses ; these are the bee● , which doe much resemble Scholars in their providence , industry , labours , order and harmony , temperance also and observance to their kings ; they are content with little , yet afford much benefit to the owner ; so doe Scholars to the State : neither is there any bird to which learned men and Students are more beholding , then to the bees , which both afford them food and physick in their honey , and light in their lucubrations in their wa● . CHAP. XII . N NEMESIS . SHe was the daughter of Jupiter and Necessitie ; o● 〈◊〉 others say , of Night and the Ocean ▪ the goddesse oftevenge , punishing the wicked , and revenging the good : she was ●●lled Adrastia from king Adrastu● , who first built her a temple ; and Rhamnusia from a place in Attica , where she had a stately image . The INTERPRETER . 1. NEmesis is Jupiters and Necessities daughter , to shew that God in his justice punisheth the wicked ▪ which necessarily hee must doe , or else hee were not just ▪ nor could hee guide the world , if hee should suffer the wicked still to flourish and prevaile , and good men to be still oppress●d : therefore Nemesis is painted with a b●idle and a ruler , by which is represented Gods justice in curbing and holding in of wicked men , and in ruling of the world . 2. Shee is the daughter of Night and the Ocean , to shew that God oftentimes punisheth mens sins with darknesse , as hee did the Egyptians , and the world at Christs crucifixion ; and with spirituall darknesse too , or ignorance of minde , as hee did the Gentiles , and the Jewes too , who s●te in spirituall darknesse , and saw not the Sun of righteousnesse : so likewise hee revengeth sin with inundations of the sea , as hee did the first world , and many countries since . Or else this may shew , that ignorance signified by the night , and wealth represented by the Ocean , which enricheth the neighbouring lands , are the causes of wickednesse , and this the occasion of Gods just vengeance . 3. Nemesis is called the daughter of Justice , because God punisheth none but when hee is justly provoked thereunto . Hence some have thought Nemesis and Justice to be the same ; which they paint like a virgin of a truculent aspect , quick-sighted , sad , holding the ballance in the one hand , and a whip or rods , with a hatchet in the other , to shew that Justice must not be partiall , but pure from bribes and by-respects , terrible to the wicked , quick-sighted in finding out the hidden truth , of a sad aspect , for justice or vengeance doth not punish with delight : the rods and hatchet shew the diversities of punishments according to the diversitie of sins : and sometimes she is painted naked , sitting on a square stone , because Justice must be open , not hid , square and stedfast , not moveable and unconstant . 4. Nemesis is sometimes described to us with wings , and a crowne on her head , standing upon a wheele , with a cup in her hand on which are engraven the Ethiopians : The wings show the celeritie and swiftnesse of Vengeance pursuing after wicked men ; the crown signifieth the command and dominion of Gods justice in the world , on which were carried Stags , and small pictures of Victorie with palms , to shew that Justice or Revenge keep men in awe , and make them fearfull , and that the same Justice is a Conquerour or Victor over the world ; the cup with the Ethiopians shew that Vengeance can overtake a sinner , though hee run to the remotest parts of Ethiopia ; the wheele signifieth the world , which is subjected to the feete of Justice . 5. By Nemesis the Sun may be meant ; therefore the Egyptians placed her above the Moon , by which is signified that the seat of Justice or Vengeance is in heaven ● and as the Sunne seeth all things , so doth divine Justice , from which nothing can be concealed . The Sun illustrates obscure things , and obscures things lucid ; so Nemesis or Justice raiseth the humble , and humbleth the proud ; bringing them to obscurity that shine like starrs in the world , and raising them out of darknesse to the light of honour who have been low in their own eyes . As by the Suns heat and light the earth is beautified and made fruitfull ; so it is by Justice that States and Kingdomes flourish and prosper . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nemesis signifieth both revenge and distribution ; for Justice is twofold , punitive and distributive or remunerative ; not onely is Justice the punisher of wickednesse , but also the rewarder of goodnesse . 7. Jupiter fell in love with Nemesis , and was cherished in her bosome in the form● of a white Swan , of which two was engendred an egg , and of this the faire Helena : By this ( I suppose ) may ●e meant , that Princes ought to be in love with Justice ▪ but withall they must be white and unspotted Swans in their lives . For how can a wicked Prince , whose life is full of blacknesse and darknesse , be just ? But the actions of a godly and just Prince will prove more beautifull and lovely then ever Helena was , though the daughter of the white Swan , and begot of an egge . NEPTUNUS . HEe was the God of the sea , the son of Saturn and Ops , the husband of Amphitrite , of whom and of sea Nymphs bee begot mulu●udes of children ; he with Apollo built the walls of Troy ; and the first that taught men horsemanship . The INTERPRETER . 1. THe Gentiles g●ve divers names to one and the same power of God as it is diff●sed into divers parts of the world ; in heaven it is called Jupiter , in the fire Vulcan , in the air Juno , in the waters Neptune , in the earth Vesta , &c. so that by Neptune they meant that power which is in the sea , moving it with divers motions , preserving it from pu●refaction , and restraining it from drowning the earth ; for which cause perhaps they gave him a Trident , or three-forked s●epter : and as by Neptune they understood the divine power or nature of the sea ; so by Amphitrite they meant the body or matter of the sea , of which multitudes of fishes are engendred , which they called the children of Neptune . 2. Hee is said to finde out the use of horsemanship , because one of that name taught men first to ride ; or else because ships seem to ride on the sea , as horses on the land : therefore Plauius calls a ship a wooden horse , Nolo vehi equo ligneo : or else because sudden eruptions of the sea have caused men to get on horse-back for the greater expedition , to avoyd drowning , who perhaps otherwise had not rid at all : or it may be that some horse might be seen swimming towards the shore , which had escaped from ship-wrack , which might give occasion to the ignorant countrey people to suppose that Neptune gave the first horse , for which cause hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neptune the horseman : or lastly , by the horse may be meant the swis●nesse and mobilitie of the sea ; therefore because the starrs of Cas●or and Pollux are very swift , they were said to be horsemen . 3. They used to paint Neptune , Nereus , and the other sea gods with a countenance sometimes frowning , sometimes smiling , to shew how the sea is sometimes stormie , sometimes calme : they made him gray-haired , and gave him a blew ga●ment , that by the one they might expresse the foaming , by the other the colour of the sea : therefore blue is called in Plauius Color thalas . sius , the sea-colour . They gave him a chariot drawn with horses , or as some say , with great and monstrous fishe● , to signifie the swiftnesse of the sea : they give him a Trident in stead of a Scepter , by which sometimes hee moved and shook the earth , to shew that the sea , by reason of some subterran●all passages get● under the ground , and shakes the neighbouring shor●s with earthquakes in all the thre● parts of the earth , Asia , Europe , and Africa ; if they had known America , they would have made his Scepter s●u●sorked , and have called it not Trid●ns , but Quad●ens : They made the sea-nymphs or Ne●eides wait upon his chariot , as Virgil in the fifth of the Aeneads placeth Glau●us , Pala●non , the Tri●ons , and the whole company of Ph●r●us on the right hand of Neptune ; and on the left The●is , Melite , Panopaa , and the other se●-nymphs , by which they meant the divers sorts of fishes , as their names expresse● and among the rest , Triton is called Neptunes trumpeter by the Poe●s , a● the sound of whose shell-trumpet , the sea ceaseth to rage ▪ because some sea-monsters have appeared in such a forme as they describe Triton , and they seldome appear but after a storm in a great calm : and as for Palamon or Po●●unus , hee was the god of harbours , whom sea-men honoured with sacrifices upon their returning from any voyage . 4. They used to paint Neptune holding of a ●low , with a car● behind him ; intimating by this , that without the sea , the earth could not be fruitfull ; for not onely doe the sea weeds and sands serve in some places for dung to barren ground ; but also the sea-water is an help to fertilitie , as wee see in sale marishes : besides , without rain the earth cannot s●uctifie , but rain is begot of vapours ●xtracted out of the sea : and therefore perhaps hee is the god of horses , because in salt marishes horses are cured of worms and other diseases ; for this cause they used in Illyricum to fling every yeer four horses into the sea as a sacrifice for Neptune : and the Romans ( to shew that N●p●un● had the charge of horses ) appointed horse-races , called Ludi Circenses , to the honour of Neptune ▪ and as the foot-companies in their warres had purple for their Colours or Ensignes , so the horsecompanies had blue , which is the sea-colour . Or I think rather , that the horses whereof Neptune was god are the sea-horses , called Hipp●campi , having two sore feet like those of an horse , and the taile or hinder part of a fish : and therefore this , as all other monstrous fishes are called by the Poets Neptuni pecudes ; and not onely were horses dedicated to Neptune , but also to Apollo , ' Diana , Juno , and Mars : therefore Romulus appointed horse-races , called Equiria in campo Martio , to the honour of Mars , which were different from the Neptunalia , ●r lud● Ci●censes I spake of but now . 5. Neptune was called Consus , a consulend● , from giving counsell or advice ; for it was hee that counselled the Romans to ravish the Sabin●a● women : but indeed for better reasons may the sea be called Consus , for it counsels us by its eruptions and ●nundations to feare God , and to repent for sinne . The harmony it keeps in its motion with the Moon , counsels us to follow the directions of Gods word in heavenly things : its saltnesse counsels us to have salt in our selves ; Remember Lots wise . The fruitfulnesse of the sea and riches thereof , counsels us to bring forth much fruit , and to be rich in good works . These and many such like counsels have wee from this Consus ; which also counsels us to be humble , and not to swell with a conceit of our owne worth or perfections : for though all rivers run into the sea , yet it swels never the more for that : and likewise the sea counsels us to be content with our own , and not to encroach upon other mens estates ; for the sea is content with its own bounds , though of its own nature , situation , and greatnesse it be able to drowne the whole earth again . The Romans had done better to have erected an altar to Consul for these reasons , then for counselling them to oppresse and wrong their neighbours by ravishing their women . 6. Some think that Neptune was called god of the sea , because under King Saturn hee was Admir●ll of the sea , and the first that rigged out a ●leet of ships into the maine : the Trident may perhaps signifie the three squadrons into which he divided his fleet : but if by Neptune wee understand the sea it selfe , then I think that the Trident may signifie the threefold motion thereof ; the one naturall as it is water , to ●all downward , which motion proceeds from its active form ; the other naturall as it is sea-wat●r , to ebb and flow , which proceeds from its passive form : the third is violent , as it is agitated by the winds . 7. Perhaps Neptune was called god of the sea , because he was by hi● f●ther Sa●●ns command , who devoured his children , drowned there : hence fabulous antiquitie , in consideration of his untimely aund undeserved death , made him the god of that element by which hee lost his life . 8. Neptune being in love with Amphi●rite , imployed the Dolphin to procure her good will , for ●he fled and hid her selfe in Atlas ; by this may be meant , that Princes Embassadours ought to be faithfull and nimble like the dolphin in executing their masters commands ; for the dolphin is a swift swimming fish , and faithfull to man , as divers examples shew : and likewise Princes should be thinkfull , and not suffer quick and faithfull servants to go● unrewarded : therfore the Dolphin , whether a fish , or some eminent man of that name , was by Neptune placed among the starres ; and i● painted holding the dolphin in his hand ; for it was by his diligence and wisdome that Neptune married with Amphit●ite , which is so called from compassing ; either because the sea encompasseth the earth , or is encompassed by the air . 9. Neptune fell in love with Theophanes that beautifull virgin , whose good will that he might obtain , hee converted her into an ewe ▪ and himself into a ram , the r●st of her suters into wolves ; of her hee begot the golden sleeced ram , which carried Ph●y●●us to Colchis : by this ( I suppose ) the Poets would signifie , that unlawfull love and unsati●ble lust tur●s m●n into beasts ; and that the b●st●rd sonnes of Princes are no better than Rams with golden fleeces : for though they have honour and wealth by the one side , yet they are contemptible by the other ; they have the fleece from the father , but the rams nature from the other . 10. We● fitly apply this fiction to the Pope , who is another Neptune , and with his Trident or threefold power that hee hath in heaven , earth , and purgatory , shakes the earth , and moves kingdomes by civill warres : hee is the be●st that rose out of the sea , having fallen in love with the faire virgin of the Church , hath turned himselfe into a ram , pushing men with the horns of his authoritie ; and hee hath made a very sheep of the Church , begetting of her golden-sleeced rams , that is , Bishops , Deans , and Prebends , which have more wealth and honour then true pietie and learning . Neptune made himselfe a servant to 〈◊〉 , when with Apollo hee built the walls of Troy ; the Pope calls himselfe Servant of serv●n●s , and pretends to build the walls of the Church , but indeed overthrowes them with Neptune , Aenaead . 2. Neptunus muros totanque a sedibus urbem ●ruit . — 11. Apollo and Neptune built the walls of Troy ; that is m●ant either of the mony that was dedicated to these gods , which 〈◊〉 seased upon , and therefore for this sacriledge hee and his citie were grievously ▪ plagued ; and for his unfaithfulnesse in ●ot repaying Neptunes money : or else is meant that the bricks where with the walls were built were made o●●lay , or earth mingled with water called Neptune , and dried or ●uked in the Sun , which they called Apollo . 12. Where●s Apollo and Neptune were forced to s●rve for their living , by this the Poets would le● us s●e how unconstant wor●dly honours are , and th●● 〈◊〉 who is a ●ing today , may be a b●gge● to morrow , as the ●x●mples of ●●s●us , Diony●●us , Belis●rius , and many others can witnesse ; wee may see with Solomon , Princes sometimes walk on foot , and beggers sit on horse-back . 13. In Neptune we may see the picture of a ty●ant , for tyrants delight in tormenting men , as it is recorded of Tiberius , Phalaris , Mezen●ius , and others ; so did Neptune in continuall vexing and tormenting of Vlysses , whom hee would not drown , but kept him alive that hee might be still vexing of him . Again , tyrants doe causelesly and injuriously put men to death ; so did Neptune , when hee sent out his sea-calves to affright Hpppolitus his horses , by which hee was torn and killed ; and this hee did upon a false accusation of his step-mother Phedra to Theseus , as if Hyppolitus would have ravished her ; whereas his innocencie and goodnesse were knowne : and had Neptune been a just Prince , hee would have ex●mined the matter , and n●t●rashly condemnd the innocent . 14. Neptune in Homer with the other gods are feasted in Ethiopia ; by which is intimated , that they were a religious and devout people . I wish wee were as ready to feast the true God by faith and holinesse ; for hee will come and sup with such : but wee suffer him to stand and knock at the door of our hearts , and will not open . Let rich men also learn to feast Christ in his poor members , that hee may in the last day thank them for feeding him when hee was hungry : otherwise the Ethiopians that feasted Jupiter , Neptune , and the other gods , will rise in judgement against us . 15. As Juno had the charge of the citie gates , and Minerva of the castles and towers , so had Neptune of the foundation and walls ; by which ( I think ) they meant , that riches , wisdome , and strength ( for in Homer Neptune is called the strongest of the gods ) are required for the preservation of Cities and States . 16. Our Saviour Christ is the true Neptune , the God of the sea , whom both winds and seas obey ; the true Sonne of God in respect of his divinitie , and of Ops or of the earth in regard of his humanitie ; who hath the true Trident , or full power of heaven and earth given to him , and likewise the keyes of death and of hell ; hee is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or shaker of the earth , as hee made it appear both at at his death and resurrection ; and the true Consus , or God of counsell , for his name was in Isaiah the Counsellour : hee hath married the virgin of the Church , the fairest of women ; who may be called Theophanes , because it was to her , and for her that God appeared in the flesh ; therefore the day of Christs nativity was called by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of Gods apparition ; for then did hee lay aside his majestie , and took upon him the form of a servant , that hee might build the walls of the new Jerusalem . And lastly , as the Greeks called Neptune P●sidona , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the image , because of all the elements , water onely represents or makes images , by reason of its smoothnesse and cleernesse ; so it was Christ that made us at first to the image of God , and afterward repaired this image being dec●yed in us ; a fit work for him who is the expresse and essentiall image of his Father . NEREUS , See NEPTUNUS and OCEANUS . NIOBE . SHee was the daughter of Tantalus , and wise of Amphion king of the Thebans , who because of the multitude and beauty of her children , preferred her self to Latona ; therefore Apollo and Diana being angered by her insolencie , with their arrows killed all her children , and she with grief was turned into a stone . The INTERPRETER . 1. TAntalus was covetous , and Amphion rich ; when wealth and covetousnesse meet together , they bring forth Niobe , that is pride , insolencie , and contempt of God himself . 2. By Apollo and Diana are meant the Sun and Moon ; they caused by their beat and multitude of vapours a great pestilence , which killed all Niobe's children ; hence arose the fiction of Apollo's and Diana's arrows which killed Niope's children . 3. The turning of Niobe into a stone , i● to shew the nature and greatnesse of her grief and sorrow , which made her stupid and benummed , and in a manner senselesse ; for parvae cu●● l●quumu● , ingen●es s●upent : or else it may signifie the stone monument that shee erected to her ●●lfe and children ; or that rock in Phrygia , which afa● of seems to be a woman weeping , by reason of the springs of water flowing from thence . 4. By this punishment of Niobe and her children , wee may see the judgements of God against pride and insolencie ; and are taught not to be pu●t up with conceit of our selves , wife , or children , but to carrie an humble minde even in the highest fortune . 5. The turning of Niobe into a stone may let us see how God hardeneth the hearts of wicked men , as hee did the heart of Pharaoh ; and that profan● men are not mollified and bettered , but hardened , and more obstinate by afflictions . 6. Niobe sinned , but her children are killed ; by this we see , that it is no injustice in God to visit the iniquitie of the parents upon the children , seeing they are a part of their parents ; and in their punishment the parents suffer oftentimes more then in their own ; and God is absolute Lord over his creature . 7. Here in Niobe we see the pride ▪ of women , which bringeth destruction ●pon themselves , husbands , and family : the beauty of Niobe made her proud , and pride made her insolent , and insolence caused her ow● and her husbands ruine in their children : therefore he that marries for beautie where there is not grace , will finde in that match plus ●ellis quam mellis , more gall then honey . As it fared here with Niobe , so it did with Cassiope ; shee in her pride preferred her self to the Nymphs , therfore her daughter Andromache had inevitably been devoured by the sea-monster when she was tied to the rock , had not Perseus resc●ed her . 8. Niobe's husband was an excellent Musician , he made the rude stones hop together and make up the walls of Thebes ; but h●e that put life into dead stones , and civilized such rude and senselesse creatures , could not for all his musick charm his wifes pride and insolencie . Our Saviour Christ by the sweetnesse of his Evangelicall musick charmed the Gentiles , and of such stones raised children to Abraham , causing men to meet together towards the building of the new Jerusalem ; but yet hee could not prevail with the Jewes , which hee had married to himself , neither could hee cure their pride and obstinacie ; though he piped , they would not dance . NOX . SHee was the antientest goddesse , the daughter of Chao● , or of Hell , the mother of Love , Deceit , ●eare , Darknesse , Old age , Death , Misery , Complaint , Sleep , Dreams , and many other such like children . The INTERPRETER . 1. NOx is so called a nocendo , for the night is the occasion of much mischiefe ; Nox & amor vinumque nihil moderabile suad●nt . So is also any grief , sicknesse or pain more hurtfull and vi●lent by night then by day . 2. Night is called by some the daughter of Chaos , by others , the daughter of Hell ; by which may be meant the night or darknesse which was before the Creation , and so shee is the daughter of Chaos ▪ this darknesse is called negative in the Schools : And also the darknesse which is caused nightly , and is the shadow of the earth when the Sun is under our Hemisphere ; and so Nox is the daughter of Erebus , or of Hell ; this is called privative . 3. Night is painted like a woman ; because , as the female sex is the weaker and more fearfull so is mans nature more fearfull by night then by day , and weaker also , as is seen in sick men . Shee hath a black garment , and long black wings , of which Virgil , Nox ruit , & fuscis tellurem amplectitur alis : by these wings shee embraceth the earth . Shee is also carried in a chariot , and is accompanied with the starres , and hath the Cock for her sacrifice , to signifie the darknesse and qu●lities of the night , and that the starres are then most seen ; and that the Cock by reason of his vigilancie and noise that hee makes , deserves to be sacrificed to the night , which is the time of rest . Her black hair , her garland of popies with which she is crowned , and her chariot drawn with four horses , doe shew the darknesse and ap●nesse of the night for sleep ; and the four horses may have relation to the four watches of the night . 4. Nox was the mother of Death , and of Sleep , and so shee was painted holding two children in her hands both asleep ; in her right hand was a white childe , in the other a black ; by the one sleep , by the other death was signified : this was to expresse the relation and resemblance betwixt these three , which are promiscuously taken one for another ; death is called night , Omnes un● manet nox : so death is called sleep , — Aeterno clauduniur lumina somno : Sleep is called deaths cousin , Consanguineus lae●hi sopor . 5. If in a spirituall sense wee take night for ignorance , then truely shee is the mother both of carnall securitie , and of both deaths , as also of all miserie ; My people pe●ish ▪ ( saith God ) for want of knowledge ; they that sit in such darknesse , sit also in the valley of the shadow of death . 6. Though the Gentiles made Death the Nights daughter a goddesse , yet they gave her no divine honours , nor temple , nor priest , nor altar , nor sacrifice , nor festivall dayes , as they used to give to their other gods ; because they were without hope , death was terrible to them ; they thought that death did utterly destroy them , or else bring them to endlesse punishments : but wee Christians doe rather love and honour , then fear death ; because not onely doth shee put a period to our sins and miseries , but also doth as it were let us in , and lead us by the hand to eternall happinesse : Therefore the ancient Christians honoured the dayes in which the Martyrs suftered , and called the● natales , their birth-dayes . 7. They clo●hed death with a black garment all beset with starres , by which they signified shee was the daughter of the night ; perhaps because more die naturally by night then by day ; for nature is weaker by night then by day , and lesse able to resist sicknesse or death , by reason of the S●●s absence , who is the authour of life and health . But wee may well say that the death of Christians is clothed with starres ; for by her wee shall be made more bright then the starres of the firmament . 8. Nox is the mother of Deceit , Love , Feare , Complaints , Misery , Dreams , &c. because these reigne most in the night , but especially in the night of ignorance . 9. Sleep is one of Nights daughters , because sleep is procured by the darknesse and vapours of the night ; for the night is moister then the day , and moist bodies are most sleepy : therefore they placed the Citie of sleep neer the sea , and said that it was watered with soft running rivers , and that Lethe or O●livion was sister to sleep ; for then wee forget our cares : The two gates of horn and Ebonie in the citie of sleep , were to shew the cleernesse and obscuritie of mens dreams , according to the cleernesse and muddinesse of mens temperatures and constitutions . And whereas sleep could never overcome Jupiter , it was to shew , that Princes and Commanders ought to be more vigilant then others . Lastly , Sleep was painted with wings , to shew how suddenly it seases upon men . NYMPHA● . THese were the Peities of Waters ; the daughters of Oceanus and The●is , the Mother of the Rivers , and Nurses of Ceres and Bacchus ; of these were divers 〈◊〉 . The INTERPRETER . 1. BEcause the Nymphes were the Deities of Waters , or of moisture , therefore they had divers names from the diversities of waters and moisture ; their general name is Nymphae , quasi Lymphae , that is waters ; but from the waters that spring out of mountains , they are called Oreades ; from the moisture of woods and trees , they are named Dryades , and Hama●●yades ; from the moisture that is in Flowers and pasture grounds or meadows , they are called N●paeae , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a pasture field ; from the Sea waters they are called Nereides , whose father was Nereus the sea-god ; from the waters of rivers they are termed Naides , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to stow , and so from fountaines and springs they are called Naides ; hence all springs are called son●es sacri , as being consecrated to , and in the special tuition of the Nymphes ; and because rivers and fountains in their motion make a kind of musical sound , the Nymphes are called Muses sometimes ; the Nymphs of standing waters are called Lymiades , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool ; the Nymphes are also styled Ephydilades , because they are hid under the waters . 2. The Nymphes are called the daughters of Tethys and Oc●anus , because all rivers and springs proceed originally from the Sea , and are increased and maintained by rain , which also by the Sun is exhaled out of the sea . 3. The Nymphes by Virgil are called Junos hand-m●ids , ●unt mihi bis septem praestan●i corpore Nymphae . because the clouds , mists , rain , and other waterish meteors , by which springs and rivers are maintained , be engendred in the Aire , which is called Juno . 4. The Nymphes are called the Nurses of Bacchus and Ceres , to shew that wine and ●orne are cherished and increas●d by moisture ; and so be all ●●getables ; neither is Ceres us●ful to us , nor Bacchus wholesome without their nurse ; for by water the m●al is kneaded , and by w●ter the wine is tempered . 5. In Homer and Vir●il I find the Nymphes at work , busie in spinning and wea●ing : to shew how much women should avoid idlenes , seeing goddesses were not idle ; neither is it any disp●ragement for the greatest women to put their hand to the distaste , and ●ccording to the old English name , be indeed , as they are called , spinsters , seeing the Nymphes themselves are not ashamed to spin : in their hollow rocks called by Virgil Nympharum domus , in whose caves Homer describes the Bees making honey , that even by that example women may be indu●ed to be diligent and provident ; for if they give themselves to idlenes , wh●t will follow but lu●t and wantonnesse , which I thinke the Poets expressed in that fiction of the Nymphes that fell in love with H●l● , that fair boy , and ravished him . 6. The Nymphes that nursed Bacchus , were by Jupiter translated into st●rs , and called Hyades , to shew perhaps that wine tempered with water , makes the mind sit for heavenly raptures , and sublime thoughts , whereas strong wine of it self intoxicates the brain , and makes it sitter for sleep then contemplation . 7. If the Nymphes and Muses be the same , it is not without cause that the hill Nymphes called Or●ade● found out the use of honey , as some say ▪ therefore the Nymph M●liss● gave her owne name to the Bees , to signifie that learning is the food of the soul , and it is that which sweetneth the life of man : there is more honey and sweetnesse in the life of a Scholar on a hill , then of a Prinoce in his pallace . CHAP. XIII . O OCEANUS , NEREUS , TETHYS , GLAUCUS , THETIS , TRITON , &c. OCeanus was the sonne of Coelum and Vesta , the husband of Tethys , and father of all the gods . Nereus the son of Oceanus and Tethys , the husband of Doris , of whom he begot multitudes of children called Nereides from him . Tethys the daughter of Coelum and Vesta ; the mother of rivers and fountains . Glaucus one of the chief sea-gods , who before was a fisherman . Thetis the daughter of Nereus and Doris . Triton the son of Neptune , and the Nymph Silacia , be wes Neptunes trumpetter . &c. The INTERPRETER . 1. OCeanus is called the son of Coelum and Vesta , that is , of Heaven and earth , because the Sea hath its preservation and motion from the Heaven , and by it is incompassed , and by the earth it is born up , as a child by the mother . 2. Oceanus is called the Father of all the Gods , because all things have their original from moisture , without which there can be no generation , nor corruption ; hence Thales made water the originall of all things : and for this cause the Poets speak of such multitudes of children that were of Neptune or the Ocean : for indeed the Sea is more fruitful of Fishes , then the earth is of other living creatures , and because all springs and rivers proceed from the sea , they called Oceanus the father of all the Nymphes . 3. The Gods are said to be feasted by Oceanus , either to confirm that opinion of some , that the stars are fed by the vapours that arise out of the sea , and are converted into clouds ; for the stars being of a fiery nature , are tempered by these moist vapours , as they think ; this was the Stoicks opinion , which is resuted by the Aristotelians , and is touched by Virgil Aen. 1. Conveza polus dum sidera pascet : Or perhaps by the Ocean feasting of the gods , may be meant , that the chiefest dainties that Princes feed on , are either from the sea , or conveighed from remote Countries by Sea. But observe that the Gods feasted themselves in the Sea , where is much water , but no wine : by which I thinke is intimated that great men should be temperate in their Feasts ; but now our gods have forsaken drinking of water , and will feast no longer in the Ocean : Wine is the liquor we feast with : the gods retained their honour while they were content with water , but men degenerate into beasts while they intoxicate themselves with wine . 4. The Ocean was painted with a Bulls head , either to signifie the violent ●ushing of the sea against the shore , or to expresse the bellowing noise the Sea makes : he is also painted sitting in a cha●iot with his wife Tethis drawne by foure wheeles , accompanied with Tritons and Sea Nymphes : by the chariot is meant the swift motion of the Sea : and by his company are understood the diverse sorts of Fishes which are said to waite upon the Ocean , becau● they have their being and habitation in the Sea. 5. I●● no is said to have her education in the Ocean , be cause of the vicinity the Ayre hath with the Sea , bo●● in situation and nature ; for the Water is quickly co●verted into Ayre , and this ag●ine into Water ; th● Cloudes are begott of Sea vapours , and they fall agai● into the Seas lap ; and thus is Juno educated and nourished in Oceanus : Or else by this may be meant as 〈◊〉 thinke , that riches , whereof Juno was goddesse , are● maintained and got by Navigation . 6. Oceanus . 〈◊〉 a great friend to Prometheus , for hee was a wise 〈◊〉 and provident , and a good Astronomer ; they tha● would finde the Sea favourable to them , bad neede 〈◊〉 wife , and provident , and observant of the 〈◊〉 tim● of Navigation ; and be skilfull in Astronomie and O●ographie too , to know the Rocks , Quick-sands , Shelves ▪ Shoares , and Courses of the Tides ; hee that in the● is not Promotheus , will prove Epimetheus , and repen● him of his Navigation ; which Palinu●us knew whe● he checks Morph●us , A●n . 5. for counselling him to fal● asleepe , being in a dangerous Sea betweene Sicilie and Italy : Mene salis placidi vulium , fluctusque quie●os Ignorare jubes ? mene huic considere moustro ? 7. Neptunus , Oceanus , Nereus , Terbys , Glaucus , Thetis , Triton , Phorcus , Proteus , and divers others mentioned in Poets , are but different names of the same thing , to wit the Sea. Nereus , Thetis , Proteus , are said to transforme themselves into divers shapes , to signifie , as I thinke , the divers colours of the Sea water , which sometimes lookes greene , therefore they gave the Nereides greene haire , Vi●idet Ne●ei●um comas ; sometimes white , there Tethys i● painted with gray haires , and a white garment , and partly also to intimate the Antiquity of Navigation , and partly , as suppose , the cares and feares of Sea-men ; for 〈◊〉 facit ●anos ; and Sea-men become sooner gray-hayred then others : the Sea-water also lookes sometimes blue , therefore the Seas are called Caerula by the Poets ; and the word Glaucus , which was the Sea god , signifieth the blue colour , and Tibris is described by Virgil in a blue vaile or mantle ; — Eum glauco velaba● amictu Carbasus : — Sometimes also the Sea-water w●ll looke red , as in a storme . And sometimes blacke : an lipithite often given to the Sea by the Greek Poets . Or else this transforming of the Sea gods into so many s●apes , may signifie the divers faces of the Sea : for sometimes it lookes with a smiling countenance in calmes ; sometimes it frownes , as in stormes , and roares like a Lyon ; hence , Omnia tra●sformat sese in miracula rerum , Ignemque 〈◊〉 seram , sluviosque liquentes . 8. Proteus was king of Egypt , who used to have in his scutcheons and ensignes , sometimes the figure of a Lyon , somtimes of a Bull , or of a Tyger , or of a Dragon , or of Fire ; hence arose the fiction of Proteus transforming himself into divers shapes ▪ Fiet enim subito Sus ho●ridus , a●aque Tigris , Squamosusque 〈◊〉 , & sulva ce●vice Leoen● . And by this is represented a wise Prince , who ought to ●●commodate himself to all changes and ●ccasions , and to use his government accordingly ; for there is nothing here perpetual ; and sometimes as occasions , and times , and mens dispositions alter , so must also government both in Church and Sta●e . That French king was too much like Proteus , who would have his Son learn no more latine then this : qui nescit di●●imulare , nescit imperare . 9. Proteus was a wise man , and a Prophet , who foreknew future things : Quae siu● , quae sue●int , quae mox ventura 〈◊〉 . in this he was the type of a ship-●aster , who ought to be skilfull in the weather , and in those things which belong to his Art of Navigation , and withall to have a foresight in the changes of the weather ; for want of which knowledge and providence , many ships are cast away . 10. Proteus never playd his part so much as now a dayes ; is you look upon mens opinions both in Religion and other things , into what multitudes of shapes is Religion now turned ? if you look upon mens garments , into what monstrous shapes do men turne their bodies almost every moneth ? if you look upon Sophisters in their disputes , what windings , turnings , and intrical changings of words and propositions shall you find , that you know not where to hold them ? Tot variae illudunt species , totque ora fera●um . Truth was never changed into so many shapes as now , for every fond opinion is taken up and maintained for truth : but the more opinions prevail , the more should wise men lay hold on truth , and hold her fast , till she return to her owne shape . 11. Tethys was the wife of Oceanus , perhaps they menet by Tethys the Mediterraen Sea and other bayes , which were so united to the Ocean , as man and wife ; by which union the Mediterrane abounds with Fishes , and so do the other bayes or armes of the Sea. 12. Thetis was also the Sea , and married to Peleus , because perhaps he was much addicted to Navigation : In their marriage all the gods were present except the goddesse Discord : it were happy if she were absent from all other marriages . 13. Glaucus was a Fisherman , who in winter had a way to catch Fish , which others had not ; he was also an excellent swimmer and diver under water : being at last drowned or devoured by some great fish , he was by superstitious people held for a Sea-god ; from such weak and foolish beginnings hath idolatry received its increase : so Phorcus king of Sardinia being drowned by Atlas in a Naval fight , was by his people made a Sea-god ; in like manner Ino who was called also Leucothea , and Matuta , being both drowned , were made Sea-Gods ; so was Palemo● or Portunus being a mortall man and buried in Isthmus , made a God after his death . This custome the Romans borrowed in deifying of their Emperours after d●ath , and the Papists in canonizing of their Saints . 14. Triton is most commonly taken for a Sea monster having the upper parts like those of a man , but the ▪ lower parts like a fish ; which they made also a Sea God ; because of his monstrous , and unusuall shape ; but I rather thinke , that by Triton is meant the sea , in whose upper parts or superficies men use to trade , in the lower parts fishes have their abode , and perhaps from hence arose the fable of Tritons Monstrous shape . 15. By Matuta or Matutina may be meant the morning , by Pale●on , which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake is meant the winde which is Matutas sonne because it is raised by the morning sun ; these are laid to fall into the sea , and to be made sea gods , because of the power which the sun and winde have over the sea . OEDIPUS See SPHINX . OREADES See NYMPHES . ORION . HEe was the son of Hyreus begot of the Vrine of Jupiter , Mercur●e and Neptune when they pissed in the o●e ●ide , with the flesh of which these three gods were seasted by Hyreus ▪ for he being childlesse obtained this for a●●ward of his hospitality ; for after the hide was buried by their command ten moneths in the g●●und , Vrion was borne , so called from the Vrin , but afterward , he was named Orion , he pro●ed an excellent hunter , and was Dianas companion , but for bragging too much of his skill , was killed by a Scorpion , and after that placed among the Stars . The INTERPRETER . 1 ORion is a constellation consisting of seventeen stam whereof seven of them are very bright , thereso●● Virgil girds him with gold : 〈◊〉 auro circumspi● Orion , this constellation ariseth in the winter at which time great stormes are raised and much rain falls , therefore in respect of the darknes of the aire which Orion 〈◊〉 seth by railing such quantitie of vapours and cloudes , 〈◊〉 which stormes , rain , and thunder are ingendered , he● said by Seneca to affright the gods tenet Orion D●os and perhaps he was said to be begot of the gods Vrin●e , becau●● abound●ce of raine falls by his influence ; hence he is calle● Nimbos●s , Agnosus , Plu●i●sas Orion , by the Prince of Po● He is said to be killed by Dia●ns arrows Diaie virgi●ls 〈◊〉 niitus sagítta , because when the moone shines bright 〈◊〉 the full , his starres are scarce seene , others write , th● he was staine by the Scorpion , because when this rises● the other falls and is hid . 2. Orion may be the type o● an excellent governour , who for his justice and author● 〈◊〉 is begot of Jupiter , for his eloquence of Mercury ; so his skil in horsemanship and navigation of Neptune ; th● men of excellent parts and eminent vertues are called th● sons of the gods ; therefore he was rewarded by all the● three gods ; by Jupiter with a place among the stars , by Mecucilrie with skill on the harpe , by Neptune with ●alnesse 〈◊〉 body , that he could walke through the son . — quam magnus Orion Cum pe●● 〈◊〉 medii per maxima Nerei Stagna viam scin●tas humero super 〈◊〉 undas 3. Orion for ravishing of Mecops the daughter of Oca● plon lost his eyes , by the same Ornopion ; and for his pride and bragging of his skill , was killed by Diana , thus we see that lust and pride seldome goe unpunished . 4. Orion recovered his sight by Vulcans holpe in counselling and conducting him through the sea to the East , towards the sun ; wee shall never recover our spirituall eye sight which wee lost by our spirituall fornications , but by the fierie zeale of the spirit conducting us through the sea of repentance , to Christ the sun of righteousnesse . 5. Some in steed of Mercury make Apollo one of Orions fathers : by which I thinke is meant that by the naturall heat of the seede , which they called the Vrin● of the gods ; and the radicall moysture thereof , and the influence of heaven , every generation is effected in this inferiour world , for Jupiter is the heaven , Apollo the naturall hear , and Neptune the radicall moysture . 6. Hyreus for his hospitalit●e in entertaining the gods lost not his reward , neither shall they that entertain Christ in his Ministers and poore members . 7. By Orion may be meant the vapours which are extracted out of the sea by the Suns heat , and the Heavens influence , for these three are the parents of Orion ; or the vapours there obscuring the light of the moone was expressed by Orions assaulting of Diana , who by her arrowes killed him , because the moone by her light and influence oftentimes dispells and consumes these vapours . 8. Blind Orion carried Cedalion on his shoulders by whom he was directed and guided towards the Sun , even so the blind Church of Rome carried the Protestant ; Church even in the time of her greatest blindnesse , upon her large shoulders ; who was directed by the Protostants in all ages towards Christ ; but she would not goe , and in this her condition was worse then that of Orions , for he followed his director , and received his sight ; but shee persecuted and killed her directors , and continue● yet in blindnesse . If yee aske then where the Protestant Church was before Luther , I answer , upon the shoulders of blind Orion , or of the Romish Church , directing her to the sun of righteousnesse . ORPHEUS . HE was the son of Apollo and Calliope , who by the sweetnes of his musick caused birds and beasts , stones and trees to follow him . Having lost his wife E●ridice who running away from Ar●steus w●● st●ng to death by a Serpent he went downe to hell to bring her backe ; who b● his harpe so charmed Pluto and Proserpina that they suffered her to depart thence with him ; on condition that he should not looke backe , till he were quite out of hell ; but he did looke back and so he went without her ; therefore in discontent he disswaded all men from marriage , which caused the Thracian women to teare him to peeces . The INTERPRETER . I Thinke by this fiction may be meant the force and power of Magick ; for Orpheus by witchcraft and spells brought up the image , shadow , or representation of his wife , out of the grave , as the witch of Endor did raise Samuels body , or shadow rather . 2. Euridice signifieth justice and equitie , to which Orpheus , that is Princes and Magistrates ought to be married ; if this be slung to death as oftentimes it is by the serpent of warr ; the Prince by the Melodious harmonie of peace and concord , must bring it back again . 3. Great was the love of Orpheus to his wise that would venture himselfe downe to hell to recover her , what a shame is it for any Christian , so to hate his wife as to wish her rather in hell then to take the paines to fetch her thence . 4. Ministers ought to be like Orpheus when any soule of their slock to which they are spiritually married , is by despaire or any calamitie , as it were sunk downe into hell ; they should by the melodious harmonie of the sweet tuned harpe of Gods word , call them back from thence , and raise them up againe . 5. O●pheus did too much bewayle the death of his Euridice ; but so must not wee that are Christians ; wee may be sorry for the departure of our friends , but not mourne like those that are without hope ; nec sicci sint oculi nec stuant : . 6. Whilst Euridice was running away from Ari●●cus shee was stung by a Serpent , Ari●leus signifieth a good or just man ; they that shun the companie of good and just men shall be a prey for the Serpent , even that red dragon the Devill . 7. Orpheus his harpe was said to be carried by water from Thrace to the Isle Lesbos , by which was signified that the Ilanders gave themselves to the study of musick and Poetrie , after Orpheus was killed in Thrace . 8 ▪ The same harpe of Orpheus when it was handled by him , charmed the beasts , and ta●ed their wild nature ; but being handled by Neanthus King Pi●●acus his sonne in Lesbos , so inraged the doggs that they flew upon him , and tore him . By this wee see what disferent effects one and the same thing can produce , being used or abused , and how by the same harpe of Gods word some are tamed , others inraged ; some saved , some damned ▪ to some it is the savour of life , to others of d●ath ; the Apostles that by the harpe of the Gospell tamed thousands of wilde Gentiles , who were no better then bru●t beasts , by the same harpe , so inraged the dogged natures of persecuting tyrants that they proved worse then wolves and beares . 9. The reason why the body of Orpheus was torne in peeces , was because he disswaded marriage ; the reason why the mysticall body of Christs Church is torne into so many factions , is because the Pope inhibited marriage in the Clergie . 10. By Orpheas charming of stones trees , birds and beasts with his musick , is meant how Governour● at first by their wisdome and eloquence did bring rude and ignorant people , G●nus indocile , et dispersum montibus altis , to civilitie , and religion , and to submit themselves to wholesome lawes , forsaking their wilde customes . 11. Orpheus for want of moderation in his affection to his wife in that he could not forbeare looking back upon her , though a little while , albeit he was prohibited , brought destruction on his Eurldice , and sorrow on himselfe ; by this wee are tought how dangerous a thing impotencie in love is , by which many otherwaies , good men have brought misery on themselves and others . 12. Orpheus was an Astrologer who first taught the Grecian● that knowledge mystically , by shewing the motion , harmonie , and order that was among the seven planets , by his harpe , that had seven strings as Lucian sheweth , for which cause they placed his harpe among the star● about which is the Lion , Bull , and other creatures which gave occasion to this fiction of Orpheus , his charming of beasts with his harpe . To his knowledge of the seven planets Virgill alludes , when he gives him in the Elysian fields a seven stringed harpe ; Obloquitur num● ro discrimina v●cum . 13. Orpheus was the first tha● brought into Greece , the mad Bachanalls , or Orgya , in which he was torne himselfe ; by which wee see how many are undone by their owne inventions ; then , 〈◊〉 dangerous it is to bring in new ceremonies or Religio● into a state ; besides , what bloodie effects proceed o● drunken meetings . 14. Christ is the true Orpheus who by the sweetnes and force of his Evangelicall musick caused the Gentiles who before were stocks and stones i● knowledge , and no better then beasts in religion to follow after him : it was he onely who went downe to hell , to recover the Church his spouse who had lost herselfe ▪ by running away from Aristeus , even goodnesse it selfe , and delighting her selfe among the grasse and flowres of pleasure , was stung by that old serpent the Devill . What was in vaine attempted by Orpheus , was truly performed by our Saviour , for he above hath delivered our soules from the nethermost hell ; and at last was he torne with whips , and thornes , and peirced with nailes and a speare upon the crosse for our trans●ressions . PALLAS See MINERVA . CHAP. XIII . P PAN , FAUNUS , SYLVANUS , SILENUS , SATYRI , &c. HEe was the god of sheepheards ; and finder out of the pipe or cornet , red faced , horned like an oxe , footed like a go●ve rough and hairy on his thighs and leggs . The INTERPRETER . BY Pan may be meant the universe as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth ; therefore they fained him to be begot of the seed of all Penelopes woers , because the world is composed of the seeds of all things , as the poet sheweth . — Magnum p●r inane colecta Semina terrarumque , animaeque , undaeque suerunt , Et siquid ; simul ignis — his red face is to shew the colour of the heaven , his long beard signified the masculine vertue of the fire and aire , in the production of ●hings , he wore the spotted skin of a red deere , to re●èsent the starrie heaven , his rough and hairie thighs and leggs ▪ ● signified the roughnesse of the earth , with ●ockes , trees , bushes , hearhes ; by his sheepeheards ●ooke in one hand may be meant that providence by which the world is guided ; by the seven pipes in his other hand is meant the harmonious motion of the seven planets ; he is painted also with winges to shew the swiftnesse of the heavens motion . 2. By Pan some understand thē Sun , for his hornes signifie the sun beames ; and his ●ooked staffe may shew the Suns oblique motion in the Zodiac , his long beard represents his beames which he cásteth downwards , as the hornes , his beames which he dartath upward ; with these he illuminates , the upper regions , with those , the lower . His wingesshew his swift motion ; he is painted with a flowrie or branched garment , to represent how the earth is cloathed with flowres at his approach ; he is the God of mountaines , woodes , and groves , because in such places he was first worshipped ; and he is called the God of sheepheards , because they first admired the Suns motion , power , and beautie , and so gave him divine honours ; or because sheepheards being still abroad with their flocks , stand most in need of his light and heat ; he was cheesely worshipped by the Arcadi●as , Pan deus Arcadiae , because that Country most abounded in sheepheards , who called him the Lord of the woodes , or of the universe rather , and because Pan was said to drive away wolves , that they might not hurt the flocks ; he was called Pan Lycaeus and to him was erected the lupercall at Rome , and those festivities called luper calia ; and not onely Pan but Jupiter also was called Lyceus perhapps by both names , they meant but one God. And in the same place to wit in Lyc●um a hill of Arcadia , Bacchus also was worshipped with Pan and Jupiter ; Ev●der I sinde brought this Pa●-worship into Itali● from 〈◊〉 cadia his Countrie . ● . Pan was much given to lust and renerie , therefore they saine that he was begot of Mercurie in the forme of a goat , and that he had the hornos , bear● , hairynesse , and cloven foere of a goat , perhapps they might signifie that the 〈◊〉 whom they mcant by Pan , with his heat and influence being temperat , stirs up renerie , and desire of procreation in all sensitive creatures , namely in the spring , when he commeth towards us , and his heat is moderat ; then as the Poet saith all sensitive creatures feeling him , in furias ignem●ve 〈◊〉 . 4. He fed in love with the Nymph Syrinx , and the Nymph Ecc● , Syrinx running from him was turned into a cane by which they signifyed that Bacchus was the first inventor of the pipe or whistle , which he made of canes ▪ and delighted most in that musick , and his falling in love with Eccho , 〈◊〉 to shew , how sheepheards who lived in woodes and caves , ( where the greatest Ecchoes are most commonly , ) tooke delight to heare the resounding of their musick . 5. P● and Bacchus were constant companions , and they two subdued the Indians , to shew I thinke , that wine and musick agree well together in cheering up of the hearts and drooping spirits of men , and wee know that many men , besides Indians are subdued by wine and musick daily . 6. Pan invented the trumpet or cornet for warre ; by the sound of which the Persian army was so affrighted , not being acquainted with that sound before , that they ran all away ; hence arose the saying of Panicke terrors , when we speake of sudden fears ; with such a feare were the Galles , under Brenn●s affrighted when they came to spoile Apo●●oes Temple ; and because cattle are often times suddenly ● affrighted , the cause being unknowne , the shepeheards ●sscribed this feare to Pan. 7. The Arcadians maintained a perpetuall fire in the Temple of Pan , by which they signified that Pan was the Sun , the fountaine of heat and sight ; or else that the naturall heat of the body is the main cause of salacitie or venerie , of which Pan was the type ; and because wine excites lust , and seldome doe wine and venerie part companie therefore they made Bacchus the companion of Pan , and of the Sa●yres ; and old Sile●us the father of the Satyres is alwayes described drunke , Hesterno in flatus venis ut seniper , la●he Et ●ravis attrita pendebat cantbarus ansa , and still with a cup of wine in his hand ; and to shew that lust or wantonesse consisteth nor onely in heat , but also in moysture , they fained that Pan has the Nymphes for his nurses , and not onely was Pan himselfe worshipped among the Greekes , but the goat also whose Sonne he was , and whose shape and nature he so much resembled was held in great veneration among them : And because Sea men are most salacious and so are such as feede most on fish , perhapps for this cause they fained that Pan was the god of Fisher-men . 8. Pan is said to be in love with the moone , because Fishermen , and shepeheards who have occasion to be abroad much in the night , stand much in neude of the moone-light , with which they are most delighted . Or if by Pan we mean the Sun , then he is said to be in love with the Moone , because of their monethly conjunction . 9. I suppose Pan might be some great man among the Grecians as Faunus , among the Latins , but of a deformed shape , or in some thing resembling a goat ; such deformed men were called Ar●ipa●es ; there are too many of these now , not resembling goats so much in their shapes , as in their qualities ; suffering themselves as they write of Pan ▪ to be overcome by Cupid , and to be inslaved to their owne lusts and affections . 10. By the Sa●yres , they meant country clownes or deformed hairie men , given to dancing , drinking , and wenching , who when they grew old and sottish , they were called Silini ; and are painted riding on an asse , to shew that then gowtie feete are not able to carrie theht , but are beholding to the asse as wise as themselves ; and more deserving doubtlesse , or else they would not have placed the asse that carried olde bald pated , flat nosed , pot bellied Sil●nus ( for so I●ciant describes him ) among the starres ; what shame and madnes was it for the Gentiles to make gods of such deformed creatures . 11. I beleeve Silenus was one who is his youth delighted much in planting and dressing of vineyards ; therefore I thinke it is , that he was made foster Father to Bacchus ▪ for which kindnesse Bacch● cherished him in his old age ; for wine moderately taken is a cherisher and comforter of old age , and he deserves to drinke wines when he is old , who will take the paines to plant them while he is young ▪ 12. Faunus also is one of their country gods so called from Fando speaking or prophesying ; and his wife was called Fatua , from prophesying , hence all that foretell future things , are called Fatuarii ; and Fatui are such as speake in considerately : In all country places where ther is an eccho , ther the Faunes and Satyres were said to dwell ; and that disease which is called Ephial●es by the Greekes , by us the night mare , was thought to be sent by these Fauni ; Plix● calls this disease Faunorum ludibrium . 13. Sylvanus the god of woodes the sonne of Faunus and brother to Stercalius the god of dung ; for he that taught men first to in rich their grounds with dung , was also deifyed , he is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of matter ; for wood or timber is so called , and in Latine ma●eria , is wood fit for timbe● , he is called by Horace tutor finium the ●●lar god of country bounds ; perhaps because that ●etofore countries were bounded by woods and by them ●parated one from an other . ANDORA See PROMETHEVS . PARCAE . THese were the three fatall Sisters , to wit , Clotho , Lachesis , and Atropos ; the daughters of Jupiter 〈◊〉 Themis , or as others say of hell and night ; the one holds a distaffe , the other draweth out the thred , and the third cutts it off . The INTERPRETOUR . 1. BY these three Sisters may be meant the threefold state of man in this world . 1. Of his birth , therefore they are called Pacia a partu . 2. Of the continuance of his life . 3. Of ●is death , hence one of them was called No●● , because man is brought forth the ninth moneth ; the ● , Decima , because man lives ten times ten yeares , for ● 100. yeares make up the ordinarie time of the most healthie mans life that is ; which number notwithstanding few attain ; but fewer exceede . The 3 was Morta called also Atropos , for from the privation to the habit , from death to life there is no returning by the course of nature ; Lachesis draws out the thred , Clotho wraps it about the spindle , Atropos cutts it off . 2. By these three Sisters , they signified the three differences of time ; Atropos is the time past , which cannot be revoked ; Clotho the time present , Lachesis the time to come . 3. By these three Sisters called also fates or destinies , they signified the secret decrees of God , concerning mans birth , life and death , therefore they made them the daughters of Jupiter and Themir or Justice , because nothing befalls to us in this life but by the decree of God , grounded on his justice ; and because we should not pry too much into these decrees , they fained these three Sisters to dwell in a darke cave , and to be the daughters of night , and of Erybus , because his judgements are a bottomlesse deepe , how unsearchable are they , and his wayes past finding out : and because his decretes are immutable , therefore they made the fa●es , the daughters of necessitie , into whose Temple at Co●●●h It was not lawfull for any man to enter ; intimating a● I conceive , that no man ought to search into the secret decrees of God. 4. They write that there was such union and agreement betweene these three Sisters , that they never differed or fell out . I thinke by this they meant , that Gods decrees how ever they may seeme to be repugnant sometimes , yet they are not so indeed , but keepe an admirable correspondencie with each other , and an harmonious concord , which may be signified by the musicall harmonie which these Parca kept in Singing together . 5. They write that these three Sisters were clothed in white , and wore crownes on their heads , and held fast an Adamantin distaffe , reaching from one end of the world to the other . By this I conjecture they meant the innocencie and candor of Gods decrees , their dominion and rule over all created things , their stabilitie , soliditie , perpetuitie , and extent over all the world . 6. I read that these Sisters are called Jupiters Scribes , and that they were winged , and waited upon Pluto in hell ; what can this else meane , but that by the divine decrees we know as it were by writing , the will of God● and that the same decrees extend even to the punishing of the wicked in hell ; and that the execution of them i● swift , and comes flying with nimble wings upon the workers of iniquitie . 7. The Gentiles understood neither the nature of God , nor his decrees when they subjected Jupiter him selfe to them , and made their Gods unable to alter their fates ; we know that God in his nature , is unchangeable , but yet his decrees are alterable , for what he decreed against Niniveh and Ezechiah was changed . T is true it is not in the power of man or Angells to alter them non sollici●a possunt curae mutare rati slamina susi , but God is omnipotent and a free agent , and immutabilitie is the Attribute of his essence , not of his decrees ; therefore th● doctrine of Seneca is Stoicall not Christian ; non illa d●● vertisse licet , quae nexa suis currunt causis . PENELOPE . SHe was the daughter of Icarius and Peri●aea ; the wife of Vlysses , who continued chast twenty yeares togither in her husbands absence , neither could she be drawn by her many woocrs to violat her coniugall faith . The INTERPRETER . SHe was at first called Amaen that is rejected , because her parents slighted and cast her off , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to deny or reject ; but afterward shee was called Penelope , from the gennies or turkie henns named Meliagrides and Penelopes ; for they fed her being an infant and exposed by her father into the sea in a vessell . Here we have a notable example of Gods providence , who when father and mother for sakes us takes us up , and cheerisheth us ; and especially is h●s goodnesse seene towards infants who cannot helpe themselves , as may be seen in Moyses when he was cast into the river ; and many others mentioned in prophane stories . 1. The reason why Icarius rejected his daughter was because he misunderstood the Oracle , which told him that she should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the modestie and glory of women , whereas he thought shee should be the disgrace and shame of women , thus we see how all mischeife in the world comes by false interpretations of Gods oracles in Scripture and misunderstandings in divinitie . 3. 〈◊〉 , a man commended for his prudence , married with Penelope the rare patterne of chastity and continence ; to shew how well these agree , for wisdome and lust will never accord ; because lust or venerie is madnesse or follie as the word shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. Though Icarius with prayers and teares intreated Penelope to stay with him in Lacedemon , rather then to goe to Ithaca with Vlysses , yet she preferred the dangers 〈◊〉 troubles of the Sea , and a strange barren country , to her owne home , and her husband to her father ; by which we see how the woman must forsake Father and Mother , and cleave to her Husband ; and much more must every soule married to Christ , who is the wisedome of the Father , forsake kindred , riches , honours , ease , and all to follow after him . 5. Icarius would not bestow his daughter but upon a man that did excell both in wisdome and vertue ; I wish all Parents did a●me at this in matching their daughters , and not at wealth altogether ; which too many doe by which meanes many good women are undone and d●vers unhappy effects succeed upon such marriages . 6. In Penelope we have an excellent example of conjugall faith and chastitie ; let all women learne of her to be loyall , faithfull , and constant to their Husbands is their absence , and to keepe the conjugall oath and vowe . 7. Pen●lope put off her importunat suitors by undoing her cloath by night , which she made by day ; for so she promised that when her worke was at an end , she would marrie ; by this we see how needfull it is for women to be imployed , no meanes so fit to preserve modestie as labour and imployments ; whereas idlenesse is the divells pillow , and the cause of so many whoredomes otia si tell●s periere Cupidinis arcus ; as the Poet : shewet ●in Argysus , asking the cause of his adulterie , answers , that he was idle , desidi●sus erat . 8. There is no vertue that becomes a woman so much as modestie , which Penelope expressed , when being sollicited by her Father to stay with him ; and Vlysses leaving it to her choyce , whether she would stay at home with her Father , or follow her Husband ; answered nothing , but covered her head with a vaile ; by which her Father knew her meaning , that she desired to follow her Husband ; in memorie of which fact , in the same place , the image of God modestie was erected ; if once a woman cast off that vaile of modestie , she is lost ; Cui perist pudor , illam ego periisse puto . 9. When Eurynome in Homer adviseth Penelope to wash her body , to anoint it , and to put on better garments , and to leave off her sad life ; she refused it ; as things not becomming her modestie , nor sitting that she should use any meanes whereby she might looke pleasing in the sight of her wooers ; how much doe the women of this age differ from Penelope , who spend most of their time in washing , painting , and trimming of themselves ; dum moli●c●tur , dum ornantur annus est , by this they shew not onely their pride and levitie , but by such baites they draw inconsiderat men to lust and vanitie . 10. Though Penelope had many importunat Suitors and her husband stayed away twenty yeares from her , yet she continued constant , and at last was delivered by her Husbands comming home , who killed all these Suitors : even so , though wee have many Suitors , the divell , the world , the flesh , or lusts and desires ; yet we must not hearken to them , but be constant to the end , and faithfull to our Husband Christ , who though he hath bin long from us , yet will returne at last , in an hower when they thinke not and will slay all our enemies , and give them their portion with hypocrits . PERSEUS . HE was begot of Jupiter and Danae whilst she was inclosed in the brasen tower , Jupiter transforming himselfe into a golden shewer , and so falling into her bosoln● , when Acrisuis Danaes Father heard this , he exposed both bi● daughter and her sonne , in a chest to the Sea , who were ●ave● by a fisher man ; afterward Perseus overcame the Gorgon● and cutt of Medusa's head ; and delivered Andromeda , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepheus his daughter from the Sea monster ; after dive●sether brave exploits , he was placed among the starres . The INTERPRITER . 1. PE●seus is called the son of Jupiter because he w● an excellent man , and had done great and bra● exploits in subduing the Gorgones , either wil● b●asts , or cruell women in Africa ; in warring with th● Ethiopians ; in rescuing of Andromeda ; in subduing the Kingdome of the Argivi ; in erecting a Colledge o● Schoole in Helicon , for which fact he was said to be place● among the starres , that is extolled by mens praises unto the starres . 2. In that Jupiter in the forme of gold getts within Da●aes brasen tower ; we see that no place Is so strong to hold out , where ther is a golden key to open the gates , or a golden ram to batter the walles ; wherefore it was said that Philip of Macedon subdued more townes with hi● gold , then with his sword . 3. Perseus was sayd to be begot of gold ; either because perhapps his haire was yellow and of the colour of gold or because his Mother was hired for gold to prostitute h●t body to Jupiter , or because his parents left him great store of wealth and gold ; which is as it were a second Parent ; for poore Parents bestow on their Children but the life of nature , rich Parents bestow on their sonnes , the life of honour , and worldly delights ; for the life of a poore man in wan● is little better then death . 4. That Jupiter did fall into the lap of Danae in a golden showre is but a fabl● ; yet it is most certaine that the Holy Ghost descends into the hearts of the faithfull , like a showre of raine , to make them bring forth the fruits of a good life , or spirituall Children to God. 5. When Perseus over came Medusa , and her Gorgous he covered his head with Orcus his helmet , by which he was made invisible , he that will overcome the world and the Gorgones of envie and malice must be content to live an obscure and private life ; for no men are sooner overcome by such , then they that live in publike and eminent places . 6. The Gorgones which Perseus killed , are thought to be the basilisks a kind of beasts in Africa alone , which kill with their ey called Catoblepae , because they looke still downeward ; they are described by Mela , Plini● and Aclian ; if we will be like Perseus , good Souldiers indeed , and deserve a place among the starres with him , we must kill the Gorgones or Catoblepae within us , even those covetous affections that are still loooking downeward , and fastned on earth and earthly things . 7. Perseus was so brave and excellent a man , that not onely was he himselfe made a constellation ; but like wise his wife Andromeda , his Father in law , Cepheus , and his Mother in law Cassiopcia , for his sake ; by which we may see , how one worthy person doth innoble a whole family . 8. Perseus could not obtain the fair Andiomeda , untill he had first killed Medusa , and then the Sea monsters : neither can we attain true content and happinesse , untill we have subdued the monsters of our lusts and affections . 9. Out of the dropps of blood which fell from Medusae's head , which Perseus cutt off , there ar●se multitudes of serpents in Africa ; this may represent the nature of heresie , which when it is slain by the sword of truth , and of authority , yet out of it springs up new heresies , like so many serpents from the blood of Medusae's head . 10. Our blessed Saviour is the true Perseus , the sonne of the true God , and of a pure Virgin , exposed in his infancie , and all his life after to many dangers ; he hath subdued all our spirituall Gorgones , and hath delivered the Church his faire spouse , from the Devill that great monster ; who was ready to devoure her ; at last having conquered all his enemies , he hath ascended into glory , and there hath prepared a place for h●s Andromeda the Church . PHAETON . HE was the Sonne of Sol and Clymene , who taking occasion by his Fathers rash promise , intreated and obtained of ●im leave to guide his chariot for one day ; but for want of ●●rength and experience in him , the horses grew unruly , and ran so neare the earth , that had not Jupiter struck him downe with his thunder bolt , the earth had bin burned up . The INTERPRETER . 1. BY Phaeton may be meant some fierle exhalation or comet , which being near the earth , caused a great heat siccitie , or conflagration for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif●eth burning , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manifest or make cleare 2. Phaeton was an Astronomer , who spent much time in observing the course and motion of the Sun , therefore was called his Sonne , but dying before he could bring his observations to perfection , was said to be killed by Jupiters thunder , for even the naturall death of a young man seemes to be violent . 3. Sol begot Phaeton of the Nymph Clymene , which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow ; by this is intimated , that of the heat of the Sun and of moysture , fruits are ingendred , which from their appearance or shooting out of the earth and tree , are called Phaeton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing ; at which time when the sun is very hot , the trees also send out amber or gumm ; which is expressed by Phaetons sisters converted into trees , whose teares are turned into amber . 4. He is said to be drowned in the river Eridanus , because commonly after great heat and siccitie , follow great floods and inundations of water ; or else because when the constellation Eridanus riseth , heat is abated , and great raines follow . 5. By young and rash Phaeton we see , how dangerous a thing it is for a common wealth to be ruled by young , and rush heads , or such as want experience and judgement , a confl●gation in that state must needs follow ; therefore Rome made antient men called therefore Senator● to ●e their rulers , and not young men ; they knew by experience at Canna , what odds were betweene young rash Flaminius , and old stayed Fabius , qui cunitando restituit rem , an old mans shadow is better then a young mans strength , temeritas slorentis aetatis prudentia Seneciuti● . 9. Phaeton presumed too much upon his birth thinking that he was able enough to rule that charriot of his Father Phaebus , be being his owne Sonne ; t is madnesse to presume too much upon our birth and gentrie ; many men being puffed up with such arrogant thoughts , have undone themselves and others . ● . The ruling of men , or guiding of a Kingdom , is ars artium , and a worke of no lesse difficulty then the ruling of Phaebus his charriot ; if we consider the obloquies , envie , fe●res , and dangers to which rulers are subject ▪ if we consider the unrulie and head strong multitude , whose heads are not easily kept in by the curb and bit of authoritie , no more then the Sunnes horses were by Phaetons strength ; if we consider the multitudes of Scorpions , Lions , Bulls and other wild beasts , that is feirce and cruell natures , whereof ther be more in the state among men , then in the heaven among the starres ; if we consider how much wisedome and moderation is required in a governour ▪ who must neither use too much his authority , for that is to mount too high ; nor must he be too gentle and familiar , or use too much lenitie , for that is to fall too low . 8. By Phaebus we see how dangerous a thing it is in Princes to make rash and inconsiderat vowes and promises ; which if they tend to the hurt or detriment of their subjects , ought rather to be broken then kept ; if Phae●●rs had either not promised , or not performed what he promised , neither had tho ●arth be●n burned , nor his Sonne drowned . 9. Lee younger 〈◊〉 learned by Phaetons example not to trust too much to their owne heads ; but to be advised and ruled by their elders , especially their Parents , to whom they owe obedience ; for want of which , they 〈◊〉 into many inconveniences , and are ●●ely punished ●or their teme●itie 〈◊〉 In that Phaeton Sisters were ●●ned into trees ; we are taught to moderation in nour●ing for the loste of our friends ; for too much sorrow makes ●●en stupid and senselesse , and unfit to serve either God , or the countrie ; such are rather trees then men ; for the like excesse in mourning , 〈◊〉 his fellows were turned into Sea birds ▪ and Phaetons kinsman Cygnus , into a swan ; men cease to be men , when their passions 〈◊〉 them beyond the bounds of reason 〈◊〉 else by this co●version of Dio●●●des his fellowes , 〈◊〉 of Cygnus , may b● 〈◊〉 , that when great men , or Princes fall into any misfortune their fellows , friends , and kindred , become birds and fly away from them ; this was Jobs case , Davids and many more ; and such friends ●ld King Alphonsus compare to Sea Mewes that slew about his gally whilst he had 〈◊〉 to feed them , but when that was spent they slew away . PLUTO PLUTUS . HE was the Son of Saturn and Ops , the brother of Jupiter and Neptune , the god of Hell , and of riches , who ravished Proserpina , the daughter of Ceres , while she was gathering of flowers , and carried her away in his black ●●ach to Hell. THE INTERPRETER . 1. WHen Saturnes three Sonnes shared his estate amongst them , hell by lot fell to Pluto , that is , some mines under ground of mettall , fell to his share , by which he grew rich , therefore was called the god of riches . 2. Pluto was Saturns Son , the foster child of peace , the brother of Jupiter , Juno and Neptune , to shew that time , peace , a temperate climate , and aire , and likewise the Sea , and navigation are the cheife causes or occasions of riches . 3. As Jupiters thunder bolt hath three poynts , Neptunes Scepter , three forkes , or teeth , so Plutoe's dogge hath three heads , to shew that either of these three gods hath a threefold power , to wit in heaven , earth , and hell . 4. Pluto hath a three headed dogge to guard him , and keyes also in his hand , to shew that rich men , are carefull to guard their wealth under many lockes and keyes ; and they want not their mastives to guard their houses ; centum ferratis limina portis addita , centenis serrea claustraseris , cuslodesque canes , &c. 5. By Pluto may be understoode the Sun , who is called the god of Wealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all wealth , as well that which is on the superficies of the earth , as also that which is in the bowells of it , is begot of the Suns light and influence . 6. He is called the god of hell , in relation to his being under the earth , when he shines among the Antipodes , who is said to ravish Proserpina , that is the seminall vertue which is in hearbs , trees , plants and corne , which in winter when the Sun is far from us , lieth hid in the bowells of the earth . 7. Plutus or Pluto is painted with wings when he goeth from us , but he halts , when he comes to us , to shew that wealth is slow in comming , but swift in departing ; for it flyes away with the wings of an eagle saith Solomon ; again , wealth comes to good and conscionable men but slowly and halting ; but to cheaters , extortioners , oppressors , lyers , and perjurers wealth comes flying ; his black horses come galloping to them . 8. Pluto as he is taken for death or the grave is blind , because death is no accepter of persons ; rich and poore , Kings and beggars , Philosophers and dunces are all a like to him , divisne prisco natus ab Inacbo nil im●cre●● , et infima de geme sub diu moreris , victima nil miserantis Orci . 9. Pluto had a helmet called Orri galea , which whosoever wore , became invisible and free from danger , this was worne by Minerva when she fought against the Trojans , that shee might not be seene by Mars . I thinke by this helmet may be meant the grave , or coffin by which the dead are made invisible to us , and by it they are def●nded from the injuries of beasts and birds . 10. The Cypresse tree was dedicated to Pluto , and with the leaves of it , he was wont to be crowned , to shew the nature of death ; for as this tree being cut downe never budds or growes againe ; so neither doe the dead rise againe , by the course of nature , therefore this tree was much used in funeralls ; and cheifly because of its strong smell , fit to keepe off the stinch of the dead bodies while they were burning ; of all the wealth that a rich man injoyes , this tree onely saith Horace shall accompanie him to his urne ; neque harum quas colis arborum te praeto invisas cupressos ulla brevem dominum sequetur . Why Plutos head was crowned with Narcissus , I know no reason , but because of its strong smell , and because the seed thereof is black . 11. Pluto was called the god of the departed manes o● ghosts , because he first found out the way of burying the dead , who before lay unburied , as also perhaps he found out the funerall oblequies or ceremonies of burialls ; with which onely Plutus or rich men are honoured ; for the poore man is free from such vanities . 12. T is not without cause that the same who is god of hell , is also god of riches ; for the riches of gold and silver which wee so much swet and labour for , are nere hell in the bowells of the earth ; in ipsa sede manium opes quoe●● mus , saith Plinie ; besides , covetous rich men , have a hell within them , if we looke upon their cares , and feares , their watchings , and toylesome labours , besides the checks of an evill conscience ; so that Pluto is in Plutus , hell or Orcus hath his Throne in the rich mans mind , there is the three headed Cerberus continually barking , and the furies continually torturing of him , suum quodque seelus agitat , amentiaque assicit , sua quemque sraus , et suus terro● maxivie vexat . 13. Some make Pluto and Plutus different gods ; and they will have Plutus to be the Sonne of Jason and Ceres , and he was more worshipped then any other god ; Ceres is corne , and Jason from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hall , we know that plentifull crops make rich farmers ; and the practise of Physick hath inriched many , dat Gal●nus opes , and I am s●re no god is now held in so much veneration as wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praetio praetium . 14. Pluto is called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacacable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unconquerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most hatefull ; both to shew the nature of death which is inexorable , and therefore hated of all , as also the qualitie of a rich miler , who is odious to all men , even to those that are neerest to him , non 〈◊〉 salvum te vult , non filia . 15. They write that Pluto trembles when ther is any earth quake , fearing least the earth should cleave , and so let in the light upon him , which he hateth ; irepidant immisso lumine manes ; this expresseth the nature , of wicked men , who hate the light , because it manifesteth their workes ; such delight in darkenesse rather then light ; and such was our condition before regeneration , we delighted altogether in the workes of darkenesse , as Pluto did in black sacrifices , and night ceremonies for it was not lawfull to sacrifice to him by day , therefore Aeneas Staygio regi noctumas inchoat aras . 16. Plutoes attendants in hell are the three headed Cerberus , the three furies , the three harpies , and the three Parciae or fatall Sisters , these doe shew the company of rich milers , who by unlawfull meanes get wealth , they have ▪ within them a three headed dogge still barkeing , the three furies still raging , the three harpies still craving and snatching , and the three fatall Sisters measuring out his life ; which oftentimes Atropos cuts off before they live out halfe their dayes . 17. To Pluto they give keyes , by which he lockes the gates of hell , that none may returne thence ; but they were deceived , t is onely Christ that hath the keyes of hell and of death ; he openeth and no man shutteth , &c. he will open the adamantin gates of death in the last day for us , and hath already opened for himselfe , when he rose the third day , breaking through the bars of death ; for it was impossible that the chains of death should detaine him . who will see more of Pluto let him looke upon the word Ceres . POLLUX See CASTOR . POLYPHEMUs See CYCLOPES . PRIAPUS . HE was the Son of Bacchus , and Venus , begot by him , when he returned from the Indies , for then Venus fell in love with him , and crowned him with roses : but when she was bought to bed of Priapus , he was so deformed a child , because of Juno's inchantments , that Venus slighted him ; he was the God of Gardens . THE INTERPRETER . 1. PRiapus is begot of Bacchus and Venus because wine and lust , are the maine causes of procreation . 2. Venus fell in love with Bacchus after his returne from the Indies ; to wit , when he was idle ; for while he was imployed in his expedit●on against the enemie , he had no thoughts of Venus : this was Davids case when he fell in love w●th Bathsheba . Love is the imployment of idle people , otiosorum negotium . 3. Bacchus returned a conqueror from India , but is conquered by Venus ; he is indeede no conquerour , that cannot conquer himselfe ; this was the case of Hercules , plus tibi quam I●no nocuit Venus . 4. Bacchus is crowned with roses when Venus fell in love with him , to shew that sweet smells are provocatives to lust , especially the rose , which therefore was consecrated to Venus . 5. Priapus was a mishapen , deformed child ; thus God doth often punish the inordinate lust of the Parents , with the deformitie of their children ; and so they are punished for their Parents sins . 6. In Juno we see the malice of a woman that is jealous of her husband , she cares not what mischiefe she doth so she may be revenged on her husband , because she knowes not how to be revenged upon Bacchus , Jupiters bastard Sonne , she doth what hurt she can to Bacchus his child . 7. Priapus was called the God of Gardens , because he was the Sonne of Bacchus that is of the Sun , and of Venus , that is of moysture , to shew that all trees , hearbs fru●ts and plants are ingendred and maintained by the Suns heat , and their radicall moysture . 8. In that Venus was ashamed of her owne child , we may see that how ever lust and other sins may seeme pleasing for the present , yet they bring forth in the end nothing but shame and confusion . 9. Venus tell in love with Bacchus , and so begot Pria●us ; it is a dangerou● thing for women to love wine , the fruit thereof must needs be deformed , wine hath caused many a woman lay aside the vaile of modest●e . 10. Some make Priapus the Sonne of the Nymph Nai● others of Chion , which signifieth snow , by which I beleive they meant , that moysture in summer , and snow in winter by keeping in the naturall heat of hear●s and plants , are the causes of fertilitie . 11. In that Venus forsooke her child , she represents the nature of a whoore , who proves an unnaturall mother , more regarding her owne filth●e pleasures , then the welfare of her child . Other things may be here writen of Priapus , ●ut for modesties sake I forbeare them , not thinking them worthie of Christian c●●es , and to use La●to●ius words ; Pr●apum non de●●do m quid 〈◊〉 ris● dignum . l. 1. de scis●●li●ion . PROMETHEUS . HE 〈◊〉 the sonne of Japetus and Themis , who having made a man of clay , by Minerva's helpe got up to heaven , and there he stole some fire from the Sunne , and wi●h it put life into his man : for which Jupiter was angry , and sent Pandora with a box full of miseries and mischief , and withall bound Prometheus to the hill Caucasus , where he had his heart every day eaten up by an Eagle , and renewed again . The INTERPRETER . 1. BY Prometheus perhaps may be meant a wise Father , who begets a stupid and foolish Sonne , udum & molle lutum : such a father is fraughted with more griefes , then Pandora's boxe was with mischiefes , especially if his sonne be not bettered and spiritually enlivened by the Coelestiall fire of wholesome admonitions , then is his fathers heart eate up by cares , as Prometheus heart was by the Eagle . 2. Prometheus perhaps was the first Statuary or Image maker , which expressed a man so the life , as if he had animated it with Coelestial fire ; which Image gave occasion to Pandora's boxe of mischiefe to flye abroad : for it occasioned Idolatrie and the mischiefes that followed on it ; and because God was highly offended at it , he hath oftentimes punished both the Image-makers and worshippers with cares , doubts , and feares , as receiving no comfort or satisfaction from their Images . 3. By Prometheus I thinke may be fitly understood a wise Doctor , or spiritual Pastor , who animates men that are by nature but clay , with the Coel●stiall fire of divine truth , for which worke he is oftentimes rewarded by wicked men with Pandora's boxe of afflictions , and hath his heart continually eaten up with cares . 4. Promotheus might be an Astronomer , who continually looking on the Coelestial fires , that is the starres , and observing the Sunnes motion upon Ca●casus , was said to be tyed there , and to have his heart eate out by the Eagle of cares and study . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura . ) ● . By Pr●●●h●● t●● G●ruil●s might understand God himselfe , who by Minerva , that is , by his wisedome made man of clay , and breathed in him the breath of life , which is th● Co●lestiall 〈◊〉 they speake of ; but Jupiter , that is God ( s●● th●y gave him divers names ) was angry ; for so we read , that he repented he had made man , and lay●d upon him divers miseries , diseases , and cares , with which his heart is eate up in the day time , but is renewed by sleepe and rest in the night . 6. Some make a● Historicall sence of this fiction , underst●nding a c●rtaine King , in whose Countrey the River Aquila , so called from its swistnesse , overflowed the whole Land ; this caused gre● dearth and mortality amongst his Subjects , which was the occasion of his miseries and car●● ; but Hercules cut the River , and so was said to kill the Eagle , and fr●ed both the Countrey of water , and the King of his cares . 7. Adams perfections may be here understood ▪ for he was quickned by Prometheus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) th●● is Providence , and Minerva , that is wisedome ; and this Providence or Prometheus was the sonne of Th●mis , that is , it was derived from his original justice ; on him likewise was bestowed pardon , that is , all gifts or perfections : but assoone ●s he preferred the voice of the woman to the voice of God , of Prometheus , he became Epimetheus ; he lost his wisedome , providence , and other perfections , and so by the event and wofull experience , he began to grow wise againe . 8. In that Prometheu● fell into so many troubles and miseries by putting life into his man of clay , this may shew us that men begin to have their life full of cares and troubles , when they begin to have children ; the man that lives a single life , is free from Pandora's boxe , and the devo●ring Eagle . 9. God is the true Prometheus saith Tertulli●n , 〈◊〉 blasphe●i●ils lan●lnaint ; who having made man of cla● , and having put an heavenly fire into him , he is worse used by him then Prometheus was by the Eagle ; for the Eagle , not the man which he made , pickt his heart ▪ b●t the man that God made ▪ doth continually wound him with his sinnes and blasphemies . 10. Man may be called Prometheus , for he is of all sublunary creatures the most prudent and provident ; and by a speciall providence of God he was created ; Gods providence also is most of all seene in mans preservation , and no creature subject to the mischiefes of Pandora's boxe , and the Eagle of cares as man is ; which is the reason that man in Hebrew is called Enosh , and miserable 〈◊〉 by Virgil and Homer . 11. Prometheus was a Philosopher , who was said to steale fire from heaven : because he was a curious observer of Lightning , Comets , and other fiery meteors ; and was the first that found out the use of fire among men , for which he was honoured after death with sacrifices , altars , and festivalls in which men did runne with light torches in the night ; which custome also was observed in the feasts of Vulcan , because he was the god of fire ; and o● Ceres , because she sought out her daughter Proserpina with torches . 12. The same fire that gave life to Prometheus his man , occasioned also burning Feavers , which destroy man : Hor. Post ignem aetherea domo Subductum , macies , & nova Febilum Te●i● in●ubuit cohors . thus the naturall heat preserves our life whilst it is temperate , but when it exceeds this temper , it destroyes our life . 13. Promotheus made up his man of the parts of other creatures ; and so of their qualities also , intimating that man hath in him alone the evill qu●lities of all the beasts ; the Foxes craftinesse , the Goats wantonnesse , the Beares or Wolves cruelty , the Lyons anger and fiercenesse : prae annibus animalibus homo est pessimum animal . 14. Lucian lib. de Sacrif . writes that Promotheus was nailed to a Crosse on the hill Caucasus , where his heart was picked by an Eagle , onely for the love he carried to man ; I am sure our blessed Saviour who is the true Prometheus was nailed to the Crosse upon mount Calvarie , where his heart was divided by a launce , onely for the love that he bore to man when he was his enemy . PROSERPINA , See CERES and HECATE . PROTEUS , see NEPTUNUS and OCEANUS . CHAP. XV. R. RHADAMANTHUS see AEACUS . RHEA , CYBELE , IDAEA , BERECINTHIA , TELLUS , VESTA , PHRYGIA , DINDYMENA , OPS , &c. RHea was the daughter of Coelum , her mother was Terra or Vesta ; her husband was Saturne , she was the mother of all the gods . The INTERPRETER . BY Rhea is meant the earth , from flowing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) because she flowes with all good things ; or rather , as I think , because all rivers and springs of water are continually flowing within her , and upon her : she is called Ops from wealth or helpe , because she affords all wealth , and is still helping of us . Cybele is from the cymballs which she found out , or from a hill of that name : so from hills on which she was chiefly worshipped : she is called Idaea , Phrygia , Berecyathia , Dindymene ; from her stability she is called Vesta ( vi sua stat ) or a vestiendo from clothing ; for she is richly clothed with herbes , grasse , flowers , trees , &c. she is also called the great mother ; for we are all from the earth , therefore assoon as children were borne , they were set down upon the ground , as it were in their mothers lap ; she feeds and clothes us , and receives us being dead into her lap again , and so covers us . 2. Rhea was painted like an ancient matron , clothed in a branched or flowry garment , with a Crown like a Tower on her head , with a Scepter in one hand , and a key in the other ; these did signifie the earths antiquity ; her flowry superficies , her circular or round figure ; her strength in supporting so many Towers and Cities , her dominion over all living creatures ; for the earth in their composition is most predominant ; and her key doth shew , that sometimes she is open , as in the Summer and Spring , when all plants and trees bud out of the earth , and sometime shut , as in the winter ▪ round about her were the Carybanies in their armes , to shew that all quarrells , warres , and taking up of armes , is for her , or for small portions of earth , Partimur f●●●o , mercamur sanguine fuso : Ducimus exiguae glebae de parte triumphos . her chariot was drawn with lyons ; by which I suppose may be meant the earthquakes : for as it is a fearful thing to sit in a chariot drawn with lyons , so is it to be in houses while the earth is shaking ; or else by this they would shew the dignitie of the earth : for it was fitting that the mother of the gods should be drawn by the noblest of the beasts : and withall as I conjecture , to teach us that reasonable creatures should not be stubborn and rebellious to their parents , seeing the fierce lyons submit their necks and backs to their common mother the earth . 3. A Sow was sacrificed to Rhea , to shew the fertility of the earth , for the sow is a fruitful creature : in her sacrifices also her Priests used to beat brazon drums , to expresse the noise of winds , and rumbling of water within the hollow parts of the earth , non 〈◊〉 sic geminant Corybames aera . 4. Rhea was Saturns wife , because as she is the mother of all corruptible creatures , so time seems to be the father ; for all things by the earth are produced in time . 5. Rhea was the daughter of Coelum and Terra : by Terra I think may be meant the Chaos out of which by the influence of heaven , or rather by the God and maker of heaven , the earth was produced . 6. Seeing the earth is the mother of the gods , Kings and Princes have no great reason to bragg of their pedigree , for they are but from the earth : therefore why should earth and ashes be proud ▪ Pyrrbus was not ashamed to light from his horse , and to kisse the earth , acknowledging her to be his mother : this I●b a king confesseth , when he saith that he came naked out of his mothers womb , and shall return thither again . 7. S. Austin de elvit . Dei , l. 2. c. 4. reproves the gentiles of his time , who in their festivalls called Magalesia , did use to carry the ●mage of Cybele in solemn procession , and wash it in the river , in the mean time lasciviously abusing with sc●rrilous speeches , and such ribauldrie and irreverence the mother of their gods , as they would be ashamed to utter in the presence of their owne earthly mothers : quae sacrilegia , si illa er●nt sacra ? aut quae inquinatio , si illa l●vatio ? may we not as j●●tly complain of the Christians of our time , who worship him in outward ceremonies , but defile and abuse him with their wicked lives , and many times in his presence speak and do . that which they dare not do in the sight of men . 8. The gentiles could acknowledge Rhea to be a Virgin , and yet the mother of all the gods ; what reason then had they not to acknowledge Mary to be a Virgin , who was the mother of the true God ? 9. The priests of Cybele called Galli from the river Gallus in Phrygia , used to geld themselves , and with sharp knives to cut and slash their owne flesh : what reason then have Papists to bragge of their devotion and zeal on good-friday in whipping of themselves , or in their vow of voluntary chastity ? Is not gelding more then forbearing ? and wounding with knives more then whipping with cords ▪ 10. I wonder not why the gentile gods were so cruel and savage , and delighted so much in shedding of mans blood ; for I find that Cybele their mother was nursed in her infancy by wild and ravenous beasts . 11. Cybele fell in love with one Atys a young man , and was defloured by him ; but he being sl●in by her fathers command , she ran mad ou● of his house , with disheveled hair , with a drum and a fise ; in memory of this her priest● used drums and fises in their sacrifices : by which we may see what gods they were , who had such a mother , and what Religion that was which worshipped such deities : and how much are we bound to God , who by his Son our Saviour hath delivered us out of this spirituall darknes , slavery , and tyranny of Gentile idolatry , into the light and liberty of the Gospel , and knowledge of the true God. 12. The same Cybel● which was mother of the gods , was mother also of the gyants and Titans that were enemies to the gods : even so the same earth that produceth nourishment by which we are maintained , yeeldeth also poison by which we are destroyed ; so the same church affordeth holy men and sons of God , it affordeth also wicked men and sons of Satan , as was typified by Rebeckah , whe● Jacob and Esau strugled in her womb . CHAP. XVI . S SATURNUS . HEe was the son of Coelum and Thetis , who married Ops his sister , and begot of her Jupiter , Juno , and divers other children ; but he devoured his male children , that after his death the kingdome might return to Titan his elder brother : but Jupiter was preserved by Ops , and bred in Crete ; who coming to manhood , because Saturn intended to kill him , thrust his father out of his kingdome , who went to Italie ; and there in his time was the golden age . The INTERPRETER . 1. SAturn is nothing else but Time , which is the son of Coelum and Thetis , because time is measured by the motion of heaven , and likewise by the motion , or ebbing and flowing of the sea . 2. Saturn married his sister Ops , which is the earth , of whom hee begot many children , because by the heavens influence upon the earth , all things are ingendered ; the heaven is as it were the father affording influence ; and the earth the mother , surnishing matter for generation . 3. Saturn was painted like an old man bare-headed , in a tagged garment , holding a hook and a key in his hand , devouring of his children ; by which they did understand the antiquitie and long continuation of times and by ●is bare ●ead they meant that time reveales all things : therefore the priests used to be ●are-he●ded in Saturns sacrifices onely . The ragged garment shews that time wears and consumes all things : which was also meant by his devouring of his children , and by the hook or sickle which hee hath in his h●nd : the key may note , that time openeth and discloseth all secrets . 4. This picture of Saturn may have reference to the golden age of the world , i● which men lived till t●ey were very aged , which was expressed by Saturn's gray hairs and worn garment ; which garment also shews , that men were not then given to pride and curiositie of apparell : His ba●e head shewed the honestie and truth that was then , which indeed is naked ; whereas lying , falshood , and deceit are still covered . 5. Saturn taught the Italians the use of hus●andry , t●erefore hee was called Sterculius , from dunging of the ground : the hook or ●ickle is the instrument of mowing or reaping of corn ; the gray hairs , bare head , and ragged garment , shew that husbandmen live long , have hardie bodies , and are not nice in their apparell . 6. Saturn devoured all his children except Jupiter , Juno , Neptune and Pluto , to signifie that all compounded bodies are destroyed by time : but the four elements , to wit , Fire , Air , Water and Earth , because of their simple nature , are not subject to corruption . 7. I finde Saturn described sometimes with six wings , and yet ●low-paced , having feet of wooll , to shew that time seems to goe away slowly and silently , whereas indeed it ●●les very swiftly : or this may expresse the slow motion of the planet Saturn , who moves slowly by his own motion , but swiftly by the motion of the Primum mobile ; to wit , he spends but four and twenty hours by the common motion ; but thirty yeers in his particular motion : this swiftnesse also of time was expressed by that fiction of Saturn transforming himselfe into an horse , a swift running creature , when hee had carnall commerce with the Nymph Philira , of whom hee begot Chiron the Centaur . 8. Because Saturn is a cold planet , and malignant , breeding melancholie , and other ●ad effects in mens bodies , therefore they painted him like an old man , sad and carel●sly clothed , and slowpac●d , with a serpent in his h●nd biting of its own taile , to signifie the virulencie and biting cares that accompany m●lancholie , or else to expresse the nature of the yeer returning into it selfe like a ring , or a snake with its taile in the mouth : an● because the lion , dog , and wolfe are m●l●ncholi● creatures ; therefore they expressed Saturn sometimes with the heads of these three beasts . 9. Saturn's genitals were cut off by Jupiter and cast into the sea , and of them and of the se● froth Venus was begot ; by this may be meant , that old age , which is called Saturn , is made unfit for generation , because Jupiter , that is , wanton and intemperate youth hath weakened the body , and as the Orator saith , Corpus e●●oe●um tradit senectu●i : whereas that man who hath been temperate in his youth , is vigorous and lustie in his old age , & nihll habet quod accuset senectu●em , Or else by this may be meant , that the coldnesse of Saturn is tempered by the heat of Jupiter , and so Venus is begot ▪ for there can be no procreation where cold is not tempered with heat . Or again , by this may be meant , that Saturn , Jupiter and the sea are required to produce Venus ; that is to say , that Time , the Influence of heaven , and Moisture are required for procreation . 10. As Saturn served his father Coelus in cutting off his genitals , so is hee served by his son Jupiter ; It is just with God to punish those men with rebellious and cruell children , who have been rebelliou● and cruell themselves against their parents . 11. Wha● a cruell god was Saturn , who defiled himself with the blood of his own father , devoured his own children , and would not be satisfied in his sacrifices but by the blood of innocent infants : Satius est pecudum more vivere , quam deos 〈◊〉 sanguinarios colere , saith Lactantius , lib. 1. de fals . relig . 'T is better to live like beasts , then to worship such cruell , wicked , and bloody gods . By this wee may see , that the Gentile gods were indeed Divels delighting in the destruction of men ; whereas the true God whom wee worship , is mercifull and gracious , and delights not in the death of a sinner , who will have mercy and not sacrifice , who would be worshipped by the bloud of beasts , to save the shedding of mans bloud : Had not then the Romans a bloody religion , who not onely worshipped such a bloody god ; but fettered his feet also to their pillars , ●xce●● onely in their Saturnals , that hee might not goe away from them . The Egyptians were wiser , who excluded him quite out of their Cities , affording temples to him onely in the Countrey : And at last the Romans themselves began to abhorre such a bloudy god , when in the Proconsulship of Tiberius they crucified his Priests for off●ring infants to him . They were injurious to heaven , when they called such a bloudy butcher the son of h●aven , who should rather have been named the son of hell , to which by Jupiter hee was thru●t downe . His priests , as Tertullian shews , were initiated in a scarlet garment which they used to wear ; a sit colour to expresse their sanguinarie disposition : to these ( it seems ) the Roman Cardinals have succeeded , both in their colour and bloudy mindes , who are guiltie of the bloud of many thousand good Christians ; so that at this day Rome is still Vibs Saturnia , and the Popes pallaco may be called Sedes Satu●nia , and his f●stivall dayes Saturnalia . 12. Wax tapers or candles were wont to be burned upon Saturns altars , to shew that hee brought the light of knowledge and civilitie into Italie , which before lived in the darknesse of ignorance and ruden●sse : therefore in his Festivall kept in December , the Romans used to send away candles , and other presen●s ( which they called Saturnalia ) to each other : from hence ( it seems ) the Papists borrowed their custome of burning w●x candles on their altars , and the giving of New-●eers gifts . 13. Saturn is so called a Saturando , from filling or satisfying ; for hee being the first that taught men the use of corn , did fill or satisfie them : and as hee ●id fill , so his wife the Earth did help ; therefore shee was called Ops. 14. By Saturn wee may understand the trees , ●erbs , and plants , with the fruits of which men and beasts ●re filled : the cutting off his genitalls is the pulling off the fruit from the trees ; the casting of them into the sea , is the drowning of them in the moisture of the stomack , which being digested and converted into bloud , begets Ve●us ; for without fruits , especially of Bacchus and Ceres , friget Venus , there would be no copulation nor procreation : the covering of Saturns head may signifie ( as Fulgentius observes Myth . l. 1. ) that the fruits , or plants and trees are covered with leaves . 15. The binding of Satu●n , and casting of him into hell , may signifie how the motion of the starre Saturn is slow , and scarce percep●ible by us , by reason of its vast distance , so that it se●ms to stand st●ll ; and because it is so far off from our●sight , hee was s●id to be in hell . 16. During the time of the Saturnals , the servants in signe of lib●rtie put on their caps , and commanded their masters ; this custome afforded matter of comfort to servants , and of humiliation to masters : When shall wee see these Saturnals , wherein pride , malice , covetousnesse , and other sins which are now our masters , may at last serve us , and that wee may obtain that freedome which Christ hath purchased for us ? SATYRI , See PAN. SCYLLA and CHARYBDIS . SCylla was the daughter of Phorcus , with whom Glaucus was in love ; which Circe perceiving , infected with poysonable herbs the fountain in which Scylla used to wash , by which means the lower parts of her body were turned into dogs ; which when shee perceived , out of impatience cast her self into the sea , and so was turned into a rock , not far from the whirl-pool or gulf Charybdis , which had been a most rapacious woman , and had stollen away Hercules his oxen , before shee was ●wned into this gulfe . There was another Scylla , daughter to Nisus king of the M●garenses , who having betrayed to king Minos her fathers red h●●● , in which the kingdoms fa●e consisted , shee was turned into a 〈◊〉 and Nis●● into ●n hawk● . The INTERPRETER . 1. BY Scylla may be meant a whore ; for shee is a monster composed of dogs and wolves , still barking , and biving , and devouring all that have commerce with her , and is never sa●●●fied : 〈◊〉 is indeed a ve●y dange●ous rock ; upon which many me● hav● split both their soules , bodies , and estates , Multorum fu●ti cal●●n●●● . Bcylla was hated by Ci●●e the daughter of the Sun , and so is a whore abhorred by th● children of the light . Scylla was beautif●ll in her upper-parts , but mon●trous and deformed below , formosa superna , desiris in piscem : Such is the condition of whoredome , pleasing and delightfull in the Beginning , but t●● 〈◊〉 is sorrow and miserie . Vl●sses , who was the type of a ●ise 〈◊〉 , escaped the dangers of this monster ; and so will all wise men take heed of a whore , and will abho●re he● 〈◊〉 , who brings none but fo●l● to the s●ocks for 〈◊〉 . 2. Pala●phatics ( F●ul●l . ● . ) thinks that this Scylla was a Pirat ship or galley on the Tyrr●●● sed , robbing and spoiling all M●rch●n●s that sailed that way ; which from its swiftnesse in sailing , and the rapacity of the pirats within it , was said to be turned into a sea-monster compos●d of dogs and wolves : this ship Vlysses out-sailed by the help of a prosperous gale of winde , and so escaped the 〈◊〉 . 3. Na●al●● C●●es and others by Scylla and ●●drybid●● understand two dangerous rock● between Sicilie and Italie , which being hollow , and the rides r●●ming thorow them , made an horrid noise , as if it were wolves yelling , or dog●b●rking : and because there be divers monstrous fishes within these hollow rocks , devouring the bodies of those that make s●ipw●●ck there ▪ the Poets feigned that these were monstrous women ( for so the rocks appear like women afar o●● , ) but below the navell were dogs and wolves . 4. In that Circe poysoned the waters in which Scylla used to wash , wee see the nature of jealousie and womens emulation , how spitefull and revengefull it is . 5. In S●ylla drowning of her self wee see how impoten● and impatient women are , and how dangerous excessive grief is , and what the end of whores is , even shame and ruine . 6. In Scylla the daughter of Nisus , who for the love of Minos , betrayed her father and countrey , wee see the nature of lustfull affections , Nox , & amor , vinu●nque nihil moderabile suadent . Shee casts off all naturall respect and affection towards her father and countrey , betraying his fatall hair , that is , his counsels to the enemie , upon hope shee should enjoy him , of which notwithstanding shee failed ; for Minos like a prudent man , though hee loved the treason , yet hated the traitour , and rejected her , albeit hee had obtained both the King and the Citie by her . 7. The life of a man is much like the sailing between Scylla and Charybdis ; there be dange●ours rocks on each hand of us , despair on the l●●t hand , presumption on the right ; adversitie on the left , prosperity on the right hand , have destroyed many thousands : Dextrum Scylla latus , laevum implaca●a Charybdis Obsidet . — Therefore let us neither decline to the right hand , nor to the left : let us keep the middle road , which is the way of vertue ; — ●l●dio ●utisslmess ibis . But most men fall with Vlysses upon S●ylla , whilest they labour to avoid Charybdis ; they run out of one extreme into another , and can never keep the golden mean. 8. Charybdis is metaphorically taken sometimes for an unsatiable glutton or drunkard , who is never satisfied ; or may be taken for a covetous extortioner , who is never contented ; or for the grave , which is alwayes devouting and consuming the bodies put in it . 9. In that Nisiss was turned into an hawk , which still pursues Scylla his daughter turned into a larke ; wee may see the nature of a guilty conscience , which leaveth not a man in death , but pursues the fearfull soule where-ever it goeth , Et pro purpureo p●nas dat Scylla capillo : The wretched soul is tormented for its sinfull desires and pleasures . SILENUS , See PAN. SIRENES . THese were three sisters , called Parthenope , Lagea , and Leucosia , the daughters of Achelous the river , and Calliope ; they were half women , and half fishes , which with the sweetnesse of their musick allured the sea-men to saile upon the rocks where they sate , and so having caused them to make shipwrack , devoured them . The INTERPRETER . 1. THese Sirens were called the daughters of Achelous , either in reference to the harmonie which the water of that river makes in running , or else of those musicall instruments of old called Hydraula , wee may call them water-organs , in stead of which wee use wind-organs ; and because of the sweetnesse of their musick , they were said to be the daughters of one of the Muses . 2. Sabinus thinks by these Sirens were meant the Queens of the Ilands neer the Bay of Salernum , who in the Promo●tory of Minerva , erected an Universitie or Colledge of good learning and eloquence , which gave occasion to this fiction of the Sirens , who were called the daughters of Achelous and Calli●pe , because the professors of that Colledge came out of Greece , where Calliope dw●elt , and Achelous was one of the chief rivers there . But the Sirens were turned into sea-monsters , when the professors and students gave themselves to drinking , whoring , and all kind of licentiousnesse : and indeed , in such places where discipline is not observed , many young men lose their time and estates , and fall u on as dangerous rocks as those of the Sirenes . 3. The Sirens were whores , who dwelt upon that coast of Italie , who by their inticements allured men ashore , where they lost both their time and their money , and this was little better then shipwrack . 4. By the Sirens are understood carnall and worldly pleasures , by which many thousands are devoured ; the virgin face of Parth●nope ▪ the sweet voice of Lagea , and the wh●te skin of Leucosia are buts by which whorish Sirens draw young inconsiderate gallants on the rocks , and destroy them in the is souls , bodies , and estates : therefore it becomes us with Orpheus , to tune up the melodious harp of Gods word , which may drown their voice and bewitching musick ; or else with Vlysses , to tie our selves with the cords of reason , that these halfe unreasonable creatures ( for so the Sirens are expressed , in that they were but halfe women ) may not so far prevail , as to destroy our souls and devour our estates : or else let us stop our ears , as Vlysses did the ears of his fell●ws with wax , that wee may not hear the chanting of their voice ; and w●th the Adder , that wee may not be charmed with the voice of such inchanters . 5. The Sirens used to fit their songs for every mans humour , that they might gain all : by this the nature of flattery is shewed , which sooths up men in their humours ; and applying it selfe to that which is most pleasing to the man whom flattery works upon , whether it be pride , luxurie , covetousnesse , or any other vice ; a dangerous , but too frequent a kind of Sirens , which sing in Princes Courts , chant●ng that which is pleasing , but no way true . 6. Some think that the Sirenes were halfe birds , whom the Muses berest of their wings , for daring to contend with them ▪ I wish that learned men would clip o●● the wings of whorish and fla●tering Sirens , that they may not flye any more into Princes Courts and populous Cities , where they contend with the Muses , and prevail too ; inticing more to hearke● to them , then Preachers doe with all their Oratorie . 7. There were three Sirens , and these had three sorts of musick to allure men , to wit , the voice , the fife , and the harp ▪ to shew that there are three wayes by which whorish women induce men to sin and destruction , to wit , beauty , singing , and familiarity . 8. The gods allowed the Sirens so long to live , as they could prevail with passengers to listen to their songs ; but a●ter Vlysses and his fellowes hearkened not to them , they perished in the sea , and were seen no more ; whores and parasites will live in the world so long as princes and rich men give ear to them : but if once they would be so wise , as with Vlysses to slight them , the Court and Citie would be quickly rid of them . SISYPHUS . HE was the son of Aeolus , who for his treachery to Jupiter , for his cruelty and oppression was slain by Theseus , and in hell is punished by rowling up a stone to the top of an hill , which still from th●nce r●mbleth down again . The INTERPRETER . 1. SIsiphus was killed by Theseus for his cruelty and oppression ; thus God is just , who punisheth the wicked here and hereafter : for not onely did Sisiphus suff●r death here , but is tormented also in hell . If there were no other punishment for wickednesse but death temporall here , who would be afraid to sin , seeing death puts an end to all miseries and pains ? Mor● arumnarum requies , non cruciat●● . Neither is God unjust in punishing twice ; for indeed death temporall is but the beginning of death eternall , which ought to be eternall , because the majestie of the person offended , and the desire of the person offending are eternall , albeit the sin it self be but temporary . 2. Sisyphus was a tale-bearer , and did not conceal the secrets of the gods , nor the particular love of Jupiter to Aegina the daughter of Asopus ; by this wee may learn to be silent , and not to reveal or divulge the secrets of others , esp●cially of princes ; Magnum silentii praemium . 3. The sins of Sisyphus were many , for which hee was punished in hell ; to wit , inf●delity , in not concealing th● secrets of the go●s ; ingratitude to them who had made him their secretary ; profanenesse in speaking irreverently of Jupiter ; oppression in robbing and killing of strangers , and divers other sins ; by which wee s●e that sin never goeth alone , and that God nev●r punisheth but when h●e is justly offended . 4. The work of Sisyphus is like the work of worldly men , they toile night and day for pl●asures , honours , pr●fit , but the work is never at an end ; and when they think to end , they are but beginning . 5. Many ric● and honourable men are like ●isyphus his stone , when they are advanced to the top of the hill of honour and wealth , doe suddenly tumble down again to the bottome , and hee that is a king to day may be a begger to morrow : why then should men toil with so much labour , vexation , and sweat for that which is so apt to run downe the hill from them ? SOL. HE was the son of Hyperion and Euphra●ssia , who did not assi●t the other Titans against Jupiter , ●ut rather took his part against them , therefore was honoured by Jupiter with a crown and cha●ios . The INTERPRETER . 1. SOl is called the son of Hyperion , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because hee was of highest account among the Gentiles , and worshipped above all the other gods , as his light , motion and influence is of more efficacie then all the rest : therefore his mother was Thi● , or Euphraissa , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because his operations and light are divine , and his light is large or broad , as the word signifieth . 2. Hee assi●ted Jupiter against the other Titans , to shew that God assisteth the just and innocent against wicked oppressors . 3. His image was wont to be made of gold , beardlesse , but long-haired , having a whip in one hand , and Jupiters thunder in the other ; by which they signifie , that the Sun was the supreme god , correcting some with lighter punishments , to wit , with the whip ; and other with greater , as the thunder . 4. Sol is placed amongst the midst of the Muses , because the Sun is amongst the midst of the Planets , which they held made an harmonious sound in their motion . 5. To the Sun were dedicated the wolfe for his rap●citie , expressing the force of the Suns heat in consuming of moisture and vapours ; the hawk for his swiftnesse and quick sight , to shew the swftnesse of the Suns motion , and that hee is the eye of the world ; the black raven and the white swan , to expresse the qualitie of night and day which the Sun causeth , the one by his absence , the other by his presence ; the cock also , because he salutes the day with his crowing . 6. I find him painted sometimes with arrows in one hand , and the Graces in the other , to shew what hurt and benefit wee receive by his heat ; more benefit then hurt , for hee holds onely two arrows , but three Graces . 7. The Sun was painted with four ears , but one tongue , to teach us , that a wise man should hear much , but speak little . 8. The Sun was represented among the Egyptians by a scepter and an eye , to shew that hee is the eye of the world , and king of the Planets . 9. I finde the Sun sometimes pictured with a crown on his head beset with twelve precious stones , and sometimes with four pots or urnes at his feet ; by this I think , they meant the yeer with its twelve moneths and four seasons : sometimes again hee sits upon a lion , and carrieth a basket on his head , a lance in his hand with the picture of victory on it ; by this doubtlesse they understood , that the Suns heat tam●th the wildest beasts that are , that all our plenty and filling of our baskets are from his influence , and that hee like a triumphant Conquerour rides in his golden chariot about the world . Who would see more of Sol , let him look upon the title APOLLO . SOMNUS , see NOX . SPHINX . THis was a monster begot of Typhon and Echidna , having the face of a virgin , the wings of a bird , and the rest of a dog or lion : this used to propose a riddle to travellers , which was this ; What creature was that which was four-footed in the morning , two-footed at noon , and three-footed at night ? They that could not resolve this , were , ●●voured by Sphinx : but at last Oedipus resolving the riddle , caused such indignation in Shpinx , that shee slung her self down from the rock , and brake her owne neck . The INTERPRETER . 1. SOme think that Sphinx was on Amazonian woman , who having gathered a number of theeves , made oftentimes ex●ursions from the hill Sphingi●s upon the Theh●ns ; but at last was surprised by Oedipus in the night , and destroyed : and this was the resolv●ng of her riddles , that is , the overcoming of her inaccessible and difficult places and rocks where shee remained . Her womans face might sign ●●e her alluring and entising wayes to draw strangers to her ; the wings may signifie her or her fellow ▪ swiftnesse ; her lions or dogs body and clawes expressed her rapacitie . 2. Satan is the true Sphinx , who hath the face of a woman to entice and deceive , the clawes of a lion to tear us , and the wings of a bird to shew how nimble hee is to assault us ; hee lives upon the spoil of souls , as Sphinx did upon the bodies ; hee ●id for many ages abuse and delude the Gentiles by his priests and wizzards , with riddles and ambiguous oracles : there is no way to overcome him , but by hearkening to the counsell of Minerva , as Oedipus did ; that is , by following the counsell of Christ , who is the Wisdome of the Father ; by this hee shall be destroyed , and wee undeceived . 3. The creature with the four feet in the morning is man , who in his infancie before he is able to walk , crawls upon all four ; at noon , that is , in his manhood , makes use onely of his two feet ; but in the evening of his age leans on the st●ff , which is his third foot . 4. O● naughty parents there proceed none but naughty children ; Mali cor●i malum ov●m ; for Sphinx was the child of Tiphen the giant , and of Echidna , which is a kinde of serpent ; and therefore of them comes a serpentine brood ; to wit , Gorg●n , Cerberus , the Dragon that kept the garden of Hesperides , Hyd●a , S●ylla , Sphinx , Chimaera , all monstrous brats of monstrous parents : if wee would have good children , let us be good our selves ; Forter creaniur fortibus . 5. A Christian ought to be a Sphinx , having the face of a woman , that is , cheerfulnesse in countenance , astible in words ; the wings of a bird , that is , expedition in actions , and a delight in supernall and heavenly places ; the body of the lion , that is , magnanimitie and courage in afflictions . 6. The Th● bans used to wear the picture of Sphinx in their ensignes , Minerva on her helmet , the Egyptians placed it in the entry of their temples ; to shew that souldiers , wise men , and priests should be warie and circumspect in their words , and so to involve their actions and words , that they may not be ton plain and despicable , to the prejudice of the 〈◊〉 , or of Religion . 7. Sphinx is a kind of Ape or Baboon in Ethiopia , representing a woman in her brests , and it hold to be a docible creature . STYX , ACHERON , COCYTUS . THese were three rivers of hell , over which t●e souls must passe and they were the daughters of Oceanus and Terra . The INTERPRETER . 1. IIn that these were called the daughters of Oceanus and Terra , it is to shew that they , as all other rivers , have their originall from the sea , but particularly , they have some passages under ground . 2. Acheron signifieth joylesse ; St●x hatred , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatefull ; Cocy●us complaint or lamentation ; to shew that when wee are departing out of this world , the joy of all earthly things fails us ; therefore the water of this river was very unpleasant ; for what pleasure can they have that lived in wealth , honour , and all outward felicitie , when they see that now they must part from them ? sure the crossing of this river must be very unpleasing and sad to the men of this world , who have had their reward here , and their portion in this life . But having passed this river , they come to S●●x , which is hatred ; for then they begin to loath and hate their former evill courses and wicked lives , and repent that they spent their time in such vanities , whereof now they reap no other fruit but shame and confusion . Lastly , they come to crosse Cosytus , which is the river of lamentation and complaint , which their friends make that part with them ; and they themselves , both for their former follies , and for losing their former delights and vanities . These rivers are said to slow from Pluto's throne , because the remembrance of that dominion which death shall have over them is the cause of these sorrows and complaints . Some add the fourth river , called Phlege●on , from burning , by which may be meant the wrath of God which burneth like a river of brimstone . 3. Because Vi●tory the daughter of S●●x assisted Jupiter against the Titans , therefore he bestowed this honour upon her , that none of the gods should swear by S●●x in vain ; whosoever did , was debarred from Nectar and Ambrosia for a whole yeer : The reason why they would not sweat by Styx is because to swear by any thing is to honour it ; but they would not honour that which is so repugnant to their nature : for Styx signifieth sorrow or hatred , of which the gods are not capable , seeing their life consisteth in joy and love . But by this wee see what shame it is for Christians to take Gods name in vain , seeing the Gentile gods would not take the name of S●●x in vain : What can such Christians look for , that have no more reverence to Gods s●cred name , but to be debarred from Nectar and Ambrosia , even from life and immortalitie ? For the Lord will not hold ●hem guil●lesse that take his name in vain . 4. As S●●x assist●● Jupiter against the Titans ; so ●●he●on assisted them , by affording water to them when they sought against Jupiter : therefore as S●●x was honoured for her loyaltie ; so A●her●n for disloyalty is thrust down to hell . By this princes are taught to reward their faithfull and loyall servants , and to punish such as se●k their ruine . SYLVANUS , see PAN. CHAP. XVII . T TANTALUS . HE was the son of Jupiter and Plote the Nymph , who feasted the gods with the flesh of his owne son Pelops ; which they so abhorred , that they all abstained from eating , except Ceres , who unawares eat up the childs shoulder ; but the gods restored him to lif again , and gave him an Ebonie shoulder : as for Tantalus , they thrust him down to hell , where in the midst of plenty he is slarved with hunger and thirst . The INTERPRETER . 1. IF the Gentile gods did so much abhorre the eating of mans flesh , how much more doth the true God detest the sacrifices of mans fl●sh ? and therefore would not suffer Abraham to offer his son Isaac in a sacrifice ; but furnished him with a Ram inst●ed of his son . 2. The love of Tantalus was great to his gods , in that he offered to them his owne son , but not his onely son ; and that he offered him to them that were his gods ; but the love of God is far greater , in offering for us his onely Son ; for us I say that were his vassals , yea his enemies . 3. As Pelops was cut in pieces by his owne father , to be a sacrifice to the gods , so doth God our heavenly Father mortifie us by afflictions , that w● may be a fit sacrifice for him . 4. Pelops was advanced to great wealth and power , as his Ebonie shoulder signifieth , Ebonie being an Embleme of wealth , and the shoulder of strength or power ; so was he also advanced to great honour , for that famous part of Greece was called Peloponesus by him : thus God after our sufferings here , will advance us to eternal honour , power , and riches hereafter . 5. If Tan●a ▪ lus was so willing to par● from his son , and to bestow him upon the gods ; why ●h●uld we be unwilling to bestow on God , or on his poor members ▪ some part o● our goods ? how are they to blame that are impatient , and rage when God by death calls away their friends and children ? 6. In Tantalus we may see the picture of a S●holar , Student , or one transported with contemplation ; who though he abound in wealth , yet minds it not , but is carried from all worldly thoughts to divine meditation , no more injoying thes● earthly things , then Tantalus did the rich and sump●uous d●shes of meat that were set down before him . 7. In Tantalu● we see the condition of a rich miser , who abounds in all o●●ward wealth , and yet hath not the power to enjoy it : Quaeri● aquas in aquis , & poma fugacia captat . he starves in the middest of his plenty , and wants the things which he possesseth , and hath not that which he hath . 8. Here also we may see the condition of a bloody Tyrant , who is in continual f●ar and anxiety ; as Dionysius shewed to the flattering Philosopher , setting before him a Princely Table richly furnished , but durst not eat because of the naked sword which hung by a horse-hair over his head ; so over Tantalus a great stone hangs , ready to fall upon him , ●a sileae , jam jam lapsura ; and the Furies sit at his table with grim countenances ▪ snaky ●airs , and burning torches , intim●ting the terrors of an evil conscience , which suffer not the Tyrant to enjoy or take delight in all his plenty or outward splendour ; as we read of that bloody king , who murthered Boetius and Symmachus : Furia●um maxima juxt● ●ccubat , & manibus prohibet contingere mensa● . 9. Pelop● married with lair Hippodamia the daughter of king Oenomaus , whose horses none of all her suitors could t●ne , therefore many l●st their lives , onely Pelops obtained her : to shew that they onely shall obtain true happinesse , who can subdue the untamed and unru●y horses of thei● lusts and affections : but most men are ov●rcome by them , therefore they come short of Hippodamia , and lose their lives ; onely he that with Pelops is innocent , wise , and valorous , shall attain to this happines . 10. Tantalus was punished both for his cruelty in murthering of his son , for his curiosity in desiring to know whither the gods could finde out what he had done , and for his pratling , i● that he revealed the secrets of the gods to mortal men ; but let us take heed of these sins of Tantalus , if we would escape the pu●ishments of Tantalus . 11. Of all the gods onely Ceres eat up his shoulder , but she restored it again stronger then before , because she made it of Ivorie : this may I think betoken our death and resurrection : for Ceres is the earth , which will eat and cons●me our fl●sh , but she shall restore it again in the last day , far stronger and durable than before : for the body that is sowed in weaknesse , shall be raised in power , and this mortall shall put on immortality . TARTARUS , see LETHE , and PLUTO . TELLUS , see RHEA . TETHYS , see OCEANUS . TEREUS . HE was the son of Mars and the Nymph Bistonis ; who after he had married with Progne king Pandions daughter , ravished Philomela his wives sister , and cut out her tongue , that she might not discover it ; which neverthelesse Progne understood by Philomela's letter , written with her owne blood ; this caused her kill her onely child Itys which she bore to Tereus , and bo●le him for his supper ; he being inraged at this horrid wickednesse , ran at his wife with his naked sword , but she was turned into a Swallow , and so escaped him ; and he into a Lapwing ; but Philomela into a Nightingal . The INTERPRETER . 1. THe Lapwing hath a long bill representing that sword with which Tereus ran at his wife , and the tusse on his head represents a Crowne ; and his delight in raking and picking the dung of other creatures , gave occasion to this fiction , to wit , that king Tereus was turned into a Lapwing ; a sit transformation , that the filthinesse of ino●dinate lust , in which Tereus delighted , might be repr●sented by the filthinesse of the dung in which the Lapwing takes pleasure : so the red spots on the Swallows breast , represents the blood of the child with which Progne was defiled ; and the continual mourning , groaning , and complaining of the Nightingal , expresse the complaints of Philomela for the losse of her Virginity and Tongue . 2. Because the two sisters ran to Athens to complain of their wrongs , and Tereus ran after them ; to expresse the suddennes and celerity of their flight , they were fained to be turned into birds , the emblemes of celerity and expedition . 3. There are two violent affections which make men shake off all humanity ; the one is impotent lust , the other , inordinate desire of revenge . We see what lust did in Tereus , and how desire of revenge prevailed in Progne ; what was more ba●barous , horrid and cruel then for Tereus to cut out his sisters tongue whom he had ravished ; and for Progne to kill and bo●le her owne and onely child for her husband to eat ? 4. By th●se two sisters Philomela and Progne , may be meant Poetry and Oratory ; Philomela delights in woods and deserts , so doth Poetry : Carmina se●essum s●iben●is & o●ia quae●unt . Progne loves to be in Townes and Cities , for the Swallow builds her nests in houses , so doth Oratory ; but as far as the Nightingale exceeds the Swallow in melodious notes , so far doth Poetry excel Oratory : for the Poet doth all that the Orator can do , and much more , by adding delight to perswasion : Et prodesse volunt , & delectare Poetae . 6. Tereus was the son of Mars : we see what the sons of Mars use to do , and what be the fruits of war ; to wit , the Muses are ravished , Scholars are robbed and plundred ; their tongues are cut out , that they may not complain : that is , lawes , learning , and truth , are silenced : barbarous murthers and cruelties are committed : and how many children are by souldiers devoured , when their Parents are either banished or murthered , and their estates robbed and consumed ? THESEUS . HE was the son of Aeg●us and Aethra : his step-m●ther would have poysoned him in his youth : he subdued the Am●zones , and of Hippolite their queen begot Hippolitus ; he killed Creon king of the Thebans , the un●●●ned bull in Africa , the Minolaure in the Labyrinth ; and carried away the two daughters of king Minos , to wit Ariadne and Phaedr● : he killed also Procustus , Sciron , and Schinis great ●obbers in Attica , he overcame the Centaures and the Thebes : he went down to hell with his friend Perithous , to ravish Proserpina , where Perithous w●s slaine , and he put in chains , but was delivered by Hercules : at last in his old age was killed by king Lycomedes . The INTERPRETER . 1. IN Theseus killing of infestuous theeves , and subdoing of Monsters , is set down a fit example of val●ur and justice for Princes to imitate . 2. Theseus was guided by Ariadnes thread to get out of the Labyrinth ; the word of God is the thread that will direct us through the winding and intricate labyrinths of this life . 3. Theseus proved himself to be Neptunes son , by leaping into the se● , and fetc●ing up from thence the ring which king Min●s●ad ●ad slung into it , and for this fact he received a crown from The●i● , which he bestowed upon Ariadne , and afterward it was placed among the stars : the way to prove our selves to be the sons of God , is by patient enduring of our afflictions , which though they be deep and bitter like the Sea , yet shall not drowne us , but in that Sea we shall find the ring , even eternity , which hath no more end then a ring , and withall we shall ob●ain the Crowne of righteousnesse , which is laid up for us in heaven . 4. Theseus and Perithous loved one the other so dearly , that they went down to h●ll together ; by which we see that neither death nor danger can separate true friends , or dissolve that friendship which is grounded on vertue . 5. Theseus is commanded not to come to his father at Athens , until he was able to remove the great ston● under which his father Aegeus his sword lay , and till he was of sufficient strength to manage that sword , and with it to cleer the high-wayes of theeves and robbers : even so we ●●all not be fit to come into the presence of our heavenly father , in the Citie of God , the new Jerusalem , untill we have removed the stony hardnesse of our hearts , and with our fathers sword , that is , the sword of the Spirit , wee have destroyed our spiritual enemies that lie in our way , and binder our passage . 6. His going down to hell to ravish Prose●pina , where he was bound , ●nd from whence he could not be delivered but by He●cules , teacheth us that lust and venery have brought many a man to sicknesse , and deaths door as we say ; and intemperance that way hath bound many by the hands and feet with the Gout , worse then fetters of yron , where men lie in pain , as it were in hell , from whence there is no delivery but by the help of Hercules the Physitian : be●●des fornication and adultery bring many souls to hell , from whence there is no redemption , but by Christ the true Hercules . 7. As Hercules in honour of Jupi●er his father , appointed the Olympick games , so did Theseus in honour of his supposed father Neptune , insti●ute the Isthmian games , to be celebrated every fist yeer also ; thus we see how great spirits affect immortality , and to be honoured after death . 8. Theseus after all his victories and brave atchievements , yet is murthered in his old age ; by which we see there is no permanent happinesse in sublunary things : Caesar who as the Oratour said domuit gen●es imma●itate barba●os , mul●i●udine innumerabiles locis , infinitas , omni copiarum genere abundantes , &c. He overcame innumerabl● fierce nations , and had throughly ( as he thought ) setled himself and the Empire , yet at last was stabbed in his old age with 23 wounds : hence let no man be secure : nescis quid se●us vesper vehat . 9. Our blessed Saviour is the true Theseus , who was persecu●ed in his infancy , and in his life time overcame many monsters , but far more in his death ; be went down to hell , and from thence delivered mankinde , which had been there detained in everlasting chaines of darknesse , if he had not ascended : who by his owne , and not by any other power , delivered man from endlesse captivity . THETIS , see OCEANUS . TITANES , see JUPITER , SATURNE . TITHONUS . HEe was the son of Laomedon , who for his beauty was beloved of Aurora , and by her carried away to Aethio●i● in her chario● , where shee bore Memnon of him : By her means hee was made immortall ; but living so long till hee was turned into a grashopper , hee grew weary of his life , and desired to die . The INTERPRETER . 1. TIthonus is taken sometimes for the Sun , as in that of Virgil , Georg. 3. Tithoni prima quot abest ab origine Caesar. And indeed , the Sun is the beauty of the world ; no wonder if Aurora fell in love with him , from whom shee bath all her beauty : And as the Sun is beautifull , so hee is immortall ; onely in the evening he is turned into a grashopper , to shew the weaknesse of his light and heat then : Or by Aurora may be meant that all creatures in the morning fall in love with the Sun , as delighting to see his light , of which they were d●prived a while ; as the birds by their chee●full chanting then shew ; hence it is , that more do worship the Sun rising , then falling . 2. By Aurora's falling in love with T●●honus may be meant , that he used to rise betimes in the morning , and imployed that time chiefly about his businesse ; no fitter time for the Muses , with whom shee may be said to be in love , when Students give themselves then to meditation . 3. Tithonus lived t●ll hee was of an exceeding great age , to shew that early risers are long lived ; whereas they that love too much sle●p , specially in the morning , breed and cherish grosse humours , by which diseases are bred . 4. Tithonus lived so long , till hee was weary of his life ; and what wonder seeing this life at best gives no true content , much lesse in old age , which is it selfe a disease , and that incu●able ; which Solomon calls the evill dayes wherein a man takes no pleasure ; as old Barzillai shewed to David . 5. Old Tithonus is turned into a grashopper , to shew that old men are much given to chatt ng and pratling ; therefore Homer saith ( Iliad . l. 3. ) that the old Trojan men sitting in the gates were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like grashoppers in a wood sitting upon tre●s . 6. Tithonus was carried up to heaven by Aurora ; even so holy meditations and prayers in the morning should carry our mindes and affections up to heaven : thus David mounted up in the morning chariot of devotion into heaven , and oftentimes prevented the morning watch of Tithonus . See more in the word AURORA . TITYUS . HEe was Jupiters son of Elara , who being hid by Jupiter within the earth , for fear of Juno , at last was born , not without a great gap in the earth : this huge child , who was therefore called the earths son , afterward offering violence to Latona , was killed by Apollo's arrowes , and thrust down to hell , where hee covers with his body nine acres of ground ; and his heart is still eaten up by ravens , and still grows again . The INTERPRETER . 1. BY Ti●yus may be meant the corn , which is by Jupiter , that is , by the air and the earth somented and produced ; this covers many acres of land , and is killed by Apollo's arrows , that is , by the heat of the Sun is brought to maturitie , and so is cut down by the mower : the raven that eats up his heart which grows again , is the moysture of the earth which putrifies the corn , and then it growes again . 2. An envious man is much like Ti●yus ; his heart is eaten up with envie , and yet is still growing : Invidia Si●uli non invenere Tyranni Tormentum majus . — Hee may be truely said to live in hell . 3. By Tityus his ravens may be meant the tortures of an evill conscience ●ormenting men even in this life : when wicked men therefore are wounded by Apollo's arrows , that is , by the word of God , sharper then swords or arrows , they begin to have hell within them , and then the ravens pick and tear their hearts ; thus at Peters Sermon the hearts of the hearers were pricked , that they cried out , Men and brethren , what shall wee doe ? 4. Although Tityus was so big , that hee covered nine acres of ground , yet hee is punished ; by which we are taught that there is neither greatnesse , strength , or power that can avoyd the ●and of divine justice . 5. He that is in love with a woman whom he cannot obtain , i● like Tityus , he hath a Raven continually picking his heart ; and lives in a kind of pleasing hell , or a hellish pleasure : Vulnus alit venis , & caecoca●pinur igno . TRIPTOLEMUS , s●e CERES . TRITON , see NEPTUNUS , and OCEANUS . TYPHOEUS or TYPHON . HE was one of the gyants , the son of Titan and Terra , he was about ●o shut Jupiter out of his kingdom : but he was shot with his thunder , and thrust under the Isle Inarim● : o● as some write , under hill Aetna in Sicilie . The INTERPRETER . 1. TYphon was brother to Osiris king of Egypt : who having killed the king , invaded the kingdom ; but was overthrown at last by Is●● : this man because of his cruelty was said to be nursed by a Dragon : and surely bloody Tyrants are not better then the foster-children of Dragon● , and the sons of earth , and of the race of gyants , and scourges or plagues sent by God to punish a people , as they writ● that Typhon was . 2. By Tiphon may be meant subterraneal exhalations o● vapors cau●ing earthquakes , and sometimes eruptions of fire , ashes , stones , and pestilenti●l smoakes , flying up high in the ayre , as if they meant to pull Jupiter out of his throne : the●e are said to be the sons of Titan , and of the earth , because they are b●got by the heat and influence of the sun in the hollow or spung●● places ●f the earth . 3. The Devil is the very Typhon , w●o by his pride opposed God , and was thrust downe to hell : the greatnesse of Typhons body argues the greatnesse of Satans power ; his sn●ky hands and serpentine feet do shew that his actions and ways are cunning and deadly : the stretching out of Typhons hands from East to West , and the touching of the starres with his head , are to shew that his malice is every where diffused . 4. The Pope is another Typhon : the son of earth , for he hath turned Christs heavenly kingdom into an earthly Monarchy ; he makes war against heaven , by opposing Gods ordinances ; he hath stretched out his hands from East to West , that is his Empire : he hath with Typhon lifted up his head to heaven , exalting himself above every thing that is called God : his snaky hands and feet shew that his wayes and actions are full of poison and serpentine craft : and if we consider his cruelty against Protestants , he may be said to have had a Dragon for his Nurse : he breaths nothing but fire out of his mouth , to intimate his blasphemies ▪ or edicts to burne h●reticks : he was sent as a plague to punish the world : but at ●ast shall be overcome by the breath of Gods mouth , as Typhon was by Jupiter● thunder . Enceladus and Typhon never shooke or troubled Aetna and Inarime so much , as he hath moved and troubled Italy , and indeed the whole world . but it was Juno the goddesse of wealth that produced this monster out of the earth , and it was wealth that raised the Pope to that pride and greatnes , by which he hath troubled the world ever since . And lastly , as the gods were so affrighted at the greatnesse and bignesse of Typhon , when he challenged Jupiter , that they sled into Egypt for fear , and turned themselves into beasts : even so did the kings of Europe for feare of the Popes greatnesse , threatnings , and excommunications , hide themselves in the Egyptian darknesse of ignorance , and cowardly like beasts submit their necks and crownes to his disposing . CHAP. XVIII . V. VENUS . SHe was the daughter of Jupiter , or a● others say , she was begot of Caelus his tes●icles ( which Saturn cut off ) and the Sea-froth : shee was the goddesse of love and beauty . The INTERPRETER . 1. THe Platonists make a Coelestial and a Terrestrial Venus : so they make a Heavenly and an Earthly Cupid ; the one being nothing else but the love of Heavenly things , as the other is of Earthly . They give wings , arrowes , and torches to both : but the wings of Coelestial love carry up our thoughts and affections above all transitory things : the arrowes of that love are not to wound and kill us , as the arrowes of Terrestriall love doe , but to wound and kill all carnall affections in us ; and so the Torches thereof are not to burne our hearts as the torches of earthly love do , but to illuminate our mindes , and to purifie our hearts from all carnall lusts and worldly desires . 2. There was a kind of love among the ancients called Amor Lethaeus , whose Image was worshipped in the Temple of Venus Erjcins ; this Love was painted dipping his arrowes in the River , to signifie that some are willing to forget divers things that they have loved ; I wish that we could with this Amor Lethaus quench the torches of vain love , and the fervent affections wee have to earthly things , in the waters of teares and repentance . 3. There was a Temple dedicated to Venus Libitin● , where the coffins of the dead were kept , to shew that love is the cause of corruption , as well as of generation : I am sure love in many Impotent and intemperate young people , may be called Venus Libitin● ; for she brings many to their grave before they have lived half their dayes . 4. Mutuall love , called by the Greekes ●ros and Anteros w●s expressed by two little Cupids , whereof the one did struggle with the other , to get away the branch of Palme which he had in his hand ; ●o signifie that wee should strive to overcome one another in Love. 5. Venus was painted of old rising out of the Sea , sitting in a shell , in which she was carried to Paphos ; she was also painted nak●d , crowned with Roses , having her chariot drawn sometime with Doves , sometime with white Swannes and Sparrowes : to signifie the nature of carnall love or lust ; which is begott of the Sea ▪ froth , for Salt is a friend to Venus , and froth is quickly gone : and to shew that Cyprus was much given to Venery , therefore she was worshipped there most of all , and called Cypria from thence : shee is naked , for she strips men of their estates ; and the whore will leave them naked at last ; or her nakednesse may signifie that all things should be open and naked among lovers , and nothing hid in the heart ; or by this nakednesse is meant , that love canno● be concealed or long hid : her crowne of Roses shew that sweet smells , especially of Roses , are provocatives to lust ; the Doves shew the sincerity and want of gall , quarrelling , or malice , or malice in love ; the white Swans shew that love is or should be innocent and clean , because the Swannes sing sweetely as they held , by which they would shew that Musick procures love : the Sparrowes signifie wantonnesse : her crossing over the Sea in a shell , signifies the dangers , bitternesse , and divers stormes or troubles that lovers are subject to . 6. There was at Rome the Image of Venus Ver●icordia ; because she turned mens hearts and affections from lust to modestie and vertue ; I wish our young wanton gallants would looke upon that Image , that so they might be converted from lasciviousnesse , to the wayes of vertue , modestie , and goodnesse . 7. The R●se was dedicated to Venus , to shew the nature of love , which is full of prickles as well as of sweetnesse : when the sweetnesse and beauty of the Rose is gone , the prickles remaine : even so after the pleasure of lust which quickly vanisheth , there remain the stings of Conscience : and indeed the blushing colour of the Rose may teach all wantons to blush at , and be ashamed of their owne madnesse and vanity . 8. The Myrtle tree was consecrated to Venus , and with the same , Conquerours in their lesser Tryumphs called Ovations were crowned : to shew that love is the great Conquerour , and that Conquerours should use the conquered with love . The Myrtle also was a symbole of peace : so there ought to be no jarres or strife among lovers . 9. They placed neer to Venus , Mercury , Pytho , and the Graces , to shew that love is procured and maintained by eloquence , perswasion , and bounty . 10. Marcellus built the Temple of Venus , after the subduing of Syracusa , a mile from the Citie ; but Venus hath her Temples no where so frequent as within our Cities : by this we may see how much we degenerate from the Romane modestie . 11. Venus was wont sometimes to be painted sitting upon a goat , and treading upon a snaile ; to shew that a modest woman should subdue goatish wantonnesse , and should like the snail carry her house about her , and give her selfe to silence ; for the tortoise or snail wants a tongue . 12. Venus armata was painted in her compleat armes , in memory of the Lacedemonian women , who put the Messenians to flight ; but I think this was to let us see , that militat omnis amans : every lover is a souldier : and that no sword is sharper then Venus her launce ; and that he who is in love must have a good head-piece , cors●et , and target , to keep of the disdainful repulses ●f a proud or coy woman when she is loved or sought after ; and as Venus was painted with fetters at her feet , so no men are tyed with such strong fetters , as they who are held with the fetters of love . 13. Venus calvata , or ●●ld Venus , was worshipped in memory of the Romane women , who when the Capitol was besieged by the Gauls , parted with their haire to make strings for the warlike Engines : but I thinke Venus may be called calvata , or balde , because intemperate venery begets baldnesse , by exhausting the radical moisture of the body . 14. Venus barba●a , or bearded Venus , was to shew that there was no diff●rence of sexe in the gods ; therefore Virgil Aen. 2. calls Venus the male god : Descendo ac ducen●e Deo sl●mmam inter & hostes . and she was painted with a mans beard , and a womans combe ; but I thinke this was rather to mock the masculine venery of those times ; and it is though that bearded Venus is too much in request among the Romane Cardi●als at this day . An Hermaphrodite also may be called Venus barbara : besides in love there is both action and suffering , neither can there be procreation , but when the male and female are united in one . 15. Venus is sometimes painted with a vaile over her face , bemoaning the beautifull youth Adonis , that was killed by the boare : by which doub●l●sse is meant , that wantonnesse and venery beget sh●me and sorrow , when up●n serious thoughts men call to mind how they have lost their youth by the boar of intemperance and lust . 16. Venus and Mars were found together in one bed , and Bacchus was her armour-bearer ; this is to let us see , that they are given to adulterie in whose nativity Mars and Venus meet : and it is known how much souldiers are addicted to Venerie . By this also they would shew that generation consisteth in heat and moisture , expressed by Mars and Venus : But Bacchus is fittest to be her armour-bearer ; for wine furnisheth Venus with courage and vigour , Sine Cerere & Baccho friget Venus : therefore wine was offered in the sacrifices of the terrestiall or popular Venus , but never in the sacrifices of the celestiall Venus ; for wine is an enemy rather then a friend to divine contemplation : for which cause the sacrifices of Mercurie , the Muses , Aurora , the Sun , Moon , Nymphus , and celestiall Venus were called Nephalia , that is , Sober sacrifices . 17. Venus , Juno , and Pallas strove for the golden apple , which Paris assigned to Venus : there hath ever been emulation between beautie , riches , and wisdome ; but too many with Paris , preferre beautie and Venereall pleasure to wealth , and especially to wisdome : In a Prince wisdome is chiefly to be regarded ; for misery must fall on that State where an unwise Prince reignes , though hee were as rich as Juno , and as beautifull as Venus . 18. Venus is married to Vulcan , because there can be no generation in the world , if there were not an union between the naturall heat expressed by Vulcan , and the radicall moisture signified by Venus . 19. There was Venus Cloacina among the Romans ; some will have her have her called Cluacina , from clueo to fight ; in memory of the quarrell between the Romans and the Sabines , which w●s happily ended in their mutuall marriages . But I think rather her name was Cloacina , from cloaca , by which they expressed the nature of a common whore , as Venus was ; for though such a woman were as beautifull as Venus , yet shee is but Cloacina , a publick sink or jakes . 20. Because Pompey would not be checked by the Censors ( as Tertullian observes , lib. de spectac . ) for erecting such a huge Theater to luxurie and wantonnesse , hee placed over it the temple of Venus , that under the vail of religion hee might cover the practice of impietie and wantonnesse : Thus wee see how religion is still the cloak to cover all knavery and mischief . 21. Diomedes● souldier wounded Venus the goddesse of love : I am sure , by our civill warres wee have wounded Christ the true God of love . VESTA . SHe was the daughter of Saturn and Rhea ; or the mother of Saturn , as others say ; her prie●●s ( called Vestall virgins ) kept the sacred fire on her altars . The INTERPRETER . 1. BY Vesta they meant sometimes the earth it selfe , and in this respect shee is called the mother of Saturne ; for shee is the mother of all the gods : And sometimes they meant the fire within the bowels of the earth , or that naturall heat by which all earthly creatures are generated and fomented ; so Vesta is the daug●ter of Saturne and Rhea , because this fire or native heat is begot by Time in the earth , and of th● ear●h . 2. To this goddesse a temple was erected at Rome of a round forme , to shew the roundnesse of the earth : on it was a round altar , upon which burned continually two lamps kept and maintained by the Vestall Virgins : if at any time these lamps went out , the Vestall Nunnes were punished with death thus ; they were let down by a ladder into a deep vault , with some meat and drink , and a light by them , that so they might not be thought to suffer a violent death , but might die by degrees , as their food and ●ight failed them . This going out of the Vestall fire , and the punishment of her virgins was alwayes held ominous and fatall to the State of Rome : I am sure it is an ominous thing to our State ; and indeed the ruine of it is portended by the going out of the fire of love and charitie amongst us , which ought to burn perpetually on the altars of our hearts . 3. As on Vesta's altar burned two lamps , which if they went out were not to be kindled again by any earthly fire , but by the celestiall heat of the Sun ; even so there should burne and shine on the altars of our hearts the two lamps of love , to wit , the love of God , and of our neighbour ; which being extinguished , cannot be kindled againe but by the celestiall fire of Gods Spirit , which descended upon the Apostles in sirie tongues . 4. From Vesta the thresholds and porches of houses were called vestibula , for they were consecrated to her ; and in them the Romans did eat and drink as wee do● in our parlours ; intimating that all their food came from the earth : and therefore in all sacrifices shee was first nominated before any other gods , because without the benefits and increase of the earth there could be no sacrifice : and because there can be no house-keeping or families maintained without food , which is the benefit and fruit of the earth , they made her one , yea , the cheifest of their PENATES , or houshold gods . 5. Upon the top of Vesta's Temple stood the image of Vesta holding little Jupiter in her armes , because it was said that shee fed Jupiter in his infancie ; it is the earth indeed that feeds us all , both rich and poor , princes and beggars . 6. When all the other gods move abroad in their chariots , onely Vesta is said to stay at home , or to remaine unmoveable in Jupiters house ; by this they meant , that of all the simple bodies , the earth onely remaines unmoveable in the midst of Jupiters house , that is , in the air , which doth encompasse her round about . 7. Vesta taught men at first to build houses ; therefore shee was held the chiefe of the houshold-gods : and it may be shee taught them to wear clothes also , therefore shee is called Vesta a vestiendo : or because shee is the earth , shee may be so called , in that the earth is clothed with grasse , flowers , plants and trees : and indeed shee is our mother that feeds us , therefore called Pales the goddesse of fodder ; and shee clothes us also , hence shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And though shee be a mother , yet shee is called a virgin , and was served by virgins onely : as shee is taken for the earth , shee is the mother of all living creatures ; as for the fire , shee is a virgin , for nothing is engendered of fire ; and as all things are made of the earth , so are they turned into the earth again : therefore the Grecians used to begin and to end their sacrifices with Vesta ; A te principium , tibi desinet . ULYSSES . HEe was the sonne of Laertes and Antichea , the husband of Penelope , and father of Telemachus ; a subtile , eloquent , and valiant Grecian , who having done good service in the Trojan warres , and having suffered much both by sea and land , after twenty yeers absence , returns again to his Penelope , and killed all her suters . The INTERPRETER . 1. IN the person of Vlysses wee have painted out to us the actions and sufferings of a wise and good man : the first wise action of his which wee read of was this , that hee sh●w●d his aversen●sse to goe to warre by counterfeiting himselfe mad , when hee plowed with beasts of a diff●rent nature , and sowed salt in stead of corn : no wise man will be too hastie to undertake a war ; Omnia prius tentanda , quam and arma ventendum . 2. Hee shewed his wisdome in discovering of Achilles disguised in womens apparell , and got him to goe along with him to the warre . Strength and policie must goe together ; for the one without the other will doe little good ; V●rumque per se indigens , alte●um al●●rius auxilio viget , Salust . which Vlysses shewed , when not trusting to his owne wit and policie alone , hee carried along with him Hercules his arrowes : the policie of Vlysses with the arrowes of Hercules can doe any thing in warres . 3. Hee shewed his wisdome in removing from Troy secretly the ashes of Laomedon , and the Palladium or image of Pallas , in which the safety of Troy consisted ; for it was impregnable so long as that remained there : a wise man will not goe about the performance of any great action , till hee hath removed all impediments and obstacles out of the way . 4. Hee shewed his wisdome in killing Rhesus king of Thrace , and leading away his horses be●ore they had tasted of Xanthus ; for until that was done , no hope of prevailing against Troy : There is no hope of destroying spirituall Babylon , or the kingdome of Antichrist , untill first wee remove their reliques and images , and destroy their Hierarchie . 5. His wisdome was seen in binding his fellowes , and bringing them home , who had forgot to returne , having tasted of the herb Lo●os : It is wisdome to subdue all delightfull pleasures , which make us ( as the Lotos did Vlysses his fellowes ) forget to returne home into the way of righteousnesse out of which wee have wandered , and have refused to return , being stupified with the pleasing vanities of this world . 6. It was a wise act in him to thrust out the eye of the drunken giant Polyphemus , and by this means to free himselfe and his fellows under the sheeps bellies from being devoured by him in his cave : If wee be wise , and clothe our selves with innocencie , wee shall escape any danger , especially if with wisdome and innocencie wee joyne sobrietie ; for sober Vlysses , though weak , mastered the drunken giant Polyphemus , though incredibly strong . 7. It was not the least part of wisdome in him to rescue his fellowes from Circes inchantments , and causing her by his drawn sword to restore them again to their own shap●s , being turned into beasts by her witchcrafts ; from which transformation hee was free himselfe , having received a medicine to that purpose from Mercury : Hee that hath true Christian wisdome and valour , will not be taken with the inchantings of whores . The word of God is a better medicine then Mercuries was , and a sharper sword then that of Vlysses ; by which wee may be enabled to keep our selves ●rom fornication and other unlawfull delghts , and also to rescue and save others . 8. As hee shewed his courage in going down to hell , so his wisdome was seen in returning thence : Afflictions and crosses is the hell through which Gods children must passe ; therefore wee had need of Christian magnanimitie and wisdome , that we may overcome the many difficulties thereof . 9. Hee shewed the part of a wise man in stopping the ears of his fellows that they might not hear the inchanting songs of the Sirens ; and caused himselfe to be bound fast to the mast , that hee might not have power to goe to them : every wise Christian should stop his ears from hearing the entising songs of sinfull pleasures , and should bind himselfe with the cords of reason , that hee may not be drowned in the sea of shame and confusion . 10. Hee did wisely in sailing between Scylla and Charybdis , to keep the middle way , for so hee escaped the danger of both : It were happy if wee had this point of wisdome , not to come too neer the rock of presumption on the right hand , nor of desperation on the left . 11. His wisdome and valour were seen in killing the suters that spent his estate , and went about to withdraw his Penelope's aff●ction from him : Let us shew the same wisdome and valour in mastering the divell , the world , the flesh , and all our sins , which ( like so many importunate suters ) goe about to draw away our soules , which ought to be our chaste Penelopes . 12. But in this life is no perfection ; wise Vlysses committed some acts of folly ; as when he falsly accused Palimedes , and sacrilegiously robbed the temple of Minerva , and carelesly suffered his men to look into the bag where the winds were bound up by Aeolus , and to kill the cattell of Sol , which caused both his long navigation and shipwrack , in which hee lost all his fellows . ' Ti● true , hee slept when his fellows looked into the bag , and killed the oxen ; by which wee see how dangerous , ● thing it is for a Prince to be carelesse and secure ; or for people to be curious in prying into Gods secrets , or profane in medling with what belongs to God ; as also covetous ; for these men looked into the bag or bladder , supposing they should have found it full of gold : Hee failed also in having too much familiarity with the witch Circe . But wee see in him Gods providence towards them that are in affliction ; for when hee had lost all by shipwrack , hee was relieved by Calypso , then by Leuco●hoe , then by Nausicaa , and at last , by the help of Minerva , came safely home , and enjoyed his own kingdome , having killed all his enemies : so after wee have fought the good fight , wee shall at last obtain the crown of righteousnesse . VULCANUS . HEe was the son of Jupiter and Juno , who for his deformitie was thrust out of ●eaven and fell in the ●le Lemnos , with which fall hee grew lame , and was the smith of the gods ; his shop was in Lemnos , where with the Cyclopes , hee makes Jupiters thunder , and the armour of the gods against the Giants . The INTERPRETER . 1. THe Egyptians were wont to paint Jupiter putting an egge out of his mouth , and out of that Vulcan proceeding , to expresse unto us , that God created the world , and out of that drew the naturall heat which giveth vegetation to all things : so that sometimes by Vulcan they understood the naturall heat that is in the creatures ; and sometime our earthly fire , which because it is so usefull for the making of many things , they called Vulcan the Smith of the gods ; and they attributed unto him a smoakie and duskie kinde of thunder and lightning , as they did the red lightning to Jupiter , and the white to Minerva . And because the flame of our fire doth not ascend in a straight line , but crookedly therefore they said that Vulcan was lame : and because thunder-bolts and lightnings fall out of the air upon the earth , they fained that Vulcan fell from heaven into Lemnos . So because the lion is an hot , furious , and fiery creature , they consecrated the lion to Vulcan , whom they honoured by certain feasts and sacrifices called Protervia ; in these the remainder of the meat which they could not eat was burned in the fire : this was an uncharitable kind of feasting ; for they should have remembred the hungry stomacks of the poor : Too many such prodigall feasts are among us , or rather worse ; for wee were better fling our superfluous meat and strong wines in the fire , then by surfetting and drunkennesse fire our bodies , and destroy our souls too . 2. Vulcan is called the son of Jupiter and Juno , because the firie meteors are begot in the air , by the motion , heat and influence of heaven . 3. Vulcan was deformed , and for this was thrust out of heaven , to shew the grossenesse of our fire being compared to the celestiall fire , and therefore not fit to have any place among these sublimated celestiall bodies or quintessences : What place then can they have in heaven , whose sinfull souls are more deformed then Vulcans lame and dwarflike body ? 4. Vulcan was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine ; and Vulcanus , quasi volans candor , to shew the light and heat of the fire ; and hee is called deformed , not that the fire is so in it self , for it is pleasing to look on ; but because it makes every thing deformed that it burneth : and though it be deformed in the unequall ascending of the flame , and of the smoak which it makes , yet the light which is joyned with it is pleasant and beautifull ; which I think the Poets meant in making Aglaia and Venus his wives ; the former signifying splendor or beauty , the other being the mother of beauty , for the light gives beauty to things . 5. Vulcan was said to shed his seed upon the ground , because hee could not obtain his desire upon Minerva ; to shew that the naturall heat hath no power over the heaven to make it fruitfull , which remaineth still a virgin , that is , pure from the mixture of elementary qualities ; but it is the earth that is fruitfull and full of seed by means of this naturall heat , by which all things are generated and preserved : for as Vulcan made arms for the gods , whereby they were defended ; so this naturall heat is ▪ the armour and defence of our life , and by which wee are preserved from destruction . But as soon as this heat is gone , our life and motion ceases , which the Gentiles expressed by their ●unning with light torches in their f●asts of Vulcan ; for as soon as the torches went out the race ended . 6. When the gods fought against each other , he ( s●ith H●mer , Ilia● . 2. ) that gave the onset first was ●ulcan the god of fire ; to shew that firie and cholerick dispositions are quarrelsome and hastie ; they had need to be bred and nursed by Thetis and the Nymphs , as Vulcan was : which fiction doth not onely shew that the firie Meteors are begot and maintained by these exhalation● which are raised out of the sea ; but also ( as I suppose ) to teach us , that such as are of a cholerick and firie constitution ought to feed upon moist and cold meats and drinks , whereby their heat may be qualified and brought to a temper . 7. Vulcan is brought in by Homer , ( Odyss . lib. 8 ) excusing his deformitie , and laying the blame thereof upon his parents Jupiter and Juno ; though parents are oftentimes by reason of their interp●rance the causes of their childrens deformitie , yet they should not upbraid them , but patiently bear with their own defects , and strive for beautifull souls to supply the deformitie of their bodies . But as Vulcan laid the fault of his deformitie upon his parents , so too many use to lay the blame of their sins upon God their heavenly Father , then which nothing is more hatefull and impious . 8. Vulcan bound Juno to a golden chair which he made for her , and he bound Mars with Venus to their bed that they could not wagge : Juno , that is , the wealthie miser is bound so fast in his affections to his gold , that hee cannot be removed from it ; but Mars the souldier and Venus the whore are let loose : I wish there were a Vulcan among us to bind up whoredom , that it may roam no longer among our youth , and to bind up our Mars , that he may rage no more among our countreymen : — V● centum vinctus ahenis Post tergum nodis frema● horri●●s ore cruen●o . 9. They make Vulcan lame and slow-paced , but I am sure hee came too nimbly upon all my pap●rs , manuscripts and and notes which I have been gathering these 40 yeers , and consumed them all on a sudden : I wish he had been abed with Venus when he seased on my study ; or that hee had been better imployed , either in making Jupiters thunder , Ariadnes crown , or the Suns chariot , or arms for Achill●s and Aenae●s ; but hee was alwaies an enemy to Minerva , and he hath shewed it by destroying my papers ; Lemnos , Lipara , or Sicilie are places for his forge , and not my desks ; I wish The●is and the Nymphs his nurses had been neerer to have tempered his heat : but I will not accuse him for my losse , as hee did his parents for his deformitie : I look higher , even to him without whose providence wee cannot lose one hair of our head ; It is the Lord that giveth and taketh ; it is the Lord , let him doe what seemeth good to him . And so here I end this work with that of Seneca , Quicquid facimus mortale genus , Quicquid patimur , venit ab al●o . FINIS . An Alphabeticall TABLE of the chiefe matters handled in this WORK . A. AChates the companion of Princes , pag. 1. Aenaeas his angel , pag. 2. the picture of a true friend , 2. Aenaeas his armour-beater , the idae● of a faithfull servant , of a Princes favourite , of his chief Counsell , 2. hee suppor●●d Aenaeas , 2. Achates a jewell , 2 ▪ Achelous a river , the son of Sol and Terra ; why , 3 his horn cut by Hercules , and what he represents , 4. Acheron , 2.17 . Act●on , a proud man and curious , 4. cruell , and a spend-thrift , 5. his dogs flatterers ; a wanton , 5. Adams first est●te , 226. Ad●neius who , and why Alcestes husband , 7. type of Saturn , 8. Adonis who , and what he signifieth , 5 , 6. Adonia what , 5. Adonis the Sunne , and killed by Mars , 6. turned to what , a flower , 6. a type of the resurrection , 6. Ae●cus who , 8. hee turned ants into men , 9. relieved Greece , 9. Aegaeon who , a type of the winds , 10. hee k●eps the gates , fights against Jupiter , lieth in Aetna , ●● . the type of pirats , of hereticks , of seditious men , of vapours and of animal spirits , 11. Aenae●s who , and why the son of Venus , 12. why molested by Jun● and Aeo●us , befriended by Neptune , Vulcan , Cupid , Mercurie , 12 how he found the golden bra●ch ; his travels , pietie , and ▪ other vertues , 13. guided by Sibylla , a type of Princes , ●3 . Aeolus who , king of the winds why , a type of Princes , 14. Jupiters son , an Astronomer , his Citie , Caves , and Ilands , 14 , 15. his marriage , and who is a right Aeolus , 15. Aes●ulapius who , his picture , the type of a Physician , 15 , 16. robbed by Dionysius , 15. brought to Rome , 16. the mild temper of the air , and of sound bodies , 16. Afflictions needfull , 114 , 254. Air signified by Juno , 134 ▪ by Jupiter , 140. Alceste , what she signifieth , 7 , 8. Alphaeus who , and why worshipped with Diana , 17. a river in Sicilie , 18. the type of a good Christian , and of a good husband , 18. what Alphaeus signifieth . Amphitrite , 175 , 178. Amphion who , 18. a musician , 183. son of Jupiter , bred by shepherds ▪ born in a hill , 19. taught b● Mercury ; how hee built Thebes walls , 19 , 20. outbraved Apollo and Diana , and killed by La●on● , 20. Andromache , 182. Andromeda , 225. Angels represented by Achates , 1 , 2. how they speak , 146. Antaus , a giant and tyrant , 20. the same with earth and water , 21. the type of a covetous man , of Satan , of the Sun , 21. Apollo fed A●me●us his sheep , and procured a wife for Admeius , 7. signifieth God in divers things : and his picture , 22. the Sun in divers respects , 23. the god of musick and physick why , 23 , 24. his arrows , he killed Python , a prophet , 24. his birds , beasts and trees , 24. he loved Hya●inthus , and built Troys walls , 25. a type of Christ , and of a king , 25 , 26. Arachne who , and the cause of her overthrow ; the spiders scholar , 26. she resembleth Sophisters , false Judges , and Misers , 27. Arethusa , the type of Baptisme , 18. Argus who , 127. ▪ killed by Mercury , what , 128 , 156 , 157. Arlon who , 27. a type of drunkards , his eloquence and ingratitude , 28. Ariadne , 254. Aristaus who , 28. a type of Ministers , and of Wisdome , and husband of Eurydice , 29. hee signifieth celestiall heat ; the type of a King , and of Christ ▪ 30. Asse placed among the starres , 224. Astrologers condemned , 76. Atalanta who , undone by idlenesse ; the picture of a whore , and her profanenesse , 31. what wee may learn from her , 32. A●las who , 32. a hill , and an Astronomer , the type of God , of the Church , and of a King ▪ 33. inhospitable , 34. Atr●pos , 206. Aurora who , why Lucifers mother , and of the winds , 34. why the daughter of Hyperion , Ti●an and Terra , 34 , 35. why shee leaves her husband ab●d●● her chariot and colours , she makes old Tithonus young ; the type of Christ , and of a good matron , 35. B BAcchus madded the Tyrrhenian marriners , 27. what his baldnesse , sy●he , garments , roses , priests , wilde beasts , and cymbals signifie , 36 , 37. Semeles son , begot of her ashes , hid in Jupiters thigh , bred in Egypt , subdued the Indians , 37. his youth and divers shapes ; worshipped with Minerva , accompanied by the Muses , carried by Mercury ; hony-lipped , and still naked ; he killed Amphisbaena ; the D●agon and Pye dedicated to him , 38 hee slept with Proserpina , was turned into a Lion , and torn by the Titans : why called Liber and Dionysius , 38. hoe signifieth the Sunne in divers respects , 38 , 39. he resembleth originall sin , 39. the typ● of Christ , 39 , 40. Pans companion , 202. Beli●es who , 40. their incestuous marriage and murther , 40 , 41. their punishment inflicted on all Eves children , 41. Bellerophon who , 41. his fiction , a Navigator and Astronomer , 42. the type of the Sunne , of a wise man , of Christ , 42 , 43. and a good Christian , 43. of proud men , and such as search into Gods secrets , 42 , 43. Boreas who and what 44. hee carried away Orythya ; the type of Gods Spirit 45. Bou●ie 106. C CAdmus who ; hee sought out his si●ter , and is turned into a serpent 47. the type of a wise Prince , of a good Minister 48. of Christ 49. Caesar killed 255. Cassiope 182. Castor and Pollux who and what 49 , 50. to whom they appeared 50. the Peripateticks by them are convinced of the creation , and of Christs birth 50 , 51. and judiciall Astrologers 51. a temple erected to them ; immor●●litie shewed between them ; Helena's brother 51. they signifie the Sun and Moon 50. Centaures who 52. the tipes of many men , of kings counsellours , of drunkards , of regenerate men , of sin , of unjust States , of Comets , of our life , of Governours , &c. ●2 , ●3 . Cerberus Plutos Dog ; and a tipe of gluttons , and covetous men 54. of death , of an evil conscience , of the grave 55. ●f Satan , of time 56. Ceres who 56. how painted 57. her service and sacrifice in what esteem 57. she signifieth the moon , corn , earth , and earthly minded men 57 , 58. the tipe of Law-givers , of the Church , and of Christ ; she ate up Pelops his shoulders ●51 . Charon signifieth time and death 61. a good conscience , and drunkennesse 62. his garment , age , and boat 61. Charybdis 238. how taken 239. Children swore bare-headed by Hercules , and abroad 118. Childrens ingratitude 274 , 239. Chimera what 62. it signifieth th● Church of Rome , a hill , a Pirats ship , a river , a whore , mans life , Satan 62 , 63. Chiron , a just and wise Centaur 52 , 53. what hee signifieth 64. his knowledge and deformitie 65. Christ how to be found 13. what he did to the Gentiles 9. the true Aesculapius 17. represented by Amphion 20 , 183. by Apollo 25. by Arislaus 30. by Aurora 35. by Bacchus 40. by Bellerophen 43. by Cad●us 49. by Pollux 51. by Ceres 60. by Vlysses 73. by the Moon 86. by Ganymed and the Eagle 97. by the Genii 100. by Hercules 120. by Mercurie 159. by Minerva 165 , 166. by Neptune 180 , 181. by Theseus 255. by Prometheus 228. by O●pheus 198. by Pers●us 214. Christians expressed by Hercules 116. by Jason 124. worshippers of Mars 153. by Sphinx 246. by Vlysses 271 , 272. they must not mourn without hope 197. their duties 211. Church represented by Atlas 33. by Ceres 60. by Diana 82. by Jasons ship 125. abused by the Pope 179. Theophanes 181. why rent in sunder 197. the Church of Rome expressed by Chimera 62. Cir●e a witch 65. she could not transform Vlysses 66. she signifieth the mixture of the elements , death , Satan , sin , physicall knowledge 66 , 67. Clo●ho 206. Coelus the husband of Terra by the upper region of the air , whose children are the firie Meteors 68. the tipe of those that geld Scrip●ure , and forbid marriage 68. gelded by Saturn what 68. Cocytus 247. C●m●●●us 10. Conscience 258. Consus 177. Coronis 16. Cortina 24. Covetousnesse 54 , 58 , 59 , 85 88 , 90. covetous men restlesse 122. their god 141. what it produceth 181 , 272. Crueltie 252. Cupids divers parents 69 , 70. his picture described and explained 71. two Cupids 261 , strugling Cupids 262. Curiositie dangerous 59 , 88 , 272. Cy●ele with her lions 230. Cyclopes the sons of Heaven 68. they are waters and vapours 72. they signifie evill spirits , and the Roman State 72 , 73. Cypresse used in funerals 204. D DEath 55 , 61 , 66 , 219. whose daughter 184. why not honoured as a goddesse 184. why clothed with starres 185. death eternall 24. Decrees of God signified by the Parcae 207 , 208. how changeable 208. Daedalus who , an Artificer 75. his Labyrinth , a murtherer 75. Deu●●lion a type of Ministers 77. of Magistrates 78. hee with Pyr●ha , what they signifie 79. Diana the Moon 4 ▪ her nakednesse 5. her white and black horse 79. Apollo's ●ister and midwife , the Moon 79. her divers names explained 80. her silver chariot , ●●ons , staggs , and arrows 81. the type of a rich usurer 81. of a good man , of the Church 82. Di●m●●es his fellowes 201 , Dionysius his sacriledge 15. the name of Bacchus 38. ●olphin 178. D●unka●ds 28 , 53 , 62 , 110. E EArth signified by Ceres 58. by Vesta 267 , 268. by Rhea 230. Eloquence its force 156 , 157. fit for Princes 158. Elysian fields 83. Envie 257. Endymeon a King and Astronomer 84. the type of a rich man , of Adam , of inconstancie , of all men 85. of the Sun 86. Erych●honius the first coachman 87. the type of a covetous man , of Satan , of a Magistrate 88. Euridi●e who , shee signifieth right judgement 29. the wife of Orpheus 196. her running from Aristaeus 197. Eumenides what , and why worshipped 89. their temple in Achaia ; they are the tortures of an evil conscience 89. and the unruly passions of men 90. the tipes of Gods three great judgements 90. and of Ministers ; their seat and names 90 , 91. Eupheme 167. Evill men hate the light 205. F Faith , hope , and charitie 107. Fame , Mars his Trumpeter 152. Fascination by the eye and tongue 104 , 105. Faunus 204. Feasting dangerous 110. when unlawfull 273. Fire its properties 273. Fla●●erers Act●ons dogs 5. Harpies 44. Sirens 241. infest Princes courts 241. Forti●ude 116. Fortune and the Moon the same 92. why Favour placed neer her 92. of high esteeme among the Romans 93. bald and glassie Fortune 92 why blind 93. the same with Gods providence 93. her picture and four horses 93 , 94. why the daughter of the sea 94. why painted like an old woman , male and female , with fire and water 95. Friendship 106 , 201 , 254. Furies trouble Tantalus 250. G GAlaxia 136. Galli who 231. Ganymedes who and what 96. when caught up to heaven , and why by an Eagle 96 , 97. the type of Christ , and of the soul 97. he succeeds Hebe 108. Genius what , and the Princes Genius in what esteem 98. the Roman Genius how painted 98. this name may signifie divers things 98 , 99. in what form worshipped , and when called Manes 99. our soules , and desires , and the starres may be called Genii 99. types of Christ 99 , 100. Genius the same that intellectus agens 99. Gentiles ants before their conversion 9. convinced by Castor and Pollux 51. not ignorant of future joyes 84. their follie in deifiing of Hercules 126. and in holding the worlds eternitie 140. in multiplying of Gods 144. in beating of brasse drums in the Moons eclypse 150. in worshiping a theife 155. in the feasts of Cybele 231 , convinced by Rhea 231. their idol●try 232. they subject God to the Fates 208. they deified monsters 204. Generation how performed 195. Giants in what sense they have been 100. tipes of wicked men , of rebells , and hereticks 101. many Giants in conditions 102. Glaucus 192. Glu●●onie 54. God represented by Apollo 22. by Atlas 33. by Jupiter 137. by Neptune 175. by Prometheus 226. his spirit by Boreas 45. his providence wonderfull 94. an eagle 97 : his servants beautifull 109. he spares not his own sons 110. he will have our youth 110. he is both Janus and Terminus 131. Gods word 159. his justice 172 , 173 , 242. his power 175. his judgement 182. he bardneth 182. he punisheth children for their parents 182. he abhorres mans flesh 249. his love to men 249. his word Ariadnes thred 254. his justice 258 , 235. his words 270. Golden branch what , its effects 11 , 12. golden apples 121. golden fleece what 123. gold greedily still sought after 124. golden ram 178. golden bribes 32. force of gold 196. Goose of the capitoll 133. Gorgons certain beasts , tipes of slanderers , and fallse teachers 102 , 103. of Christians 103. Gorgons what 225. Graces accompanied by Nereus & Cupid 105. their temple 105. their picture described 106. tipes of true friends 106. their names 106 , 107. what is meant by them , and the three Christian graces 107. they wait on Apollo , Mercurie , and the Muses . 105 , 168. rave 55. H HErmonia married to Cadmus 48. Harpies , Furies , S●●yges , Lamiae , how the same , and how painted 44. tipes of sinfull delights , of hypocrits , of flatterers , of prodigall sons 44. of Church robbers 45. their names and signification 45. Head covered what it signifieth 144. Hebe signifieth the Earth and Spring 108. married to Hercules 109. Mars his sister , her temple and picture 109. the tipe of Adam 109. Hecate why so called 111. accompanied with dogs 112. Queen of the night , and patronesse of witches ; her suppers 112. a cruell woman , her three names signifie the Moons three aspects 113. she signifieth afflictions , and is the type of a whore 114. Hercules cut off Achelous his horn 3 , 117. when married to Hebe 111. his travels and labours 114 , 115. by him was meant the Sunne 11● . the type of Christian fortitude 116. of every good Christian , and of a King ; his dotage 116. his end , and how hated by Juno , and his labours literally explained 117. the type of valour and eloquence 118. honoured without the citie : hee swore but once ; how children swore by him ; the tenth dedicate to him 118. his knot with which the bride was tied 119. how honoured after death 119. the type of Christ 120. his faults and undeserved deity 120 , 121. when he got the golden apples 122. Hermathenae 164. Hermeraclae what 164. Hesperides who , their names and office 121 , 122. they signifie the starres 121. Hippodamia 251. Hippomanes his ingratitude and profanenesse 31. Horses dedicate to what gods 177. Hyades 87. Hymen , his torch and vaile 135. Hyppoli●us 180. I JAnus is Noah 129. the Sunne 130. his picture ; hee taught religion first ; the door-keeper , and the same with Portunus , and husband of Carne why , his two faces , and sometimes four faces 130. his temple when shut 131. why a serpent placed by him 132. Iason who , and what 123 , his voyage , labours , and conquest 123 , 124. the type of good Christians 124. and of a good Prince ; his speaking ship 125. Icarus 209 , 210. how hee was punished 76. Idolatry 78 , 225. Idlenesse 31 , 187 , 210 , 223. Ino 192. Io , or Isis , who and what 125 , 126. turned into a cow , worshipped in Egypt and Rome , why 126. her picture explained 126. why placed by Harpocrates 127. diversly taken ; why a Cow , and daughter of Inachus , and kept by Argus 127. shee recovers her shape , and signifieth the Moon 127. and rich misers 128. her garland and priests 128. her white , red , and black garments what 129. Juno conceived by eating of lettice 109. what that means 111. how Jupiters wife , and sister , and her picture explained 132. why the Peacock , Raven and Goose dedicate to her 133. why called Fluona ; shee signifieth the Moon 133. the type of an honest matron , and her picture explained 134. she signifieth the air , attended by Castor and Pollux 134. the goddesse of marriage 135. nursed by Thetis and the Hours 135. Vulcan , Mars , and Hebe her children ; her temple , how she shed her milk 136. her divers names 135 ▪ 136. her charge of gates 180. educated by Oceanus 190. bound to a golden chair 274. her malice 208. Julian his sacriledge 15. Jupiters Cup-bearers 108 , 109. his name and picture explained 137 , 138. how worshipped by the Gaules , Romans , Egyptians , Astyrians 138. his hieroglyphick , in many things the type of a king 138 , 139. his eyes , eares , victories , justice , &c. 139 the type of tyrants 139. his crueltie , injustice , adulteries , rapes 140. his picture of a boy ; he signifieth the air , fire , heaven 140. why Juno's husband 140. Jupiter pecunia , lapis , Stator , &c. why born in Crete , how saved from Saturn , his divers Epithites 141. Jupiter Capitolinus , Latialis , Pistor 142. his falling into Danaes lap what 225. Judges of hell , and their impartialitie 8. Jupiters sons 9. the tipes of an evill conscience 9. two mild , but one rigorous ; their walk through the field of truth what 9. partiall Judges like Arachne 27. Justice the same with Nemesis , how painted 173 , 174. twofold . 174. K KIngs represented by Aeolus 25. Aristaeus 29. by Atlas 33. by Cadmus 48. by Hercules 116. by Jupiter 139. by Pallas 162 , 163. by Proteus 191. by Theseus 253. by Orion 194. by Orpheus 196. their uncertain condition 179. their secrets to be kept 243. their rash vowes dangerous 216. Kingdoms how preserved , and their chief dieties 164. hard to be ruled . 216. L LA●hesis 206. Lapi●hae 52 , 53. Laomedon 179. La●es what , how painted , their heads covered 143. the same that Curetes , La●vae , Lemures , Genii 144. keepers of houses and high ways 144. their sacrifices , and where worshipped 145. they signifie mens souls 145. begot of a dumb goddesse 145. divers sorts of Lares , but weak gods 146. Learning commended 161 , 162 , 163 , 164 , 165. its happinesse 168. its properties 170. the soules foode 187 Le●he what , and when drunk 147. why called the river of hell 147. Love of divers sorts 70. it turns men into beasts 179. Lucina how painted 149. Luna whose daughter , wife , and sister 148. her garment , sacrifice , and horses , her torch , and arrows 149. how expressed by the Egyptians . 149. M MAgistrats their duties 78 , 88. Ma●u●a 193. Man represented by Prometheus 227. his man 127. signified by the Parcae 206. mans life 63. like the sailing between Scylla and Charybdis 239. Mars kills Adonis 6. his mother , nurse , and countrie , 151. an enemy to government 6. his horses , beasts , birds , and worship 152. his picture thrust out of Rome 152. maintained by Thracians and Scythians 152. why he lay with Venus ; his injustice , impietie &c. 152. Minervas enemie , caught in Vulcans net , 153. his adultery , seen by all the gods 153. absolved in the Are●page , and how conceived of I●no 154. Medusa her beauty and sins , killed by Perseus 103. her blood breeds serpents 214. Megalesia what 231. Merchants 157. Mercurius taught Amphion the harp 19. who hee was , and why so called 154 , 155. the gods interpreter and theife 155. what hee taught the Egyptians 155. hee sucked Juno's breasts , and why pictured upon doors 155. why Jupiters sonne , and why winged , hee killed Argus 156. his power over stormes ; why painted with Minerva , his rod with serpents 156. why painted with a Purse , a Goat , and a Cock 157. why with a Dogs head ; ●hee signifieth the Sunne 157. why still young , and his three heads upon a square stone 157. the god of speech , and of Merchants , and his head why still covered , and why an Interpreter 158. the wicked Mercuries of this age 158. his rod and sword , and power over soules 159. hee bound Prometheus , hee had both sexes , and begot Hermaphroditus 159. painted with a lance and distaffe 159. the type of Christ 159. the star of Mercurie 159. Me●is , Jupiters wife 139. Minerva , how shee used Medusa's head 103. why of Jupiters brain , still armed , a virgin , and why called Tritonia , and Neptunes daughter 160. her target cleer and smooth with a Gorgons head on it : the Owl her bird , her helmet , crest ; and Cock , Crow and Dragon , round target and speare , President of warre , and her long cloak 161. shee helped Prometheus to steal the celestiall fire 161. why placed with Mercury , why called Pallas and Minerva , her golden helmet with the Sphinx 162. her golden lamp and olive , her feasts in March 163. why placed by Vulcan and Neptune 163 , 164. slighted by Paris , preferred by Athens to Neptune , her power over stormes and thunder ; shee signifieth the Sunne 164. her firie chariot , and golden lamp , why covered with Orcus his helmet , why next to Jupiter 165. the type of wisdome 160 , 161 , 162 , 163 , 164 , 165. the type of Christ 165 , 166. her castles 180. Ministers represented by Orpheus 197. Minus 9 , 129. Money its power 141. Moon signified by Ceres 57. in love with Endymeon 84. her dominion over some men 85. why called Hecate , Diana , Luna 113. signified by Isis 127. her divers colours and motions 129. signified by Juno 133. called Lucina 134. the same with Luna 148. how set out by Poets , and why male and female 149. the emblem of inconstancie 149. why red in her ecclipse 150. Muses who , entertained by Osyris 166. their number ; why Jupiters and Minerva's daughters , they nurse Eupheme , why called Muses , and why winged 167. they carried Palmes , and were crowned with them 168 , 169. led by Apollo , waited on by the Graces 168. why virgins , and on Parnassus 168 , 169. why called nymphs , and their divers other names 169 , 170. their particular names ; they turn men into grashoppers 170. Bees dedicated to them 171. Musick of three sorts 19. Myrrha the mother of Adonis , what she signifieth 7. Myrtle 263. N NAturall heat 203 , 274. Nemesis ▪ whose daughter 172. how painted 172. the same with Justice 173. her picture explained , shee signifieth the Sun 173. shee is Revenge , loved by Jupiter , and Helena's mother 174. Nephalia what 265. Neptune looseth - Mars and Venus 154. what is meant by Neptune 175. why called an horseman 175. his picture and attendants explained 175 , 176. hee holds a plough why 176. his horses , and why hee is called Consus 177. why god of the sea 178. his Trident , and why hee honoured the Dolphin , and loved Theophanes 178. how with Apollo hee built the walls of Troy 179. was forced to serve 179. the type of a Tyrant ; why feasted in Ethiopia 180. his charge over the citie foundations 180. the type of Christ 180 , 181. why Posidon 181. Niobe who 181. her children killed how 182. how turned into a stone , and her pride punished 182. Night whose daughter 183. her picture explained 184. the mother of Death and Sleep 184. of many other children 185. Nymphs , their divers names explained 186. why Juno's handmaids 18● . nurses to Bacchus and Ceres ; spinners and weavers 187. called Hyades , why 187. Pans nurses 203. O OCeanus whose sonne 188. father of the gods , why he feasted the gods : his picture explained 189. he educated Juno ; a friend to Prometheus 190. his divers names 190. his wife 192. Oedipus 245 , 246. Orcus his helmet 165 , 225. Originall sin represented by Barchus 93. Orion who 193. a constellation , why begot of Jupiters urine , why killed by Diana and the scorpion : the type of a Governour 194. his lust and pride 194. recovered his sight 195. he signifieth vapours , and is a type of the Romish Church 195. Orpheus who , hee signifieth the power of Magick : his marriage with Eurydice what 196. his love to her 196. a type of Ministers 196. his harp carried by water 197. his harps had different effects , and why his body torn 197. the type of Governours , his impotent affection ; an Astrologer ; his harp among the stars , his Bacchanals 198. hee represented Christ 198. Osyris entertained the Muses 66. P PAlladium what , where kept , and by whom 162. Pallas , See Minerva . Paris his preposterous judgement 164. Parnassus where Deucalion rested 78. Peace preferred to war 164. Pan who ; hee signifieth the Universe 200. his picture described , hee signifieth the Sun : Pan Lycaeus 201. why painted like a Goat ; hee loved Syrinx and Ec●ho 202. why accompanied with Bacchus ; hee invented the trump●t ; Pannick fears 202. why nursed by the Nymphs and god of the fishermen ; in love with the Moon , a deformed man 203. Papists 231. Parcae who 206. their names what they signifie 206 , 207. their concord , clothes , crown and distaffe , and why Jupiters Scribes 207. Parents duties 218. Penates 143. Penelope who , and how called , and why rejected by her father 209. forsook her father to follow Vlysses , and how she put off her sisters 210. her conjugall faith 210. her modestie and constancie 211. Perseus who , Jupiters sonne , and his brave exploits 212. why begot of gold , why covered with Orcus his helmet 213. hee killed the Gorgons ; a brave man 213. he obtained Andromeda , when 214. killed Medusa how 103 , 104. Pelops 249 , 250 , 251. Phaeton who , a Comet , an Astronomer , sonne of Sol and Clymene 215. his subjects , and why drowned in Eridanus 215. Phaeton a young ruler , presumptuous 216. his sisters turned into trees 217. Philomela the Poet 252. Phlegeton 247. Phineus a type of blinde fathers 44. and of covetous men 45. Phoebus his rash vow 216. Phore●● 192. Physicians represented by Aesculapius 15. their office and properties 16. Pleasures like Sirens 241. Pluto who , why god of hell , and of wealth , his kindred , and three headed dog 218. hee is the Sun , and why winged 219. the god of ghosts , of hell , and of riches 220. how called by Homer ; hee trembleth at earth-quakes ; his attendants 221. why blind , his helmet 219. Poets life 168 , 169. bad Poets 168 , 171. Poetry 171. it exceeds Oratory 253. Pollux 50 , 51. Polyphemus the Sun , an envious man 74. a State , and the Divell 73. Pompies temple for Venus 266. Pope the Roman Jupiter 142. another Neptune 179. and Typhon 259. Prayer the best door-keeper 130. joyned with mercie 130. Princes represented by Aenaes 12. by Aeolus 14. by Cadmus 48. by Jason 125. by Janus 131. they should nourish learning 155. and love justice 174. how they are supported 2. their Counsellours like A●h●res 2. Priapus who 223. why god of gardens 224. the son of Nais and Chion 224. his deformitie 223. Progne 252. the Orator 253. Prometheus , Atlas his brother 33. an Astronomer 159 , 225. hee stole the celestiall fire 161. befriended by Oceanus 190. a type of a wise father , and a statuarie 225. a Preacher , his eagle , the type of Adam , his man of clay , and troubles thereon 226. a type of God , of man , a Philosopher 227. Proserpina lost , and sought after 57. shee signifieth the earth , and seed 57. carried away by Pluto 58. gathers flowers 159. her eating of Pomegranats 60. Protervia what 273. Proteus who , and his changings ; a type of Princes 191. and of a wise man , and of a ship-master 192. Proteus is now every where 192. Proud men like Actaeon 4. Providence 193. R RAin-bow 134. Religion the true Palladium 162. like Proteus 192. Resurrection represented by Adonis 7. by the serpents teeth 49. by ' Deucalion casting of stones 78. by Pelops his shoulder 251. Rhadamanthus 9. Rh●a and her divers names 229 , 230. her picture explained , her sacrifice and priests 230. Saturns wife 231. whose daughter , the mother of the gods 231. her nurses , love and madnesse 232. mother of the giants 232. Rich misers bountie 112. riches how got and keept 128. rich men like ●o 128. riches expressed by Juno 132. rich mens qualities 133. like the rain-bow 135. how got , and how esteemed 135 , 136. they should feast Christ 180. they are like Sisyphus 243. like Tantalus 250. their esteeme , and miseries 205 , 219. riches winged 219. Rivers how of old painted 3. why called men , serpents , and buls 3. four rivers in hell , and what they meant 247. Romans inconstant in religion 126. their weak gods 146. the Romans and Turks half Moons 149. they thurst Mars out of their citie 152. they chose Mars for their god 153. their marriages 135. their Ludi circenses 177. their custom in eating 267. in running with torches 274. in worshipping S●turn 236. Romish Church like Orion 195. their Purgatory and tutelar Saints 145 , 146. Rose the flower of Venus why 263. S SAcriledge 45. Satan represented by Ant●us 21. by Cerberus 56. by Chimaera 63. by Circe 66. by Polyphemus 73. by the Minot●●● 76. by Erichthonius 88. by Medusa 103. by Mercury 159. by Sphinx 245. by Typhon 259. Satyrs what 204. Satur●e gelded by his sonne 68. devoured his children 140 , 234. could not devour Jupiter 141. signifieth time , married his sister 233. his picture described ●●3 , 234. why called Sterculius , why he had six wings 234. a slow planet 234. his other picture described 235. his genitals , and crueltie 235 , 236. his priests , why lights on his alters , and why called Saturn 236. by him are meant trees and plants 237. how he begets Venus , his casting into hell , his Saturnal● what 237. Schollers their content and happinesse 168 , 169. their spare diet 170. like bees 171. like Tantalus 250. S●ythians lovers of Mars 152. Scylla what 237. shee signifieth a whore 238. a pyrats ship , and a rock . 238. Scyll● , Nisus his daughter . ●39 . Sea how Neptune 173. the Sea gods 176. the Sea causeth fertilitie , 176. teacheth us many things 177. its divers motions 178. its shapes and colours 191. Triton 193. Servant when free anciently 163 , 240. Servius Tullius how conceived 145. Sibylla what 13. Silenus still drunk 203. riding on an asse 204. foster father to Bacchus 204. Sin like Circe 67. never unpunished 153. not hid from God 154. it brings shame 208. Sirenes 161. they were whores 241. they signifie 〈◊〉 ll pleasures and fl●terers 241. their three sorts of 〈◊〉 242. how long they were to live 242. they were queens 244. Sisyphus killed by Theseus 242. his sins 243. his endlesse work 243. Sleepe her citie and gates 185. Sphinx in the porch of Is●● temple 129. he● picture explained , the type of Satan 245. her riddle , and whose childe shee was 246. the type of a Christian , her emblem 246 a kind of an ape 246. Spiders our ●●achers 26 , 27. Starrs signified by the Hesperides 121. Sterculius 234. Sty● what 247. why the gods sware not by her ●48 . Sun represented by Adonis 6. by Ant●us 21. by Apo●●● 22. by Bacchus 39. by Pan. ●0● . bp Bell●r●phon 4● . by Polyphemus 74. by Endymeon 86. by Hercules 115. by Janus 130. by Ma●s 152. by Mercurie●●7 ●●7 . by 〈◊〉 164 , 165. by Nemesis 173. Sun and Moon , by Castor and Pollux 50. Sun Hyperions sonne 244 , he 〈◊〉 eth Jupiter 244. his pictures explained 2●4 , 245. in the midst of the Muses , and what birds dedicated to him , his arrows and Graces , his four ●are● , how painted in Egypt 244. why Ti●honus 256. Swearing 248. Syl●anus who 204. T TAntalus who 249. his love to his gods 249 , 250. the type of scholers , of rich misers , of tyrants 250. why ●punished 251. Te●●●n 192. Thetis 192. Tereus who 251. turned into a lapwing , his lust and cruelty 252. the sonne of Mars 253. Theseus who 253. he leaps into the Sea , goes down to hell with Perithous 254. when admitted to his father , and what his going to hell signifieth 254. he instituted i● the Isthinian games , murthered in his old age , 255. ●he type of Christ 25● . Time 56 , 234. Tiphons children 246. who he was 258. a type of tyrants 259. signifieth exhalation , the type of Satan , and of the Pope 259. Tithonus made young 35. loved by Aurora 256. he lived long , and grew wearie of his life , turned into a Grashopper 256. carried up to heaven 257. T●●us who , by him corn is meant , the type of envie 257. of an evill conscience , of a lover ; punished in hell , 258. Tripos 24. Trip●olemus his education and immortalitie 58 , 59. Triton 176. taken for the Sea 193. Trophomius his cave 147. Tyrants signified by Jupiter 140. by Neptune 180. by Tantalus 250. by Typhon 259. V VApours signified by Orion 195. Venus bewailing Adonis what 6 , 205. her birds 13. Aen●●s his mother 12. her golden apples 31 , 32. preferred by Paris 164. a two-fold Venus 261. Venus Libitina 262. Venus picture explained 262 , 263. Venus verticorda 263. her flower the rose , her tree the myrtle 263. her companions Mercurie , Python , and the Graces 264. her temple without the citie , why shee sits on a goat , treading a snaile , Venus armata , Venus callvata 264. Venus barbata , and why a bed with Mars 265. why Bacchus her armour bearer 265. and why preferred to Pallas and Juno 265. why married to Vulcan 266. Venus Cloacin● her temple what 266. wounded by Diomedes 266. ●acchus fell in love with her 223. shee represents ● . whore 224. ashamed of Priapus 208. Vesta who and what 266 , 267. her temple , fire , Vestall Nuns , and two lamps on her altar 267. the cheife of the Penates , her image , shee only immovable why called Vesta , and what she signified 368. Virgil excells Homer 168. and Horace 169. Virginitie 87. Vlysses his behaviour to the Sirens 241 , 242. his wisdom and actions 269 , 270. his killing of Rhesus 270 he removes the Palladium , and binds his fellows 269 , 270. he thrusts out Polyphemus his eye , and rescu●s his fellows from Circe 270. he goeth to hell , and stopps his fellows cares , and sailes between Scylla and Carybdis , he kills the woores , his errors and follies , 271. he marrieth Penelope 210. Vsurers 81. V●thankfulnesse 106 Vulcan injurious to Minerva 87 , 163. hee is the elementary fire , and the type of mans unregenerate part 87. and of warre 88. hee bound Mars and Venus 154. why begot of an egge ; his office and thunder 272. his fall and lamenesse , his feasts , whose son , why thrust out of heaven 273. his shedding of ●eed , his choler , and how nursed by Thetis 274. ●ee bl●●●es his parents for his deformitie 274. hee bindes Juno , Mars , and Venus 274 , 275. Vulcan my Muses greatest enemie 275. W WArre an enemie to Minerva 88. hatefull to God 145 , 153. an enemie to Arts 153. an honou●●r of murtherers 154. raised on slight occasions 154. the fruits of Warre 153. 〈◊〉 31. their malice 42 , 63. like Hecate 114. like Scylla's barking dogs 238. they must not enter Juno's temple 136. they are Sirens 241. their inticements 242. 〈◊〉 its use and abuse 38 , 63. if fit for Poets 169. or for Princes 189. an enemie to true love 265. fit for old men 204. Windes signified by Aeg●on 11. by Typhon 259. by the Giants warring against Jupiter 101. they scatter the Spanish Fleet 11. ruled by Aeolus in caves 14 , 15. Winds called Etesit 30. begotten of Aurora 34. they are exhalations 153. Wisdom and wise men described and commended 160 , 161 , 16● , 163 , 164 , 165 , 244. in Princes 265. W●●ens nakednesse reproved 5. their foolish matches 8. many like Pasiphae 76. like Medusa 104. like Juno shedding her milk 136. they must not enter Hercules temple 118. honest women ex●ressed by Juno 134. womens pride 182. emulation 239. impatience 239. they must not love wine 224. their duties 210. their modestie , and vain dressing 211. Word of God hath divers effects 197. World like hell 148. Y YOung men rash 216. what they should learn 217. apt to fall 110. they must serve God 110. Z. ZEale with wisdome 164. FINIS . Notes, typically marginal, from the original text Notes for div A57659-e3790 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdo ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvo & solvo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a latendo . (b) Erythraeus , i.e. ruber , Actaeon splendens , Lampas fulgor , Philogeus terram amans . (c) Vide Virgil. Georg. 1. (d) Cortini potens di●●us Apollo . (e) 〈◊〉 di●●us Apollo a 〈◊〉 . (f) Daphne à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thucid. (b) Vid. Aelian . Plin. &c. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la●us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium . Notes for div A57659-e10730 (a) V●l Thyades & M●mallones & Bac●h . (a) Liber & Ly●ns i●em . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonus silius ; neme ● Bacchi . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienum t●ll●ns . (b) Faedis●ima ven●ius ●roluv●es . Notes for div A57659-e12530 (a) Si veteres sapientes satis hyd●● dentibus armatorum segetem inh●●●uisse crediderunt , &c. ●uanto ●aguc●eden●●m , &c. An b. de side 〈◊〉 . (a) Nubigi●es bimemb●e● , V●g . (a) Centauri in so●ibus stalulant . Virg. (a) Cr●sest amor num●●● quantum , &c. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) Cereale papaver . Virg. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanatio . (a) Jer. 1.10 . (b) Mammosa Ceres . (c) Siv●●uod geri● 〈◊〉 , sive quod creat ●m●ia . (a) Sagittarius . (a) Pasio movetur ab objecto . (a) 〈◊〉 , S●●r●p●● , H●●p●● , Py●●●m●● . (a) Cyclopum vita . (b) R●s●●at p●sitis incudibu● Aetna . (c) Invidus no● videns . Notes for div A57659-e18230 (a) Idoneus est resicere qui fecit , Tertul. (b) Petrones Festo : P●p●cet , apud Tertul. lib. 1. de anima . (a) Ju●● , Luna , Diana , Lya , He●●se , Proserpina , Dys●●lan● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Tria Virginis 〈◊〉 Dianx . Notes for div A57659-e19650 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A57659-e21030 (a) Aen●ad . ● . In ●mni re domi●a●●● , Salust . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Bo●sius , l. 4. T●os 6. (b) Cur boni● vir●s mala s●●ns . Notes for div A57659-e21430 (a) H●min●m inferni rap●●● f●●cibus portavit ad cal●● . Serm. 6● . (a) Scaliger in Fest. (b) Pl●ge dues angues , &c. (c) Quisi●● (a) Des●auda●● Gens●en●s , indulgere genia . (a) Ambros-cap . 4. de ar●a & No● . & cap. 34. (b) Contu●ati pr●lia●tur affectu , &c. (a) Lib. de benes . cap. 3. Ph●rautus de ●a● . door . E●as●● adag . 〈◊〉 ●●● . ●●● . Na● . Co●●es . (b) Ethic. l. 9. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floridus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●rens vitae status , & re●um af●luentia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornare , seu honorare ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lae●uin reddere . 
A55340	----	The Pantheon representing the fabulous histories of the heathen gods and most illustrious heroes in a short, plain and familiar method by way of dialogue / written Fra. Pomey. Pantheum mythicum. English Pomey, François, 1618-1673. 1698 Approx. 729 KB of XML-encoded text transcribed from 231 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55340 Wing P2793 ESTC R35374 15265755 ocm 15265755 103325 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. A55340) Transcribed from: (Early English Books Online ; image set 103325) Images scanned from microfilm: (Early English books, 1641-1700 ; 1192:4) The Pantheon representing the fabulous histories of the heathen gods and most illustrious heroes in a short, plain and familiar method by way of dialogue / written Fra. Pomey. Pantheum mythicum. English Pomey, François, 1618-1673. Tooke, Andrew, 1673-1732. The second edition wherein the whole translation is revised and much amended ... [6], 410, [7] p., [17] leaves of plates : ill. Printed for Charles Harper ..., London : MDCXCVIII [1698] "Based on the translation by Andrew Tooke"--NUC pre-1956 imprints. Includes index. Errata: p. [6] (1st grouping) and p. [7] (2nd grouping) Reproduction of original in the 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. 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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 Mythology, Classical. Gods, Gallo-Roman. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-04 Aptara Rekeyed and resubmitted 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE PANTHEON , Representing the FABULOUS HISTORIES OF THE Heathen GODS And Most Illustrious HEROES , IN A Short , Plain and Familiar Method by Way of DIALOGUE . WRITTEN By FRA. POMEY , of the Society of Iesus , Author of the French and Latin Dictionary ; for the Use of the Dauphin . The Second EDITION : Wherein the whole Translation is revised , and much amended , and the Work is illustrated and adorned with elegant Copper-Cuts of the several Deities , &c. For the Use of Sch 〈…〉 London , Printed for Charles Harper , at the Flower-de-luce over-against St. Dunstan's-Church in Fleet street . MDCXCVIII The PANTHEON was built by MAGRIPPA Son in law to AUGUSTUS CAESAR an● according to the signification of its name , dedicated to the Honour of all the Gods● every of whose Images were plac'd in several Niches round the same . The Building w th some diminution continues to this day only Pope BONIFACE IV. reconsecrated it to the worship of the Virgin MARY and all the Saints Male and Female . It is now call'd the Church of S. MARIA ROTONDA . Printed for R. 〈◊〉 and C. Harper 16●● . TO THE READER . 'T IS confess'd that there are already many Books publisht on the present Subject , two or three of which are in our own Tongue , and those , we doubt not , will by some men be thought enow . But since this can be the Opinion but of a few and those unexperienc'd people , we chose rather to regard the Advice of many grave persons of known skill in the Art of Teaching , who tell us that Godwin in his Antiquities has done very well indeed in the whole , but that in this point he is too short ; that Ross also deserves commendation for his Mythology , but is tedious and as much too large ; and that Galtruchius , as D'Assigny has translated and dish'd him out to us , is so confused and artless in its Method , as well as unfortunate in its Correction , that 't is not so useful as may be desir'd : And hereupon this Work was recommended to be translated , being first well approv'd by learned Gentlemen , as is above-mention'd , for its easie Method and for its agreeable Plainness . Besides it having been written by so learned a person , and so universally receiv'd in our Neighbour Nation as to have sold several Impressions in a short time , we can hardly doubt of its being very well accepted here . As for the Citations out of the Latin Poets , we consider'd a while whether they need be translated , or not , but 't was thought fit at last to print them in English either from those who had already rendred 'em , or to render 'em our selves , for the benefit of the young Scholar . The PARTS of this WORK . THE Approach to the Pantheon Pag. 1 PART I. Of the Celestial or Heavenly Gods. 12 The Celestial Goddesses . 97 P. II. Of the Terrestrial or Earthly Gods. 154 The Terrestrial Goddesses . 188 The Gods of the Woods , and the Rural Gods. 221 The Goddesses of the Woods . 235 The Nymphs . 251 The Inferior Deities . 256 P. III. Of the Marine Gods , or Gods of the Sea. 259 The Monsters of the Sea. 268 P. IV. Of the Infernal Deities . 275 The Fates . 289 The Furies . 290 The Judges of Hell. 294 The most famous of the Condemned in Hell. 295 The Monsters of Hell. 303 The Elysian Fields 309 P. V. Of the subordinate and Miscellaneous Deities . 312 P. VI. Of the Adscriptitious Gods , Demi-Gods and Heroes . 331 An APPENDIX of Virtues and Vices which have been Deified . 390 ERRATA . PAGE 19 , line 27. dele was . p. 20. l. 25. after Trojan add War. p. 22. l. 32. r. Maximum . p. 23. l. 21. after Famous add because . p. 26. l. 30. r. Opis . p. 28. l. ult . r. Feretrius . p. 30. l. 17. r. Iupiter . p. 33. l. 2. r. artus . p. 50. l. 31. after something add after that . p. 52. l. 8. after were add beautified . p. 58. l. pen. after suckled . r. him . p. 69. l. 15. r. insa●iendo . p. 103. l. 19. r. Tutela . p. 106. l. 25. for in coelo . r. inced● . p. 107. l. 16. dele from . p. 139. l. 23. before cover add neither . p. 159. l. 25. r. down . p. 160. l. 5. r. Saturando . p. 168. l. 2. for he is Lord as . r. as he is Lord. p. 172. l. 25. after place add the Poet. p. 176. l. 5. r. ferrum . p. 213. l. 14. r. Balls . p. 223. l. 20. for his r. this . p. 130. l. 10. after they add are . p. 245. l. 19. dele ●ain . p. 257. l. 32. after Lactucina add who is next . p. 276. l. 22. r. crinem . p. 284. l. 3. for where r. wherefore . p. 298. l. 18. before also add they . p. 323. l. 8. after Image add was . p. 339. l. 18. before him add with . p. 345. l. 2. after Ram add of . OF THE GODS OF THE HEATHENS . CHAP. I. The Approach to the Pantheon . The Origine of Idolatry . Palaeophilus . WHat sort of Building is that before us , of so unusual a Figure ? For I think it is round , unless the distance deceives my sight . Mystagogus . You are not deceiv'd . It is a place well deserving to be visited in this , the Queen of Cities . Let us go and view it , before we go to any other place . P. What is its Name ? M. The Fabulous Pantheon . That is , the Temple of all the Gods , which the Religious Folly of Men hath feign'd , either through a gross Ignorance , or through a grievous Contempt , of the true and only God. P. What was the Occasion of the feigning of many Gods ? M. Four Causes * especially , above others , may be assign'd for it , upon which , as on so many Pillars the whole Frame of this Fabrick depends . 1. The folly † and perverseness of the Mind of Man , which hath deny'd to Him , who is the inexhausted Fountain of all Good , the Honors that it hath attributed to muddy streams : ‖ digging , as the Holy Prophet complains , to themselves broken and dirty Cisterns , and neglecting and forsaking the most pure Fountain of living Waters . It ordinarily happen'd after this manner . * If any one did excel in Stature of Body , if he was endu'd with Greatness of Mind , or Clearness of † Wit , he first made himself to be admir'd among the ignorant Vulgar : this Admiration was by degrees turn'd into a profound Respect , till at length they paid him greater Honours than Man ought to receive , and ascrib'd the Man into the number of the Gods. Whilst the more Prudent were either carried away with the Torrent of the Vulgar Opinion , or were unable or at least afraid to resist it . 2. The sordid Flattery of Subjects towards their Princes , was another cause of Idolatry . For to gratifie their Vanity , to flatter their Pride , and sooth them in their Self conceit , they erected Altars and set the Images of their Princes on them ; to which they offer'd Incense in like manner as to the Gods ; * and many times also while they were yet living . 3. † An extravagant love of Immortality in many , who studied to attain to it by leaving Effigies of themselves behind them , imagining , that their Names would still be preserv'd from the power of Death and Time , so long as they lived after their Funerals , in Brass , or breath'd in lively Statues of Marble . 4. ‖ A preposterous desire of perpetuating the Memories of extraordinary and useful Men to future Ages . * For to perpetuate the Memory of such Men , and to eternize their Names , they made them Gods , or rather call'd them so . P. But who was the first Fictor and Assertor of False Gods ? M. * Ninus , the first King of the Assyrians was , as it is reported : who , to immortalize the Name of his Father Belus , or Nimrod , worshipped him with Divine Honours after his Decease . P. When , and in what manner do they say that happened ? M. I will tell you . After Ninus had conquer'd many Nations far and near , and had Built the City call'd after his Name , Ninive , in a publick Assembly of the Babylonians he extoll'd his Father Belus , the Founder of the City and Empire of Babylon , extravagantly as his manner was , and represented him , not only worthy of perpetual Honour amongst all Posterity , but of Immortality also among the Gods above● he exhibited a Statue of him that was curiously and neatly made , to which they should pay the same Reverence that they would give to Belus alive : and if at any time an Offender should fly to this Statue , he should not be forced away thence to be punished , because he appointed it to be a common Sanctuary to the miserable . This thing easily procured an Opinion of a Divinity to the dead Prince ; so that he was created a God under the Title of Iove , or as others please , Saturn of Babylon : where a most magnificent Temple was erected to him by his Son , and dedicated with variety of Sacrifices , in the two thousandth Year of the World , which was the last Year but one of the Life of Noah . And from thence as from a pestilential Head the Sacrilegious Plague of Idols , passed by a kind of a Contagion into other Nations , and dispersed it self every where about . P. What ? Did all other Nations of the World worship Belus ? M. All indeed did not worship Belus ; but after this beginning of Idolatry , several Nations form'd to themselves several Gods ; receiving into that number not only mortal and dead Men , but Brutes also , and , which is a greater wonder , inanimate things , even the most mean and pitiful . For it is evident from the Authority of innumerable Writers , that the Africans made the Heavens a God ; the Persians , Fire , Water and the Winds ; the Lybians , the Sun and Moon ; the Thebans , Sheep and Weesels ; the Babylonians of Memphis , a Whale ; the Inhabitants of Mendes , a Goat ; the Thessalians , Storks ; the Syrophenicians , Doves ; the Egyptians , Dogs , Cats , C●ocodiles and Hawks ; nay , which is more ridiculous , Leeks , Onions and Garlick . Of whom Iuvenal facetiously says , O sanctas Gentes , quibus haec nascuntur in Hortis Numina ! — Religious Nations sure , and blest Abodes , Where ev'ry Orchard is o'er-run with Gods. P. But certainly , the ancient Inhabitants and most wise Citizens of Rome did not so sottishly entertain these Images of Vain Gods , as those Barbarous Nations did , to whom they were superiour , not in Arms only and Humanity , but in Wit and Judgment . M. You are mistaken , Sir ; for they exceeded even those Barbarians in this sort of Folly. P. Say you so ? M. Indeed . For they Deified and Adored not only Beasts and things void of all sense , but which is a far greater madness , they worship'd also Murderers , Adulterers , Thieves , Drunkards , Robbers , and such like pests of Mankind . P. How many and what kind of Gods did the Romans worship ? M. It is scarce possible to recount them : When besides their own Country Gods and Family Gods , all Strange Gods that came to the City were made Free of it . Whence it came to pass in time , that when they saw their Precincts too narrow to contain so many , necessity forc'd them to send their Gods into Colonies , as they did their Men. But you will see these things which I cursorily tell you , more conveniently and pleasantly by and by , with your own Eyes , when you come into this Pantheon with me ; where we are now at the Door . Let us enter . CHAP. II. The Entrance into the Pantheon . A Distribution of the Gods into several Classes . P. GOod God! What a Crowd of dea● Deities is here , if all these are Deities , whose Figures I see painted and devised upon the Walls ? M. This is the smallest part of them . For the very Walls of the City , although it be so large , much less of this Temple , cannot contain even their Titles . P. Have these Gods been all of the same Order and Dignity ? M. By no means . But as the Roman People was distributed into Three Ranks , viz. into Senatorians , Knights or Gentlemen , and Plebeians ( Patricii , Equites & Plebeii ; ) as also into Noble , New-raised ( Novi ) and Ignoble ; ( The Novi , were those who did not receive their Nobility from their Ancestors ; but obtain'd it themselves by their own Virtue ) so the Roman Gods were divided into Three , as it were , Classes . The First is of those called the Superiour Gods , Dii Majorum Gentium , for the People paid to them a higher degree of worship ; because they imagin'd that these Gods were more eminently concern'd in the Government of this World. These were call'd also Selecti , because they had always had the Title of Celestial Gods , famous and eminent above others , of extraordinary Authority and Renown . Twelve of these Dii selecti were styled Consentes , quasi Consentientes ; because in Affairs of great Importance , Iupiter admitted them into his Council . The Images of these were fix'd in the Forum at Rome : six of them were Males and six Females ; commonly without other addition called Dii Duodecim ; and whose Names Ennius comprises in this Distich : Iuno , Vesta , Minerva , Ceres , Diana , Venus , Mars , Mercurius , Iupiter , Neptunus , Vulcanus , Apollo . Others read in the latter Verse not Iupiter , but Iovis ; and rightly in my Judgment . For anciently they said Iovis in the Nominative , and in Verse they , if occasion required it , cut off the last Letter . These Twelve Gods were believed to preside over the Twelve Months : each of them was allotted a Month ; Ianuary to Iuno , February to Neptune , March to Minerva , April to Venus , May to Apollo , Iune to Mercury , Iuly to Iupiter , August to Ceres , September to Vulcan , October to Mars , November to Diana , December to Vesta . They likewise presided over the Twelve Celestial Signs , as Manilius explains it , lib. 2. Astron. And if to these Twelve Dii Consentes , you add the Eight following , Ianus , Saturnus , Genius , Sol , Pluto , Bacchus , Tellus and Luna , you will have all the Dii Selecti , i.e. Twenty . The Second Class is of those , called inferiour Gods , Dii Minorum Gentium , who shine with a less degree of Glory , and have been placed among the Gods as , says Tully , de nat . Deor. by their own Merits . Whence they are called also * Adscriptitii , Minuscularii , Putatitii and † Indigetes . ‖ Indigetes , quod nullius r●i indigerent ; or because being translated from this Earth into Heaven , in Diis agerent ; or being as it were fixed to certain places , committed peculiarly to their Care ; they dwelt in them ( in iis degerent ) to perform the Duty intrusted to them . Thus Aeneas was made a God of the Order of the Indigetes , by his Mother Venus , in the manner described by Ovid : Metam . l. 14. Lustratum Genitrix divino corpus odore Unxit , & Ambrosia cum dulci Nectare mixta Contigit os , fecitque Deum , quem turba quirini Nuncupat Indigetem , temploque , arisque recepit . — His Mother then his Body purifi'd , Anoints with sacred Odors , and his Lips In Nectar mingl'd with Ambrosia dips ; So Deifi'd : whom Indiges Rome calls , Honor'd with Altars , Shrines and Festivals . The Third and lowest Class among the Gods , is of the * Minuti , Vesci or Miscellanei , commonly called † Semones , quasi semi-Homines , half-Men . ‖ ( For the Antients , instead of Hominem , said Hemonem ) whose Merits were not sufficient to gain them a place among the Celestial Gods ; yet their Vertues were such that the People thought them superiour to mortal Men. Plautus in Cistell . calls them Patellarii , * from the Vessels ( Patellae ) in which the Ancients offer'd to the Gods their Sacrifices , according to Ovid , in Fast. Fert missos Vestae pura patella cibos . To Vesta's Deity with humble Mess , In cleanest Dish serv'd up they now address . To these we ought to adjoin the Novensiles , the Gods which the Sabines brought to Rome by the Command of King Tatius ; and which were so called , as some say , because they were latest of all ( Novissimi omnium ) reckoned among the Gods : or because they were ( Novitatum Praesides ) Presidents over the Changes , by which the things of this World subsist . Cincius believes them to have been the strange Gods of conquered Countries : whereof the numbers were so vast , that it was thought fit to call them all in general Novensiles , lest they should forget any of them . And lastly , to this Class also we must refer the Gods and Goddesses , for whose sake , says Tully ( de Nat. Deor. ) Men come to be advanced to the Dignity of Gods ; of which sort are the principal Virtues , as we shall particularly shew in its proper place . CHAP. III. A View of the Pantheon . A more Commodious Division of the Gods. P. I Cast my Eyes very curiously every where about me , and yet I do not see the Three Classes of the Gods , that you have described just now . M. Because there is made here another and more convenient Division of them ; which we will follow also if you please in our Discourse . P. I cannot deny my self that useful Pleasure which I shall reap from your Conversation . M. You see that the Three Classes , which I mentioned to you , are here divided into six , and painted upon the several parts of the Pantheon . 1. You see the Celestial Gods and Goddesses , upon an Arch. 2. The Terrestrial , upon the Wall on the Right Hand . 3. The Marine and River Gods , upon the Wall on the left . 4. The Infernal , in this lower Apartment by the Pavement . 5. The Minuti , or Semones and Miscellanei , before you . 6. The Adscriptitii and Indigetes behind you . These Six parts shall compose our Discourse : each of which parts shall lay before you , whatsoever I have found most remarkable amongst the best Authors upon this Subject : if at least my Talkativeness is tolerable to you . P. Sir , you jest when you call it Talkativeness . Can any thing that is more pleasing happen to me ? M. Then since it pleases you , let us sit down together a while : and since the place is free from all Company , we will take a deliberate View of this whole Army of Gods , and inspect them one after another ; beginning , as it is fit , with the Celestial , and so with Iove , according to the direction of the Poet. Virg. Ecl. 3. CHAP. IV. Of the Celestial Gods. IUPITER . His Image . M. THE Gods , commonly called Celestial , are these that follow : Iupiter , Apollo , Mars , Mercury , and Bacchus . The Celestial Goddesses , Iuno , Vesta , Minerva , or Pallas , Venus , Latona and Bellona . We will begin with the King of them all , Iupiter . P. Where is Iupiter ? M. Look up to that Arch. You may easily know him by his Habit. That is , Divum pater atque hominum rex , the Father and King of Gods and Men , whom you see sitting in a Throne of Ivory and Gold , with the Beard , holding Thunder in his Right Hand , and throwing it against the Giants underneath him , which heretofore he conquered . Vpon his Scepter ( which they say is made of Cypress , which is a Symbol of the Eternity of his Empire , because that Wood is free from Corruption * ) sits an Eagle : either because he was brought up by it † ; or heretofore an Eagle resting upon his Head , portended his Reign ; or ‖ because in his War with the Giants , an Eagle brought him his Thunder , and thence received the Title of * Iovis Armiger , Iupiter's Armour-●earer . † He has golden Shooes and an embroidered Cloak , diversified with various Flowers and figures of Animals : which Dionysius the Tyrant , as it is said , did take from him in Sicily , and giving him a Woollen Cloak instead of it , said , that that would be more convenient for him in all Seasons , since it was warmer in the Winter and much lighter in the Summer . Yet let it not seem a wonder to you , if by chance you should see him in another place in another Dress . For he uses to be decked in several Fashions , according to the various Names he assumes , and the diversity of the People amongst whom he is worshipped . Particularly you will smile when you see him amongst the Lacedemonians without Ears , when the Cretans are so liberal therein to him , that they give him four . So much for the Figure of Iupiter . For if it were my design to speak of his Statue , I should repeat here what Verrius says , that his Face upon Holydays ought to be painted with Vermilion : as the Statues of the rest of the Gods also used to be rubbed with Ointments , and ●adorned with Garlands , according to an Observation of Plautus in Asinar . P. Was the power of darting Thunder and Lightning in the hands of Iupiter only ? M. The learned Hetrurians teach us , that this Power was committed to Nine Gods but to which of them does not plainly appear . Some , besides Iupiter , mention Vulcan and Minerva : whence the Phrase , Minervales Manubiae signifies Thunder ( as the Books of those antient Hetrusci call Strokes of Thunder Manubias ) because the noxious Constellation of Minerva causes Tempests in the Vernal Equinox . Others say Thunder was also attributed to Iuno , to Mars , and the South Wind : and they reckon up several kinds of Thunders ; as Peremptalia , Pestifera , Popularia , Perversa , Renovativa , Ostentatoria , Clara , Familiaria , Bruta , Consiliaria . But the Romans commonly took notice of no more than Two. The Diurnal Thunder which they attributed to Iupiter ; and the Nocturnal , which they attributed to Pluto . Now let us go on to Iupiters Birth . SECT . I. Jupiter's Descent and Education . P. Who were the Parents that Iupiter was born of ? M. One Answer will not fully satisfie this one Question , since there is not one Iupiter but many , who are sprang from different Families . Three Jupiters , ( says Tully de Nat. Deor. 3. ) are recounted by those who are called Theologues . The first and second were born in Arcadia . The Father of the one was Aether ; from whom Proserpine and Liber are said to be born . The Father of the other was Coelum . He is said to have begot Minerva . The third was a Cretan , the Son of Saturn ; whose Tomb is yet extant in the Isle of Crete . But Varro reckons up Three hundred Iupiters : and others count almost an innumerable Company of them ; for there was hardly any Nation , which did not worship a Iupiter of their own , and suppose him to be born amongst themselves . But of all these , the famousest Iupiter in general Opinion , is He , whose Mother was Ops and whose Father was Saturn ; to whom therefore is usually ascrib'd all that the Poets fabulously write about the other Iupiters . P. Where , and by whom was this Iupiter educated ? M. He was educated where he was born , that is , upon the Mountain Ida in Crete : but by whom the variety of Opinions is wonderful . For some affirm he was educated by the Curetes and Corybantes . Some say by the Nymphs , and some , by Amalthaea the Daughter of Melissus King of Crete . Others on the contrary have recorded , that the Bees fed him with Hony. Others , that a Goat gave him Milk. Not a few say , that he was nourished by Doves . Some , by an Eagle : many , by a Bear. And further , it is the Opinion of some , concerning the foresaid Amalthaea , that she was not the Daughter of Melissus , as we now mentioned ; but the very Goat which suckled Iupiter , whose Horn , it is said , he gave afterwards to his Nurses , with this admirable Privilege , that whoever possessed it , should desire nothing which they should not presently obtain . They add besides , that after this Goat was dead , Iupiter took her Skin and made a Shield of it ; with which he singly combated the Giants : whence that Shield was called Aegis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Goat , which at last he restored to live again , and , giving her a new Skin , placed her amongst the Celestial Constellations . SECT . II. Jupiter's Exploits . P. WHen Iupiter was grown to be a Man , what did he perform worthy of Memory ? M. He overcame in War the Giants and the Titans ( of whom more when we speak of Saturn ) and also delivered his Father Saturn from Imprisonment ; but afterwards deposed him from the Throne and banished him , because he formed a Conspiracy against him ; dividing the paternal Inheritance with his two Brothers Neptune and Pluto , as more largely will be shewn in its proper place , when we speak of each of them apart : In fine , he so assisted and obliged all Mankind by the great Favours that he did , that he not only thence obtained the Name of Iupiter , quasi juvans pater ; but he was advanced also unto divine Honours , and was esteemed the common Father both of Gods and Men. Amongst some of his more illustrious Actions , we ought to remember the Story of Lycaon . For when Iupiter had heard a Report concerning the Wickedness and great Impiety of Men , he descended , that he might know the real truth of it , it is said , from Heaven to the Earth , and came into the House of Lycaon King of Arcadia ; where declaring himself to be a God , whilst others did prepare Sacrifices for him , Lycaon derided him ; nor did he stop here , he added an abominable Wickedness to this Contempt , and being desirous to try whether Iupiter was a God as he pretended , he kills one of his Domestick Servants , and roasts and boils the Flesh of him , and sets it before Iupiter for his Entertainment : who abominating the Barbarity of the Man , fired the Palace with Lightning , and turn'd Lycaon into a Wolf. Ovid. Met. l. 1. P. Are there no other Exploits of his ? M. Yes indeed : but they are very lewd and dishonourable ; I am almost ashamed to mention them . For of what sort of Lewdness in the World was he not guilty ? Or what Infamy is there not branded upon his Name ? I will only mention a few Actions of this sort amongst many . 1. In the Shape of a Crow he debauch'd his Sister Iuno , who was born at the same Birth with him , with pretences that he would marry her : as how many Ladies does that pretence delude even now ? 2. He violated the Chastity of Danae , the Daughter of Acrisius King of the Argives , tho her Father had shut her up in a Tower , being admonished by the Oracle , that it should happen that he should be kild by his Grandson . For changing himself into a shower of gold , he slid down through the Roof and Tiles of the place into the Lady's Lap. As what place is there so fortified and guarded , into which Love cannot find a passage ? Is there any Heart so very hard and Iron-like , which Mony cannot soften ? What Way , what Passage , what Undertaking is not open and safe ( converso in pretium Deo , Horat. ) to a God who turns himself into Mony to make the purchase . 3. He corrupted Leda , the Wife of Tyndarus King of Laconia , in the similitude of a Swan : Thus a fair Outside oftimes veils the foulest Temper ; and is a beautiful Cover to a most deformed Mind . 4. He corrupted Antiope , the Wife of Lycus , King of Thebes , in the likeness of a Satyr . 5. He defiled Alcmena , the Wife of Amphitryon in her Husband's absence , in the likeness of Amphitryon himself . 6. He inflamed Aegina , the Daughter of Aesopus , King of Boeotia , with Love in the similitude of Fire , ( a lively representation of his Crime ) and so robb'd her of her Virginity . 7. He deflowred Clytoris , a Virgin of Thessalia , of great Beauty , by metamorphosing himself into what ? O ridiculous , into an Ant ! And many times indeed it happens , that great Mischiefs arise from very small Beginnings . 8. He corrupted the Daughter of Lycaon , King of Arcadia , ( her Name was Calisto ) counterfeiting , which is very strange , the Modesty and Countenance of Diana . And yet he did not protect her from the Disgrace that afterwards followed . For as she began to appear big , and washed her self in the Fountain with Diana , and the other Nymphs , her Fault being discovered , she was ignominiously turn'd out , and chang'd by Iuno into a Bear. But , I mistake . Her Disgrace was indeed ●aken away by Iupiter , who advanced this Bear into Heaven , and made it a Constella●ion ; which is commonly called Ursa Major , ●nd by the Greeks , Helice . 9. By sending an Eagle , he snatch'd away ●he pretty Boy Ganymede , the Son of Tros , as ●●e hunted upon the Mountain Ida. Or he himself being chang'd into an Eagle , took him in his Claws and carried him up to Hea●en . And so he did to Asteria , the Daugh●er of Coeus , a young Lady of the greatest Modesty , whom he ravished and carried away in Eagles Claws ; for he seem'd to be ●n Eagle : 10. He corrupted Europa , the Daughter of ●genor King of Phenicia , in the form of a ●urious white Bull , and carried her into Crete with him . See how many several Beasts a ●erson resembles , who hath once put off his Modesty ! And by how many various Fables ●s this one Truth represented , that the very Gods by practices of impure Lust become ●rutes . The Bull in reality was the Ship up●n which a Bull was painted , in which Europa ●ailed ; in like manner was the Horse Pegasus , ●hat was painted upon Bellerophon's Ship , and the ●am which was painted upon that of Phryxus ●nd Helle , created ample matter of Fiction ●or the Poets . But to return to our Fable . ●admus , Brother to this Europa , when he had ●n vain sought her all about , and did not dare ●o go home to his Father without her , who had banished him from his sight till he found her , — Facto pius & sceleratus eodem . ( Ov. Met. ) Unnatural and pious both at once . He built the City Thebes , not far from the Mountain Parnassus : and whereas it happened that his Companions that were with him , were devoured by a certain Serpent , whilst they went abroad to fetch Water , he , to revenge their Deaths , slew that Serpent ; whose Teeth he took out , and by the Advice of Minerva sowed them , and suddenly a Harvest of Armed Soldiers sprouted up ; who quarrelling amongst themselves , with the same speed that they grew up , mowed one another down again , excepting Five only , by whom that Country was Peopled afterwards . At length Cadmus and his Wife Hermione , or Harmonia when they had experienced the Inconstancy of the Fortune of this World in a great many instances , were changed into Serpents . He is said to have invented Sixteen of the Letters of the Greek Alphabet ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to which Palamede● in 〈◊〉 time of the Trojan added these Four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to have also taught the manner of Writing in Prose , and to have first among the Greeks , consecrated Statues to the Honor of the Gods. Now the Historical meaning of this Fable perhaps is this . Cadmus was in truth King of Sidon , by Nation a Kadmonite , as his Name intimates ; of the number of those mentioned by Moses . Which Kadmonites were the same with the Hevaei , who possessed the Mountain Hermon , and were thence also called Hermo●aei : and so it came to pass , that the Wife of Cadmus had the Name of Harmonia , or Hermione , from the same Mountain . And why is it said that Cadmus's Companions were converted into Serpents , but because the Word Hevaeus in the Syriac signifies a Serpent ? The Ambiguity of another Word in that Language occasioned the Fable , that armed Soldiers sprouted forth from the Teeth of the Serpent . For the same Word signifies both Serpents teeth and brazen spears , with which Cadmus first of all Men armed his Soldiers in Greece , being indeed the Inventor of Brass , insomuch that the Oar of which Brass is made , is from him even now called Cadmia . As to the Five Soldiers , which are said to survive all the rest of their Brethren , who sprouted up out of the Teeth of the Serpent , the same Syriac Word signifies Fiv● , and also a Man ready for Battel , according as it is differently pronounced . Bochartus Geogr. SECT . III. Jupiter's Names . P. HOW many Names has Iupiter ? M. They can hardly be numbered ; he obtained so many Names , either from the places where he lived and was worshipped , or from the things that he did . The more remarkable I will here set down Alphabetically . The Greeks called him Ammon , or Hammon Arenarius , Sandy , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arena . Accordingly he was worshipped in Lybia under the Figure of a Ram , because when Bacchus was athirst in the fabulous Desarts of Arabia , and implored the Assistance of Iupiter , Iupiter appearing in the Form of a Ram , opened a Fountain with his Foot and discovered it to him . Others give this Reason ; because Iupiter in War wore a Helmet whose Crest was a Rams head . The Babylonians and Assyrians , whom he governed called him Belus ; he was the impious Author of Idolatry : by reason of the uncertainty of his Descent , they believed that he had neither Father or Mother ; and therefore was thought the first of all the Gods : in different Places and Language he was afterwards called Beel , Baal , Beelphegor , Beelzebub , and Belzemen . Iupiter was called Capitolinus , from the Capitoline Hill ; upon the top whereof he had the first Temple that ever was at Rome ; which Tarquinius Priscus design'd first , but Tarquinius Superbus erected , and Horatius the Consul dedicated it . He was besides called Tarpeius , from the Tarpeian Rock , on which this Temple was built . He was also styled Optimus Maximus , because he both can and is willing to profit all Men. Wherefore , says Tully , thou Capitoli●e Deity , Quem propter beneficia Populus Romanus Optimum , propter vim Maxium appellavit , &c. He is called also Custos . There is in Nero's Coins an Image of him sitting on his Throne , he bears in his Right Hand Thunder , and in his Left a Spear , with this Inscription Iupiter Custos . Anciently in some Forms of Oaths he was commonly called Diespiter , quasi Diei pater ; as by and by we shall further remark under the Word Lapis . Macrobius ( in Saturnal . ) says , that the Cretans call'd him directly Diem . And amongst the Galls also there was heretofore a God , Diespiter ; whence some think , that the French Word , Ouy Dea , the same with the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath been deriv'd down to these Times . Bochartus in Geogr. The Title Dodonaeus was given from the City Dodona in Chaonia , which was so called from Dodona , a Nymph of the Sea. Near to which City there was a Grove sacred to Iupiter , which was planted with Oaks , and famous in it was the ancientest Oracle of all Greece . Two Doves delivered Responses there to those who consulted it . Or as others use to say , the Leaves of the Oaks themselves became vocal , and gave forth Oracles . He was named Elicius , quod Coelo precibus eliciatur , Because the Prayers of Men may bring him down from Heaven . For so Ovid. in Fast. 3. Eliciunt coelo , te Iupiter ; unde Minores Nunc quoque te celebrant , Eliciumque vocant . When from high Heav'n our Prayers bring thee down , I' th' Name Elicius thy Deity we own . The Name Feretrius , is deriv'd either à feriendo hoste , from his smiting of his Enemies ; or à ferenda pace , according to Festus ( for they fetcht the Scepter by which they swore , and the Flint-stone with which they bargain'd , from his Temple ) or else à ferendis spoliis , because they carried the Grand Spoils ( Opima Spolia ) to his Temple : Romulus first presented such Spoils to Iupiter , after he had slain Acron , King of Caenina ; and Cornelius Gallus offered the same Spoils after he had conquered Tolumnius , King of Hetruria ; and thirdly , M. Marcellus , when he had vanquished Viridomarus , King of the Galls , of whom Virgil says , Tertiaque arma Patri suspendes arma Quirino . Their vanquisht Arms thrice to the God shall give . Those Spoils were called Opima which one General took from the other in Battel . Fulminator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Iupiter's Title , from hurling Thunder , which is thought to be his proper Office , if we believe the Poet , — O qui res hominumque Deumque Et●rnis regis Imperiis & fulmine terres . Who Men and Gods by thy eternal Law Dost rule , and by thy mighty Thunder aw . In Lycia they worshipped him under the Name of Gragus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Genitor , as we find in Lycophron . In Aegium , about the Sea Coast , he is said to have had a Temple with the Name of Homogyn●s . At Praeneste , he was called Imperator . There was a most famous Statue of him there , afterwards translated to Rome . Latialis was his Epithet , because he was worshipped in Latium , a Country of Italy : whence the Latinae feriae are denominated : to which all those Cities of Italy resorted , who desired to be partakers of the Solemnity ; and brought to him divers Oblations , particularly , a Bull was sacrificed at that time , in the common Name of them all , whereof every one took a part . The Name Lapis , or as others write Lapideus , was given him by the Romans , who conceived that juramentum per Iovem Lapidem , an Oath by Iupiter Lapis was the most obligatory Oath . And it is derived either from the Stone which was presented to Saturn , by his Wife Ops , who said that it was Iupiter , in which sense Eusebius ( in Chronic. ) says , that Lapis reign'd in Crete ; or from Lapide silice , the Flint-stone , which in making Bargains the Swearer held in his hand , and said , Si sciens fallo , it a me Diespiter , salva urbe arceque , bonis ejiciat , ut ego hunc lapidem : If knowingly I deceive , so let Diespiter , saving the City and the Capitol , cast me away from all that 's good , as I cast away this Stone : whereupon he threw the Stone away . The Romans had another Form , not unlike to this , of making Bargains , it will not be amiss to adjoin it here ; Si dolo malo aliquando fallam , tu illo die , Iupiter , me sic ferito , ut ego hunc porcum hodie feriam ; Tantoque magis ferito , quanto magis potes , pollesque . If with evil intent I at any time deceive , Thou upon that day Jupiter ; so strike me , as I this Swine to day shall strike , and so much the more strike thou , as thou the more able and skilful art to do it , with which he struck down the Swine . Lucetius , derived from Luce in the old Thuscan Language , is the same as Diespiter in Latin . Which Title is given to Iupiter , says Gellius , quod nos die ac luce , quasi vita ipsa afficeret ac juvaret : because he affects and comforts us with the light of the day , as much as with life it self . Or as Festus hath it , because he was believed to be the cause of Light. The Peoples of Elis used to celebrate him by the Title of Martius , Martial , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muscularius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Muscarum abactor , the confounder of Flies : because when Hercules's Religious Exercises were interrupted by a multitude of Flies , he thereupon offered a Sacrifice to Iupiter , which being finished , all the Flies flew away . Nicephorius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Victory-bearing , by whose Oracle , the Emperour Adrian was told that he should be promoted to the Empire . Livy often mentions him ; and many Coins are extant , in which is the Image of Iupiter bearing Victory in his hand . He was called also Opitulus and Opitulator , quasi Opus lator , helper . And Centipeda from his stability : because those things stand secure and firm which have many feet . He was called Stabilitor and Tigellus , because he supports the World. Almus also and Alumnus , because he cherisheth all things : and Ruminus from Ruma , the Pap , by which he nourisheth Animals . His Title of Olympius is either derived from his praeceptor , Olympus ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heavens in Greek , or from the City Olympia , which stood near the Mountain Olympus , and was ancietly celebrated far and near for a Temple there dedicated to Iupiter , and for Games solemnized every five years . To this Iupiter Olympus the first Cup was sacrificed in their Festivals . When the Galls besieged the Capitol , an Altar was erected to Iupiter Pistor from pinsendo : because he put it into the minds of the Romans , to make Loaves of Bread and throw them into the Gall's Tents : whereupon the Siege was raised . The Athenians erected a Statue to him , and worshipped it upon the Mountain Hymettus : giving him in that place the Title of Pluvius , which is mentioned by Tibullus , Arida nec Pluvia supplicat herba Iovi . Nor the parcht grass for Rain from Iove does call . Praedator was also his Name . Not because he protected Robbers , but because out of all the Booty taken from the Enemy , one part was due to him . For when the Romans went to War , they used to devote to the Gods a part of the Spoil that they should get ; and for that reason there was a Temple at Rome dedicated to Iupiter Praedator . Quirinus , as appears by that Verse of Virgil which we cited above in the Word Teretrius . Rex and Regnator are his common Titles in Virgil , Homer and Ennius . Divum atque hominum Rex . Summi regnator Olympi . King of Gods and Men. Ruler of the highest heaven . Stator comes from stando or sistendo ; for when Romulus's Soldiers fled in the Battel with the Sabines , and Iupiter stopped their flight , Romulus consecrated a Temple to Iupiter Stator . Livy brings in Romulus thus praying to Iupiter on that occasion , lib. 1. At tu pater Deum hominumque hinc saltem arce hostem , de me terrorem Romanis , fugamque foedam siste , Hic ego tibi templum Statori Iovi , quod monumentum sit posteris tua praesenti ope servatam urbem esse , voveo . But thou , O Father of the Gods and Mankind , at this place at least drive back the Enemy , take away the fear of the Romans , and stay their dishonourable flight . And I vow to build a Temple to thee upon the same , that shall bear the name of Jupiter Stator , for a monument to posterity ; That it was from thy immed●●●●●ssistance that the City received its preservati●n . The Greeks called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Servator , the Saviour , because he delivered them from the Medes . Conservator also was his Title , as appears from divers of Dioelesian's Coins : in which his Effigies stands with Thunder brandished in his right hand , and a Spear in his left ; with this Inscription , Conservatori . In others , instead of Thunder , he holds forth a little Image of Victory , with this Inscription , Iovi Conservatori Orbis , to Iupiter the Conservator of the World. The Augures called him Tonans and Fulgens . And the Emperour Augustus dedicated a Temple to him so called ; wherein was a Statue of Iupiter , to which a little Bell was fastned . He is also call'd by Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by Apuleius , Tonitrualis , the Thunderer : and an Inscription is to be seen upon a Stone at Rome , Iovi Brontonti . Trioculus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was also an Epithet given him by the Grecians , who thought that he had three Eyes , with one one of which he observed the Affairs of Heaven , with another the Affairs of the Earth , and with the the third he viewed those of the Sea. There was a Statue of him of this kind in Priamus's Palace at Troy ; which , beside the usual two had a third Eye in the Forehead . Vejovis , or Vejupiter , and Vedius , that is little Iupiter , was his Title when he was described without his Thunder ; viewing angrily short Spears which he held in his hand : The Romans accounted him a fatal and noxious Deity ; and therefore they worshipped him only , that he might not hurt them . Agrippa dedicated a Pantheon to Iupiter Ultor , the Avenger , at Rome , according to Pliny . Lib. 36. c. 15. He was likewise called Xenius , or Hospitalis , Hospitable ; because he was thought the Author of the Laws and Customs concerning Hospitality . Whence the Greeks called Presents given to Strangers Xenia , as the Latins called them Lautia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the proper Name of Iupiter , is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he gives life to Animals . SECT . IV. The Signification of the Fable , and what is understood by the Name Jupiter . YOU have told us the Dreams of the Poets about Iupiter ; now pray Sir let us know what the Historians and Mythologists affirm concerning him . M. Very willingly . Iupiter was King of Crete , and cotemporary , according to Eusebius , with the Patriarch Abraham . This Iupiter deposed his Father , and afterwards divided by lot the Kingdom with his two Brothers , Neptune and Pluto . And because by lot the Eastern part of the Country was given to Iupiter ; the Western to Pluto ; and the Maritime Parts to Neptune ; they took occasion from hence to feign , that upiter was the King and God of the Heavens , Neptune of the Sea , and Pluto of Hell. Nay , Iupiter's Name was so honoured by Posterity , that all Kings and Princes were from him called Ioves , and their Queens Iunones , from Iuno the Wife of Iupiter . Concerning the Mythologists , or the Interpreters of Fables , I shall only observe this by the by . There is in these kind of things such a vast diversity of Opinions among them ; and , which yet is worse , the Accounts that many of them give are so witless and impertinent , so incongruous to the very Fables which they pretend to explain , that I think it better to write nothing from them , than ●o trouble the Reader with those things which will not probably satisfie him : which when ● cannot effect , I shall pass the Business over ●n silence , and leave it to every ones discretion ●o devise his own Interpretations . For it is ●etter that himself should be the Author of ●is Mistake , than to be led into it by ano●her ; because a slip is more tolerable and ea●ie , when we our selves fall down , than when others violently push us down at unawares . Yet whenever the place requires , that I give my Expositions of these Fables , that I may ●iscover some Meaning that is not repugnant ●o common Sense , I shall not be so far want●ng to my Duty , as that any one should just●y accuse me of Negligence . By the present Fable I may justifie my words ; for observe only how various are Mens Opinions concerning the Signification of the Name Iupiter , you may guess at the rest . The Natural Philosophers many times think that Heaven is meant by the Name Iupiter : whence come those Phrases , Iove tonante , fulgente , &c. signifying Thunder ; and that of the Poet , Virg. Aen. 10. Panditur interea domus omnipotentis Olympi . Mean while the Palace of th' Omnipotent Is open'd wide . Others imagine that the Air , and the things that are therein contained , as Thunder , Lightning , Rain , Meteors and the like , are signified by the same Name . In which sense that Sentence of Horace is understood , — Coelum ac terras , camposque liquentes Spiritus intus alit , totamque infusa per antus Mens agitat molem , & magno se corpore miscet . The Heaven and Earth , and the vast watery Main A Spirit feeds within , which closely join'd , Acts the vast Mass with an embodied Mind . I do not regard the moral Signification of the Fables , that would be an endless and an impertinent Labour . It is free , as I said above , for every one , to fancy what he pleases , and to abound in his own Sense , according to the Proverb . CHAP. V. APOLLO . His Image . P. BUT who is that beardless and unshaven Youth , holding a Bow and Arrows in his Right Hand , and a Harp in his Left , that is crowned with Laurel , and shining in Garments of Gold ? M. It is the Image of Apollo : who is sometimes described with a Shield in one Hand , and the Graces in the other . And because he hath a threefold Power , in Heaven where he is called Sol , in Earth where he is named Liber Pater , and in Hell where he is stiled Apollo ; he is usually painted with these three things , a Harp , a Shield , and Arrows . The Harp shews that he bears Rule in Heaven where all things are full of Harmony ; the Shield describes his Office in Earth where he gives Health and Safety to terrestrial Creatures ; his Arrows shew his Authority in Hell , for whomsoever he strikes with them , he sends them into Hell. SECT . I. His Descent . P. WHat Family was Apollo born of ? M. You shall know , after you have first heard how many Apollo's there were ? P. How many ? M. Four. The first and ancientest whereof was born of Vulcan : The Second was a Cretan , a Son of the Corybantes : the Third was born of Iupiter and Latona : the Fourth was born in Arcadi , called by the Arcades , Nomius . But tho , as Cicero says de Nat. Deor. lib. 3. there were so many Apollo's , Reliqui omnes silentur , omnesque res aliorum gestae ad unum Apollmem Iovis & Latonae filium referuntur : Yet the rest of them are all unspoken of , and all that they did is referred to the Person of one only , who is he , that was born of Jupiter and Latona . P. In what Place was Apollo the Son of Latona born ? M. I will tell you more than you ask ; they say the thing was thus . Latona the Daughter of Coeus the Titan , conceived of two Twins by Iupiter : Iuno incensed at it , sent the Serpent Python against her : and Latona , to escape the Serpent , betook her self into the Island Delos ; where she brought forth Apollo and Diana at the same Birth . Hesiod . SECT . II. Actions of Apollo . P. BY what Means was Apollo advanced to the highest degree of Honour and Worship ? M. By these four especially : By the Invention of Physick , Musick , Poetry , and Rhetorick ; and therefore he is supposed to preside over the Muses . It is said that he taught the Arts of Divining , and Shooting with Arrows : when therefore he had gratified Mankind infinitely by these Favours , they deified him . Hear how gloriously he himself repeats his Accomplishments of Mind and Nature , where he magnifies himself to the flying Nymph iri Ovid , whom he passionately loved . — Nescis , temeraria , nescis Quem fugias , ideoque fugis . Iupiter est genitor . Per me quod eritque fuitque , Estque patet . Per me concordant carmina nervis . Certa quidem nostra est , nostra tamen una sagitta . Certior in vacuo quae vulnera pectore fecit . Inventum Medicina meum est . Opiferque per orbem Dicor , & herbarum est subjecta potentia nobis . Perhaps thou know'st not my superior State ; And from that Ignorance proceeds thy Hate . The King of Gods begot me : What shall be , Or is , or ever was , in Fate , I see . Mine is th' Invention of the charming Lyre ; Sweet Notes and heav'nly Numbers I inspire . Sure is my Bow , unerring is my Dart ; But ah ! more deadly his who pierc'd my Heart . Med'cine is mine ; what Herbs and Simples grow In Fields or Forests , all their Pow'rs I know ; And am the great Physician call'd below . P. What memorable things did he perform ? M. Many ; but especially these . 1. He destroyed all the Cyclops , the Forgers of Iupiter's Thunderbolts with his Arrows , to revenge the Death of Aesculapius his Son , whom Iupiter had killed with Thunder , because by the Help of his Physick he revived the Dead . Wherefore for this Fact being cast down from Heaven , and deprived of his Divinity , expos'd to the Calamities of the World , and commanded to live in Banishment upon Earth ; Apollo was compelled by Want to look after Admetu●'s Cattel : where tired with Leisure , to pass away his time , it is said that he first invented and formed a Harp. After this , Mercury got an opportunity to drive away a few of the Cattel of his Herd by stealth ; for which whilst Apollo complained and threatned him , unless he brought the same Cattel back again , his Harp was also stoln from him by Mercury : so that he could not forbear turning his Anger into Laughter . 2. He raised the Walls of the City of Troy by the Musick of his Harp alone , if we may believe the Poet ; Ovid. Epist. Parid. Ilion aspicies , firmataque turribus altis Moenia Apollineae structa canore lyrae . Troy you shall see , and divine Walls admire , Built to the Consort of Apollo's Lyre . Some say , that there was a Stone , upon which Apollo only laid down his Harp , the Stone by the Touch of it alone became so melodious , that whenever it was struck with another Stone , it sounded like a Harp. 3. By Misfortune he kild Hyacinthus , a pretty and an ingenious Boy that he loved . For whilst Hyacinthus and he did play together at Quoits , Zephyrus being inraged because Apollo was better beloved by Hyacinthus than himself ; and having an opportunity of Revenge , he puffed the Quoit that Apollo cast , against Hyacinthus's Head , by which blow he fell down dead ; whereupon Apollo caused the Blood of the Youth that was spilt upon the Earth , to produce the Flowers of Violets . Ovid. Metam . lib. 10. Ecce , cruor qui fusus humi signaverat herbas , Desinit esse cruor , Tyrioque nitentior ostro , Flos or itur , formamque capit , quam Lilia ; si non Purpureus color his , argenteus esset in illis . Behold the Blood which late the Grass had dy'd , Was now no Blood , from whence a Flow'r full-blown , Far brighter than the Tyrian Scarlet shone , Which seem'd the same , or did resemble right A Lily , changing but the Red to White . Sands He was besides a great Lover of Cyparissus , another very pretty Boy ; who , when he had unfortunately kild a fine Deer which he exceedingly loved , and had brought up from its birth , was so melancholy for the Loss thereof , that he constantly bewailed the Loss of this Deer , and refused all comfort . Apollo , in pity chang'd him into a Cypress-Tree ; as before his death he had begg'd of the Gods. Ovid . Metam . lib. 10. — Ut tempore lugeat omni Ingemuit , tristisque Deus , lugebere nobis Lugebisque alios , aderisque lugentibus , inquit . Implores , that he might never cease to mourn . When Phoebus sighing , I for thee will mourn , Mourn thou for others , Herses still adorn . Sands . For they used Cypress in Funerals . 4. He most ardently loved the Virgin Daphne , so famous for her Modesty . When he pursued her , that she might secure her Chastity from the violence of his Passion , she was changed into a Laurel , the most chast of Trees ; which is never corrupted with the violence of heat or cold , but remains always flourishing , always pure . There is a Story about this Virgin Tree , which better deserves our Admiration than our Belief . A certain Painter was about to draw the Picture of Apollo upon a Table made of Laurel Wood : and it is said , that the Laurel would not suffer the Colours to stick to it : as though the dead Wood was sensible , and did abhor the Picture of the impure Deity , no less than if Daphne her self was alive within it . 5. He courted also a long time the Nymph Bolina ; but never could gain her : for she chose rather to throw her self into a River and be drowned , than yield to his lascivious Flames . Nor did her unconquerable Modesty lose its reward . She gained to her self an Immortality by dying so , and sacrificing her Life in the Defense of her Virginity , not only overcame Apollo , but the very Powers of Death . She became immortal . 6. Leucothoe , the Daughter of Orchamus , King of Babylon , was not so tenacious of her Chastity : for she yielded at last to Apollo's Amour . Her Father could not bear such a Disgrace branded on his Family , and therefore buried her alive . Ovid. Met. lib. 4. — defodit alta Crudus humo , tumulumque super gravis addit arenae . Interr'd her living Body in the Earth , And on it rais'd a Tomb of heavy Sand , Whose pondrous weight her rising might withstand . Apollo was indeed much troubled at this ; but since he could do nothing else for her , Nectare odorato sparsit corpusque locumque , Multaque conquestus , Tanges tamen aethera , dixit . Protinus imbutum caelesti nectare corpus Delituit , terramque suo madefecit odore Virgaque per glebas , sensim radicibus actis , Thurea surrexit , tumulumque cacumine rupit . He mourn'd her loss , and sprinkled all her Herse With balmy Nectar and more precious tears . Then said , since Fate does here our joys defer , Thou shalt ascend to Heav'n and bless me there : Her Body straight , embalm'd with heav'nly art , Did a sweet Odour to the ground impart . And from the Grave a second Tree arise , That cheers the God with pleasing Sacrifice . These Amours of Leucothoe and Apollo had been discovered to her Father by her Sister Clytie ; whom Apollo also loved , but now he deserted ; which she seeing pin'd away , with her Eyes continually looking up to the Sun , and at last was changed into a Heliotrope , or the Flower that is thence called the Turn-Sole . 7. Apollo was challenged in Musick by Marsyas a proud Musician , and when he had overcome him , Apollo flay'd him , because he had dared to contend with him , and afterwards converted him into the River of Phrygia , of the same Name : Ovid. Fast. lib. 6. 8. But when Midas King of Phrygia , foolishly gave the Victory to the God Pan , when Apollo and he sang together : Apollo stretched his Ears to the length and shape of those of an Ass. Met. lib. 11. — partem damnatur in unam , Induturque aures , lente gradientis aselli . Punisht in that offending part ; who bears Upon his Skull a slow-pac'd Asses Ears . Midas endeavoured to hide this Disgrace as well as he could by his hair : but however since it was impossible to conceal it from his Barber , he earnestly begg'd the Man , and prevailed with him by great Promises , not to divulge what he saw to any Person . But the Barber was not able to contain so wonderful a Secret longer , but went and digged a Hole , Met. lib. ● 1. — Secedit , humumque Effodit ; & domini quales conspexerit aures Voce refert parva — — The Man withdraws and digs a pit , And whispers with a low voice into it , How long his Masters Ears . and whisper'd into the Ditch these words , Aures asininas habet rex Midas ; King Midas hath the Ears of an Ass ; then filling up the Ditch with the Earth again , he went away . But O wonderful and strange ! The Reeds that grew out of that Ditch , if they were moved by the least blast of wind , did utter the very same Words which the Barber had buried in it ; Aures asininas habet rex Midas : King Midas hath the Ears of an Ass. SECT . III. Names of Apollo . SOme derive the Name of Apollo from a & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they derive Sol in Latin from Solus , because there is no more than one . It is derived by some also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Driving away Diseases ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Darting Rays . Varro . Plutarc . He is called Cynthius , from the Mountain Cynthus in the Island of Delos ; from whence Diana also is called Cynthia too . And Delius from the same Island : because he was born there . Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because Apollo ( who is Sol , the Sun ) by his Light makes all things manifest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he is also called Phanaeus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to appear . He is named Delphinius● because he kild the Serpent Python , called Delphis . Or else because when Castalius a Cretan , carried Men to the Plantations , Apollo guided him in the shape of a Dolphin . His Title Delphicus , comes from the City Delphi in Boeotia A City said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the navel of the Earth : because when Iupiter had sent forth two Eagles together , the one from the East and the other f●om the West , they met by equal flights exactly at this place . Here , Apollo had the famousest Temple in the World ; in which he uttered Oracles to those who consulted him : but he received them first from Iupiter . And they say that this famous Oracle became dumb at the birth of our Saviour ; and , when Augustus , who was a great Votary of Apollo , desired to know the reason of its Silence , the Oracle answered him in these Words ; Me puer Hebraeus , divos Deus ipse gubernans , Cedere sede jubet , tristemque redire sub orcum , Aris ergo dehinc nostris abscedito Caesar. An Hebrew Child , whom the blest Gods adore Has bid me leave these Shrines and pack to Hell , So that of Oracles I 've now no more ; Away then from our Altar and farewel . He was called Didymaeus , from the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twins ; as the Sun and Moon are supposed ; who enlighten the World betwixt them by day and night . And Nomius , not only from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Shepherd , because he fed the Cattel of Admetus ; but because the Sun , quasi pascat omnia , as it were feeds all things that the Earth generates , by his heat and influence . Or perhaps , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lex , because he made very severe Laws , when he was King of Arcadia . Macrobius . Cicero de Nat. Deor. lib. ● He is called Paean , either , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from allaying Sorrows ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ferire ; wherefore he is armed with Arrows . And we know that the Sun strikes us and oftentimes hurts us with its Rays , as with so many darts . Hence those Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heal us Paean ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jace & immitte Paean , sc. tela in feram , discharge thy Arrows , Paean , against the Beast . For so his Mother and the Spectators cried aloud , whilst Apollo did fight with the Serpent Python . And hence the custom came that not only all Hymns in the praise of Apollo were called Paeanes , but also in all Songs of Triumph , and in the Celebration of all Victories , Men cried out Io Paean . After this manner the airy and wanton Lover in Ovid acteth his Triumph too : de arte amandi lib. 2. Dicite , Io Paean , & Io , bis dicite , Paean ; Decidit in casses praeda petita meos . Sing Io Paean twice , twice Io say ; My toils are pitcht and I have caught my prey . From the same Exclamation of Io Paean , Apollo receiveth that Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phoebus may be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vi feratur , because the Sun moves with a great force ; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purgo , since by the help of Physick , which was Apollo's invention , the Bodies of Mankind are purged and cured . He was named Pythius , not only from the Serpent Python which he killed , but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from asking and consulting . For none amongst the Gods was more consulted , or delivered more Responses and spake Oracles than he ; especially in the Temple which he had at Delphos ; to which all sorts of Nations resorted , so that it was called , Orbis terrae Oraculum , the Oracle of all the Earth . The Oracles were given out by a young Virgin , 'till one was debauched ; whereupon a Law was made , that a very antient Woman should give the Answers , in the dress of a young Maid : who was therefore called , ab Apolline Pythio , Pythia ; and from Phoebus , Phoebas . But as to the manner that the Woman understood the God's mind , Mens Opinions differ . Tully supposes that some Vapors exhaled out of the Earth and affected the Brain much , and raised in it a power of Divination . De Divin . P. What was the Tripus in which the Pythian Lady sat ? M. Some say that it was a Table with three feet , on which she rested her self when she design'd to give forth Oracles : and because it was covered with the Skin of the Serpent Python , they call it also by the Name of Cortina . But others say that it was a Vessel , in which she was plunged before she prophesied ; or rather , that it was a golden Vessel , furnished with Ears , and supported by three Feet , whence it was called Tripus ; and on this the Lady sat down . It happened that this Tripus was lost in the Sea , and afterwards taken up in the Nets of Fishermen , who mightily contended amongst themselves , which should have it ; the Pythian Priestess being asked , gave Answer , that it ought to be sent to the wisest Man in all Greece . Whereupon it was carried to Thales of Miletus : who sent it to Bias , as to a wiser Person , Bias referred it to another , and that other referred it to a Fourth ; till after it had been sent backwards and forwards to all the wise Men , it return'd again to Thales , who dedicated it to Apollo at Delphos . P. Who were those Wise Men of Greece ? M. These Seven , to whose Names I adjoin the Places of their Nativity . Thales of Miletus , Solon of Athens , Chilo of Lacedaemon , Pittacus of Mitylene , Bias of Priene , Cleobulus of Lindi , and Periander of Corinth . I will add some remarkable things concerning them . Thales was reckoned among the Wise Men , because he was believed to be the first that brought Geometry into Greece . He first observed the Courses of the Times , the Motion of the Winds , the Nature of Thunder , and the Motions of the Sun and the Stars . Being asked what he thought the difficultest thing in the World , he answered , to know ones self . Which perhaps was the Occasion of the advice written on the Front of Apollo's Temple , to those who were about to enter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Know thy self . For there are very few that know themselves . Laert. When Solon visited Croesus , the King of Lydia , the King shew'd his vast Treasures to him ; and asked him whether he knew a Man happier than he ? Yes , says Solon , I know Tellus , a very poor , but a very virtuous Man at Athens , who lives in a little Tenement that he hath there ; and he is more happy than your Majesty : For neither can those things make us happy , which are subject to the changes of the times , nor is any one to be thought truly happy , till he hath died . It is said , when King Croesus was afterwards taken Prisoner by Cyrus , and laid upon the Pile to be burnt , he remembred this Saying of Solon , and often repeated his Name ; so that Cyrus ask'd why he cry'd out Solon , and who the God was whose Assistance he begg'd Croesus said , I now find by Experience that which heretofore he said to me to be true ; and so he told Cyrus the Story : who hearing it , was so touch'd with the Sense of the Vicissitude of Human Affairs , that he preserved Croesus from the Fire , and ever after had him in great Honour . Plutarch . Herodotus . Chilo had this Saying continually in his Mouth , Nequid nimium cupias , desire nothing too much . Yet when his Son had got the Victory at the Olympick Games , the good Man died with Joy ; and all Greece honoured his Funeral . Plin. l. 7. c. 32. Bias , a Man famous for Learning no less than Nobility ; preserved his Citizens a long time . And when at last , says Tully , his Country Priene was taken , and the rest of the Inhabitants in their Escape carried away with them as much of their Goods as they could ; one advised him to do the same , but he made Answer , Ego verò facio , nam omnia mea mecum porto . It is what I do already , for all the things that are mine I carry about me . He often said , that Friends should remember , it a amare oportere , ut aliquando essent osuri , To love one another so , as persons who may sometime come to hate one another . Laert. Tull Paradox . De Amicit. Of the rest nothing extraordinary is reported . SECT . III. The Significatiin of the Fable . Apollo , the Sun. Every body agrees that Apollo signifies the Sun ; which is the most comfortable Creature in the World , and the most necessary to the Conservation of all others . And those Herbs which are most expos'd to its Heat , are found to have the greater Power . He darts his Rays upon the Earth like so many Arrows ; and dispels the Darkness , by which the Truth of Things is concealed , with his Glorious Light. His Motion in the midst of the Planets is harmonious , and the Seven Planets about him may resemble the Seven strings of a Harp to complete the Consort . Thus the Four Properties that are attributed to Apollo , of Healing , Discovering of Secrets , Darting and Musick , agree in some measure to this Noble Star. And from the things Sacrificed to Apollo , it appears that he was the Sun. As first Olives , which Fruit loves the Sun , and cannot be nourished in places distant from it . 2. The Laurel , a Tree of a hot nature , always flourishing , never old , and conducing not a little towards Divination : because Laurel leaves put under the Pillow produce true Dreams ; and therefore the Poets are crown'd with Laurel . 3. Amongst Animals , Cygni non sine causa Apollini dicati sunt , quòd ab eo divinationem habere videantur ; quia praevidentes quid in morte bonisit , cum cantu & voluptate moriuntur ; says Tully , the Swans are , not without reason , consecrated to Apollo : because from him they are endued with a Faculty of Divination ; when foreseeing the Happiness in Death , they sing dying and pleased . Tuscul. 1. 4. Griffons also and Crows were sacred to him for the same reason . And the Hawk , which has Eyes as fierce as the Sun : the Cock , which foretels his Rising ; and the Grashopper , a singing Creature . It was a Custom with the Athenians to fasten golden Grashoppers to their Hair , in honour of Apollo . Thucyd. Schol. Aristoph . And especially if we derive the Name of Latona , the Mother of Apollo and Diana , from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will signifie , that before the Birth of Apollo and Diana , that is , before the Production of the Sun and the Moon , all things lay involved in darkness : from whence those Two glorious Luminaries afterwards proceeded , as out of the Womb of a Mother . But notwithstanding all this , several Inventions of the Poets agree with the Sun , but not with Apollo . And of those therefore it is necessary to treat apart . CHAP. VI. The SUN . His Genealogy and Names . THis Glorious Sun , which illustrates all things with his Light , is called Sol , says Tully , de Nat. Deor. Vel quia Solus ex omnibus syderibus est tantus , vel quia cum exortus est obscuratis omnibus solus appareat . Either because he is the only Star that is of that Magnitude ; or because when he rises , he puts out all the other Stars , and only appears himself . Yet the Poets have said , that there were Five Sols ; and Tully reckons them up . But whatever they delivered concerning each of them singly , they commonly applied to one , who was the Son of Hyperion , and Nephew to Aether , begotten of an unknown Mother . The Persians call the Sun Mithra , and account him the greatest of their Gods , and they worship him in a Cave . His Statue bears the Head of a Lion , drest with a Tiara , dressed with Persian Attire , and holding with both hands a mad Bull by the Horns . Those that desired to become his Priests , and understand his Mysteries , did first undergo a great many Hardships , Disgraces , Stripes , Colds , Heats , and other Torments , before they could attain to the Honour of that Employment . And see the Sanctimoniousness of their Religion . It was not lawful for the Kings of Persia to drink excessively ; but upon that Day , in which the Sacrifices were offered to Mithra , Greg. Naz , Orat. 1. in Iul. The Egyptians called the Sun Horus : whence the parts , into which the Sun divides the Day , are called Horae Hours . They represented his Power by a Scepter , on the top of which an Eye was placed , by which they signified , that the Sun sees , and that all things are seen by his means . These Horae were thought to be the Daughters of Sol and Chronis ; who early in the Morning prepare the Chariot and the Horses for their Father , and open the Gates of the Day . Plutarch . Homer . SECT . I. Actions of Sol. THE Actions of Sol were only Debaucheries , and Intrigues of Love with Mistresses ; with which he obscured the Honour of his Name . I will set down the most remarkable of them . 1. He lay with Venus in the Island of Rhodes , at which time they said it rained Gold , and the Earth cloathed it self with Roses and Lilies : from whence the Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rosa. 2. He begat of Clymene , Phaeton , and Phaeton's Sisters . 3. Of Neaera he begat Pasiphae ; and of Perseis , Circe ( to omit the rest of his Brood of more obscure Note . ) Of each of which according to my Method I shall say something , since I have mentioned Rhodes , I have spoke a little concerning the Colossus that was there , which was one of the Seven Wonders of the World. SECT . II. The Seven Wonders of the World. P. WHat were those Seven Wonders of the World ? M. They were these that follow . 1. The Colossus at Rhodes ; a Statue of the Sun , Seventy Cubits high , placed at the Mouth of the Harbour ; one Man could not grasp its Thumb with both his Arms. Its Thighs were stretched out to such a Distance , that a large Ship sailing might easily pass into the Port betwixt them . It was Twelve Years a making , and cost Three hundred Talents ( a Talent is worth Six thousand Aurei ; ) stood Fifty Years , and at last was thrown down in an Earthquake . And from this Coloss the People of Rhodes were called Colossenses , and every Statue since of an unusual Magnitude , is called Colossus . 2. The Temple of Diana at Ephesus ; which was a Work of the greatest Magnificence , and infinitely admired among the Antients . Two hundred and twenty Years were spent in perfecting it tho' all Asia was employed . It was supported by One hundred and twenty seven Pillars , Sixty Foot high , each of them raised by as many Kings . Of these Thirty seven were engraven . The Image of the Goddess was made of Ebony , as they tell us in History . 3. The Mausoleum , or Sepulchre of Mausolus , King of Caria , built by his Queen Artemisia of the purest Marble ; and yet the Work of it was much more valuable than the Marble . It lay from North to South Sixty three Feet long , almost Four hundred and eleven Feet in compass , and Twenty five Cubits high , surrounded with Thirty six Columns , that were to Admiration . And from this Mausoleum , all other sumptuous Sepulchres are also called by the same Name . 4. A Statue of Iupiter , in the Temple of the City Olympia ; made with the greatest Art by Phidias , of Ivory ; and of a vast proportion . 5. The Walls of the City Babylon , ( which was the Metropolis of Chaldea ) built by the Queen Semiramis : Sixty thousand Paces in circumference , Two hundred Foot high , and Fifty broad : so that Six Chariots might conveniently pass upon them in a row . 6. The Pyramids of Egypt : Three of which , remarkable for their height , do still remain . The first has a square Basis , the Front consists of an hundred and two Feet . It is One hundred and forty three long , and a Thousand high . Made of so great Stones , that the least of them is Thirty Foot thick . Three hundred and sixty thousand Men were employed in building it , for the space of Twenty Years . The two others which are somewhat smaller , attract the Admiration of all Spectators . And in these Pyramids , it is reported , the Bodies of the Kings of Egypt lie interred . 7. The Royal Palace of Cyrus , King of the Medes ; made by Menon , with no less Prodigality than Art , for he cemented the Stones with Gold. Plin. SECT . III. The Children of the Sun. NOW let us change our Discourse again to Sol's Children . The famousest of which was Phaeton , who gave the Poets an excellent opportunity of exercising their Fancy by the following Action . Epaphus , one of the Sons of Iupiter , fell out with Phaeton , and said that he falsly pretended to be the Sun of Sol , since that was only a device of his adulterous Mother . He was so provoked at the Slander , that with the advice of Clymene he went to the Royal Palace of the Sun , that he might bring from thence some indubitable marks of his Nativity . The Sun received him , when he came , kindly ; and owned his Son : and to take away all occasion of doubting hereafter , he gave him liberty to ask any thing , swearing by the Stygian Lake , ( which sort of Oath none of the Gods dare violate ) that he would not deny him . Hereupon Phaeton desired leave to govern his Fathers Chariot for one day : which was the occasion of great grief to his Father ; who foreseeing his Son's ruin thereby . Temerariae , dixit , Vox mea facta tua est . Utinam promissa liceret Non dare . Confiteor , solum hoc tibi nate negarem . Dissuadere licet . Non est tua tuta voluntas . Magna petis , Phaeton , & quae non viribus istis . Munera conveniunt , nec tam puerilibus annis . Sors tua mortalis : non est mortale , quod optas . — dictis tamen ille repugnat , Propositumque premit , flagratque cupidine currus . Thou to thy ruin my rash vow dost wrest . O , would I could break promise ! this request I must confess I only would deny ; And yet dissuade I may . Thy death does lie Within thy wish . What 's so desir'd by thee Can neither with thy strength nor youth agree , Thou mortal dost no mortal thing desire . — In vain dissuaded , he his promise claim'd , With glory of so great a charge inflam'd . Sandys . In short the Father was obliged to yield to the rashness of the Son ; and instructing him to observe the middle path , he unwillingly granted what he could not deny . Occupat ille levem juvenili corpore , currum , Statque super , manibusque datas contingere habenas Gaudet , & invito grates agit inde parenti . Interea volucres Pyroeis & Eous & Aethon Solis equi , quartusque Phlegon , hinnitibus auras Flammiferis implent , pedibusque repagula pulsant . He youthful vaults into the blazing seat , Glad of the reins nor doubtful of his skill , And gives his Father thanks against his will. Mean while the Suns swift Horses , hot Pyrous , Light Aethon , fiery Phlegon , bright Eous , Neighing aloud inflame the Air with heat , And with their thundring hoofs the barriers beat . S. Immediately Phaeton unable to govern the Horses , fired Heaven and Earth ; so that Iupiter struck him out of the Chariot with Thunder and cast him headlong into the River Po. His Sister 's Phaethusa , Lampetia , and Phoebe , lamenting his death incessantly upon the banks of that River , were turned by the pity of the Gods into Poplar Trees , henceforth weeping Amber instead of Tears . A great Fire that hapned in Italy near the Po , in the time of King Phaeton , was the occasion of this Fable : The Ambitious are taught hereby , what event they ought to expect , when they soar higher than they ought . Circe , the most skilful of all Sorceresses , poisoned her Husband , a King of the Sarmatae , for which she was banished by her Subjects , and flying into Italy , fixed her Seat upon the Promon●ory Circaeum , where she mightily loved Glaucus a Sea God , who at the same time loved Sylla . Circe turned her into a Sea-Monster , by poisoning the water in which she used to wash . She entertained Ulysses , who was driven thither by the violence of storms , with great Civility ; and restored his Companions , whom according to her usual Custom she had changed into Hogs , Bears , Wolves and the like Beasts , unto their former shapes again . Ulysses was armed against her Assaults , so that she set upon him in vain . It is said , she drew down the very Stars from Heaven : whence we are plainly informed , that Voluptuousness ( whereof Circe is the Emblem ) alters Men into ravenous and filthy Beasts ; that even those , who with the lustre of their Wit and Vertue shine in the World as Stars in the Firmament , when once they addict themselves to obscene Pleasures , become obscure and inconsiderable , falling as it were headlong from the glory of Heaven . Pasiphae was the Wife of Minos King of Crete : she fell in love with a Bull , and obtained her desire by the Assistance of Daedalus , who for that purpose enclos'd her in a wooden Cow : she brought forth a Minotaur , a Monster one part of which was like a Man , the other like a Bull. Now the occasion , they say , of the Fable was this . Pasiphae loved a Man whose Name was Taurus , and had two Twins by him in Daedalus's House ; one of which was very like her Husband Minos , and the other like the Father . But however that is , the Minotaur was shut up in the Labyrinth , that Daedalus made by the order of King Minos This Labyrinth was a place diversified with abundance of windings and turnings and cross paths running into one another . How this Minotaur was kild , and by whom , I shall shew particularly in its place in the account of Theseus . Daedalus was an excellent Artificer of Athens ; who first , as it is said , invented the Axe , the Saw , the Plum-line , the Auger , and Glue ; also he first contrived Masts and Yards for Ships : besides he carved Statues so admirably , that they not only seemed alive , but would never stand still in one place ; and would fly away unless they were chained . This Daedalus , together with Icarus his Son , was by Minos shut up in the Labyrinth which he had made , because he had assisted the Amours of Pasiphae : whereupon he made Wings for himself and his Son , with Wax and the Feathers of Birds ; fastening these Wings to his shoulders , he flew out of Crete into Sicily ; but Icarus in his flight neglected his Fathers advice , and observed not his due course , but out of a juvenile wantonness flew higher than he ought , whereupon the Wax being melted by the heat of the Sun , and the Wings falling in pieces , he fell into the Sea , which is since , according to Ovid , from him named the Icarian Sea. Icarus Icariis nomine fecit aquis , Icarian Seas from Icarus were call'd . To these Children of the Sun , we must adjoin his Niece and his Nephew Biblis and Caunus . Biblis so far loved Caunus , tho he was her Brother , that she employed all her Charms to entice him to commit Incest ; and when nothing would overcome his modesty , she followed him so long , that at last being quite oppressed with sorrow and labour , she sat down under a Tree , and shed such a quantity of Tears , that she was converted into a Fountain . Sic lachrymis consumpta suis Phoebeia Biblis Vertitur in fontem , qui nunc quoque vallibus imis Nomen habet dominae , nigraque sub ilice manat . Thus the Phoebeian Biblis spent in tears , Becomes a living Fountain , which yet bears Her name , and under a black Holm that grows In those rank Vallies plentifully flows . Sandys CHAP. VII . MERCURY . His Image and Birth . P. WHO is that young Man , with a cheerful Countenance , an honest Look , and lively Eyes ; who is so fair with-out Paint ? having Wings fixed to his Hat and his Shooes , and a Rod in his hand , which is winged and bound about by a couple of Serpents ? M. It is the Image of Mercury , as the Egyptians paint him ; whose Face is partly black and dark , and partly clear and bright ; because sometimes he converses with the Celestial , and sometimes with the Infernal Gods. He wears winged Shooes ( which are properly called Talaria ) Wings also are fastned to his Hat ( which is called Petasus ) because since he is the Messenger of the Gods , he ought not only to run , but flie . P. Of what Parents was he born ? M. His Parents were Iupiter and Maia the Daughter of Atlas : and for that reason perhaps they used to offer Sacrifices to him in the Month of May. They say that Iuno suckled awhile in his Infancy ; and once while he sucked the Milk very greedily , it ran out of his Mouth , being full , upon the Heavens ; which made that white stream , which they call Via lactea , the Milky Way ; and in Greek , Galaxia ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Milk. P. What were , SECT . I. His Offices and Qualities ? M. HE had many Offices . The first and chiefest of them was to carry the Commands of Iupiter , whence he is commonly called Deorum Nuncius , the Messenger of the Gods. 2. He swept the Room where the Gods supped and made the Beds ; and did execute other the like mean Employments ; hence he was styled † Camillus or Casmillus , that is , an inferiour Servant of the Gods. For anciently * all Boys and Girls under age were called Camilli and , ‖ Camillae : and the same Name was afterwards given to the young Men and Maids , who † attended the Priests at their Sacrifices . Tho the People of * Boeotia , instead of Camillus , say Cadmilus ; perhaps from the Arabick Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadam , to serve ; or from the Phoenician Word , Chadmel , Gods Servant , or Minister sacer . 3. He ‖ attended upon dying Persons to unloose their Souls from the Chains of the Body , and carry them to Hell ; he also revived and placed into new bodies those Souls which had completed their full time in the Elysian Fields . All which things Virgil does almost comprise in these Verses , Aeneid . l. 4. Dixerat Ille patris magni parere parabat Imperio , & primum pedibus talaria nectit Aurea , quae sublimem alis sive aequora supra Seu terram rapido pariter cum flamine portant . Tum virgam capit : hac animas ille evocat Orco , Pallentes , alias sub tristia Tartara mittit : Dat somnos adimitque & lumina morte resignat . About his Father's business Hermès goes , And first he buckles on his golden shooes : With which being wing'd o'r sea and land he flies , A swift wind counterpoising through the Skies : Then takes his charming Wand , whose power pale Ghosts Calls up , or drives to miserable coasts ; Gives or breaks sleep and seals up dying eyes . Og , His remarkable Qualities were likewise many . 1. They say that he was the Inventor of Letters : this is certain , he excelled in Eloquence and the Art of Speaking well ; insomuch that the Greeks called him Hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from interpreting or explaining : and therefore he is accounted the God of the Rhetoricians and Orators . 2. He is reported to have been the Inventor of Contracts , Weights and Measures ; and to have taught the Art of Buying , Selling and Trafficking first ; and to have received the Name of Mercury from Merces , or Mercium cura , his understanding of Merchandize . Hence he is accounted the God of the Merchants , and the God of Gain ; so that all unexpected Gain and Treasure , that comes of a sudden , is from him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. In the Art of Thieving he certainly excelled all the Sharpers that ever were or will be ; for he is the very Prince and God of Thieves . On that day in which he was born , he stole away some Cattel from King Admetus's Herd , altho Apollo was Keeper of them ; who complained much of the Theft , and bent his Bow against him : but in the mean time Mercury stole even his Arrows from him . Whilst he was yet an Infant , and entertain'd by Vulcan , he stole his Tools from him . He took away by stealth Venus's Girdler , whilst she embraced him ; and Iupiter's Scepter : he design'd to steal the Thunder too , but he was afraid lest it should burn him . 4. He was mighty skilful in making Peace ; and for that reason was sometimes painted with Chains of Gold flowing from his mouth , with which he link'd together the Minds of those that heard him . And he not only pacifi'd Mortal men , but also the immortal Gods of Heaven and Hell : for whenever they quarrell'd amongst themselves , he composed their differences : as Ovid says , lib. 5. Fast. Pacis & armorum , superis , imisque Deorum Arbiter , alato qui pede carpit iter . Thee Wing foot , all the Gods both high and low , The Arbiter of Peace and War allow . And Claudian , de raptu Proserp . Atlantis Tegaee Nepos , commune profundis Et superis Numen , qui fas per limen utrumque Solus habes , geminoque facis compendia mundo . Fair Maias son , whose pow'r alone dos reach ( beach High Heavens bright Towers and Hells dusky A●ommo● God to both dost both the Worlds appease . And this Pacificatory Faculty of his , is signified by the Rod that he holds in his Hand , which Apollo heretofore gave him ; for he had given Apollo an Harp. This Rod had a wonderful faculty of deciding all Controversies . This Virtue was first discovered by Mercury ; who seeing two Serpents fighting as he travelled , he put his Rod between them and reconciled them presently , and they mutually embraced each other , and stuck to the Rod which is called Caduceus ; and from hence all Ambassadors sent to make Peace are called Cadu●eatores : for as Wars were denounced by Feciales , so they were ended by Caduceatores . SECT . II. Actions of Mercury . P. ARE any of his Actions recorded in History ? M. Yes , several : but such as in my Judgment do not much deserve to be remembred . However the following Account is most remarkable . He had a Son by his Sister Venus , called Hermaphroditus ; i. e. Mercuric-Venus ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mercury , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus ) Salmac● a Nymph lived in the Woods in which he often hunted : she loved this Youth extravagantly , who was very beautiful , but a great Woman hater . She often tempted the young man , but was as often repulsed ; yet she did not despair . She lay in Ambush at a Fountain , where he usually came to bath , and when he was in the water , she also leapt in to him : but neither so could she overcome his extraordinary Modesty . Whereupon , it is said , she prayed to the Gods above that the Bodies of both might become one , which was granted . Hermaphroditus was amazed when he saw this change of his Body ; and desired that , for his comfort , some other Persons might be like him . He obtained his request ; for whosoever washed himself in that Fountain ( called Salmacis , in the Country Caria ) became an Hermaphrodite , and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , androgynos , that is , had both Sexes , Ovid. Met. l. 4. I was unwilling to omit the following Story . A Herdsman whose name was Battus saw Mercury stealing Admetus's Cows from Apollo their Keeper . When Mercury perceived that his Theft was discovered , he went to Battus and desired that he would say nothing , and gave him a delicate Cow. Battus promised ; Mercury , that he might try his fidelity , came in another shape to him , and asked him about the Cows ; whether he saw them , or knew the place where the Thief carried them . Battus denied it , but the God prest him hard , and promised that he would give him both a Bull and a Cow , if he would discover . With the Promise he was overcome ; whereupon Mercury was enraged , and laying aside his Disguise , turn'd him into a Stone , call'd Index ; as Ovid relates so prettily in Verse , that I cannot but recite them . At Battus , postquam est merces geminata , sub illis● Montibus , inquit , erant : & erant sub montibus illis . Risit Atlantiades : & me mihi perfide prodis ? Me mihi prodis , ait ? perjuraque pectora a vertit In durum silicem , qui nunc quoque dicitur Index . Battus , upon the double proffer , tells him , there , Beneath those hills , beneath those hills they were . Then Hermes laughing loud ; what knave I say , Me to my self , to my self me betray ? Then to a Touchstone turn'd his perjur'd breast , Whose Nature now is in that Name exprest . The Antients used to set up Statues called Indices , where the Roads crossed each other ; because with an Arm and a Finger held out , they indicated the way to this or that place● The Romans placed Statues in all Publick places and Highways : the Athenians placed them at their Doors for their security , to drive away Thieves ; and they called these Statue● Hermae , from Mercury , whose Greek Name ● Hermes . Concerning which Hermae , it is to be observed . 1. These Images had neither Hands no● Feet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Herod . l. 1. and from hence Mercury was called Cyllenius , and , b● Syncope , Cyllius ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , signifies a Man without hands or feet : and not from Cyllene , a Mountain in Arcadia , in which h● was educated . Vid. Lil. Gyr. 3. The Romans used to join the Statues of Mercury and Minerva together , and these Images they called Hermathenae : and sacrificed to both Deities upon one and the same Altar . Those who had escaped any great danger always offered Sacrifices to Mercury ; they offered up a Calf , and Milk and Hony , and especially the Tongues of the Sacrifices , which with a great deal of Ceremony they cast into the Fire , and then the Sacrifice was finished ; it is said that the Megarenses first used this Ceremony . CHAP. VIII . BACCHUS . His Image . M. WHY do you laugh , Palaeophilus ? P. Who can forbear , when he sees that filthy , shameless and immodest God placed next to Mercury ; with a Body naked , red Face , lascivious Looks , in an effeminate Posture , dispirited with Luxury and overcome with Wine . His swoln Cheeks resemble Bottles ; his great Belly and fat Breasts , his distended swelling Paunch , make me think that a Hogshead rather than a God is carried in that Chariot . M. That is no wonder , for it is Bacchus himself , the God of Wine , and the Captain and Emperour of Drunkards . He is crowned with Ivy and Vine Leaves . He has a Thyrsus instead of a Scepter ; that is , a Javelin with an Iron Head , incircled by Ivy or Vine-Leaves in his hand . He is carried in a Chariot , sometimes drawn by Tygers and Lions , and sometimes by Lynxes and Panthers . And like a King he is surrounded with a drunken Band of Satyrs , of Cobali , or Demons , of Lenae , Nymphs that preside over the Wine-Presses , and of Naiades and Bacchae ; And Silenus comes last sitting upon a crooked Ass. P. But what 's here ? This Bacchus has got Horns , and is a young man without a Beard : I have heard , the Elienses paint him like an old man with a Beard . M. It is true . He is sometimes painted an old Man , and sometimes a smooth an beardless Boy . For thus Ovid speaks of him . Met. — Tibi inconsumpta juventa ? Tu puer aeternus , tu formosissimus , alto Conspiceris coelo ; Tibi , cum sine cornibus adstas , Virgineum caput est . Still dost thou enjoy Unwasted Youth ; eternally a Boy Thou' rt seen in Heaven , whom all perfections grace ; And when unhorn'd thou hast a Virgins Face . And likewise Tibullus , Solis aeterna est Phaebo Bacchoque juventa . Phoebus and Bacchus only have eternal Youth . Ovid speaks of his Horns , Accedant capiti cornua , Bacchus eris . Clap to thy Head a pair of Horns and Bacchus thou shalt be . I will give you the reason of the Horns , and of all the other things about the end of the Fable . SECT . I. The Birth of Bacchus . BAcchus's Birth was both wonderful and ridiculous , if the Poets may be heard ; as they must when we treat of Fables . They tell us that when Iupiter was in love with Semele , it raised Iuno's jealousie higher than ever before . Iuno therefore endeavoured to destroy her ; and in the shape of an old Woman , visited Semele , wished her much joy from her acquaintance with Iupiter , and advised her to oblige him , when he came , by an inviolable Oath , to grant her a request ; and then , says she to Semele , ask him to come to you as he is wont to come to Juno . And he will come cloathed in all his Glory , and Majesty , and Honour . Semele was enflamed hereby , and when Iupiter came next , she desired , — sine nomine munus . Cui Deus , elige , ait : nullam patiere repulsam . Quoque magis credas , Stygii quoque conscia sunto Numina torrentis : Timor , & Deus ille Deorumest . Laeta malo , nimiumque petens , perituraque amantis Obsequio , Semele : Qualem Saturnia , dixit , Te solet amplecti , Veneris cum foedus initis , Da mihi te talem . — A Gift unnam'd : When thus the kind consenting God reply'd , Speak but thy choice it shall not be deny'd ; And to confirm thy Faith , let Stygian Gods , And all the Tenants of Hells dark abodes , Witness my Promise ; these are Oaths that bind , And Gods that keep even Jove himself confin'd . Transported with the sad Decree , she feels Ev'n mighty Satisfaction in her Ills ; And just about to perish by the Grant And kind compliance of her fond Gallant , Says , Take Joves Vigor as you use Joves Name ; The same the strength and sinewy force the same , As when you mount the great Saturnias Bed , And lock'd in her embrace diffusive Glories shed . Iupiter was very sorry , for he could not recal his Words nor annul his Vows . So he cloaths himself with the Terrors of his Majesty , and enters into the House of Semele . But — Corpus mortale , tumultus Non tulit aethereos , donisque jugalibus arsit . Nor could her mortal body bear the sight Of glaring beams and strong Celestial light ; But scorch'd all o'er , with Joves embrace expir'd , And mourn'd the Gift so eagerly desir'd . She was struck down and stupified by the Thunder , and burnt to Ashes by the Lightning . Thus we may see what comes from Rashness and Ambition . But when you hear what became of the Child it will make you laugh . — Gene●ricis ab alvo Eripitur , patrioque tener ( si credere dignum est ) Insuitur femori , maternaque tempora complet . Th' imperfect Babe that in the Womb doth lie Was ta'n by Jove , and sew'd into his Thigh , His Mothers time accomplishing . — Thus Bacchus was enclos'd within Iupiter's Thigh , and in fulness of time he was born ; and then delivered into the hands of Mercury , to be carried into Euboea , to Macris the Daughter of Aristaeus ; who immediately anointed his Lips with Hony , and brought him up with great care , in a certain Cave which had two Gates . SECT . II. Names of Bacchus . WE will first speak of his proper Name , and then come to his Titles and Surnames . Bacchus is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab inaniendo , from revelling . For , for the same reason the wild Women , his Companions , be called Bacchae , and sometimes Thyades , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , furore : and Maenades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insanio , desipio , to be mad or foolish . They were also called Mimallones , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to imitate , because they imitated all Bacchus's Actions . Biformis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he was reckoned both a young and an old Man ; with a Beard and without a Beard : or because Wine , whereof Bacchus is the Emblem , makes People sometimes chearful and pleasant , sometimes peevish and morose . He was named Brisaeus , either , ( as some think ) from the Nymph his Nurse ; or from the use of Grapes and Hony , which he invented ; for Brisa signifies a Bunch of prest Grapes ; or else from the Promontory Brisa , in the Island Lesbos , where he was worshipped . Bromius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the cracking of Fire , and noise of Thunder that was heard when his Mother was kild with the Embrace of Iupiter . Bimater or Bimetor , because he had two Mothers : the first was Semele , who conceiv'd him in the Womb ; and the other the Thigh of Iupiter , into which he was received after he was saved from the Fire . He is called by divers of the Greeks Bugenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , è bove genitus , and from thence Tauriformis or Tauriceps , and he is supposed to have Horns , because he first plough'd with Oxen , or because he was the Son of Iupiter Ammon , who had the Head of a Ram. Daemon bonus , the good Angel : and in Feasts , after the Tables were removed , the last Glass was drank round to his Honour . Dithyrambus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à bis in januam ingrediendo : which signifies either that he was born twice , of Semele and of Iove ; or the double Gate , which the Cave had in which he was brought up ; or perhaps it means that Drunkards cannot keep Secrets : but whatever is in the Heart comes into the Mouth , and then bursts forth , quasi per geminam portam ; as it usually said , that Wine makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. sets both the doors of the mouth open . Dionysius or Dionysus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( his Father Iupiter ) and Nisa the Nymph , by whom he was nursed as they say : or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pungo ; because he prick'd his Father's side with his Horns when he was born : or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , morbus , for Iupiter limped when Bacchus was in his Thigh . Or from an Island among the Cyclades called Dia or Naxos , which was dedicated to him when he married Ariadne . Or lastly from the City of Nisa , in which Bacchus reign'd . Evobus or Evius . For in the War of the Giants , when Iupiter did not see Bacchus , he thought that he was kild , and cried out , Eheu , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alas , Son. Or because when he found that Bacchus had overcome the Giant , by changing himself into a Lion , he cried out again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Euge fili . Evan , from the Acclamations of the Bacchantes , who were therefore called Evantes Euchius is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , largiter fundo , because Bacchus loves Brimmers . Eleleus and Eleus , from the Acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to encourage the Soldiers to fight , and in the Celebration of Bacchus's Sacrifices , call'd Orgia : it was used also in the fight itself . Iacchus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clamo vociferor . And it is used by Claudian de rapt . Proserp . l. 1. where he says , — laetusque simul procedit Iacchus , Crinali florens hedera : quem Parthica Tigris Velat , & auratos , in nodum colligit ungues . — The jolly God comes in , His Hair with Ivy twin'd , his Cloaths a Tygers Skin , Whose golden Claws are clutcht into a Knot . For he did not always go naked . He was sometimes cloathed with the Skin of a Tygre . Donatus derives his Name Lenaeus from hence , quòd leniat mentem vinum . But Servius does with reason reject that Etymology ; because Lenaeus is a Greek Word , and lenire a Latin one ; therefore others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vat or Press in which Wine is made . Liber and Liber Pater , from liberando , as in Greek they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Deliverer : for he is the Symbol of Liberty , and is worshipped in all Cities that are free . Lyaeus and Lysius , signifie the same with Liber : for Wine frees the Mind from Cares ; and those who have drank plentifully , speak whatsoever comes into their minds , as Ovid says , Cura fugit multo , diluiturque mero . The plenteous bowl all Cares dispels . The Sacrifices of Bacchus were celebrated in the night ; wherefore he is called Nyctileus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nocte perficio . Because he was educated upon the Mountain Nisa , he is called Nysaeus . He taught a certain King of Athens to dilute his Wine with Water ; so that Men , who through much drinking staggered before , by mixing Water with their Wine began to go rectà , streight ; and from thence Bacchus was called Rectus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His Mother Semele and his Nurse were sometimes called Thyo : therefore from thence they called him Thyonaeus . Lastly , He was called Triumphus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because when in Triumph the Conquerours went into the Capitol , the Soldiers cried out Io Triumphe . SECT . III. Actions of Bacchus . BAcchus invented so many things useful to Mankind , either in finishing Controversies , in building Cities , in making Laws and obtaining Victories , that he was declared a God by the joint Suffrages of the whole World. And indeed what could not Bacchus himself do , when his Priestesses , by striking the Earth with their Thyrsus's . drew forth Rivers of Milk and Honey , and Wine , and wrought several such Miracles without the least Labour . And yet they received their whole Power from Bacchus : Who 1. Invented the use of Wine ; and first taught the Art of planting the Trees from whence it is made ; as also the Art of making Honey , and tilling the Earth . This he did amongst the People of Egypt ; who therefore honoured him as a God , and called him Osiris . Let Bacchus have honour , because he invented the Art of Planting Vines ; but let him not refuse to the Ass of Nauplia its Praises , who by gnawing Vines taught the Art of Pruning them . 2. He invented Commerce and Merchandise , and found out Navigation when he was King of Phoenicia . 3. Whereas Men wandred about unsettled like Beasts , he reduced them into Society and Union : he taught them to worship the Gods , and was excellent in Prophesying . 4. He subdued India , and many other Nations ; riding on an Elephant : he victoriously subdued all Egypt , Syria , Phrygia , and all the East ; where he erected Pillars , as Hercules did in the West : he first invented Triumphs and Crowns for Kings . 5. Bacchus was desirous to reward Midas , the King of Phrygia ( of whose Asses Ears we spake before ) because he had done some Service to him ; and bid him ask what he would , and Midas desired that whatsoever he touchd might become Gold ; Bacchus consented . Ovid . Met. l. 11. Annuit optatis , nocituraque munera solvit Liber , & indoluit , quod non meliora petisset . To him his harmful wish Lyaeus gives , And at the weakness of 's Request he grieves . Laetus abit , gaudetque malo , Glad he departs , and joys in 's Misery ; So that whatsoever Midas touches becomes Gold ; nay when he touched his Meat or Drink , they also became Gold : when therefore he saw that he could not escape Death by hunger or thirst , he then perceived that he had foolishly begg'd a destructive Gift , and repenting his Bargain , he desired Bacchus to take his Gift to himself again . Bacchus consented , and bid him bath in the River Pactolus : Midas obeyed ; and from hence the Sand of that River became golden , and the River was called Chrysorrhoas , or Aurifluus . 6. When he was yet a Child , some Tyrrhenian Mariners found him asleep and carried him into a Ship : wherefore he first stupified them , stopping the Ship in such a manner , that it was unmoveable ; afterwards he caused Vines to spring up in the Ship on a sudden , and Ivy twining about the Oars ; and when the Seamen were almost dead with the fright he threw them headlong into the Sea and chang'd them into Dolphins . Ovid. Met. l. 3. SECT . IV. The Sacrifices of Bacchus . IN Sacrifices Three things are to be considered : the Creatures that are offered , the Priests and the Sacrifices themselves , which are celebrated by such and such Ceremonies 1. Amongst Trees and Plants , these were sacred or consecrated to Bacchus , the Fir , the Ivy , Bind weed , the Fig and the Vine . Among Animals , the Dragon and the Pye , signifying the Talkativeness of drunken People . The Goat was slain in his Sacrifices , because he is a Creature destructive to the Vines . And amongst the Egyptians they sacrificed a Swine to his Honour before their doors . 2. The Priests and Priestesses of Bacchus were the Satyrs , the Sileni , the Lenae , the Naiades , but especially the revelling Women called Bacchae , from Bacchus's Name . 3. The Sacrifices themselves were various , and celebrated with different Ceremonies , according to the variety of Places and Nations . They were celebrated on stated days of the year , with the greatest Religion , or rather with the rankest Prophaneness and Impiety . The Phoenicians Instituted the first Sacrifices and called them . Oscophoria , in which the Boys , carrying Vine-leaves in their hands , went in ranks praying , from the Temple of Bacchus to the Chappel of Pallas . The Trieterica were celebrated in the Winter by night , by the Bacchae , who went about armed , making a great noise , and foretelling , as it was believed , things to come . These Sacrifices were intituled Trieterica , because Bacchus returned from his Indian Expedition after three years . The Epilenaea were Games celebrated in the time of Vintage ( after that the Press for squeezing Grapes was invented ) they disputed with one another , in treading the Grapes , who should soonest press out most Must ; and in the mean time they sung the Praises of Bacchus , begging that the Must might be very sweet and good . The Canephoria , amongst the antient Athenians were performed by Marriageable Virgins , who carried golden Baskets filled with the First Fruits of the Year . Nevertheless some think that these Sacrifices were instituted to the Honour of Diana ; and that they did not carry Fruit in the Baskets , but Presents wrought with their own hands , which they offered to this Goddess ; to testifie that they were desirous to quit their Virginity and Marry . The Apaturia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feasts amongst the Athenians to the Honour of Bacchus : so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fallo . The Ambrosia , observed in Ianuary , a Month sacred to Bacchus ; for which reason this Month was called Lenaeus or Lenaeo , because the Wine was brought into the City about that time . But the Romans called these Feasts Brumalia , from Bruma , one of the Names of Bacchus amongst them : and they celebrated them twice a year in the Months of February and August . The Ascolia , so called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utris , a Leathern Bottle ; several of which were produced filled with Air , or as others say with Wine . The Athenians were wont to leap upon them with one foot , so that they would sometimes fall down ; however they thought they did a great Honour to Bacchus hereby ; because they trampled upon the Skin of the Goat , who is the greatest Enemy to the Vines . But amongst the Romans Rewards were distributed to those , who by artificially leaping upon these Leathern Bottles overcame the rest . And then all of them together calling aloud upon Bacchus confusedly , and in Verses unpolished , they carried his Statue about their Vineyards in Masquerade , dawbing their Faces with Barks of Trees and the Dregs of Wine . So returning to his Altar again , from whence they came , they presented their Oblations in Basons to him , and burnt them . And in the last place they hung upon the highest Trees , little wooden or earthen Images of Bacchus , which they called Oscilla ; from the smalness of the Heads , that out of them , as out of Perspectives , the God might look to the Vines that they suffer no injury . Virgil hath elegantly expressed all this , where he says , Georg. l. 2. — Atque inter pocula laeti , Mollib●s & pratis , unctos saliere per utres . Versibus incomptis ludunt , nisuque soluto Oraque corticibus sumunt horrenda cavatis . Et te , Bacche , vocant per carmina laeta , tibique Oscilla , ex alta , suspendunt mollia , pinu . Hinc omnis largo pubescit vinea foetu , &c. They to soft meads heightned with wine advance , And joyfully o'er nointed Bottles dance , And merry , at their slippery sport they play Some rustick Madrigal or Roundelay , In vizards of rough Bark conceal their Face , And with glad numbers thee , great Bacchus , grace , Hanging soft Pictures on thy lofty Pine , Then Vineyards swell pregnant with chearful Wine . Lastly the Bacchanalia , or Dionysia , or Orgya , were the Feasts of Bacchus among the Romans , which at first were solemnized in February at mid-day by Women only ; but afterwards perform'd by Men and Women together , and young Boys and Girls ; who , in a word , left no sort of Lewdness and Extravagancy uncommitted . For upon this occasion , Rapes , Whoredoms , Poison , Murder , and such abominable Impieties were promoted , under a sacrilegious pretence of Religion . Till the Senate by an Edict abrogated this Festival ; as Diagondas did at Thebes , says Cicero , because of their Lewdnesses ; which also Pentheus King of Thebes attempted , but with ill success ; for the Bacchae barbarously killed him : whence came the Story , that his Mother and Sisters tore him in pieces , fancying that he was a Boar : There is a Story besides that Alcithoe , the Daughter of Mineus , and her Sisters , because despising the Sacrifices of Bacchus , they did stay at home and spin whilst the Orgya were celebrating , were changed into Bats . There is an idle Story , that Lycurgus , who attempted many times to hinder these Bacchanalia in vain , cut off his own Legs , because he had rooted up the Vines , to the dishonour of Bacchus . SECT . V. The Historical Sense of the Fable . Bacchus an Emblem either of Nimrod or Moses . I Find two meanings applyed to this Fable . For some say that Bacchus is the same with Nimrod : the reasons of which Opinion are , 1. The similitude of the Words Bacchus and Ba●chus ; which signifies the Son of Chus , that is Nimrod . 2. They think the Name of Nimrod may allude to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Namur ; or the Chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namer , a Tyger . And accordingly the Charriot of Bacchus was drawn by Tygres , and himself cloathed with the Skin of a Tygre . 3. Bacchus is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the very same with Nimrodus . 4. Moses stiles Nimrod a great Hunter , and we find that Bacchus is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. great Hunter . ( this Name of Bacchus is not mentioned above , for I design not a nicely complete account of every thing ) 5. Nor is it absurd to say , that Nimrod presided over the Vines , since he was the first King of Babylon , where was the most excellent Wines , as the Antients often say . Others think that Bacchus is Moses ; because many things in the Fable of the one , seem derived from the History of the other . For first , some feign that he was born in Egypt , and presently shut up in an Ark , and thrown upon the Waters as Moses was . 2. The Surname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Bimater , which belongs to Bacchus may be ascribed to Moses : who besides his Mother by Nature , had another by Adoption , King Pharaoh's Daughter . 3. They were both handsom Men , brought up in Arabia , good Soldiers , and had Women in their Armies . 4. Orpheus calls Bacchus directly Móon , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Legislator ; and further attributes to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two Tables of the Law. 5. Besides Bacchus was called Bicornis : and accordingly the Face of Moses appeared double-horned , when he came down from the Mountain , where he had spoken to God ; the Rays of Glory that darted from his Brow , resembling the sprouting out of Horns . 6. As Snakes were sacrificed , and a Dog given to Bacchus as a Companion , so Moses had his Caleb , which in Hebrew signifies a Dog. 7. And as the Bacchae brought Water from a Rock , by striking it with their Thyrsus , and the Country wherever they came flow'd with Milk , Wine , and Honey ; so the Land of Can●●n , into which Moses conducted the Israelites , not only flowed with Milk and Honey , but with Wine also : as appears from that noble Bunch of Grapes , which two Men carried upon a Staff betwixt them , ( Numb . 13. ) 8. Bacchus dryed up the Rivers Orontes and Hydaspes , by striking them with his Thyrsus , and passed through them , as Moses passed thro' the Red Sea. 9. It is said also , that a little Ivy stick , thrown down by one of the Bacchae upon the Ground , crept like a Dragon , and twisted itself about an Oak . And 10. That the Indians once were all covered with Darkness , whilst those Bacchae enjoyed a perfect Day . Nonnius . Vossius apud Bochart in Chan. From whence you may collect , that the antient Inventors of Fables , have borrowed many things from the Holy Scriptures , to patch up their Conceits . Thus Homer says that Bacchus wrestled with Pallene , to whom he yielded , like the Story of the Angel wrestling with Iacob . In like manner Pausanias reports , that the Greeks at Troy found an Ark which was sacred to Bacchus ; which when Euripilus had opened , and viewed the Statue of Bacchus laid therein , he was presently struck with Madriess . For this is taken from the Second Book of Kings , where the Bethshemites were destroyed by God , because they looked with too much curiosity into the Ark of the Covenant . Again , Bacchus was angry with the Athenians because they despised his Solemnities , and received them not with due respect when first they were brought by Pegasus 〈◊〉 of Boeotia into Attica . He afflicted them , 〈◊〉 says , with a grievous Disease in the Secret Parts , for which there was no Cure , till by the advice of the Oracle they performed the Reverences due to the God , and erected Phallo's that is , Images of the afflicted Parts , to hi● Honour : whence the Feasts and Sacrifice● called Phallica , were yearly celebrated among the Athenians . Is one Egg more like another than this Fable is like the History of the Philistines ? whom God punished with the E●rods , for their Irreverence to the Ark ; an● when they consulted the Diviners thereupon , they were told that they could no ways be cured unless they made Golden Images of Emrods , and consecrated them to God. SECT . VI. The Moral Sense of the Fable . Bacchus the Symbol of Wine . WINE , and its Effects are understood in this Fable of Bacchus . Let us begin with Bacchus's Birth . When I imagine Bacchus in Iupiters Thigh , and Iupiter limping therewith , it brings to my mind the I●mage of a Man that is burthened and over●come with Drink ; who not only halts , b●●reels and stumbles , and madly rushes where●ever the force of the Wine carries him . Was Bacchus taken out of the Body of his Mother Semele in the midst of Thunder and Lightning ? So is the Wine drawn from the Butt attended with Quarrels , and Fighting , and Noise . Bacchus was educated by the Naiades , Nymphi of the Rivers and Fountains , which may direct Men to dilute their Wine with Water . But Bacchus is an eternal Boy . And do not the oldest Men become Children by too much Drink ? Does not Excess deprive us of that Reason that distinguishes Men from Boys ? Bacchus is naked , as is he who hath lost his Senses by Drinking . He cannot dissemble , he cannot hide any thing . In vino veritas , the Wine speaks truth ; ●opens all the Secrets of the Mind and Body too ; witness Noah . Bacchus is horned , according to Ovid. Epist. Sapph . Accedant capits cornua , Bacchus eris . Cornuted be thy Crest and Bacchus thou shalt be . And let the Poet decide whether Bacchus makes fewer horned than Venus . Cura fugit multo , diluiturque mero . Full bowls or chase or else dissolve our cares . Tuuc veniunt risus , tunc pauper cornua sumit . Then enters mirth , and th' Beggar grows a King. That is , Wine creates a Boldness , a Forwardness , and Fierceness even in poor People . I know very well that ●ome say , that Bacchus was horned , because formerly the Cups were Horn ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poculum , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cornu . He is crowned with Ivy , because that Plant ( being always green and flourishing , and as it were young ) by its natural coolness asswages the heat occasioned by too much Wine . He is both a young and an old Man , because as a moderate quantity of Wine increases the Strength of the Body , so excess of Wine destroys it . Women only celebrate the Sacrifices of Bacchus ; and of them only those who are enraged , and entoxicated , and abandon themselves to all sorts of Wickedness . Accordingly Wine effeminates the most masculine minds , and disposes them to Luxury . It begets ●●ger , and stirs them up to madness ; and therefore Lions and Tyg●es draw the Chariot of Bacchus . The Men and Women both celebrate the Bacchanalia in Masques . It is well that they be ashamed of their Faults . Their Modesty hath not quite left them ; some remains of it are yet hid under those Disguises , lest they should be utterly oppressed by the Impudence of ill Words and Actions . And does not VVine mask and disguise us strangely ? Does it not make Men Beasts ; and turn one into a Lion , another into a Bear , another into a Swine , or an Ass ? I had almost forgot to tell you , that Bacchus is sometimes merry , and sometimes sad and morose . For indeed what cherishes the Heart of Man so much us Wine ? What more delightfully refreshes the Spirits of the mind , than that natural Nectar , that divine Medicine , which when we have taken Tunc dolor , & curae , rugaque frontis abest . Then far away are banisht griefs and fears , No thoughtful wrinkle in the face appears . The Vine is so beneficial to this Life , that in vite vitam hominis esse diceres ; and therefore many say , that the Happiness of one consists in the Enjoyment of the other . But do not consider , that if Wine be the Cradle of Life , yet it is the Grave of the Reason : for if Men do constantly sail in the Red Sea of Claret , their Souls are oftimes drowned therein . It blinds them , and leaves them under Darkness , especially when it begins to draw the Sparkles and little Stars from their Eyes . Then the Body being drowned in Drink , the Mind floats , or else is stranded : thus too great love of the Vine is pernicious to Life ; for from it come more Faults than Grapes , and it breeds more Mischiefs than Clusters . Would you see an instance of the truth of what you read , observe a drunken Man : O Beast ! See how his Head totters , his Hams sink , his Feet fail , his Hands tremble , his Mouth froths , his Cheeks are flabby , his Eyes sparkle and water , his Words are unintelligible , his Tongue falters and stops , his Throat sends forth a nasty loathsom stench ; but what do I do ? It is not my Business now to tell Truths , but Fables . CHAP. IX . MARS . His Image . P. AS far as I see , we must tarry in thi● place all night . M. Do not fear it ; for I shall not say so much of the other Gods as I have said of Bacchus . And especially Mars , whose Image is next , I hope will not keep us so long . P. Do you call him Mars , that is so fierce and sowr in his look ? Terror is every where in his looks as well as in his d●ess ; and he is drawn by a pair of Horses , in a Chariot guided by I know not what mad Woman . He is covered with Armour , and brandisheth a Spear in his Right Hand , as though he breathed Fire and Death , and threatned every Body with Ruin and Destruction . M. It is Mars himself , the God of War● whom I have often seen also on Horseback , in a formidable manner , with a Whip and a Spear together . But that you may understand every thing in that Picture ; observe , that the Creatures which draw the Chariot are not Horses , but Fear and Terror , Discord goes before them in tatter'd Garments , and Cla●●● and Anger go behind . Yet some say that Fear and Terror are Servants to Mars . Hear how imperiously he commands them . Claud. in Ruf. Fer galeam Bellona mihi , nexusque rotarum Tende Pavor ; fraena rapidos Formido jugales . My Helmet let Bellona bring , Terror my traces fit , And panick Fear do thou the rapid Driver sit . As soon as they receive his Orders . Virgil. Aen. l. 8. — Saevit medio in certamine Mavors Caelatus ferro , tristesque ex aethere Dirae : Et scissa gaudens vadit Discordia , pallâ , Quam , cum sanguineo sequitur Bellona flagello . — Mars through the Battle rav'd , Sad Furies hover above , himself in steel engrav'd . Glad of her tatter'd Cloaths next Discord goes , And fierce Bellona with her bloody Whip pursues . P. Where is that Bellona ? M. It is Bellona who drives the Chariot . The Goddess of War , the Companion of Mars ; or as others say , his Sister , or Wife , or both . She prepares for him his Chariot and Horses when he goes to fight . It is plain that she is called Bellona , from Bellum . She is otherwise called Duellona from Duellum , or from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Needle , whereof she is said to be the Inventress . Her Priests , the Bellona●ii , sacrificed to her in their own Blood : Sectisque humeris , says Lactantius , & utraque manu districtos gladios exerentes , currunt offeruntur , insaniunt . Cutting their Shoulders , and holding out drawn Swords in both their hands , they run and are transported and mad ; and People thought , that , after the Sacrifice was ended , they were able to foretel future Events . Claudian introduces Bellona combing Snakes . Another describes her thus . Ipsa facem quatiens , & flavam sanguine multo Sparsa comam , medias acies Bellona pererrat . Stridit tartareae nigro sub pectore Divae Lethiferum murmur . Her torch Bellona waving through the Air , Sprinkles with clotted gore her flaming Hair , And through both Armies up and down does fly , Whilst from her horrid breast Tisiphone A deadly murmur se●ds . Before the Temple of this Goddess there stood a Pillar called Bellica , over which the Herald threw a Spear , when he proclaimed War. SECT . I. His Descent . MARS is said to be the Son of Iupiter and Iuno ; tho according to Ovid's Story , he is the Child of Iuno only . For says he , when Iuno did admire how it was possible that her Husband Iupiter had conceived Minerva , and begot her himself , without the concurrence of a Mother . ( as we shall see in the Account of Minerva ) When her amasement ceased ; she being desirous of performing the like , went to Oceanus to ask his Advice ; whether she could have a Child without her Husbands concurrence : she was tired in her Journey , and sat down at the Door of the Goddess Flora ; who understanding the Occasion of her Journey , desired her to be of good Heart , for she had in her Garden a Flower , and if she did only touch it with the tips of her fingers , the smell of it would make her conceive a Son presently . So Iuno was carried into the Garden , the Flower shown her , she touched it , and conceived Mars ; who afterwards took to Wife Ner●o , or Nerione ; ( which Word in the Sabine Language signifies Virtus and Robur ; ) and from her the Claudian Family formerly derived the Name of Nero. SECT . II. Names of Mars . HE is called Mars , quod maribus in bello praesit ; because he presides over the Men in War : as likewise Mavors by the Poets , quod magna vertat , because he manages great things . He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek ; either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tollere ; Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interficere : O says Suidas , from a not , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in War deeds not words are necessary . But from whatsoever words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived , it is certain those famous Names Areopagus and Areopagita , are derived from it . The Areopagus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , the Hill or Mount of Mars ) was a place at Athens , in which , when Mars was accused of Murther and Incest , as tho he had kild Halirothius , Neptunes Son , and debauch'd his Daughter Alcippa : he was forced to defend himself in a Tryal before Twelve Gods , and was acquitted by Six Voices : from which time that place became a Court wherein were tryed Capital Causes , and the things belonging to Religion . The Areopagitae were the Judges , whose Integrity and good Credit was so great , that no Person could be admitted into their Society , unless when he deliver'd in publick an Account of all his Life past , he was found in every part thereof blameless . And that the Lawyers , who pleaded , might not blind the Eyes of the Judges by the Charms of Eloquence , they were obliged to plead their Causes without any Ornament of Speech ; if they did otherwise , they were immediately commanded to be silent . And lest they should be moved to Compassion by seeing the miserable Condition of the Prisoners , they gave Sentence in the dark , without Lights ; not by Words , , but in a Paper : whence arose the Proverb of Areopagita taciturnior , one that speaks little or nothing . His Name Gradivus comes à gradiendo , from marching ; or from brandishing the Spear , which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is called Quirinus , from Curis or Quiris , signifying a Spear : whence comes Securis , quasi Semicuris , a piece of a Spear . And this Name was afterward attributed to Romulus , because he was esteemed the Son of Mars ; from whom the Romans were called Quirites . Gravidus is the Name of Mars when he rages ; and Quirinus , when he is quiet . And accordingly there were two Temples at Rome dedicated to him ; one within the City which was dedicated to Mars Quirinus , the Keeper of the Cities Peace ; the other without the City , near the Gate , to Mars Gradivus , the Warriour , and the Defender of the City against all outward Enemies . The antient Latins applyed to him the Title of Salisubsulus , or Dancer , from salio , because his Temper is very inconstant and uncertain , inclining sometimes to this side , and sometimes to that in Wars : whence we say , Martem belli communem esse , that the issue of Battels is uncertain , and the Chance dubious . But we must not think that Mars is the only God of War ; for Bellona , Victoria , Sol , Luna and Pluto , use to be reckoned in the number of Martial Deities . It was usual with the Lacedemonians to shackle the Feet of the Image of Mars , that he should not fly from them : and amongst the Romans , the Priests , Salii , were instituted to look after the Sacrifices of Mars , and go about the City dancing with their Shields . He was called Enyalius , from Enyo , id est , Bellona , and by other the like Names ; but it is not worth my time to insist upon them longer . SECT . III. Actions of Mars . IT is strange that the Poets relate only one Action of this terrible God , which deserved to be concealed in darkness , if the light of the Sun had not discovered it ; and if a good Kernel was not contained in a bad Shell Every body knows the Story of Mars and Venus's Adultery ; ( from whence Hermione , a Tutelar Deity , according to Plutarch , was born ) thus Ovid says , Fabula narratur , toto notissima coelo , Mulciberis , capti Marsque Venusque dolis . The Tale is told thro Heav'n far and wide , How Mars and Venus were by Vulcan ty'd . When Sol discovered them both , he told it to Vulcan , Venus's Husband : who thereupon made a Net of Iron , whose links were so small and slender , that it was invisible ; and spread it over the Bed of Venus . By and by the Lovers return to their Sport ; and were caught in the Net. Vulcan calls all the Gods together to the Shew , who jeered them extremely . After they had long been exposed to the Jests and the Hisses of the Company , Vulcan , at the request of Neptune , unlooses their Chains , and gives them their Liberty . But Alectryon , Mars's Favourite , suffered the Punishment that his Crime deserved ; because when he was appointed to watch he fell asleep , and so gave Sol an opportunity to slip into the Chamber . Therefore Mars changed him into a Cock , a Bird of his own Name , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which to this day is so mindful of his old Fault , that he constantly gives notice of the Approach of the Sun by his Crowing . SECT . IV. The Signification of the foregoing Fable . LET us explain this Fable . Indeed when a Venus is married to a Vulcan , that is , a very handsom Lady to a very ugly Man , it is a great occasion of Adultery . But neither can that Dishonesty , nor any other , escape the knowledge of the Sun of Righteousness , although it be done in the obscurest Darkness ; though it be with the utmost care guarded by the trustiest Pimps in the World ; tho they be committed in the privatest Retirement and concealed with the greatest a●● , they will all at one time be exposed to both the Infernal and Celestial Regions , in the brightest Light : when the Offenders shall be set in the midst , bound by the Chains of their Consciences by that faln Vulcan , who is the Instrument of the Terrors of the true . Iupiter ; and then they shall hear and suffer the Sentence that was formerly threatned to David in this Life , Thou didst this thing secretly , but I will raise up evil against thee , in the sight of all Israel , and before the Sun : 2 Sam. 12. 12. But let us return again to Mars , or rather to the Son of Mars , Tereus ; who learnt Wickedness from his Fathers Example , as a bad Father makes a bad Child , says the Proverb . SECT . V. The Story of Tereus the Son of Mars . TEreus was the Son of Mars , begotten of the Nymph Bistonis . He married Progne the Daughter of Pandion , King of Athens , when he himself was King of Thrace . This Progne had a Sister called Philomela , a Virgin : in Modesty and Beauty inferior to none . She lived with her Father at Athens . Progne being desirous to see her Sister , asked Tereus to fetch Philomela to her ; he comply'd , and went to Athens and brought Philomela with her Fathers leave to Progne . Upon this Occasion , Tereus falls in love with Philomela to distraction ; and as they travell'd together , because she refused him , he overpower'd her , and cut out her Tongue , and threw her into a Goal . And returning afterwards to his Wife , pretended with the greatest Assurance , that Philomela died in her Journey ; and that his Story might appear true , he shed many Tears , and put on Mourning . But Philomela , though she was dumb , found out a way to tell her Sister the villany of Tereus . — Grande doloris Ingenium est , miserisque venit solertia rebus . Desire of Vengeance makes th' Invention quick , When miserable , help with craft we seek . She describes the Story of the Violences which she had received from Tereus , as well as she could , in Embroidery , and sends the Work folded up to her Sister ; who no sooner view'd it but she boiled with rage . Et ( mirum potuisse ) silet ; dolor ora repressit , Varbaque quaerenti satis indignantia linguae Defuerant , nec flere vacat , sed fasque nefasque Confusura ruit , poenaeque in imagine tota est . She held her peace , 't was strange , grief struck her mute . No language could with such a passion sute : Nor had she time to weep . Right , wrong were mix'd In her fell thoughts , her soul on vengeance fix'd . Then she hastned to her Sister , and brought her home without Tereus's knowledge . Whilst she meditated revenge , her young Son Itys came and embraced his Mother : but she carried him aside into the remote parts of the House , Et mater , mater , clamantem & colla petentem , Ense ferit : — He Mother , Mother , cries , And on her clings , whilst by her Sword he dyes . When she had kild him , she cut him into pieces , and dressed the Flesh , and gave it Tereus for Supper . Vescitur , inque suam sua viscera congerit alvum . — does eat , And his own Flesh and Blood does make his meat . And when Tereus sent for his Son Itys , says Progne , Intus habes , quod poscis , ait . Circumspicit ill● Atque ubi sit , quaerit : quaerenti , iterumque vocanti , Prosiluit , Ityosque caput Philomela cruentum Misit in ora patris . Thou hast , said she , within thee thy desire . He looks about , asks where . And while again He asks and calls , all bloody with the slain Forth like a Fury Philomela flew , And at his Face the Head of Itys threw . Tereus incensed with rage , rush'd on them both with his drawn Sword ; but they flew away , and Fear added Wings to their flight ; so that Progne became a Swallow , and Philomela a Nightingale . Fury gave Wings to Tereus himself : he was changed into a Hoopo● , ( Upupa ) which is one of the filthiest of all Birds . The Gods out of Pity changed Itys into a Pheasant . SECT . VI. The Sacrifices of Mars . TO Mars were Sacrificed the Wolf for his Fierceness ; the Horse for his usefulness in VVar ; the VVoodpecker and the Vultu● , for their Ravenousness ; the Cock for his Vigilance , which Virtue Soldiers ought chiefly to have . And Grass ; because it grows in Towns that the VVar leaves without an Inhabitant ; and is thought to come up the thicker in such places as have been irrigated with human Blood. Amongst the most ancient Rites belonging to Mars , I do not know a more memorable one than the following . Qui Belli alicujus susceperit curam ( says Servius ) Sacrarium Martis ingressus , primò Ancilia commovebat post hastam simulacri ipsius ; dicens , Mars , Vigila . Whoever had undertook the Business of any War , he went into the Vestry of the Temple of Mars ; and first stirred the Ancilia , ( which were a sort of holy Shields ) afterwards the Spear of the Image of Mars it self ; and said , Mars , Watch. CHAP. X. The Celestial Goddesses . JUNO . M. YOU have viewed the Five Celestial Gods ; now look upon the Celestial Goddesses that follow them there in order . ●irst observe Iuno carried in a Golden Cha●iot , which is drawn by Peacocks ; She is ●dorned with a Crown beset with Roses and ●ilies ; nor is her Scepter less beautiful . For ●he is the Queen of the Gods. — Iovisque Et soror & conjux : ●he Sister and Wife too of Jupiter , and the Daugh●er of Saturn by Ops. She was born in the Island ●amos ; where she lived till she was Married . P. Really she seems very august . How ●right , how majestical , how charming is that ●ace , how comely are her Shapes ? How well ●oes a Scepter become those Hands , and a Crown that Head ? How tempting and ra●ishing are the Beauty of her Smile , and the Gracefulness of her Breasts ? Her Presence is generous and fine . Her Dress the same . She is full of Majesty , and worthy of Admiration . But what pretty Damsel is that which stands near her , as if she were her Servant . M. It is Iris , the Daughter of Thaumas and Electra , and Sister to the Harpyae . She is Iuno's Messenger , as Mercury is Iupiter's : tho Iupiter and the other Gods , the Furies , nay sometimes Men have sent her on a Message . Because of her swiftness she is painted with Wings , riding upon her Rainbow : as Ovid says . Effugit , & remeat per quos , modò venerat , arcus . By the same Bow she went she soon returns . It is her Office besides to unloose the Souls of Women from the Chains of the Body , as Mercury unlooses the Mens . We have an example of this in Dido , who laid violent Hands on her self ; for when she was almost dead . Tum Iuno omnipotens longum miserata dolorem Difficilesque obitus , Irim demisit Olympo , Quae luctantem animam , nexosque resolveretartus . Ergo Iris croceis per coelum roscida pennis , Mille trahens varios adverso sole colores , Devolat , & supra caput astitit . Hunc ego Diti Sacrum jussa fero , teque isto corpore solvo : Sic ait , & dextrâ crinem secat , omnis & unâ Dilapsus calor , atque in ventos vita recessis . But Juno , who her Misery bemoan'd , And lingring Death , sent Iris from the Pole , To loose Lifes Bonds , and free her strugling Soul● Since neither Death deserv'd , nor Doom of Fates , But sudden rage her Time anticipates ; Nor Proserpine her Golden Hair did take , Dooming her Head down to the Stygian Lake . From Heaven then dewy Rose wing'd Iris flew , And with Sun-Beams a thousand Colors drew : When hovering near , I bear this second Charge To Pluto's Court , and thee from Flesh inlarge . With her Right Hand , thus saying she cuts her Hair , And vital Breath mix'd with Aetherial Air. But herein Iris differs from Mercury ; for whereas he is sent both from Heaven and from Hell , she is sent from Heaven only . He oftentimes was employed in Messages of Peace , whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Peace-maker : But Iris always was sent to promote Strife and Dissention : so that Servius says , she was called Iris , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Contention , the Goddess of Discord : tho others rather think that she is called so , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak . SECT . I. The Children of JUNO . Her Disposition . P. WHAT Children had Iuno by Iupiter ? M. Vulcan , Mars , and Hebe . Altho some write that Hebe was the Child of Iuno alone , in this manner ; Before Iuno had any Children : she eat some wild Lettices , set before her at a Feast in Iupiters House , being on suddain Bigbellyed she brought forth Hebe : who for her extraordinary Beauty was by Iupiter made Goddess of Youth : and had the office of Cupbearer to Iupiter given her . But when by an unlucky unhappy fall she made all the Guests laugh : Iupiter was enraged , and turned her out from her Office , and put Ganimede in her stead . P. Which was Iuno's most notorious fault . M. Iealousie : I will give one or two of the many instances of it . Iupiter loved Iö the Daughter of Inachus : and enjoy'd her . When Iuno observed Iupiter to be absent from Heaven , she justly suspected that the pursuit of his Amours was the cause of his absence . Therefore she immediately flew down to the Earth after him , and luckily found the very place where Iupiter and Iö entertain'd themselves in private . As soon as Iupiter perceived her coming , fearing a Chiding : he turned the young Lady into a white Cow. Iuno seeing the Cow , asked , whose she was , and from what Bull she came . Says Iupiter , she was born of a sudden out of the Earth . The cunning Goddess suspecting the Matter , desired the Cow , which Iupiter could not refuse , lest he should encrease her Suspition . So Iuno taking the Cow. — Servandum tradidit Argo Centum luminibus cinctum caput Argos habebat , Inde suis vicibus , capiebant bina quietem : Caetera servabat , atque in statione manebant . Constiterat quocunque laco , spectabat ab Iö , Ante oculos Iö , quamvis aversus , habebat . — The Goddess then to Argus streight convey'd Her gift , and him the watchful Keeper made . Argus's Head an hundred eyes possest , And only two at once declined to rest : The others watch'd and in a constant round , Refreshment in alternate courses found . Where'r he turn'd he always Iö viewd ' , Iö he saw tho she behind him stood . Besides her troublesom confinement ; she was forced to eat insipid Leaves and bitter Herbs : Which hardship Iupiter could not endure to see . Wherefore he sent Mercury to Argus , to set Iö free . Mercury under the disguise of a Shepherd came to Argus , and with the Musick of his Pipe lulled him asleep : and then cut off his Head. — Centumque oculos nox occupat una , Excipit hos , volucrisque suae Saturnia pennis Collocat , & gemina caudam stellantibus implet . There Argus lies ; and all that wondrous Light Which gave his hundred Eyes their useful sight Lies buried now in one Eternal Night . But Juno that she might his Eyes retain . Soon fix'd them in her gaudy Peacocks Train . For Iuno hereupon turned Argus into a Peacock , and scattered his hundred Eyes about the Tail of that Bird. And she committed Iö to the Furies to be tormented . And being driven into Aegypt she prayed to Iupiter to be restored to her pristin Form , and her Request granted , she thenceforth took the Name of Isis , the Goddess of the Aegyptians , and was worshipped with Divine Honour . Iuno gave another clear mark of her Jealousie . For when her Anger against Iupiter was so violent , that nothing could pacifie her ; King Cithaeron advised Iupiter to pretend that he was about to take another Wife . The Contrivance pleased him , wherefore he takes an Oaken Image dressed very fine , and puts it into a Chariot : and declares publickly , that he was about to marry Plataea the Daughter of Aesopus . The Report spread , and came to Iuno's Ears : who immediately running thither , fell furiously upon the Image , and tore all the Cloaths , till she discovered the Jest : and laughing very much , she was reconciled to her Husband : and from the King Cithaeron , the Adviser of the Artifice , she was afterwards called Citheronia . The rest of the most considerable of her Names , follow : SECT . II. Names of JUNO . ANthia , i. e. Florida , Flowry , Pausanias mentions her Temple . Argiva from the People Argivi , amongst whom the Sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were celebrated to her Honor ; in which an Hecatomb , that is , an Hundred Oxen were sacrificed to her ; They made her Image of Gold and Ivory ; holding a Pomegranate in one Hand , and a Scepter in the other : upon the top of which stood a Cuckow ; because Iupiter changed himself into that Bird , when he loved her . Bunaea , from Buno the Son of Mercury , who built a Temple to this Goddess at Corinth . Calendaris ( from the old Word Calo , to call , ) for she was called upon by the Priests upon the first days of every Month : which Days are thence called Calendae . Caprotina . Her Festival was observed by Maid-servants , upon the Nones of Iuly , which on the same day with several Free Women , sacrificed to Iuno under a Wild Fig-tree ( Caprificus ) in memory of that extraordinary Virtue , which guided the Maid-Servants of Rome to those Counsels , which did preserve the Honour of the Roman Name . For after the City was taken and the Gallick tumults quieted ; the Borderers having an oportunity almost to oppress the Romans who had already suffered so much . They sent an Herald to tell the Romans , that if they desired to save the remainder of their City from Ruin , they must send all their Wives and Daughters . The Senate being strangely distracted hereat : a Maid-servant , whose name was Philotis or Iutela , telling her design to the Senate ; took with her several other Maid-servants , dressed them like Mistresses of Families and like Virgins , and went with them to the Enemy . Livy the Dictator dispersed them about the Camp ; and they incited the Men to Drink much , because they said that was a Festival day : The Wine made the Souldiers Sleep soundly : whereupon a Sign being given from a Wild Fig-Tree ; the Romans came and slew all the Souldiers . The Romans were not forgetful of this great Service , for they made all these Maid-servants Free● and gave them Portions out of the Publick Treasury : they ordered that the Day should be called Nonae Caprotinae , from that Wild Fig-Tree from whence they had the sign : and they ordered an anniversary Sacrifice , to Iuno Caprotina , to be celebrated under a Wild Fig-Tree , the Juice of which was mix'd with the Sacrifices in memory of this Action . Curis or Curitis , from her Spear , called Curis in the Language of the old Sabines . The Matrons were understood to be under her Guardianship . Whence , says Plutarch , the Spear is sacred to her , and many of her Statues lean upon Spears , and she her self is called Quiritus and Curitis . Hence springs the custom that the Bride combs her Hair with hasta celibari , a Spear taken out of the body of a dead Gladiator . Cinxia , from Cingulum the Girdle , which the Bride wore when about to Marry ; for this Girdle was unloosed with Iuno's good leave , who was thought the Patroness of Marriages . Domiduca and Interduca , à ducenda uxore in domum maritis , from bringing home the Bride to her Husband 's House . Egeria , quòd eam partui egerendo opitulari crederent : because she assisted , as they believed , to the Facility of the Birth . Februalis , Februata , Februa , or Februla , because they sacrificed to her in the Month of February . Her Festival was celebrated upon the same Day with the Lupercalia , when the Luperci , the Priests of Pan , the God of Shepherds , running naked through the City , and striking the Hands and Bellies of Breeding Women with Iuno's Cloak , that is , the Skin of a Goat , februabant eas , purified them : and they thought that this ceremony caused to the Women Fruitfulness , and easie Labors . All sorts of purgations in any Sacrifice were called Februa : And the Animals sacrificed to Iuno were a white Cow , a Swine , and a Sheep . The Goose also and the Peacock were sacred to her . Fluonia , quòd fluoribus menstruis adest : because she assisted them in their Courses . Hoplosmia , that is , armed compleatly , she was Worshipped at Elis : and from hence Iupiter is called Hoplosmius . Iuga , and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from jugum and conjugium , because she is the Goddess of Marriages . A street in Rome where her Altar stood was called Iugarius from thence . And anciently People used to enter into the Iugum , the Yoke of Marriage at the Altar : she is also by some called Socigena , quod nubentes associet . Lacinia , from the Temple Lacinium , built and dedicated to her by Lacinius . Lucina and Lucelia is either à luco , the Grove , in which she had a Temple ; or from luce , the Light of this World , into which Infants are brought by her . Ovid comprises both these Significations of Lucina in a Distich . Gratia Lucinae : dedit haec tibi nomina Lucus , Vel quia principium , tu Dea , lucis habes . Lucina , hail , so nam'd from thy own Grove , Or from the Light thou giv'st us from above . Moneta , either because she gives wholesome Counsel ( Salutaria monita ) to those who consult her , or because she was believed to be the Goddess of Money . Nuptialis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And when they Sacrificed to her under this Name , they took the Gall out of the Victims , and cast it behind the Altar : to signifie , that there ought to be no Gall or Anger betwixt those who are married together . Opigena , because she gives help ( opem ) to Women in labour . Parthenos ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Virgin or Virginity . Pausanias tells us that she was called so from hence . There was a Fountain amongst the Argivi , called Canathus ; where Iuno washing herself every year , was thought to recover her Virginity anew . Perfecta , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Marriage is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and married people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when therefore she married Iupiter , she became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is perfecta and adulta . Populona or Populonia , because people pray to her , or because they are procreated from marriage , of which she is Goddess . And for the same Reason she was called Pronuba : neither indeed were any marriages lawful , unless Iuno was first called upon . Regina , Queen , thus she calls her self , in Virgil , Aen. 1. Ast ego , quae Divûm , in coelo Regina , Iovisque Et Soror , & Conjux . Whilst I , Heaven 's Queen , Sister and Wife to Jove . Sospita , à sospitando : because all the Women were supposed to be under her Safe-guard : every one of which had a Iuno , as every Man had a Genius . Unxia was another , ah unguendo : for the Posts of the Door were anointed ; where a new married Couple lived , whence the Wife was called Uxor , quasi Unxor . SECT . III. The Signification of the Fable . JUNO the Air. IF we heed Varro's account , by Iuno was signified the Earth , and by Iupiter the Heavens : by the Marriage of which two , that is , by the Commixtion of the Influences of the Heavens with the Vapours of the Earth , all things almost are generated . But if we believe the Stoicks , Iuno is the Air : thus the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have an affinity and likeness . Qui interjectus inter coelum & terram ; Iunonis nomine consecratus est , says Tully ; which lying betwixt the Earth and the Heaven is consecrated by the Name of Juno . Iuno is called Iupiters Wife , because the Air being naturally cold is warmed by Iupiter , that is , by Fire , She is called Aeria , because she is from the Air it self or rules in the Air. And hence arises the story that Iuno is bound by Iupiter with Golden Chains , Iron Anvils being hung at her feet . Hereby the Ancients signified , that the Air was naturally more like Fire , yet it was sometimes mingled with Earth and Water the heaviest Elements . I must not omit that every Woman had a Iuno . as every Man had a Genius : which were their tutelar or guardian Angels . CHAP. XI . SECT . I. MINERVA or PALLAS . Her Image . P. THis is a threatning Goddess . She denounces Terror altogether . M. It is Minerva , who derives her Name , as some think , from Minae , the Threats of her stern and fierce Look . P. But why is she Cloathed with Armour , rather than with Womens Cloaths ; What means that Headpiece of Gold , and the Crests that glitter so ? To what purpose has she a Golden Breast-Plate , and a Lance in her Right Hand , and a terrible Shield in her Left Hand : on which Shield I see a Grisly Head beset with Snakes , which she holds ? And what means the Cock and the Owl , that are painted there ? M. I will satisfie all your demands . She ought to be Armed rather than dressed in Womens Cloaths , because she is the President and Inventress of War. The Cock is sacred to her , because it is a fighting Bird , and is often painted sitting upon her Headpiece ; as is the Owl , of which by and by . But as for that Head looking so formidable with Snakes , she not only carries upon the Shield , but sometimes also in the midst of her Breast : it is the Head of Medusa , one of the ●orgones . Virgil writes thus concerning it . Aegidaque horrificum , turbatae Palladis arma , Certatim squammis serpentem , auroque polibat ; Connexosque angues , ipsamque in pectore Divi Gorgona , desecto vertentem lumina collo . These angry Pallas dreadful Target mold , And wrought her Arms with Dragons Scales and Gold. This Gorgon's Head with twisted Serpents plies , Rolling in Deaths Convulsions dying Eyes . ●ut you do not observe , I believe , an Olive Crown upon the Head of this Goddess . P. It escaped my notice . Nor do I yet see , ●hy the Goddess of War should be Crowned ●ith an Olive , which is an Emblem of Peace . ●or I remember I have read in Virgil. Paciferaeque manu ramum praetendit Olivae . And in her hand a Branch of peaceful Olive bears . M. Now , for that very reason , because it is ●he Emblem of Peace , it ought to be attributed 〈◊〉 the Goddess of War. For War is only made , ●at Peace may follow . Tho there is another ●eason too why she wears the Olive . For she ●rst taught Mankind the use of that Plant : ●hen Cecrops built a new City . Neptune and Minerva contended about the name of that City : it was resolved that whichsoever of the ●wo Deities found out the most useful Creature ● Man , should give the name to the City . Neptune brought a Horse , and Minerva caused ●n Olive to spring out of the Earth , which was ●dged a more useful Creature for Man than ●he Horse : therefore Minerva named the City , ●nd called it Athenae , after her own Name , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . SECT . II. The Birth of MINERVA . HIstory mentions five Minerva's . We sha● speak but of that one which was born 〈◊〉 Iupiter , and to whom the rest are referre● P. But how was she born ? M. I will tell yo● if you do not know ; tho it is ridiculous . Whe● Iupiter saw that his Wife Iuno was Barren●● thro greif struck his Forehead , and after Thre● Months brought forth Minerva ; from whence as some say , she was called Tritonia qua●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulcan was his Midwife , who opening his Brain with the Blow of an Hatche● was amazed , when he saw an armed Virag● leaping out of the Brain of her Father , instea● of a tender little naked Girl , as Ovid spea● of Minerva . — De capitis fertur sine matre paterni Vertice , cum clypeo prosiluisse suo : Out of her Father's Scull , as they report , Without a Mother , all in Arms , leapt forth . Some have said , that Iupiter conceived th●● Daughter , when he had devoured Metis , one o● his Wives ; and with that Me●t he presently grew big , and brought forth the armed Palla● They say besides , that it rained Gold in the Island of Rhodes , when Minerva was born● Which observation Claudian makes . Auratos Rhodiis imbres , nascente Minerva , Induxisse Iovem ferunt . At Pallas Birth great Jupiter , we 're told , Bestrew'd the Rhodians with a Shower of Gold● SECT . III. Names of Minerva . LET us first examin whence the Names Minerva and Pallas are derived . Minerva , says Cicero , is derived from hence , quòd vel minuit , vel minuatur . And it is very true , being the Goddess of War , she diminishes the Number of Men , and deprives both Families of their Heads , and Cities of their Members . But it may be derived from Minae , as I said before ; because her Looks threaten Violence , and strike the Beholders with Terror . You may derive it too from monere , her good Admonitions , because she is the Goddess of Wisdom . She is Wisdom it self in the common esteem ; whence comes the common Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sus Minervam ; which Proverb is spoken of Men who would teach those that are wiser than themselves . And from this Name of Minerva comes Minerval , or Minervale , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying the Salary that is given by the Scholars to the Masters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , is by some derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suck or suckle by the Breast ; for she never sucked the Breast ; because she was born out of her Father's Head in full strength , and was therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motherless . Plato thinks she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , skilful in Divine Affairs . Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be enslaved , because no Philosopher or Student in Wisdom is obnoxious to Servitude ; according to the Sentence of the Stoicks in Tully , Liberum esse neminem , nisi sapientem . The Philosopher , or the wise Man , is the only Free-Man . Pallas is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Brandishing of her Spear , which Minerva does in War ; or from a certain Giant called Pallas , which she slew ; or from the Lake Pallas where she was first seen by Men. Now we pass to her other Names , and because a great many of them are insignificant and useless , I will speak of two or three only ; after I have first treated of the Palladium . The Palladium was an Imge of Pallas , preserved in the Castle of the City of Troy ; for while the Castle and Temple of Minerva was building , they say this Image fell from Heaven into the Temple , before it was covered with a Roof . This stirred up every bodies Admiration ; and when Apollo was consulted , he answered , That the City should be safe so long as that Image remained within the City . Therefore when the Grecians besieged Troy , they found that it was impossible to take the City , unless the Palladium was taken out of it . The business was left to Ulysses and Diomedes , who undertook to creep into the City through the Common-Shores , and bring away this fatal Image . When they had performed this , Troy was taken without any difficulty . Some say , it was not lawful for any Person to remove the Palladium , or even to look upon it , Others add , that it was made of Wood , so that it was a wonder how it could move the Eyes , and shake the Spear . Others on the contrary , report , that it was made of the Bones of Pelops , and sold to the Trojans by the Scythians : That Aeneas recovered it , after it had been taken by the Greeks , from Diomedes , and carried it with him into Italy , where it was laid up in the Temple of Vesta , as a Pledg of the Stability of the Roman Empire , as it had been before a Token of the Security of Troy. And lastly , others write , that there were two Palladiums ; one Diomedes took , and another Aeneas carried away with him . Parthenos , i. e. Virgin , and the Temple at Athens , where she was most religiously worshipped , was called Parthenon . For Minerva , like Vesta and Diana , was a perpetual Virgin , and such a Lover of Chastity , that the deprived Tiresias of the sight of his Eyes , because he saw her bathing in the Fountain Helicon : But Tiresias's Mother , by her humble Petitions , obtained , that since her own Son had lost the Eyes of his Body , the Sight of his Mind might be brighter and clearer , by having the Art of Prophesie . I know that Ovid assigns another cause of his Blindness ; to wit , When Iupiter and Iuno in a merry Dispute made him Judg , because when he killed a She Serpent , he was turned into a Woman , and after seven Years , when he killed a He Serpent , he was again turned into a Man ; he pronounced for Iupiter , wherefore Iuno deprived him of his sight . This is another illustrious Instance of the Chastity of Minerva ; When Neptune had enjoyed the beautiful Medusa , ( whose Hair was Gold ) in her Temple , she changed into Snakes that Hair which had tempted him ; and caused , that those that looked upon her hereafter , should be turned into Stones . Her Name of Tritonia is taken from the Lake Triton , where she was educated , upon which Lake thus Lucan writes : Hanc & Pallas amat , patrio quod vertice nata Terrarum primam Lybien ( nam proxima coelo est , Ut probat ipse calor ) tetigit , stagnique quietâ Vult●s vidit aquâ , posuitque in margine plantas , Et se dilectâ Tritonida dixit ab undâ . This Pallas loves , born of the Brain of Jove , Who first on Lybia trod : ( the heat does prove This Land next Heaven ) she standing by the side , Her Face within the quiet water spy'd , And gave her self from the lov'd Pool , a Name , Tritonia . — Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word signifies the Head in the old Boeotian and AEolick Language ; because she was born there . Yet before we leave the Lake Triton , let me tell you the Ceremonies that were performed upon the Banks of it , in Honour of Minerva . A great Concourse of People out of all the neighbouring Towns assembled , to see the following Performance : All the Virgins came in several Companies , armed with Clubs and Stones ; and a Sign being given , they assaulted each other ; she who was first killed , was not esteemed a Virgin , and therefore her Body was disgracefully thrown into the Lake ; but she , who received the most and the deepest Wounds , and did not give over , was carried home in Triumph in a Chariot , attended with the Acclamations and Praises of the whole Company . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Operaria , Workwoman ; she was thus called by the Samians , her Worshippers ; because she invented divers Arts , especially the Art of Spinning , as the Poet teaches us ; — No● illa colo , calathisque Minervae Foemineas assueta manus . To Pallas Arts her Hands were never train'd . The Distaff is sometimes called Minerva , because she invented it ; as in Virgil. Aen. 8. Cui tolerare colo vitam tenuique Minerva . By th' Spinsters Trade she gets her Livelyhood . Although Minerva so much excelled all others in spinning ; yet Arachne , a young Lady of Lydia , very skilful at spinning , challenged Minerva in this Art ; but she was ruined by it ; for the Goddess tore her Work , and with a Spoke of the Wheel struck her Forehead . — Frontem percussit Arachnes , Non tulit infelix , laqueoque animosa ligavit Guttura , pendentem Pallas miserata levavit , Atqueita , Vive quidem , pende tamen improba , dixit . Arachne thrice upon the Forehead smote ; Whose great Heart brooks it not ; about her Throat A Rope she ties ; remorseful Pallas staid Her falling Weight . Live , wretch , yet hang , she said . And afterwards turned her into a Spider . — Et antiqu●s exercet Aranea telas . And now a Spider turn'd , she still spins on . The Art of Building , especially of Castles , was Minerva's Invention ; and therefore she was believed to preside over them . She is called Musica ; because , says Pliny , Dracones in ejus Gorgone ad ictus citharae tinnitu resonabant . The Dragons about her Gorgon - Head tingled at the noise of a Harp. But more especially because she first found out the Use of the Pipe ; but when she plaid with her Pipe by a River side , and saw her Face in the Water , swell'd and deform'd by blowing , she threw it away , saying , I procul hinc , duxit , non est mihi tibia tanti , Ut vidit vultus , Pallas in amne suos . Away , thou art not so much worth , she cry'd , Dear Pipe ; when she her Face i' th' stream espy'd . Glaucopis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Owl ; for her Eyes , like the Eyes of an Owl , were grey or sky-colour'd , that is , of a green colour mixed with white . Others think that she was not call'd so from the Colour of her Eyes , but from the Terror and Formidableness of her Mien ; for which reason Lions and Dragons are also called Glauci and Caesii . Pylotis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Gate ; for as Mars his Image was set up in the Suburbs , so her Effigies or Picture was placed on the City Gates or Doors of Houses : whereby they signified , that we ought to use our Weapons abroad to keep the Enemy from entring our Towns ; but in the Town we must use the Assistance of Minerva , not of Mars ; that is , the State ought to be governed at home by Prudence , Counsel , and Law. SECT . IV. The Signification of the Fable . Pallas , the Symbol of Wisdom and Chastity . BY this Story of Minerva , the Poets intended to represent Wisdom ; that is , true and skilful Knowledge joyn'd with discreet and prudent Practice . They hereby signifyed also , the understanding of the noblest Arts , and the Accomplishments of the Mind , the Virtues , and especially Chastity . Nor indeed without reason ; for 1. Minerva is said to be born out of Iupiter's Brain ; because the Wit and Ingenuity of Man did not invent the useful Sciences , which for the Use of Man were derived from the Brain of Iupiter ; that is , from the inexhausted Fountain of the Divine Wisdom , from whence , not only the Arts and Sciences , but the Blessings of Wisdom and Virtue also proceed . 2. Pallas was born armed ; because , a wise Man's Soul being fortified with Wisdom and Virtue is invincible . He is prepar'd and arm'd against Fortune : In Dangers he is intrepid ; ●n Crosses unbroken ; in Calamities impregnable . Quemadmodum enim non colliquescit Iupiter , dum simulacrum ejus liquefit , as Seneca said ; Though the Image of Jupiter sweats in ill weather , yet as Jupiter himself is dry and unconcerned with it ; so a wise Man's Mind is har●ened against all the Assaults that Fortune can make upon his Body . 3. Minerva is a Virgin , as all the Muses are ; and accordingly the sight of God is promised to pure and undefiled Eyes ; for even the Heathens thought that chast Eyes could see God ; and Wisdom and Modesty has often appear'd in the Visions of Holy Men , in the form and habit of Virgins . 4. Minerva has a stern Look , and a froward Countenance ; because , a wise and modest Mind gains not its Reputation and Esteem from outward Beauty and Finery , but from inward Honour and Virtue ; for Wisdom and plain Modesty , though clothed with Rags , yet sends forth a glorious shining Lustre ; she has as much Beauty in tattered Garments , as when she is clothed with Purple ; and has as much Majesty when she sits on a Dunghil , as when she is placed on a Throne ; she is as beautiful and charming when joyned to the Infirmities and Decays of old Age , as when she is united to the Vigour and Comeliness of Youth . 5. She invented and exercised the Art of Spinning . From hence other Virgins may learn , if they would preserve their Chastity , to employ themselves continually in some Work , and never to indulge Idleness ; after the Example of Lucretia , a noble Roman Lady , who was found late at Night spinning amongst the Maids , working , and sitting in the middle of the House , when the young Gentlemen came thither from the King. Livy . 6. As the Spindle and the Distaff were the Invention of Minerva , so they are the Arms of every virtuous Woman . Provided with these she will despise the Enemy of her Honour , and drive away Cupid from her with the greatest ease : For which Reason , those Instruments were formerly carryed before the Bride , when she was brought to her Husbands House . And somewhere it is a Custom , at the Funerals of Women , to throw the Distaff and Spindle into the Grave with them . 7. As soon as Tiresias had seen Minerva naked , he lost his sight ; was it for a punishment , or for a reward ? Surely he never saw things so acutely before ; for then he became a Prophet , knew future things , long before they were acted . Which is an excellent Precept to us , That he , who hath once beheld the Beauty of true Wisdom clearly , may without repining , lose his bodily sight , and want the view of corporal things , since he beholds the things that are to come , and enjoys the contemplation of eternal heavenly things , which are not visible to the Eye . 8. An Owl , a Bird seeing in the dark , was sacred to Minerva , and painted upon her Images , which is a representation of a wise Man ; who scattering and dispelling the Clouds of Ignorance and Error , is clear-sighted where others are stark blind . 9. What can the Palladium mean , an Image which gave Security to those Cities , in which it was placed , unless that those Kingdoms flourish and prosper where Wisdom Counsels . It is supposed to have fallen down from Heaven , that we may understand , ( what we find confirmed by the Scripture ) That every the best and perfect Gift comes from above , and descends from the Father of Lights . To this , I add the Inscription , which was heretofore to be seen in the Temples of Minerva , written in Golden Letters , amongst the Egyptians . Ego sum , quae sunt , quae erunt , quae fuerunt . Velum meum revelavit nemo . Quem ego fructum peperi , Sol est natus . I am what is , what shall be , what hath been . My Veil hath been unveiled by none . Whatever Fruit I have brought forth , there is the Sun born . Which are Words , as I think , full of Mysteries , and contain a great deal of Sense . Let every one interpret them according to this own mind . CHAP. XII . SECT . I. VENUS . Her Image . M. TUrn your Eyes now to a sweeter Object , and view that Goddess , on whose countenance the most refined Charms of the Graces sit and play . You see a Pleasantness , a Mirth and Joy in every part of her Face : you see a thousand pretty Beauties and Amours , sporting wantonly in her snowy Bosom . Observe with what a becoming pride she holds up her Head and views her self , where she finds nothing but Joys and soft Delights . She is crown'd with Roses , and cloath'd with a purple Mantle glittering with Diamonds : by her side stand two Cupids , and round her are the three Graces : after follows the lovely beautiful Adonis , who holds up the Goddess's Train . Near her stands an empty Ivory Chariot , curiously wrought in the shape of an Escallop Shell ; which is drawn by Doves , or Swans , or Swallows , as Venus orders when she rides in it . P. Is that Venus , the Goddess of Love ? the Patroness of Strumpets , the vile promoter of Impudence and Lust ; infamous for so many Whoredoms , Rapes , and Incests ? M. Yes , that is Venus : whom in more honourable terms Men stile the Goddess of the Graces , the Author of Finery , Beauty , Neatness , Delight , and Cheerfulness . But in reality , she is , as you say , an impudent , Strumpet , and the Mistress and President of Obscenity . P. Why then is she so beautifully painted ? Why is her Dress so glorious ? Why is not her Chariot rather drawn by Swine , and Dogs , and Goats , than Swans and Doves , the purest and chastest of Birds ? Infernal Spirits and black Spirits , are attendants more suitable to her than the Graces . M. What do you say ? Blind foolish Men used formerly to erect Altars and deifie their Vices , they hallowed the grossest Impurities with Frankincense , and thought to ascend into Heaven by the steps of their Iniquities . But let us not inveigh against the times , but rather proceed in our Story of Venus . You will in other places see her painted , sometimes like a young Lady rising from the Sea , and riding in a Shell : again like a Woman holding the Shell in her Hand , her Head being Crowned with Roses : Sometimes her Picture has a Silver Looking-glass in her Hand , and on her Feet are Golden Sandals and Buckles . In the Pictures of the Sicyonian● she holds Poppy in one Hand and an Apple in the other : They consecrated to her the Thighs of all Sacrifices except Swine ; for Venus , altho' she her self be filthy and unclean , abominates Swine for their uncleanness , or rather because a Boar killed Adonis her Gallant . At Elis she was painted treading on a Tortoise ; shewing thereby that Virgins ought not to ramble abroad ; and that married Women ought to keep silence and love their own home , and order their Family . She wore a Girdle or Belt called Cestus ( from which some derive Incestus , Incest , ) in which all kinds of Pleasures , Delights , and Gratifications were folded up . Some give her Arrows ; and make Python or Suada , the Goddess of Eloquence , her Companion . SECT . II. The Descent of Venus THey write , that there were Four Venus's ; born of different Parents . But this Venus of whom we speak , was the eminentest of them , and had the Beauties as well as the Disgraces of the other commonly ascribed to her . She sprang from the Froth of the Sea , which Froth was made , when they cut off the Secrets of Coelum , or of his Son Saturn , and threw them into the Sea. Therefore she was called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spuma ; unless , as others say , it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be mad . As soon as she was born , she was laid like a Pearl , in a Shell instead of a Cradle ; and was driven by Zephyrus upon the Island Cyprus : where the Horae received her , and took her into their Bosoms ; educated , accomplished , and adorned her , and when she came to Age , carried her to Heaven , and presented her to the Gods : who being taken with her Beauty , all desired to marry her : but at last she was betrothed to Vulcan , and afterwards married him . SECT . III. Names of Venus . HER Name Venus , says Tully , comes from veniendo , quòd ad omnes res veniat : All things are subject to Love. Or , quòd per eam omnia proveniant , ac progignantur ; All things are produced 〈◊〉 begotten by Love. Or , as others say , she is called Venus , quasi venusta , since she is the Goddess of Beauty : or Venus , quasi Adventitia . For she was first worshipped by the Egyptians , and from the Egyptians she was translated to the Greeks , and from them to the Romans ; who always called all that came from Greece , Adventitia and Transmarina . Thus Tully calls the Learning of the Greeks Transmarinam and Adventitiam . Let us now proceed to her other Names . Amica Venus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so the Athenians styled her ; quòd amicos & amic●s jungeret , because she joyns Lovers together . This word is used both in a good and a bad sense : thus the Greeks called both Sweethearts and Whores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which word the Latin Pullus , signifies a Boy whom Men caress . Armata . Because when the Spartan Women ●allied out of their Town , besieged by the Messenians , and beat them ; their Husbands who were ignorant of it , went out to Fight , and met their Wives returning from the pursuit . The Men believing them Enemies , made themselves ready to Fight : but the Women shewed both by Words and by Deeds , that they were their Wives , ( Modesty forbids a plainer explanation ) and for this reason a Temple was dedicated to Venus Armata . The Sidonians called her Astarte , or Dea Syria ( which Goddess others think was the Moon ) and worshipped her in the Figure of a Star. Apaturia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fallo : for neither is any thing more deceitful than a Lover , nothing more fraudulent than Love. Which flatters the Eyes , and pleases like Roses in their finest Colours ; but it leaves a Thorn in the Heart , it torments the Mind , and wounds the Conscience . She was called by the Romans Barbata , because when the Roman VVomen were so troubled with a violent Itching , that all their Hair fell off ; they entreated Venus and their Hair grew again : whereupon they made an Image of Venus with a Comb , and gave it a Beard , that she might have the signs of both Sexes , and be thought to preside over the Generation of both . That this thing might be expressed more plainly ; the uppermost part of the Image represented a Man , and the lower part a Woman . Cypris , Cypria , and Cyprogenia , because she was worshipped in the Island of Cyprus : Cytheris and Cytherea , from the Island Cythera , whither she was first carried in the Shell-Fish . Festus . There was a Temple at Rome dedicated to Venus Calva , because when the Galls possessed that City , Ropes for the Engines were made with the Womens Hair. Cluacina , from cluo , to purge : her Image being set up in the place , in which the Peace was concluded betwixt the Romans and Sabines . Erycina , from the Mountain Eryce , in the Island of Sicily : upon which Aeneas built a splendid and famous Temple to her Honour , because she was his Mother . Horace speaks of her thus . Od. 2. l. 1. Sive tu mavis , Erycina ridens , Quam Iocus circumvolat & Cupid● . If you , blith Goddess , will our side defend , Whom Mirth and brisk Desire still attend . The Epithet Ridens is properly applyed to her thus . In Homer she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amans risus . For she is said to be born laughing , and from thence was made the Goddess of Mirth . ●ortensis . Because she looks after the production of Seed and Plants in Gardens . And Festus tells us , that the word Venus , is by Naevius put for Herbs , as Ceres is for Bread , and Neptunus is for Fish. Idalia and Acidalia , from the Mountain Idalus , in the Island Cyprus , and the Fountain Acidalius in Boeotia . Marina , because she was born of the Sea ( as we said ) and begotten of the Froth of the Waters : which Ausonius hath elegantly signified in that Verse , Orta salo , suscepta solo , patre edita coelo . Heaven gave her life , the Sea a Cradle gave , And Earths wide Regions her with joy receive . From hence she is called Aphroditis , and Anadyomene ; that is , emerging out of the Waters , as Apelles painted her . And Pontia from Pontus . Hence came the Custom that those who had escaped any Danger by Water , used to Sacrifice to Venus . Hence also the Mariners observed those Solemnities called Aphrodisia , which Plutarch describes in a Treatise against Epicurus . Melanis or Melaenis ; nigra , tenebrosa , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of nocturnal Amours , both lawful and unlawful . For omne amoris opus amat tenebras : the Works of Love do all of them seek the dark . Whence the Egyptians worshipped a Venus , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tenebrosa , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Goddess to be admired in the night , that is , in Marriage . Meretrix , because she first taught the Women in Cyprus to prostitute themselves for Mony. Migonitis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , misceo , signifies her Power in the Affairs of Love. And Paris , after he had mix'd Embraces with Helena , dedicated the first Temple Veneri Migonitidi . Virgil uses the word misceo , speaking of the Affairs of Love. — quem Rhea Sacerdos Furtivo partu , sub luminis edidit auras , Mixta Deo mulier . — Him Priestess Rhea bore Into the lightsome World , for by stoln Ioy , Mixt with a Deity she got the Boy . She is called Murcia in Livy and Pliny , quasi Myrtea , because the Myrtle was sacred to Venus , and her Temple , upon the Aventine Mountain at Rome , was antiently called Murcus . Paphia , from the City Paphos in the Island Cyprus , where they Sacrificed Flowers and Frankincense to her . Thus Catullus speaks of her , de coma Beren . l. 2. Ipsa Paphum sublimis adit , sedesque revisit Laeta suas , ubi templum illi , centumque Sabaeo Thure calent arae , sertisque recentibus halant . She with a stately gate to Paphos goes , Her antient Seat , her Fane and Altars views , Of which a hundred stand in rising steams Of Frankincense , and Flowers fragrant smell . This Image had not an human shape , but as Tacitus says , Erat continuus orbis , latiore initio , tenuem in ambitum , metae modo exurgens ; & ratio in obscuro . Lib. 3. It was from the top to the bottom an orbicular Figure ; a little broad beneath , the circumference but small , and sharpening as it went up like a Sugar loaf . The reason unknown . Lucan observes , that it was usual to worship other Gods in con●used shapeless Figures . — simulacraque moesta Deorum Arte carent , caesisque extant informia truncis . All artless , plain , mishapen Trunks they are , Their moss and mouldiness procures a Fear . For certain the Goddess Pessinuntia ( of whom we shall say more , when we speak of Cybele ) was nothing but a shapeless Stone , which fell down from Heaven , as we find by Herodian . ● Et Pallas Attica , says Tertulian , & Ceres farrea sine effigie , rudi palo , & informi ligno prostant . Even ●allas the Athenian Goddess , and Ceres the God●●ss of Corn , both of them without any certain Effigies to them , but mere rugged stakes , and shapeless pieces of Wood , are things that are bought and sold. And Arnobius adds , Arabas informem coluisse lapidem ; The Arabians worshipped a Stone without form or shape of a Deity . Her Name Verticordi● , quasi corda vertens , signifies the power of Love to change the Hearts , and ease the Minds of Men from the Cares that perplex them . Ovid says thus of her : Templa jubet fieri Veneri , quibus ordine factis , l●de Venus verso nomina corde tenet . Temples are rais'd to Venus , whence the Name , From changing minds , of Verticordia came . And for the same reason Venus is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . SECT . IV. Actions of Venus . WHat Deeds can you expect from an impudent and powerful Strumpet , but those which are full of Lewdness , and Mischief , and Plagues ? It were endless only to repeat the Names of all those whom she hath armed to the Ruin of one another ; whom she hath turned into Beasts , by inciting them to commit such monstrous Wickednesses , as Modesty will not let me mention . For who without blushing can hear of the Story of Nyctimene ? who inspired by impure Lust , and raging with cursed Flames , is said — Patrium temerasse cubile . — To have defiled her Fathers bed . And was therefore changed into an Owl , an ugly dismal Bird of the Night , who — Conscia culpae Conspectum , lucemque fugit , tenebrisque pudorem Celat , & à cunctis expellitur aere toto . Still conscious of her shame avoids the Light , And strives to shroud her guilty head in Night , Expell'd the winged Quire. Who does not abhor the Fact of Myrrha , which was contrived and committed by the encouragement and the assistance of Venus ? She committed Incest with her own Father , by the Assistance of Cynaras , her old Nurse ( may such Practices of Old Women receive their just reward ) but her Sin prov'd her ruin , for she was turned into a Tree . Quae quanquam amisit veteres cum corpore sensus Flet tamen , & tepidae manant ex arbore guttae . Tho Sense with Shape she lost , still weeping she Sheds bitter tears which trickle from her Tree . Why should I mention the Propoetides , the chief of Strumpets , who denied that Venus was a Goddess . — pro quo , sua , Numinis ira , Corpora , cum forma , primae vulgasse feruntur ; Utque pudor cessit , sanguisque induruit oris In rigidum , parvo , silicem , discrimine versae . The first that ever gave themselves for hire To Prostitution , urg'd by Venus Ire , Their Looks emboldned , Modesty now gone , Convert at length to little differing Stone . Why should I set before you Pygmalion a Statua●y ? who considering the great Inconveniences of Marriage , resolved to live single . But when he had made a most elegant and artificial Image of Venus , he fell in love with his own Workmanship ; so that he begged Venus , that she would turn it into a Woman , and enliven the Ivory : his wishes were granted , and he begot of this Image Paphus . — de quo tenet insula nomen . From whom the Island does its Name receive . Let us a little relate the Stories of Pyramus and Thisbe , Atalanta and Hippomenes , Paris and Helena , three Couples of the most unfortunate Lovers . Pyramus and Thisbe were both Inhabitants of the City of Babylon ; equals in Beauty , Age , Conditions and Fortune . They begin to love from their Cradles . Their Houses were contiguous , so that their love proceeded from their Neighbourhood , encreased by their mutual Play , and was perfected by their singular Beauty . This love encreased with their years , and when they were Marriageable they begged their Parents consent ; which was refused , because of some former Quarrels between the two Families . And that the Children might not attempt any thing against their Parents will , they were not permitted to se● each other , or to speak together . VVhat could Pyramus do ? or how could Thisbe bea● this ? There was a Partition VVall between both Houses , in which VVall was a small Crack never discovered by any of the Servants . Ovid. Met. l. 4. Quid non sentit amor ? — Illam , primi , vidistis , amantes , Et vocis fecistis iter , tutaeque per illud Murmure blanditiae minimo transire solebant . This for so many Ages undescry'd , ( What cannot love find out ? ) the Lovers spy'd , By which their whispering voices softly trade , And Passions amorous Embass●es convey'd . Their Sighs went through ; but Kisses could not pass : which , when they parted , they printed on the VVall. Parti quisque suae non pervenientia contra . — Their Kisses greet The senseless Stones with Lips that cannot meet● But what a fatal rupture in their Hearts did this small breach in the VVall produce ? For their Love was too great to be confined to such narrow bounds : the next night therefore they resolved to enjoy that Liberty abroad which they could not receive at home , by escaping into a neighbouring VVood ; where they intended to meet under the shade of a large Mulberry-Tree , which stood close to a Fountain . They agree , and Night comes , Thisbe deceives her Keepers , and escapes the first , and flies into the VVood ; for Love added wings to her . VVhen she came to the appointed place , a Lioness came fresh from the slaughter of some Cattel , to drink at the Fountain , Depositura sitim vicini fontis in unda . Thisbe was so frighted that she ran into a Den , and in her flight her Veil fell from her head ; the Lioness returning from the Fountain , found the Veil , and tore it with his Jaws , smeered with the Cattels blood . Afterward comes Pyramus , and sees the Prints of a wild Beast's Foot in the Gravel , and by and by finds the Veil of Thisbe bloody and torn . He immediately concluded that she was kild and devoured by the Beast ; he presently grew distracted , and hastned to the appointed Tree , and when he could not find Thisbe , he threw himself upon his Sword and died . Thisbe in the mean time recovered from her Fright , and came to the Mulberry-Tree ; where she sees when she came near a dead Body lie . — tremebunda videt pulsare cruentu● Membra solum . — Sees his panting Limbs Strike the stain'd Earth — She was amazed at the first , and stop'd , and went back frighted . Sed postquam remorata suos cognovit amores , But when sh● saw it was her dearest Love. She ran into the Embraces of her dying Lover , and mingling her Tears with his Blood , and folding her Arms about him , Pyrame , clamavit , quis te mihi casus ademit ? Pyrame , responde , tua te charissima Thisbe Nom●at ; exaudi vultusque at●olle jacentes . Ad nomen Thisbes , oculos in morte gravatos Pyramus erexit● visaque recondidit illa . — Wo's me , she said , What cursed Fate hath this division made ! O speak my Pyramus ! O look on me ! Thy dear , thy desperate Thisbe calls to thee ! At Thisbe's Name he opens his dim Eyes , And having seen her shuts them up and dies : And now Thisbe was almost dead with Grief . She tore her Cheeks , and beat her Breast , and rent her Hair , and shed a deluge of Tears upon his cold Face ; nor ceased to mourn , till she perceived her Veil bloody and torn , in Pyramus's Hand . She then understood the occasion of his Death : and with all her Strength , she draws the Sword out of the Body of her Lover , and strikes it deep into her own ; and falling accidentally on him , gave him a cold Kiss , and breathed her last Breath into his Bosom . The Tree was warmed with the blood of the slain , so that it became sensible of their Misfortune and mourn'd . Its Berries , which were before white , became red with Grief , and blushed for the Death of Pyramus : when Thisbe also died , the Berries became black and dark , as if they had put on Mourning . In the next place hear the Story of Atalanta and Hippomenes . She was the Daughter of King Schoeneus , or Coeneus . It was doubtful whether her Beauty or Swiftness in running were greatest . When she consulted the Oracle , whether she should Marry or no , she received this Answer , that Marriage would be fatal to her . Hereupon the Virgin hid her self in the Woods , and liv'd in places remote from the Conversation of Men. But , the more she avoided them , they courted her the more eagerly . Her Disdain inflam'd their Desires , and her Pride rais'd their Adoration● At last , when she saw she could not otherwise deliver her self from the Importunity of her Lovers , she made this Agreement with them . You court me in vain , says she , he who beats me at Running shall be my Husband ; but they who● are beaten by me shall suffer death : I will be the Victors Prise but the Vanquisheds Punishment . If these Conditions please , come , go with me into the Field . They went. Venit ad hanc legem temeraria turba procorum . All her mad Wooers take the Terms propos'd . They all strive , and were all beaten , and put to death according to the Agreement ; suffering for the fault of their Feet , the loss of their Heads . Yet the Example of these Gentlemen did not deter Hippomenes from undertaking the Race , He entertain'd Hopes of winning the Victory , because Venus had given him three golden Apples , gathered in the Gardens of the Hesperides ; and did advise him what he should do . Hippomenes briskly set out and began the Race ; and when he saw that Atalanta overtook him , he threw down a golden Apple : the beauty of it enticed her , so that , Declinat cursus , aurumque volubile tollit . She greedy of the shining Fruit steps back To catch the rolling Gold. — Afterwards he threw down another , and she stopp'd again to reach it , and again a third ; so that while Atalanta was busied in gathering them up Hippomenes reach'd the Goal , and took the Lady as the Price of his Victory . But how inconstant is Venus ? and how base Ingratitude ? Hippomenes being drunk with Love , gave not due thanks to Venus , but was forgetful of her Kindness . The Goddess resented it , and inflam'd them with such strong impatient Desires , that in their Journey they dared to satisfie their Passion in a Temple : for which Sacrilege they were immediately punished , for they were turned into Lyons . Lastly , let Paris and Helena now come upon the Stage . Paris was the Son of Priamus , King of Troy , by Hecuba : his Mother , when she was big-belly'd , dreamt that she brought forth a burning Torch : and asking the Oracles the Interpretation of it , they answer'd , that it did portend the Burning of Troy , and that the Fire should be kindled by that Boy that she had in her Belly . Therefore , as soon as the Child was born , by the Command o● Priamus , he was expos'd upon the Mountain Ida ; where the Shepherds brought him privately up , and nourished him , and call'd him Paris . When he became a Man , many excellent Endowments and good Qualities shined in him ; and particularly he gave such great Tokens of singular Prudence and Equity in deciding Controversies , that when a great difference arose amongst the Goddesses , they referr'd it to his Judgment to be determin'd . The Goddess Discordia was the occasion of this Contention : for , because all the Gods and Goddesses were invited , except her self to the Marriage of Peleus , she was angry , and resolv'd to revenge the Disgrace : wherefore when they all met and sat down at the Table , she came in privately , and threw down upon the Table an Apple of Gold , on which was this Inscription , Pulchrior accipiat , or ( which is the same ) Detur pulchriori ; Let the Fairest take it . Hereupon arose a Quarrel amongst the Goddesses ; for every one thought herself the handsomest . But at last all the other Goddesses yielded to the three superior Goddesses , Iuno , Pallas and Venus : who disputed so eagerly , that Iupiter himself was not able to bring them to Agreement . He resolved therefore to leave the final determination of it to the Judgment of Paris ; so that she should have the Apple , to whom Paris should appoint it . The Goddesses consent , and call for Paris , who did then feed Sheep upon a Mountain . They tell him the Business ; they every one court his Favour with great Promises . Iuno promised to reward him with Power ; Pallas with Wisdom ; and Venus promis'd him the most Beautiful Woman in the World. In short , he observ'd them all very curiously : but Nature guided him to pronounce Venus the Fairest , and to assign to her the Apple of Gold. Nor did Venus break her Promise to Paris : for in a little time Paris was own'd to be King Priam's Son ; and sail'd into Greece with a great Fleet , under colour of an Embassy , to fetch away Helena , the most Beautiful Virgin in the World ; who was betroth'd to Menelaus , King of Sparta , and liv'd in his House . When he came Menelaus was absent from home ; and in his absense Paris carried Helena to Troy : Menelaus demanded her , but Paris refus'd to send her back ; whereupon that fatal War between the Grecians and Trojans brake out , in which Troy , the Metropolis of all Asia , was taken and miserably burnt , in the Year of the World , 2871. There were kild 886000 of the Grecians ; amongst whom Achilles their General lost his life by the Treachery of Paris himself . There were slain 676000 of the Trojans ; from the beginning of the War , to the Betraying the City . ( for it was thought that Aeneas and Antenor betray'd it ) amongst whom Paris himself was kild by Pyrrhus or Philoctetes ; and his Brother Hector , Patriae Columen , the Pillar of his Country , was kild by Achilles . And when the City was taken and burnt , King Priamus , the Father of Paris and Hector , at once lost all his Children , Hecuba his Queen , his Kingdom , and his Life . Helena , after Paris was kild , married his Brother Deiphobus . Yet she at last betray'd the Castle to the Grecians , and admitted Menelaus into her Chamber to kill Deiphobus ; whereby , it is said , she was reconciled to the Favour of Menelaus again . But these things belong rather to History than to Fable , to which let us return . SECT . IV. Venus's Companions . Cupid , the Graces , Adonis . MAny different Parents are ascribed to the God of Love , Cupid , because there were many Cupids . Plato says he was born of Penia , the Goddess of Poverty , and Porus , the Son of Counsel and Plenty . Hesiod relates that he was born of Chaos and Terra . Sappho derives him from Venus and Coelum Alcaeus says he was the Son of Lite and Zephyrus . Simonides attributes him to Mars and Venus ; and Alcmaeon to Zephyrus and Flora. But whatsoever Parents Cupid had , this is plain , he always accompanies Venus , either as a Son or as a Servant . Cic● de Nat. Deor. The Poets speak of two Cupids . One of which is an ingenious Youth , the Son of Venus and Iupiter , a celestial Deity , and often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other an obscene Debauchee , the Son of Nox and Erebus ( Hell and the Night ) a vulgar God , whose Companions are , Drunkenness , Sorrow , Enmity , Contention , and such kind of Plagues : one of these Cupids is called Eros , and the other Anteros . Both of them are Boys , and naked , and winged , and blind ; and armed with a Bow and Arrows , and a Torch . They have two Darts of different Natures ; a Golden Dart which procures Love , and a Leaden Dart which causes Hatred . Anteros is also the God who avenges slighted Love. Altho this be the youngest of all the Gods in Heaven , yet his Power is so great , that he is esteemed the strongest of them ; for he subdues them all Without his assistance , his Mistress Venus is weak and can do nothing , as she confesses when she accosts him after this manner . Virg. Aen. 1. Nate , meae vires , mea magna potentia , solus . My Son , my strength and power thou art alone . P. But wherefore is Cupid naked ? M. He is naked , because the Lover has nothing his own , but deprives himself of all that he has for his Mistress's sake ; he can cover nor conceal any thing from her , of which Sampson is a witness : for he discovered to his beloved Mistress , even the Secret on which his safety did depend ; and herein his Understanding was blinded before his Eyes . Another gives the following reason of Cupids Blindness . Quare nuda Venus ? nudi pinguntur amores ? Nuda quibus placeat , nudos dimittat oportet . Why 's Venus naked , and the Loves are so ? Those that like Nakedness should naked go . Cupid is a Boy , because he is void of Judgment ; for violent Love is extravagant and Madness . And he is blind , because a Lover does not see the Faults of his beloved Object , nor considers in his Mind the Mischiefs proceeding from that Passion . He is winged , because nothing flies swifter than Love ; for he that loves to day , will hate to morrow ; and the space of one day does oftimes see Love and Aversion in their turns reigning in the same Person : nay Amnon , King David's Son , both loved and hated the same Woman in a shorter space of time ; for with the greatest degree of hatred he turned her out of his Chamber , whom he just before enticed in with the highest marks of Love. Lastly , the Boy is armed with Arrows , because he strikes afar off . These Sisters were painted naked ( or in transparent and loose Garments ) young and merry , and all Virgins , with hands joyned . One turned from the Beholder , as if she was going from him ; the two other turned their Faces , as if they were coming to him : whereby we may understand , that when one Kindness is done , Thanks are twice due ; once when received , and again when it is repaid . The Graces are naked , because Kindnesses ought to be done in Sincerity and Candor , and without Disguise . They are Young , because the memory of Kindnesses received ought never to grow old . They are Virgins , because Kindness ought to be pure , without expectation of requital : or because we ought neither to give or receive a base or immodest Kindness . Their Hands are joined , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one good turn requires another : there ought to be a perpetual intercourse of Kindness and Assistance amongst Friends . Adonis was the Son of Cynaras , King of Cyprus , and Myrrha . He was mighty handsom , wherefore Venus took great delight in him , and loved his Company . When he Hunted , a Boar struck his Groin with his Tusks and kild him . Venus bewailed his death with much sorrow and concern , and changed his Blood which was shed on the ground into the Flower Anemone , which ever since has retained the colour of Blood. And while she ran to assist him , being led by his dying Voice , she prickt her Foot with a Thorn , and the Blood which came from thence made the Rose red , which was before white . Some add another pleasant Conceit . They say that Venus and Proserpina contended before Iupiter which should have Adonis . Iupiter directed them to Calliope , whom he appointed Judge of their Quarrel Calliope gave this Sentence : that Adonis should serve Venus every year six Months , and Proserpina the other six . The meaning of which Fable is this : Venus is the Earth , and her Adonis is the Sea. She reigns with him six months , attired with beauteous Flowers , and enriched with Fruit and Corn ; the other six months the Sun leaves us , and goes as it were to live with Proserpina . Lastly , from Adonis comes the Proverb Adonidis Horti , which signifies all those things which are fine and gay , but useless and trifling . SECT . V. The Explanation of the Fable . VENUS Amorousness . THE Graces , Cupid and Adonis , are Venus's Companions , whereby is described , the ungovernable appetite and inclination towards Obscenity . 1. She is called the Goddess of Beauty and Comeliness : for Beauty is the greatest fomenter of impure Desires . She sitting on a frail corporeal Throne , subdues the Soul ; she by her Flattery and Enticement steals into the Affections and drives Virtue from thence , and basely enslaves the whole Man. The Cythe●●ans worshipped Venus armed . Beauty needs no Weapons : she who possesses that is suffici●ntly armed . Anacreon ingeniously tell us , ●hat Nature gave Women Beauty , that they ●●ight use it instead of Spears and Shields , and Conquer with greater speed and force than ●ither Iron or Fire can . Helena , Phryne , and ●nnumerable others , are witnesses of this truth : One Lady , when she was bound to the Stake ●o be stoned , with the lightning of her Eyes ●●isarmed her Executioners : Another , when ●er Crime was proved , and tho' she had often offended before , when she tore her Garments ●nd opened her Breast , stopped the Judges mouth , and when her Beauty pleaded her Cause , every body acquitted her . 2. Beauteous Venus rides in a Chariot , as it were to triumph over her subdued Enemies , whom Love , rather than Force has conquered . She has her Ambushes , but they are composed of Pleasure and Enjoyment ; she Skirmishes with Delights , and not with Fire and Bullets ; ●he Wounds she gives are bloodless and gentle ; she uses no other Flames than what she kindles with her Eyes , and draws them which she shoots from no other Quiver . And if she ●ights thus , it is no wonder if she makes the Enemy fly to her rather than from her . 3. She wears a Crown because she is always Victorious . Beauty never wants success : because she fights leasurely and Conquers in time of Peace , and Triumphs with her Eyes : Thunder is contained in her Silence , and Lightning in her Looks . She seizes the Breast , storms the Mind , and takes it captive with one Assault , nay with one Look . Beauty speaks without a Voice , forces us without Violence ; tyes us down without Fetters , enchants us without Witchcraft , and in her to see is to Overcome , and to be seen is to Triumph . Augustus refused to see her in Cleopatra , lest himself should be taken , and the Conqueror of the World submit to a Woman . When therefore she pleaded and made her defence , he opened his Ears but shut his Eyes . 4. She carries a Looking glass , that the brittleness of the Glass may remind her of the frailty of her Beauty . She is crowned with flowery Garlands , because nothing is more fading than Beauty , which like a Flower is blasted by the least breath , and broken by the least accident , and dies in the smallest moment . 5. She is born from the Sea , because more Storms and Tempests afflict the Lover , than disturb the Sea : Nothing but bitterness is his portion , so that we may say that amare to Love , is derived from amarus bitter . This is certainly true , that the bitterness of the Sea is sweet , if compared with the bitterness of Love. But suppose Love has some sweetness , yet like the Sea from whence Venus sprung , it is full of tempestuous desires and stormy disappointments ; how many Vessels have beed shipwreck'd there , how many Goods lost ? What destructions not only of Mens Estates , but of the Understandings also , have happened here ? Instances of which , every body who is not blind has observed . 6. Consider the Adulteries , Rapes , Incests , of which Venus is accused , and you will find whitherward her Beauty tends . Those are the Precipices , into which that Ignis fatu●s in her Eyes betrays its Admirers . Tho her Face appears pure , and cool as the Ice , it creates a Passion both impure , and hot as Fire . From that stream of sparkling Fire which comes from her Eyes , are engendred Clouds of dark and hellish Impurity , and black mists of Lust. Thus by a strange contradiction , many are blinded by others Eyes , and find Tumults raised in their breasts from the calm serenity of anothers looks , grow pale at the redness in their Cheeks ; loose their own Beauty in admiring the Beauty of others , and grow immodest by loving their Modesty . P. How far I prithee will the Fervour and the flowing Tide of your Wit and Fancy carry you ? The Beauty of this Goddess , I see , hath raised your Admiration . M. My Choler rather . But however you do well in stopping me . She hath detained us longer than I expected . Tho' not without Reason ; because she is one of the greatest of all the Goddesses . The rest are less illustrious , and will by no means detain us so long . CHAP. XIII . SECT . I. LATONA . LAtona , whom you see standing next to Venus , was the Daughter of Phoebe , and Coeus the Titan. She was so beautiful a Lady , that Iupiter fell in love with her , and deflowred her : when Iuno perceived , that she was big with Child by him , she cast her out of Heaven to the Earth ; and obliged Terra by an Oath , not to give her any where a habitation to bring forth in : and besides , she set the Serpent Python upon her , to persecute her all over the World. Iuno however was disappointed in every thing : for the Island Delos received Latona ; where under a Palm , or an Olive-Tree , she brought forth Diana : who as soon as she was born , performed the Office of a Midwife to her Mother , and brought Apollo into the world . P. But if Terra swore , that she would allow no place to Latona , how could she bring forth in Delos ? M Very well . For they say , that that Island heretofore floated in the Sea , and was then hid under the Waters , when Terra took her Oath ; but emerged afterwards by the Order of Neptune , and became fix'd and immoveable for Latona's use : from which time it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conspicua , because it was now visible like other places P. But why did the Island Delos emerge for Latona's use ? M. That is not strange . For this Island was Sister to Latona : some say that her name formerly was Asteria , whom Iupiter loved and courted , but she was converted into an Island ; but others report , that she was converted into a Quail , and flew into this Island ; which was therefore , amongst other Names , called Ortygia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Quail . Niobe's Pride and the Barbarity of the Country-men of Lycia , encrease the Fame of this Goddess . Niobe was the Daughter of Tantalus , and the Wife of Amphion , King of Thebes . She was so blessed with all the gifts of Nature and Fortune , her happiness was so great that she could not bear it : wherefore puffed up with Pride and full of Self-conceit , she began to despise Latona , and to esteem her self greater than her , saying ; Major sum , quam cui possit fortuna nocere . Multaque ut eripiat , multò mihi plura relinquet . In quancunque domus adverti lumina partem , Immensae spectantur opes . Accedit eodem Digna Deo facies . Huc natas adjice septem , Et totidem Iuvenes : & mox Generosque Nurusq , Quaerite nunc habeat quam nostra superbia causam ? My state too great for fortune to bereave : Tho much she ravish , she much more must leave . Throughout my Court , behold in every place Infinite Riches ! add to this , a Face Worthy a Goddess . Then , to crown my Ioys , Seven beauteous Daughters , and as many Boys : All these by marriage , to be multiply'd . Behold , have we not reason for our Pride ? For she had brought to her Husband seven Sons , and as many Daughters , who were all very ingenious and very handsom . But her mad Pride deprived her of all the Blessings which she possessed in a short time , and reduced her from the Heighth of good Fortune to the lowest degree of Misery . For when Latona saw her self so despised , and her Sacrifices disturbed by Niobe , she left it to Apollo and Diana to punish the Injury that was offered to their Mother . Immediately they two go with their Quivers well filled with Arrows , to Niobe's House ; where first they kill the Sons , then the Daughters , and next the Father , in the sight of Niobe : who by that means — Orba resedit Exanimes inter natos , natasque virumque , Diriguitque malis . She , by her Husband , Sons , and Daughters , sits A childless Widow ; waxing stiff with woes . Till at length she was turned into Marble : which because of this misfortune sheds many Tears to this day . The Rusticks of the Country Lycia , in Asia , did also experience the Anger of Latona , with their Ruine : for when she wandered in the Fields , very big with Twins , the heat of the Weather and the toil of her Journey , brought such a Drought upon her , that she almost fainted for Thirst. At last she discovered a Spring in the Bottom of the Valley , she ran to it with great Joy , and fell on her Knees ; — gelidos potura liquores . The neighbouring Country-men seeing her , forbade her , tho she begged of them leave to ; drink in this manner : Quid prohibetis aquas ? usus communis aquarum est Quas tamen ut detis , supplex peto . Non ego nostros Abluere hic artus lassataque membra parabam , Sed relevare sitim . Caret os humore loquentis . Et fauces arent , vixque est via vocis in illis . Haustus aquae mihi Nectar erit , vitamque fatebor Accepisse . Quem non blanda Deae potuissent verba movere ? Hi tamen orantem perstant prohibere ; minasque Ni procul abscedat , convitiaque insuper addunt ; Nec satis est ; ipsos etiam pedibusque manuque Turbavere lacus : imoque è gurgite mollem Huc illuc limum , saltu movere maligno . — Why hinder you , said she , The use of Water , that to all is free ? The Sun , Air , Water , Nature did not frame Peculiar ; a publick Gift I claim . Yet humbly I intreat it : not to drench My weary limbs , but killing thirst to quench . My tongue wants moisture , and my jaws are dry : Scarce is there way for speech . For drink I die . Water to me were Nectar . If I live , 'T is by your favour : — With whom would not such gentle words prevail ? But they , persisting to prohibit , rail ; The place with threats command her to forsake . Then with their hands and feet disturb the Lake : And leaping with malicious motions , move The troubled mud ; which rising , flotes above . Latona could no longer bear such barbarous Treatment , wherefore cursing them , AEternum stagno , dixit , vivatis in isto : Eveniunt optata Deae . Ever , said she , may y' in this water dwell . And as the Goddess wish'd it hap'd . Immediately they were turn'd into Frogs , and leapt into the muddy waters . CHAP. XIV . SECT . I. AURORA . M. DO you see a stately Goddess drawn in a Chariot of Gold by White Horses , who do you think she is ? P. Is it not Aur●ra , the Daughter of Terra and Titan , the Sister of the Sun and the Moon , and the Mother of the Stars and the Winds ? I fancy so , because her Countenance shines like Gold , and her Fingers are red like Roses : and Homer describes Aurora after that manner . M. Your Observation is very right . It is , as you say , Aurora : who in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence come the words Eous and Heous : And Aurora , quasi Aurea , because sh● is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the golden Messenger of the Sun. You have named her Parents right , yet some say that she was the Daughter of Hyperion and Thia , or else Pallas : from whom , amongst the Poets , frequently she is called Pallantias . P. Does History relate nothing done by her ? M. She carried by force two beautiful young Men , Cephalus and Tithonus , into Heaven . Cephalus married Procris the Daughter of the King of Athens : when Aurora could by no perswasion move him to violate his Marriage Vow , she carried him into Heaven , but even there she could not shake his Constancy . Therefore she sent him again to his Wife Procris , disguised in the habit of a Merchan● ; who being desirous to try her Fidelity to her absent Husband , tempted her with much Courtship and many Presents , to yield to his desires . And when she almost consented , he cast off his Disguise and chid his Wife for her Inconstancy . She was greatly ashamed and hid her self in the Woods : but afterwards was reconciled to her Husband , and gave him a Dart● which never mis●ed the Mark , which she had receiv'd from Minoe . When Cephalus had this Dart , he spent his whole time in Hunting , and pursuing Wild Beasts . Procris , suspecting that her Husband loved some Nymphs , went before and lay hid in a Bush , to discover the Truth . But when she moved carelesly in the Bush , her Husband heard the rustling , and thinking that some Wild Beast was there , he drew his Bow and shot his Wife with his unerring Dart. Ovid. Metam . l. 7. Tithonus was the Son of Laomedon , and Brother of Priamus : Aurora for his singular Beauty , carried him to Heaven and married him , and instead of a Portion , obtained from the Fates immortality for him ; she had Memnon by him . But she forgot to ask the Fates to grant him perpetual Youth , so that he became so old and decrepid , that like an Infant he was rocked to sleep in a Cradle . Wherefore he began to be weary of Life , and wish for Death ; and therefore asked Aurora to grant him power to die . She said that it was not in her power to grant it ; but that she would do what she could ; and therefore turned her Husband into a Grashopper : which they say moults when it is old , and grows young again . Ovid. Met. l. 9. P. And what became of Memnon ? M. Memon , their Son , went to Troy to assist King Priam , where , in a Duel , with Achilles , he was killed ; and in the place where he fell , a Fountain arose , which every year on the same day on which he died , sends forth Blood instead of Water . But as his Body lay upon the Funeral Pile to be burnt , by his Mother Aurora's intercession it was changed into a Bird ; and many other Birds of the same kind flew out of the Pile with him : which were called Memnoniae from his name ; these Birds divided themselves into two Troops : and furiously fighting with their Beaks and Claws , with their own Blood appeased the Ghost of Memnon , from whom they sprang . What they report concerning a Statue of this Memnon , which was made of black Marble , and set up in the Temple of Serapis at Thebes in Egypt , is almost incredible . They say , that the Mouth of this Statue , when first touched by the Rays of the rising Sun , did send forth a sweet and harmonious sound , as tho' it rejoyced when its Mother Aurora came . But when the Sun did set , it used a low melancholy Tune , as tho' it lamented his Mothers departure . And thus I have told you , Paleophilus , all things which I thought useful , concerning the Celestial Gods and Goddesses . P. How much am I indebted to you for this , my most kind Friend . But what now ? I think you are going away . Will you not keep your word ? Did you not promise to explain all the Images in the fabulous Pantheon ? M. Never trouble your self : what I undertake , I will be sure to perform . But would you have us stay here all day without our Dinner ? Let us dine , and we will soon return again to our Business . Come , you shall dine with me at my House . P. Excuse me , Sir , I will not give you that trouble , I had rather dine in my own Inn. M. What do you talk of Trouble ? I know no person , whose Company is more obliging and grateful . Let us go , I say : you are not your own Master to day . Obey then . P. I do so , I wait upon you . PART II. CHAP. I. SECT . I. Of the Terrestrial Deities . SATURN● His Image . P. NOW certainly , since we have dined so well , you will speak and I shall mind better . Come on . Whereabouts would you have me look ? M. Look upon the Wall on the right Hand ; because it would be ill luck to begin from the left . Upon that Wall , which is the second part of the Pantheon , and of our Discourse , you see the Terrestrial Deities , divided into two sorts . For some of them inhabit both the Cities and the Fields indifferently ; and are called in general Dii Terrestres . But the others live only in the Countries and the Woods ; and are properly called Dii Sylvestres . We will begin with the first . Of the Terrestrial Gods ( which are so called , because their Habitation is in the Earth ) the most celebrated are , Saturn , Ianus , Vulcan , AEolus and Momus . The Terrestrial Goddesses are Vesta , Cybele , Ceres , the Muses , and Themis ; equal in number to the Celestial Gods and Goddesses . We will begin with the eldest , Saturn , whose Image you see there . P. Is that decrepid wrinkled old Man Saturn ? with a long Beard , a hoary Head , his Shoulders are bowed like an Arch , and his Jaws are hollow and thin ; his Eyes full of Corruption , and his Cheeks sunk ; his Nose flat , his Forehead full of Furrows , his Chin turning up , his Lips black and blue , his little Ears flagging , and his Hands crooked ; his right Hand holds a rusty Sickle , and his left a Serpent biting its own Tail ? SECT . II. His Family and Actions . M. IT is indeed Saturn : the Son of Terra ( or Vesta ) and Coelum , Caelus , or Coelius , ●in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who was the Son of AEther and Dies , and the Antientest of all the Gods. This Coelum ( according to the Story ) married his own Daughter Vesta , and begat many Children of her : the most eminent of whose was Saturn ; whose Brothers were the Cyclopes , Oceanus , Titan , the Centimani , and divers others : and Sisters , Ceres , Tethys , and Ops or Rhea ; ( which he afterwards married . ) The Sisters perswaded their Mother Vesta to exclude Titan or Titanus the eldest Son , and to appoint Saturn Heir of his Father's Kingdom . When Titan saw the fixed Resolution of his Mother and Sisters , he would not strive against the Stream , but voluntarily quitted his Right , and transferr'd it upon Saturn , under Condition , that he should not bring up any Male Children , that so , after Saturn's Death , the Kingdom should return to the Children of Titan. P. Did Saturn accept that Condition ? M. He not only accepted , but very sincerely kept it , whilst he could ; for at last his Design was prevented . For when his Wife Ops perceived that her Husband devoured all her Male Children , when she brought forth the Twins Iupiter and Iuno , she sent only Iuno to him , but sent Iupiter to be nursed in Mount Ida by the Curetes , and Corybantes ( Priestesses of Cybele ) who by the noise of the Cymbals and Drums ( which they used in the Sacrifices ) might hinder Saturn from hearing the crys of Iupiter . By the same Trick she also saved Neptune and Pluto from her devouring Husband . P. Was this Artifice ever discovered to Saturn ? M. Yes , and he demanded the Boy of Ops. But Ops lapp'd up a Stone in Swadling Cloaths , and delivered that to her Husband to be devoured instead of Iupiter , who swallowed it down in a moment ? P. What did Titan do , when he saw himself cheated , and the Agreement between him and Saturn broken . M. To revenge the Injury done to him , he raised Forces , and brought them against Saturn , and made both him and Rhea Prisoners , and bound them , and shut them up together in Hell ( Tartarus ) where they lay , till Iupiter after a few years overcame the Titans , and set his Father and Mother again at Liberty . P. I suppose that Saturn remembred this Kindness , and favoured Iupiter afterwards . M. On the contrary , he strove to take away his Life , because he heard by an Oracle , that he should be driven out of his Kingdom by a Son. As in reality he was afterwards . For Iupiter deposed him from the Throne , and expelled him the Kingdom , because he formed Conspiracies against him : Besides this , when he found Saturn almost Drunk with Mead , he bound him and gelded him , as Saturn had gelt his Father Coelum before with his Sickle . P. And whither did Saturn go after he had lost his Kingdom ? M. Into Italy ; which was heretofore called Saturnia from him . He lived there with King Ianus , and that part of Italy , in which he lay hid , was afterwards called Latium ; and the People Latinus , à latendo ; as Ovid observes . Fast. l. 1. Inde diu Genti mansit Saturnia nomen : Dicta fuit Latium terra , latente Deo. That Country long Saturnia became , While Latium from his lying hid had Name . King Ianus made Saturn Partner of his Kingdom , whereby Saturn reduced the wild People ( who wandered up and down before like Beasts ) to civil Society , and joined them to each other as it were in Chains of Brass , that is , by the Brass Money which he invented ; and therefore on one side of the Money was stamped a Ship , because Saturn came thither in a Ship , and on the other side was stamped a Ianus Bifrons , says Ovid in Fast. l. 1. At bona posteritas puppim signavit in aere ; Hospitis adventum testificata Dei. A Ship by th' following Age was stampt on Coin , To shew they once a God did entertain . But altho' the Money was Brass , yet this was the Golden Age in which Saturn lived , when ( as the Poets , who magnify the happiness of that Age , would persuade us ) the Earth without the Labour of Plowing and Sowing brought forth its Fruits , and all things were common to all ; there were no Differences nor Contentions amongst any , for every thing happened according to every Body's mind . This Virgil hath elegantly described , Aen. l. 8. Primum ab aethereo venit Saturnus Olympo , Arma Iovis fugiens , & regnis exul ademptis . Is genus indocile , ac dispersum montibus abtis Composuit , legesque dedit , Latiumque vocari Maluit , his quoniam latuisset tu●us in oris . Aureaque ut perhibent illo sub rege fruere Saecula , sic placida populos in pace regebat . Flying Jove's Anger , Saturn to this Coast From Heav'n first came , Coelestial Kingdoms lost He from high Mountains the rude People draws And taught them both Civility and Laws ; Then Latium stil'd the Country , since it held H●m safe from all his Enemies conceal'd . That was the Golden Age in which he reign'd , Because in Peace his Kingdoms were maintain'd . Ovid says of the same Age ( Amor. l. 3. ) Signabat nullo limite fossor humum . The Delver made nor mound nor balk . Which Virgil hath expressed almost in the same words : 1. Georg. Nec signare quidem aut partiri limite campum Fas erat . Around the Earth the Land-marks then to fix Was held a Crime . SECT . III. Name of Saturn . MAny derive the Name Saturn or Saturnus ( as they pronounced it antiently . ) 1. From Satu , Sowing ; as Portunus is derived from Portu ; and Neptunus , from Nuptu ; because he first taught the Art of Sowing and Tilling the Ground in Italy ; and therefore he was esteemed the God of Husbandry , and called by the Romans , Stercutius , because he first fatned the Earth with Dung. He is therefore painted with a Sickle , with which the Meadows are mowed , and the Corn is cut dow . This Sickle , called in Greek Drepanon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was thrown into a City of Sicily thence called Drepanum ( now Trapano . ) But some say that this City was named from that Sickle which Ceres had from Vulcan , and gave the Titans when she taught them to mow . But others say , the Town had its Name , because it was crooked and hollow like a Sickle . In deed Sicily is so fruitful in Corn and Pasture that the Poets justly imagined that the Sickle was kept there . 2. Again Saturnus is derived à Saturnand● quasi saturet populos annona , as tho' he fills the Bellies of the People with Provision ; as hi● Wife was called Ops , quod esurientibus opem ferat , because she helps the hungry . Or , quòd ips● saturetur annis , quos devorat , that he is satisfied with the years that he devours ; for Saturn and Time are the same . 3. Or thirdly , Saturnus quasi Sator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentis sator , because he creates Sense and Understanding in the Minds of Men , and perfect● them with Precepts and Prudence . SECT . IV. The Sacrifices and Festivals , Saturnalia . MEN only were sacrificed to Saturn , because he delighted , as they thought , with human Blood : Wherefore the Gladiators were placed under his Protection , and fought at his Feasts . The Romans esteemed him an infernal God , as Plutarch says , because the Planet Saturn is malignant and hurtful ; yet he is commonly reckoned a Terrestrial God● Those who sacrificed to him had their Heads bare ; and his Priests wore Scarlet Garments . On his Altar were placed Wax Tapers lighted , because by Saturn Men were reduced from the Darkness of Error into the Light of Truth . The Feasts Saturnalia , in the Greek Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were instituted either by Tullus King of the Romans ; or , if we believe Livy , by Sempronius and Minutius , the Consuls . Till the time of Iulius Caesar they were dispatched ●n one Day , on the fourteenth of the Ka●ends of Ianuary . But then they began to be celebrated in three Days , and afterwards in ●our and five , by the Order of Caligula ; and ●ome write , that they have lasted seven Days . Whence the Expression , primis , secundis , tertiis Saturnalibus comes . And when these Days were added to the Feast , the first was ●eckoned from the Sixteenth of the Ka●ends . Upon these Festival Days , first the Senate did not sit . 2. The Schools kept Holy-day . 3. Presents were sent to and fro , amongst Friends . 4. It was unlawful to proclaim War , or execute any Offenders . 5. Servants were allowed to be ●lco●e and merry towards their Masters ; whence Ausonius says , Aurea nunc revocet Saturni Festa December , Nunc tibi cum Domino ludere , verna , licet . Now let December bring Saturn's brave Feast , When Slaves may freely with their Masters jest . 6. Nay , the Masters waited upon the Servants who sat at Table , in memory of that Liberty which all enjoyed in antient Times in Saturn's reign , when there was no Servitude . 7. Con●rary to the Custom , they washed them as soon as they arose , as if they were about sitting down to Table . 8. And lastly , they put on a certain Festival Garment , called Synthesis , like a Cloak of Purple or Scarlet Colour , and this Gentlemen only wore . SECT . V. The Historical Sense of this Fable . Saturn , Noah . ALtho' it is generally said that Saturn was Nimrod , the Founder of the Empire of Babylon ; yet I am more inclined to believe the Opinion of Bochartus , who maintains that Saturn and Noah were the same . These reasons which he brings seem persuasive . 1. In the time of Noah , the whole Earth spoke one Language , as we find in Gen. xi . and the antient Mythologists say , that the Beasts understood this Language . And it is said , that in Saturn's Age , there was but one Language which was common to Men and Brutes . Plato in Polit. 2. Noah is called in the Hebrew ( in Gen. ix . 20. ) Vir terrae , a Man of the Earth , that is , a Husbandman ; according to an usual Phrase of Scripture , which calls a Soldier , a Man of War ; a strong Man , a Man of the Arms , Vir brachii , ( Iob. xxii . 8. ) a Murderer , a Man of Blood ; an Orator , a Man of Words ; and a Shepherd , a Man of Cattel . Now Saturn is justly called Vir terrae , because he married Tellus ; whose other Names were Rhea and Ops. 4. As Noah was once overcome with Wine , because perhaps he never experienced the Strength of it before ; so the Saturnals did frequently drink extreamly , because Saturn protected Drunken Men. 5. As Noah cursed his Son Ham , because he saw his Father's Nakedness with delight . So Saturn made a Law , that whosoever saw the Gods naked should be punished . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says Plato in Timaeo ) Saturn and Rhea his Wife , and those with them , were born of Oceanus and Thetis . Thus Noah and all that were with him , were as it were new born out of the Waters of the Deluge , by the help of the Ark. And if a Ship was stamp'd upon the antient Coins , because he came into Italy in a Ship. Surely this Honour belonged rather to Noah , who in a Ship preserved the Race of Mankind from utter Destruction . 7. Did Noah foretel the coming of the Flood ? So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & fabricandam esse arcam , & in ea cum volucribus reptilibus atque jumentis esse navigandum . Alex. Polyst . ap . Cyril . con . Julian . l. 1. So did Saturn foretel , That there should be great quantities of Rain , and an Ark built , in which Men and Birds and creeping things should all ●ail together . 8. Saturn is said to have devoured all his Sons , but these three , Iupiter , Neptune and Pluto . So Noah , the Pastor and Prophet , and as it were the Father of all Mortals may be said to have condemned and destroyed all Men , because he foretold that they would be destroyed in the Flood . For in the Scripture Phrase the Prophets are said to do the things that they foretel shall be done hereafter . Thus in Ezek. xliii . 2. When I came to destroy the City ; that is , when I came to foretel , that the City shall be destroyed . But as Saturn had three Sons left to him not devoured , so had Noah three , Sem , Cham and Iaphet , who were not destroyed in the Flood . These reasons persuade us that Cham is Iupiter : 1. His Hebrew Name Ham is by many called Cham , from whence it is plain , the Egyptians derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Africans Ammon or Hammon . 2. C ham was the youngest Son of Noah , as Iupiter was of Saturn . 3. Iupiter is feigned to be the Lord of the Heavens ; thus C ham had Africa , which Country is esteemed nearer the Heavens than other Countries , because it has the Planets vertical . 4. Iupiter gelded his Father , which Story seems to be taken from Gen. ix . 22. And Ham saw the nakeness of his Father , and told : for whereas vaiagged in the Hebrew Language signifies & nunciavit , they might easily read vaiaggod , which signifies & abscidit , especially before the Vowels were placed under the Consonants . Iaphet is the same with Neptune , for as Neptune had the command of the Sea , so the Islands and Peninsula● fell chiefly to Iaphet'● lot . But how shall we prove that Sem was Pluto● What carried him into Hell ? Not his Piety and Holiness , by which he excell'd his Brothers and glorified his own Name . Perhaps , because he was so holy , and so great an Enemy to Idolatry , the Idolaters hated him whilst he lived , and endeavoured to blacken his Memory when he dyed , by sending him to the Stygian darkness , and ●etting in his hand the Scepter of Hell. SECT . VI. A Philosophical Sense of the Fable . Saturn , Time. THat by Saturn is meant Time , is plain from his Greek Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which by one Letter only is different from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time . Thus Saturn is painted devouring his Children and vomiting them up again ; as indeed Time devours and consumes all things which it hath produced , which in process of time do revive again , and are , as it were renew'd . Or else Days , Months and Years are the Children of Time , which he constantly devours and produces anew . Sometimes he is drawn in the midst , betwixt two young Boys and two Girls : as Time is surrounded by the different Seasons of the Year , as Parents are by their Children . Lastly , as Saturn hath his Sithe , so hath Time too , with which he moweth down all things : neither can the hardest Adamant withstand the Edge thereof . CHAP. II. SECT . I. JANUS . His Image . P. O Strange ! What is this ? An Image with two Faces , and one Head only . M. It is so ; and by those Faces he sees the things placed both before and behind him . It is Ianus the Bifrons Deus ; holding a Key in his Right Hand , and a Rod in the Left. Beneath his Feet you see Twelve Altars . If he could lay aside that Rod and Key , perhaps according to his custom , he would express to you the number Three Hundred with one hand , and the number Sixty Five by the other ; by the different motion , bending and weaving his Fingers . P. I do not throughly understand your meaning . M. You will presently clearly and perfectly understand both what I say , and what you see with your Eyes . Stay a little , till I explain the Four most remarkable Names of this God : for in so doing , I shall not only explain this Picture , but also tell you whatever things are necessary concerning Ianus in this place . SECT . II. Names and Actions of Janus . JAnus ( some say ) was begotten of Coelum and Hecate . He is so called quasi eanus ab eundo : Unde fit , says Tully , ut transitiones perviae Iani ( plurali numero ) foresque in liminibus profanarum aedium januae dicerentur . From whence it is , that Thorough passages are called in the plural number , Jani ; and the Gates before the Door of secular Houses , Januae . A place at Rome was called Iani , where were three Images of Ianus , where Usurers and Creditors always met to pay and receive Money . Tully means this place when he speaks of some great Men , ad medium Ianum sedentibus : as also Horace , when he mentions imum & summum Ianum . As he is drawn Bifrons , with two Faces , so Ovid calls him Deus Biceps , the God with two heads . Iane Biceps , Anni tacite labentis imago , Solus de superis qui tua terga vides● Thou double pate the sliding year dost shew , The only God that his own back can view . Because so great was his Prudence , that he saw both the things past , and those which were future . Or else , because Ianus was thought to represent the World , that he may view the two chief Quarters of the World , the East and the West . He is also described , quadrifrons , with four Faces , from the Four Quarters of the World ; because he governs them by his Counsel and Authority . Or because he is Lord as of the Day , with his two Faces he observes both the Morning and the Evening : for thus Horace says , Matutine pater , seu Iane , libentius audis , Unde homines operum primos vitaeque labores Institu●nt . Old Janus , if you please , grave two fac'd Father , Or else bright God o' th' morning , chuse you whether , Who dates the Lives and Toils of mortal Men. When Romulus and Tatius , Kings of the Romans and Sabines made a League , the first made an Image of Ianus Bifrons , quasi ad duorum populorum imaginem ; to be as it were an Image of their two Nations . Numa afterwards dedicated a Temple to Ianus Bifrons , which had double Doors . When Falisci , a City of Hetruria was taken ; inventum est ( says Servius ) simulacrum Iani quadrifrontis : there was an Image of Janus found with four Faces ; whereupon the Temple of Ianus had four Gates . But of that Temple , by and by . Claviger , or Turnkey , and Club-bearer , from the Rod and the Key in his hands . He held the Rod , because Rector viarum , the Guardian of the ways : and the Key for these Reasons . 1. He was the Inventor of Locks , Doors , and Gates ; which are called Ianuae after his Name : and himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ianitor , because Doors were under his Protection . 2. He is the Ianitor of the Year , and of all the Months : the first of which takes the Name of Ianuary from him . To Iuno belong the Calends of the Months , and she committed them to his care ; wherefore he is called by some Iunonius . Martial speaks ingeniously of him thus . Annorum , nitidique sator pulcherrime mundi , Gay Founder of the World and of our Years . For this Reason he had twelve Altars dedicated to him , according to the Number of the Months : and there were twelve small Chappels in his Temple . The Consuls were amongst the Romans , inaugurated in the Temple of Ianus , who were from thence said , aperire annum , to open the year . Upon the Calends of Ianuary ( and , as Macrobius says , on the Calends of March ) a new Laurel was hung upon the Statue of Ianus , and the old Laurel taken away ; according to Ovid. Laurea flaminibus , quae toto perstitit anno , Tollitur , & frondes sunt in honore , novae . The Laurel that the former Year did grace T' a fresh and verdant garland yields his place . Was this done because he was the Inventor of Laurel Garlands ? Pliny thought that this custom was occasioned , because Ianus rules over the Year : quod Ianus Geminus ● Numa rege dicatus , digitis ita figuratis , ut trecentorum quinquaginta quinque ( some read sex●ginta quinque ) dierum nota per significationem ●nni , temporis & aevi , se Deum indicaret : the Statue of Janus with two Faces of the Dedication of King Numa , had its Fingers so composed , as ●o signifie the number of Three hundred sixty five Days : to shew that Janus was a God , by his knowlege in the year , and Times , and Ages . He had not these Figures described on his Hand , but had a peculiar way of numbring them , by bending , stretching or mixing his Fingers ; of which Numeration many are the Opinions of Authors . 3. He holds a Key in his Hand , because he is as it were the Door , through which the Prayers of Mankind have access to the Gods. For in all the Sacrifices , Prayers were first offered up to Ianus . Accordingly Ianus himself in Ovid ( Fast. lib. 1. ) gives this Answer to one that asks him the Question , Cur quamvis aliorum numina placem , Iane , tibi primum , thura merumque fero ? Ut possis aditum per me , qui limina tendo , Ad quoscunque voles , inquit , habere deo● . Why is 't that tho I other Gods adore , I first must Janus Deity implore ? Because I hold the Door by which access Is had to any God you would address . Fest us gives the following reason , why Prayers were first offered up to him ; quod fuerit omnium primus , à quo rerum omnium factum putabant initium : ideo ei supplicabant velut parenti : because they thought , that all things took their beginning from him ; and so they supplicated him in the quality of a common Father . For tho the Name Father is given to all the Gods , yet Ianus was more especially called Pater . He first instituted Altars , Temples , and other Religious Rites : Proptereaque in omni sacrificio perpetua ei praefatio praemittitur farque illi & vinum primo praelibatur : And for that Reason amongst the rest ( says one ) in every Sacrifice there was a Preface premised , and Wine and Bread Corn offer'd to him before any other Deity . Frankincense was not offered him , tho Ovid mentions it in the Verse related above : which either he says per licentiam poeticam , or else he speaks of the times then present : for , as Pliny writes , Iliacis temporibus , thure non supplicatum : They did not sacrifice with Frankincense in the times of the Trojans . Neither does Homer in the least mention Frankincense , in any place where he speaks concerning Sacrifices , which so exact an Author would never have omitted , if it had been in use . Neither do I find a Greek word that properly signifies Thus ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only Thus , but any odoriferous Smell . Patulcius and Clausius , or Patulacius and Clusius ; from patendo or patefaciendo , and claudendo : for in time of War Ianus's Temple was open , but was shut in time of Peace ; this Temple was founded by Romulus and Tatius as I said before . Numa ordained that it should be opened when the Romans waged War , but shut when they enjoyed Peace . It is opened in time of War , because a Spring of warm Water arose out of the place where this Temple stands , when Romulus fought with the Sabines , and forced the Enemy to march away : therefore in War they opened that Temple , hoping for the same or the like assistance : or it may be rather , because they that go to War ought to think of Peace , and wish for a quick return into their native Country . Both these Names of Patulcius and Clusius are expressed by Ovid in this Distich ( in Fast. ) Nomina ridebis , modo namque Patulcius idem , Et modo sacrifico Clusius ore vocor . You 'll smile , I 'm now Patulc or Open call'd By th' Priest , and then I 'm Clusius or Close . The Ceremony of the Opening of this Temple , and the Form of the Temple it self , is thus described by Virgil. Aen. 7. lib. Sunt geminae belli portae , ( sic nomine dicunt ) Religione sacrae , & saevi formidine Martis . Centum aerei claudunt vectes , aeternaque ferri Robora ; nec custos absistit limine Ianus . Has ubi certa sedet patribus sententia pugnae , Ipse Quirinali trabea cinctuque Gabino Insignis reserat stridentia limina Consul . Two Gates there be stil'd the two Ports of War , Sacred to Mars with reverential fear , Shut with a hundred Iron and Brazen Bands , There in the Porch bifronted Janus stands ; Here , when the Senate have a War decreed , The Consul , glorious in his Regal Weed , And Gabine Robe , doth groaning Gates unbar , In his own person then proclaims the War. Og. In another place introduces Iupiter unfolding the Secrets of the Fates to Venus , and writes thus concerning the Shutting of the Temple . Aspera tum posit is mitescent saecula bellis : Cana fides & Vesta , Remo cum fratre Quirinus Iura dabunt : dirae ferro & compagibus arctis Claudentur Belli portae , furor impius intus Saeva sedens super arma , & centum vinctus ahenis Post tergum nodis fremet horridus ore cruento . Then Nations milder grow , and Wars surcease ; Old Faith and Vesta , Romulus in Peace Shall with his Brother reign , when Steel shall bar Dire Janus Gates ; within sits impious War On cursed Arms , bound with a thousand Chains , And horrid , with a bloody Mouth complains . Og. But it is to be admired , that this Temple of Ianus in the space of Seven hundred Years was only shut thrice : the first time by King Numa ; then by the Consuls M. Attilius and T. Manlius , after the Peace with the Carthaginians ; and lastly by the Emperor Augustus after the Battel at Actium . An Explication of the Fable . Janus , the Emblem of Prudence . WE may see in this Story of Ianus ( whom some call Noah , some Ogyges , some a Priest , a Philosopher and a Divine ; and some an ancient King of Italy , who was the Founder of the Town Ianiculum , ) in this Fable of Ianus , we may behold , I say , the representation of a very prudent person : which Virtue consists , says Tully , ( de Senect . ) in praeteritorum memoriâ & providentiâ futurorum : In the remembrance of things past , and a foresight of things to come . The prudent Man ought therefore to have , as it were , two Faces : that according to his natural sagacity of Mind , and ripeness of Judgment , observing both things past and things future , he may be able to discern the Causes and the Beginnings , the Progress , and as it were the forerunning Accidents of all things ; that he may be able to draw Likenesses , to make Comparisons , to observe Consequences , and perceive Futurities , and by a wise connection of Causes and Events , be able to joyn things present with things to come , and things future with things past . The Prudent Person hath the Key of all things : Nothing is so obscure , that his understanding cannot comprehend , nothing is so secret and private , that his consideration and care can't detect and lay open ; nothing is so hard and intricate , that his quickness and dexterity cannot explain and unfold . With this Key he examines all the ways of Business , and finds which are the most proper ; he sees the Disposition of Times , and the Exigences of Occasions : he removes the Difficulties , and the Barrs that lie in his way ; he publishes as much as is useful : and conceals closely whatsoever will 〈◊〉 hurtful to him . With this Key he lays open for himself a passage into the Friendship of others : he insinuates himself into the inward Recesses of their Breasts ; he learns their most secret Counsels , their most reserved Thoughts : he solves Mysteries , and penetrates things unknown , and seeks and finds and views Objects the most remote from the common sense of the World. Ianus first instituted Altars , Temples , and Sacrifices . Thus it is a sign of the highest Prudence and Understanding , to pay due Honour to the Almighty , to reverence his Power , to propagate his Worship , and magnifie his Glory . And as Men sacrificed first to Ianus ● all Sacrifices because of his exemplary Holiness and Piety ; so by how much the ●ore Worship Men pay to God , by so much ●e more Honour shall they receive both from God and Men , as the Precepts and Example ● the holy Scripture do abundantly testifie . CHAP III. SECT . I. VULCAN . P. O Heavens ! I think that I see a Black-smith amongst the Gods. M. Very true ; He is both a Smith , and a God , by ●●me Vulcan . He hath a Shop in ●he Islan● Lemnos , where he exercises his Trade ; and where , tho he is a God himself , ●e made Iupiter's Thunder , and the Arms of ●he other Gods. P. If he was a God , what Misfortune drove him to the Forge , and tyed him to such a ●asty Employment ? M. His Deformity , I believe . He was ●orn of Iupiter and Iuno ; some say , of Iuno only ; and being contemptible for his Deformity , he was cast down from Heaven into the ●sland Lemnos ( whence he is called Lemnius ) ●e broke his Leg with the Fall , and if the Lemnians had not caught him when he fell , ●e had certainly broke his Neck ; ever since he hath been Lame . In requital for their kindness , he fix'd his Seat amongst them , and set up the Craft of a Smith ; teaching them the manifold Uses of Fire and Iron : and a mulcendo ferum , from softening and polishing Iron , he receiv'd the Name Mulciber or Mulcifer . But you will wonder when I tell you that this deformed nasty Smith has married the beautifulest Goddess Venus ● whom he caught in Adultery with Mars , and linked them together with Chains , and exposed them to the laughter of all the Gods. He desired mightily to marry Minerva , and Iupiter consented ; yielding up the Virgin to the Will of this nasty Creature . But she resisted his attempts , and in the struggle his Nature fell from him upon the Earth , and produced the Monster Erichthomiu● , Erichtheus or Erichthonicus , so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentione & terra ; which was a Boy , with the Feet of a Dragon , who first invented Coaches , that he might hide the deformity of his Feet . Iupiter , ( as I said ) consented , that Vulcan should marry Minerva if he could overcome her Modesty . For when Vulcan made Arms for the Gods , Iupiter gave him leave to choose out of the Goddesses a Wife , and he chose Minerva . But he admonished Minerva at the same time to refuse him , and preserve her Virginity ; as she did admirably well . At Rome were celebrated the Vulcania , a Feast in Honour of Vulcan ; in which they threw Animals into the Fire to be burnt to death . The Athenians instituted Feasts called Chalce● . A Temple besides was dedicated to him upon the Mountain Aetna , from which he is sometimes named Aethnaeus . This Temple was guarded by Dogs , whose sense of Smelling was so exquisite , that they could discern , whether the persons that came thither were Chaste and Religious , or whether they were Wicked : They used to meet , and flatter , and follow the good , esteeming them the Acquaintants and Friends of Vulcan , their Master . But they bark'd , and flew at the bad , and never left off tearing them , till they had driven them away . P. I have heard , unless I am mistaken , that this Vulcan , by Iupiter's command , made a living Woman . Is it true ? M. It is a Comical thing to expect Truth in Fables . It is indeed feigned , that the first Woman was fashioned by the Hammer of Vulcan ; and that every God gave her some Present , whence she was called Pandora . Pallas gave her Wisdom , Apollo the Art of Musick , Mercury the Art of Eloquence , Venus gave her Beauty , and the rest of the Gods gave her other Accomplishments . They say also , that when Promotheus stole Fire from Heaven , to animate the Man which he had made ; Iupiter was incensed , and sent Pandora to Prometheus with a sealed Box. But Prometheus would not receive it . He sent her with the same Box again to the Wife of Epimetheus , the Brother of Prometheus ; and she , out of the Curiosity natural to her Sex , open'd it , which as soon as she had done , all sorts of Diseases and Evils , with which it was filled , flew out amongst Mankind , and have infested them ever since . And nothing was left in the bottom of the Box , but Hope . Pausan. in Attic. SECT . II. The Cyclops , Servants to Vulcan . P. WHAT black nasty one eyed Fellows are those . M. They are the Cyclops , that serve Vulcan in his Craft : so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Circle ; because they had but one Eye , which was in the middle of their Foreheads , of a circular Figure , Neptune and Amphitrite were their Parents . Virgil ( in Aen. 8. ) mentions the names of three of them . Ferrum exercebant vasto Cyclopes in antro , Brontesque , Steropesque , & Nudus membra Pyracmon . The following Verses shew these three were not the only Cyclops , there were many more . — Alii ventosis follibus auras Accipiunt redduntque : alii stridentia tingunt Aera lacu : gemit impositis incudibus antrum , Illi inter sese multa vi brachia tollunt In numerum , versantque tenaci forcipe ferrum● — Others receive In Bellows breath , as oft them breathless leave ; Those in cold Water dip the hissing Ore : The hollow Vaults with thundring Anvils rore . They with huge strength their Arms in order raise , And turn with Tongs the Mass a thousand ways . SECT . III. Cacus and Caeculus , Sons of Vulcan , Polyphemus . CAcus was the vilest of Miscreants , his name was given him from his wickedness ( for Cacos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Malus evil . ) He tormented all Latium with his Fires and Robberies ; living like a Beast , in a dismal Cave . He stole Hercules's Oxen , and dragged them backwards by their Tails into this Cave , that so the track of their Feet might not discover this Repository of his Thefts . But Hercules passing by heard the lowing of the Oxen in the Cave , and there broke into it , ( Virg. Aen. 8 ) — Cacum in tenebris incendia vana vomentem Corripit , in nodum complexus ; & angit inhaerens Elisos oculos , & siccum sanguine guttur . — He Cacus got , Belching vain Flames , and wreath'd him in a knot , Then whirls him round , next down upon him lies , Grasping his Throat , and squeezing out his Eyes . Take the Description of the Cave it self from the same Poet. Hic spelunca fuit vasto submota recessu Semihominis Caci ; facies quam dira tegebat Solis inaccessam radiis ; semperque recenti Caede ●epebat humus ; foribusque affixa superbis Ora virum tristi pendebant pallida tabo . Huic monstro Vulcanus erat pater : illius atros Ore vomens ignes magna se mole ferebat . Upon yon Hill , and Breaches wide as Hell : There did that horrid Monster Cacus dwell● He in these vast Recesses his dire Face Did always hide ; the Sun ne'er pierc'd that place , Steeming with recent Slaughter ; on his Door Pale Heads of Men hung , lothsome in their Gore . Of the huge Monster , Vulcan was the Sire , A mighty Giant , breathing Smoke and Fire . Caeculus also , lived by Pl●nder and Robbery . He was so called from the smallness of his Eyes , ( it is thought , the noble Family of the Caecilii at Rome derived their Original from him . ) Whilst his Mother sat by the Fire , a Spark flew into her Lap : upon which ●he grew big with Child , and when her Reckoning was compleated she brought forth this Son ; who was afterwards the Founder of the City Praeneste . Others say , that the Shepherds found Caeculus unhurt in the midst of the fire , as soon as he was born ; from whence he was thought the Son of Vulcan : Virg. Aen. 7. To these Servants and Sons of Vulcan , add the Shepherd Polyphemus , a Monster not unlike them ; born of Neptune . For he had but one Eye in his Forehead like the Cyclops ; he got his living by Murders and Robberies like Cacu● and Caeculus . This Monster drew Four of Ulysse's Companions into his Den , in Sicily ; and devoured them . He thought too that he was certain of the rest . But Ulysses made him drunk with Wine , and then with a Firebrand quite put out his sight . Virgil Aen. 3. Visceribus miserorum , & sanguine vescitur atro . Vidi egomet , duo de numero cum corpora nostro Prensa manu magna , medio resupinus in antro . Frangeret ad saxum : sanieque aspersa natarent Limina : vidi atro cùm membra fluentia tabo Manderet , & tepidi tremerent sub dentibus artus . Haud impunè quidem ; nec talia passus Ulysses , Oblitusve sui est Ithacus discrimine tanto . Nam simul expletus dapibus , vinoque supultus , Cervicem inflexam posuit , jacuitque per antrum Immensum , saniem eructans , ac frustra cruento Per somnum commixta mero : nos magn● precati Numina sortitique vices , una undique circum Fundimur , & telo lumen terebramus acuto I●gens ; quòd torvd solum sub fronte latebat ; Argolici Clypei , aut Phoebeae lampadis instar . Cruel his Looks , uncivil are his Words ; Bowels of Men supply his wonted Boards . I saw when he two of our stoutest Men Seiz'd in his mighty Hand , and ' midst his Den , Laid on his Back , against a Pillar brain'd , And with foul gore the sprinkled Pavement stain'd . He would devour Mens bloody Quarters raw : I in his Teeth the warm Flesh trembling saw . But thus Ulysses took it not , nor yet His own , nor his Friends Dangers did forget : For , as he , gorg'd with Wine and Meat , did lie In his huge Cave asleep , his Neck awry , Vomiting Gobbets , mix'd with bloody Wine , We take our Chance , imploring Powers Divine , And round about beset him every where ; Then pierc'd his Eye with a sharp-pointed Spear . ' Midst his stern Brow the Luminary lay , Like a Greek Shield , or the great Lamp of Day . SECT . IV. The Signification of the Fable . Vulcan , a Symbol of Two Sorts of Fire . THat by Vulcan is understood Fire , the Name it self discovers , if we follow Varro , ( who derives Vulcanus from vi ac violentia ignis , and Vulcanus , quasi Volicanus , quòd ignis per aerem volitet , because Fire is a violent Element , and flies about the Air. ) And therefore he is painted with a blew Hat , which is a Symbol of the Celestial or Elementary Fire , which is by Nature clear , and immix'd ; whereas the Common Fire , that is used in Earth is weak , and wants continual fuel to support it , and therefore Vulcan is said to be lame . He is said to have been cast down from Heaven ; because the Lightning comes from the Clouds ; and to have fallen into Lemnos , because Lightning oft falls in that Island . But let us a little consider the flames of Love , for Vulcan married Venus . If you admire , wherefore so fair , so delicate , so beautiful a Goddess should be a Wife to so deformed and black a God , you must suppose , that Vulcan is the Fire , and Venus the Flame : and is not the union between Fire and Flame very proper ? But this Fire is kindled in Hell and blowed by Cyclops . And those who are addicted to Venery are set on fire with these flames : For when a flame kindled by the Eyes of a beauteous Woman sets the Breast on fire , how violent is the Combustion , how great the Havock , how certain the Destruction ? Hence comes the Lovers Anguish , Deadness and Faintness overspread his Face , his Eyes are dull and heavy , his Cheeks meager and wan , his Countenance puts on the paleness of Ashes ; which are fatal Arguments of a spreading Fire within , that consumes and preys upon the interior parts . But when Impudence has blown the Coals , so that Modesty can put no farther stop to the Rage and Violence of this Flame : When this hellish Offspring breaks forth , and by degrees gathers strength : good God! How does it spread , rage , and encrease ? With what fury and violence does it bear down and destroy every thing ? By this Flame Semele was consumed . Hercule's strength was an easie pray to it ; and hereby the strongest Towers , and stateliest Palaces of Troy were consumed and reduced to Ashes . Have you given your self up to Venus ? She will make you a Vulcan : she will make you filthy , nasty , and black as Hell , she will darken your Understanding , though you are in the midst of Fire . For the fire of Venus gives no light , but brings the greatest darkness ; it freezes and stupifies the Soul , while the Body is thawed and melted in pleasures . How sad is the fate of an effeminate Man ? His toil and labour is like the work of Vulcan ; for he who desperately loves a Woman , takes a burning Iron into his Breast , his House is a Forge , he labours and toils to soften her Temper , more than Vulcan sweats to fashion the hardest Steel ; he neglects the care of himself to make her fine and handsome : Again how many Estates are melted in lust's Furnace ? How many Possessions reduced to Ashes ? Till nothing but Dross is left , and the Nobility and Honour of their Families disappear and vanish in smoak . No Fuel can satisfie this Fire ; the heat of it never decreases , it never cools : for Venus blows it with Sighs , kindles it with Tears , and foments it with proud Disdain and Coldness . Her Kindness is Cruelty , her Pride is ensnaring . What wonder is it then , that so many Vulcans , not only in Lemnos but every where , make Thunder at this Forge , which will fall on their own Heads ; by which they are cast headlong from Heaven to Earth , that is from the highest degree of Happiness to the lowest vale of Misery : from which fall comes a lameness never to be cured . These are the effects of the love of Venus . If you will not believe me , believe the Poet , who in a witty Epigram says ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Having Cupid for thy Son , and Venus for thy Wife , Vulcan , thou well mayst be lame , all thy life . CHAP. IV. SECT . I. AEOLUS . LET us now Blow out the fire with the wind , and bring up Aeolus after Vulcan . For Aeolus is next to him ; the God of the Winds ; begotten by Iupiter of Acesta or Segesta , the Daughter of Hippota ; from whom he is named Hippotades . He dwelt in one of those seven Islands , which from him are called Aeoliae ; and sometimes Vulcaniae . He was a skilful Astronomer , and an excellent natural Philosopher , he understood more particularly the nature of the Winds : And because , from the Clouds and Smoke of the Aeolian Islands , he foretold Winds and Tempests a great while before they arose , it was generally believed that they were under his power ; and that he could raise the Winds or still them as he pleased . And from hence he was stiled Emperor and King of the Winds ( the Children of Astraeus and Aurora . ) Virgil describes Iuno coming to him , and represents his Palace thus . Nimborum in patriam , loca foeta furentibus Austris , Aeoliam venit : Hic vasto Rex Aeolus antro Luctantes ventos , tempestatesque sonoras Imperio premit , ac vinclis & carcere fraenat . Illi indignantes , magno cum murmure montis Circum claustra a fremunt : celsa sedet Aeolus arce , Sceptra tenens , mollitque animos , & temper at iras . Ni faciat , maria ac terras , coelumque profundum Quippe ferant rapidi secum , verrantque per auras . Sed Pater omnipotens speluncis abdidit atris , Hoc metuens , molemque , & montes in super altos Imposuit , Regemque dedit , qui foederc certo Et premere , & laxas sciret dare jussus habenas . She to the Land of Storms ( Aeolia ) went , Coasts big with Tempests , where King Aeolus reigns , And the rebellious Winds in Prison chains : But they , disdaining their so close restraint , Round the dark Dungeon roar with loud complaint , In a high Tow'r , here Sceptred Aeolus stands , Calming their fierceness by severe Commands ; Else in their rapid Course they would not spare Sea , Land , high Heaven , but sweep them through the Air. Jove fearing this , them in a Cave immures , And under weight of mighty Hills secures ; And gave a King , who knows when to restrain , And when commanded , how to loose the Rein ; CHAP. V. SECT . I. MOMUS . P. WHAT is this man , and what is his name ? M. Do you expect a Man among the Gods ? The name of this God is in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Iester , a Mocker , a Mimick , for that is his business . He follows no Employment ; but lives an idle life ; but nicely observes the actions and sayings of the other Gods , and when he finds them doing amiss , or neglecting their Duty , he censures , mocks , and derides them with the greatest liberty . Neptune , Vulcan , and Minerva , may witness the truth of this , when they contended which of them was the most skilful Artificer ; whereupon Neptune made a Bull , Minerva a House , and Vulcan a Man ; they made Momus judge between them , but he chid them all three . He accused Neptune of imprudence , because he placed not the Bull 's Horn in his Forehead before his Eyes , for then the Bull might give a stronger and a surer blow . He blamed Minerva because her House was immoveable , so that it could not be carried away if by chance it was placed among ill Neighbours . But he said that Vulcan was the most imprudent of them , because he did not make a Window in the Man's Breast , that we might see what his thoughts were , whether he designed some trick , whether he intended what he spoke . P. Who were the Parents of Momus ? M. Nox and Somnus begat him . And indeed it is the sign of a dull drowsie sottish disposition , when we see a Man censuring and disliking the Actions of all other Men , when nothing but God is wholly perfect , something is wanting to every thing , so that every thing is defective and liable to censure . CHAP. VI. SECT . I. The Terrestrial Goddesses . VESTA . SHE , whom you see sitting and holding a Drum , is the Wife of Coelum , and the Mother of Saturn . She is the eldest of the Goddesses . P. If she is the Wife of Coelum , why is she placed amongst this Terrestrial Goddesses , and not amongst the Coelestial rather ? M. Because this Goddess Vesta is the same with Terra , and has her name à Vestiendo ; quod plantis frugibusque terra vestiatur ; because Plants and Fruit are the cloathing of the Earth . Or according to Ovid the Earth is called Vesta , à vi stando , from supporting it self . Fast. lib. 6. Stat vi , Terra , sua , vi stando , Vesta vocatur . Th' Earth by 'ts own power stands and therefore Vesta's call'd . She sits , because the Earth is immoveable , and is placed in the center of the World. Vesta has a Drum , because the Earth contains the boisterous Winds in its Bosom . And divers Flowers weave themselves into a Crown , with which Vesta's Head is crowned . Several kinds of Animals creep about and fawn upon her . Because the Earth is round , Vesta's Temple at Rome was also round ; and some say that the Image of Vesta her self , was Orbicular in some places , and Ovid says that her Image was rude and shapeless . Fast. l. 6. Effigiem nullam , Vesta , nec Ignis habet . Vesta and Fire bear no shape at all . And from hence round Tables were anciently called Vestae , because , like the Earth , they supply all necessaries of Life for us . It is no wonder that the first Oblations in all Sacrifices were offered to her , since whatsoever is sacrificed springs from the Earth . And the Greeks both began and concluded all their Sacrifices with Vesta ; because they esteemed her the Mother of all the Gods. P. I wish that you would resolve one Doubt which I still have concerning this Goddess . How can Vesta be the same with Terra , when nothing is more frequent amongst Mythologists , than to signifie Fire by Vesta . M. I perceive that I do not deal with a Novice : I will satisfie your doubt . There was two Vesta's , the elder and the younger . The first , of whom I have spoken , was the Wife of Coelum and the Mother of Saturn . The second was the Daughter of Saturn by his Wife Rhea . And as the first is the same with Terra , as I have already described , so the other is the same with Ignis . Hujus enim , says Tully ( de Natur. Deor. lib. 2. ) vis omnis ad aras & focos pertinet : For the power of this Vesta is altogether concerned about Altars and Houses . The word Vesta is often put for Fire , and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , which signifies a Chimny , a House , or Houshold Gods. She is esteemed the President and Guardian of Houses , and one of the Houshold Deities , not without reason : since she invented the Art of building of Houses ; and therefore before the Doors of the Houses at Rome , ( called in Latin Vestibula from Vesta ) was placed an Image of Vesta , to which they sacrificed every day . This Goddess was a Virgin ; and so great an admirer of Virginity , that when Iupiter , her Brother , gave her liberty of asking what she would , she asked , that she might always be a Virgin , and have the first Oblations in all Sacrifices . Wherein she not only obtained her desire , but received this further Honour amongst the Romans ; that a perpetual Fire was kept in her Temple , amongst the sacred Pledges of the Empire ; not upon an Altar , or in the Chimneys , but in earthen Vessels , hanging in the Air ; which the Vestal Virgins tended with so much care , that if by chance this Fire was extinguished , all publick and private Business was intermitted , and a Vacation proclaimed , till they had expiated the unhappy prodigy with incredible pains . And if it appeared that the Virgins were the occasion of its going out by carelesness , they were severely punished , and sometimes with Rods. Upon the Kalends of March , every Year , though it was not extinguished , they used to renew it , not with other Fire , but by the Rays of the Sun. Ovid mentions both the Younger and the Elder Vesta , in lib. 6. Fast. Vesta eadem est , & Terra : subest vigil Ignis utrique Significant sedem , Terra , Focusque suam . Vesta and Earth are one , one Fire share , Which does the Centre of 'em both declare . SECT . II. An Explication of the Fable . The Younger Vesta , the Vital Heat in the Body . FRom hence we may conjecture , that when the Poets say that Vesta is the same with Fire , the terrible , scorching , lightning Fire of Vulcan's Forge , is not understood ; nor yet the impure and dangerous Flames of Venus , of which we spake above ; but a pure , unmixt , benign Flame ; so necessary for us , that Humane Life cannot possibly want it : whose heat being diffused through all the parts of the Body , quickens , cherishes , refreshes and nourishes us . A Flame really sacred , heavenly and divine ; repaired daily by the Food which we eat ; on which the safety and welfare of our Bodies depend . This Flame moves and actuates the whole Body ; and cannot be extinguished , but when Life it self dies together with it . And then comes a lasting Vacation , and a certain end is put to all our business in this World. But if by our own fault , it is extinguished , we are guilty of our own death and deserve that our Memory should rot with our Bodies in the Grave , and that our Name should be entombed with our Carcasses , which would be an Affliction no less severe , than was the Punishment of the guilty Vestal Virgins , who were buried alive . CHAP. VII . SECT . I. CYBELE . Her Image . P. STrange ! Here is a Goddess whose Head is crowned with Towers , what mean● this ? Is she the Goddess of Cities and Garrisons ? M. She is the Goddess not of the Cities only , but of all things which the Earth sustains . She is the Earth it self : On the Earth are built many Towers and Castles , so on her Head is placed a Crown of Towers . In her Hand she carries a Key , which perhaps you did not observe , because in Winter the Earth locks those treasures up , which she brings forth , and dispenses with so much plenty in the Summer . She rides in a Chariot , because the Earth hangs suspended in the Air , balanced and poised by its own weight . But that Chariot is supported by Wheels , because the Earth is a Voluble Body , and turns round : and it is drawn by Lions , because nothing is so savage and ungovernable , but a motherly piety and tenderness is able to tame it , and make it submit to the Yoak . I need not explain why her Garments are painted with diverr colours , and figured with the Images of several Creatures , since every body sees that such a dress is suitable to the Earth . SECT . III. Names of Cybele . P. IS then this Goddess called Terra ? M. No , she is called Cybele , and Ops , and Rhea and Dindymene , and Berecynthia , and Bona Dea ( the good Goddess ) and Idaea , and Pessinuntia , and Magn● Deorum Mater ( the Great Mother of the Gods ) and sometimes also Vesta . All these are the names of the same Goddess , given her for different reasons , who was the Daughter of Coelum , and the Elder Vesta ; and Saturns Wife . She is called Cybele from the Mountain Cybalus in Phrygia , where her Sacrifices were Institutèd first . Or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Caput saltare : because her Priests danced upon their Heads ; and tossed about their Hair , like mad men , foretelling things to come , and making a horrible noise , as Luc●n speaks of them , l. 1. — crinemque rotantes Sanguineum , populis ulularunt tristia Galli . Shaking their bloody tresses some sad spell The Priests of Cybel to the people yell . For these Priests , as I shall shew presently , were called Galli . Or , Lastly , you may derive Cybele from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Cube : because that figure was by the Antients dedicated to her . Ops , quòd opem ferat , she is a help to all things , that are contained in this World. Rhea , comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fluo : because she abounds with Blessings . Dindymene , and Dindyme , from the Mountain Dindymus , in Phrygia . Berecynthia , from the Castle Berecynthus , in the same Country . She is described by this name in Virgil , Aen. 6. Qualis Berecynthia mater Invehitur curru , Phrygiae turrita per urbes , Laeta Deum partu . As Berecynthia crown'd with turrets rides In state through Ph●ygian Cities , by her sides A hundred Nephews , off-springs of the Gods. As the Romans called her , the Mother of the Gods , so the Greeks named her Pasithea , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnibus Diis mater , her Sacrifices were likewise entitled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to Celebrate them . She was called Bona Dea , because all our goods things in this life proceed from her . Fauna , because she is said to favour all Creatures animantibus favere . Fatua from fando , because they thought that new-born Children never cryed till they touched the Ground . It is said , that this Bona Dea was the Wife of Faunus ; who beat her with Myrtle Rods till she died , because ( which did not become a Queen ) she drank up a Vessel of Wine , and was drunk . The King repented of his severity , wherefore he Deified his dead Wife , and paid her divine Honours . And for this reason it was forbid that any one should bring Myrtle into her Temple . And in her Sacrifices the Vessels of Wine were covered ; and when the Women drank out of them they called it Milk , not Wine : so extraordinary was the Modesty of this Goddess , that no Man ever saw her , except her Husband ; or scarce heard her name : wherefore her Sacrifices were performed in private , and all Men were excluded from the Temple ; as Tibullus intimates , l. 1. El. 6. Sacra Bonae , maribus non adeunda , Deae . Good Goddess's Rites not to be seen by men . Insomuch that the place , in which her Sacrifices were performed , was called Opertum , and the Sacrifices themselves , Opertanea in Pliny ; secret-Sacrifices . So Silius calls Pluto Opertum regem ; and Lucan , in his lib. 6. Nosse domos Stygias , areanaque Ditis Operti . To hear Hell's silent Counsels , and to know The Stygian Cells and Mysteries below . It is true , that silence was observed in all Sacrifices , but more especially in those of Bona Dea , according to Virgil. Aen. 3. — Fidaque silentia Sacris . A faithful Silence paid to sacred Rites . The Pythagoreans and Egyptians indeed taught , that God was to be worshipped in silence , because from it all things at first took their beginning . Loquendi , homines magistros habemu● , tacendi Deos. Ab illis silentium accipientes , i● initiationibus & mysteriis . Men , ●says Pliny were our Masters , to teach us to speak ; but w● learn silence from the Gods. From these w● learn to hold our peace , in their Rites and Initiations . She was called Idaea Mater from the Mountain Ida in Phrygia , or Creete ; for she was at both places highly honoured . As also at Rome , whither they brought her from the City Pesinus in Galatia , by a remarkable Miracle . For when the Ship , in which she was carried , stop'd in the mouth of the Tiber , the Vestal Claudia ( whose fine Dress and free Behaviour , made her Modesty suspected ) easily drew the Ship to the shore with her Girdle , where the Goddess was received by the hands of Virgins , and the City assembled to meet her , placing Censors with Frankincense before their Doors , and when they had lighted the Frankincense , they prayed that she would enter freely into Rome , and be favourable to it . And because the Sybils had prophefied that Idaea Mater should be introduced by the best Man amongst the Romans ; Haud parvae rei judicium , says Livy , l. 9. D. 3. Senatum tenebat , qui vir optimus in civitate esset : veram certe victoriam ejus rei , sibi quisque mallet , quàm ulla imperia , honoresve suffragio seu Patrum , seu Plebis delatos . Patres Conscripti , P. Scipionem Cnei filium , ejus qui in Hispania occiderat , adolescentem nondum Quaestorium , judicaverunt , in tota civitate virum optimum esse . The Senate was not a little busied to pass a judgment in the case , and resolve , who was the best Man in the City . For every one was ambitious to get the Victory in a Dispute of that nature ; and more than if they stood to be elected to any Commands or Honours by the Voices either of the Senators or People . At last , the Senate resolved , that P. Scipio , the Son of that Cneus who was killed in Spain , a young Gentleman who had never been yet Quaestor , was the best Man , take all the City round . She was called Pesinuntia , from a certain Field in Phrygia , into which an Image of her fell from Heaven ; from which fall , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesein , the place was called Pesinus , and the Goddess Pesinuntia . And in this place , first the Phrygians began to celebrate the Sacrifices Orgia to this Goddess , near the River Gallus , from whence her Priests were called Galli ; as I shall tell you , after I have observed , that when these Priests desired that a great Respect and Adoration should be paid to any thing , they pretend that it fell from Heaven ; and they called those Images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is sent from Jupiter . Of which sort were the Ancile , the Palladium , and the Effigies of this Goddess , concerning which we now speak . Herod . l. 1. SECT . IV. The Sacrifices of Cybele . HER Sacrifices like the Sacrifices of Bacchus , were celebrated with a confused Noise of Timbrels , Pipes , and Cymbals ; and the Sacrificants bowled , as if they were mad ; they profaned both the Temple of their Goddess , and the Ears of their hearers , with their filthy Words and Actions . But the following Rites were peculiarly observed in her Sacrifices . Her Temple was opened , not by Hands , but Prayers ; none entred who had tasted Garlick : The Priests sacrificed to her sitting and touching the Earth , and offered the Hearts of the Victims . And lastly , amongst Trees the Box and the Pine were sacred to her . The Box , because the Pipes used in her Sacrifices were made of it . The Pine , for the sake of Atys , Attes , or Attines , a Boy that Cybele much loved , and made him President of her Rites , upon Condition , that he always preserved his Chastity inviolate . But he forgot his Vow , and lost that Virtue . Wherefore the offended Goddess drave him into such a madness , that he emasculated himself ; ( tho' Lucian says that Cybele did it ) and when he was about to lay violent Hands upon his Life , in pity she turn'd him into a Pine. But take notice that there was a true Atys , the Son of Croesus King of Lydia . He was born dumb , but when he saw in the Fight a Souldier at his Father's back with his Sword lift up to kill him , the Strings of his Tongue which hindered his Speech , burst , and by speaking clearly , he prevented his Father's Destruction . SECT . V. The Priests of Cybele . I Just now told you that her Priests were called Galli , from a River of Phrygia of that Name : whatsoever Persons drank of this Water , were enflamed to that degree of madness , that they gelt themselves . It is certain that the Galli were castrated , and from thence called Semiviri ; as oft as they sacrificed , they furiously cut and slashed their Arms with Knives , and thence all furious and mad People were called Gallantes . Besides the Name of Galli , they were also called Curetae , Corybantes , Telchines , Cabiri , and Idaei Dactyli Some say that these Priests were different from the Galli , but because most People think them to be the same , and say that they all were Priests of Cybele , therefore I will speak something of each of them . The Curetes were either Cretans , or Aetolians , or Euboei ; who were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tonsura ; so that Curetes and Detonsi signify almost the same thing . For they shaved the Hair of their Heads before , but wore Hair behind , that they might not be taken ( as it hath often happened ) by the Fore locks by the Enemy ; or perhaps their Name may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , puellae ; because the● wore a long Gown like a Woman's ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab educatione juvenum ; because they educated Iupiter . Strabo . The Corybantes are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cornibus ferire , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incedere , because in the Sacrifices of their Goddess , they tossed their Heads , and danced , and butted with their Foreheads like Rams , after a mad fashion . Thus when they initiated any one in their Sacrifices , they placed him in a Chair , and danced about him , like fools . Plat. in Euthyd . The Telchines were famous Magicians and Inchanters : they came from Crete into Cyprus , and thence into Rhodes , which latter Island was called Telchinis from them . Or if we believe others , they were deserving Men , and invented many Arts for the good of the Publick . For they first set up the Statues and Images of the Gods. Strabo . The Cabiri or Caberi , so called from Cabiri Mountains of Phrygia , were either the Servants of the Gods , or Gods themselves , or rather Demons , or the same with the Coribantes , for Peoples Opinions concerning them are different . Ibid. CHAP. VIII . SECT . I. CERES . Her Image . P. YOU have said enough , dear Sir , of Cybele ; pray tell me , who this tall , majestick Lady is , who stands here ; beautified with yellow Hair , and crowned with a Turbant , composed of the Ears of Corn ; her Bosom swells with round snowy Breasts , her right hand holds a lighted Torch , and her left a handful of Poppies and Ears of Corn. SECT . II. The Explication of the Image . M. IT is Ceres , my Palaeophilus , the Daughter of Saturn and Ops ; whose singular Beauty made the Gods themselves her Lovers and Admirers . Her Brothers Iupiter and Neptune loved and debauched her . She had Proserpina by Iupiter ; and by Neptune it is uncertain whether she had a Daughter or an Horse . For , as some say , when she avoided the pursuits of Neptune , who followed her , she cast herself amongst a drove of Mares , and immediately put on the shape of a Mare . Which Neptune perceiving , he made himself a Horse , and from her begat the Horse Arion . Ovid consents to this Opinion , saying ( in Met. l. 6. ) Et te , flava comas , frugum mitissima Mater , Sensit Equus . The Gold hair'd kindly Goddess of our Barns Found thee a Stallion . Hence I suppose comes the Story that is reported by Pausanias . Upon the Mountain Elaeus in Arcadia , an Altar was dedicated to Ceres ; her Image had the Body of a Woman , but the Head of a Horse ; it remained entire and unhurt in the midst of Fire . Yet others have told us , that Ceres did not bring forth a Horse , but a Daughter : the Arcadians thought it a wicked thing to call this Daughter by any other Name than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lady ; and Magna Dea , as they called the Mother Ceres herself . However the Goddess exceedingly lamented the loss of her Honour , and testified her Sorrow by the mourning Cloaths , which afterwards she wore ( whence she was named Melaena , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nigra ) and retiring into the dark recesses of a Cave , where she lay so private , that none of the Gods knew where she was . Till Pan the God of the Woods discovered her by chance , and told Iupiter ; who sending the Fates to her , persuaded her at last to lay aside her Grief , and arise out of that Hole , which was an happy and joyful thing for all the World. For in her absence a great Infection reigned throughout all sorts of living Creatures , which sprang from the Corruption of the Fruits of the Earth , and the Granaries every where . P. But Why were the Fruits of the Earth corrupted in her absence ? M. Why ? Do you not know that she is the Goddess of the Fruits , and that her very Name is derived à gerendis frugibus ? so Ceres is quasi Geres , or quasi Serens ; or perhaps from the old word Cereo , which is the same with Creo , because she is the Creatrix and Nurse of all Fruits ? Or have not you heard that she first invented and taught the Art of Tilling the Earth , and Sowing Corn and all Pulse ( except Beans ) and of making Bread therewith ; whereas before they eat only Acorns ? Remember what the Poet says ( Ovid Met. l. 5. Prima Ceres unco glebam dimovit aratro , Prima dedit fruges , alimentaque mitia terris , Prima dedit leges . Cereris sunt omnia , Munus . The Turf with crooked plough first Ceres rent , First gave us Corn , a better nourishment ; First Laws prescrib'd , all from her bounty sprung . Whereas before the Earth lay rough and unmannred , over run with Briars , and unprofitable Plants ; when there were no Proprietors of Land , they neglected it ; No body had any Ground of his own ; they did not care , Signare quidem , aut partiri limite campum . Or to make Land-marks or to balk their Fields . But all things were common to all , till by the kindness of Ceres , Husbandry was followed , and then they began to dispute about the limits of their Fields ; and from hence came the Origin of Law and Right , and she was named Legifica , the Founder of Laws , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their Sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As likewise they called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terra Mater . P. I understand now the meaning of her Crown made of Corn ; but yet I do not see what that handful of Poppies signifies . M. I will explain the signification of that also , in its place ; but first let me speak of some other things . As 1. She is beautiful and well shaped , because the Earth , which she resembles , appears beautiful and delightful to the beholders ; especially , when it is arrayed with Plants , diversified with Trees , adorned with Flowers , enriched with Fruits , and covered with Greens , when it displays the honours of the Spring , and poureth forth the gifts of the Autumn with a bountiful Hand . 2. Her Hair is yellow , and when the Ears of Corn are ripe , they are adorned with that golden Colour . 3. Her Breasts swell with Milk , ( whence she is stiled Mammosa sometimes ) because after the Earth is impregnated with Seed , and big with the Fruits thereof , it brings forth all things out of itself in abundance ; and as a Mother feeds , and nourishes us , whence she is called Alma , and Altrix Nostra . 4. She holds a lighted Torch , because Proserpina was stoln away by Pluto . For Ceres was desirous to find Proserpine again , and kindled her Torches ( they say ) with the Flames which burst from the top of the Mountain Aetna ; and with them sought her Daughter through the whole World. 5. She carries Poppy , because , when thro Grief she could not obtain the least rest or sleep , Iupiter gave her Poppy to eat : for they say that this Plant is endued with a power to create sleep and forgetfulness . Her Grief was a little allay'd by sleep , but she forgot not her loss ; and after many Voyages and Journies , she at last heard where Proserpina was ; as you will see in its proper place . P. But who is that young Man , that sits in a Chariot drawn by flying Serpents ? M. It is Triptolemus , in the Chariot which Ceres gave him . He was the Son of Eleusis , or Cereus , a Nobleman . Ceres brought him up from his Infancy upon this occasion . Whilst she sought Proserpine by Sea and Land , upon the way she came into the City Eleusis ; where the Father of Triptolemus entertain'd her : whose kindness she required , by nourishing his young Son , which in the day time she fed with celestial and divine Milk , but in the night covered him all over with Fire . By this sort of uncommon Education , the Child became a fine Youth in a few days . His Father was mighty desirous to know how Ceres managed him ; and when looking thro a dark hole , he saw his Son Triptolemus covered over by Ceres with Coals of Fire ; immediately he exclaims that his Son was kill'd , and flies into the Room to save him . Ceres punished his unadvised curiosity with death : then putting Triptolemus into the Chariot that you see , she sent him throughout the World , to shew Mankind the use of Corn. Triptolemus executed his message so well , that that name was given to him , quasi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hordeum terens . Ovid describes the thing thus , Metam . l. 5. — Geminos Dea fertilis angues Curribus admovit , fraenisque coercuit ora , Et medium coeli , terraeque per aera vecta est Atque levem currum , Tritonida misit in urhem Triptolemo ; partimque rudi data semina jussit Spargere humo , partim post tempora long a recultae The fertile Goddess to her Chariot chains Her yoked Dragons , checkt with stubborn rains : Her course , 'twixt Heaven and Earth , to Athens bends ; And to Triptolemus her Chariot sends . Part of the Seed she gave , she bad him throw On untill'd Earth ; part on the till'd to sow . P. But what Evet is that by Ceres Feet ? for I fancy I see an Evet there . M. That Creature was once a Boy , whom Ceres for his malapertness changed into a little Beast like a Lizard . For when Ceres was very weary and thirsty by travelling , she came to a Cottage and begg'd a little Water to wash her mouth , of an old Woman that liv'd there ; the old Woman gave her also Barley broth ; which when the Goddess supped up greedily the Womans Son Stellio , a saucy Boy , mocked her , This raised Ceres's anger so far , that in a rage she flung some of the Broth into the Boys face , who thereby was changed into an Evet or Newt . ( Ovid. Met. l. 5. ) and Fugit anum , latebramque petit ; aptumque colori Nomen habet , variis stellatus corpora guttis . Flies the old Wife and creeps into a hole , And from his speckled back a Name he gets . But do you see the Man rowling himself upon the ground , and tearing and eating his own flesh ? P. I observe him : what is his Name , and why is he so cruel to himself ? M. They call him Erisichthon . In contempt of the Sacrifices of Ceres , he violated her Grove , and cut down one of her Oaks : for which he was punished with perpetual Hunger : so that when he has devoured all the Meat and Food which he can by any ways procure , he is forced to eat his own flesh to support his Body ; and to bring upon himself an horrible Death , the better to sustain his Life . SECT . III. The Sacrifices of Ceres . AMongst all the Cerealia , or Sacrifices instituted to the Honour of Ceres , these are the chief . The Eleusinia , ( by which Name the Goddess her self was also known ) had their name because they were first celebrated in the City Eleusis . Of these were two sorts ; the Majora , consecrated to Ceres ; and the Minora , to Proserpine . It was a custom , that those who were initiated in the Majora , never pull'd off the Cloaths which they then wore , till they fell off in Rags . In both the Majora and Minora , a perpetual and wonderful silence was kept : to publish any thing concerning them was a Crime ; whence the Proverb concerning silent persons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the word Mysterium , signifies a religious Rite , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , os claudo . Lighted Torches were used in these Sacrifices , because Ceres with them sought Proserpine : and up and down the Streets and the High-ways , they cryed out Proserpine ; till they fill'd all places with their dismal Howlings , as Servius tells us , Aen. 4. Nocturnisque Hecate triviis ululata per urbes . Games were celebrated in these Sacrifices ; in which the Victors were honoured with a Barley Crown . The Thesmophoria , so called from Ceres's Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , legum latrix , were instituted by Triptolemus : and those Women who vow'd perpetual Chastity , were initiated in them . For some days a Fast was kept ; and Wine was altogether banished from her Altars : whence this Expression came , Cereri nuptias facere , which signifies a Feast ( amongst the Antients ) where there was no Wine . The Swine was sacrificed to this Goddess , because he hurts the Fruits of the Earth ; as we find it in Ovid ( in Fast. lib. 2. ) Prima Ceres , avidae gavisa est sanguine porcae : Ultra suas merito , caede nocentis , opes . Ceres with Blood of Swine we best atone , Which thus requite the mischief they have done . And Garlands , composed of Ears of Corn , were offered to her , as we find by Tibullus : Flava Ceres , tibi sit nostro de rure corona Spicea , quae templi pendeat ante fores . To thee , fair Goddess , we 'll a Garland plat Of Ears of Corn t' adorn thy Temple Gate . Ambarvalia , were instituted to purge the Fields , and to beg Fruitfulness and Plenty ; they were so called quod victima ambiret arva , because the Sacrifice was lead about the fields ; as the Suburbs , amburbium , was esteemed sacred , because the Sacrifice was carried round the City . These Sacrifices were performed by Husbandmen , who carried a Sow big with young , or a Cow-Calf , through the Corn and the Hay , in the beginning of Harvest thrice : the Country-men following him with Dancing , and Leaping , and Acclamations of Joy , till all the fields rung again with the Noise . In the mean time , one of them adorn'd with a Crown , sung the Praises of Ceres ; and after an Oblation of Wine , mix'd with Honey and Milk , before they began to Reap , they sacrificed the Sow to her . The Rites of these Ambarvalia are thus described by Virgil , Georg . l. 1. Cuncta tibi Cererem pubes agrestis adoret : Cui tu lacte favos , & miti dilue Baccho ; Terque novas circum felix eat hostia fruges ; Omnis quam chorus , & socii comitentur ovantes , Et Cererem clamore vocent in tecta , neque ante Falcem maturis quisquam supponat aristis , Quàm Cereri , torta redimitus tempora quercu , Det motus incompositos , & carminâ dicat . Let Ceres all the youthful Swains adore , And her with Honey , Milk , and Wine implore ; Let the blest Offering thrice new Corn surround , Thy Roof with Guests and joyful Friends resound , Calling on Ceres ; nor the meanest Clown , Unless his Temples Oken Garlands crown , To Ceres rudely Dance , and Verses sing , Shall Sickle to the Golden Harvest bring . CHAP. IX . SECT . I. The MUSES . Their Image . P. O What Beauty , what Sweetness , what Elegancy is here ! M. You mean in these Nine Virgins , that are crowned with Palms , do you not ? P. Certainly . How pleasantly , and kindly they smile ? How decent , and becoming is their Dress ? How handsomely do they sit together in the Shade of that Laurel Arbour ? How skilfully some of them play upon the Harp , some upon the Cittern , some upon the Pipe , some upon the Cymbal , and some harmoniously sing and play at once ? Methinks I hear them with united Minds , Voices and Hands , make an agreeable Concord arise from their different Instruments , commanding their several Voices in such a manner , that they make the most noble Harmony , whose pleasing Charms entring into my Ears , ravishes my mind with pleasure . M. They are the Muses : the Mistresses of all the Sciences , the Presidents of the Musicians and Poets , and Governors of the Feasts and Solemnities of the Gods. Iupiter begat them of the Nymph Mnemosyne , who afterwards brought them forth upon the Mountain Pierius : Some say they were born of other Parents , the Ancients say that they are ancienter than Iupiter , and that they are the Daughters of Coelum : They are called the Daughters of Iupiter , and Mnemosyne ( which in Greek signifies memory ) because all Students and Scholars ought to have great ingenuity and ready memories . SECT . II. The Name of Muse. M. THE Musae were fomerly called Mosae , and derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquirere : because Men learn of them the things of which they were ignorant . Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to teach . Or as others derive it , Musae quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Similes : because there is a Similitude , and an Affinity and Relation betwixt all the Sciences ; in which they agree , and are connex'd with one another . Wherefore the Muses are often painted with their hands joyned , dancing round , in the middle of them sits Apollo their Commander and Prince . The Pencil of Nature , described them in that manner upon the Agate , which Pyrrbus , who made War against the Romans , wore in a Ring . For , says Pliny , ( lib. 37. c. 1. ) the Nine Muses , and Apollo holding a Harp were described in it ; not done by Art , but by the spontaneous Handiwork of Nature ; and the veins of the Stone were formed so regular● , that every Muse had her particular Distinctions . SECT . III. The Proper Names of the Muses . P. WHAT were the Proper Names of each of them ? M. They had each of them a Name , derived from some particular Accomplishment of their Minds or Bodies . The first , Calliope , was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Goodness of her Voice , she presides over Rhetorick ; and is esteemed the most excellent of all the Nine . The Second , Clio , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gloria . For she is the Historical Muse , and takes her Name from the famousness of the things that she records . The Third , Erato , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Amor , because she sings of Amours : because Learned Men are beloved and praised by others . She is also called Saltatrix for she first invented the Art of Dancing , over which she presided : she also found out Poetry . The Fourth , Thalia , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to flourish , because she sings pleasantly and wantonly ; some ascribe to her the invention of Comedy , others of Geometry . The Fifth , Melpomene , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Canto , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concentum facere , is supposed to preside over Tragedy , and to have invented Sonnets . The Sixth , Terpsichore , hath her Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod choreis delectet because she delights in Bulls : some call her Citharistria . The Seventh , Euterpe , or Euterpia , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jucundus , the sweetness of her singing too . Some call her Tibicina , because , according to some , she presides over the Pipes : and some say , Logick was invented by her . The Eight , Polyhymnia , or Polymnia , or Polymneia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria , was excellent for her memory : and therefore the Invention of writing of History is attributed to her ; which requires a good memory . It was her invention , quòd carminibus additae sini Orchestrarum loquacissimae manus , linguosi digiti , silentium clamosum , expositio tacita , uno verbo , gestus & actio . That the Musicians , says Cassiodorus ( in Virgil. l. 4 ) add to the Verses , that they sing , Hands and Fingers , which speak more than the Tongue ; an expressive silence ; a Language without words ; in short , Gesture and Action . The Ninth , Urania , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coelum , was either so called either because she sings of divine things ; or because , through her assistance Homines ad coelos evehantur laudibus : or because by the Sciences , they become conversant in the Contemplation of things celestial . A modern Poet ( Bahusius ) hath comprised these Nine Muses in a Distich : That is , he hath made the Nine Muses to stand , which is something strange , but upon Eleven Feet . Perhaps you will remember their names better , when they are thus joyned together in two Verses . Calliope , Polymneia , Erato , Clio , atque Thalia , Melpomene , Euterpe , Terpsichore , Urania . SECT . IV. The Common Names of the Muses . P. WHAT Names had the Muses , common to them all ? M. The most remarkable are , Heliconides , or Heliconiades , from the Mountain Helicon in Boeotia . Parnasides , from the Mountain Parnassus in Phocis ; which has two Heads : where if any person slept , he presently became a Poet. It was anciently called Larnassus from Larnace , the Ark of Deucalion , which rested here ; and was named Parnassus , after the Flood , from an Inhabitant of this Mountain so called . Citherides , or Cithaeriades , from the Mountain Cithaeron , where they dwelt . Aonides , from the Country Aonia . Pierides and Pieriae , from the Mountain Pierus or Pieria in Thrace : or from the Daughters of Pierius and Anippe ; who ●●aring to contend with the Muses , were changed into Pyes . Pegasides and Hippocrenides from the famous Fountain Helicon ; which by the Greeks is called Hippocrene , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines , Caballinus , from Caballus a Horse ; and Pegaseius from Pegasus , the Winged Horse , who striking a Stone in this place with his Hoof , opened the Fountain , and the Waters of it became vocal . Aganippides and Aganippiae , from the Fountain Aganippe . Castalide's , from the Fountain Castalius at the Foot of Parnassus . SECT . V. The Number of the Muses . P. WHat was the Number of the Muses ? M , Some write , that they were but three , in the begining ; because Sound , out of which all Singing is form'd , is naturally Threefold ; either made by the Voice alone , or by blowing as in Pipes , or by striking as in Citterns and Drums . Or it may be , because there are three tones of the Voice or other Instruments , the Base , the Tenor and the Treble . Or because three is the most perfect of Numbers ; for it agrees to the Persons of the Godhead : Or lastly , because all the Sciences are distributed into three general Parts , Philosophy , Rhetorick , and Mathematicks : and each three Parts are subdivided into three other Parts . Philosophy into Logick , Ethicks , and Physick . Rhetorick into the Genus Demonstrativum , Deliberativum , and Iudiciale . Mathematicks into Musick , Geometry , and Arithmetick : whence it came to pass , that they reckoned not only three Muses but Nine . Others gave us a different reason why they are Nine . When the Citizens of Sycion appointed three skilful Artificers to make the Statues of the three Muses , promising to chuse those three Statues out of the Nine which they liked best ; they all were so well made that they could not tell which to chuse so that they bought them all and placed them in the Temples : and Hesiod afterwards , assigned to them the Names mentioned above . P. Were they Virgins ; M. Some affirm , and others deny it ; who reckon up their Children . But however , let , no person despise the Muses ; unless he designs to bring destruction on himself by the Example of Thamyra or Thamyris : who being conceited of his beauty and skill in singing , presumed to challenge the Muses to sing ; upon condition , that if he was overcome , they they should punish him as they pleased . And after he was overcome , he was deprived at once both of his Harp and his Eyes . CHAP. X. SECT . I. Themis , Astraea , Nemesis . P. THese Three Goddesses , I see contrive and consult together of great Matters . M. I suppose so . For the Business of them all is almost the same . The same Function is incumbent upon each of them : but however let us inspect them all singly . Themis , the First of them is the Daughter of Coelum and Terra . Her Office is to instruct Mankind to do things honest , just and right , according to the signification of her Name in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fas. Wherefore , her Images were brought and placed before those , who were about to speak to the People , that they might be admonished thereby to say nothing in publick , but what was just and righteous . Some say , she spoke Oracles at Delphi , before Apollo ; tho Homer says that she served Apollo , with Nectar and Ambrosia . There was another Themis , of whom Iustice , Law and Peace are said to be born . Hesiod attributes to this latter the noble Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pudibundam ; for she was ashamed to see any thing that is done against Right and Equity . Eusebius calls her Carmenta ; because , carminibus edictisque suis , by her Verses and Precepts she directs every one to that which is just . Where he means a different Carmenta from Carmenta Romana , the Mother of Evander , otherwise called Themis and Nicostrata , a Prophetical Lady ; she was worshipped by the Romans , because she Prophesied ; and called Carmenta , either from carmen , or quasi carens mente . To this Lady an Altar was dedicated near the Gate Carmentalis , by the Capitol ; and a Temple was built to her Honour also upon this occasion . The Senate forbid the married Women the use of Litters or Sedans , they combined together , and resolved , that they would never bring Children , unless their Husbands rescinded that Edict ; which they executed so long , that the Senate was obliged to change their Sentence , and yield to the Womens Will , and allow them Sedans and Chariots again . And when their Wives conceived and brought forth fine Children , they erected a Temple to the Honour of Carmenta . Astraea , the Daughter of Aurora and Astraeus , the Titan , ( or as others rather say , the Daughter of Iupiter and Themis ) was esteemed Iustitiae Antistita , the Princess of Iustice. The Poets feign , that in the Golden Age she descended from Heaven to the Earth ; and being offended at last by the Wickedness of Mankind , she returned to Heaven again , after all the other Gods had went before her . Victa jacet pietas , & virgo caede madentes Ultima coelestûm , terras Astraea reliquit . Astraea last of all the Heavenly Birth Affrighted leaves the blood-defiled Earth . She is many times directly called by the Name of Iustitia ; as particularly : ( Virgil Georg. l. 2. ) — extrema per illos Iustitia excedens terris , vestigia fecit . — Through these old Iustice took Her parting steps , when she the Earth forsook . And when she had returned to Heaven again , she was placed where we now see the Constellation Virgo . The Parents of Nemesis were Iupiter and Necessity ; or according to others , Nox and Oceanus : she was the Goddess that rewarded Virtue , and punished Vice , and she taught Men their Duty ; says Plato de leg . Dial. 2. So that she received her Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à distributione quae unicuique fit , from the Distribution that she made to every Body . Iupiter enjoyed her , as the Story says , in the Shape of a Goose ; after which she brought forth an Egg ; which she gave to a Shepherd whom she met , to be carried to Leda . Leda laid up the Egg in a Box , and Helena was soon after produced of that Egg. But others give us quite different Accounts of the Matter . The Romans certainly sacrificed to this Goddess , when they went to War ; whereby they signified that they never took up Arms unless in a just Cause . She is called by another Name Adrastaea , from Adrastus , a King of the Argivi , who first built an Altar to her : or perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fugere ; because no guilty person can escape the punishment due to his Crimes , tho sometimes Iustice overtakes him late : Indeed she has Wings , but does not always use them in pursuing Offenders . For Ad scelerum poenas ultrix venit ira tonantis Hoc graviore manu , quo graviore pede . The Wrath Divine to punish sin comes slow , But th' heavier its pace , the heavier its Blow . Rhamnusia is another Name of this Goddess , from Rhamnus , a Town in Attica , where she had a Temple ; in which there was a Statue of her made of one Stone , ten Cubits high , holding the Bough of an Apple-Tree in her Hand ; and a Crown was upon her Head , in which many Images of Deer were engraven . She had also a Wheel , which denoted her Swiftness when she avenges . Hence Claudian says , Sed Dea , quae nimis obstat Rhamnusia votis , Ingemuit flexitque rotam . Th' avenging Goddess t' our desires unbent First groan'd , then turn'd her Wheel . CHAP. XI . SECT . I. The Gods of the Woods , and the Rural Gods. Pan. His Names . WE are now come to the second part of the right-hand Wall ; which exhibits the Images of the Gods and Goddesses of the Woods . Here you may see the Gods Pan , Sylvanus , the Fauni , Satyri , Sileni , Priapus , Aristaeus , and Terminus : and there you see the Goddesses Diana , Pales , Flora , Feronia , Pomona , and an innumerable company of Nymphs . P. What Gods , do you shew me ? Do you call those Cornuted Monsters Gods , who are half Men , and half Beasts , hairy and shaggy , with Goats Feet , and Horses Tails ? M. Why not ? Since they have attained to that honour . First , let us examine the Prince of them all , PAN. Pan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omne , is called by that name , either as some tell us , because he was the Son of Penelope by all her Wooers ; or , because he exhilarated the minds of all the Gods with the musick of the Pipe , which he invented ; and by the Harmony of his Cittern , upon which he played skilfully as soon as he was born . Or perhaps , he is called Pan , because he governs the Affairs of the Universal World , by his Mind , as he represents it by his Body , as we shall see by and by . The Latines called him Inuus , and Incubus ; the Night-Mare , ab ineundo passim cum omnibus animalibus ; because he uses Carnality with all Creatures . And at Rome he was worshipped and called Lupercus , and Lyceus : a Temple was built to his honour , at the foot of the Palatine Hill ; the Festivals Lupercalia were instituted , in which his Priests , the Luperci , ran about the City naked . SECT . II. His Descent . HIS descent is uncertain : but the common opinion is , that he was born of Mercury and Penelope . For when Mercury loved her excessively , and tryed in vain to move her , but changing himself into a very white Goat , he obtains his desires from her , and begat Pan of her when she kept the Sheep of her Father Icarius in the Mountain Taygetus . Pan after he was born , was lapt up in the Skin of a Hare , and carried to Heaven . But why do I here detain you with words ? Look upon the Image of him . SECT . III. The Image of Pan. P. IS that Pan ? that horned half Goat , crowned with a Pine ? with a smiling red Face ; and the Feet and Tail of a Goat , cloathed with a spotted Skin ? Holding a crooked Staff in one Hand , and a Pipe made of an uneven number of Reeds in the other . O Ridiculous Deity ! fit only to fright the Boys . M. Believe me , he hath frighted the Men too . For when the Galls under Brennus , their Leader made an irruption into Greece , and were just about to plunder the City Delphos , Pan in the night frightned them so much , that they all betook themselves to flight , when no body pursued them . Whence the Proverb came Terrores Panici , when we speak of those who are frighted without Cause . Pausan. Plut. Now hear , what that Image of Pan signifies . Pan , they say , is a symbol of the Universal World , as I intimated before : In his upper part he resembles a Man , in his lower part a Beast ; because the superiour and Celestial part of the World is beautiful , radiant , and glorious ; as is the Face of his God : whose Horns resemble the Rays of the Sun and the Horns of the Moon : the redness of his Face is like the splendour of the Sky ; and the spotted Skin that he wears , is an Image of the starry Firmament . In his lower parts he is shagged and deformed , which represents the Shrubs , and wild Beasts , and Trees of the Earth below . His Goats Feet signifie the solidity of the Earth ; and his Pipe of seven Reeds , that Celestial harmony which is made by the seven Planets . He hath ● ●●eep-hook , crooked at the top , in his Hand , which signifies the turning of the Year into itself . This is Servius's Explication of him , in ●●rg . Eclog. 2. SECT . IV. Actions of Pan. P. BUT what mean those Young Ladies that dance about him ? M. They are the Nymphs , which dance to the Musick of his Pipe. Which Instrument Pan first invented , Virgil. Eclog. 2. Pan primus calamos cera conjungere plures Instituit . Pan with ●oft wax unequal reeds first joyn'd , And others taught the knack . You will wonder when you hear the relations which the Poets tell of this Pipe : to wit , as oft as Pan blows it , the Dugs of the Sheep are filled with Milk. For he is the God of the Shepherds and Hunters ; the Captain of the Nymphs , the President of the Mountains and of a Country life ; and the Guardian of the Flocks , that graze upon the Mountains . ( Virg. Ecl. 2. ) Pan curat oves , oviumque magistroi . Pan does the Sheep as well as Shepherds guard . Although his Aspect is so deformed , yet when he changed himself into a white Ram , he pleased and gratified the Moon , as it is reported . ( Virg. Georg. lib. 3. ) Munere sic niveo lanae , si credere dignum est . Pan , Deus , Arcadiae , captam te , Luna , fefellit . With a white Fleece , if we may Credit give , God Pan did Goddess Luna thus deceive . Besides he pleased the Nymph Echo : of whom he begot his Daughter Iringes , who gave Medea the Medicines , ( they say ) with which she charm'd Iason . He could not but please Dryope ; to gain whom he laid aside , as it were , his Divinity , and became a Shepherd : But he did not Court the Nymph Syrinx with so much success : For she ran away to avoid so filthy a Lover ; till coming to a River ( where her flight was stopt ) she prayed the Naiades , the Nymphs of the Waters , because she could not escape her pursuer , to change her into another form , which was granted . Ovid. Met. l. 1. Panaque cum prensam sibi jam Syring a putaret , Corpore pro Nymphae , calamos trivisse palustres . Pan , when he thought he had his Syrinx claspt Between his Arms , Reeds for her Body graspt . For she was changed into a Reed . Dumque ibi suspirat , motos in arundine ventos Effecisse sonum tenuem , similemque quaerenti , Arte novâ , vocisque Deum dulcedine captum , Hoc mihi consilium tecum , dixisse , manebit . He sighs : they , stir'd therewith , report again A mournful sound , like one that did complain● Rapt with the musick ; Yet , O sweet ( said he ) Together ever thus converse will we . Pan made of this Reed a Pipe , which he called Syrinx from the Nymphs name . Yet Lucretiue relates a different occasion of the invention of the Pipe : where he says , lib. 5. — Zephyri cava per calamorum sibila primûm Agrestes docuere , cavas inflare cicutas : Inde minutatim dulces didicisse querelas Tibia , quas fundit digitis pulsata canentum . While the soft Western gales blew ●er the Plains , And shook the sounding reeds , they taught the Swains To frame a most melodious Pipe from thence , Whose sounds with artful Fingers they dispense . In the Sacrifices of this God , they offered to him Milk and Honey , in a Shepherds Bottle . He was more especially worshipped in Arcadia , for which reason he is so often called Pan Deus Arcadiae . Some derive from him , Hispania , Spain , formerly called Iberia , for he lived there , when he returned from the Indian War , to which he went with Bacchus and the Satyrs . CHAP. XII . SYLVANUS . ALtho' many Writers confound the Sylvani , Fauni , Satyri , and Sileni , with Pan ; yet many distingish them ; wherefore we will treat of them separately , and begin with Sylvanus . That old Man is Sylvanus whom you see placed next to Pan , with the Feet of a Goat , and the Face of a Man , of little Stature , he holds Cypress in his Hand stretched out , he is so called from Sylvae , the Woods ; for he presides over them . He mightily loved the Boy , Cyparissus ; who had a tame Deer , which pleased him greatly ; Sylvanus by chance killed it , whereupon the Youth died for grief . Therefore Sylvanus changed him into the Tree of his own Name , and carried a Branch of it always in his Hand , in memory of his Loss . ( Georg. 1. ) Et teneram à radice ferens , Sylvane , Cupressum . A tender Cypress plant Sylvanus bears . There were many other Sylvani , who endeavoured as much as they could to violate the Chastity of Women . St Austin says , Eos cum Faunis ( quos vulgo incubos vocant ) improbos saepe extitisse mulieribus , & ●orum appetisse , & peregisse concubitum ; that they and the Fauni ( commonly called Incubi ) were oftentimes wicked to the Women , desiring and enjoying their Embraces . And Varro says that they were very mischievous to big-bellied Women . S. Aug. de Civ . D. l. 15. c. 23. CHAP. XIII . SILENUS . THat old Fellow , who follows next , with a flat Nose and a bald Head , with large Ears , and a small , fat , gorbellied Body , is Silenus , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicteriae in aliquam dicere ; to jest upon any one . He sits up on a crooked Ass , but when he walks , he leans upon a Staff. He was Bacchus's Foster-Father , his Master , and his perpetual Companion , and consequently almost always drunk . For Virgil describes him in such a Condition . ( Eclog. 6. ) Silenum pueri somno videre jacentem , Inflatum hesterno venas , ut semper , Iaccho . Serta procul tantum capiti delapsa jacebant , Et gravis attrita pendebat Cantharus ansa . The Boys in 's Cave Silenus sleeping found , With last night's Bacchus swell'd ( his usual guise ) Far from his Head his faln off Garland lies ; By a worn Handle hung his heavy Can. Cantharus is a sort of a Cup , that Bacchus used . When Silenus was drunk , he carried a Staff , by which he governed his stumbling steps , as Ovid remarks , Met. l. 4. Quique senex ferula titubantes ebrius artus Sustinet , & pando non fortiter haeret asello . His Staff does hardly keep him on his legs , When mounted on his Ass , see how he swags . In another place Ovid hath this Distich , ( l. 2. de Arte Am. ) Ebrius ecce senex , pando delapsus asello , Clamarunt Satyri , surge , age , surge pater . Th' old Soker's drunk , from 's Ass h'as got a fall , Rowze , Daddy , rowze again , the Satyrs bawl . You must know the Satyrs esteemed Silenus , as their Father ; and when they became old , they were call'd Sileni too . And concerning Silenus's Ass , they say , that he was translated into Heaven , and placed among the Stars , because in the Gyants War , Silenus rode on him , and helped Iupiter very much . Arat. But when Silenus once was taken , and asked , Quidnam esset hominibus optimum ? What was the best thing that could befal men ? He was silent a long time , and then answered , Omnibus esse optimum , non nasci ; & natos , quam citissimè interire . It is best for all never to be born ; but being born , to die very quickly . Plut. in Consol. Apoll. Which Expression Pliny repeats almost in the same words , Multi extitere , qui non nasci optimum censerent , aut quam citissime aboleri . In Praef. l. 7. CHAP. XIV . The SATYRS . BEhold ! look ! Those are Satyrs , who dance in lascivious Motions and Postures , under the shade of that tall spreading Oak ; they have Heads armed with Horns , and Goats Feet and Legs , crooked Hands , rough hairy Bodies , and Tails not much shorter than Horses Tails . There is no Animal in Nature , more salacious and libidinous than these Gods. Their Name itself is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veretrum . Pausanias proves it by an Instance of some Mariners , who were drove upon a Desart Island by a Storm , and saw themselves surrounded with a flock of Satyrs ; the Seamen were frighted , and betook themselves again to their Ships , and the Satyrs left the Men , but they seized the Women , and committed all manner of wickedness with them . CHAP. XV. The FAUNS . THE Fauni which you see joyned with the Satyri , differ from them in Name only ; at least they are not unlike them in their looks . For they have Hoofs and Horns , and are crowned with the Branches of the Pine. When they meet drunken Persons , they stupifie them ( they say ) with their looks alone . The Boors of the Country call them , Dii Agrestes , the Rural Gods ; and pay them the more Respect , because they armed with Horns , and Nails , and painted in terrible Shapes . Faunus , or Fatuellus ( as he is otherwise called ) was the Son of Picus , King of the Latins . His Wife and Sister both , was Fauna or Fatua , a prophetical Lady , whom himself first Consecrated . And the Story says , that this Faunus was the Father and Prince of the other Fauni and the Satyrs . The Name is derived from fando , or vaticinando ; whence Fatui signifies both Persons that speak rashly and inconsiderately , and Enthusiasts . Because they who prophesie , deliver the Mind and Will of another , and speak things , which themselves many times do not understand . CHAP. XVI . PRIAPUS . P. HA ! What means that Naked God , with his Sickle , behind the Trunk of that Tree ? What makes him hide the half of his Body so ? M. The Painter was modest , and therefore painted but half of him ; because he is an unhandsome and obscene Deity . His Name is Priapus . I am ashamed to tell the Story of him , he is so very filthy . And therefore I shall say only , that he was the Son of Venus and Bacchus , born at Lampsacus ; where his Mother , hating his deformity , and the disproportion of his Members , rejected him . Yet he pleased the Women of Lampsacus , insomuch that their Husbands banished him from the City , till by the Oracles command he was recalled and made God of the Gardens , and crowned with Garden Herbs . He carries a Sickle in his Hand , to cut off from the Trees all superfluous Boughs , and to drive away Thieves and Beasts , and mischievous Birds ; from whence he is called Avistupor . Therefore his Image is usually placed in Gardens , as Tibullus intimates in these Verses . Pomosisque ruber custos ponatur in hortis , Arceat ut salva falce Priapus aves . With th' swarthy guardian God your Orchards grace , With his stiff Sickle he the Birds will chase . And Virgil. Georg. lib. 4. Et custos furum atque avium cum falce saligna Hellespontiaci servet tutela Priapi . where the Poet gives him the Epithet Hellespontiacus , because the City Lampsacus was situated upon the Hellespont . But Horace relates this Office of Priapus ingeniously , where he brings in Priapus speaking thus of himself . Sat. 8. Olim truncus eram ficulnus , inutile lignum , Cum faber incertus scamnum faceretne Priapum , Malu●t esse Deum . Deus inde ego furum aviumque Maxima formido . Long time I lay a useless piece of Wood , Till Artists doubtful for what the Log was good , A Stool or God ; resolv'd to make a God : So I was made , my Form the Log receives ; A mighty Terror I to Birds and Thieves . They say that this was the occasion of the Deformity of this God : when Iuno saw Venus big with Child , she was jealous , and therefore under pretence of assisting her in her Labour , she spitefully misus'd her , so that the young Child was spoil'd and deform'd , and from his deformity was call'd Pria●us , and Phallus , and Fascinum ; all which three names savour of Obscenity : tho by some he is call'd Bonus Daemon , or Genius . Indeed Iuno's touch was not necessary to make the Child monstrous : for what Off-spring can we expect from a Sot and a Whore. CHAP. XVII . ARISTAEUS . HE is called Aristaeus , whom you see busied in that Nursery of Olives , supporting and improving the Trees . He is employed in drawing Oil from the Olive , which Art he first invented . He also found out the use of Honey , and therefore you see some rows of Bee-hives near him . For which two profitable Inventions , the Antients paid him Divine Honours . He was otherwise called Nomius and Agraeus , and was the Son of Apollo by Cyrene ; or as Cicero says , the Son of Liber Pater ; educated by the Nymphs , and taught by them the Art of making Oil , Honey , and Cheese . He fell in love with Eurydice , the Wife of Orpheus , and pursued her into a Wood , where a Serpent stung her so that she died : the Nymphs hated him so much for this , that they destroyed all his Bees , to revenge the death of Eurydice . This loss was exceedingly deplored by him . And asking his Mother's Advice , he was told by an Oracle , that he ought by Sacrifices to appease Eurydice . Wherefore he sacrificed to her four Bulls and four Heifers ; and his loss was supply'd : for suddenly a swarm of Bees burst forth from the Carcasses of the Bulls . CHAP. XVIII . TERMINUS . BUT pray why is that Stone or Log placed there ( the distance will not let me distinguish which of the two it is ) ? M. It has place amongst the Rural Gods , because it is a God itself . P. A God do you say ? Surely now you jest , Sir. M. No , it is not only a God , but a God greatly honour'd in this City of Rome : which they call Terminus ; and suppose the limits of the Fields to be under his Protection . Let the Poet witness this , who thus addresses him . Ovid. Fast. l. 2. Termine , sive lapis , sive es desertus in agro Stipes , ab antiquis tu quoque numen habes . Old Termin , whether stump or stone thou be , The Antients give a Godhead too to thee . The Statue of this God was either a square Stone , or a Log of Wood plained : which they usually persum'd with Ointments and crown'd with Garlands , according to Tibull● lib. 1. Eleg. 1. Nam veneror , seu stipes habet desertus in agris● Seu vetus in triviis florida serta lapis . For I my Adoration freely give , Whether a Stump forlorn my vows receive , Or a beflower'd Stone my worship bave . Seneca mentions this Deity also : — Nullus in campo sacer Divisit agros Arbiter populis lapis . The sacred Landmark then was quite unknown . And indeed these lapides Terminales ( that is Landmarks ) were esteemed sacred ; so that whoever dared to move them , or Plow up , or transfer to another place , his Head became devoted to the Diis Terminalibus , and it was lawful for any body to kill him . And further , though they did not Sacrifice the Lives of Animals to these Stones , because they thought that it was not lawful to Stain them with blood ; yet they offer'd Wafers of Bread to them , and the first fruits of Corn , and the like : and upon the last day of the year , they always observed Festivals to their Honour called Terminalia . Now we pass to the Goddesses of the Woods . CHAP. XIX . The Goddesses of the Woods . DIANA . P. IT is very well . Here comes a Goddess taller than the other Goddesses , in whose Virgin looks we may ease our Eyes , which have been tired with the horrid sight of those monstrous Deities . Welcom Diana : your Hunting Habit , the Bow in your Hand , and the Quiver full of Arrows which hangs down from your Shoulders , and the Skin of a Deer fastned to your Breast , discover you . Your Behaviour , which is free and easie , but modest and decent ; your Garments , which are handsom and yet careless ; shew that you are a Virgin. Your Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shews your Modesty and Honour . I wish that you who are tallest of the Goddesses , to whom Women owe their Stature , would implant in them also a love of your Chastity . For I know you hate , you abhor the Conversation of the Men ; and fly from the very sight of them . You reject the Temptations of Delight , and abhor the charming Witchcraft of Pleasure with all your Heart . Actaeon , the Son of Aristaeus , that famous Huntsman , fatally learned this ; when he impudently looked upon you , when you were naked in the Fountain : you deferr'd not the Punishment of his Impurity for a moment ; for sprinkling him with the Water , you changed him into a Deer , which was afterwards torn to pieces by Dogs . Farther Honour is due to you , because you are the Moon , Astrorum decus ( Virg. Aen. 9. ) the glory of the Stars , and the only Goddess , who , ( Aen. 11. ) AEternum telorum & virginitatis amorem , Intemerata colis . Thy self untainted still , Hunting and Chastity thou alway lov'd . Nor am I ignorant of that famous and deserving Action that you did to avoid the flames of Alphaeus : when you hastily fled to your Nymphs , who were all together in one place ; and besmear'd both your self and them with dirt so , that when he came he did not know you : Whereby your honest Deceit succeeded according to your Intentions ; and the Dirt , which fouls every thing else , added a new Lustre to your Virtue . Welcome once again . Horat. Carm. l. 3. Montium custos , nemorumque virgo , Quae laborantes utero puellas Ter vocata audis , adimisque letho , Diva Triformis . Kind Guardian of my Hills and Grove Who thrice implor'd dost hear and save The teeming Women from the grave , Great here on Earth , in Hell , and great above . M. So , Palaeophilus : Have you thus long cheated me ? P , I ? M. Yes you ; who have counterfeited the person of an ordinary and ignorant Man , till now , so dexterously ? P. I am as ignorant as I pretended . You may believe me when I swear , that I am altogether ignorant of these things that you teach me . Nor can you suppose otherwise from those things which I now repeated about Diana . For from a Boy I have loved this Goddess for her Modesty ; and out of respect to her , I learn these few things which you heard me speak . I am wholly blind , and beg , that by your Assistance you would guide me . I speak sincerely I am a meer Freshman . M. You can scarce make me believe so . But however , I will verifie the Proverb , S●s Minervam ; and begin from that word that you last mentioned . Diana is called Triformis and Tergemina , 1. because though she is one , yet she has a threefold Office , for she is Luna in the Heavens , Diana upon Earth , and Hecate in Hell. All these three Names and Offices are ingeniously expressed in this Distich . Terret , lustrat , agit , Proserpina , Luna , Diana , Ima , suprema , feras , sceptro , fulgore , sagittâ . Yet Hesiod esteems them three different Goddesses . 2. Because the Poets say that she has Three Heads : the Head of a Horse on the Right side , of a Dog on the Left , and of a Man in the midst : whence some call her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And others ascribe to her the likeness of a Bull , a Dog , and a Lion. Virgil mentions her thus , ( Aen. 4. ) Tergeminamque Hecaten , tria Virginis or a Dianae . — Hecate in her treble Form , Three Faces of the Virgin-Goddess see . And Claudian de rapt . Pros. lib. 2. Ecce procul ternis , Hecate , variata figuris . Behold far off the Goddess Hecate In threefold Shape advances . Thirdly , According to the Opinion of some , she is called Triformis , because the Moon hath three several Faces , or Shapes . The New Moon casts a Circle of Light like an Arch. The Half Moon fills a Semicircle with Light , and the Full Moon fills a whole Circle or Orb with its Light. But let us examine these Names more nicely . Luna is derived à lucendo , shining ; either because una sit , quae noctu lucet ; she alone shines so gloriously in the Night ; vel quòd luce alienâ splendeat , or because she shines by the light of another . In Greek her Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , novum lumen ; because she shines always with New Light. Her Chariot is drawn with a white and a black Horse , or with two Oxen , because she has got two Horns , sometimes a Mule is added , says Festus , because she is barren and shines by the Light of the Sun. Some say that a Luna of both Sexes hath been worshipped , especially among the AEgyptians : and indeed they give this property to all the other Gods. Thus both Lunus and Luna were worshipped . But with this difference , that those who worshipped Luna , were thought subject to the Women , and those who worshipped Lunus , were superiour to them . We must also observe , that the Men sacrificed to Venus , under the name of Luna , in Womens Cloaths , and the Women in Mens Cloaths Cic. de Deor. Nat. lib. 2. Serv. in 2. Aen. Philocor . Endymion was the Moons Gallant , and was mightily favoured by her : insomuch that to kiss him , she descended out of Heaven , and came to the Mountain Latmus or Lathynius in Caria ; where he lay condemned to an eternal sleep by Iupiter , because when he was taken into Heaven , he impudently attempted to violate the Modesty of Iuno . In reality , Endymion was a famous Astrologer , who first described the Course of the Moon , and he is represented sleeping , because he contemplated nothing but the Stars . Hecate may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eminus , because the Moon darts her Rays or Arrows afar off . She is said to be the Daughter of Ceres by Iupiter ; and being cast out by her Mother , and exposed in the Street , the Shepherds took her up , and nourished her . For which reason , her Statue was usually set before the Doors of Houses , whence she took the Name Propylae● , and Virgil says of her , Aen. 4. Nocturnisque Hecate triviis , ululata per urbes . Others derive her Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● because they sacrificed a Hundred Victims to her : or because , by her Edict , those who die and are not buried , wander an Hundred years up and down Hell. However , it is certain , she is called Trivia , à Triviis ; for she was believed to preside over the Streets and the Ways : so that they sacrificed to her in the Streets , and the Athenians every New Moon made a sumptuous Supper for her there , which was eaten in the Night by the poor People of the City . They say that she was excessively tall , her Head was covered with frightful Serpents instead of Hair , and her Feet were like Serpents . She was represented encompassed with Dogs , because that Animal was sacred to her , and Hesychius says , that she was sometimes represented by a Dog , She presided also over Enchantments they tell us ; and when she was called seven times she came to the Sacrifices , as soon as they were finished , several Apparitions appeared , called from her Hecataea . She was called by the Egyptians Bubastis ; her Feasts were named Bubastea ; and the City , where they were yearly celebrated , was called Bubastis . Brimo is another of the Names of Hecate and Diana : which is derived from fremitus , the Cry , which she gave when Apollo or Mars offered her Violence when she was Hunting . She is called Lucina and Opis , because Infantibus in lucem venientibus open ferat ; she helps to bring Children into the world ; which good Office ( it is said ) she first perform'd to her Brother Apollo ; when as soon as her self was born , she assisted her Mother Latona , and did the Office of a Midwife . But was so affrighted with her Mothers pains , that she resolved never to have Children , but to live a Virgin perpetually . She is called Chitone and Chitonia , quasi tunicata , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tunica ; because Women after Child-birth used to sacrifice to Iuno , and to offer to Diana their own and their Childrens Cloaths . She was named Dictynna , not only from the Nets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which she used : ( for she was a Huntress , and the Princess of Hunters , for which reason all Woods were dedicated to her ) but also because Britomartis the Virgin when she Hunted fell into the Nets , and vowed , if she escaped , a Temple to Diana . She did escape , and then consecrated a Temple Dianae Dictynnae , Others relate the Story thus ; When Britomartis , whom Diana loved because she was an Huntress , fled from Minos her Lover , and cast her self into the Sea , she fell into the Fishermen's Nets , and Diana made her a Goddess . And since we are talking of Hunting , give me leave to add , that the Ancients thought that Diana left off Hunting on the Ides of August : therefore at that time it was not lawful for any to Hunt , but they Crowned the Dogs with Garlands , and lighted Torches made of the Stubble , and hung up the hunting Instruments near them . We shall only adjoin , to what hath been said , the Two Stories of Chione and Meleager . Chione , the Daughter of Daedalion , was deflour'd by Apollo and Mercury ; she brought forth Twins ; ( Philamon a skilful Lutinist , and Autolycus , a famous Jugler . ) Ovid. Met. l. 11. — Furtum ingeniosus ad omne , Qui facere assuerat , patriae non degener artis , Candida de nigris & de candentibus atra . Cunning in theft , and wily in all slights , Who could with subtilty deceive the sight ; Converting white to black , and black to white . Chione was mighty proud , and boasted , Se peperisse duos , & Diis placuisse duobus , That she two Sons had brought by having pleas'd two Gods ; And dared to value her self above Diana . — Se praeferre Dianae Sustinuit , faciemque Deae culpavit . At illi Ira ferox mota est , factisque placahimus , inquit : Nec mora , curvavit cornu , nervusque sagittam Impulit , & meritam trajecit arundine , linguam . She to Dianas durst her face confer , And blame her Beauty . With a cruel look , She said : Our deeds shall right us . Forthwith took Her bow , and bent it ; which she strongly drew ; And through her guilty tongue the arrow flew . Meleager was punished for his Father Oeneus's fault , who , when he offered his first Fruits to the Gods , wilfully forgot Diana , wherefore she was angry and sent a Wild Boar into the Fields of his Kingdom of Caledonia , to destroy them Meleager accompanied with many chosen Youths immediately undertook either to kill this Boar , or to drive him out of the Country . The Virgin Atalanta was among the Hunters , and gave the Boar the first wound ; and soon after Meleager killed him . He esteemed Atalanta more who first wounded the Boar , than himself who killed him , and therefore offered her the Boars skin . — Exuvias , rigidis horrentia setis Terga dat , & magnis insignia dentibus ora . Invidere alii totoque er at agmine murmur , Then gave the bristled spoil , and gastly head With monstrous tushes arm'd , which terror bred . She in the Gift and giver pleasure took . All murmur with preposterous envy strook . The Relations of Meleager were enraged that the Hide was given to a Stranger , and violently took it from her : whereupon Meleager killed them . As soon as his Mother Althaea , understood that Meleager had killed his own Brothers , she sought revenge like a mad Woman . In Althaea's Chamber was a Billet ; which , when Meleager was born , the Fates took and threw into the Fire ; saying Tempora dixerunt , eadem lignoque tibique , O modo nate , damus : quo postquam carmine dicto , Excessere Deae ; flagrantem mater , ab igne Eripuit ramum sparsitque liquentibus undis . Servatusque diu , Iuvenis servaverat annos . O lately born , one period we assign To thee , and to this brand . The charm they weave Into his fate ; and then the Chamber leave . His Mother snatcht it with an hasty hand Out of the fire ; and quencht the flagrant brand . This in an inward Closet closely lays : And by preserving it , preserves his days . She therefore , moved with rage , goes to her Chamber , — Dextraque aversa trementi , Funereum torrem medios conjecit in ignes . — With Eyes turn'd back , her quaking hand To trembling flames expos'd the funeral brand . And as the Log burnt , Meleager , tho absent , felt Fire in his Bowels : which consumed him in the same manner , that the other was consumed : and when at last the Log was quite turn'd to Ashes , and the Fire out , Meleager at the same time expired , and turn'd to Dust. CHAP. XX. PALES . THAT old Lady which you see surrounded with Shepherds , is Pales , the Goddess of Shepherds and Pasture . Some call her Magna Mater , and Vesta . To this Goddess , they sacrificed Milk , and Wafers made of Millet , that she might make the Pastures fruitful . They instituted the Feasts called Palilia or Parilia , to her Honor ; which were observed upon the Eleventh or Twelfth day of the Kalends of May , by the Shepherds , in the Fields : on the same day , in which Romulus laid the Foundation of the City . These Feasts were celebrated , to appease this Goddess , that she might drive away the Wolves , and prevent the Diseases incident to Cattle . The Solemnities observed in the Palilia were many . The Shepherds placed little heaps of Straw in a particular order and at a certain tain distance , then they danced and leaped over them ; then they purged the Sheep and the rest of the Cattle with the fumes of Rosemary , Laurel , Sulphur , and the like : Ovid gives us a Description of these Rites in Fast , lib. 4. Alm● Pales , faveas pastoria sacra ●anenti , Prosequar officio si tua facta meo , Certe ego de vitulo cinerem , stipulamque fabalem Saepe tuli , laeva , februa tosta , manu . Certe ego transilui positas ter in ordine flammas , Virgaque rorales laurea misit aquas . Favour , G Pales , now my Past'ral Song , Whilst of thy Deeds I pious mention make , Thy Rites with Bean straw Ashes I have done , And with my Left Hand tost the sacred Cake . Thrice o'r the flames in order rang'd I 've leapt , And holy Dew my Laurel Twig has dript . CHAP. XXI . FLORA . P. YOU need not tell me who that Goddess is , which I see so adorned , and fine , and flourishing , so dressed and beautified with Flowers . It is Flora the Goddess and President of the Flowers : is it not ? M. It is true , the Romans give her the Honor of a Goddess : but in reality , she was a famous Miss , who by her nasty Trade heaped up a great deal of Money , and made the People of Rome the Heir to it . Particularly she left a certain Sum , the yearly interest of which was paid , that the Games called Florales or Floralia might be Celebrated annually on her birth day . But because this appeared scandalous , impious , and prophane to the Senate , as it really was . They covered their design , and worshipped Flora under the Title of Goddess of Flowers : and pretended that they offered Sacrifice to her , that the Plants and Trees might flourish . Ovid follows the same Fiction in his Fasti : where he marries Chloris , an infamous Nymph to Zephyrus , and says that her Husband gave her the Power over all the Flowers . But let us return to Flora and her Games . Her Image , as we find in Plutarch , was exposed in the Temple of Castor and Pollux ; dressed in a Coat , and holding in her Right Hand the Flowers of Beans and Pease . For while these sports were Celebrated the Officers or AEdiles , sprinkled Beans and Pease and other Pulse amongst the People . These Games were proclaimed and begun by sound of Trumpet , as Iuvenal intimates in saying , ( Sat. 6. ) — Dignissima certè Florali matrona tuba . — A Matron worthy sure Of Flora's Festal Trumpet — Then the lewd Women came forth in publick , and shewed Tricks naked . Strange ! that such Filthiness should be called Flores , and the Games Floralia ! CHAP. XXII . FERONIA . FEronia the Goddess of the Woods , is justly placed near Flora the Goddess of the Flowers : her name is derived à ferendis arboribus . The higher place is due to her because Fruits are more valuable than Flowers , and Trees than small and ignoble Plants . It is said , she had a Grove sacred to her , under the Mountain Soracte : which was set on fire , the Neighbours were resolve to remove the Image of Feronia from thence . When on a sudden the Grove became green again . Strabo reports that those , who were inspired by this Goddess , used to walk barefoot upon burning Coals without hurt . ( lib. 5. ) Tho many have believed , that by the Goddess Feronia that Virtue only is meant , by which Trees , bring forth Fruits and Flowers . CHAP. XXIII . POMONA . POmona is Pomorum Dea , that is , the Goddess , the Guardian , the President not of the Apples only , but of all the Fruit and Product of Trees and Plants . As you see , she follows after Flora and Feronia in order ; but in the greatness of her merit , she far surpasses them . And hath a Priest who only serves her , called Flamen Pomonalis . P. What old toothless Hag is that which flatters Pomona ? M. It is not an old Woman , but a God. I do not wonder that you are deceived , since in this Disguise he deceived Pomona her self : when she was very busie in looking after her Gardens and Orchards with great care , and was wholly employed in watering and securing the roots , and in lopping the overgrown Branches , Vertumnus , a principal God amongst the Romans , ( called so à vertendo se , because he had a power to turn himself into what shape he pleased ) was in love with Pomona , and counterfeited the Shape of an old Woman ; ( Ovid. Met. l. 4. ) Innitens baculo , positis per tempora canis . With grey hair'd Noddle , leaning on a Staff. He came into the Gardens , admired the Fruit and beauty of them , and commending her care about them , he saluted her . He viewed the Gardens , and from the observations which he had made , he began to discourse of Marriage , telling her that it would add to the happiness even of a God , to have her to Wife . Observe , says he , the Trees which creep up this Wall , How do the Apples and Plums strive which shall excel the other in Beauty and Colour ; whereas if they had not Pegs or Supports , which like Husbands prop them up ; they would perish and decay . At si staret , ait , coel●bs sine palmite truncus , Nil praeter frondes , quare peteretur , ●aberet . Haec quoque quae juncta vitis requiescit in ulmo , Si non juncta foret , terrae acclinata jaceret : Tu tamen exemplo non tangeris arboris hujus . Yet , saith he , if this Elm should grow alone , Except for shade , it would be priz'd by none : And so this Vine in amorous foldings wound , If but disjoin'd , would creep upon the ground . Yet art not thou by such Examples led : But shun'st the pleasures of a happy bed . All this did not move her , till Vertumnu● changed himself into a young Man. — In juvenem rediit , & anilia demit Instrumenta sibi ; talisque apparuit illi , Qualis ubi oppositas nitidissima solis imago Evicit nubes nullaque obstante reluxit . Vimquè parat : sed vi non est opus : inque figura Capta Dei Nympha est , & mutua vulnera sensit . — Again himself he grew . Th' infirmities of heatless Age depos'd And such himself unto the Nymph disclos'd . As when the Sun , subduing with his rays The muffling cloud his golden brow displays . He force prepares : of force there was no need ; Struck with his Beauty , mutually they bleed . CHAP. XXIV . The NYMPHS . NOW observe that great Company of neat , pretty , handsome , beautiful , charming Virgins , who are very near the Gardens of Pomona . Some run about the Woods , and hide themselves in the Trunks of the aged Oaks ; some plunge themselves into the Fountains , and some swim in the River . They are called by one common Name Nymphs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they always look young ; or from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , splendere : because they are handsome . Yet all have their proper Names besides , which they derive either from the places where they live , or the Offices that they perform ; they are especially distributed into three Classes , the Celestial , the Terrestrial , and the Marine Nymphs . The Celestial Nymph were those Genii , those Souls and Intellects , who guided the Spheres of the Heavens , and dispensed the Influences of the Stars to the things of the Earth . Of the Terrestrial Nymphs , some presided over the Woods , and were called Dryades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quercus , an Oak , which Word principally signifies an Oak , but generally all Trees . These Dryades had their Habitations in the Oaks . Other Nymphs were called Hamadryades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oak● for they were born when the Oak was first planted , and when it perishes they die also . The Antients held strange Opinions concerning Oaks , they imagined that even the smallest Oak was sent from Heaven . The Druidae , Priests of the Gauls , esteemed nothing more Divine and Sacred than the excrescence which sticks to Oaks . Others of the Terrestrial Nymphs were called Oreades or Orestiades , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mons ; for they presided over the Mountains . Others Napaeae , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saltus , vallis , for their Province was in the Groves and the Vallies . Others Lemoniades , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pratum , for they look after the Meadows and Fields ; and others Meliae , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fraxinus , an Ash : And these were supposed to be the Mothers of those Children , who were accidentally born under a Tree , or exposed there . The Marine Nymphs , either presided over the Seas , and were called Nereides and Nerinae , from the Sea-God Nereus , and the Sea-Nymph Doris their Parents ; ( which Nereus and Doris , were born of Tethys and Oceanus ; from whom they were called Oceanitides and Oceanae : ) or those Nymphs who presided over the Fountains , and were called Naiades and Naides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluo ; others inhabited the Rivers , and were called Fluviales or Potamides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluvius ; again , others preside over the Lakes and the Ponds , and these were named Limnades , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lake . All the Gods had Nymphs attending them , Iupiter speaks of his , in Ovid Met. l. 1. Sunt mihi Semidei , sunt rustica numina Fauni , Et Nymphae ; Satyrique & Monticolae Sylvani . Half Gods and Rustic Fauns attend my will , Nymphs , Satyrs , Sylvans that on mountains dwell . Neptune had several Nymphs ; in so much that Hesiod and Pindar call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nympharum ducem , the Captain of the Nymphs ; the Poets generally allow him fifty . Phoebus had the Aganippidae and the Muses . Bacchus , an innumerable Company of the Bacchae , Bassarides , Eloides and Thyades . Diana had her hunting Nymphs , and Tethys the Nereides . To Iuno belonged . — bis septem praestanti corpore Nymphae . — Twice seven Nymphs of noble Shapes . I will give you the History of two of them . Arethusa , was one of Diana's Nymphs , her Virtue was as great as her Beauty . The pleasantness of the place invited her , to cool herself in the Waters of a fine clear River : Alpheus ( the God of that River ) assumed the Shape of a Man , and arose out of the Water . He first saluted her with kind Words , and then approached near to her , but away she flies , and he follows her ; and when he had almost overtaken her , she dissolved with fear by the assistance of Diana whom she implored , into a Fountain . — sed enim cognoscit amatas Amnis aquas ; positoq , viri , quod sumpserat ore , Vertitur in proprias , ut se illi misceat undas . The River his beloved Waters knew ; And putting off th' assumed shape of man , Resumes his own ; and in my Current ran . To this day , Arethusa continues her flight and by a passage through a Cavity of the Earth she goes under ground into Sicily . Alphe● also follows by the like subterraneous Pas●sages , till at last he unites , and marries hi● own Streams to those of Arethusa in that Island . Echo , who is only a Voice now , was formerly a Nymph , who for her talkativeness received this punishment : Ovid. Met. l. 3. Reddere de multis , ut verba novissima posset . Fecerat hoc Iuno : quia cum deprendere posset Sub Iove saepe suo Nymphas in monte jacentes● Illa Deam , longo prudens sermone tenebat , Dum fugerent Nymphae . She only could reiterate the close Of every speech . This Juno did impose . For , often when she might have taken Jove , Compressing there the Nymphs , who weakly strove● Her long discourses made the Goddess stay . Until the Nymphs had time to run away . Echo by chance met Narcissus rambling in the Woods ; and she so admired his handsomness , that she fell in love with him ; she discovered her love to him , courted him , followed him , and embraced the proud Youth in her Arms ; but he broke from her Embraces , and hastily fled from her sight ; whereupon the despised Nymph hid her self in the Woods , and pined away with Grief . — Vox tantum , atque ossa supersunt : Vox manet : ossa ferunt lapidis traxisse figuram . Inde latet sylvis , nulloque in monte videtur . Omnibus auditur ; sonus est , qui vivit in illa . Nothing was left her now but voice and bones : The voice remains ; the other turn to stones ; Conceal'd in Woods , in Mountains never found , Yet heard in all : and all is but a Sound . Narcissus , who would neither love others , nor admit of their love , began to admire his own Beauty so , that the love of himself ruined him . Ovid , ib. Fons erat illimis , nitidis argenteus undis A Spring there was , whose silver Waters were As smooth as any mirror , nor less clear . When he stooped down to drink at this Fountain , he saw his own Image , he staid , liked , admired , and at last passionately loved it . Spectat inexpleto mendacem lumine formam , Perque oculos , perit ipse suos . Looking on his false Form could not suffice , He ruinates himself with his own Eyes . The water hindered him from enjoying what he wished . — Minimum est , quod amantibus obstat . At length , unhappy Creature , he perceived , that he consumed for Love of himself . — Flammas , inquit , moveoque feroque Quod cupio , mecum est ; inopem me copia fe●it . Outinam , à nostro seced●re corpore possem . Votum in amante novum est ; vellem quod amamus abesset . I suffer in those flames which I procure . Shall I be woo'd , or wooe ? What shall I crave ? Since what I covet , I already have . Too much hath made me poor ! O you divine And favouring Powers , me from my self disjoin ! Of what I love , I would de dispossest : This , in a Lover , is a strange request ! In a Word , — Attenuatus amore Liquitur & caeco paulatim carpitur igne . And at last by the favour of the Gods he was turned into the Flower Narcissus : ( a Daffodil . ) CHAP. XXV . The inferiour Rural Deities . THE Images of these Gods are so small that we can't discern their Figures : wherefore I will only re-count their Names . And first , Rusina , to whose Care all the parts of the Country are committed . Then Co●ina , who reigns over the Hills . Vallenia , who holds her Empire in the Valleys . Hippona , who presides over the Horses and Stables , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was the Name also of a beautiful Woman begotten by one Fulvius with a Mare . Tertul. Apolog. Bubona , who hath the Care of the Oxen , Boves . Seia , who takes Care of the Seed , whilst it lies buried in the Earth . Her Name derived from Serendo . Segetia , is the same , under another Name ; from Seges . Because she takes Care of the Blade , as soon as it appears green above the Ground . Plin. lib. 18. Ryncina , is the Goddess of weeding . Her Office begins cum runcantur agri , when the Fields are to be weeded . Occator , is the God of Harrowing . His Office begins , cum occantur agri , when the Fields are to be harrowed . Serv. Georg. 1. Idem ib. c. 29. Sator and Sarritor , from Sero and Sarrio , are the Gods of Sowing and Raking . To the God R●bigus was celebrated a Festival , called Robigalia ; which was usually observed upon the 7. of the Kalends of May , to avert Rubiginem à satis , the blasting of the Corn. Stercutius , or Stercutus , or Sterculius , who is called likewise Sterquilinus and Picumnus , is the Rural God , who first invented the Art Stercorandi of Dunging of the Ground . Proserpina , is the Goddess which presides over the Corn , when it is sprouted pretty high above the Earth , cum super terram proserpserit . We shall speak more of her , when we discourse concerning the Infernal Deities . Nodosus or Nodutus , is the God that takes Care of the Nodes and the Joynts of the Stalks . Volusia , the Goddess who looks after the in●●olucra folliculorum , the lapping up of the Cods ; which are , as it were , the Sheaths of the Corn. Patelina , takes Care of the Ear of the Corn , after it is broken out of the Cod. The Goddess Flora presides over the Ear , when it blossoms ; ( Florescit . ) And Lactura or Lactucina to Flora , presides over the Ear when it begins to have Milk ; ( Lactescere . ) And Matua takes Care that the Ear comes to a just maturity . Hostilina from Hostio , aequare ( an old word : ) when the Ears of the Corn are even . Aug. de Civ . jam laudatus . Tutelina or Tutulina ; hath the Tutelage of the Corn , when it is reaped . Pilumnus , who invented the Art of Baking the Corn. Serv. Aen. 9. Mellona , who invented the Art of making of Honey . ( Mellificii . ) And Fornax is esteemed a Goddess , because before the Invention of grinding the Wheat , the Bread-Corn was parched in a Furnace . Ovid speaks of this Goddess in lib. 6. Fast. thus , Facta Dea est Fornax , laeti fornare coloni Orant , ut vires temperet illa suas . A Goddess Fornax is , her th' Clowns adore , That they may've kindly batches by her pow'r . PART III. Of the Gods of the Sea. CHAP. I. SECT . I. Neptune . His Name and Descent . P. THIS is a glorious and beautiful Scene . Are those the Gods of the Waters ? Are these the Marine Gods , whose numerous Companies are carried all over the liquid Plains of the Sea in Shells . M. Those are the Gods , the Presidents , the Princes of the vast Finny Regions , and the Moderators of the flowing Waves . P. And who is that King with black Hair , and blue Eyes , who holds a Scepter in his Hand like a Fork with three Trines , and is so beautifully arrayed in Garments of Azure ? He appears handsomely in his Chariot , and is surrounded with a great Guard of Fishes or Men , I cannot tell which ; for their upper Part has the shape of a Man , but their lower part the shape of a Fish. M. It is Neptune ; whose Name is derived by the change of a few Letters from Nubendo , says Varro ; quod mare terras obnubat ; because the Sea encompasses , embraces , and as it were , covers the Land. Or , as others believe , he is so called from the AEgyptian Word ( Nephthen ) which signifies the Coasts and Promontories , and other Parts of the Earth which are washed by the Waters . So that Tully ( in lib. 2. de Nat. Deor. ) who derives Neptune à Nando , is either mistaken , or the place ( as Lipsius thinks ) is corrupt . Bochart . It is Neptune , I say , the Governour of the Sea , the Father of the Rivers and the Fountains , and the Son of Saturn by Ops. His Mother preserved him from the devouring Jaws of Saturn ( who , as we remarked above , Eat up all the Male Children that were born to him ) by by giving Saturn a young Foal to eat , in his stead . In Greek he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vinculum pedibus injicit ; he binds our feet from walking upon the Waters . Plut. in Cra● . When he came to Age , Saturn's Kingdom was divided by Lot , and the Maritim parts fell to him . He and Apollo , by Iupiter's Command , served Laomedon , in building the Walls of Troy ; because he and some other Gods had plotted against Iupiter . Then he took Amphitrite to Wife ( so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quòd mare terram circumterat , because the Sea beats upon the Land all about ; ) He was repulsed by her a great while , but at last by the assistance of a Dolphin , and by the power of Flattery , he gained her . To recompense which kindness , the Dolphin was exalted to the Stars and made a Constellation . Neptune had two other Wives besides , Salacia , so named from Salum , the Sea , or the salt water towards the lower part and bottom of the Sea , as S. Austin explains the word . ( De Civit D. ) And Venilia , from veniendo ; because the Sea goes and comes with the Tide ; it ebbs and flows by turns . SECT . II. Actions of Neptune . IT is said that he produced a Horse in Attica , out of the ground , by striking it with his Trident. — magno percussa tellure tridenti Vir. Georg. 1. With his huge Trident having thumpt the Ground . whence he is called Hippius ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and is esteemed the President over the Horse-Races : At his Altar in the Cirque of Rome , Games were instituted , in which they represented the ancient Romans , by violence carrying away the Sabine Virgins . His Altar was under ground , and he was sacrifice I unto by the name of Consus , à Consilio dando , the God of Counsel : which for the most part ought to be given privately ; and therefore the God Consus was worshipped in an obscure and private place . The solemn Games Consualia , which were Celebrated in the month of March , were in the honour of this God , or Neptune , who was called by this name . At the same time the Horses left working , and the Mules were adorned with Garlands of Flowers . Hence also it comes that the Chariot ( as you see ) of Neptune is drawn by Hippocampi , or Sea-Horses , as well as sometimes by Dolphins . Those Sea-Horses had the Tails of Fishes , and only two Feet ; which were like the two fore-feet of a Horse ; as Statius describes them , ( Theb. l. 2. ) Illic AEgeo Neptunus gurgite fessos In portum deducit equ●s : prior haurit habenas Ungula , postremi solvuntur in aequora pisces . God Neptune's Steeds to rest are set up here , In the AEgean Gulf , whose fore parts harness bear , Their hinder parts Fish shap'd . Therefore Virgil calls them , two-footed Horses , ( Bipedes ) in Georg. lib. 4. — magnum qui piscibus aequor , Et juncto bipedum curru metitur equorum . — Through vast Seas he glides , Drawn by a Team half Fish half Horse he rides . Statius hath this description of the motion of them , in Achill . 1. — triplici telo jubet ire jugales . Illi spumiferos glomerant à pectore fluctus , Ponè natant , delentque pedum vestigia , caudâ . Shaking his Trident urges on his Steeds , Who with two Feet beat from their brawny breasts The foaming billows ; but their hinder parts Swim , and so smooth again the curling Surge . Therefore it is Neptunes Office , to govern the Horses by Land , and the Ships by Sea : and without doubt , whenever he rides upon the waters , he makes the weather fair . Virg. Aen. 1. — Tumida aequora placat , Collectasque fugat nubes , solemque reducit . — aequora postquam Prospiciens Genitor , coeloque invectus aperto , Flectit equos , curruque volans dat lora secundo . Subsidunt undae , tumidumque sub axe tonanti Sternitur aequor aquis , fugiunt vasto aethere nimbi . — He calms the Sea , then clears The Sky from Clouds , the Sun again appears . So did his presence calm the troubled Main . Then through clear Skies Neptune with gentle Rein Wheels his swift Chariot , and well-manag'd Horse . Under his thundring Ax swoln Billows ly , And stormy Clouds forsake the clearing Sky . SECT . III. Sons of Neptune . THE most remarkable of his Children , were Phorcus or Phorcys , and Proteus . Phorcus was his Son by the Nymph Thesea : He was vanquished by Atlas , and drowned in in the Sea ; his surviving Friends said that he was made a Sea God , and therefore they worshipped him . We read of another Phorcus , who had three Daughters , who had but one Eye between them all , which they all could use . When any one of them desired to see any thing , she fixed the Eye in her Forehead , in the same manner as you fix a Diamond in a Ring ; when she had used it , she pulled the Eye out again that her Sisters might have it : thus they all used it as there was occasion . Palaeph in Fab. Proteus , his other Son , was the Keeper of the Phocae , or Sea-Calves ; his Mother was the Nymph Phoenice . He could Convert himself into all sorts of shapes : sometimes he could flow like the Water , and sometimes burn like Fire ; sometimes he was a Fish , a Bird , a Lion , or whatsoever he pleased : Nor was this wonderful power enjoyed by Proteus alone . For Vertumnus , one of the Gods of the Romans , had it : his name from Vertendo shews it , as we observed before in the Story of Pomona . And from this God Vertumnus comes that common Latin Expression , Bene or Male Vertat ; may it succeed well or ill : because it is the business of the God Vertumnus , rebus ad opinata revertentibus praeesse , says Donatus upon Terence , to preside over the turn of things , which happen according to expectation● tho oftentimes what we think good , is really bad in the Conclusion ; as that Sword was , which Dido received from Aeneas , with which she afterwards killed her self . This is , male vertisse . Upon which says Virgil Aen. 4. — ensemque recludit Dardanium non hos quaesitum munus in usus . — The Trojan Sword unsheath'd , A gift by him not to this use bequeath'd . Neptune endued Periclimenus Nestor's Brother , with the same power , who was afterwards killed by Hercules in the shape of a Fly ; for when he fought against Neleus , a Fly tormented him and stung him violently ; when Pallas discovered to Hercules that this Fly was Periclimenus , he killed him . Hom. Od. l. 11. Neptune gave the same power to Metra , Mestra or Mestre , the Daughter of Erisichthon ; she obtained this reward from him , because he had debauched her : by which power she was enabled to succour her Father's insatiable Hunger . ( Ovid. Met. l. 8. ) Nuno equa , nunc ales , modo bos , modo cervus abibat , Praebebatque avido non just a alimenta parenti . Now Hart-like , now a Cow , a Bird , a Mare : And fed his hunger with ill-pu●chas'd Fare . For the same cause Caenis , a Virgin of Thessaly , obtained the same , or rather a greater power from Neptune . For he gave her power to change her Sex , and made her invulnerable ; she therefore turned her self into a Man , and was called Caeneus : She fought against the Cen●aurs , till they overwhelmed her with a vast load of Trees , and buried her alive . After which , she was turned into a Bird of her own name . Ovid. Met. l. 12. CHAP. II. Triton , a●d the other Marine Gods. TRiton was the Son of Neptune by Amphitrite . He was his Father's Companion , and Trumpeter . Down to his Navel he resembles a Man ; but his other part is like a Fish. His two Feet are like the fore-Feet of a Horse : his Tail is cleft , and crooked , like a half Moon , and his Hair resembles Wild Parsly . Two Princes of Parnassus ( Virgil and Ovid ) give these descriptions of him . Vir. Aen. 10. Hunc vehit immanis Triton , & caerula concha Exterrens freta : cui laterum tenus hispida nanti , Frons hominem praefert , in pristim desinit alv●● . Spurnea semifero sub pectore murmurat unda . This mighty Triton bore , frighting the Tides With his shrill Trump , his Face and hairy Sides Above presents a Man , a Whale the rest , And foamy Waves resound beneath his Breast . The other in Metam . lib. 1. Caeruleum Tritona vocat , conchaque sonanti Inspirare jubet , fluctusque & flumina signo Iam revocare dato . Cava buccina sumitur illi Tortilis in latum , qua turbine crescit ab imo Buccina , quae medio concepit ubi aëra ponto , Littora voce replet sub utroque jacentia Phoebo . Old Triton rising from the deep , he spies Whose shoulders rob'd with native purple rise , And bids him his loud sounding shell inspire , And give the Floods a signal to retire . He his wreath'd Trumpet takes ( as giv'n in charge ) That from the turning bottom grows more large : This when the Namen o'er the Ocean sounds , The East and West from shore to shore abounds . Oc●anus , another of the Sea-Gods , was the Son of Coelum and Vesta ; who by the Antients was called the Father not only of all the Rivers , but of the Animals , and of the very Gods themselves ; for they imagined , that all the things in Nature took their beginning from him . It is said , he begot of his Wife Tethys three thousand Sons . The most eminent whereof were Nereus , who was nursed and educated by the Waves , and afterwards dwelt in the Aegean Sea , and became a famous Prophesier . He begot 50 Daughters by his Wife Doris , which Nymphs were called after their Fathers name , Nereides . Palaemon , and his Mother Ino , for this reason were made Sea-Deities . Ino's Husband Athamas was distracted , and tore his Son Learchus into pieces , and dashed him against the Wall ; Ino saw this , and feared lest the same fate should come upon her self , and her other Son Melicerta ; wherefore she took her Son , and with him threw her self into the Sea ; where they were made Sea-Deities , nothing perished in the Waters but their Names , for their former Names were lost in the Waves , and they found new ones : She was called Leucothea and he Palaemon by the Greeks , and Portumnus by the Latins . Glaucus , the Fisherman , became a Sea God by a more pleasant way . For when he pulled the Fish which he had caught , out of his Nets , and laid them on the shore , he observed , that by touching a certain Herb , the Fish recovered their strength and leapt again in the Water . He wondred at so strange an Effect , and had a desire to tast this Herb ; when he had tasted it , he followed his Fish , and leaping into the Water , became a God of the Sea. Ovid. Metam . l. 13. Strabo . To these we may add the Story of Canopus , a God of the Aegyptians ; who by the help of Water gained a memorable Victory over the God of the Chaldeans , when these two Nations contended about the Power and Superiority of their Gods , the Priests consented to bring the two Gods together , that they might decide their Controversie , the Chaldaeans brought the God Ignis ( Fire ) and the Aegyptians brought Canopus ; they set the two Gods near one another to Fight : Canopus's Belly was a great Pitcher , filled with water , and full of holes , but so stopped with Wax , that no body could discern them . When the Fight began , Fire the God of the Chaldaeans melted the Wax which stopped the holes ; so that Canopus with rage and violence assaulted him with streams of water , and totally extinguished , vanquished and overcame him . Ruffin . l. 11. c. 26. CHAP. III. SECT . I. The Monsters of the Sea. The Syrens . THERE were three Syrens , whose Parentage is uncertain , ( tho' some say that they were the Off-spring of Achelous the River , and Melpomene the Muse ) they had the Faces of Women , but the Bodies of flying Fish ; they dwelt near the Promontory Peloris in Sicily ( now called Capo di Faro ) or in the Islands called Sirenussae , which are situated in the extream parts of Italy , according to Strabo . Where , with the sweetness of their Singing , they drew all the Men to them , that sailed by those Coasts : and when by their Charms they brought upon them a deep sleep , they drown'd them in the Sea , and afterwards took them out , and devoured them . Their names were Parthenope ( who died at Naples , for which reason that City was formerly called Parthenope ) Ligea and Leu●osia . That their Charms might be easilier received , and make the greater impression on the minds of the hearers ; they used musical Instruments with their Voices : and adapted the Matter of their Songs to the temper and inclinations of the hearers . With some Songs they inticed the Ambitious , with others the Voluptuous , and with other Songs they drew on the Covetous to their destruction . Ovid says of these Syrens , De Arte Amand. lib. 3. Monstra Maris Syrenes erant , quae voce canora Quaslibet admissas detinure rates . Syrens were once Sea Monsters , mere decoys Trapanning Seamen with their tuneful voice . P. What then ? Could no Passengers ever escape this Plague ? M. History mentions two only who escaped , Ulysses and Orpheus ● The first was forewarned of the danger of their Charming Voices by Circe : wherefore he stopped the Ears of his Companions with Wax , and was fast bound himself to the Mast of the Ship : by which means he safely passed the fatal Coasts . But Orpheus overcame them in their own Art , and evaded the temptations of their murdering Musick by playing upon his Harp , and singing the praises of the Gods so well , that he outdid the Syrens . The Fates had ordained , that the Syrens should live till some body who passed by heard them sing , and yet escaped alive : when therefore they saw themselves overcome , they grew desperate , and precipitated themselves into the Sea● and were turned into Stones . Some write , that they were formerly Virgins , Proserpina's Companions ; they sought every where for her when she was stoln away by Pluto , and when they could not find her , they were so grieved , that they cast themselves into the Sea , and from that time were changed into Sea-Monsters . Others add , that by Iuno's persuasion they contended in Musick with the Muses , who overcame them , and to punish their rashness , cut off their Wings ; with which they afterwads made for themselves Garlands . P. What did the Poets signifie by this Fiction ? M. That the minds of Men , as Cicero says , are deposed from their proper Seats and States , by the allurements of pleasure . It corrupts them . There is not a more deadly plague in nature to mankind than it . Whoever addicts himself altogether to pleasure , loses his Reason , and is ruined ; and he that desires to decline its Charms , must stop his Ears , and not hearken to them ; but must hearken to the Musick of Orpheus , and observe the Precepts and Instructions of the Wise. Now turn your Eyes to those other two Monsters , who are called SECT . II. Scylla and Charybdis . THE description of Scylla is very various , for some say that she was a most beautiful Woman from the Breasts downward , but she had six Dog's heads . Again , others say that in her upper parts she resembled a Woman , in her lower a Serpent and a Wolf. But whatever her Picture was , every body says that she was the Daughter of Phorcus , and Glaucus's Mistress ; Circe passionately loved Glaucus , and could not bear that Scylla was preferred before her by Glaucus : wherefore she poisoned with venemous Herbs those Waters , in which Scylla used to wash her self : Scylla was ignorant of it , and according to her custom , went into the Fountain , and when she saw that the lower part of her Body was turned into the head of a Dog : being extremely grieved that she had lost her beauty , she cast her self head long into the Sea , where she was turned into a Rock , infamous for the many Shipwrecks which happen there : which Rock is still seen in the Sea which divides Italy from Sicily between Messina a City of Sicily , and Rhegiam ( now called Reggio ) in Calabria . This Rock is said to be surrounded with Dogs and Wolves ; who devour the persons who are cast away there . But by this is meant only , that when the Waves by a violent Storm are dashed against this great Rock , the noise a little resembles the barking of Dogs and the howling of Wolves . P. You said , that Scylla was the Daughter of Phorcus . But , was not she rather the Daughter of Nisus King of Megara ? M. No , that Scylla was another Woman : for Scylla the Daughter of King Nisus , was in love with Minos who besieged her Father in the City Megara : She betrayed both her Father and her Country to him , by cutting off the Fatal lock of purple Hair , in which were contained her Father's and her Country's safety , and sent it to the besieger . Minos gained the City by it , but detested Scyllas's perfidiousness , and hated her : She could not bear this misfortune , but was changed into a Lark . Nisus her Father was likewise changed into a Spar-hawk , which is called after his name Nisus : which , as if he still sought to punish his Daughters great baseness , still pursues the Lark with fury to devour her , Virg. Georg. 5. Charybdis , is a vast Whirlpool , in the same Sicilian Sea , over against Scylla , which absorps whatever comes within its Vortex , and Vomits it up again . Both these Monsters , Scylla and Charybdis , are described in Virgil , thus . Aen. lib. 3. Dextrum Scylla latus : laevum implacata Charybdis Obsidet , atque imo barathri ter gurgite vastos Sorbet in abruptum fluctus , rursusque sub auras Erigit alternos , & sydera verberat undâ . At Scyllam caecis cohibet speluncae latebris Ora exertantem , & naves in saxa trahentem . Prima hominis facies , & pulchro pectore Virgo Pube tenus : postrema immani corpore pistrix , Delphinum caudas uter commissa luporum . Scylla the right , Charybdis the left side Inexorable guards : the swelling Tide She at three soops doth from Hells bottom drain . Disgorging it against the Sky again , That Heavens bright Flames are storm'd with briny Waves . But Scylla lurks , hid in obscuring Caves , And sinks in rocky Mouths up Ships distrest ; A Female , with a comely Virgins Breast , Down to the middle ; but beneath , a Whales Body , with Wolvish Wombs , and Dolphins Tails . They say that this Charybdis was formerly a very ravenous Woman ; who was thunder-strook by Iupiter , and turned into this Gulph , because she stole Hercules's Oxen. P. What do these Fables of Scylla and Charybdis represent to us ? M. They represent to us Lust and Gluttony , monstrous Vices , which render our Voyage through this World extremely hazardous and perilous . Lust , like Scylla , engages unwary Passengers by the beauty and pomp of her outside , and when they are entangled in her snares she tortures , vexes , torments and disquiets them with a rage and fury which exceeds the madness of Dogs or the rapacity of Wolves . Gluttony is a Charybdis , a Gulph , a Whirlpool , that is insatiable . It buries Families alive , and devou●s Estates , and consumes Lands and Treasures , and sucks up all things . They are Neighbouring Vices , and like Scylla and Charybdis , are but little distant from each other ; nay they are seldom separate , but act with united Forces . For you will not easily find a Man , who is greatly addicted to the luxury of eating and drinking ; who is not also a slave to the luxury of Concupiscence : and besmeared with the sordid filth of base Pleasures , and wholly given up to the most vile and impudent Lusts. But it is now time to consider the place in which the wicked are tormented eternally ; or rather to cast down our Eyes , upon it , in the lower Apartment of this Pantheon : where the Infernal Gods , are painted . We will take only a transitory view of this Scene , since it will be very unpleasant to stay long in so doleful , so sad a place . PART V. Of the Infernal Deities . CHAP. I. A View of Hell. P. O Wondrous ! What a horrid and dismal spectacle is here ! M. You must imagin that we are now in the confines of Hell. Prethee , Come along with me . I will be the same friend to you , which the Sibyl was to Aeneas in Virgil. ( Aen. 6. ) Nor shall you need a golden bough to present to Proserpine . You see here painted those Regions of Hell which ●he Poet describes thus ( Virg. Aen. 6. ) Spelunca alta fuit , vastoque immanis hiatu , Scrupea ; tuta lacu nigro , nemorumque tenebris : Quam super haud ullae poterant impune volantes Tendere iter pennis : talis sese halitus atris Faucibus effundeus supera ad convexa ferebat : Inde locum Graii dixerunt , nomine , Avernum . There was a deep Cave with a wondr'ous breach , Which a foul Lake , and horrid Groves immure , O're which not swiftest Fowl could fly secure , Such noisom Vapours from foul Iaws exhale ; From whence the Greeks the place Avernus call . So that Avernus is the name which the Greeks give to Hell , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sine avibus : because no Birds can fly over it : for in their flight they are certainly choaked with the poisonous stench of it . P. What Monsters do I see , Virg. Aen. 6. ) Vest ibulum ante ipsum , primisque in faucibus Orci ? M. Let the Poet answer your Question thus ; Luctus , & ultrices posuere cubilia Curae : Pallentesque habitant morbi , tristisque senectus , Et metus , & malesuada fames , & turpis egestas , Terribiles visu formae , lethumque laborque . Tum consanguineus lethi sopor , and mala mentis Gaudia , mortiferumque adverso in limine Bellum . Ferreique Eumenidum thalami , & Discordia demens Vipereum crimen vittis innexa cruentis . Iust in the Gates and horrid Iaws of Hell. Sorrow , and Fear , and pale Diseases dwell , Revenging Cares , and discontented Age , Invincible Necessity , and Rage , Labor , and Death , and Sleep , to Death akin , Then all the false delights of deadly sin , Terrible Forms , Discord , and bloody Wars On th' other side lay , broaching still new Iars , The Furies there their Iron Couches found , Their Viperous Hair with bloody Ribbands bound . CHAP. II. Charon . The Rivers of Hell. Cerberus . P. WHO is that nasty , old , battered , bearded , Fellow ? Or what is his name ? M. He is the Ferry-man of Hell , his name is Charon , quasi Acharon , by an Antiphrasis , sine gratia . Or in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , portitor , a Ferry-man . You see his Image painted by the Pencil ; but see a more beautiful and elegant Picture of him drawn by the Pen of Virgil. Aen. 6. Portitor has horrendus aquas , & flumina servat , Terribilis , squalore Charon : cui plurima mento Canities inculta jacet : stant lumina , flammae : Sordidus ex humeris nodo dependet amictus . Ipse ratem conto subigit , velisque ministrat , Et ferruginca subvectat corpora cymba , Iam senior , sed cruda Deo viridisque senectus . The Ferry-man of Hell , foul Charon , keeps Those horrid Waters , and Infernal Deeps ; His untrimm'd Cheeks are rough with hoary Hair , Elf-lock'd his Beard , his fiery Eyes do stare ; Ti'd o'er hir Shoulders , hangs a sordid Coat ; Whose Pole ; and Sails , drive in his crazy Boat , Laden with Passengers ; though old , the God Is youthful still , his Veins still full of Blood. P. Why does he tarry with his Boat here ? M. To take , and carry over to the other side of the Lake , the souls of the dead : which you see flocking to the Shores in Troops . Yet he takes not all promiscuously , who come ; but such only whose Bodies are buried when they die . For the Unburied . Centum errant annos , volitant haec littora circum ; Tum demum admissi , stagna exoptata revisunt , A hundred years they on these Shores remain , At last their long expected Passage gain . But first they pay Charon his fare ; which is at least an half penny . Lucian . P. Those three ( or four Rivers , if my Eyes do not deceive me ) must be passed over by the dead , must they not ? M. Yes . The first of them is Acheron , which receives them when they come first . This Acheron was the Son of Terra or Ceres , born in a Cave , and conceived without a Father . And because he could not endure light he ran down to Hell , and was changed into a River , whose waters are extreme bitter . The second , is Styx , which is a Lake rather than a River , was formerly the Daughter of Oceanus , and the Mother of the Goddess Victoria by Acheron . When Victoria was on Iupiter's side in his War against the Giants , she obtained this prerogative for her Mother , that no Oath that was sworn amongst the Gods by her name , should ever be violated ; For if any of the Gods broke an Oath sworn by Styx , they were banished from the Nectar and the Table of the Gods , a year and nine days . This is then the Stygian Lake , Dii cujus jurare timent & fallere numen . By which the Gods themselves dare n't falsly swear . The third River , Cocytus , flows out of Styx , with a lamentable groaning noise ; and imitates , and irritates the exclamation of the Damned . Next comes Phlegethon or Periphlegethon , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ardeo : because it swells with waves of fire , and all its streams are flames . When the Souls of the Dead have passed over these four Rivers , they are afterwards carried to the Palace of Pluto : where the Gate is guarded by a Dog with three Heads , whose body is covered in a terrible manner with Snakes , instead of Hair. This Dog is the Porter of Hell , begotten of Echidna and the Giant Typhon . Virgil gives this description of him . Aen. 6. Cerbetus , haec ingens latratu regna trifauci Personat , adverso recubans immanis in antro . Stretch'd in his Kennel , monstrous Cerberus , round From triple Iaws makes all these Realms resound . And Horace , thus , lib. 3. Od. Cessit immanis tibi blandienti Ianitor aulae Cerberus : quamvis furiale centum Muniant angues caput ejus atque Spiritus teter , saniesque manet Ore trilingui . E'en Cerberus thy force confest Well pleas'd he lay and luli'd in rest , Tho' hundred hissing Serpents spread And guard around his horrid head , And Gore foam'd round his triple tongue , He gently listned to thy Song . Now let us approach the Prince and Princess of Hell , Pluto and Proserpine . CHAP. III. SECT . I. PLUTO . THIS is Pluto , the King of Hell ; begotten of Saturn and Ops ; and the Brother of Iupiter and Neptune . He hath these infernal Dominions attributed to him , not only because in that division of his Fathers Kingdom , mentioned before , the Western Parts fell to his Lot ; but also as some say , because the Invention of burying , and of honoring the Dead with Funeral Obsequies proceeded from him . For the same reason he is thought to exercise a Soveraignty over the Dead . Look upon him . He sits on a Throne covered with Darkness : and discover , if you can his habit , and the Ensigns of his Majesty more narrowly . P. I see him , tho in the midst of so much Darkness ; and can distinguish him easily . He holds a Key in his Hand instead of a Scepter , and is crowned with Ebony . M. Sometimes I have seen him crowned also with a Diadem ; sometimes with the Flowers of Narcissus ( or White Daffadils ) and sometimes with Cypress Leaves : because those Plants , greatly please him ; and especially the Narcissus , because he stole away Proserpina when she gathered that Flower , as I shall shew presently . Very often a Rod is put into his Hand in the place of a Scepter , with which he guides the Dead to Hell. And sometimes he wears a Head-piece which makes him invisible . His Chariot and Horses are of a black Colour , and when he carried away Proserpine , he rode in it . But if you would know what those Keys signifie , which he hath in his Hand , The answer is plain , that they signifie , that when once the Dead are received into his Kingdom , the Gates are locked against them , and there is no Regress thence into this life again . Virg. Aen. 6. — Facilis descensus Averni , Sed revocare gradum , superasque evadere ad aura● Hoc opus , bic labor est . To th' Shades you go a down hill easie way , But to return and re enjoy the Day , That is a Work , a Labour , — P. Why is he called Pluto ? M. I will tell you that , and also the meaning of the rest of his Names . Pluto , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●Divitiae , Riches : and in Latin he is called Dis ; which signifies wealth . The Reason whereof is because all our Wealth comes ab inferis , hoc est , ex intimis terrae visceribus , from the lowest and most inward Bowels of the Earth : And because as Tully writes : all the natural powers and faculties of the Earth are under his direction , for all things go to the Earth and proceed from thence . De Nat. Deor. lib. ● . His Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek , signifies , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tristis , tenebrosus , inspectabilis : because he sits in darkness so that he , cannot be openly seen . Or you may derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , priv . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , videre . He is likewise called Agesilaus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à ducendis ad inferos populis , from bringing of People to Hell. Or , as others read the Word , Agelastus : which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rideo , because Pluto never laughs . Februus , from the old Word Februo , to purge by Sacrifice : because purgations and lustrations , were used at Funerals . Whence the Month of February receives also its Appellation : at which time especially the Sacrifices called Februa , were offered by the Romans to this God. Orcus , quasi Urgus and Uragus , from urgendo : quòd homines urgeat in interitum : he urges people to their deaths . Some reject this interpretation , because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a Greek word , and signifies , extremi agminis dux , the Commander that brings up the rere ; and in this sense , the name is agreeable to Pluto , who succeeds the last action of our lives . In Festus we find him called Quietatis : quòd morte quietem cunctis afferat . Because by death he brings rest to all things . He is called Summanus , quasi summus . Deorum Manium , the Chief of the Dii Manes , or the Gods , the Ghosts ●f the dead . The Thunder that happens in the Night is attributed to him : whence he is commonly styled also , the infernal Iupiter ; the Stygian Iupiter , the third Iupiter , as Neptune is , Iupiter secundus , the Second Iupiter . P. What was the Office and Power of Pluto ? M. If you do not fully understand that from what hath been said already , the Fates will tell you , who thus bespeak him ; Claud. de Ratp . Proserp . — O , maxime noctis Arbiter , umbrarumque potens , cui nostra laborant Stamina , qui finem cunctis , & semina praebes . Nascendique vices alterna morte rependis , Qui vitam , lethumque regis . Great Prince o' th' gloomy regions of the dead , For whom we hourly move our Wheel and Thread , Of Natures growth and end thou hast the sway , All Mortals Birth with Death thou dost repay ; Who dost command 'em both . — CHAP. IV. PLUTUS . I joyn Plutus to Pluto ( altho Plutus be not an Infernal God ) because their Names and Offices were very like and agreeable ; where I will take this occasion to say something of him . For they are both of them Gods of Riches ; which are the Root of all Evil , and which , Nature our common Parent , had placed near Hell , and indeed there is not a nearer way to Hell than to hunt mightily after Riches . This Plutus was the Son of Iason or Iasius by Ceres : He was blind and lame , injudicious , and mighty timorous , and indeed these infirmities are justly ascribed to him ; for if he was not blind and injudicious , he would never pass by good Men , and heap his Treasures on the bad . He is lame , for great Estates come slowly . He is fearful and timorous ; because rich Men watch their Treasures with a great deal of Fear and Care. CHAP. V. SECT . I. PROSERPINE . M. SHE , who sits next to Pluto , is the Queen of Hell , the Infernal Iuno , the Lady ( as the Greeks commonly call her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Domina , ) and dearest Wife of Pluto ; the Daughter of Ceres and Iupiter , she is called both Proserpine and Libera . Iupiter , her Father , begat her when he was disguised in the Shape of a Bull ; and after she was born and grown up , he debauched her himself in the shape of a Dragon . Whence it came to pass , that in the Mysteries of the Sabazia , a Golden Snake folded in a Circle was produced , which , when any were initiated , were usually put into their Bosoms , and received again when it slid down from them below . P. But by what Fate became Proserpine the Wife of this Black God ? M. Thus : When all the Goddesses refused to marry Pluto because he was so deformed . Vexed at this contempt and scorn , and troubled that he was forced to live a single life always : in a rage he seated himself in his Chariot , and arose on a sudden from a Den in Sicily ; he saw a company of very beautiful Virgins , gathering Flowers in the Fields of Enna ( a beautiful place , situated about the middle of the Island , and therefore called umbilicus Siciliae ) one of them , Proserpina , pleased him above the rest , for she surpassed them all in beauty . He came raging with love , and carried her with him from that place ; and on a sudden he sank into the Earth near Syracuse ; in the place where he descended a Lake arose . And Cicero says that the People of Syracuse keep yearly Festivals , to which great multitudes of both Sexes flock . O poor Lady ! I am troubled at her misfortune , her unhappiness moves my Compassion . But what followed ? M. The Nymphs her Companions were grievously affrighted , and fled away to any place where they could expect safety . In the mean time , Ceres , the Mother of Proserpine , comes ; who by chance was absent when her Daughter was stoln ; she seeks her Daughter amongst her Acquaintance , a long time , but in vain . Therefore in the next place she kindles Torches , by the Flame burst forth from the top of the Mountain Aetna , and goes with them to seek her Daughter throughout the World : neither did she give over her vain Labour , till the Nymph Arethusa fully assured her that Proserpine was stoln by Pluto , and carried down into his Kingdoms . And then in great anger she hastned and expostulated with Iupiter , concerning the Violence that was offered to her Daughter . In short Iupiter promised to restore Proserpine again , if she had not yet tasted any thing in Hell. Ceres went joyfully down , and Proserpine full of triumph and gladness , prepar'd to return again into this World ; when one Ascalaphus discovers , that he saw Proserpine , while she walked in Pluto's Orchard , pluck a Pomegranate and eat some Grains of it ; whereupon Proserpine's Journey was immediately stopp'd . Ceres , the Mother , amaz'd at this new mischance , and incens'd at the fatal Discovery of Ascalaphus , turned him into an Owl , a Bird of an ill Omen , and unlucky to all who see it . And at last by the importunity of her Prayers to Iupiter , she extorted this Favour from him , that he should give leave to Proserpine to live half the year , at least , with her in the Heavens ; and the other half she might be below in Hell with her Husband . Ovid. Met. l. 5. Et Dea regnorum Numen commune duorum , Cum matre est totidem , totidem cum conjuge menses . The Goddess now in either Empire sways , Six Months with Ceres , six with Pluto stays . Proserpine afterwards lov'd this disagreeable Husband so much , that she was jealous ; and changed Mentha , who was his Mistress , into a Herb of her own Name . ( Mint . ) SECT . II. An Explication of the Fable . P. YOU have told a very pretty Story . Pray what is the signification of it ? M. The signification of it is this . Ceres is the Earth , and her Daughter Proserpine the Fertility of the Earth ; or rather the Seed by which it is fertile . Which Seed lies buried in the Ground in the Winter , and in the Summer it breaks forth and becomes Fruit. Thus Proserpine ( the Emblem of this Seed ) lives half of the year in Hell , and the other half in Heaven . Others refer this to the Moon which is hid from us in the Hemisphere of the Countries beneath us , as long as it shines to ●s in our own . Some believe that Hecate is the same with Proserpine . And if you are willing to follow their Opinion , you must call to mind what I said before , where I treated of Diana . Let us now turn our Eyes towards the Tribunal of Pluto ; where you see in that dismal Picture , continual Trials , and all Persons , as well the Accusers as Offenders , that have been formerly wicked in their Lives , receive their Deaths impartially from the Three Fates ; after Death they receive their Condemnation impartially from Three Iudges , and after Condemnation their Punishment impartially from Three tormenting Furies . CHAP. VI. The FATES . P. WHere are those Fates ? Shew me Sir. M. Those three Old Ladies are the Fates : their Garments are made of Ermine white as Snow , which is bordered with Purple . They were born either of Nox and Erebus , or of Necessity , or the Sea , or of that rude and indigested Mass , which the Antients called Chaos . In Latin their Name is Parcae , from Partus , as Varro thinks ; because they distribute good and bad things to Persons at their Births . Or from parcendo , by an Antiphrasis , as others generally say , because they spare no body : they are likewise called Fatum , Fate ; and are Three in number , because they order the past , present and future time . Fate says Tully , is all that , quod à Deo constitutum & designatum est , ut eveniat , quod Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant : Which God hath decreed and resolved shall come to pass ; and which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is , says Chrysippus , a perpetual certain and unavoidable series and chain of things : Sempiterna quaedam & indeclinabilis rerum series & catena sese volvens & implicans per dexteros consequentiae ordines , è quibus connexa est ; Wrapping up and enfolding up itself in an order of consequences , which compose the several links , and follow one another to all eternity . Fatum is derived from fando : because when any one is born these three Sisters pronounce what Fate will befal him ; as we saw above in the Story of Meleager . P. What are their Names and Offices ? M. The Name of one is Clotho , from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to spin . The Second is call'd Lachesis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sortior . The Third Atropos , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verto ; because she is unalterable , unchangeable . These Names the Grecians give them ; the Romans call them Nona , Decima , and Morta . To them is entrusted the management of the fatal Thread of Life . For Clotho draws the Thread betwixt her Fingers . Lachesis turns about the Wheel : and Atropos cuts the Thread spun , with a pair of Scissors . That is , Clotho gives us Life , and brings us into the World. Lachesis determines the Fortune that shall befal us here : and Atropos concludes our Lives . One , says Servius , speaks , the other writes , and the third spins . ( Aen. 1. ) CHAP. VII . The FURIES . P. AND what are those Monsters called , that have the Faces of Women . Their looks are full of Terror ; they hold lighted Torches in their hands : Snakes and Serpents lash their Necks and Shoulders ? M. They are the Furies , Furiae ; who are so called , quòd homines sceleratos in furorem agant ; because they make Men mad with the stings of Conscience . They are otherwise call'd Dirae , Eumenides and Canes ; but their proper Names are Alecto , Tisiphone and Megaera , three Sisters born of Nox and Acheron , and they are esteemed Virgins ; because , since they are the Avengers of all Wickedness , nothing can pervert them from inflicting the punishment that is due to the Offender . P. Why are there only three Furies ? M. Because there are three predominant Passions of the Mind , Anger , Covetousness and Lust , by which Mankind is chiefly hurried into all sorts of Wickedness . For Anger begets Revenge . Covetousness provokes us to get immoderate Wealth by right or wrong : and Lust persuades us to pursue our Pleasures at any rate . Indeed some add a fourth Fury , called Lisse , Madness ; but she is easily reduced to the other three . As also Erinnys , a Name common to them all . P. What is the Office of these Furies ? M. They are appointed to observe and punish the Crimes of ill Men ; and to torment the Consciences of secret Offenders . Whence they are commonly also entitled . Deae Speculatrices & vindices facinorum ; The Goddesses , the Discoverers and Revengers of evil Actions . They punish and torment the Wicked , by frightning and following them with burning Torches . You see the Picture of them there ; now hear their Description in Virgil. Aen. l 2. Dicuntur geminae pestes , cognomine Dirae , Quas & Tartaream , Nox intempesta Megaeram , Uno eodemque tulit partu , paribusque revinxit , Serpentum spiris , ventosasque addidit alas . There are two Hags , the Dirae stil'd , brought forth By everlasting Night , at one sad Birth , To Hell's Megaera , who with Sergents join'd , Girded their wasts , and wings with tempest lin'd . P. What did the Poets intend by these Furies ? M. Only , says Cicero , that they who have done any wicked and unlawful thing are tormented and affrighted , not with the Blows , and the Burning Torches of the Furies , as it is in the Fable , but with the Stings of their own evil Consciences . Sua enim quemque fraus ( says he , Or. pro Rosc. Am. ) & suus terror maxime vexat : suum quemque scelus exagitat , amentiaque afficit ; suae malae cogitationes , conscientiaeque animi terrent . Hae sunt impiis ass●duae domesticae Furiae , quae dies noctesque poenas à sceleribus repetunt . Every ones own Fraud , and his own Terror vexes him most . Every ones own Wickedness torments and enrages him : his own evil Thoughts , and the Lashes of his Conscience affright ●m . These are constant and domestick Furies to the wicked ; that night and day exact the punishment of them that their Crimes deserve CHAP. VIII . NIGHT , DEATH , SLEEP . P. YOU have made mention of Nox and Erebus . Are they ( I pray you ) of the number of the Gods ? M. Yes , Nox , is of all the Gods the most Antient ; she was the Brother of Erebus , and the Daughter of the first Chaos . And of those two Nox and Erebus , Mors , Death , was born ; who is dress'd usually with a speckled Garment and black Wings . But there are no Temples , nor Sacrifices , nor Priests consecrated to Mors : because she is a Goddess whom no Prayers can move , nor Sacrifices pacifie . Somnus , Sleep , hath Wings too ; and is thus saluted by Iris in the Name of Iuno , when she came to his Palace . Somne , quies rerum , placidissime Somne Deorum , Pax animi , quem cura fugit , qui corpora duris Fessa ministeriis mulces , reparasque labori . Thou rest o' th' World , Sleep , the most peaceful God , Who driv'st care from the mind , and dost unload The tir'd Limbs of all their weariness , And for new Toil the Body dost refresh . Virgil says , that there are in this Palace of Somnus two Gates , by which Dreams pass and repass . Sunt geminae Somni porte , quarum altera fertur Cornea , qua veris facilis datur exitus umbris : Altera candenti perfecta nitens Elephanto : Sed falsa ad coelum mittunt insomnia manes . There are two Gates of Sleep , one made of Horn , Through which true Visions to the Skies are born : The other Ivory , polish'd purely bright , Whence false Dreams sally to Ethereal Light. Morpheus the Servant of Somnus , who can put on any shape or figure , presents these Dreams to those who sleep ; and these Dreams are brought from a great spreading Elm in Hell , under whose shade they usually sit . CHAP. IX . The Iudges of Hell , MINOS , AEACUS , RHADAMANTHUS . NEAR the three Furies , and the three Fates , you see the three Iudges of Hell , Minos , Rhadamanthus and Aeacus ; who are believed to be the Judges of the Souls of the Dead ; because they exercised the Offices of Judges in Crete with the greatest Prudence , Discretion and Justice . The two first were the Sons of Iupiter by Europa ; the last was the Son of Iupiter by Aegina ; and when all the Subjects of Queen Aegina were swept away in a Plague , besides himself , he begged of his Father , that he would repair the Race of Mankind , ( which was almost extinct ) and Iupiter heard his Prayer . And turned a great multitude of Ants which crept about an hollow old Oak , into Men ; who afterwards were called Myrmidones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Ant. These Three had their particular Province assigned by Pluto in this manner , that Rhadamanthus should judge the Asiaticks , and Aeacus the Europeans ; each holding a Staff in his Hand . But Minos should have a Golden Sceptre , and sit alone , and over-see the Judgments of Rhadamanthus and Aeacus . And if in their Courts there arose a Case that was ambiguous and difficult , then Minos should ●ake the Cognizance thereof , and decide it . Tully ( in Tusc. lib. 1. ) adds to these a fourth Judge , Triptolemus . But we have already discoursed of him in his place . CHAP. X. SECT . I. The most Famous of the Condemned in Hell. FRom the Iudges , let us proceed to the Criminals , whom you see represented there in horrid Colours . It will be enough if we remark the most celebrated of them , and shew their Crimes , and the Punishments which accrued to them from thence . SECT . II. The Giants . THese Giants were the Sons of Terra ( the Earth ) when it was impregnated by the Blood of Coelum , which flowed from that dishonourable Wound which his Son Saturn gave him . They are all very high in Stature , with horrible Dragons Feet , their Looks and their Bodies are altogether full of Terror . Their Impudence was so great , that they strove to depose Iupiter from the possession of Heaven . And when they engaged with the Celestial Gods , they heaped up Mountains upon Mountains , and from thence darted Trees , set on fire , against the Gods and Heaven . They hurled likewise prodigious massy Stones , and solid Rocks , some of which falling upon the Earth again , became Mountains ; others fell into the Sea , and became Islands . This Battel was fought upon the Phlegraean Plains near the Borders of Campania , which Country is called Phlegra from Phlego , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uro , for it abounds with subterraneous Fires , and hot Baths , which flow continually . The Giants were beaten , and all cut off either by the Thunder of Iupiter , the Arrows of Apollo , or by the Arms of the rest of the Gods. And some say , that out of the Blood of the slain , which was spilt upon the Earth , Serpents , and such envenomed and pernicious Animals were produced . The most eminent of these Giants were , Typhaeus or Typhon , the Son of Iuno ; conceived by her without a Father : so vast was his Magnitude , that , he touched the East with one Hand , and the West with the other , and the Heavens with the Crown of his Head. A hundred Dragons Heads grew from his Shoulders ; his Body was covered with Wings , and rugged Hair ; his Eyes sparkled with Fire , and his Mouth belch'd out Flames . Yet he was overcome , and the Island Sicily was thrown upon him , the whole Island was scarcely big enough to cover him . Ovid. ( Met. lib. 5. ) Nititur ille quidem , pugnatque resurgere saepe : Dextra sed Ausonio manus est subjecta Peloro , Laeva , Pachyne , tibi ; Lilybaeo curra premuntur ; Praegravat Aetna caput . Ausonian Pelorus his right hand Down weighs ; Pachyne on the left doth stand ; His legs are under Lilybaeus spred ; And Aetna's bases charge his horrid head . Pelorus , Pachynus and Lilybaeus , are the three Promontories , which are the the three Corners of Sicily ; the Island bears the shape of a Triangle , and is from thence called Trinacria . Aegaeon , was another prodigious and fierce Giant who had an hundred Hands , and fifty Heads , according to Virgil. ( Aen. 10. ) Aegaeon qualis , centum cui brachia dicunt , Centenasque manus , quinquaginta oribus ignem Pectoribusque arsisse : Iovis cum fulmina con●ra Tot paribus streperet clypeis , tot stringeret enses . Such they the hundred handed Giant fame , Who belch'd from fifty mouths devouring Flame , When arm'd against Jove's Thunder-bolts , he wields As many Swords , as many ratling Shields . Wherefore he was called Centumgeminus ; and by the Graecians Briareus . He hurled a hundred Rocks against Iupiter at one throw . Yet Iupiter dashed him down and bound him in a hundred Chains ; and thrust him under the Mountain Aetna : where as often as he moves his sides , the Mountain casts forth great Flames of Fire . Aloeus , because of his Age could not in this War take up Arms against the Gods. But he sent Othus and Ephialtes ( which his Wife had by Neptune , who from him were called Aloïdae ) they went in their Father Aloeus's stead , and assisted the Giants . But the same Fate attended them , and also suffered the punishment of their rashness in Hell. Tityus was the Son of Iupiter and Elara ; born in a subterraneous Cave , in which Iupiter hid his Mother , fearing the Anger of Iuno . She brought forth a Child of so prodigious a bulk , that the Earth was rent that he might have a passage out of the Cave ; and from thence he was believed to be the Son of the Earth . Iuno afterwards persuaded this Giant to accuse Latona of Adultery ; whereupon Iupiter struck him with Thunder down into Hell. And there he lies stretched out and covers nine Acres of Ground with his Body ; a Vulture continually gnaws his Liver , which grows again every Month. Virgil describes him in the same manner . Aen. 6. Necnon & Tityum Terrae omniparentis alumnum Cernere erat ; cui tota novem per jugera corpus Porrigitur , rostroque immanis vultur adunco , Immortale jecur tundens , foecundaque poenis Viscera , rimaturque epulis , habitatque sub alto Pectore , nec fibris requies datur ulla renatis . Th' All-parent Earth's huge Off-spring I beheld , Tityus , whose Body nine whole Acres fill'd ; Where a huge Vulture , with a crooked Bill , Li●s tearing his immortal Liver still , And , Dainties searching , dwells upon his Breast , Nor grants to his renewing Bowels rest . To these we may add the Titans , the Sons of Terra and Coelum . The Chief of whom was Titanus Saturn's elder Brother , who made War against Iupiter , because Iupiter usurp'd that Kingdom which was due to him by hereditary right . In this War Titan and his Party were beaten , and afterwards cast down into Hell. SECT . III. Other Famous Offenders . PHlegyas , King of the Lapithae in Thessalia , was the Father of the Nymph Coronis ; and when he heard that Apollo had debauch'd his Daughter , he went in anger , and fired the Temple of Apollo at Delphi . For which the God shot him through the Body with an Arrow , and ordained him this punishment ; a great Stone hangs over his Head , which he imagines every moment will fall down and crush him in pieces . Thus he sits perpetually fearing what will never come to pass ; which make him frequently cry out , ( Virg. Aen. 6. ) Discite justitiam montii , & non temnere Divos . Learn Iustice hence , and don 't despise the Gods. Ixion was the Son of this Phlegyas . He killed his own Sister , and obtained his Pardon from the Gods , who advanced him to Heaven ; his Prosperity made him wanton , so that he attempted to violate Iuno . It was told to Iupiter who sent a Cloud in the shape of Iuno ; which the deceived Lover embraced , and from thence those Monsters the Centaurs were born . Whereupon he was thrown down to the Earth again ; where because he boasted every where that he knew the Queen of the Gods , he was struck with Thunder down into Hell , and tied fast to a Wheel , which turns about ●ontinually . Salmoneus , King of Elis ; whose ambition was not satisfied with an earthly Crown , for he desired Divine Honours , and that the People might esteem him a God ; he built a brazen Bridge over the City , and drove his Chariot over it , imitating , by this noise , Iupiter's Thunder ; he threw down lighted Torches , and those who were struck by them , were taken and killed . Iupiter would not suffer so great insolence , wherefore he threw the proud Man head-long out of his Stage into Hell , where I saw him , says he in Virgil Aen. 6. Vidi crudeles dantem Salmonea poenas ; Dum flammas Iovis & sonitus imitatur Olympi . I saw Salmoneus as he tortur'd sate , Who Lightning could , and Thunder imitate ; Sisyphus was a famous Robber , killed by Theseus . He is condemned in Hell to roll a great , & non exsuperabile saxum , and an insuperable stone , to the top of a high Hill ; and as oft as the Stone almost touches the top of the Mountain , it slides down again . The Belides , fifty Virgins Sisters , so called from their Grandfather Belus , named also Danaïdes , from their Father Danaus , who married them to the fifty Sons of his Brother . The Oracle foretold , that Danaus should be slain by his Son-in-Law , wherefore he commanded his Daughters to provide Daggers , and on their Wedding Nights , to kill all their Husbands . All the Daughters performed their Promises and killed their Husbands ; but Hypermnestra spared Lynceus her Husband , who afterwards killed Danaus , and took his Kingdom . This great Impiety was thus punished , they are condemned to draw water out of a deep Well , and fill a Tub , that like a Sieve , is full of holes . The water runs out of the Tub , as fast as it is put in , so that they are tormented with an unprofitable labour , without end . Thus Ovid says of them . ( Met. l. 4. ) Assiduas repetunt , quas perdunt Belides undas . They hourly fetch the Water that they spill . Tantalus is another remarkable Criminal , he was the Son of Iupiter by the Nymph Plota . He invited all the Gods to a Feast , to get a plain and clear proof of their Divinity ; when they came , he killed and quartered his own Son Pelops , and boiled him , and set the joynt● before them to eat . All the Gods abstained from such horrid Diet , except Ceres , who eat one of the Child's Shoulders . Afterwards the Gods sent Mercury to re-cal him to Life , and gave him an Ivory Shoulder , instead of the Shoulder which Ceres had eaten . This Pelops was the Husband of Hippodamia , of whom Atreus and Thyestes were born . The latter whereof was banished , because he corrupted his Brother Atreus's Wife ; and when he was re-called from thence , he eat up those Children that he had by her . For Atreus killed them , and brought them in Dishes to the Table , where he and Thyestes Dined together . It is said that the Sun was not able to endure so horrible a sight , but turned his Course back again to the East . But as Tantalus's Crime was greater so was his Punishment . For he is tormented with eternal Hunger and Thirst , in the midst of Plenty both of Meat and Drink . For he stands in water up to the Lips , but cannot drink it ; and Meat is placed just by his Mouth , which he cannot take hold on . Besides ( Virg. Aen. 6. ) Hunc super atra silex jamjam lapsura , cadentique Imminet assimilis . — A huge Stone Ready to drop hangs o'er his cursed head The former part of his punishment is thus expressed by Ovid. Quaerit aquas in aquis , & poma fugacia captas Tantalus ; hoc illi garrula lingua dedit . Half drown'd he thirsts , the dangling apples swing From 's gaping chops . This comes of pratling . For they say he divulged the secrets of the Gods unto Men. Now this Fable of Tantalus represents to us the condition of a Miser ; who in the midst of plenty suffers want ; and wants as much the things which he hath as those which he has not . As Horace rightly says , where he ridicules the covetous man thus . ( Serm. lib. 1. ) Tantalus à labris sitiens fugientia captat Flumina . Quid rides ? mutato nomine , de te Fabula narratur . Tho' Tantalus , you 've heard , do stand chin-deep In water , yet he cannot get a sip . At which you smile : now all on 't would be true , Were the name chang'd , and the tale told of you . CHAP. XI . Monsters of Hell. THere are many strange Pictures of these infernal Monsters , but the most deformed are the Centaurs , who were the antient Inhabitants of Thessalia ; and the first who tamed Horses , and used them in War. Their Neighbours , who first saw them on Horse-back , thought that they had partly the Members of a Man , and partly the Limbs of an Horse . But the Poets tell us another Story , for they say that Ixion begot them of a Cloud , which he believed to be Iuno ; from whence they are called Nubigenae in Virgil Aen. 6● and Bacchus is said to have overcome them . Geryon , because he was the King of the three Islands which are called Balearides , is feigned tricorporem esse & tergeminum , to have three bodies . Or it may be , because there were three Brothers of the same Name ; whose Minds and Affections were so united , that they seemed to be governed , and to live by one Soul. They add , that Geryon kept Oxen , which devoured the Strangers that came to him ; they were guarded by a Dog with two Heads , and a Dragon with seven . Hercules killed the Guard , and drove the Oxen afterwards away . The Harpyes , ( Harpyiae ) are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rapio . They were born of Oc●anus and Terra , with the Faces of Virgins , the Bodies of Birds ; thei● Hands were armed with Claws , and their Habitation was in the Islands . Their Names were Aello , Ocypete and Celeno ; which last brought forth Zephyrus ( the West-Wind ) and Balius , and Xanthus , the Horses of Achilles . Virgil gives us a description of these three Sisters ( Aen. 3 ) thus . At subito horrisico lapsu de montibus adsunt Harpyiae ; & magno quatiunt clangoribus alas : Sivae D●ae , seu sint Dirae , obscaenaeque volucres : Tristius haud illis monstrum est , nec saevior ulla Pestis , & ira Deum , Stygiis sese extulit undis . Virginei volucrum vultus , foedissima ventris Proluvies , uncaeque manus , & pallida semper Ora fame . But from the Mountains , with a speedy flight , On thundring Wings Harpies themselves invite ; Be they foul Birds , Furies , or Goddesses . No Monster like to these , no Plague more fell , Nor sharper Vengeance Heaven e'er call'd from Hell. These Fowl have Virgins Faces , and hook'd Claws , Still purging Bellies , always greedy Maws , With Hunger pale . To the three Harpyes , add the three Gorgons , Medusa , Stheno , and Euryale ; who were the Daughters of Phorcus and Cete . Instead of Hair , their Heads were covered with Vipers : which so terrified the beholder , that they turned him presently into a Stone . Perhaps they intended to represent by this part of the Fable , the extraordinary Beauty of these Sisters ; so that whosoever saw them were amazed , and stood fixed like Stones . There were other Gorgones besides , born of the same Parents : who were called Lamiae , or Empusae . They had only one Eye , and one Tooth , common to them all : They kept this Tooth and Eye at home in a little Vessel , and which soever of them went abroad , she used them . They had the Faces of Women , and also the Necks and Breasts . But below they were covered with Scales , and they had the Tails of Serpents . They used to entice Men and then devour them . Their Breasts were naked , and their Bosom was open : they looked on the ground out of modesty ; thus they tempted Men to discourse with them , and when they came near , these Lamiae used to fly in their Faces , and strangle them , and tear them to pieces barbarously . And what more plainly expresses the devilish Arts of wicked Women ? Against whom the Scriptures caution us in these words , Lamiae nudaverunt mammam ( Lam. 4. 3. ) The Lamiae have made naked their Breasts . Others only mention one Lamia , who was a most beautiful Woman : Iupiter debauch'd her , and Iuno through jealousie , deprived her of the Children that she bore ; she became distracted with grief , and devoured other peoples Children in their Cradles . The Chimaera , is a Monster which vomiteth forth fire . He hath the Head and Breast of a Lion , the Belly of a Goat , and the Tail of a Dragon . Prima Leo , postrema Draco , media inde Capella . And so Ovid himself describes him : Quoque Chimaera jugo , mediis in partibus hircum , Pectus & ora Leae , caudam Draconis habebat . — And on the craggy top Chimaera dwells , with Lions face and mane , A Goats rough body and a Dragons train . A Volcano in Lycia occasioned this Fable : for in the top of that Mountain were Lions , in the middle ( where was Pasture ) Goats lived , and the bottom of it abounded with Serpents . Bellerophon made this Mountain habitable , and is therefore said to have killed the Chimaera . Pausan● in Corinth . The Monster Sphinx was begotten of Typhon and Echidna . She had the Head and Face of a young Woman , the Wings of a Bird , and the Body and Feet of a Dog. She lived in the Mountain Sphincius ; assaulted all Passengers , and infested the Country about Thebes ; insomuch that Apollo was consulted concerning her ; who returned answer ; that , unless some body did resolve the Riddle of Sphinx , there would be no end of that great evil . Many endeavoured to explain it , but were overcome and torn in pieces by the Monster . Creon at that time was King of Thebes ; who published an Edict throughout all Greece ; in which , if any one could explain the Riddle of Sphinx , he promised , that he would give him to Wife his own Sister Iocasta . The Riddle was this ; Quodnam anima● mane quadrupes , meridie bipes , vesperi tripes esset ? What Animal is that , which goes upon four Feet in the morning , upon two at noon , and upon three at night ? Oedipus encouraged with the hopes of the Reward , undertook it , and happily explain'd it ; so that the Sphinx was enraged , and cast her self headlong from a Rock and died . He said that that Animal was a Man : who in his Infancy creeps upon his Hands and Feet , and is quadrupes : but afterwards , he becomes bipes , for he is then supported by nothing but by his two feet . When he is Old , his Staff like a third foot , supports him in walking , so that he is then Tripes . This Oedipus was the Son of Laius , King of Thebes , who commanded a Soldier to destroy him in a Wood , because the Oracle foretold that he would be killed by his own Son. But the Soldier being moved with pity towards the Child , and afraid to imbrue his Hands in Royal Blood , wherefore he pierced his Feet with a Hook , and hanged him upon a Tree , to be kill'd with Hunger . One of the Shepherds of Polybus , King of Corinth , found him , and brought him to the Queen , who , because she had no Children , educated him as her own Son. Oedipus ( for that name they gave him from his swollen feet , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tumeo , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pes , ) when he came to Age , knew that King Polybus was not his Father , and resolved to find out his Parents ; consulting the Oracle , he was told that he should meet his Father in Phocis . In his Journey a quarrel arose amongst some Passengers , and he killed his Father , whom he did not know : and then going to Thebes , he overcame Sphinx , and for his reward , he married Iocasta , who was his Mother , of which he was ignorant : he had by her two Sons , Eteocles and Polynices , and two Daughters , Antigone and Ismena . When afterwards he found by clear proof , that he had killed his Father , and married his Mother , he was seized with so great madness , that he pulled out his own Eyes ; and had killed himself , if his Daughter Antigone ( who led him about after he was blind ) had not hindred him . Eteocles and Polynices , the Sons of Oedipus and Iocasta , succeeded their Father in the Government , they reigned a Year apiece in their turns . Eteocles reigned the first Year , and then refused to admit his Brother Polynices to the Throne . Whereupon a War arose , and the two Brothers in a Duel killed each other , Their Enmity survived their Bodies ; for when their two Bodies were placed on the same Pile to be burnt by the same Fire , the Flames refused to unite , but divided themselves into two parts . CHAP. XII . The Elysium . THere is a place in the Kingdom below , abounding with pleasure , and delights , which is called the Elysium , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solutione ; because thither the souls of the good come , corporeis solutae vinculis , after they are loosed from the Chains of the Body ; when they have been purged from the light offences , that they have contracted in this World. Aeneas received this description from one of the Inhabitants of this place . Virg. Aen. 6. Quisque suos patimur manes ; exinde per amplum Mittimur Elysium , & pauci laeta arva tenemus . All suffer for themselves ; few to the vast And gladsome fields of fair Elysium hast . Those Fields afterwards are describ'd thus by the same Poet. Ibid. Devenere locos laetos , & amoena vireta Fortunatorum nemorum , sedesque beatas . Largior hic campos aether & lumine vestit Purpureo , solemque suum , sua sydera norunt . This done , they came to Seats of joy and rest , Groves , happy Ma●sions of the ever blest , Which larger Skies cloath with a Purple Grey , New Stars attending their own God of day . CHAP. XIII . The River Lethe . THere is a River in Hell called Lethe , from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Forgetfulness . For if any body drinks this water he immediately forgets all things past . So that when the Souls of the Pious have spent many Ages in the Elysian Fields , they drink the Water of Lethe , and are believed to pass into new Bodies , and return into the World again . And it is necessary , that they forget both the pleasures that they have received in Elysium , and the miseries that they did heretofore endure in this life , that they may willingly return into this miserable life again . ( Virg. Aen. 6. ) — Animae quibus altera fato Corpora debentur , Lethaei ad fluminis undam Securos latices , & longa oblivia potant . — Souls that by Fate Are doom'd to take new shapes , at Lethe's Brink , Quaff secure Draughts , and long Oblivion drink : These Souls went out from Elysium by that Ivory Gate , which you see painted in the lower part of this Wall : And if you please , we will go out thro' this Gate , and leave these infernal Regions , to view more beautiful , tho' not less ridiculous Images of the other Gods. PART V. Of the Dii Minorum Gentium ; or the Subordinate Deities . CHAP. I. The Penates . NOW Palaeophilus , let us view the fifth division of this Fabulous Pantheon , in which are contained the Dii Minorum Gentium , or the Subordinate Deities ; which are otherwise called Semones , Minuti , Plebeii , and Patellarii : They are painted without confusion in very good order , and very distinctly ; if we consider how infinite the number of them was . It is plain , that the Romans had almost as many Gods as there are things . And indeed , how great is the number of Gods who preside over inconsiderable things , since there are three Gods to keep one Door ; first , the God Forculus looks after the Door , the Goddess Cardua after the Hinges , and Limentinus after the Threshold . I shall consider only those lightly , who assist or any ways preserve Mankind from their Birth to their Death . The Penates derive their name from Penus , Provision : est enim omne , quo vescuntur homines , penus , says Tully : for all that , that men eat is included in the name of Penus . Or perhaps , quod penitus insident , because they are placed in the most inward and secret parts of Heaven , where they reign , says Varro ; and thence are called by the Poets penetrales , and the place where their Images were kept was called Penetrale . Yet we neither know their number , nor the names of them : tho' both our Lives and our Understandings are owing to them ; for they entirely govern us by their reason , their heat , and their spirit . The antient Hertrusci called them Consentes and Complices : supposing that they be Iupiter's Counsellors , and the chief of the Gods. And many reckon Iupiter himself , together with Iuno and Minerva , among the Penates . But I shall speak something more clearly in this matter . There were three orders of the Dii Penates . 1 : Those who governed Kingdoms and Provinces , and were absolutely and solely called Penates . 2. Those who presided over Cities only , and these were called Patrii Penates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods of the Country ; of whom Aeneas speaks in Virgil , Tu genitor cape sacra manu , Patriosque Penates . You Father of our holy things take care , And of our Country-Godlings . These were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great Gods. 3. Those who presided over particular Houses , and were called Penates parvi : of whom the Poets make frequent mention , and particularly Virgil , where he speaks of the fifty servant-Maids , whose business it was to look after the Victuals , & flammis adolere Penates , ( Aen. 1. ) And in another place he says , & sparsos fraterna caede Penates . Again it is observable , that by the word Penates , is oftentimes signified the Houses themselves , in which these Gods were worshipped . As when it is said in Virgil ( Aen. 8. ) Nostris succede Penatibus hospes ; and when Tully says , exterminare aliquem à suis penatibus Diis , or liberos pellere domo , ac prohibere Penatibus : In which Sentences Penates has the same signification with Domus . Timaeus , and from him Dionysius says , that these Penates had no proper Shape or Figure ; but were Wooden or Brazen Rods , shaped somewhat like Trumpets . But it is also thought by others , that they had the shape of Young men with Spears , which they held apart from one another . CHAP. II. The Lares . THE Lares were the issue of the stoln Embraces of Mercury with the Nymph Lara : for when by her prating she had discovered some of Iupiter's Amours : He was enraged ●nd cut out her Tongue and banished her to ●he Stygian Lake : It was Mercury's Office to convey her thither , in the Journey he ravished her . ( Ovid. Fast. l. 2. ) Fitque gravis , Geminosque parit , qui compita servant : Et vigilant nostra semper in aede Lares . Grows big , and brings forth Twins , the Lares call'd , That guard the ways , and Houshold Gods are held . So they became Domestick Gods , and presided over the Ways and the Streets , and were worshipped there . The Games , Celebrated in their honour , were called Compitalitii , and Compitalitia , or Compitalia : in which the Effigies of Men and Women , made of Wooll , were hung in the Streets ; and so many Balls , made of Wooll , as there are servants in the Family ; and so many compleat Images , as there were Children . The meaning of which custom was this ; These Feasts were dedicated to the Lares , who were esteemed Infernal Gods ; the People desiring hereby that these Gods would be contented with these woollen Images , and spare the persons represented by them . When the Roman Youths laid aside their Childrens Gowns ( Bullas ) they Consecrated and hung them up to the Dii Lares , as says Persius . Bullaque succinctis Laribus donata pependit . These Lares were cloathed with the Skins of Dogs , according to Plutarch in Probl. Nay , if you will believe Plautus , themselves were fashioned in the shape of Dogs . Whence that Animal was sacred to them : And the place , which was Consecrated to them was called Lararium . In their Sacrifices , they offered the first of the Fruits of the year ; and supplicated them with Wine and Incense ; and adorned them with Chaplets and Garlands . The beginning of which Worship came from hence ; that antiently the dead , who were buried at home , were worshipped as Gods , and called Lares . And besides we find in Pliny ( Epist. l. 10. ) That they sacrificed with Wine and Incense , to the Images of the Emperours , whilst they yet lived . CHAP. III. SECT . I. The Genii . Their Name . GEnius is derived from Geno ( a word heretofore used for Gigno ; ) for they thought that this Genius or spirit of Nature could produce and beget all things . or because it assisted in our Generation , or because it is generated with us● or lastly because it protects and defends us when we are begotten . Whence the marriage Bed , called Genialis Lectus , was adorned to the honur of this Genius ; and the day of our Births , which is usually spent in extraordinary mirth , was also called Genialis dies . And in like manner those who live merrily , and pass their time in ease and softness , according to the inclinations of their minds are said to favour their Genlus , and to live a genial life . These Genii were by the Grecians called Daemones , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exterreo , pavefacio , as Eusebius thinks : or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prudentes , scientes , periti , rerumque praescii ; because they gave oracular answers to those who consulted them . Whence some think , that famous and very deserving Men become Daemons after their Deaths : who are says Plutarch , a middle sort betwixt Men and Gods. SECT . II. Their Images . THE Images , of the Genii , resembled for the most part the form of a Serpent ; according to Persius and his Commentators , Sat. 1. Pinge duos angues , pueri , sacer est locus ; extra Meiite . Paint here two Snakes , my Lads , sacred's the place , Pray piss without . Sometimes also they were like a Boy , or a Girl , or an old Man ; and crowned with the Leaves of the Plane●Tree , which was genialis Arbor , a Tree sacred to the Genii . SECT . III. Sacrifices . TO the Genii were sacrificed Wine and Flowers ; especially upon every ones birth-day , whence says Persius ( Sat. 6. ) Funde merum Genio . To our good Genius the brisk liquor fill . And Horace ( 2. Epist. 1. ) Floribus & vino genium memorem brevis horae . Mindful how soon our flitting breath is gone , Our Genius we with Wine and Flowers atone . To those , they added Incense and parched bread Corn strewed with Salt. Sometimes also a Swine was sacrificed : tho Censorinus writes , that it was not usual to Sacrifice to the Genii with the blood and slaughter of any thing , since we ought not to take life from other Creatures on that day in which we received it . SECT . IV. Offices . THE Genii were appointed the continual Guardians , Overseers , and safe Keepers of the Men ( as the Women's Guardians and Protectors were Iuno's ) from their Cradles , to their Graves . They likewise carried the Prayers of Men to the Gods , and interceded for them . Whence some call them Proestites , says Martianus , quòd praesunt gerundis omnibus , because they are set over the management of all things . To every Person were assigned two Genii , a Bonus Genius , and a Malus Genius : Horace calls them Album and Nigrum Genium , ( 2. Ep. 2. ) a white and a black one . And History tells us , that there did appear to Cassius a black and evil Genius , in the figure of a Man of a vast Stature : they asked him who he was ; and he answered , se esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was his evil Genius ( Val. Max. lib. 1. ) These two Genii are understood , says Servius , in those words of the Poet : Quisque suos patimur Manes . ( Virg. Aen. 6. ) For the Good Genius which is given to us at our births , impels us to Virtue , and the evil Genius on the contrary provokes us to Vice. Nor were these Genii assigned to Men only ; for several Countries had their Genius , who therefore was called Numen loci , the Deity of the place . Nay Genii were allotted to all Houses , and Doors , and Stables , and Hearths . And because the Hearths were usually covered with Slates ( laterculis , ) therefore the God of the Hearths was called Lateranus . But of these , enough . Let us now proceed to the other inferior Deities . CHAP. IV. The Nuptial Gods and Goddesses . FIve Deities were so absolutely necessary to all Marriages that none could lawfully be solemnized without them . They were , Iupiter perfectus seu adultus , Iuno perfecta seu adulta , Venus , Suada , and Diana . Besides which were worshipped at all Marriages several Inferiour Gods and Goddesses ( minores & quasi Plebii Dii . ) Iugatinus , who joyned the Man and the Woman together in jugo Matrimonii , the Yoak of Matrimony . Domiducus , who guided the Bride into the Bridegrooms House , ( domi duceret . ) Domitius , who should keep the Bride there , ( domi teneret . ) Manturna , whose Office was to see that the Wife continued with her Husband . Then the Goddess Virginensis , and also the Goddess Cinxia Iuno , was invoked when the Virgins Girdle was unloosed . Priapus or Mutinus , in whose filthy Lap the Bride was commanded to sit , according to a very religious and modest custom , forsooth ! Pertunda , or Partunda , was also worshipped ; concerning her St. Augustin thus advises us , parcatur humanae verecundiae . Spare the modesty of humane Nature . Viriplaca , reconciles Husbands to their Wives . A Temple at Rome was Dedicated to her ; whither the married Couple usually repaired when any quarrel arose between them ; and speaking to one another there , the things which were fit , they laid aside all their anger , and returned home together friendly . The Goddess Matuta , according to the opinion of some , was the Daughter of Cadmus , whom the Greeks call Leucothea or Ino. The Maid Servants were not suffered to come with in her Temple : but the married Women admitted one of them , and afterwards buffeted her . Of this Goddess no Mother desired blessings to her own , but to her Sisters Children : and therefore while they were present at her Sacrifices , they carried not their own , but their Sisters Children in their Arms. The Goddess Mena presided over the Womens monthly Courses ; and was the same with the Moon . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is Luna . And Februa was employed in the same affair , she was so called from Februo , to purge . CHAP. V. The Gods presiding over Women with Child . THree Gods assisted big-bellied Women , when their assistance was asked . Pilumnus from Pilum , a Roling-Pin which we use in making of Bread. Intercidona , the Goddess , ab intercisione securis , the cutting of the Hatchet in felling of Wood. Deverra , from the Brooms quibus verritur ; with which things are brush'd clean . And by the means of these three Duties , the Dii Sylvani ( the wild Gods of the Woods ) who were pernicious to breeding Women , were driven away . For as neither the Trees , says S. Austin , are cut down without an Ax , nor Bread made without a Roller , nor things preserved clean without a Brush ; so since those Instruments are thought signs of good Housewifery , it was supposed , that these wild uncleanly Gods would never dare to enter into the Chamber of a breeding Woman . S. August . de Civit. Dei. lib. 7. CHAP. VI. The Gods and Goddesses presiding over Women in Labour . THese Goddesses assisted Women in Travel , and promoted the happy Birth of the Child . Iuno Lucina ; whose Image thus formed . One hand was empty , and ready as it were to receive the newborn Babe , the other hand held a lighted Torch , by which was signified , that light of life , which all who are born enjoy . Diana . ( tho some make no difference between her and Lucina ) Tymaeus speaks very handsomely , when he relates that Diana's Temple was burnt the same night in which Alexander was born ; says he , it is no wonder that she was absent from her House , when her assistance was necessary at the Labour of Olympias , Alexander's Mother . She is called Solvizona , for when Women lay in the first time they loosed their Zona or Girdle and dedicated it to Diana . Egeria is so called à partu egerendo , from casting forth the Birth . Prosa or Prorsa , or Parima ( who was called also Postverta and Anteverta ) looked after the Birth of the Child ; it was in her power to make the Birth easie and regular , or difficult and preposterous . Managaneta , presided also over the Infant , both before and after its Birth . Lastly , the Goddess Latona of whom we have spoken in her place . It was thought that she very much loved a Dunghil Cock : because a Cock was present when she brought forth Diana and Apollo , some imagine , that the presence of a Cock renders the Womens Labours easie . Nixii Dii , so called ab enitendo from striving . Quòd niteretur tum mater , tum foetus , both the Mother and the Child struggle at that time . The Mother struggles thro' pain , and the Child , that he may come into the World. CHAP. VII . The Deities presiding over Infants at the time of their Birth , and after . THese Deities presided over Children in the time of their Birth and afterwards . Ianus , who should open Ianuam vitae , the Door of Life , to them . Opis , who opem ferret , should assist them when they come into the World. Nascio or Natio , a Goddess so call'd from the Latin Word Nasci to be born . Cunia , quae cunis praeest , who attends the Cradle , and watches the Infants while they lie and sleep . Carmenta , who sings their Destinies . Vagitanus or Vaticanus , who takes care of them , when they cry . Levana , à levando , from lifting them up from the Ground , For when a Child was born , the Midwife constantly laid the Child on the ground , and the Father , or somebody appointed by him , lifted it from the ground , and from thence , tollere liberos , signifies to educate Children . Rumina , who milks the Breast for the Child . Ruma is an old word signifying a Breast . Potina , quae potionem praeberet , who should give it Drink . Educa or Edusa , who should give it meat . Ossilago , who should fasten the Bones , and harden the Body . Carna or Carnea , who should keep the inward parts safe . To this Goddess they sacrificed upon the Kalends of Iune with Bacon , and Cake made of Beans . Whence those Kalends were called Fabariae . The Goddess Nundina was so called from nono die , the ninth day of the Child's Age : which was Dies lustricus , the Day of the Purification : in which the Name was given it , if it was a Boy : if it was a Girl , this Ceremony was performed on the eighth day . Statilinus or Statanus , who should teach the Children to stand and walk ; and preserve them falling . Fabulinus , who look'd after them when they began to speak ; à fando . Paventia , quae illis pavorem averteret , the Goddess , who should preserve them from Frights . CHAP. VIII . The Gods and Goddesses presiding over adult Persons . OUR several actions are supposed to be under the protection of divers Gods. Iuventus or Iuventas , protects us in the beginning of our vouth , when we have thrown off the Childs Coat . Agenoria , excites to Action . Strenua , encourages us to behave our selves strenuously and bravely in all occasions . Stimula , who eggs us on to do extraordinary actions . Horta , is the Goddess , who exhorts us to undertake noble Enterprizes . Her Temple at Rome stood always open : and some call her , Hora. Quies had her Temple without the City , and was supposed to be the Donor of Peace and Quietness . Murcia renders Men to be lazy , idle , and dull , ( Murcides . ) Adeona and Abeona by whose protection we have power to go out and come in . Vibilia , who brings wanderers into the way again . Vacuna , protects the idle and lazy . Fessonia , quae fessos recrearet , who should recreate and refresh the weary . The Goddess Meditrina hath her Name from medendo , and her Sacrifices were called Meditrinalia , in which they drank both new and old Wine instead of Physick . The Goddess Vitula is so called from vitulando , exulting : for she is the Goddess of Mirth , which mitigates the Inconveniences of Life . The Goddess Volupia , from pleasure ( voluptas ) for from her we receive it . Orbona was worshipped , that she should not leave Parents orbos liberis , destitute of Children . Pellonia was thought to have great power in pellendis hostibus , driving away the Enemy , Numeria , who should teach us ( numerare ) to cast Account . Camoena , who should incline us to Sing . Sentia , from Sententia , from whom we learn our Opinions . Angerona , who should remove , angores animi ; the anguishes of the Mind . Or from Angina the Squinancy . For when the Cattle of the Romans was almost wholly destroyed by this Disease ; they offered Vows to her , and she removed the Plague . Haeres Martia , she was one of the Companions of Mars , and was worshipped by those who obtained any Inheritance . Stata or Statua Mater , was worshipped in the Forum ; that it should not be burnt , or suffer damage from the frequent Fires which happened there in the Night . The Goddess Laverna was the protector of Thieves , who from her were named Laverniones : they worshipped her , that their Designs and Intrigues might be successful : Her Image was a Head without a Body . Scaliger in Fest. The God Averruncus was thought ( averruncare ) to repell and prevent Misfortunes . Consus , suggested good Counsel in the management of Affairs . Catius made Men circumspect , ( catos ) acute and wise . Volumnus and Volumna , à Volendo , because thro' their means Men were willing to have good things . Honorius ; the God , from whom they begged Honour . Aius Locutius ; A certain common Soldier said that in the night he heard a voice say : the Gauls are coming ; no body minded what he said because he was a poor Fellow : After the Gallick War Camillus advised the Romans to expiate their offence in neglecting this nocturnal Voice , which forewarned them of the Gallick War and the ensuing destruction : whereupon a Temple was dedicated in Via nova to Aius Locutius . Amongst the Ethiopians . or the Assyrians and Persians , Poena and Beneficium ( Punishment and Favour ) were reckoned in the number of the Gods. For the former was esteemed the Distributer of Evil ; the other , the Dispenser of Good Things . CHAP. IX . The Gods assigned to the several Parts of human Bodies . TO every part of Man's Body was assigned and ascribed a particular God. The Head was sacred to Iupiter , the Breast to Neptune , the Waste to Mars , the Forehead to Genius , the Eye-brows to Iuno , the Eyes to Cupid , the Ears to Memoria , the Right Hand to Fides , the Back and the Hinder Parts to Pluto , the Reins to Venus , the Feet to Mercury , the Knees to Misericordia , the Ankles and Soles of the Feet to Thetis , and the Fingers to Minerva . The Astrologers assign the parts of the Body to the Celestial Constellations in another manner , thus . The Head they assign to Aries . The Shoulders to Gemini , the Heart to Cancer , th● Breast to Leo , the Belly to Virgo , the Reins to Libra , the Secrets to Scorpio , the Thighs to Sagittarius , the Knees to Capricorn , the Legs to Aquarius , and the Feet to Pisces . CHAP. X. The Funeral Gods. THE Chief of the Funeral Deities is Libitina , so called from Libitus or Libido : same say that she was Venus , others that she was Proserpine , in her Temple all things necessary for Funerals , were sold or let . Libitina sometimes signifies the Grave : and Libitinarii those Men who were employed in burying the dead . Porta Libitina at Rome , was that Gate thro' which dead Bodies were carried to be burned . PART VI. Of the Dii Indigetes and Adscriptitii , or the Semidei ( Demi-Gods ) and Hero's . THIS now is the last Division of the Fabulous Pantheon , in which you see exactly described the Images of the Dii Indigetes , or Semidei , and the Heroes . I told you at first who the Dii Adscriptitii and Indigetes were , and from whence they were so called . The Semidei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were those who had Human Bodies , but Sacred Minds and Celestial Souls : they were born into this World for the good and safety of Mankind . Labeo , in S. Austin distinguishes them from the Heroes . He thinks that Heros was one of Iuno's Sons , and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iuno , the Name Heros is derived . Others derive this Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Earth ; because Mankind is born from thence . Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Love , of which Heroes are the Offspring : indeed as Hierocles observes , Heroes are full of Love. Others think that they have their Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicere ; because Heroes are eloquent , and are very powerful and skilful in Rhetorick . Or lastly , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , virtus , for they are endow'd with many . Now let us speak particularly concerning some of these Heroes , of whom the famousest was Hercules . CHAP. I. SECT . I. HERCULES . His Birth . THere were many Hercules's , but ( as Tully says , de Nat. Deor. lib. 3. ) the famous Actions of them all are ascrib'd to him who was the Son of Iupiter , by Alcmena , the Wife of Amphitryo King of Thebes . When Amphitryo was absent , Iupiter put on his Shape and Dress , and came to Alcmena ; who thinking that her Husband was return'd , entertain'd the Deceitful God both at Table and at Bed : and had by him a Son , endued with 〈◊〉 much Strength and Vigor , whose Limbs were so excessive large , that Iupiter joined three nights together , and spent them all in generating him . Before this Alcmena conceiv'd a Son by Amphitryo : he and Hercules were Twins , he was called Iphiclus ; he was wonderful swift in Running . ( Orph. in hymn . ) Nam super extremas segetum currebat aristas , Nec siccos fructus laedebat pondere plantae . He over standing Corn wou'd run , and ne'er In his swift motion bruise the tender Ear. When Iuno knew Iupiters Adultery , she began to hate Hercules so violently , that she endeavoured with might and main to ruine him . First she obtain'd an Edict from Iupiter , by which she endeavoured the ruin of Hercules : for the Wife of Sthenelus , King of Mycene , was big with Euristheus , at that time when Alcmena was big with Hercules . Iupiter ordain'd , that whichsoever of the two Children was born first , he should be superior to the other : Iuno accelerated Euristheus's Birth , so that he was born after seven Months , and came into the World before Hercules . Again , she sent two Vipers to destroy him when he lay crying in his Cradle : but it was in vain ; for the valiant Infant grip'd them in his hands till they dy'd : as the Poet says : Tene ferunt geminos pressisse tenaciter angues , Cum tener in cunis jam Iove dignus erat ? You kild two Serpents with your Infant ●and , Which then deserv'd Jove's Scepter to command . At length by the Mediation of Pallas , Iuno was reconciled to the Noble Youth , and let him suck her Breasts : but he suck'd with such violence , that he hurt her Breast ; wherefore she put him away , and some of her Milk was split ; but it was not lost , for it fell upon the Sky , and made the Milky Way ; which is in Greek call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some of it pass'd through the Clouds and fell on the Earth , and where it fell Lilies sprang up ; from whence some call those Flowers Iunoniae Rosae ( the Roses of Iuno . ) SECT . II. Names of Hercules . HE had two proper Names , Hercules and Alcides : but his Surnames are innumerable . His Parents called him Alcides , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , robur ; because he greatly excell'd all Mankind in Strength . He was afterward called Hercules , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iuno , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gloria ; because the hatred and unkindness of Iuno towards him , was the great means of the encrease of his Glory : for when she exposed him to the greatest Dangers , she made his Glory and Honour most illustrious , and by enjoining him so many Labours , she only exercised his Patience and Courage . The Surnames I chuse rather to omit , because it is plain that he derived them , either from the places where his mighty Feats were done ; or from the Actions that he performed with Applause and Honor. I will carefully and distinctly recount them ; they are called Hercules Labors , so great was the Pains and so infinite the Toil of them . SECT . III. The Labours of Hercules . HErcules was subjected to Euristheus , by the Edict of Iupiter and Unkindness of Iuno . But besides , the Oracle of Apollo at Delphos , advised and persuadeed him to submit himself , and obey Eurystheus's Commands ; and especially to undergo willingly the Twelve Labours , which his Master should lay upon him . Hercules obey'd the Fates , and served Euristheus twelve Years : and perform'd the most dangerous and difficult Commands with an answerable Courage and Success . Some say that Hercules served him voluntarily , and perform'd these difficult Tasks , to shew how great love he bore Euristheus . Tho Hercules perform'd an infinite number of memorable Actions , Twelve are especially celebrated . And those Twelve are comprised in as many Latin Verses , translated out of the Greek . Prima Cleonei tolerata aerumna Leonis , Proxima Lernaeum , ferro & face contudit Hydram . Mox Erymantheum vis tertia perculit Aprum . AEripedis quartò tulit aurea cornua cervi . Stymph●lidas pepulis volucres discrimine quinto . Threiciam sexto spoliavit Amazon● Baltheo . Septima in Augeae stabulis impensa laboris . Octava expulso numeratur adorea Tauro . In Diomedeis victor jam nona quadrigis . Geryone extincto decimam dat Iberia palmam . Undecimum Mala Hesperidum distracta triumphum . Cerberus extremi suprema est meta laboris . The Cleonean Lion first he kills , With fire and sword then Lerna's pest he quells ; Of the wild Boar he clears th' Er'manthean fields . The brass foot Stag with golden Antlers yields : He Stymphal clears of man devouring Birds , And next the bouncing Amazon ungirds : The Stables of King Augeas he cleans , The Cretan Bull he vanquishes and chains : Diomedes Horses him their Conq'ror own , Then he brings low three headed Geryon : Hesperian Apples next his Name advance● , And his last Labour Cerberus enchains . The particular account of these Twelve is this ● I. He tore in pieces , with his Nails , the Lion in the Wood of Nemaea ; which some say , fell from the Circle of the Moon , and was invulnerable by any Weapon . This Place was also named Cleone , from whence the Lion was called Cleoneus . This was the first Labor of Hercules . He skinn'd this Lion , and with the Skin he made him a Shield and Breast-Plate . II. There was a Hydra , a Serpent in the Lake Lerna , in the Fields of Argos ; that had seven Heads , some say nine , others fifty . When any of these Heads were cut off , another presently sprang up in the place of it ; unless the Blood which issued from the Wound , was stopt by Fire . Iolaus , the Son of Iphicles procured for him lighted Brands from the Neighbouring Woods : wherefore when Iolaus was grown to a decrepid Age , Hercules by his Prayers restor'd to him his Youth again . Ovid. Met. l. 9. III. He bound the wild Boar , whose fierceness and bigness was equally admirable , in the Mountain Erymanthus of Arcadia , and brought it to Euristheus . IV. He was order'd to bring to Mycenae an Hind , whose Feet were Brass and Horns Gold. No body dar'd to wound her , because she was Consecrated to Diana ; nor could any body out-run her : yet Hercules hunted her a year on foot , and catch'd her and brought her away on his shoulders . V. He partly kild , and partly drove away the Birds call'd Stymphalides from the Lake Stymphalus , which used to feed upon Man's Flesh. VI. He defeated the Army of the Amazons , and took from Hippolyta , their Queen , the finest Belt in the World. VII . He in one day cleansed the Stable of Augeas , by turning the course of a River into it . This Stable had never been cleaned , altho three thousand Oxen stabled in it thirty years . Whence the Proverb Augeae stabulum , that is , a thing of the greatest labour and difficulty . VIII . He tamed a great Bull , that did innumerable Mischiefs to the Island , and brought him bound to Euristheus . IX . He overcame Diomedes , the most cruel Tyrant of Thrace ; who fed his Horses with the flesh of his Guests . Hercules bound him , and threw him to be eaten by those Horses , to which the Tyrant exposed others . X. He overcame in War Geryon , King of Spain , who had three Bodies : we saw him before in Hell. He took likewise his bay Oxen who eat Mens Flesh , and brought them into Italy ; when he had kild the Dragon with seven Heads , and the Dog with two , who guarded them . XI . He kill'd the Dragon who watch'd , and then carried away the Golden Apples in the Gardens of the Hesperides ; from whence perhaps he is call'd Melius : ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , melon , signifies an Apple ) and Apples were offered up in his Sacrifices . When in Boeotia no Bull ( or Sheep ) could be procur'd , when the time of Sacrifice came , they took an Apple and stuck into it four Straws , which represented four Legs , and two others instead of Horns , and again another for a Tail , and offer'd Hercules this Apple instead of a Victim . XII . Lastly , he was commanded by Euristheus to go down into Hell , and bring away from thence the Dog Cerberus . This he perform'd without delay , and bound the three-headed Monster in a triple Chain , and brought him up to the Earth by force : the Dog , who strove and resisted in vain . When Cerberus saw the light , he vomited , from whence sprang the poisonous Herb Aconitum ( Wolfs-bane ) These are the twelve Labours of Hercules . P. Pray , Sir , let me a little interrupt you now , since I have been silent so long . Pray satisfie these two Scruples . First , why could not Iuno his Enemy hinder his Birth . Secondly , I know that many mention more than twelve Labours of Hercules . M. What you call an interruption , Palaeophilus , is both seasonable and acceptable to me ; because it recals a thing into my memory that I had forgot , and gives me an occasion of mentioning something which ought not to be omitted . Know therefore , that Iuno design'd to kill him in his Mothers Womb , or else destroy him immediately after his Birth ; and to perform it laid her Plot : but Alcmena's Woman Galanthis prevented it ; for she cheated Iuno , and told her that Alcmena had brought forth a Son. Iuno believed her , and thinking that her Contrivances were ineffectual , she desisted ; and then Alcmena brought forth Hercules without trouble . But the Deceit of Galanthis was punished , for she was turned into a Weasel ( in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and because Galanthis offended by her Mouth therefore the Weasel brings forth her Young at her Mouth , with great pain and anguish . As for the Labours of Hercules , I must confess that they were more than twelve ( tho those especially are called Hercules's Labours ) if you please we will continue our account of him thus . XIII . The enormous Giant Antaeus , who was above sixty four Cubits high . He was barbarous to all Strangers ; for he forced them to wrestle with him and then choaked them . Hercules threw this Giant down thrice , and perceived that he recovered new strength as oft as he touched the ground ; wherefore he lifted him in his Arms from the ground , and pinched and squeezed him till he burst and died . XIV . Busiris the Tyrant used to sacrifice all the Strangers which he caught to his Father Neptune , till Hercules sacrificed both him and his Son upon the same Altars . XV. He killed the Giants Albion and Bergion , who intended to stop his Journey . And when in the fight his Arrows were consumed , so that he wanted Arms , he prayed to Iupiter , and obtained from him a shower of Stones , with which he defeated and put to flight his Adversaries . This they say happened in that part of France , which was antiently called Gallia Narbonensis , which place is still called Campus Lapideus , the Stony Plain . Mela. XVI . When Atlas was weary and sunk under his burden , Hercules took the Heavens upon his own Shoulders . XVII . He overcame the Robber Cacus ( who spit Fire , ) and strangled him . XVIII . He shot the Eagle with an Arrow , that devoured the Liver of Prometheus , while he lay chained to the Rock . XIX . He slew Theodamas , the Father of Hylas , because he denied to give him Victuals : but he took Hylas with him , and was very kind to him . XX. He delivered Hesione , the Daughter of Laomedon King of Troy , from the Whale , to which Sea-Monster she was exposed , in this manner : He raised on a sudden a Bank , in the place where Hesione was to be devoured by the Whale ; and stood himself armed before it : And when the Whale came gaping and seeking his prey , Hercules leapt into his Mouth , and sliding down into his Belly , he spent three days in tearing the Monsters Belly ; but at length he burst through safe , and lost his Hair. Laomedon after this , broke his word , and refused to give Hercules the reward which he had promised ; wherefore he took by force and pillaged the City Troy ; giving to Telamon , who first mounted the Walls , the Lady Hesione as a part of the Booty . XXI . He overcame Achelous , the Son of Oceanus and Terra in a Duel , ( they fought for Deianira , who was betrothed to them both ) altho Achelous first turned himself into a Serpent , and afterwards into a Bull. For Hercules plucked one of the Bulls Horns off , which obliged him to yield . He purchased his Horn again , giving Hercules Amalthaea's Horn. This is the meaning of the Story . Achelous is a River of Greece , whose course turns and winds like a Serpent ; its Stream is so rapid , that it makes Furrows wheresoe'er it flows , and the noise of its waters resembles the roaring of a Bull , ( and indeed it is a common thing among the Poets , to compare a rapid River to a Bull ) This River divided itself into two Streams , but Hercules with Banks forced it into one Channel , that is , he broke off one of the Horns or Streams : The Lands being thus drained became mighty fertile ; so that Hercules is said to have received the Horn of Plenty . Deianira was the Daughter of Oeneus King of AEtolia : Hercules carried h●r to be Married , and they came to a River which stopped their Journey : but the Centaur Nessus freely proffered to carry Deianira over upon his Back . In the mean time Hercules swam over the River . When she came on the farther side of the River , Nessus endeavoured to ravish her : which Hercules observing while he swam , and being enraged at the impudence of the Monster , shot him with an Arrow , and killed him : when Nessus was dying he gave Deianira his bloody Coat , and told her , that if any Husband wore that Coat , he would never follow unlawful Amours . The credulous Lady accepted the Present , and not long after experimented the virtue of it , far otherwise than she expected . For the unconquerable Hercules , who had hitherto surmounted so many and so great Labours , was at length broken by the Charms and overcome by the Pleasures of Omphale , the Queen of Lydia : He served her , and changed the Club which he always carried with him , into a Distaff , and his Arrows into a Spindle . He fell also in love with Iole , the Daughter of Eurytus King of Oechalia , to that degree , that he was miserably ruined . These things made his Wife Deianira mighty uneasie , so that she desiring to turn him from the love of his Mistresses , sent him Nessus's Coat , which he put on when he went to Sacrifice : but it drove him into such a Distraction , that he burnt himself upon the Pile that he had raised , and after his death was accounted among the number of the Gods. CHAP. II. JASON . JASON the Son of AEson King of Thessalia , and Alcimede was an Infant when his Father died , so that his Uncle Pelias administred the Government ; when he came to Age , he demanded possession of the Crown , as being next Heir : But Pelias advised and incouraged him to go to Colchis , under a pretence of gaining the Golden Fleece from thence , but in reality , to kill him with the labour and danger of the Journey . P. What Golden Fleece was that ? M. It was the Hide of a Ram , a white or purple Colour . This Ram was given to Phryxus , the Son of Athamas and Nephele , by his Mother : Phryxus and his Sister Helle fearing the design of their Step-Mother Ino , got upon the back of this Ram , intending to save themselves by flight . But while they were swimming over the narrowest part of Pontus , an Arm of the Sea , Helle was so affrighted at the tossing of the Waves , that she fell down ; from whence that Sea hath been called the Hellespont , ever since from her Name . Phryxus was carried over safe , and betook himself to AEta , the King of Colchis , a Country of Asia , near the Pontus ; where he was kindly received , and sacrificed the Ram to Iupiter , or to Mars ; who afterwards placed it among the Constellations . Only his Hide or Fleece , was hung up in a Grove that was Sacred to Mars ; it was called the Golden Fleece because it was of a Golden Colour . It was guarded by Bulls , who breathed forth Fire from their Nostrils , and a vast and watchful Dragon , since it was a Sacred and Divine Pledge , and a Relique of the greatest Importance . P. Did Iason carry away that Fleece ? M. Yes . He went on board a Ship called Argus , for it was built by a Work-man of that Name . And being inflamed with the desire of honour , he chuses forty nine Noble Companions , who from the Ship were called the Argonautae ( the most eminent of them were Hercules , Orpheus , Castor and Pollux ) in his Voyage he visited Hypsiphile the Queen of Lemnos ; who entertained him so kindly , that she had Twins by him . Then when he had made a long Voyage , and had underwent many Dangers , he arrived at Colchis , and demands the Golden Fleece of King AEta , who consented to his Request , upon condition that he first tamed the Bulls that guarded it ; whose Feet were of Brass , and breathed Fire . Again , if he killed the Dragon , and sowed his Teeth in the Ground , and destroyed the Soldiers which would spring from the Ground , where these Teeth were sowed , then he might carry away the Fleece . Iason was forced to undertake these Conditions , and was delivered from manifest Destruction , by the Advice and assistance of Medea , the Kings Daughter , who was in love with him . For by observing her directions , he overcome the Bulls , laid the Dragon asleep , carried away the Fleece , and fled by night , carrying Medea with him , and married her . P. What did King AEta do then ? M. He pursued them . But Medea to stop his pursuit , tore her Brother Absyrtus ( whom she took with her for that purpose ) into pieces , and scattered them upon the road ; when her Father saw the torn Members of his Son , he desisted from his pursuit to gather them . So Iason and the Argonautae returned unto their own Country : Where Medea , who was very skilful in Sorcery , restored old de●repid AEson , Iason 's Father , to Youth again , by her Charms . ( But some relate that AEson died before their return . ) The Daughters of Pelias were affected so by this miraculous Cure , that ( desiring that their Father might receive the like benefit ) they were easily induced , thro' mistaken duty and unskilful kindness , to tear their Father in pieces , entertaining a fond and foolish hope , that he like AEson would become Young again . Iason after this , hated Medea , and divorcing himself from her , he married Creusa , the Daughter of Creon , King of Corinth . Whereupon Medea , to revenge his perfidiousness , murdered the two Children that she had by him , in his own sight ; and in the next place inclosing Fire in a little Box , she sent it to Creusa ; who opened the Box , and by the fire which burst out of it , was burnt , together with the whole Court. And when she had done this , the admirable Sorceress flew by the Art of Magick to Athens . Some write , that she was reconciled afterward to Iason again . But what hath been said , is enough for this Hero. Let us proceed to another . CHAP. III. THESEUS . P. WHO were the Parents of Theseus ? M. AEthra was his Mother , and AEgeus King of Athens his Father . Minos King of Crete , made War against AEgeus , because the Athenians had dishonourably and barbarously killed his Son , who carried the Prize in the Games from them all . When he had vanquished the Athenians , he imposed this severe condition upon them , that every Year they should send seven of the most Noble Youths of their Country into Crete to be devoured by the Monster , the Minotaur . The Youths were sent into Crete by Lot every Year : the fourth Year the Lot fell upon Theseus , which mightily grieved and troubled his Father AEgeus . Theseus went on board a Ship whose Sails and Tackle were black , and received this Command of his Father ; If by the propitious Providence of Heaven , he escaped the dangers , and did return unto his own Country again , that then he should change his black Sails into white ones , that his Father being assured of his safety by that signal , might be sensible of his happiness as soon as might be . P. And what was the event of the Voyage ? M. The event was fortunate to Theseus ; but very unfortunate to his Father AEgeus . For when Theseus came to Crete , he was shut up in the Labyrinth , but he slew the Minotaur and escaped out of that inextricable Prison by the help of Ariadne . After this he set Sail for Athens in the same mournful Ship , in which he came to Crete ; but forgot to change his Sails according to the instruction which his Father had given him . So that when his Father beheld from a Watch Tower the Ship returning with black Sails , he imagined that his Son was dead , and cast himself headlong into the Sea , which was afterwards called AEgaeum Mare , the AEgaean Sea , from his Name and Destiny . P. Who was that Ariadne ? M. She was the Daughter of Minos , King of Crete . She was violently in love with Theseus , and delivered him out of the Labyrinth by the means of a Thread . She followed him in his return to the Island Naxus , and there Theseus perfidiously and ingratefully left her . But Bacebus pitied her miserable condition and married her ; and gave her a Crown , that was illuminated with seven Stars , which he had before received from Venus . This Crown was called Gnossia Corona , and Ariadne her self was surnamed Gnossis , from the City of that name in Crete : and after the death of Ariadne , the same was carried among the Stars and made a Constellation in the Heavens . It was thought , that Diana caused the death of Ariadne , because she preserved not her Virginity . P. What great Actions did Theseus perform ? M. His Actions are so famous , that they accounted him one of the Hercules's . For 1. He killed the Minotaur . 2. He overcame the Centaurs . 3. He vanquished the Thebanes . 4. He defeated the Amazons . 5. He went down into Hell , and returned back into the World again . P. Why did he go down into Hell ? M. He and Pirithous his intimate Friend , agreed never to marry any Women except Iupiter's Daughters . Theseus married Helena the Daughter of Iupiter and Leda : And none of Iupiter's Daughters remained on Earth for Pirithous , wherefore they both descended into Hell to steal Proserpine away from her Husband Pluto . As soon as they entred Hell , Pirithous was unfortunately torn in pieces by the Dog Cerberus . But Theseus came alive into the Palace of Pluto ; who fettered him and kept him , till Hercules was sent into Hell by Eurystheus to rescue him . This Pirithous was Ixion's Son by his Wife . P. And who were those Amazons , that you mentioned just now ? M. They were Women animated with the Souls and Bravery of Men. A military Race , inhabiting that part of Scythia , which is washed by the River Tanais . Their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mamma , a Breast , because they cut off one of their Breasts : or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simul , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vivere , because they lived together without Men. They were a Nation of Women ; who , that the Country might have Inhabitants , and not be depopulated , when the present race of Women died , admitted the Embraces of the Neighbouring Men , and had Children by them ; they killed the Boys at their birth , but brought up the Girls : They cut off their right Breasts , that they might more conveniently use their Hands in shooting their Arrows and brandishing their Weapons against the Enemy . These Female Warriours by their frequent excursions , became possessors of a great part of Asia , when Hercules accompanied with Theseus , made War upon them , and defeated them ; and taking Hippolyte their Queen Prisoner , gave her to Wife to Theseus . Theseus had by Hippolyte , his Son Hippolytus ; who was very beautiful , and mightily addicted to Hunting , and a remarkable lover of Chastity . For when Phaedra his Stepmother ( the Daughter of King Minos , whom Theseus had preferred to her Sister Ariadne ) solicited him to commit wickedness when he was grown a Man ; he refused to comply : which repulse provoked her so much , that when her Husband returned , she accused him wrongfully , as if he had offered to ravish her . Theseus gives Ear to the wicked Woman , and believes her untruth against his Son Hippolytus : who perceiving it , fled away in his Chariot : In his flight he met several monstrous Sea-Calfs , which frighted his Horses , so that they threw him out of the Seat , his Feet were entangled in the Harness , and he was dragged through the Thickets of a Wood , and torn to pieces miserably . AEsculapius afterwards at the request of Diana , restored him to life again . But he however left Greece and came into Italy : where changing his name , he called himself Virbius , quod vir bis fuisset , because he had been a Man twice . Phaedra was gnawn with the stings of her Conscience , and hanged her self . And not long after Theseus being banished from his Country , ended an illustrious life , with an obscure death . CHAP. IV. CASTOR and POLLUX . P. WHO are those two handsom , beautiful young Men that ride upon white Horses ? M. They are two Twin-brothers , the Sons of Iupiter and Leda : their Names Castor and Pollux . P. What Leda was that ? M. The Wife of Tyndarus King of Laconia ; whom Iupiter lov'd , and could not succeed in his Amour , till he changed himself into a Swan ; which Swan was afterwards made a Constellation . In this form he gained the mutual love of Leda , by the sweetness of his singing ; and flying into her Bosom , as it were , that he might secure himself from the violence of an Eagle which pursued him : He enjoyed her , tho' she was then big with Child by her Husband . Leda brought forth two Eggs ; which were hatched , and produced the two Twin-Brothers , which you see . P. You mean , that one came out of one Egg , and the other out of the other Egg. M. Out of the Egg , which Leda had conceived by Iupiter , came Castor and Pollux : who sprang from Divine Seed , and were therefore immortal . But out of the other , which she conceived by Tyndarus , her Husband , came Helena and Clytemnestra , who were mortal , because they were begotten by a mortal Father . Yet Castor and Pollux are frequently called Tyndaridae by the Poets ; as Helena is also called Tyndaris , from that King Tyndarus . P. What memorable Actions did Castor and Pollux do ? M. They both accompanied Iason when he failed to Colchis ; and when they returned from thence , recovered their Sister Helena from Theseus ( who had stol'n her ) by overcoming the Athenians that fought for him ; to whom their Clemency and Humanity was so great , after the defeat , that the Athenians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Iupiter ; from whence white Lambs were offered upon their Altars . But although they were both born at the same birth ; and , as some think , out of the same Egg , yet their Dispositions were different : For says Horace . ( Serm. 2. 1. ) Castor gaudet equis : Ovo prognatus eodem Pugnis : quot capitum vivunt , totidem studiorum Millia . Pollux on foot , on Horseback Castor fights As many men , so many their delights . P. What end had they ? M. Castor being ( as some say ) a mortal Person , was killed by Lynceus : Whereupon his Brother Pollux prayed Iupiter , to restore him to Life again , and confer an Immortality upon him . But this could not be granted . However he obtained leave to divide his Immortality betwixt himself and his Brother Castor . And thence it came to pass , that they lived afterwards by turns every other day , or , as others say , every other fortnight ; according to that of the Poet. Vir. Aen. 6. Sic fratrem Pollux alterna morte redemit . Itque reditque viam . Thus Pollux fetch'd his Brother from the dead , And the same dolorous way to ' and fro did tread . After the death of Castor , a kind of a Pyrrhice , or a Dance in Armour , was instituted to his honour ; which was performed by young Men Armed ; and called Castoreum Tripudium , Castor's dance . At length they both were translated into the Heavens , and made a Constellation , which is still called Gemini : And when one of them rises , the other sets . Sailors esteem these Stars lucky and prosperous to them ; because when the Argonauts were driven by a violent Tempest , two lambent Flames setled upon the Heads of Castor and Pollux , and a Calm immediately ensued ; and from thence a Vertue more than humane was thought to be lodged in these Youths . Whensoever these Fires appeared afterwards , they were called Castor and Pollux : If but one Fire appeared , they called it Helena , and it was esteemed fatal and destructive to Mariners . There was a famous Temple dedicated to Castor and Pollux in the Forum at Rome ; for it was believed , that in the dangerous Battle of the Romans with the Latins they assisted the Romans , riding upon white Horses . From hence comes that Adverb of Swearing , which Women only use , AEcastor ; whereas the Men Swore only by Hercules , after these manners , quasi per aedem Castoris , by the Temple of Castor , Hercule , Hercle , Hercules , Mehercules , and Mehercule ; but the Oath AEdepol , per aedem Poll●cis , by the Temple of Pollux , was used by both Men and Women . P. But what became of Clytemnestra ? M. Clytemnestra was married to Agamemnon ; whom , after his return from the Siege of Tr●y , she killed , by the help of AEgisthus ( with whom in the interim she had lived in Adultery . ) She attempted also to kill his Son Orestes , which she had done , if his Sister Electra had not delivered him at the very point of destruction ; sending him privately to Strophius , King of Ph●cis ; where after he had lived twelve years , he returned to his own Country , and slew Clytemnestra and AEgisthus both . He killed also Pyrrhus in the Temple of Apollo ; because he had taken to himself Hermione , the Daughter of Menclaus , who was first betrothed to Orestes . wherefore the Furies tormented him ; n●ither could he obtain deliverance from them , till he had exp●ated his wickedness at the Altar of Diana Taurica ; whither he was conducted by ●y●ades , his Friend , perpetual Companion and Partner in all his dangers : Whose Friendships was so close and sacred , that either of them would die for the other . P. Who was that Diana Taurica ? M. The Goddess Diana , that was worshipped in Taurica Chersonesus or Cherronesus , a Peninsula so called from the Tauri , an antient People of Scythia Europaea . This Goddess was worshipped with humane Victims , the lives and the blood of Men were sacrificed to her : when Orestes came thither Iphigenia his Sister the Daughter of Agamemnon was Priestess to Diana Taurica ; she was made Priestess upon the following occasion . Agamemnon King of the Argivi , who was by the common consent of the Grecians appointed General in their expedition against Troy , and who , as I said before , after the War was ended and Troy taken , was killed when he returned home by his own Wife Clytemnestra ; this Agamemnon killed a Deer by chance in the Country of Aulis , which belonged to Diana ; the Goddess was angry and caused such a calm , that for want of Wind , the Grecian Ships , bound for Troy , were fixed and unmovable : Hereupon they consulted the Soothsayers , who answered that they must satisfie the Winds and Diana with some of the blood of Agamemnon . Wherefore Vlysses was forthwith sent to bring away Iphigenia , the Daughter of Agamemnon , from her Mother , by a trick , under pretence of marrying her to Achilles . And whilst the young Lady stood at the Altar to be sacrificed , the Goddess pitied her , and substituted a Hind in her stead , and sent her into the Taurica Chersonesus : where by the order of King Thyas , she was set over those Sacrifices of the Goddess , which were solemnized with human Blood. And when Orestes was brought hither by the Inhabitants to be sacrificed , he was known and preserved by his Sister . After which Thyas was killed , and the Image of Diana carried away , which lay hid amongst a Bundle of Sticks : from whence she was called Fascelis , from Fascis , a Bundle . CHAP. V. PERSEUS . PErseus was the Son of Iupiter by Danae , the Daughter of Acrisius , who was shut up by her Father in a very strong Tower , where no Man could come to her ; because her Father had been told by an Oracle , that he should be killed by his own Grandchild . But nothing is impregnable to Love : For Iupiter by changing himself into a Shower of Gold , descended through the Tyles into the Ladies Bosom , ( and who would refuse to open it to a Shower of that Value ? ) and when he had enjoyed her , he left her with a full purse and a big belly . Horace tells the Story ingeniously thus . Carm. l. 3. 16. Inclusam Danaen turris ahenea , Robustaeque fores , & vigilum canum Tristes excubiae munierant satis , Nocturnis ab adulteris . Si non Acrisium , virginis abditae Custodem pavidum , Iupiter & Venus Risissent : fore enim tutum iter & patens , Converso in pretium Deo. A brazen Tower , vast Doors , and wakeful Curs One would have thought enough to be To have secur'd from sly Adulterers The fair imprison'd Maiden Danae . But th' Project Jove and Venus smile to see , And laugh the jealous Dad to scorn : What can resist a lustful Deity , That for a bout to Gold will turn ? As soon as Acrisius had heard , that his Daughter had brought a Son , he ordered that she and the infant should be shut up in a Chest , and thrown into the Sea : where a Fisherman found them , and took them out , and presented them to King Pilumnus : who married Danae , and brought up her Son whom he called Perseus . Perseus , when he was grown a Man , received from Mercury a Sithe of Adamant , and wings which he fixed to his feet , Pluto gave him a Helmet , and Minerva a Shield of Brass , that was so bright , that it reflected the Images of things , like a Looking-glass . First he delivered Andromeda , the Daughter of Cepheus , King of AEthiopia , when she was bound by the Nymphs to a Rock to be devoured by a Sea-monster , because her Mother proudly preferred her Beauty to theirs ; and when he had delivered her , he took her to Wife . After which both the Mother , Cassiope or Cassiopeia and the Daughter , and the Son-in-law were placed amongst the Celestial Constellations . His next Expedition was against the Gorgons , of whom we have spoken before : he encountred with Medusa , their Princess , Snakes supplied the place of hair on her head , he saw the Image of her head by the brightness of his shield , and by the favourable assistance of Pallas he struck it off ; and afterwards fixed it upon his shield , and by shewing it , he afterwards turned many Persons into Stone . Atlas was turned by the sight of it , into the Mountain in Mauritania of that name ; because he rudely refused to entertain Perseus . When Medusa's Head was cut off , the Horse Pegasus sprang from the Blood which was shed on the ground ; he is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain , because he was born near the fountains of the Sea. This Horse had Wings : and flying over the Mountain Helicon , he struck it with his Hoof , and opened a Fountain , which they called in Greek , Hippocrene , and in Latin Caballinus , that is , the Horses Fountain . But afterwards while he drank at the Fountain Pyrene in Corinth , when Bellerophon prepared for his expedition against the Chimaera , he was by him taken and kept . Bellerophon or Bellerophontes was first called Hipponomus , ab equis fraeno regendis ; because he first taught the Art of governing Horses with a Bridle . But when he had killed Bellerus , a King of Corinth , he was afterwards called Bellerophontes . This Bellerophon , the Son of Glaucus , King of Ephyra , was equally beautiful and virtuous , he resisted all the temptations whereby Sthenoboea , the Wife of Praetus , enticed him to commit adultery ; his denyal provoked her so , that in revenge she accused the innocent Stranger to her Husband . Praetus however , would not violate the Laws of Hospitality with the Blood of Bellerophon : but sent him into Lycia , to his Father-in-law Iobates , with Letters , which desired him to punish Bellerophon as his crime deserved . Iobates read the Letters , and sent him to fight against the Solymi , that he might be killed in the battle : But he easily vanquished them , and in many other Dangers to which he was exposed , he always came off Conqueror . At last he was sent to kill the Chimaera ; which he honourably undertook and performed , when he had procured the Horse Pegasus , by the Help of Neptune . Wherefore Iobates admired the Bravery of the Youth , and gave him one of his Daughters to Wife , allotting him also a part of his Kingdom . Sthenobaea killed her self , when she heard this . This happy success so transported Bellerophon , that he endeavoured to flie upon Pegasus to Heaven : for which Iupiter striking him with madness , he fell from the Horse , into a Field , called Alcius campus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , erro , fugio : because in that place Bellerophon wandred up and down , blind , to the end of his life . But Pegasus was reposed amongst the Stars . Some say that this was the occasion of the Fable of the Chimaera . There was a famous Pyrat , who used to sail in a Ship in whose Prow was painted a Lyon , in the Stern a Dragon , and in the body of the Ship a Goat was described : and this Pyrate was killed by Bellerophon in a Long-Boat , that was called Pegasus . From the Letters which Bellerophon carried to Iobates comes the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bellerophontis literae , when any one carries Letters , which he imagines are wrote in his Favour , when they are sent to procure his Ruin. And such Letters are generally called Literae Vriae , the Letters of Vriah . CHAP. VI. AESCULAPIUS . M. WHY are you so silent Palaeophilus ? What employs your thoughts so long ? P. I am viewing that bearded old Man , that leans upon his joynted Cane , and is adorned with a Crown of Laurel , and encompassed about with Dogs . Pray , Sir , tell me his Name , who he is , and what are his Excellencies . M. It is AEsculapius , the God of the Physicians and Physick , and the Son of Apollo by the Nymph Coronis . He improved the Art of Physick , which was before little understood , and for that reason they accounted him a God. Apollo shot the Nymph his Mother when she was with Child of him , because she admitted the Embraces of another young Man , after he had enjoy'd her . But he repented after he had killed her , and opened her Body , and took out the Child alive , and delivered him to be Educated by a Physician , Chiron ; who taught him his own Art ; the Youth made so great progress in it , that , because he restored Health to the Sick , and Safety to those whose Condition was desperate , he was thought to have a Power of recalling the dead to life again . Whence Pluto , the King of Hell , complained to Iupiter very much , that his Revenue was diminished , and his Subjects taken from him by the means of AEsculapius ; and at length by his perswasion Iupiter killed him with a stroke of his Thunder . He wears a Crown of Lawrel , because that Tree is Powerful in Curing many Diseases : by the Knots in his Staff , is signified the difficulty of the Study of Physick He hath Dogs painted about him , and Dogs in his Temple , because many believed that he was born of uncertain Parents , and exposed , and afterwards nourished by a Bitch . Others say , that a Goat , which was pursued by a Dog , gave suck to the forsaken Infant : and that the Shepherds saw a lambent Flame playing about his Head , which was the Prognostication of his future Divinity . So that the Cyrenians used to offer a Goat to him in their Sacrifices ; either because he was nourished by a Goat , as was said ; or because a Goat is always in a Fever ; and therefore a Goats Constitution is very contrary to Health . Plato says , that they used to Sacrifice Dunghil-cocks to him , which is the most vigilant of all Birds ; for of the Virtues , principally wakefulness is necessary to a Physician . P. Where was he particularly worshipt ? M. At Epidaurus first , where he was born : afterwards at Rome , because when he was sent for thither , he delivered the City from a dreadful Pestilence . For which reason a Temple was dedicated to him in an Island in the Mouth of the Tiber ; where he was Worshipped under the Form of a great Serpent ; for when the Romans came to Epidaurus to transport the God from thence , a great Serpent entred into their Ship ; they believed it was Aesculapius , and brought it to Rome with them . Others tell the Story thus . When the Romans were received by the People of Epidaurus with all kindness , and were carried into the Temple of Aesculapius , the Serpent , under whose Image they Worshipped that God , went voluntarily into the Ship of the Romans . I can tell you nothing of the Children of Aesculapius , except their Names . He had two Sons called Machaon and Podalirius , both famous Physicians , who followed Agamemnon , the General of the Grecians to the Trojan War , and were very serviceable amongst the Soldiers . And two Daughters Hygeia , or Sanitas , ( tho' some think this was not his Daughter , but his Wife ; ) and Iaso , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanare . P. Is there nothing remarkable concerning ? his Master Chiron ? M. Since you ask , I will tell you , that he was a Centaur , and the Son of Saturn and Phillyra ; for when Saturn embraced that Nymph , he suddenly changed himself into a Horse , because his Wife Ops came in . Phillyra was with Child by him , and brought forth a Creature , in its upper parts like a Man , in his lower parts like a Horse , and called it Chiron : who , when he grew up , betook himself into the Woods ; and there learning the Virtues of Herbs , he became a most excellent Physician : For his Skill in Physick , and for his other Virtues , which were many ; he was appointed Tutor to Achilles , And taught Aesculapius Physick . At last when he was looking upon Hercules's Arrows , one of them dipped in the poysonous blood of the Lernaean Hydra fell upon his Foot ; and gave him a wound that was incurable , and pains that were intolerable : insomuch that he desired to die , but could not : because he was born of two immortal Parents . Therefore at length the Gods translated him into the Firmament , where he now remains the Sign of Sagittarius in the Zodiac . CHAP. VII . PROMETHEUS . PRometheus the Son of Iapetus , and the Father of Deucalion , was the first , ( as we find in History ) that formed a Man , out of Clay : which he did with such Art and Skill , that Minerva was amazed ; and profered to procure any thing from Heaven , which would any ways compleat his Works . Prometheus answered , that he did not know what in Heaven would be useful to him , since he had never seen Heaven . Therefore Minerva carried him up to Heaven , and shewed him all that there was to be seen . He observed that the heat of the Sun would be very useful in animating the Men which he had formed , wherefore he lighted the Stick by the Wheel of the Sun's Chariot , and carried it lighted with him to the Earth . This Theft displeased Iupiter so much , that he sent Pandora into the World to Prometheus with a Box which was filled with all sorts of Evils . But Prometheus fearing and suspecting the Matter , refused to accept it : but his brother Epimetheus was not cautious : For he took it , and opened it , and all the Evils that were in it , flew abroad amongst Mankind . When he perceived what he had done , he immediately shut the Box again , and by good fortune hindred Hope from flying away , which stuck to the bottom of the Box. You may remember how sweetly Horace speaks of this Theft of Prometheus . ( Carm. l. 1. ) Audax Iapeti genus , Ignem fraude malâ gentibus intulit . Post ignem aethereâ domo Subductum , macies & nova febrium , Terris incubuit cohors . First Heav'nly Fire by Japhet's daring Son By stealth from the bright Axis was brought down . Hence unknown Fevers and new Plagues took Rise , With which the Gods the frighted Earth chastise . Iupiter punished Prometheus , in this manner . He commanded Mercury to bind him to the Mountain Caucasus . And then he sent an Eagle to him there , which continually gnawed his Liver . Yet some say , that he was not punished because he stole Fire from Heaven , but because he had made a Woman , which is the most pernicious Creature in the World. To this , Nicander adds another Fable , when Mankind had received the Fire of Prometheus , they ungratefully discovered this Theft to Iupiter , who gave them the Gift of perpetual Youth ; they put this Gift upon an Asses back , that it might be brought to the Earth . The Ass in his Journey was a dry , and came to a Spring to drink , but a Water-serpent would not suffer him , unless the Ass would give him the Burden which he carried , the Ass gave it him ; and hence it came to pass , that when the Serpent is old , he casts his Skin , and seems to grow young again . Prometheus had been serviceable to Iupiter ( for he discovered to Iupiter his Father Saturn's Conspiracy , and prevented the Marriage of Iupiter and Thetis , which he foresaw would be Fatal ) wherefore , Iupiter suffered Hercules to shoot the Eagle , and set Frometheus at Liberty . This perhaps is the meaning of this Fable ; Prometheus ( whose Name is derived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , providentia ) was a very prudent Person : And because he reduced the Men , that were before rude and savage , to the Precepts of Humanity , he was feigned from thence to have made Men out of the dirt : And because he was diligent in observing the motions of the Stars from the Mountain Caucasus , therefore they said that he was chained there . To which they added , that he stole Fire from the Gods , because he invented the way of striking Fire out of the Flint ; or was the first that discovered the Nature of Lightning . Aud lastly , because he applyed his Mind to this Study with great Care and Solicitude , therefore they imagined an Eagle preying upon his Liver continually . P. You said just now that he was the Son of Deucalion ; do you mean him who repaired the Race of Mankind , which was almost extinct ? M. Yes , I mean the same Deucalion . When he Reigned in Thessaly , there was so great a Deluge , that the whole Earth was overflown by it , and all Mankind entirely destroyed , excepting only Deucalion and Pyrrha his Wife ; these two were carried in a Ship upon the Mountain Parnassus ; and when the Waters were abated , they consulted the Oracle of Themis , to know by what means Mankind should again be restored . The Oracle answered , that Mankind would be restored , if they cast the Bones of their Magna Mater behnid them . By Magna Mater , the Oracle meant the Earth ; and by her Bones the Stones . Wherefore casting the Stones behind their Backs , a prodigious Miracle ensued , for those that were thrown by Deucalion became Men ; and those that were thrown by Pyrrha , became Women . ( Ovid. Met. l. 1. Saxa Missa viri manibus faciem traxere virorum ; Et de foemineis reparata est foemina jactu , Inde genus durum sumus , Et documentam , damus quâsimus origine nati . — And of the stones . Those thrown by man , the form of men indue : And those were women , which the women threw . Hence we , a hardy Race , inur'd to pain : Our Actions , our Original explain . The occasion of this Fable was this ; Deucalion and his Wife were very pious , and by the example of their Lives , and the urbanity of their Conversations , they softned the Men , who before were fierce and hard like Stones , into such softness and mildness , that they observed the Rules of civil Society , and good Behaviour . CHAP. VIII . ATLAS . P. WHO is he , that sustains the Heavens upon his Shoulders ? M. It is Atlas , King of Mauritania , the Son of Iapetus , and Brother of Prometho●s ; who was forewarned by an Oracle , that he should be almost ruined by one of the Sons of Iupiter , resolved to give entertainment to no Stranger at all . At last Perseus , ( who was begotten by Iupiter ) travelled by chance thro' Atlas's Dominions ; and designed , in civility , to visit him . But the King excluded him the Court ; which Inhumanity provoked him so much , that putting his Shield , which he carried with him , before the Eyes of Atlas , and shewing him the Head of Medusa , he turned him into the Mountain of his own Name ; which is of so great heigth , that it is believed to touch the Heavens . Virgil hath these Verses concerning it . ( Aen. 4. ) Iamque volans apicem , & later a ardua cernit Atlantis duri , coelum qui vertice fulcit ; Atlantis , cinctum assiduè , cui nubibus atris Piniferum caput , & vento pulsatur & imbri , Nix humeros infusa tegit ; cum flumina mento Praecipitant senis , & glacie riget horrida barba . And now the craggy tops and lofty side Of Atlas , which supported Heaven , he spy'd . A Shash of sable Clouds the Temples binds Of Pine-Crown'd Atlas , beat with rain and winds ; Snow cloaths his shoulders , his rough Beard is froze , And from the old Man's Chin a River flows . Thus Atlas is feigned to bear the Heavens upon his Shoulders ; and all his Daughters be Stars , only because he was a famous Astrologer , and the first who disputed about the Spheres . P. Who were his Daughters ? What are their Names ? M. Seven of them are called Hyades , which he had by his Wife Aethra ; he had seven other Daughters called Pieiades , by his Wife Pleione ; and their Names were Ambrosia , Endora , Pasithoe , Coronis , Plexauris , Pytho , and Tyche . Electra , Halcyone , Celaeno , Maia , Asterope , Taygete , and Merope . P. Whence came the Name , Hyades ? M. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to rain : Navita quas Hyades Graius ab imbre vocat . From Rain so call'd by the Greek Mariner . So says Ovid ( Fast 5. ) because when they rise and set , they cause great Rains. In Latin , they are called Suculae : In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sues , Swine . Because the continual Rain that they cause , makes the Roads so muddy that they seem to delight in dirt , like Swine . Others derive their Name from Hyas , their Brother ; who was devoured by a Lion ; his Sisters were so immoderately Afflicted and Grieved at his Death , that Iupiter , in compassion , changed them into seven Stars , which appear in the Head of Taurus . And they are justly called Hyades , because showers of Tears flow from their Eyes to this day . P. And why were the Pleiades so calld ? M. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sail : For when these Stars rise , they portend good Weather for Navigations . The Romans called them V●rgiliae , because they rise in verno tempore , the Spring . Or perhaps they be called Pleiades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plures , because they never appear single , but all together ; except Merope , who is scarce ever seen ; for she is ashamed that she married to S●syphus , a mortal Man , when all the rest of the Sisters married to Gods. Others call this obscure Star Electra because she held her Hands before her Eyes , and would not look upon the Destruction of Troy. As the Hyades were placed among the Stars , because they bewailed immoderately the Death of their Brother Hyas , so the Pleiades were translated into Heaven , because they uncessantly lamented the hard Fate of their Father Atlas , who was converted into a Mountain . And now let us speak a little about their Uncle Hesperus . Hesperus was the Brother of Atlas ; and because he lived some time in Italy , the Country was called anciently Hesperia from him . He frequently went up to the top of Mount Atlas , to view the Stars : At last he went up and never came down again ; wherefore the People imagined that he was taken into Heaven , and therefore worsh●pped him ; and not , after a certain time that he went last up , appearing any more , the common People ascribed the Honours of a God to him ; and called a very bright Star from his Name , Hesperus , Hesper , He●perugo , Vesper , and Vesperugo , when it sets after the Sun ; but when it rises before the Sun , it is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lucifer ; that is , the Morning and the Evening Star. Further , this Hesperus had three Daughters , Aegle , Arethusa , and Hesperethusa ; who in general were called the Hesperides . And it is said , their Gardens were enriched with Trees of Gold , and guarded by a watchful Dragon , which Hercules killed , and carried away the Golden Apples . Hence the Phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hesperidum mala largiri , to give a great and splendid Gift . CHAP. IX . ORPHEUS and AMPHION . YOU see these are drawn in the same Frame , and almost in the same Colours ; because they both excelled in the same Art , the Harp , with the Musick whereof they moved not only Men , but Beasts , and the very Stones themselves . Orpheus , the Son of Apollo , by Calliope the Muse , with the Harp that he received from his Father , did play and sing so sweetly , that he tamed wild Beasts , stayed the course of Rivers , and made whole Woods follow him . He descended with the same Harp into H●ll , to recover , from Pluto and Proserpine , his Wife Eurydice , who had been killed by a Serpent , when she fled from the violence of Aristaeus . And here he so charmed both the King and Queen with the sweetness of his Musick , that they permitted his Wife to return to life again , upon this condition , that he should not look upon her , till they were both arrived upon the Earth : But so impatient and eager was the Love of O●pheus , that he could not perform the condition , wherefore she was taken back into Hell again . Hereupon Orpheus resolved for the future to live a Widower ; and with his example alienated the minds of many others from the Love of Women ; this so provoked the Maenades and Bacchae that they tore him in pieces ; though others give us another Reason of his death : which is this ; the Women , by the instigation of Venus , were so inflamed with the Love of him , that striving to run into his Embraces , and quarrelling with one another which should have him , they tore him in pieces . His Bones were afterwards gathered by the Muses , and reposed in a Sepulchre , not without Tears . And his Harp was made the Constellation Lyra. Amphion was the Son of Iupiter by Antiope . He received his Harp or Lute , from Mercury : and with the sound thereof moved the Stones so regularly , that they composed the Walls of the City Thebes . So Horace says , Dictus & Amphion Thebanae conditor urbis . Saxa movere sono testudinis , & prece blandâ Ducere quo vellet . Amphion too , as Story goes , could call Obedient Stones to make the Theban Wall ; He led ' em as he pleas'd , the Rocks obey'd . And danc'd in order to the Tunes he play'd . The Occasion of which Fable was this : Orpheus and Amphion were both Men so eloquent that they persuaded those , who lived a wild and savage Life before , to embrace the Rules and Manners of Civil Society . Arion is a proper Companion for these two Musicians ; and I admire that his Image is not here in this place . For he was a Lyrick Poet of Methymna in the Island of Lesbos ; he gained immense Riches by his Art ; when he was travelling from Lesbos into Italy , his Companions assaulted him to rob him of his Wealth ; he intreated the Seamen to suffer him to play on his Harp before they cast him into the Sea : He play'd sweetly , and then threw himself into the Sea , where a Dolphin , drawn thither by the sweetness of his Musick , received him on his back , and carried him to Tenedos . Ov. Fast. 2. Ille sedet cithar amque tenet , pretiumque vehendi Cantat , & aequoreas carmine mulcet aquas . He on his crouching back sits all at ease With Harp in hand , by which he calms the Seas , And for his passage with a Song he pays . The Dolphin for this Kindness was carried into Heaven , and made a Constellation . CHAP. X. ACHILLES . AChilles was the Son of Peleus by Thetis . His Mother plunged him in the Stygian Waters , when he was an Infant : which made his whole Body ever after invulnerable , excepting that part of his Foot by which he was held , when he was washed . Others say , that Thetis hid him in the Night under a Fire , after she had anointed him in the Day with Ambrosia : whence at first he was called Pyrisous , because he escaped safe from the fire ; and afterward Achilles from a non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , labrum , quasi sine labro , for he licked the Ambrosia from his lip , so that the fire had power to burn it off : Others again report that he was brought up by Chiron , the Centaur , and fed instead of Milk with the Entrails of Lions and the Marrow of Boars and Bears ; so that by these means he received an immense Greatness of Soul , and Strength of Body : And from him , those who greatly excelled in Strength were called Achilles ; and an Argument is called Achilleum , when no Objection can weaken or disprove it . Thetis his Mother , had heard from an Oracle , that he should be killed in the Expedition against Troy. On the other hand , Calchas the Diviner had declared , that Troy could not be taken without him . By the Cunning of Vlysses he was forced to go : For when his Mother Thetis hid him in a Boarding-School ( Gynaecaeo ) in the Island Scyros ( one of the Cyclades ) in the habit of a Virgin among the Daughters of King Lycomedes . Vlysses discovered the trick , for he went thither in the disguise of a Merchant , and brought with him several Goods to sell : The Kings Daughters , as is the temper of Women , began to view and handle curiously the Bracelets , the Glasses , the Necklaces , and such like Womens Ornaments . But Achilles on the contrary laid hold of the Targets and fitted the Helmets to his Head , and brandished the Swords and placed them to his side : Thus Vlysses plainly discovered Achilles from the Virgins , and compelled him to go to the War , after Vulcan by Thetis's entreaty had given him impenetrable Armour . Achilles at Troy killed Hector the Son of Priamus ; And was killed himself by Paris by a trick of Polyxen● . And all the Nymphs and the Muses are said to have lamented his death . Polyxena was the Daughter of Priamus , King of Troy ; a Virgin of extraordinary Beauty . Achilles by chance saw her upon the Walls of the City , and fell in love with her , and desired to marry her . Priamus consented ; they met in the Temple of Apollo to solemnize the Marriage : where Paris , the Brother of Hector , coming in privately , and lurking behind Apollo ●s Image , shot Achilles suddenly , with an Arrow , in that part of his Foot , in which only he was vulnerable . After this Troy was taken , and the Ghost of Achilles demanded satisfaction for the Murther , and the Grecians appeased him with the Blood of Polyxena . CHAP. XI . ULYSSES . ULysses , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , via , ( because his Mother in a Journey , in the Island Ithaca , or as others say , in Boeotia fell down , and brought him into the World ) was the Son of Laertes and Anticlea . His Wife was Penelope , a Lady highly famed for her Prudence and her Virtue : He was unwilling that the Trojan War should part him from his dear Wife ; wherefore to avoid the Expedition , he pretended to be Mad : joyning different Beasts to the same Plough , and sowing the Furrows with Salt. But this pretence was detected by Palamedes : who threw his infant Son , into the furrow , which Vlysses was ploughing ; to see whither Vlysses would suffer the Plough-share to wound him or no. When he came to his Son he turned the Plough another way , least he should hurt him : And from hence they discovered that he was not a Mad-man ; and he was compelled to go to the War ; where he was mighty serviceable to the Grecians ; for he was almost the sole occasion of taking the Town ; since he removed the fatal pledges by which it was secured . For he brought Achilles ( as I said ) to the War out of his retreat . He obtained the Arrows of Hercules from Philoctetes , and brought them also against Troy. He brought away the Ashes of Laomedon , which were preserved upon the Gate Scaea in Troy. He stole the Palladium from the same City . He killed Rhesus King of Thrace , and took his Horses , before they had tasted the Water of the River Xanthus . In which things the destiny of Troy was wrapped up : For if the Trojans had preserved them ; the Town would have remained impregnable . Afterwards , he contended with Ajax the stoutest of the Grecians except Achilles ( the Son of Telamon and Hesione ) before Judges , for the Arms of Achilles . The Judges were persuaded by the Eloquence of Vlysses , and gave Sentence in his favour , and assign'd the Arms to him : This disappointment made Ajax mad , whereupon he killed himself , and his blood was turned into the Violet . Vlysses sailed Twenty years , for contrary winds and ill weather hindered him from coming home . In which time 1. He put out the Eye of Polyphemus with a firebrand . And sailing from thence to Aeolia , he obtained from Aeolus all the winds , which were contrary to him , and put them into leathern bags . His Companions believed that the bags were filled with mony , instead of Wind ; they intended to rob him , wherefore when they came almost to Ithaca they untied the bags , and the Wind gushed out , and blew him back to Aeolia again . 2. When Circe had turned his Companions into Beasts , he first fortified himself against her Charms , with the Antidote that Mercury had given him , and then ran into her Cave with his Sword drawn , and forced her to restore to his Companions their former Shapes again . After which Circe and he were reconciled , and he had by her Telegonus . 3. He went down into Hell to know his future fortune from the Prophet Tiresias . 4. When he sailed to the Islands of the Syrens , he stopped the Ears of his Companions , and bound himself with strong rop●s to the Ships Mast ; whereby he avoided the dangerous snares into which by their charming voices they lead men . And lastly , after his Ship was broken and wrecked by the Waves , he escaped by swimming , and came naked and alone , to the Port of Phaeacia where Nausicaa the Daughter of King Alcinous , found him hid amongst the young Trees , and entertained him civilly ; and when his Companions were found , and his Ship refitted , he was sent asleep into Ithaca : Where Pallas awaked him , and advised him to put on the habit of a Beggar . Then he went to his Neat-herds where he found his Son Telemachus ; and from thence he went home in disguise . Where after he had received several affronts from the wooers of Penelope , by the assistance of the two Neetherds and his Son , to whom he discovered himself , he set upon them and killed them every one : And then he received his Penelope . Penelope , the Daughter of Icarus , was a rare and perfect example of Chastity . For though it was generally thought that Vlysses her Husband was dead , since he had been absent from her Twenty Years ; nevertheless , neither the desires of her Parents , nor the sollicitations of her Lovers could prevail with her , to marry another Man ; and violate those promises of constancy which she gave to her Husband when he departed . For when many Noblemen courted her , and even threatned her with ruin , unless she declared which of them should marry her : She desired that the choice might be deferred , 'till she had finished that needle-work , about which she was then employed . But undoing by night what she worked by day , she delayed them until Vlysses returned , and killed them all . Hence the Proverb , Penelopes telam texere , to Labour in vain , When one hand destroys , what the other does . CHAP. XII . ORION . P. WHAT was the Birth of Orion ? M. Modesty will hardly let me tell you . However I will conceal nothing from you . They say that he was born from the Urine of Iupiter , Neptune , and Mercury . For when they travelled together , they were benighted , and forced to lodge in a poor Man's Cottage , whose Name was Hircus . He entertained them as handsomely , as the Meanness of his Condition would suffer : Their Entertainment pleased them so , that they promised to grant whatever he asked . He said that he had promised his Wife when she dyed , never to marry again , and yet that he extreamly desired to have a Son. This pious Desire pleased the Gods , and they consented to his Request ; and moistned the Hide of the Ox ( with which they were entertained ) with their Urine , commanding him to bury it ; Ten Months after he digged it up , and found in it a New-born-child , which from this occasion , he called Urion or Orion . Orion , when young , was a constant Companion to Diana . But because his Love to the Goddess exceeded the bounds of Modesty , or because , as some say , he extolled the strength of his own Body very undecently , and boasted , that he could conquer and take even the wildest and fiercest Beasts . This Arrogance grievously displeased the Earth ; wherefore she sent a Scorpion which killed him . He was afterwards carried to the Heavens , and made a Constellation : which is thought to predict foul Weather , when it does not appear , and fair when it is visible : Whence Virgil , calls him , Nimbosus Orion ; and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek , signifies turbo , concito , moveo . and some think that Orion is derived from thence . CHAP. XIII . Osiris , Apis , and Serapis . THese are three different Names of one and the same God : therefore they are not to be separated in our discourse . Osiris was the Son of Iupiter , by Niobe , the Daughter of Phoroneus . He Reigned King of the Argives many years . But he was stirred up by the desire of Glory , to leave his Kingdom to his Brother Aegialus , wherefore he sailed into Egypt to seek a new Name , and new Kingdoms there . The Egyptians were not so much overcome by his Arms , as obliged to him by his Courtesies and great Kindnesses towards them . After which he married Io , the Daughter of Inachus whom Iupiter formerly turned into a Cow , as we said above : but when by her Distractions she was driven into Egypt , her former shape was again restored , and she married Osiris , and taught the Egyptians Letters . Wherefore both she and Osiris her Husband attained to divine Honours , and were thought immortal by that People . But Osiris shewed that he was mortal ; for he was killed by his Brother Triphon : Io ( afterwards called Isis ) sought him a great while , and when she had found him at last in a Chest , she laid him in a Monument in an Island near to Memphis , which Island is encompassed by that sad and fatal Lake , the Styx . And because when she sought him , she had used Dogs ; who by their excellent virtue of smelling , might discover where he was hid , thence the ancient Custom came ; that Dogs went first in an anniversary Procession in honour of Isis. And the People Carefully and Religiously Worshipped a God with Dogs Head , called Anubis ; which God the Poets commonly call , latratorem , semicanem Deum , semihominemque canem : Barker , a God half a Dog , a Dog half a Man. He is also called Hermanubis : because his Sagacity is so great that some think him to be the same with Mercury . But let us return to Osiris and Isis. After the Body of Osiris was interred , there appeared to the Egyptians a stately beautiful Ox : The Egyptians thought that it was Osiris , wherefore they worshipped it and called it Apis , which in the Egyptian Language signifies an Ox. But because his Body after his death was found shut up in a Chest , which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loculus ; he was afterwards from thence called Sorapis , and by the change of a Letter Serapis ; as we shall see more clearly and particularly by and by , when I have observed that Plutarch says , that Osiris was thought to be the Sun ; his Name comes from Os , which in the Egyptian Language signifies much , and iris an Eye , and his Image was a Scepter , in the top of which was plac'd an Eye . So that Osiris signifies the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many eyed : which agrees very well to the Sun , who seems to have so many Eyes , as he hath Rays , by which he sees , and makes all things visible . Some say that Isis is Pallas , others Terra , others Ceres , and many the Moon ; for she 〈◊〉 painted sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cornigera , with horns , as the Moon is in the increase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nigris vestibus induta , in black Garments ; because the Moon shines in the night . In her right Hand she held a Cymbal , in her left a Bucket . Her Head was Crowned with the Feathers of a Vultur ; for among the Egyptians that Bird is sacred to Iuno . And therefore they adorned the tops of their Porches with the Feathers of a Vultur . The Priests of Isis , called after her own Name Isiaci , abstained from the flesh of Swine and Sheep : they used no Salt to their Meat , least they should violate their Chastity . They shaved their Heads : they wore paper Shooes , and a linen Vest ; because Isis first taught the use of Flax ; from whence she is called Linigera , and also Inachis from Inachus her Father . By the Name of Isis is usually understood Wisdom , Sapientia . Aud accordingly upon the Pavement of her Temple , there was this Inscription . ( Plut. de Isid. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ego sum quicquid fuit , est , & erit : nec meum peplum mortalium quisquam retexit . I am every thing that hath been , and is , and shall be : nor hath any mortal opened my Veil . By the means of this Isis , Iphis a young Lady of Crete , the Daughter of Lygdus and Telethusa , was changed into a Man , if we may believe Ovid ( in Met. l. 9. ) that ingenious contriver of Fables . For when Lygdus went a Journey , he commanded his Wife , who was then big with Child , that if she brought a Daughter , she should expose her . Telethusa brought indeed a Daughter , but was very unwilling to lose her Child : Therefore she drest it in a Boys Habit , and called it Iphis , which is a common name to Boys and Girls . The Father returned from his Journey , and believed both his Wife and his Daughter , who Personated a Son : and as soon as she was marriageable , her Father who still thought that she was a Man , Married her to the Beautiful Ianthe . They go to the Temple to Celebrate the Marriage . The Mother was mightily concerned , and when they went , she begged the favourable Assistance of Isis , who heard her Prayers , and changed the Virgin Iphis into a most beautiful young Man. Now let us come to Serapis and Apis again . Tho' Serapis , of whose Name we gave the Etymology before , was the God of the Egyptians ; yet he was worshipped at Greece , and especially at Athens , and also at Rome . Amongst different Nations he had different Names ; for he was called sometimes Iupiter Ammon , sometimes Pluto , Bacchus , Aesculapius , and sometimes Osiris . His Name was reckoned abominable by the Grecians ; for all Names of seven Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by them esteemed infamous . Some say that Ptolomy , the Son of Lagus , procured the Effigies of him at Pontus , from the King of Sinope , and dedicated a magnificent Temple to him at Alexandri●● Eusebius ( in Prap. Evang. l. 4. ) calls him the Prince of the evil Demons : A Flasket was placed upon his Head ; and near him lay a Creature with three Heads ; a Dog 's , a Wolfs , and a Lyon's between them . A Snake with his fold encompassed them , whose Head hung down unto the God's right Hand , which bridled the terrible Monster . There was besides , almost in all the Temples , where Serapis and Isis were worshipped , an Image which pressed its Lip with its Finger . Varro says that the meaning of this was , that no one should dare to say that these Gods had been Men formerly : And the Laws inflicted death upon him who said that Serapis was once a mortal Man. Apis , of whom we spake something above , was King of the Argivi ( says S. Augustine de Civit , Dei lib. 18. ) And being transported from thence into Egypt , he became Serapis , or the greatest of all the Gods of Egypt . After the death of Serapis , the Ox , that we mentioned a little before , succeeded to his place . Pliny describes the form and quality of this Ox thus : ( l. 8. c. 40. ) An Ox ( says he ) in Egypt is Worshipped as a God. They call him Apis. He is thus marked ; there is a white shining spot upon his right side , Horns like the Moon in its increase , and a Node under his Tongue which they call Cantharus . His Body says Herodotus . l. 3. was all black : In his Forehead he had a white square shining Figure : The Effigies of an Eagle in his Back : And besides that Cantharus in his Palace , he had Hair of two sorts in his Tale. But Pliny goes on : If he lives beyond an appointed period of time , they drown him in the Priest's Fountain ; then the Priests shave their Heads , and mourn and lament , and seek another to substitute in his room . When they have found one , he is brought , by the Priests to Memphis . He hath two Chappels , which they call Chambers , which are the Oracles of the People . In one of which he foretells Good , in the other Ill. He gives answers in private , and takes Meat from them that consult him . He refused the Hand of Germanicus Cesar , who died not long after . He acts for the most part in secret . But when he pleases to appear publickly , the Officers go before and clear the way ; and a flock of Boys attend him , singing Verses to his Honour . He seems to understand things , and to expect Worship . Once a Year a Cow is shown to him ; who hath her marks ( tho' different from his ; ) and this Cow is always both found and killed the same day . So far Pliny . To which Aelian adds , that the Cow that conceives Apis , conceives him not by a Bull , but by Lightning . Cambyses , King of Assyria , gave no credit to these Trifles , and struck Apis in the Thigh with his Sword , to shew , by the Wound 's bleeding , that he was no God. But his Sacrilege did not pass ( as they pretend ) unpunished . AN APPENDIX Concerning the Goddesses , that make the Gods. THOSE Goddesses , ( whose Image are small , and all painted in one Picture ) are the Virtues ; by whose favour , not only the Dii Adscriptitii , but all the other Gods besides were advanced to Heaven , and honoured with utmost Veneration . You see some Vices amongst them , ( for they had Altars dedicated to them too ; ) which like shadows encrease the lustre of the Virtues ; whose brightness is doubled by the reflection of the Colours . To both of them there are adjoyned some Gods , either favouring or opposing them . I shall say something briefly , according to my Design of them . CHAP. I. SECT . I. The Virtues , which are Goddesses , and good Deities . THE Antients not only worshipped the several Species of Virtues , but also Virtue her self as a Goddess . Therefore first of her , and then of the other . SECT . II. Virtue and Honour . VIrtue derives her Name from Vir , because Virtue is the most manly Ornament . She was esteemed a Goddess , and Worshipped in the Habit of an Elderly Matron , sitting upon a square Stone . M. Marcellus dedicated a Temple to her ; and hard by placed another that was dedicated to Honour : The Temple of Virtue was the passage to the Temple of Honour ; by which was signified , that by Virtue alone true Honour was attained . The Priests Sacrificed to Honour with bare Heads , and we usually now uncover our Heads when we see Honourable and Worthy Men ; and since Honour it self is valuable and estimable , it is no wonder if such respect is shewn in celebrating his Sacrifices . SECT . III. Faith. FIdes , had a Temple at Rome , near the Capitol which Numa Pompilius ( it is said ) first Consecrated to her . Her Sacrifices were performed without Slaughter or Blood spilt . The Heads and Hands of the Priests were covered with a white Cloth when they Sacrificed , because Faith ought to be close and secret . Virgil calls her Cana Fides ; either from the Candour of the mind , from whence Fidelity proceeds ; or because Faith is chiefly observed by aged Persons . The Symbol of this Goddess was a white Dog , which is a faithful Creature . Another Symbol of her was two Hands joyned ; or two young Ladies shaking Hands . For , dextrâ datâ fidem futurae amicitiae sanciebant : By giving the right Hand ( says Livy ) they engaged their Faith for their future Friendship . SECT . IV. Hope . HOPE had a Temple at Rome , in the Herb Market , which was unfortunately burnt down with Lightning . Gyraidus says ( in Synt. lib. 1. ) that he hath seen her Effigies in a golden Coin of the Emperor Adrian . She was described in the form of a Woman standing ; her left hand lightly held up the skirts of her Garments : she leand on her Elbow , and in her right hand held a Cup. in which there lay a Ciborium ( a sort of a Basin ) fashioned to the likeness of a Flower , with this inscription , SPES . P. R. The Hope of the People of Rome . We have already related , after what manner Hope was left , and preserved in the bottom of Pandora's Box. SECT . V. Iustice. JVstice was described like a Virgin , with a piercing stedfast Eye , a severe Brow ; her mein was Awful , Noble , and Venerable . Amongst the Egyptians , Alexander says that she had no Head ; and that her left Hand was stretched forth and opened . The Greeks call her Astraea , as was before said . SECT . VI. Piety . ATtilius , the Duumvir , dedicated a Chappel to this Goddess at Rome , in the place where that Woman lived , who fed her Mother in the Prison with the Milk of her Breasts . The story is this in Pliny . ( l. 7. c. 36. ) The Mother was punished with Imprisonment ; her Daughter , who was an ordinary Woman , then gave suck ; she came to the Prison frequently , and the Goaler always searched her , to see that she carried no Food to her Mother : At last she was found giving suck to her Mother with her Breasts . This extraordinary Piety of the Daughter gained the Mothers freedom ; and they both were afterwards maintained at the publick Charge while they lived , and the place was Conse●rated to the Goddess Piety . There is an example in the Grecian History of a certain Woman , who by her Breasts nourished Cymon , her Aged Father , who was Imprisoned ; and supported him with the Milk that came from her . Val. Max. lib. 3. SECT . VII . Mercy . THE Athenians erected an Altar to Misericordia , Mercy where was first Established an Asylum , ( a place of common refuge to the miserable and unfortunate : ) It was not lawful to force any from thence . When Hercules dyed , his Kindred fear'd some mischief from those whom Hercules had afflicted ; wherefore they erected an Asylum , or Temple of Mercy , at Athens . SECT . VIII . Clemency . NOthing memorable occurs concerning this Goddess , unless that their was a Temple erected to Clementia Caesaris , the Clemency of Cesar , as we read in Plutarch ( in Caesare . ) SECT . IX . Chastity . TWO Temples at Rome were Dedicated to Chastity , the one to Pudicitia Patritia , which stood in the Ox-market ; the other to Pudicitia Plebeia , built by Virginia , the Daughter of Aulus : For when she , who was born of a Patrician Family , had married a Plebeian ; the Noble Ladies were mightily incensed , and banished her from their Sacrifices , and forbad her to enter into the Temple of Pudicitia , into which Senatorian Families were only permitted entrance . A Quarrel arose hereupon amongst the Women , and a great breach was made between them . Hereupon Virginia strove by some extraordinary Action , to blot out the Disgrace which she had received ; and therefore she built a Chappel in the long Street where she lived , and adorned it with an Altar : to which she invited the Plebeian Matrons , and complaining to them that the Ladyes of Quality had used her barbarously ; I Dedicate , says she , this Altar to Pudicitia Plebeia ; and desire of you that you will as much adore Chastity as the men d● honour ; that this Altar may be followed by purer and more chast Votaryes , than the Altar of Pudicitia Patricia , if it be possible . Both these Altars were Worshipt almost with the fame Rites , and no Matron but of an approved Chastity , and who had been married but once , had leave to Sacrifice here . It is besides said in History , that the Women , who were contented with one marriage , were usually rewarded with a Corona pudicitiae , a Crown of Chastity . SECT . X. Truth . TRuth , the Mother of Virtue , is painted in Garments , as white as Snow ; her looks , are Serene , Pleasant , Courteous , Chearful , and yet Modest ; she is the pledge of all honesty , the Bulwark of Honour , the Light and Joy of humane Society . She is commonly accounted the Daughter of Time , and Saturn : because Truth is discovered in the course of Time. But Democritus feigns , that she lies hid in the bottom of a Well . SECT . XI . Sense . MEns ( Sense , Understanding ) was made a Goddess by the Romans , that they might obtain a sound mind . An Altar was built to her in the Capitol by M. Aemilius . The Pretor , Attilius , vowed to build a Chappel to her ; which he performed when he was upon that account created Duumvir . SECT . XII . Concord . WE find by the concurrent Testimony of many , that the Goddess , Concordia , had many Altars at several times dedicated to her ; and especially she was worshipped by the ancient Romans . Her Image held a Bowl in her right hand , and a Horn of Plenty , or a Scepter , from which Fruit seemed to sprout forth in her left . The Symbol of her was , two right Hands joyned together , and a Pomegranate . SECT . XIII . Peace . PAX was honoured heretofore at Athens with an Altar ; as Plutarch tells us . At Rome , she had a most magnificent Temple in the Forum : begun by Claudius and finished by Vespasian : which was afterwards consumed in a fire under the Emperour Commodus . She was described in the form of a Matron , holding forth Ears of Corn in her Hands , and Crowned with Olives or Laurel , or sometimes Roses . Her particular mark was a Caduceus , a white Staff born by Embassadors going to Treat of Peace . SECT . XIV . Health . THE Goddess Salus was so much honoured by the Romans , that anciently several Holy days were appointed ; in which they Worshipped her . There was a Gate at Rome , called Porta salutaris , because it was near to the Temple of Salus . Her Image was the Figure of a Woman , sitting in a Throne , and holding a Bowl in her right Hand . Hard by stood her Altar , a Snake twined round it , and lifted up his Head towards it . The Augurium salutis was heretofore celebrated in the same place : which was intermitted for some time , and renewed again by Augustus . It was a kind of divination , by which they begged leave of the Gods , that the people might pray for Peace : as though it was unlawful to pray for it , before they had leave . A Day in every Year was set apart for that purpose : upon which none of the Roman Armies might either march , or engage . SECT . XV. Felicity . THis Goddess also , says S. Austin , hath her Temple and her Altar , and suitable Sacrifices were performed to her . ( De Civit. D. l. 4. c. 18. ) They represented her by a venerable Matron , sitting upon a Throne , and holding a white Rod in her right Hand , ( Caduceus , ) and a great Horn of Plenty in her left . SECT . XVI . Liberty . AS the Romans were above all things careful of their Liberty , especially from the Expulsion of Kings , when they set themselves at liberty : so they built a Temple to Liberty amongst the number of their other Goddesses . And Cicero tells us , that Clodius Consecrated his House to her . SECT . XVII . Mony. THey invocated Pecunia , as a Goddess , that they might be rich . And so they Worshipped God Aesculanus and his Son Argentinus , that they might have plenty of Brass and Silver . They esteemed Aesculanus the Father of Argentinus ; because Brass Money was used before Silver . And I wonder says St. Augustine ( de Civ . D. l. 4. c. 21. ) Quod Argentinus non tenuit Aurinum , quia & Aurea subsecuta est . That Aurinus was not made a God after Argentinus , because the Silver Money was followed by Gold. To this Goddess , Money , oh ! How many apply their Devotions to this day ? What Vows do they make , and Altars do they importune , that they may fill their Coffers ? If you have these Gods , says Menander ( apud Stob. ) Hos Deos Aurum & Argentum si domi habeas , quicquid voles , roga : tibi omnia aderunt : ipsos habebis vel ministrantes Deos. If you have Silver and Gold at home , ask whatever you please , you shall have it : the very Gods themselves will be at your service . SECT . XVIII . Mirth . LYcurgus ridiculously erected an Image amongst the Lace●emonians to the God Risus . The Thessalians of the City Hypata every year sacrificed to this God with great jollity . SECT . XIX . The good Genius . THis God , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , had a Temple in the way , that leads to the Mountain Maenalus , as says Pausanias . And at the end of Supper , they offered a Cup to him , filled with Wine and Water ; some say that the Cup had more Water than Wine , others say the contrary : this Cup was called the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poculum boni Dei or Genii . A Grace Cup. CHAP. II. SECT . I. The Vices , and Evil Deities . I Call those Evil Deities , which oppose our Happiness , and many times do us mischief . And first of the Vices , to which Temples have been consecrated . SECT . II. Envy . THat Envy is a Goddess , appears by the Confession of Pallas ; who owned , that she was assisted by her , when she went to her House , to desire her to infect a young Lady called Aglauros , with her Poison . Ovid describes her House , Thus. ( Met. l. 2 ) — Domus est , imis in vallibus antri Abdita sole carens , nec ulli pervia vento . Tristis , & ignavi plenissima frigoris , & quae Igne vacet semper , caligine semper abundet . Between two Hills ; where Phoebus ever shows His cheerful face ; where no wind ever blows : Replete with sadness , and unactive cold ; Devoid of fire , yet still in smoak enroll'd . The same Poet gives us another Description of Envy her self . Pallor in ore sedet , macies in corpore toto , Nusquam recta acies , livent rubigine dentes ; Pectora felle virent , lingua est suffusa veneno , Risus abest , nisi quem visi movere dolores . Nec fruitur somno vigilantibus excita curis , Sed videt ingratos , intabescitque videndo Successus hominum ; carpitque & carpitur una . Suppliciumque suum est . Her body more than meager ; pale her hew ; Her teeth all rusty ; still she looks askew : Her breast with gall , her tongue with poison swell'd : She only laugh'd when she sad sights beheld . Her ever-waking eares exil'd soft sleep : Who looks on good success with eyes that weep : Repining , pines : who , wounding others , bleeds : And on her self revengeth her misdeeds . SECT . III. Contumely and Impudence . THese two Vices were both adorn'd by the Athenians ; and particularly , it is said , they were represented by a Partridge ; which is esteemed a very impudent Bird. SECT . IV. Calumny . THE same People erected an Altar to Calumny . Apelles painted her thus . There sits a Man with great and open Ears , inviting Calumny with his Hand held out to come to him . And two Women , Ignorance and Suspicion stand about him . Calumny breaks out in a Fury ; her ●ountenance is Comely and Beautiful , her Eyes sparkle like Fire , and her Face is enslamed with Anger● she holds a lighted Torch in her left Hand , and with her right twists a young Man's Neck , who holds up his Hands in Prayer to the Gods. Before her goes Envy , pale and nasty . About her , is Fraud and Conspiracy . Behind her follows Repentance , clad in Mourning with her Cloaths torn : who turns her Head backward , as if she looked for Truth , who comes slowly after . SECT . V. Fraud . THis Deity was described with an human Face , but a Serpents Body ; in the end of her Tail was a Scorpions Sting . She swims through the River C●cytus ; and nothing appears above Water but her Head. SECT . VI. Discord . PEtronius Arbit●r , where he treats of the Civil War betwixt Pompey and Caesar , hath this Description of the Goddess Discordia . Intremuere tubae , scisso Discordia crine Extulit ad superos Stygium caput . Hujus in ore Concretus sanguis , contusaque lumina flebant ; Stabant irati scabrâ rubigine dentes ; Tabo lingua fluens , obsessa draconibus ora ; Atque inter toto laceratam pectore vestem , Sanguinea tremulam quatiebat lampada dextrâ . The trumpets sound , when from the Stygian shade Wild Discord raises her disorder'd head ; From whose swoln Eyes there ran a briny flood And blood congeal'd o're all her Visage stood ; Her hideous rows of brazenteeth were furr'd , A filthy Gore there issu'd from her tongue . With snaky Locks her guarded head was hung ; Rent and divided did her Garb betray The Image of the Breast on which it lay ; And brandisht Flames her trembling hand obey SECT . VII . Fury . FVry is described sometimes Chained , sometimes Raging and Revelling with her Chains broke , Virgil represents her in Chains thus . Aen. 1. — Furor impius intùs . Saeva ●edens super arma , & centum vinctus ahenis Post tergum nodis , fremit horridus ore cruento . — Within sits impious War On cursed Arms , bound with a thousand Chains , And horrid , with a bloody Mouth complains . Petronius describes her at her Liberty , thus . — Furor abruptis ceu liber habenis Sanguineum latè tollit caput ; oraque mille Vulneribus confossa , cruentâ casside velat . Haeret detritus laevae Mavortius umbo Innumerabilibus telis gravis , atque flagranti Stipite dextra minax terris incendia portat . Disorder'd Rage from all her Fetters freed , Proudly ' midst these lifts her distracted head , And her hackt face with bloody Helmet hid . On her left arm a Target old and worn , Pierc'd with innumerable Darts was born , And brands of fire supported in her right The impious World with flames and ruin threat . SECT . VIII . Fame . PAusanias says ( in A●ticis ) and Plutarch ( in Camillo ) that there were Temples also dedicated to Fame . She is finely and delicately described by Virgil. I will repeat the description , to save you the trouble of consulting the Book , tho' it is common . And it deserves not only to be remembred , but transcribed into all Books , as there is occasion . ( Aen. 4. ) Fama malum , quo non aliud velocius ullum , Mobilitate viget , viresque acquirit eundo . Parva metu , primò ; moxsese attollit in auras , Ingrediturque solo , & caput inter nubila condit . Illam terra parens , ira irritata Deorum Extremam , ut porhibent , Caelo Enceladoque sororem , Progenuit , pedibus celerem , & pernicibus alis ; Monstrum horrendum ingens , cui quot sunt corpore pluma , Tot vigiles oculi , subter , mirabile âictu ! Tot linguae , totidem ora sonant , tot subrigit aures . Nocte volat coeli medio , terraeque per umbram . Stridet , nec dulci declinat lumina somno . Luce sedet custos , aut summi culmine tecti , Turribus aut altis , & magnas territat urbes , Tam ficti pravique tenax , quàm nuncia veri . Fame far out-strips all mischiefs in her Course , Which grows by motion , gains , by flying , Force , Kept under first by Fear , soon after shrouds , Stalking or Earth , her Head amongst the Clouds . Vex'd by the Gods , th' all apparent Earth brought forth This sister last of the Gygantick birth ; The huge foul Monster , swiftly goes and flies ; So many Plumes , as many watching Eyes Lurk underneath , and what more strange appears , So many tongues , loud mouths , and liftning Ears . Through dark mid regions of the Air she flies Sounding by Night ; soft sleep ne'er seals her eyes ; By day , a spy , on Princes Towers she lights , Or noble Roofs , and mighty Cities frights ; Busying the People still with something new , Relating what is false as well as true . Fancies , and Truths , alike by her are sung . SECT . IX . Fortune . WHY was Fortune made a Goddess , says S. Augustine ( de Civit. l. 4. c. 18. ) since she comes to the good and the b●d without any judgment ? She is so blind , that without distinction she runs to any body , and many times she passes● by those that admire her , and sticks to those that despise her . So that Iuvenal had reason to speak thus to her . Nullum Numen adest , si sit Prudentia : sed te Nos facimus Fortuna Deam , coeloque locamus . Fortune is never worshipt by the Wise , But she , by Fools set up , usurps the Skies . Yet the Temples that have been consecrated to her , and the names which she hath had are innumerable . The chief of them I will point out to you . Aurea , or Regia , Fortuna , an Image of her so stiled was usually kept in the Emperor's Chamber ; and when one died , it was removed to the Palace of his Successor . She was worshipp'd in the Capitol , under the Title of Bona ; and in the Esquilia under the Title of Mala. Servius Tullus had in his Court a Chappel dedicated to Fortuna Barbata , she was called Brevis or Parva in the same place . She is also called Caeca , Blind . Neither is she only , says Cicero , blind her self , but she many times makes those blind , that enjoy her . ( De Amicit. ) In some Inscriptions she is called Conservatrix . The Pretor , Q. Fulvius Flaccus , in Spain , when the last Battel was fought with the Celtiberi , vowed a Chappel to Fortuna Equestris . Because he in the Battel commanded the Bridles to be taken off from the Horses , that they might run upon the Enemy with the greater Force and Violence . Whereby he got the Victory ( Livy . ) Fo rs Fortuna , or Fortis Fortuna was her Name , and she was worshipped by those who lived without any Art or Care at all . ( Livy . ) She had a Chappel near the Temple of Venus , where she was called Mascula and Vir●lis , Masculine . She was called Muliebris , because the Mother and the Wife of Coriolanus , saved the City of Rome . And when her Image was consecrated in their presence , it spoke these Words in Latin twice , Rite me , Matronae dedicastis . Ladies , you have dedicated me as you should do . Yet it was not lawful for all Matrons , to touch this Image , but for those only who had not been married twice . Mammosa , either from her shape , or because she supplies us with plenty . Servius Tullus dedicated a Temple to Fortu●a Obsequens , because she obeys the Wishes of Men. Livy . The same Prince worshipped her , and built her Chappels where she was called by these following . Primigenia , because both the City and the Empire received its Origine from her . Privata or Propria ; she had a Chappel in the Court ; which that Prince used so familiarly , that he was thought to go down through a little Window into it . Plut. Her Temple at Praeneste , from whence she was called Praenestina , was famouser , and more notable than all the rest ; because very true Oracles were uttered there . Domitian consecrated a Chappel to Fortuna Redux . In ancient Inscriptions she is named Stata . To Virgo Fortuna the little Coats of the young Girls were presented . Lastly , she was called Viscata , or Viscosa , ( Viscous ) because we are taken by her : in which Sense Seneca says , Viscosa esse beneficia , Kindnesses are Birdlime . SECT . X. The Fever . FEbris ( the Fever ) had her Altars and Temple , in the Palace . She was worshipped , that she should not do hurt . And for the same reason they worshipped all the other Gods and Goddesses of this kind . Fear and Paleness , were feigned to be Gods , and worshipped , by Tullus Hostilius ; when in the Battel betwixt the Romans and the Vejentes , it was told him , that the Albani had revolted , and the Romans grew afraid and pale . For in this doubtful Conjuncture , he vowed a Temple to Pallor and Pavor . The People of Gadara made Poverty and Art Goddesses . Because the first whets the Wit for the Discovery of the other . Necessity and Violence had their Chappel upon the Acro-corinthus : but it was a Crime to enter into it . M. Marcellus dedicated a Chappel to Tempestas , without the Gate of Capena , after he had escaped a severe Tempest in a Voyage into the Island of Sicily . SECT . XI . Silence . BOth the Romans and the Egyptians , worship'd the Gods and Goddesses of Silence . The Latins particularly worshipped Angeronia and Tacita ; whose Image ( they say ) stood upon the Altar of the Goddess Volupia , with its Mouth tied up and sealed ; because they who endure their Cares and Angores Animi ( from whence the Name Angeronia comes ) with Silence and Patience ; do by that means procure to themselves the greatest Pleasure . The Egyptians , worshipped Harpocrates as the God of Silence , after the Death of Osiris . He was the Son of Isis. They offered the first Fruits of the Lentils and Pulse to him . They consecrated the Tree , Pers●a , to him : because the Leaves of it were fashioned like a Tongue , and Fruit like an Heart . He was painted naked , in the Figure of a Boy ; crowned with an Egyptian Mitre , which ended at the points in two as it were Birds ; he held in his Left Hand a Horn of Plenty , whilst a Finger of his Right Hand was upon his Lip , thereby commanding Silence . And therefore I say no more . Neither can I better be silent , than when a God commands me to be so . Notwithstanding I am not so careful of the Directions , or the vain Commands of this mute God , this piceus puer , pitchy Youth ( as Martianus calls him , because the complexion of the Egyptians is black ) but as there is a time to speak , so there is a time to hold ones peace ; as we are assured by the Mouth of the Wise Man , from that One and True God , who speaks once for an Eternity , and in one word expresses all things . Whereas how little have I expressed all this time in a multitude of Words ? How vain have I been , and troublesome to you , Palaeophilus ? My long idle and unskilful discourses have been very tedious and troublesome to you . I acknowledge my Fault , and shall say no more for shame . P. But I , must not be silent . For , dearest Sir , your extraordinary Civility to me , as well as your great Merit , commands me at all times and places to speak and write of you with Honor , to express my Gratitude , as much as I can , that way , if I am not so able to do it in another . FINIS . An INDEX . Referring to all the Necessary Matters contained in this Book . ABeona , the Goddess 326 Absyrtus 346 Achelous 342 Acheron 278 Achilles 375 Acidalia , Venus 126 Actaeon 236 Adeona 326 Adonis 141 Adrastaea , Nemesis 219 Adscriptitii 8 Aeacus 294 Aegeus 348 Aegina 18 Aegis 1●8 Aeolus 185 Aeson 346 Aesculapius 362 Agamemnon 356 Aganippides 215 Agenoria 326 Agesilaus , Pluto 282 Ajax 379 Aius , Locutius 328 Alcides , Hercules 334 Alcithoe 79 Alcmena 18 333 Alecto 291 Alectryon 92 Alma Ceres 204 Aloius 298 Almathaea's Horn 15 Amazons 338 350 Ambarvalian Sacrifices 209 Ambrosia 77 Ammon , Iupiter 22 Amphion 374 Amphitrite 260 Andromeda 359 Angerom● 327 Antaeus 340 Anthia Iuno 102 Antiope 18 Aonides 215 Apaturia 77 Apaturia , Venus 124 Apis 384 Apollo 33 &c. Arachne 115 Areopagus , Areopagitae 89 Arethusa 253 Argiva , Iuno 102 Argonautae 345 Ariadne 348 Arion 375 Aristeus 233 Armata , Venus 124 Ascalaphus 287 Ascolian , Sacrifices 77 Astarte Venus 124 Asteria 147 Astraea 218 Atalanta 134 Athena , Minerva 111 Atlas 369 Atreus 302 Atropos 289 Atys 198 Averruneus 328 B. BAcchus 65 Bacchanalia 78 Barbata , Venus 124 Battus 63 Belides 301 Bellerophon 360 Bellona 87 Belus , Iupiter 22 Belus 3 Beneficium 328 Berecynthia 194 Bias 46 Biblis 57 Biformis , Bacchus 69 Bimetor , Bacchus 70 Bolina 38 Bona the Goddess 195 Bonus the God 400 Briareus 298 Brimo , Diana 241 Briseas , Bacchus 69 Bromius , Bacchus 70 Bubastis , Diana 241 Bubona 256 Bugenes , Bacchus 70 Bunea , Iuno 102 Busiris 341 C. CAbin 200 Cacus 179 Cadmus 20 Cadmeus 62 Caeculus 179 Caenis 265 Calliope 212 Calendaris Iuno 102 Calva , Venus 125 Calisto 18 Calumnia 401 Camaena 327 Camillus , Mercury 59 Canephoria 76 Canopus 267 Caunus 57 Capitolinus , Iupiter 22 Caprotina , Iuno 103 Cardua 313 Carmenta 218 325 Carna 325 Castalides 215 Cassiope 350 Castor and Pollux 353 Catius 328 Centaurs 303 Cephalus 151 Cerberus 279 Ceres 201 Cham , Iupiter 164 Charon 277 Chary●●is 272 Chilo 46 Chimaera 306 Chione 242 Chiron 365 Chitone Diana 241 Chloris 247 Chrysorrhoa 74 Cinxia Iuno 104 Circe 55 Claviger , Ianūs 168 Clausius , Ianus 171 Clemency 394 Clio 212 Clotho 289 Cluacina Venus 125 Clymene 53 Clyt●mnestra 356 Clytie 40 Cly●oris 18 Cotus 279 Colina 256 Colossus 51 Compitalitian , Games 315 Concord 396 Consentes 7 313 Consus Neptune 216 Consualian Games 216 Contumely 401 Corybantes 200 Craesus 46 Cunia 225 Cupid 140 Curetes 199 Cunis , Iuno 104 Custos Iupiter 23 Cybele 192 , &c. Cyclops 36 178 Cyllenius , Mercurius 64 Cyparissus 37 Cynthius , Apollo 41 Cypria Venus 125 Cytherea Venus ib. Cytheronia Iuno 102 D. DAedalus 56 Daemones 317 Danae 17 Daphne 38 Deianira 343 Delius Apollo 41 Delphicus Apollo 42 Delphinius Apollo 42 Delos 146 Deucalion 368 Deverra 322 Diana 235 Dictynna Diana 241 Diespiter Iupiter 23 Dii m●jorum gentium 7 Dii minorum gentium 8 Dii minuti 9 Dii Selecti 8 Dii Semones 9 Dindymene Cybele 194 Dionysius Bacchus 70 Diomedes 338 Discordia 401 Dithyrambus Bacch . 70 Do●●naeus Iupiter 23 Do●●●du●a Iuno 104 D●miducus 321 Do●itiu● ib. Dryades 251 Dueliona Bellona 87 Dydimaeus Apollo 42 E. EAcus 294 Eccho 254 Educa 325 Egaeon 297 Egeria Iuno 104 Eleus Bacchus 71 Eleusinian Sacrif . 207 Elicius Iupiter 23 Elysium 309 Empusae Lamiae 305 Endymion 239 Enna Fields 285 Epilenean Games . 76 Erato 212 Erebus 293 Eresichthon 207 Erichthonius 176 Ericyna Venus 125 Eteocles 309 Evan , &c. Bacchus 71 Euriale 305 Europa 19 Eurydice 233 373 Eurystheus 333 Euterpe 213 F. FAbulinus 326 Fame Fascelis Diana 358 Fatua Cybele 195 Fate 289 Fauni 203 Febris 408 Februa 322 Februalis Iuno 104 Februus Pluto 282 Felicitas 398 Feretrius Iupiter 24 Feronia 248 Fessonia 327 Fides 392 Flora 242 257 Flora's Games 242 Florida Iuno 102 Fluonia Iuno 105 Forculus 313 Fornax 258 Fortuna 405 Fraus 402 Fulminator Iupiter 24 Furies 90 Fury 403 G. GAlanthis 340 Galaxia Milky-way 334 Ganymede 19 Gemini the Star 355 Genii 317 Geryon 304 338 Giants 296 Glaucopis Minerva 116 Glaucus 267 Gnossia corona 349 Gorgons 305 Gradivus Mars 90 Gragus Iupiter 24 Gratiae 140 H. Hamadryades 251 Hammon Iupiter 22 Harmonia 21 Harpies 304 Harpocrates 409 Hebe 99 Hecate Diana 240 Helena 135 354 Heliconiaes 214 Helice 19 Helle 345 Hermae 64 Hermaphroditus 63 Hermathenae 65 Hermes Mercury 59 Hermione 21 356 Hercules 332 Heroes 331 Hesione 342 Hesperides 372 Hesperus ib. Hippomenes 134 Hippona 256 Homogynas Iupiter 24 Honor 390 Honorius 328 Hoplosmia Iuno 105 Horta 326 Hortensis Venus 125 Horus 50 Hospitialis Iupiter 29 Hostilina 258 Hyacinthus 37 Hyac● 371 Hydra 337 Hygaeia 364 Hypsiphile 346 Hyppolitus 351 I. JAcchus Bacchus 71 Ianus 324 Iaphet 164 Iason 344 Ica●us 57 Idea mater Cy●●le 196 Idalia Venus 126 Impud●ntia 401 Index the Stone 64 Indigetes 8 Ino 267 Intercidona 322 Invidia 400 Inuus Pan. 222 Io. 100 Iolaus 337 Iole 344 Iphiclus 343 Iphigenia 357 Iphis 386 Iris 98 Isis 385 Isiaci ib. Italy Saturnia 157 Itys 95 Iugatinus 321 Iuga Iun 105 Iuno 97 Iupiter 12 Iustitia 393 Iuventus 326 Ixion 300 L. LAbyrinth 56 Lachesis 289 Lacinia , Iuno 105 Lactura 257 Lamiae 305 Lampetia 55 Lapis , Iupiter 25 Larac●um 316 Lares 315 Lateranus 320 Latialis , Iupiter 25 Latium 157 Latona 324 Laverna 328 Leda 18 353 Legifera , Ceres 204 Lemnius , Vulcanus 175 Lemoniades 252 Lenaeus , Bacchus 72 Lethe 310 Levana 325 Leucosia , Syr●n 269 Leucothoe 40 Liber , Bacchus 72 Libert as 398 Ligea , Syren 269 Limentinus 313 Limnades 252 Lucina , Diana 241 Lucina Iuno 105 Luna 239 Lupercus , Pan 222 Lyaeus . Bacchus 72 Lycaeus , Pan 122 Lycaon 16 Lycurgus 79 Lysius , Bacchus 72 Lysse 291 M. MAchaon 365 Maia 58 Mammosa , Ceres 304 Manageneta , 324 Manturna 321 Manubiae 13 Marina , Venus 126 Mars 86 Martius , Iupiter 26 Marsyas 40 Mater , Cyb●le 193 Matuta 258 Mausoleum 52 Medea 346 Meditrina 327 Medusa 305 Megara , ●ury 191 Melana , Ccres 202 Melanis , or Nigra , Venus 126 Meleager 243 Meliae 252 Mellona 258 Melpomene 213 Memnon 152 Mena 322 Mens 396 Mentha 287 Mercury 58 Mestra 265 Metis 110 Midas 40 Migenitis , Venus 126 Minerva 108 Minos 294 Minotaur 56 Misericordia 394 Mitra , Sol 49 Momus 187 Moneta , Iun● 105 Morpheus 294 Mors 293 Moses 80 Mulciber . Vulcan 175 Murcia , Venus 127 Murcia 326 Musae 210 Musearius , Iupiter 26 Musica , Minerva 116 Mutinus 321 Myrmidons 295 Myrrha 129 N. NAiades 252 Napeae 525 Narcissus 254 Nascio 324 Nemesis 219 Neptune 259 Nereus 267 Nereides 252 Nerio 89 Nessus , Centaur 343 Nicephorius , Iupiter 26 Nimrod 79 Niobe 147 Nisus 272 Nixii 324 Noctua 108 116 Nodosus 257 Noe. Saturn 162 Nomius , Apollo 42 Nox 293 Numeria 327 Nundina 325 Nuptial Gods 320 Nuptialis , Iuno 105 Nyctimene 129 Nyctelius , Bacchus 72 Nymphae 251 Nyseus , Bacchus 72 O. OCcator 257 Oceanus 266 Oceanitides 252 Oedipus 307 Olympius , Iupiter 26 Omphale 343 Operar●a , Minerva 115 Opigena , Iuno 106 Opis or Ops , Diana 241 Opis 324 Opitulus , Iupiter . 26 Ops , Cybele 194 Orbona 327 Orcus , Pluto 382 Oreades , and Orestiades 252 Orestes 356 Orion 382 Orpheus 373 Oscilla . 78 Oscophorian , Sacrifices 76 Osiris 383 Ossilago 325 P. PAean , Apollo 43 Palaemon 267 Pales 245 Palilian , Feasts ib. Palladium 112 Pallas , or Minerva 108 Pan 221 Pandora 177 Paphia , Venus 127 Parcae 289 Paris 135 Parnassides 214 Parthenope , Syren 269 Parthenos , Pallas 113 Patelina 257 Patulcius , Ianus 171 Pallor 401 Paventia 326 Pavor 408 Paupertas ib. Pax 397 Pecunia 399 Pegasus 215 360 Pelops 301 Pellonia 327 Penates 312 Penelope 380 Perfecta , Iuno 106 Periclymenus 264 Perseus 358 Pertunda 321 Pesinuntia , Cybele 197 Petasus 58 Phaedra 351 Phaeton 53 Phaetusa 55 Phallus , Priapus 132 Phyllira 365 Philomeda , Venus 125 Philomela 94 Phlegeton 279 Phlegyas 299 Phoebe 55 Phoebus , Apollo 43● Phorcus , or Phorcys 263 Pierides 215 Pietas 393 Pilumnus 258 Pirithous 351 Pistor , Iupiter 27 Pleiades 371 Pluto 28 Plutus 284 Pluvius , Iupiter 27 Podalytius 365 Pana 382 Pollux 353 Polymicia 213 Polynices 309 Polyphemus 180 Polyxena 377 Pomona 248 Populona , Iuno 106 Postverta 323 Potamides 252 Potina 325 Praeda●or , Iupiter 27 Prestites 319 Pri●pus 131 Progne 94 Prometheus 364 Pronuba , Iuno 106 Propaetide● 103 Prosa , or Prorsa 323 Proserpine 285 Protheus 264 Pudicitia 395 Pygm●lion 130 Pylades 356 Pylotis , Minerva 116 Pyramus 130 Pyramids 52 Pyrysous , Ac●illes 376 Pyrrha 368 Pythius , Apollo 43 Python 43 Q. QUies 326 Quietatis , Pluto 282 Quirinus , Iupiter 27 Quirinus , Mars 90 Quiris , his Spear ib. R. REctus , Bacchus 72 Regina , Iuno 106 Regnator , Iupiter 28 Rhadamanthus 294 Rhamnusia Nemesis 220 Rhea , Cybele 194 Rhodos 51 Risus 399 Robigus 257 Rumina 325 Rumina 257 S. SAgittary 365 Salacia 261 Salmacis 63 Salmoneus 300 Salus 397 Saturn 154 Saturn , of Babylon 4 Satyrs 228 S●ylla 55 271 Seia and Segetia 256 Selecti 7 Semele 67 Semidei 332 Semones 9 Sem , Pluto 164 Sentia 327 Serapis 385 Servator , Iupiter 28 Selenus 127 Sirens 268 Sisyphus 300 Sol , Apollo 47 Sol. 49 Solon 45 Solvizona , Diana 323 Somnus 293 Sospita , Iuno 106 Spes 392 Sphinx 307 Stata 327 Statilinus 325 Stator , Iupiter 28 Stheno 305 Stellio 206 Stercutius 257 Stimula 326 Strenua , ib. Stymphalides 338 Styx 278 Summanus , Pluto 283 Sylvanus 226 Sylvestres , the Gods 221 Syrinx 225 T. TAcita 409 Tantalus Taurica 357 Talchines , Priests 200 Telegonus 380 Tempus , Saturnus 165 Tereus 96 Terminalis 235 Terminus 234 Terpsichore 213 Terra , Mater 204 Thales 45 Thalia 213 Thamyris 216 Th●mis 217 Theseus 348 Thesmophorian . Sacrifices 208 Thetis 375 Thyestes 302 Thyoneus , B●cchus 72 Thyrsus 66 T●phaeus 297 Tiresias 113 Tisiphone , Fury 291 Titan 155 Titans 299 T●t●onus 152 Tityus 298 T●n●ns , Iupiter 29 Trieterican , Sacrifices 76 Triformis , Diana 238 Triocul●● , Iupiter 29 Triptolemus 205 Tripos , of Apollo 44 Triton 265 Tritonia , Pallas 110 Triumphus , Bacchus 73 Tutelina 258 Tyndaridae 354 V. VA●una 327 Vagitanus 325 Vallonia 256 Vejovis & Vedius Iupiter 29 Venilia 261 Venus 120 Veri●as 396 Verticordia , Venus 128 Vertumnus 249 , 264 Vesta 188 Vestal Virgins 190 Vibilia 327 Vinum , Bacchus 82 Virbius Hypolitus 352 Viriplaca 321 Virtus 391 Vitula 327 Ultor , Iupiter 29 Ulysses 378 Unxia , Iuno 106 Volumnus 328 Volupia 327 Volusia 257 Urania 214 Ursa , Star 19 Vulcan 175 Vulcan's Sacrifices 176 X. XEnius , Iupiter 29 Z. Z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iupiter 29 ERRATA . P. 8. l. 7. for each r. to each , p. 15. l. last . for live . r. life . FINIS . Notes, typically marginal, from the original text Notes for div A55340-e1120 * Vid. Euseb . Lactant . Clem. A. lex . August . Plat. Cicer. † Sap. 14. ‖ Jerem. 9. 13. * Diodor. lib. 17. Plutarch . in Lysand. † Val. Max. l. 8. c. ult . Cic. de rep . ap . Aug. 3. de civ c. 15. * Athen : lib. 6. dipnosoph . cap. 6. de Demetrio Poliorcete . Sueton. in Julio c. 76. & 84. † Pontan . l. 1. c. de Saturn . ‖ Thucydid . l. 7. Plutarch . Apopht . Lacon . Cic. 1. de nat . Deor. 1 Sap. 14. * Vid. Annal . Saliana . m. 2000. Hier. in Ezech. & in Oseam . * Vid. Annal . Saliana . m. 2000. Hier. in Ezech. & in Oseam . Cic. pro Mur. Sen●● . l. 2. quaest . nat . Lucian . Dial. de Deorum concil . Plaut . in Epidico . Dempster paralip . ad c. 3. Liv. l. 1. * Var. ap . Aug. † Lucian . Dial. de Deor. con . ‖ Serv. i● . 1● . Aen. Liv. l. 1. * Horat. l. 3. carm . † Ap. Guther . l. 1. c. 4. de jur . man. ‖ Lips. l. ● . an t . lect . c. 18. * Fulgent . Plac●d . ad Chalcid . Liv. l. 8 Varr. de ling. lat . Ap. Gyrald . synt . 1. Arnob. 3. adv . Dent. Virg. Aen. 1. Pausan. ●n Eliac . Lucian . de sacrif . * Apud Laert. l. 8. † Maero ap Nat. Com. ‖ Serv. in Aen. 1. * Virg. 5. Aen. † Cic. 3. de nat . Plut. de Osir. & Isid. Ap. Guther . de Jur. man. Plin. l. 33. c. 7. in Asinar . Plin. l. 2. c. 51. Serv. 1. & 2. Aen. Idem 8. Aen. Plin. l. 2. c. 43. 51. 52. Fes . Amm. Marc. l. 2. Ex Guth . de jur . man. l. 1. c. 3. Ap. Aug. de Civ . Euseb. Caes. l. 3. praep . Evang . Vid. Nat. Com. in Jove . Corn● Amalthaeae . Cic. 2. de nat . Deor. Apollon . 4. Argon . Doroth. 2 Metam . Ovid. 4. Metam . Arat. in Phaenom . Ovid. 6. Metam . Id. ibid. Ibid. Arnob. ap . Gyr. Boocat l. 5. de Gen. Deor. Vir. 5. Aen. Ovid. Metam . 10. Fulgent . Plac. Ovid. 6. Metam . Ovid. 3. Met●m . Plin. l. 5. c. 29. Cael. 39. c. 24. Bochart . 2. P Geog. c. 19. Genes . 15. 19 : Hygin . c. 274. Plin. l. 34. c. 1. 10. Plut. in Ofir . V. Cur. l. 4. Beros . l. 4. Euseb. l. 1. praep . Eu. Hier. 1. in Oseam . Ci● . 1. de nat . Plin. Liv. Plut. Tacit. 19. Apul. de mundo Senec. 2. qu. nat . Varr. de ling. lat . Alex. ab Al. 6. c. 2. Plut. in Rom. Dion . 2. 6. Aen. & Serv. ibid. Horat. 3. Carm. Vir. Aen. Ap. Lycoph . ●irg . 1. & 4. Aen. Pausan. & Hesych . Liv. l. 6. Cic. pro Mil. 86. Dion . l. 4. Cic. 7. Epist. 12. In Chron. Fest. ap . Lil. Liv l. 1. Serv. 9. Aen. Plut. in Pyrrho . Pausan. 5. Eliac . Ael . Spart . in ejus vita . Fest. Aug. 7. de civit . Paus. Att. & Eliac . Liv. l. 4. dec . 3. Pollux Ovid. 6. Fast. Lact. l. 12. Liv. l. 5. Phurnut . in Jovin . Serv. 5. Aen. Aen. 1. & . 10. Aen. 7. Lib. 1. Strabo l. 9. Arrian . 8. de gest . Alex. Cic. 1 de nat . Dio. l. 50. Ap. Lyl. Gyr. fine . 2. Pausan. ap . eund . Cic. 5. de nar . Gell. l. 5. Ovid. in Fast. Lib. 36. 15. Ser. 1. Ae● Cic. pro Deir . Plu● . qu. Rom. Demost. or de le●gation . Phurnut . de Jov. Apud Salian . ●n Ann. & Epi●ome Tursell● Ci● . 2 de nat● deor● Theor. Eccl. 4● Horat. l. ad Callimach . Porphyr . l. de sole . Ovid. Metam . Lucian . Dial. mor. Pausan. in Eliac . Horat. 1. Carm. Pausan. in Attic. Ovid. 10. Metam . Liban . in progym . Pau● . l. 7. Ovid. Metam . 4. Ovid. Fast. 6. Chrysip . ap . Gyr. Varr. de ling. lat . Plut. ap . Phurnut . Festus . Macrob & Phurn. Pausan. in Attic. Pausan. Phurnut . Lactant. Aescul . in sacerd . Niceph. hist. l. 1. Macrob. ap . Gyr. Macrob. Phurnut . Cic. 3. de nat . Deor. Fest. Ovid. 2 de arte aman . L. Gyr. Hygin . in fab . c. 50. Cic. pro Font. Diodor. 1. Stat. Theb. Diod. ib. V. Orig. 7. adv . Cels. Epit. 1. De Divin . 114. Ap. Lil. Gyr. Plutarch . in Solon . Val●r . 7. c. 2. Cic. 3. de nat . Theocrit . in Herc. Ac●ius . Vid. 1. Gyrald . in Apol. Hesych . & Lact. Gramm . ap . Lil. Gyr. Doris . 7. ap . Athen. Plut. In Is. & Osir. Homer . Iliad . & Odyss . 4. V. Boccat . l. 4. c. 4. Pindar . in Olymp. Plin. 34. c. 17. Plin. l. 7. c. 38. & l. 16. 40. Plin. l. 36. c. 5. Plin. l. 36. c. 5. Idem l. 6. c. 26. Plin. l. 36. c. 12. Belo . l. 2. c. 32. sing . observat . Calepin . V. miraculum . Ovid. 2. Metam . Ovid. 14. Metam . Ovid. 1. Metam . Serv. ap . Boccat . l. 4 Ovid. Metam . & Pausan. in Attic. Ovid. 9. Metam . Galen . ap . Nat. Com. l. 5. Hesiod . in Theogon . Horat. 1. Carm. Macrob. & Suidas . Lucian . dial . Maiae & Mercur. † Stat. Tullian . 2. de vocab . rerum . * Serv. in 12. Aen. ‖ Pac●v . in Medea de Dion . Halic . l. 2. Macrob. sat . 3. † Boch . l. 1. c. 12. suae Geog. * Sophoc . in Oedip. ‖ Homer . Odyss . ● . Tertull. l. decoronis . Festus . Fulgen. Philostr . in soph . 3. Lucian . Dial. Ap. & Vulc. Hom. in . hymn . Lexic . lat . hoc v. Cic. Pausan. in Attio . 4 Metam . Callistrat . Homer . Euripid. in Bacch ● Ovid. l. de arte . Aristoph . Scholiast . in Plurum . Strab. l. 20. Ovid. 4. Metam . & 3. Ovid. Met. 3. Nat. com . l. 4. venat . Apollon . 4. Argon . Eustath . ap . Lil. Virg. Aen. 4. Diodor. ap . Lil. Cornut . in Pers. Sat. 1. Ovid. 4. Metam . Idem . ib. Clem. in strom . Euseb . l. 2. praep . Evang . Diodor . l. 5. Idem l. 3. Aristop. in Equit. Diog. Orig . Euseb . Phurnut : in fab . Lu●●an . Dial. Nonn . l. 9. Eurip. in Bacch . Virg. Aen. 7. Cornut . in Pers. Acron . in Horat. Vir. 6. aen . Ovid. 4. Metam . Nat Com. l. 5. Ovid. 4. Metam . Aeschyl . in Prometh . Virg. 2. Georg. Ovid. 4. Metam . in 2. Georg. Vir. 7. Ecl. Plutar. in probl . Pausan. in Attic. Ovid. 4. Metam . Vir. aen . 4. Phurn. in . Bacch . Ovid. 4. Metam . I● . ibid. Her. l. 1. Carm. Varr. de ling. lat . Diod● l. 5. hist. & Oros. l. 2. Horat. 2. Epist. Ovid. 3. Fast. Dion . de situ orb . Vid. Nat. Com. Idem . ib. Ovid. 3. Fast. Eurip l. in Bacch . Dion . ib. Idem eod . lib. de situ orbis . Xenoph. in Sacerd. Plutar. in probl . symp . Euripid in Bacch . Herodot . Euterpe . Vid. Nat. Com. l. 5. Pausan. in Attic. Ovid. Fast. & 6. Met. Scholiast . Aristoph . Demarat . in certam . Dionys. Doroth. Sydon . ap . Nat. Com. Vid , Nat Com. in Bacch . Idem ib. Cael. Rho. l. 18. c. 25. Tzetz . in Hesiod . Menand . l. de myster . Vir. 4. Georg. 6. & 7. Aen. Liv. l. 9. Aug. 6. de Civit. Cic. c. 11. 2. de leg . Idem . 4. Met. Ap. Nat. Com. Bochart . in suo Phaleg . Anthol . 1. c. 38. ep . 1. Ex Athenaeo . Vossius apud Bochart . in suo Canaan . Exod. 34. 29. Eurip. in Bacchis . Nonn . in Dionysiac l. 23. & 25. & 35. & 45. Apud Eund . Iliad . 48. Aristoph . Schol. in Acharn . act 3. sc. 1. 1. Reg. c. 6 Erasm. in adag . Ovid. de arte Porphyr . in 2. car . Hora● . Lil. Gyr. Ovid. de Art. Bellona Silius l. 4. Stat. 7. Theb. L. 1. c. 1● . Juvenal . Sat. 4. & Lucan . l. 1. x. Eutrop. Sil. l. 5. Alex. ab Alex. l. 3. c. 12● Homer . Iliad . 5. Hesiod . in Theog . Vid. Cerd . 8. Virg. Varro de l. lat . Cic. 5. de nat . Phurnut . Pausan. in Attic. Budae in pandect . l. ult . de . len . Cic. ad Attic. l. 1. Serv. in 1. Aen. Ser. 1. 27. Serv. ib. Pacuv . ap . Nonn . Cic. l. 6. ep . 4. Serv. in . 11. Aen. Vid. Lit. Gyr. In Pelopida . Vir. 2. Aen. Ovid. 1. Metam . Virg. Aen. 9. Ovid. 2. Metam . Ap●lei . l. 10. Vir. 1. Aen. Apollon . 1 Argon . IRIS : Virg. 9. Aen. Nonn . 20. Ibid. 31. Homer . Iliad . 23. 2. Metam . Vir. 4 Aen. Hesiod in Theog Vid. Cer. in 4. Aen. HEBE● Pausan in Corint . Ovid. 1. Metam . Doroth. in . 2. nar . fabul . Plutarch . in Arist. In Corin. Doroth. lib. 2. Met. & Paus. Paus. in Corinth . Macrob in Sat. Plutarch . & Ovid. de arte . Var. de ling. lat . Fest. In Rom. Arnob. 2. contra Gent. Marian. de nupt . August . 7. de ●iv . Festus . Ex. Sext. Pomp. Ovid. 2. Fast. Cic. 2. Phil. Virg. 4. Aen. Idem 8. Idem 4. Ovid. ibi . Lil. Gyr. Serv. 4. Aen. Fest. Strab. l. 6. Liv. l. 24. Varr. de . ling lat . In fast . Liv. l. 7. Suid. Ov. ep . Parid. Euseb. 3. praep . ●vang . Plutar. in Sympos . Ex Lil. Gy. Pindar . in Hymn . Olymp. in Corint . Jul. Pollux , l. 3. Aug. 6. de Civ . Macrob . 6. Sat Senec. in Med. Cic. de nat . Lil. Gyr. Ap. Cic. 2. de nat . Planciad . Hellanic . in . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homer . Iliad . 5. Phurnut . Sep. ep . 310. Apoll. l. 90. Virgil. 11. Aen. Cic. 3. de nat . D. Aen. Plutar. in Themist . Herod . in Terpsich . Cic. 3. de Nat. Sthena . ap . Gyr. Lucian . in Dial. Deor. Hesiod . in Theog . Strab. l. 14. 2 de nat . Cornific . ap . Gyr. Festus . Cic. 9. Epist. 18. Pollux Phurnut . In Cratylo In Parad. Serv. in 2. Aen. Ovid. 5. Fast. Herodian . I. 1. Plut. in Paral. Serv. in 2 Aen. Clem. in Protrep . Dion . Hal. l. 1. Antiq. Homer . in hymn . in Vener . Hom. l. 10. Odyss . L. 3. Met. Nat. Com● l. 7. c. 18. Pausan. in Boeot . l. 9. Herodot . in Melp . Ex Hes c. Isid. I. 10. Ovid. 6. Metam . Virg. 7. Aen. Theocrit . Eccl. 34. Ovid. 6. Metam . Virg Eccl● L. 34. c. l. 2. Ovid. Pausan in Attic. Phurnut . AEschyl . in Eumenid . Cic. 1. Off. Cic. in parad . Senec. Nyss. de Virg. init . c. 4. & 5. Serv. in 2. Aen. Bellof . l. ult c. 1● . Jac. Ep. 1. c. 1. V. Lil. Gyr. Synt. 11. Philostr . 12. Imag. Ovid. Met. 15. Apul. l. 6. Horat. 3. Od. Ovid. 10. Met. Sappho poet . Philostr . in Imag. Pausan. in Corinth . Plut. in praec . connub . & l. de Isid. & Osir. Homer . II. ● . Eurip in Medea . ex Phurn. Cic. 3. de nat . Hesiod . in Theog . Ex Eurip. & Phurn. Homer . in hym . ad Ven. 3 de nat . Pausan. in Attic. 1 de O● Festus . Ex Apol. & Hesych . Pausan. in Lacon . & in Attic. Epiph. contr . Haeres . Euseb. 1. de praep . Evang. Lucian . de Dea Syr. Strab. l. 11. Serv. Macrob . Suidas & alii . Lactant. I. 1. div . Instit. Veget. l. 4. de re milit . Plin. l. 15. Polyb. l. 2. Serv. 1. Aen. Varr. 1. de re rust . Suidas . Phurnut . Iliad . 20. ab Hesiod . Vir. 1. Aen. & Serv. Horat. saepe . Plin. 15. c. 10. Acuil . Alex. 2. Clit. & Leucippe Pausan. in Arcad. Od. 9. ●yr . ex● Hesyc . Eurip. in Hippol. Lact. & Serv. Pausan. in Lacon . Aen. 7. In Apolog. Lib. 6. Val. Max. lib. 8. ● Fast. Pausan● in Att. Nyctimen Ovid 2. Metam . Ovid. 10. Metam . Myrrha , Idem ib. Propoetides . Idem ibid. Pygmalion . Dio. Chrys. or . 20. Philostr . in Icon. Philostr . in Icon. In sympos . Vid. Nat. & Lil. Plat. in Phaedro . Plut. ap . Stobae . Schol. Theocr. 10 Idyl . Pausan. in Boeot . Plut. in sympos . Apollod . l. 1. Ovid. 6. Metam . Orph. in hymn . Lucian . in dial . Iridis . & Neptuni . Ovid. 15. Metam . Ovid. 6. Metam . Id. ibid. Virg. 6. Aen. Theocrit . in Hyla . Apollod . l. 1. ibid. Hymn . in Vener . Orph. in Hymn . Hesiod . in Theog . Ovid. 7. Metam . Pausan. in Lacon . Horat. l. 2. Carm. Ovid. 13. Metam . Lucian . in Philopseu . Tzetzes . Chil. 6. Notes for div A55340-e47440 Virg. 7. Aen. Ex Martian . ap . Lil. Nonn . l. 21. Dionysiac . Lact. Placid . in l. 8. Theb. Enn. in Euemero . Stat. 8. Theb. Claud. 1. de rapt . Virg. 8. Aen. Cyprian . de Idol . vanit . Diod. l. 5. Biblioth . Virg. 1. Georg. Vid. Tibul . Hesiod . Pherecrat . Trog . ap . Justin. l. 43. Martial . l. 12. ep . 73. Festus Lil. Serv. 7. Aen. Lips. 3. Saturn . Apollod 4. Argon . Ovid. 3. Fast. Cic. 2. de Nat. Apollophan . ap . Fulgent . Macrob. 1. Stat. c. 10. Tertul. de testim . a. nim . & de pallio . Macrob. Dion . Halie . Lib. 2. Lips. 1. Sat. Dio. l. 59. & 60. Suet. in Calig . Cic. ad Art. 13. Ep. 50. Martial . 7. Epigr. 27. Plin. 8. Epist. 7. Martial . passim . Dio. 1. 58. Ath. 14. Senec. Ep. 47. Eclog. de mensibus . Tertull ap . Lips. Petron. Arbit . Beros . l. 3. Bochartus in suo Phaleg . l. 1. c. 1. Jos. 5. 4. 2 Sam. 16 7. Exod. 10. Gen. 46. Aur. Vict. de Orig. Gen. Ro. Macrob. Callimac . in hymn . Plut. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 11. 7. Callimach . hymn . ad Jov. Lucan . 2. 9. Lactant. de fals . Relig. l. 1. c. 11. Cic. 2. de nat . Orph. hymn . ad Sat. Aeschyl . in Eumen. Arnob. cont . Gen. Cic. 2. de nat . Acron . in Hor. l. 2. Sat. ● de 2. off . Dcmpst. in Paralip . l. 1. ep . 1. Virg. Aen. 12. Se●v . in 12. Aen. In 7. Aen. Vid. Lil. Gyr. Mart. l. 10. ep . 28. Varr. l. Human. Sidon . Apoll. carm . 2. 1. Sat. c. 12. Sidon . ibid. 3 Fast. Drach . Corcyr . apud ●th . l. 34. c. 7. V. Gyral . Tiraq . Lil. Gyr. Apulei 2. Apolog. &c. Arnob. 3. cont . Gen. L. 3. v. Chaos . Virg Aen. 8. Juven . Sat. 6. Serv. in 2. Georg. 2. Fab. Pict . l. 1. de ant . l●c . L. 13. c. 1. Dempst . in paral . Serv. 1. Aen. Claud. de 6. Hon. Cons. Serv. in 7. Aen. Aen. 1. Liv. l. 2. Oros. l. 5. cap. 12. Dio. l. 5. Munst. 2. Cosm. 9. Fab. Pict . Phurnut . de nat . Deor. Hesiod . & Lucian . de sacrif . Virg. 8. Aen. Lucan . l. 1. Erichthomius . Virg. 3. Georg. Var. ap . Lil. Pollux . l. 7. ap . Lil. Gyr. Pandora . Ap. Lil. Ser. 8. Aen. Euseb. de praep . Evang. Serv. ib. Ovid. 11. Metam . Palephat . l. incred . Varr. & Strab. ap . Serv. Hesiod . in Theog . Vir Aen. 9. Plut. l. 1. Prim. frige . Varr. ap . Aug 7. de Civ . Cic. de somn . Hecatae . Miles . in general . Phurnut . Plut. In sympos . Homer . in hymn . Ap. Lil. 1. Gy. Strab. l. 10. Hom. in hymn . Virg. 1. Georg. & 2. Aeneid Eugraph . in And. Terent. Act. 4. S. 3. Aristocr . l. 2. Aristoph . in Vespis . Val. Max. l. 5. c. 4. Liv. l. 5. dec . 1. Val. Max. l. 4. c. 4. Papin . l. 4. ●yl . 3. Idem l. ● c. 1. Ovid. 3● Fast. Lucret. l. 2. de reg nat . Serv. in 3. & 10. Aen. Isidor . l. ● . Ovid. 4. Fast. Martia●● . Lil. Propert. 3. Eleg. 16. Steph. Strab. Suid. Serv. in Aen. 3. 2 Fest. Hor. l. 1. Carm. Lucret. l. 2. Cael. Rhod. l. 18. c. 17. Labeo ap . Lil. Sint . 4. Bona Dea. Sex Clod. ap Lact. Plut. in probl . Juven . Sat. 9. Ex Cic. 1. ad Att. ● in Parad. l. 10. c. 56. l. 13. Ap. Cer. in 3. Aen. De loquacit . Lucret. l. 2. Herod . l. 1. Fest. Apul●i . ● Metam . Claud. 2. de rapt . Serv. in 6. Aen. Athen. ap . Lil. Lil. Gysynt . 4. Lact. P. in ● . Theb. Virg. 9. Ser. 9. Aen. Aug. 7. de civ . De Dea Syria . Lil. Gyr● Var. ap . Nonn . v. Castum . Ovid. Fast. 4. Arnob. l. 5. contr . Martian . 2. de nupt . Hesiod . in Theog . Idem ibid. Proel . in Georg. Virg. In Arcad. Paus. ibid. Cic. 2. de nat . Matern . de prof . Rel. c. 18. Scalig. & Serv. in 1. Georg. Callimac . hymn . in Cerer . Plin. 7. cap. 56. Virg. 3. Aen. Serv. ibid. Lyl. Gyr. Synt. 14. Cic. 2. & 3. de nat . Idem 2. de leg . Virg. 1. Georg. Cic. 5. in Ver. Serv. 1 , Georg. Triptolemus . Callim . hymn . in Cer. Serv. Geo. 1. Hygin . tab 147. Stellio . Erisichthon . Paus. in Attie . Plut. in Demetr . Aristop. in Plnto . Senec. l. 7. nat . q. cap. 31. Pindar . in Isthm. Plin. l. 24. Serv. in 3. Aen. Serv. in 1. Georg. Virg. 3. Ecl. Cornut . ap . Lil. Orph. hym . Mus. Id. ibid. Hesiod . in Theog . Tzetz . Chil. 6. hist. 90. Mus. ap . Lil. Plat. in Cratylo● Cassiod . Schol. Apollon . Ovid. 2. de Art. Procl . in in Plesiod . Plut. in Sympos . Bahus . 4. Epig. 1. Pers. in prooem . Pers. in prooem . Ovid. 5. Metam . Sidon . Apollin . Var. ap . Aug. Censorin . de die nat . Phurn. de Deor. nat . Varro ib. ex Lil. Gyr. Plat. ap . ●und . vid. Nat. com . Thamyris . Homer . l. 2. Iliad . Plu. de Musi● . Hesiod . in Theog . Ex Lil. Gyr. Ex Ov. 1. Metam . Hymn . Apollon . Hesiod . in Th. Idem . Q. l. 3. praep . Eu. Carmenta . 1. Solin . in deser . Rom. Hesiod . in Theog . Ovid. 1. Metam . Boccat . l. 4. Geneal . Deor. c. 53 Pausan. in Arcad. Apollodor . l. 3. Biblioth . Strab. Pausan. Idem in Att. Strab. l. 9. Paus. in Att. Samius . Hom. in hymn . Phurn. Serv. in Aen. 6. Justin. l. 43. Herod . in Euterpe . Hom. in hymn . Lucian . in Bacch . Orph. hymn . Iibicus Poet. Gr. Theaetet . Poet. Gr. Hom. in hymn . Syrinx . Theocrit . in viator . Virg. 3. Georg. 4. Ecl. Ap. Lil. Gyr. Aelian . var. hist. Mart. 5. de nupt . Serv. in Aen. & Georg. Virg. Aelian . 3. Var. hist. c. 40. Paus. in Attic. Pausan. in Attic. Aeuseb . in praep . Eu. Ibid. Ovid. Fast. 2. Idem in OEnone . Idem in Phaedra . Virgil. Georg. 1. Serv. in Aen. 7. Nat. Com. lib. 5. Serv. in Aen. 7. Isid. Hispal . Ep. Vid. Phurnut . Paus. in Arcad. Apol. l. 2. In Ver. 6. Ar●ob . 1. contra Gent. Clem. Alex. 7. strom . In Hip. Act. 2. Sc. 1. Dion . Halic . l. 2. Vir. Aen. 1. Idem ibid. Paus. in Arcad. Strab. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integer . Homer . Od. 20. Ovid. Met. 4. Paus. in poster . Eliac . Cic. 3. de nat . Ex Demp . in Paralip . In Theogon . Orph. in Argon . Cornut . & Artemid . 2 Onirocrit . Porph. ap . G●rm . Ap. Lil. Gyr. Spart . de Imp. Carac . Endymion . Apollon . 4. Argonaut . Plin. l. 2. c. 9. Hesiod . in Theog . Paus. in Attic. Aristop. Pluto . Lucian . in Pseudoph . ApudGyr . Apollon . 3. Argon . Ovid. 9. Met. Apoll. 3. Argon . Aug. de Civ . 4. c. 11. Callimach● hymn . in Dian. Plut. 3. Sympos . c. ult . Ovid. 2. Metam . Lact. plae . 4. Theb. Britomar● t is . Schol. Aristoph . Brodae . in auth . ex schol . Pindari . Autolycus . Ovid. 8. Metam . Virg. Ecl. 5. Lact. l. 1. c. 24. In Fast. Chloris . Val. Max. l. 2. c. 5. Virg. 7. Aen. Vertumnus . Phurn. Ex Plut. Macrob. Procl . Virg. 4. Georg. Gyr. Synt. 1. Orph. in hymn . Ovid. 5. Metam . Virg. 3. Aen. Notes for div A55340-e80390 Lucian . in sacrif . Cic. 1. de nat . Phurn. Soph. in Oedip. Pind. Od. 1 Isthm. Var. apud Lil. Dion . Halic . l. 2. Serv. Aen. 8. Plut. in Romul . Dion . Hal. 1. Homer . in hymn . Sil. l. 1. Var. ap . Nat. Co. Tzetzchil . 2. hist. 44. Ovid. Met. 8. Hesiod . i● Theog . Stat. 6. Theb. Virg. 6. Aen. 1. Apol. 4. Argon . Hesiod . in Theog . Orph. in hymn . Hesiod . ibid. Horat. 1. Carm. Eurip. in Iphig . A●ol . 4. Doris . Nica●d . Met. 3. Ovid. Met. 3. Strab. l. 5. Strab. l. 1. Homer . Odyss . Hom. Od. 1. Apol. 4. Argon . Paus. in Boeot . Parad. 1. de senect . &c. Homer . Odyss . Apoll. 4. Argon . Myro Prian . l. 3. rer . Messen . Scylla Nisi filia . Paus. in Attic. Notes for div A55340-e85440 Plat. In Phaedone . Pausan. in Att. Hesiod . in Th. Serv. in Aen. 6. Hes. in Th. Diod. Sic. 4. Bibl. Idem ap . Lil. Eurip. in Phoen. Paus. in p● . Iliac . Martian . Lil. Gyr. Varr. ap . eund . Ovid. 5. Met. Pind. in Od. Hom. 5 Il. Hygin . in Astr. Poët . Soc. ap . Plut. Phurn. Gax . ap . Lil. Ap. Lil. Gyr. Ovid. in Fast. Cic. in Varr. 6. l. Guth . l. 1. c. 4. de jur . man. Aug. 4. de Civ . Hes. in Th. Virg. 6. Paus. in Arcad. Hesiod . in Th. Arnob. l. 5. Euseb. praep . Ev. Cic. 6. 〈◊〉 Verr. Ibid. Serv. ●● Georg. Ascalaphus Menth● . Var. ap . Aug. 7. de Civ . Euseb. 1. praep . Ev. Catull. in Epit. Thet. Hesiod . Plat. l. 10. de rep . Lycophr . Serv. in Ae● . 1. Euseb 6. praep . De fat . & 1. de Divin . Boet. n. Top. Var. ap . Lil. C●sen . Viod . ap . Gyr. Virg. 3. Aen. 8. 4. 6. 12. Suid. & Orph. in hymn . Isid. ap . Gyr. Eurip. in Herc. fur . Hor. 2. serm . Orph. in hymn . II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Virg. 5. Aen. Ovid. Met. 11. Aen. 6. Ovid. 11. Met. Virg. 6. Aen. Hom. 2. Odyss . Ovid. 7. Met. Plat. in Gorgia . Hesiod in Theog . Homer . Odyss . 12. Ovid. 1. Met. Duris Samius . Nat. Com. l. 6. Homer . hymn . in Apollon . Hom. Il. 1. Callimach . in lavacr . Del. Virg. 6. Aen. Apoll. 1. Aeschyl●●● Prometh . Herod . in Argon . Euseb. Praep. Eu. Pelop● . Pindar . in Olymp. Attreus Thyestes . Homer . Odyss . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Serv. Aen. 1. Vir. Aen. 6. Aesch. in . Prom. Dion . Hist. Lib. Duris . 2. rer . Libyc . Hom. II● . Hes. in Theog . Vid. Nat. Com. Stat. Theb. 1. Plutar. Aelian . & alii . Senec. Oedip. Stat. in Theb. Notes for div A55340-e96770 De Nat. 2. Ap Arnob . l. 3. Virg. Aen. 1. & 5. Macr. 3. Sat. 14. Virg. Aen. 2. & 4. Plut. 4. Symp. q. 1. Vir. Aen. 8. Cic. pro domo . Pro. Sext. Fab. decl . 260. Lib● 1. Mart. 3. 1. Epigr. Arno. 32. Varr. de●re rust . & 5. de ling. Lat. Fest. ap . Lil. Tibul. l. 1. Juven . Sat. 9. & 12. Arnob. 5. ex Var. Aug. 7. de Civ . Cic. 2. deor . & 2. de invent . Censor . de die nat . 3. Isidor . 8. Etym. ● . ult . Plat. in Cratylo . Isidor . 8. Etym. Ex Hes. ap . Plat. ibid. Lid. de orac . def . Stat. 5. Theb. V. Cerd . Corn. in Aen. Plut. in Aul. Calph. Ecl. 5. Hor. 3. Carm. Polit. Miscell . c. 89. Arrian . in Epict. 2. De nupt . Plut. de II. & o●ir . Id. Aen. 7. Prud. in Symn . Lib. Syn. 1. Ang. de Civ . 4. cii . Id. ibid. & l. 9. c. 9. Aug. ●● Val. Max. l. 2. c. ● . Ovid. Met. 3. Plut. in Camillo . & quaest . Rom. 1. Aug. l. 7. Nat. Co. Catull. carm . ad Dian. 12. de Nat. 1. Theocr. Phyll . 17. Gell. l. & c . 19. Plut. Ro. q. 25 Aelian . Val. hist. Auson . Idyll . 11. Aug. 4. de Civ . c. 11. Aug. 4. c. 8. Varr. 2. de vita Pop. Rom. Aug. 4. cap. 8. Aug. ib. Macrob. 1. Sat. c. 2. Fest. v. Lustrici . Aug. 4. c. 11. Aug. 4. de Civ . c. 16. Var. 4. de L. 1. Plut. Qu. Rom. 1● Aug. 4. cap. 16. Id. ibid. Id. c. 2. Varr. & Fest. Fest. Jul. Modest. Fest. id . ibid. Aug. 2. c. 21. Ap. Val. Max. Serv. in Georg. Firm●c . & Mail. ap . Gyr. synt . 1. Notes for div A55340-e102740 L. 10. c. 21. Interp. Hom. ap . Gyr. synt . 1. Plat. in Cratyl . Vid. Nat. Com. Lil. Gyr. Iphicles Eumolp . l. de myster . Lil. Gyr. Quint. Smyrn● Eurip. in Herc. in s . Leo. Hydra . Jolaus . Aper . Cerv●● Stymphalides . Amazones Augias . Taurus . Diomedes . Geryon . Aurea mala . Cerberua . Antae●s . Busiris . Albion & Bergion . Cato in Orig. Mela l. 26. Geogr. Coelum . Cacus . Aquila . Theodamas . Hesione . Ovid. Met. 11. Andraetas Tenedi , in Navig . Propont . Achelous . Deianira . Nessus . Centaurus . Omphale . Phryxus . Helle. AEta . Vellus● Aureum . Argonautae . Medea . Absyrtus . AEson . AEgeus . Minos . Ariadne . Prop. l. 3. Eleg. 17. Amazones . Hippolytus . Phaedra . Ovid. in Epist. Phaedr . Pindar . in Pyth. Leda . M●nil . 1. Astron. Horat. Sat. 1. Homer . in hymn . Plin. l. 7 c. 5. 7. ap . Nat. Com. Horat. 1. Carm. Rom. l. 6. Passim . ap . Te. Cic. P●aut . &c. Clytemnest ● . Ores●es Soph. in Elect. Eurip . ●●n Orest. Cic. de amic . Eurip. in Iphig . in Taur . Agamemnon . Iphigenia . Danae . Paus. in Corinth . Lib. 3. Carm. Andromeda . Cassiope . Propert. l. 2. Hygin . de sign . coel . l. 2. Medusa . Pegasus . Bellerophon . Homer . Iliad . 6. Lucian in JoveTrag . Cic 2. de leg . Cornel . Cels. Hom. in hymn . 2. Ovid. 1. Met. Virg. 7. Aen. Ex Fest. Lact. de fals . rel . Paus. in Corinth . Didym . l. 3. ap . Nat. 1● Phaedone . Liv. l. 45. & l. 10. Flor. epit . l. 11. Suet. in Claud. c. 25. Machaon . Podalirius . Hygiaea . Jaso . Orph. in hymn . Chiron . Virg. 3. Georg. Phyllyra . Vid. Clau. 4. Paneg. de cons. Hon. Hesiod . in Theog . Menander Poet. In Theriacis . Paus. in pr. Eliac . Apoll. l. 3. Deucalion . Pyr●ha . Herod . in Melp . Ovid. 5. Fast. Ara. in Astron. Hyades . Gell. l. 13. c. 9. Eurip. in Jove . Hesio● . in Theog . Pleiades . Ovid. 4. Fast. Hesperus . Hesperides . Apoll. l. 1. Argo . Eurydice . Paus. in Boeti● . De Art. Poet. Herod . in Clio. Apol. 4. Argon . Apol. l. 3. Eurip. in Iphig Gell. l. 2. c. 11. Ly●oph . in Alexand. Vide Nat. Com. Homerus in Odyss . Ajax . Penelope . Cic. 4. Acad. Erasm. in Adag● Io. 〈◊〉 I●is . Ex Gyr. Sy● . 9. An●bis . Virg. Aen. 8. Ovid. M●t. 9. L●can . Sed●li . Plu● . in Isid. Serv. in Aen. 8. Serv. Aen. 8. Aelian . l. de anim . Herod . l. 2. Plut. symp . 5. c. 10. Rhodig 5. c. 12. H●rod . l. 1. Clov . 4. Hon. cons. Ovid. 1. de Pont. El. 1. Propert. l. 1. & 2. Iphis. Paus. in Attic. P●bl . Victor . Tacit. l. 20. Plut. de Osir. Porph. l. Resp. Tacit. l. 20. Macro . in Sat. Epiph. ap Syr. Notes for div A55340-e119780 Cic●r . Tu●c . ● . Aug. 4. de Civ . c. 20 , Liv. l. 2. Cic. de off . Serv. in Aen. 1. & 8. Stat. 1. Theb. Liv. l. 21. Paus. in . A●t . Serv. in Aen. 8. Liv. l. 10. Val. Max. l. 2. d Institutis Philost . in Heroic . & in Amphiarao . Plut. in quaest . Aug. l. 4. cap. 21. Cic. 2. de Nat. Liv. 22. & 23. Liv. l. 9. Plut. in C. Gracch . Suet. in Tib. Gyr. Synt. 1. Plot. in Cimon . Herod . l. 2. Marc. Sat. 1. c. 16. D●on . l. 27. Ang. Pol. Misc. c. 12. Gyr. Synt. 1. Plut. in Lyc. Paus. in Att. Cic. 2. de leg . Theoph. l. de leg . Id. ap . Diogen . Lucia . l. ●e non tem . cred . cal . Boccat . in Gen. Deor. ●n Sat. See the same also elegantly done by Ov. Met. ●2 . L. 4. de Civ . c. 18. Juven . Sat. 1. Spart . in Severo . Gyr. Synt. 15. Plin. & Cic. Plut. in qu. Ap. Gyr. Synt. 15. Liv. l. 27. Plut. de fort . Rom. Ovid. 4. F●st . Dio. l. 8. Aug. l. 4. c. 18. Val. M. l. 2. c. 8. Serv. in . 4. Aen. Plut. in qu. Idem . Liv. l. 52. Suet. in Domit. c. 15. Mart. l. 8. Ap. Gyr. Arnob. 2. ad Gent. Plut in qu. Cic. 3. de nat . & 2. de leg . Aug. l. 4. c. 18. Liv. l. 1. Arrian . ap . Gyr. synt . 1. Macrob. Sat. Plut. in Num. Plin. 3. Epiph. 3. cont . Har. 
A42508	----	The poetical histories being a compleat collection of all the stories necessary for a perfect understanding of the Greek and Latine poets and other ancient authors / written originally in French, by the learned Jesuite, P. Galtruchius ; now Englisht and enricht with observations concerning the gods worshipped by our ancestors in this island, by the Phœnicians, and Syrians in Asia ... ; unto which are added two treatises, one of the curiosities of old Rome, and of the difficult names relating to the affairs of that city, the other containing the most remarkable hieroglyphicks of Ægypt, by Marius d'Assigny ... Histoire poétique pour l'intelligence des poéts. English Gautruche, Pierre, 1602-1681. 1671 Approx. 907 KB of XML-encoded text transcribed from 267 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A42508 Wing G384 ESTC R15913 12255860 ocm 12255860 57461 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. A42508) Transcribed from: (Early English Books Online ; image set 57461) Images scanned from microfilm: (Early English books, 1641-1700 ; 185:5) The poetical histories being a compleat collection of all the stories necessary for a perfect understanding of the Greek and Latine poets and other ancient authors / written originally in French, by the learned Jesuite, P. Galtruchius ; now Englisht and enricht with observations concerning the gods worshipped by our ancestors in this island, by the Phœnicians, and Syrians in Asia ... ; unto which are added two treatises, one of the curiosities of old Rome, and of the difficult names relating to the affairs of that city, the other containing the most remarkable hieroglyphicks of Ægypt, by Marius d'Assigny ... Histoire poétique pour l'intelligence des poéts. English Gautruche, Pierre, 1602-1681. D'Assigny, Marius, 1643-1717. [23], 285 [i.e. 279], [2], 200 [i.e. 188], [22] p. Printed by B.G. and are to be sold by Moses Pitt ..., London : 1671. Translation of: Histoire poétique pour l'intelligence des poétes. Book 2 has special t.p. with title: The second book of the history of the heathen gods. London : Printed by S.G. and B.G. for M. Pitts, 1671. With errata leaf [2] p. at beginning of second pagination and p. [21]-[22]. Advertisements on p. [20]-[23] at beginning and p. [2] at end. 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Rome -- Antiquities. 2006-09 TCP Assigned for keying and markup 2006-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 John Latta Sampled and proofread 2006-11 John Latta Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The POETICAL HISTORIES BEING A COMPLEAT COLLECTION Of all the STORIES necessary for a Perfect understanding of the Greek and Latine Poets and other Ancient Authors written Originally in French , by the Learned Jesuite . P. GALTRVCHIVS . Now Englisht and enricht with Observations concerning the Gods worshipped by our Ancestors in this Island by the Phoenicians , and Syrians in Asia with many useful Notes and Occasional Proverbs gathered out of the best Authors . Unto which are added Two TREATISES . One of the Curiosities of Old ROME , and of the difficult Names relating to the affairs of that City . The Other containing the most remarkable Hieroglyphicks of AEGYPT . By MARIVS D'ASSIGNY , B. D. London , Printed by B. G. and are to be sold by Moses Pitt , at the White-hart in Little-Britain , 1671. TO THE Right Honourable Sir ORLANDO BRIDGMAN , Lord Keeper of the Great Seal of England , and one of his Majesties most Honourable Privy Council , &c. My Lord , IF the value of Offerings were alwayes to be equal to the Grandeur of the Persons unto whom they are presented , I should not dare to make this bold addresse . But the greatness of my Devotion that hath no other way to manifest it self at present , will , I hope , make amends for the meanness of this , and perswade your Honour to condescend to the acceptance of this poor expression of my respects . I am encouraged to this presumption , not onely by your Lordships eminent quality , under whose protection , these Treatises will receive many advantages , but also by your Lordships favour to , and acquaintance with learning , whereby you have been enabled for one of the noblest employments of State in which your Honour doth act with the Universal applanse of the whole Nation . May your Lordships unwearied diligence , your approved Fidelity , and uncorrupted Justice in the mannagement of the publick affairs maintain you alwayes above the reach of unconstancy and of envy . If these Treatises may be so happy , as to give unto your Lordship some satisfaction and recreation in the perusal of them , I shall attain unto the advantage , which is chiefly aimed at by this Dedication of Your Lordships , Most Humble , most obedient and Faithful Servant Marius D' Assigny . THE CONTENTS The First Book . The History of the Heathen Gods. Chap. 1. Of Saturn 1 Chap. 2. Of Cybele 6 Chap. 3. Of Jupiter . 10 Chap. 4. Of Juno and of her Children . 16 Chap. 5. Of Apollo , and of the Sun. 25 Chap. 6. Of Diana . 37 Chap. 7. Of Bacchus . 42 Chap. 8. Of Mercurius . 48 Chap. 9. Of Venus . 52 Chap. 10. Of Aurora , and of such like Divinities 55 Chap. 11. Of Neptunus and of the Sea Divinities 59 Chap. 12. Of the Divinities of the Earth . 68 Chap. 13. Of the Infernal Gods. 71 Chap. 14. Of some other Divinities 81 Chap. 15. Of the Gods mentioned in holy Writ and of those that were adored in Phoenicia , Syria , and in the Adjoyning Countries . 93 Chap. 16. Of the Heathen Gods worshipped in England . 114 The Second Book . The History of the Heathen Demi-Gods The Preface Chap. 1. Of Perseus . 12● Chap. 2. Of Hercules . 128 Chap. 3. Of Theseus . 143 Chap. 4. Of Castor and Pollux . 150 Chap. 5. Of Orpheus ▪ 154 Chap. 6. Of Jason and of the Argonauts . 180 Chap. 7. Of Cadmus and of the City of Thebs . 168 Chap. 8. Of Oedipus 172 Chap. 9. Of the War against the City of Thebs . 177 Chap. 10. Of Antigone , and of some passages that happened after the war of Thebs . 187 Chap. 11. Of Tantalus and of Pelops his Son. 190 Chap. 12. Of Atreus and of Thyestes . 196 Chap. 13. Of the Kings of Troy. 199 Chap. 14. Of Paris . 202 Chap. 15. Of the preparations of the Greeks against the City of Troy. 207 Chap. 16. The Siege of Troy. 213 Chap. 17. The Ruin of the City of Troy. 224 Chap. 18. The Adventures of Agamemnon and of Orestes his Son after the ●ine of Troy. 237 Chap. 19. The adventures of Vlysses after the War of Troy. 242 Chap. 20. Of the Adventures of Aeneas . 250 Chap. 21. Of several other Famous men frequently named in the Heathen 〈◊〉 and not mentioned by Galtr●chius . ●59 Chap. 22. Of the Heathen Gods , who 〈◊〉 proper to several places and 〈◊〉 in the World , and had been Men. 267 Chap. 23. Of a few famous women of Antiquity . 274 Chap. 24. Of the Truth of the Fable according to the opinion of Galtruchius . 278 The Third Book . Of the Honours paid by the Heathens unto their Gods. The Preface . Chap , 1. Of the Statues consecrated to the False Gods 1 Chap. 2. Of the Edifices and Temples dedicated to the Heathen Gods. 11 Chap. 3. Of the Sacrifices offered to the Id●l Gods. 19 Chap. 4. Of the Priests of the False Gods. 28 Chap. 5. Of the Festival dayes appointed in honour of the false Gods. 34 Chap. 6. Of the Playes of Greece appointed in honour of the False Gods 42 Chap. 7. Of the publick Pastimes of the Romans 48 Of the Roman Curiosities . Chap. 1. Of the City and People of Rome . 63 Chap. 2. Of the Marriages of the Romans . 68 Chap. 3. Of the manner of devorcing the Roman Wives . 73 Chap. 4. Of the Funerals of the Romans . 75 Chap. 5. Of the Apparel of the Romans . 79 Chap. 6. Of the Customes of the Romans in eating . 87 Chap. 7. Of the Roman Assemblies appointed for publick affairs . 93 Chap. 8. Of the Roman Magistrates , 99 Chap. 9. Of the Roman Lawes , and of many particulars relating to their Judicatory proceedings . 122 Chap. 10. Of the Roman punishments inflicted upon Offenders . 128 Chap. 11. Of the Roman Militia 133 Of the Egyptian Hieroglyphicks . The Preface . Chap. 1. Of God and of his Works . 153 Chap. 2. Of Man and of things relating to him . Chap. 3. Of several kind of Hieroglyphicks drawn from the disposition of Living Creatures . 190 Chap. 4. Of some few notable Observations of several places of the World and of animals . 198 THE PREFACE TO THE Judicious READER . I Intend not to make any Apology for this Book : If it cannot justifie it self from the idle aspersions of its enemies . I shall freely consent that it may undergo their Censures ; neither do I intend to court my Reader , nor persuade him to the perusal of it . I shall only say this , that what others have imperfectly mentioned in several Treatises , and much more , is here in this one Volume briefly comprehended without much Interpretation I confess , for I look upon such Expositions as have been already given to the Fables of the Heathen Gods , as the silly productions and groundless fancies of Religious Minds , who have laboured to find in the ignorance of Paganism , the knowledges of the Gospel . In the contrivances and inspirations of the Devil , the sublimest Mysteries of Christianity . Such Interpreters of the Poets , are near related to that wise Expositor of the Revelations , who would needs declare the meaning of the Visions of S. John , by certain Characters found upon the back of some Fishes taken near the Northern Pole. The wit of Man may stretch out a comparison between Light and Darkness , between Virtue and Vice , between Christianity and Gentilism ; But I see no reason to believe that the latter was a favourer of the former . The Devils , who were the first promoters of Poetical Inventions , had mistaken their Interest ; If , they ha● taught their Worshippers the Redemption of Man by Christ , and entertained them in an expectation of a Messias to come . Some wise Heathens ashamed of their Religion , have endeavoured to Allegoris● upon all the Fables , and cover the impudent stories with a virtuous gloss , as Averroes that Mahumetan Philosopher hath done with the Alcoran of his Prophet for the same cause . The Grand design of Satan the enemy of Man-kind , was , to oppose Gods Promises of Salvation , and to settle his Interest amongst men , by possessing them with Stories , and a Belief contrary to the Gospel of Christ , and by promoting such Practices as might engage Men in his service , and cause them to abhor the sanctity and purity of Christianity . And if these Fables have any thing of reality and truth , They discover more of the estate of the Devils amongst themselves , than the wonders of Nature ; for we are informed from the Learned Heathens , that they did worship the Devils . Porphyrius acknowledgeth it , and laments , because , since the Preaching of the Gospel Men could not have so much familiarity with them , nor receive from them Instructions , as before . Plato , and his disciples d● call the Heathen Gods , Jupiter , & the rest , Daemones . Besides others divide them into 3 Orders : The highest is above all Elemental substances , with which their Beings have not the least relation ; The second are appointed for the ruling and rouling of the Celestial Globes ; The third are scattered amongst the Elements according to the Doctrine of the Heathen Philosophers . Jupiter himself was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Lactantius tells us out of the Pagan Writers ; and Beelzebub , stiled in Scripture the Prince of the Devils , is said to be Jupiter by the Heathens ; for Jupiter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Muscarius , or the driver away of Flies , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the killer of Flies ; Because the Flies are Creatures formed by his immediate Agencie , or because the Sun , by whose heat also such Beings are produced , seem to have been committed before the apostacyof the Angels , to the power of him that is now the chief of the Devils ; for that cause he is so often named Apollo , Mithra , Osiris , Tharamis , &c. and the Epithetes proper to the Sun , are ascribed to Jupit. as Fulminator ▪ for by the Virtue and Influence of the Sun , the Thunders , and all other Meteors , are formed in the second Region of the Air. Diespiter , the Father of the Day . Lucetius , because the Sun is the author of Light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lucifer , Aethreus , Panomphaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristaeus , Aratrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the Sun is the Universal Cause of Life , and of Motion . These Epithetes attributed to Jupiter , have a relation to the Sun ; therefore we may conclude from thence , that Jupiter and the Sun , or the Princes of the Devils , are the same in the Theology of the Heathens . The rest of the Gods or Devils , associates of Beelzebub , and subject to his power , do also bear the names of the most Glorious Stars of the Firmament . They did usurp these names as some do imagine , because in the time of their Integrity , they had been the moving Angels of these great Bodies of Light ; or because they were persuaded by that means to oblige the Men of the World to their Worship and Service . The Host of Heaven is called in Holy Writ , and by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Suidas understands to be a number of Stars in the Zodiack . Now the learned Rabins , who have searcht most into the nature and manner of the living of the Spiritual Beings , do inform us , that there is an order of Angels called Mazouroth , the lowest order , or that which is degenerated into Devils . It seems that they did yet bear the name of the places from whence they are shamefully fallen , and do make use of the blessed Influences and universal credit of the most beneficial Stars , to procure to themselves the Homages of mortal beings . That the Gods of the Heathens were the Devils , or Apostate Angels , may also appear from the express words of Scripture . The Heathens are said to have worshipped the Devils in many places , Deut. 32. 17. They Sacrificed unto Devils . 1 Cor. 10. 20. The things which the Gentiles Sacrifice ; they Sacrifice to Devils , and not unto God. Psal . 106. 37. It is said that the Israelites did offer their Children unto Devils , and in the 65. of Isaias 11. ver . there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preparing a Table for Jupiter , or for Gad , Jupiter and Gad were the same . This passage is rendred thus by the Seventy Interpreters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where you see that Jupiter , and the Star Gad worshipped , as the chief God of that place , are expresly called the Devil . He was also adored in the shape of a Goat . The Aegyptians did represent the Sun in their Hieroglyphicks as a Goat ; from hence it is that they did pay so much respect to the Image of this Animal . Of this kind of Worship Moses speaks , Leviticus 17. 7. They shall no more offer their Sacrifices unto Devils . In Hebrew , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Goats . It seems that this worshiping of the Sun in the form of a Goat , was the worshiping of the great Devil . It was his custom to advance his Interest , and persuade the Nations to adore him instead of God , by causing the names and the Beings most in favour with the People to be cryed up and worshiped . In all the Eastern Nations , he bears several different Titles : In Rome he was called Jupiter , in Graecia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Persia , Mithra ; in Phoenicia , Baal ; in Syria , Heliogabalus ; in England , Thor , or Belenus ; in Egypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plato saith ; or Apis and Osiris ; in India Topan ; in Arabia , Dyonusos ; in Scythia , Mars ; in Moab , Chemos . We must take notice of this particular , otherwise we shall find our selves intangled in the ordinary confusion of Names of Gods , which appear in the Mythologists , and shall not be able to discover any sence . We are therefore by the chief God , worshiped in every place , to understand the Chief & Prince of the Apostate Angels . He did suffer his fellow Devils to share with him in the respects of the nations , but they were not so universally adored , because their power and inspection was not so universal as his ; Therefore the Scripture puts a notable difference between the Gods of the several Nations of the East . In every place of the world these evil Spirits had usurped Gods Rights , and the Peoples Devotions , and had drawn them to Sacrifice unto them , Creatures and humane victims . According to this opinion , therefore we are to look upon many of the Fables of the Gods , as mysterious discoveries of the Estate of the Devils amongst themselves , when they speak of Marriages and Alliances between them , they do then shew unto us some real Truths , with a condescention to our weak Capacities , and to our manner of expression . I will not venture to particularise any of these Mysteries , nor offer to interpret things , of which we have but strong conjectures and a probable opinion . I shall only say that the Dispositions of these several Devils , are clearly manifest in their manner of Worship , in the Sacrifices that they did require , and in the things ascribed to their tuition . Jupiter , the Emperor of Heaven is the chief , and the most powerful of all the Devils , stiled in holy Writ the Prince of the Air ; and by the Poets he is called Olympius , because he delights in the highest places . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he hath so many Legions of wicked Angels at his command . Martius , because he did encourage War & Blood-shed amongst Men. Hospitalis , Aristaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and other good names were given unto him , to signifie some remains of Virtue and Goodness which are yet in this Prince of Darkness . Juno his Wife , as I conceive , is another Devil far inferior in power and authority , related to him in a manner proper to their spiritual Beings , fierce and cruel , an encourager of Pride and wantoness , whereof the Peacock , dedicated to this Goddess , was an Emblem . Apollo seems to be a Devil excelling in Beauty , Knowledge , and Wisdom , the rest of his Comrades . Neptunus , is some Spirit that delights in Ship-wracks ; and amongst the Storms and Billows of the raging Sea , therefore he is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commander of the Sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Famous in the Sea ; and the Epithetes proper to this Element , are ascribed to him , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Pluto is some infernal Fiend that is ashamed to behold the Light ; therefore the rest of the Devils have assigned unto him Hell , or the concavities of the Earth for his abode . Mars , the God of War , encourageth the effusion of Blood. This intimates his cruelty and tyrannical disposition . I could run over the rest of the Gods , worshipped by the Pagans , but this general intimation may sufficiently discover unto the judicious Reader the other truths of the Fables . I think that this may be another reason of the frequent Relations between the Heathen Gods that are all allied one to another . If they had not been discovered unto us in this manner , the Devil could not have recommended the foul practice of those Vices ; which are described in their stories ; for as the miscarriages of our lives , do depend upon our relations to one another , or to God our Creator : The Devil could not have proposed a perfect example of those actions , nor encouraged us to the imitation of them , if he had not invented the same Relations between the Apostate Angels , as are between Men. Therefore these stories of the Heathen Gods , are not only a real declaration of certain secrets concerning the estate of the evil Spirits , and the works of Nature , but many of them are ingenious Fables , contrived by the Devil , and delivered to the Poets to discredit Virtue , and cause Vice to raign with authority amongst Men ; for when the Divinities whom they did worship , were guilty of such misdemeanors , when such as had power to punish , were the grand abettors and protectors of their vicious actions , they could neither think it a shameful nor a dangerous thing to obey their suggestions , and follow their Examples . By this means the Enemy of Man-kind did labour to destroy the works of God , and to deface the beautiful Image of our Creator imprinted in our Souls , with all manner of Vices . The Devils did admit into their Society and to their Divine Honors many brave Souls when they were departed on t of the world . Our Learned Jesuite hath here given an account of these Fables , with the ordinary interpretation in some places where they relate to Nature , and to its Mysteries . And because he had omitted several things , tending to the understanding of the Poets , I have supplyed what was wanting in him . The other Treatises will be no less useful to the same purpose ; for several Ancient Authors do make frequent allusions to the Roman Antiquities , and to the Hieroglyphicks of Egypt . Therefore , without the knowledge of these things many thousand passages of the Poets and Historians , are as obscure , as unknown paths to the blind . Some of these things have been already collected in English , I confess , but how , and in what manner , I leave to the Readers judgement . In this Work I have endeavoured to render these Poetical stories , and this Scholastick kinde of Learning , fit for the perusal of judicious men , as well as of young students . Some things are related in a different manner according to different Opinions of the best Authors . Vale. M. D. These Books are to be sold by Moses Pitt at the White Hart in Little Britain . Folio . CAssandra , the fam'd Romance , 1667. Brigg's Logarithms . Francisci Suarez Metaphysica . Quarto . Dr. John Pell's Introduction to Algebra , Translated out of High-Dutch into English by Thomas Branker , M. A. Also a Table of odd Numbers less than 100000 , shewing those that are Incomposits , and resolving the rest into their Factors and Coefficients , 1668. Nich. Mercatoris Logarithmo-Technia , five Methodus construendi Logarithmos , 1668. Jacobi Gregorii Exercitationes Geometricae , 1668. Dr. John Wallis Opera Mechanica , pars prima & secunda , 1670. Pars tertia , now in the Press . Banister's Works of Chyrurgery . Hugh Broughton's Consent of Scripture . Snellii Typis Batavus , Lugd. Bat. 1624. Observat . Hussiacae . Petrus Paaw , de Ossibus Amstelreod . 1633. A Letter from a Gentleman of the Lord Howard's Retinue , to his Friend in London . Dated at Fez , Novemb. 1669. Wherein he gives a full Relation of the most remarkable Passages in their Voyage thither , and of the present State of the Countreys under the power of Taffaletta , Emperor of Morocco ; With a brief account of the Merchandizing Commodities of Africa , as also the Manners & Customs of the People there . Lex Talionis , five vindiciae Pharmacopoeorum : Or , A Short Reply to Dr. Merret's Book , and others , written against the Apothecaries ; wherein may be discovered the Frauds and Abuses committed by Doctors professing and practising Pharmacy . Octavo . A Discourse of Local Motion , undertaking to Demonstrate the Laws of Motion : and withal to prove that of the seven Rules delivered by Mr. Des-Cartes on this Subject , he hath mistaken Six : Englished out of French , 1671. The History of the late Revolution of the Empire of the Great Mogul , together with the most considerable pasiages for five years following in that Empire : To which is added a Letter to the Lord Colbert , touching the extent of Indostan , the Corculation of the Gold-nd Silver of the World , at last swallowed up there : As also the Riches , Forces , and Justice of the same , and the Principal cause of the decay of the States of Asta , in Octavo . 1671. Biblia Hebraea , Josephi Athias , 1661. Gualteri Needham , Disputatio Anatomica de Formato Foetu , 1667. Buxtorfius's Epitomy of his Hebrew Grammar , translated into English by John Davis , 1658. Crow , Scriptores in Scripturam : Now in the Press . The Fortunate Fool , or the Life of the Dr. Cenudo , 1670. The Adventures of Mr. T. S. an English Merchant ▪ taken Prisoner by the Turks of Argiers , and carried into the Inland Countreys of Africa ; with a Description of the Kingdom of Argiers , and of all the Towns and Places thereabouts ; As also a Relation of the chief Commodities of the Countrey , and of the Actions and Manners of the People : Whereunto is annexed , an Observation of the Tide , and how to turn a Ship out of the Streights Mouth the Wind being Westerly , 1670. Contemplations on Mortality , 1669. A Discourse written to a Learned Frier by Mr. Des Fourneilis , shewing , that the System of Mr. Des Cartes , and particularly his Opinion concerning Brutes , does contain nothing dangerous ; and that all that he hath written of both , seems to have been taken out of the first Chapter of Genesis : To which is annexed the System general of the Cartesian Philosophy . The Relation of a Voyage into Mauritania in Africk , by Roland Frejus of Marseilles , by the French King's Order , 1666. To Muley Arxid King of Taffaletta &c. For the establishment of a Commerce in the Kingdom of Fez , and all his other Conquests . With a Letter , In answer to divers curious Questions concerning the Religion , Manners , and Customs of his Countreys ; Also their Trading to Tombutum for Gold , and divers other particulars ; By one who lived five and twenty years in the Kingdom of Sus and Morocco . Printed at Park . 1670. Englished , 1671. Octavo . A Genuine Explication of the Visions of the Book of Revelation , full of new Christian Considerations ; Wherein true and false Christendom is briefly and nakedly represented , and the Time of each of them , after a Mathematical manner , demonstrated ; and all confronted with good History ; Both shewing the Accomplishment of things past , and thence ascertaining the Fulfilling of things yet to come . By the Learned and and Pious A. B. Peganus . Englished out of High-Dutch by H. O. Now in the Press . Steno of the Weight and Motions of the Earth , A Philosophical Discourse in Octavo , now in the Press . The Conquest of the Empire of China by the Tart● Written by the Vice-Roy of Mexico ; first Printed the Original , 1670. in Octavo . Now in the Press The Second Volume of the History of the Gre● Mogul , By F. B●rneire . Now in the Press . The most pleasant History of the POETS , necessary for the understanding of the Heathen Writers . BOOK I. Of the Chief Divinities of the Heathens . CHAP. I. Of the Story of Saturn . THe Poets tell us that Heaven called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Latins Coelus , was the ancientest of all the Gods : He had two Sons ; the youngest named Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God of Time , who committed an action full of impiety upon his Father ; with his graceless Sythe he cut off his Privy Parts , and deprived him of the power of Begetting : What he had taken from him he cast into the Sea , where by the continual agitation of the Waves , it found a favourable Womb amongst the Froth , for out of this bleeding substance the Goddess Venus was produced , as some do say . Titanus was the Elder Brother of Saturnus , therefore the Kingdome of the World did appertain unto him by right ; but to comply wlth the perswasions of his Mother Vesta , and of Cybele his Sister , he willingly resigned unto him the Scepter , upon this condition , that Saturn should never suffer any Male Children to live , and that the Empire of the World should after his decease return to his Posterity . Therefore Saturn was wont to devoure all his Male Children as soon as they were born ; but when Cybele his Wife was happily brought to bed of Twins , Jupiter and Juno together , she caused little Jupiter to be conveyed away , and put in the hands of the Curetes , or Corybantes , to be by them brought up , shewing only Juno to her greedy and cruel Husband : The Corybantes fearing least the Child should be discovered by its crying , invented a new sport , which was to leap and beat the In their hands they had little brass Bucklers , with which they did meet and strike at one another in order ; the noise that they made thereby was so great , that the cries of the young Jupiter could never be heard by Saturn . After that , he had several other Children , Neptune and Pluto , who were also privately nourished by their Mother ; and when she was once constrained to discover unto her Husband the fruit of her Womb , she instead of her Child gave into his hands a great stone , which he greedily swallowed in the dark . As soon as Titanus was informed how his expectation was frustrated , and what impediments were likely to be to his lawful Succession , contrary to the former agreement , and the oath that was given , he resolved , with the assistance of his Sons , to make War upon Saturn : When he had vanquished him , he clapt him fast in Prison with his Wife Cybele , and there kept them until Jupiter came to be of sufficient Age to deliver them . But Saturn having learnt by some Oracle that one of his Sons should take from him his Scepter and Kingdom , he resolved to lay snares for his Son Jupiter that he might destroy him . This resolution was the cause of his final ruine ; for Jupiter was so much offended at the design of his Father , that he revolted from him , and by force of Arms cast him out of his Kingdom , and the Empire of Heaven ; from whence he came strait into Italy to hide himself , and therefore it was called Latium à latendo . Janus the King of this Country received him with all civility and respect : It is said that Saturn brought on earth that Golden Age , so famous in the Poets , when the ground did yield all sorts of fruits without labour and manuring , when Astraea , otherwise called Justice , did mannage the affairs of men , and then they did live together in a perfect love and amity . This Janus was enrolled in the number of the Gods , not only for the favour that he did unto Saturn , but also because he was the wisest Prince of his time , and because he had a knowledge of the time past , and of that which was to come ; for that reason you shall find him represented with two Faces . Numa Pompilius , the King of the Romans , built him a Temple which was always open when the Commonwealth had any Wars , and was never shut but in an Universal Peace . The Poets tell us , that Coelus was the great Grand-father of all the Gods , his Wife Vesta brought forth ● multitude of Sons and Daughters ; from Hesiod we are informed of their Names , Codus , Japetus , Thya , Hyperion , Rhea , Themis , Mnemosyne , Phoebe , Tethys , Saturnus , Gygas , Titan , Brontes , &c. The m st considerable were Saturnus and Titan ; the latter was the Eldest , but the Younger got the Empire , until he was thrust out of it by his Nephews the Titans : Jupiter did afterwards recover it again , with the help of the rest of the Gods , who swore fidelity to him upon an Altar , that hath since found a place amongst the Stars : He was so happy in this War , that he put all the Titans to death , and so freed his Parents from their fetters . Now from the corrupt blood of these Titans all the Vipers , Serpents , and venomous creatures of the earth are proceeded . : They were esteemed to be the first that made use of Wbeat , having received directions how to sow it from Ceres in Sicily ; that was therefore called Drepanum , which signifies a Sickle with which men do reap this sort of Grain , whereas it was before named Macris , and Coryca . Saturnus was a wise Prince , but unfortunate , forced to fly from the fury of his Son Jupiter-Belus into Italy , where he taught the Subjects of King Janus a more polite manner of living then they knew before ; for this good office Janus rewarded him with the half of his Kingdom ; he taught them to manure and improve the Soil , and therefore he was called Ster●ulius ; his Priests were initiated in Scarlet Robes ; to express their bloody minds , they performed his Sacrifices with their heads uncovered , and did offer unto this cruel God young Infants , for which inhumanity they were all crucified under Tiberius Caesar . Saturnus was painted with six wings , to express the swiftness of Time , and with feet of wooll , in bis hand a Serpent biting its tail , with a Sickle and an old garment hanging upon him ; Jupiter his Son served him as he had done formerly his Father Coelus , for he cut off his privy parts ; he was mightily honoured of the Romans and Carthaginians , the latter did every year offer unto him humane Sacrifices , which was the subject of an Embassy from Rome ; for the people of this City did esteem and honor this God , but they approved not that men should be offered to him : They were afraid to loose him , therefore they kept his Statue always bound with Iron Chains , as the Tyrians did Hercules when their City was besieged by Alexander . In December were the festival daies of this inhumane God , called Saturnalia , a time dedicated to debauchery and disorder , as the Carnaval is in the Popish Dominions , for then the Servants did take upon them to command their Masters , and the Slaves had liberty to be unruly without fear of punishment , wearing on their heads a Cap , as a Badge of Freedom , while these daies lasted . It was also the cu tom to send Wax Tapers then as expressions of kindness to friends and acquaintances ; for the Romans had this particular respect for this God , they caused Torches and Tapers to be burning continually upon his Altars . There is this also that is remarkable , the Romans did depose under his protection , and in his Temple , their Treasury , because in his time there was no robbery nor theft committed ; besides they laid up here the Rolls of the names of the Rom n people , which were made of the skin of Elephants . CHAP. II. The Story of Cybele . Cybele , the Wife of Saturn , had several names , she was called Dyndimene , Berecinthyi , and the Grand-mother , not only because she had brought forth the Gods , but also because she was the Goddess of the earth which produceth all things ; and for that reason she was called by the Latins Ops , and by the Greeks Rhea . She was wont to ride in a Chariot drawn by Lyons ; her solemn Festivals , called Megalesia , were every fourth moneth , at which time the Coryhantes that were her Priests did act the part of Mad-men , with their Drums , Trumpets , and such other Instruments . The Gauls that had planted themselves in Phrygia , did on these daies move themselves so much , that by degrees they became really mad , striking one another with Swords , and other Weapons , in wantonness , but many times they did grievously wound themselves . At the end of the sport they did wash their bodies and their wounds in some River dedicated to this Goddess . Cybele was also named Vesta , but the Poets , as their manner is , do vary in this particular ; for sometimes they call Vesta the wife of Saturn , sometimes his Mother , and sometimes his Sister , or his Daughter . They give unto one person divers names which agree with different persons , they deal in the same manner with others , with Jupiter , Hercules , &c. However it is certain that Cybele , called otherwise Vesta , is the Goddess of Fire , whom Numa Pompilius , amongst the Romans , did adore with strange and wonderful Ceremonies ; for he dedicated unto her a Fire which was called Eternal , because it was to be always continued alive ; he ordained for her Priests , named Vestal Virgins , who were severely chastised by the High-Priest , if at any time they suffered the Eternal Fire to go out . In such a case it was not to be lighted again , but by the Sun beams . These Vestals were chosen out of the Noblest Families of Rome , and were to keep their Virginity whiles they remained in the service of this Goddess ; when they did otherwise , they were buried in the ground alive . Cybele the Grandmother of the Gods , is sometimes taken for Fire , sometimes for the Earth ; She was called Syria Dea , because she was born in Syria ; she was represented with Towers upon her head , sitting in a Chariot drawn with Lyons ; her Priests were called Gallantes , or Galli , and their chief leader Archigallus , because they were chosen out of Gallo-graecia , a Province in Asia minor , joyning to Phrygia : They were noted for their madness , which they did express by their singings , howlings , sounding the Trumpets , and cutting themselves desperately , and all that they met . Of this Goddess we shall speak more at the end of the twelfth Chapter . The Goddess Vesta was highly honoured by the Romans ; they did distinguish her from Cybele , and appoint unto her particular Sacrifices and Tmples , although the Poets do confound their names , and take one for the other . She was the Goddess of Elemental Fire , her Temple was round , and in it two Lamps were continually burning . Some say , that there was in the innermost part of it a fire suspended in the air in pots of earth , kept always alive by the Vestal Virgins : When it happened , by some misfortune , to be extinct , some fearful accident did immediately follow to the Roman Empire ; therefore they did punish the Virgins , by whose negligence the fire did go out , in a very cruel manner . This Goddess was named Mater , Mother , and she had her Statues standing in many Porches ; from hence is derived the word Vestibulum , because they were consecrated to Vesta , as to the chief of the houshold Goddesses , and there it was that the Romans did feast themselves ; her Temple was magnificent , in it were laid up the Palladium , or Image of Pallas , so highly esteemed of the Romans , because the Oracle had pronounced , that the safety of their Empire did depend upon the preservationof i● , and because pious Aeneas brought it with him from Troy , having preserved it with his houshold Gods , and his aged Father , from the burning of that City . They were so much afraid to loose it , that L. Caecilius Metellus , a man sufficiently renowned for his valour and victories obtained upon the C●rthaginians in Sicily , hazarded his life to save it from the flames when the Temple was burning about his ears . He did then preserve the Palladium , but lost his eyes in the smoak . The Senat to acknowledge his care and courage , comm●aded that his Statue should be placed in the Capit●l . On the top of Vesta's Temple-stood her Effigies , which was a woman sitting , having little Jupiter in her arms ; her Priests were to keep their Virginity 30 years , which was the time appointed for their attendance . They were honoured so much , that if they did casually meet in the streets an offender , they could procure unto him his pardon ; but if they did dishonour the service of their Goddess by Carnal Copulation with any man , they were to die without mercy , they were to be buried alive with water and bread . It was a custome also in the solemn Sacrifices , to begin the solemnity by praying unto Vesta , and to end it by an address unto the same Goddess . She was honoured also as the Goddess of Fodder , therefore she was called Magna Pales ; they did offer unto her the first fruits of all things , especially of frankincense , of flowers , and of wheat , &c. CHAP. III. The Story of Jupiter . VVHen Jupiter the Son of Saturnus and Cybele had put his Father to flight , he divided the Empire of the world between himself and brothers ; he took to his share the command of Heaven , he assigned the Waters to his Brother Neptune , and sent Pluto to dwell in Hell. He was called the Father of the Gods , and the King of men ; he only had the power to handle the Thunderbolts ; and to hold the World in subjection : He had not long raigned , when the Earth being incensed because he had crusht in pieces the Titans , she brought forth against him many dreadful Monsters of an extraordinary bigness , and sent them up to besiege heaven , and drive him from thence . For that intent they had their rendevouze in Thessaly , in the midst of the Plegrean Fields , where it was resolved by them , to raise one Mountain upon another , and thus to make an easie ascent unto Heaven : They began this difficult work , to scale Heaven , and assault it with great Rocks , and other fearful Engines : Amongst the Besiegers was Enceladus , Briareus , or Aegeon , with a hundred hands which he did imploy in casting up against Jupiter the Rocks of the Sea-shore ; Typhoeus was no less remarkable amongst them , because he did exceed all these Monsters , in bigness of body and strength , for with his head he did reach to the Heavens , his arms he could stretch from the Northern to the Southern Pole ; he was half a man , and half a Serpent , as many of the rest were ; he was so dreadful to behold , because he did vomit fire and flame , that the rest of the Gods that came to the assistance of Jupiter , were frighted into a shameful flight ; they ran into Egypt , where they changed themselves into the forms of several Beasts and Herbs , that they might not be discovered : Nevertheless Jupiter did pursue these Children of the Earth so vigoroustly , and did so play upon them with his Thunderbolts , that at last he got the Victory , after which he destroyed all the Race of these Gyants , holding many of them prisoners in the bottom of Hell ; and that they might never rise again , he loaded them with huge Mountains , as that of Etna . About the same time Prometheus formed the first men of Earth and Water , animating them with the fire of Heaven , that he had stoln away , for which cause Jupiter was so incensed against him , that he commanded Vulcan to tye him upon the Mountain Caucasus with iron Chains , and to put an Eagle or a Vulture to devour daily his Liver , which every night did renew again , to his greater and continual torment . He remained in this condition until Hercules by his incomparable virtue and valour did release him . Jupiter was not content with this revenge , he sent for Pandora , that wonderful Woman , which he , and the other Gods amongst them , had made in such a manner , that every one had bestowed upon her some perfection . By the order of Jupiter this Pandora went to Epimetheus , the Brother of Prometheus , with a Box full of Evils and Diseases , as a Present from the Gods : As soon as he had opened it to see what was in it , they did fly abroad into the ayr , and scattered themselves into all the parts of the Earth , only in the bottom of the Box there was poor hope left alone . Jupiter having so happily overcome all his Enemies , did dream of nothing but his pleasures , which hurried him into many extravagant and infamous actions : Besides that , he did commit Incest with his Sister Juno , taking her to Wife ; besides the violence committed upon Ganimedes , the Son of Tros , King of the Trojans , whom he stole in the form of an Eagle , and bugred : He committed many thousand Rapes and Villanies to satisfie his bruitish passion ; as when he took the form of a Bull to steal away Europa , the Daughter of Agenor , the King of the Phoenicians . From this Europa the most Noble and glorions part of the World hath borrowed its name . Notwithstanding all the diligence , the watchfulness and care of Acrisius the King of Argos , who had secured his Daughter Danae in a Tower of Brass , this lascivious God found a means to enter into it by the top , in the form of a Golden Showre , and to accomplish his wicked design , for he begot on her Perseus , as we shall take notice in the following History . The World was so full of his shameful pranks , that we should scarce find an end if we once began to relate them all . We shall have occasion to mention some of them in the following pages ; we may therefore justly take notice with Tertullian , that it was no marvel to see all sorts of men every where so debaucht , and guilty of so many abominable crimes , seeing they were perswaded and encouraged by the example of those that they did adore , and from whom they were to expect punishments or rewards . Jupiter was the chief of the Gods ; therefore Kings and Princes were anciently named Joves . The Cretans did own him for their Countryman , as the Thebans also , and several other people ; but the former did shew many years the place where he was buried , as Lucian informs us : He was nursed up by the Nymphs , and nourished with the milk of a Goat ; which he afterwards promoted amongst the Stars , and covered his Buckler with her skin ; therefore he is called by the Poets Aegiochus Jupiter ; His Mother saved him from the cruelty of his Father , and of the Titans her Brethren , who were always admitted into the room where she was in Labour of her Children ; as the Princes of the Blood-Royal of France are , when the Dauphin is born , into the Queens Chamber . When Jupiter went to deliver his Father , an Eagle gave him a happy Omen of his future victory and greatness , therefore he claimed that Bird as his own . The Cecropes promised him assistance when he resolved to drive his Father out of the Kingdom , but when they had received his money , they refused to follow him , therefore he changed them into Apes . Assoon as Jupiter had cast his father into prison , from whence he did afterwards escape into Italy , all the Gods came to congratulate with him for his victory in a noble banquet unto which they were invited by him : Apollo sung his praises in a purple garment . Jupiter commanded that men should not feed upon humane flesh , but content themselves with Acrons , therefore the Oake was dedicated to him . He is called Jupiter à juvando , Despiter , quasi diei pater , the father of the day , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life because he is taken for the heavens and the firmament , that by their continual motions and influences do entertain and infuse life into every thing , as also because of the universal power of God , that moves and supports all visible beings . He had as many and as different Statues as Names , the Heathens painted him an Old-Fellow sitting upon a Throne with a crown upon his head , cloathed with a rich garment sparkling with stars , and representing flashes of fire : In his hand two globes that intimated Heaven and earth , under him Neptune's Trident and a carpet , representing the tail and feathers of a Peacock . Sometimes they gave him Thunderbolts in his hand , which were painted as crooked iron-bars , sharp at the end , joyned together in the middle . The Aegiptians that did worship him in the figure of a Kam represented his providence , by a scepter bearing in the top of it a great eye . All the people of the world did worship him , especially the Romans , who granted to him several Titles of honour , and erected many Temples to him in their City , The cheif was the Capitol , therefore he was called Capitolinus . He was also named Deus pater indiges by Aeneas , when he arrived in Italy : Jupiter Inventor by Hercules , when he recovered his Oxen that were lost , Jupiter feretrius a feriendo hostem by Romulus , who built unto him a Temple . Jupiter Stator a sistendo because he stopt the Romans in their flight at the request of Romulus : Latialis Jupiter was he that was worshipped by the Latine People as well as by the Romans . There was also in Rome Jupiter Sponsor , Jupiter Imperator , Jupiter pistor , Jupiter Victor , Jupiter Lucetius à luce , Jupiter Tonans , Jupiter Ultor , Conservator , & Jupiter Fagutalis , because the Beech-tree was dedicated to him ; Jupiter Praedator , Marianus , Pompeianus , because Marius and Pompey had built for him these stately edifices . CHAP. IV. Of Juno , and of her Children . IVno was named the Queen of the Gods , the Goddess of the Kingdomes and Riches , because she was Wife of Jupiter . She had also a Jurisdiction and a Command over Marriages , and Child-bearing , which caused many fair Temples and Altars to be erected to her Honour : She brought forth Hebe , Goddess of Youth , and placed and advanced her so far in the favour of Jupiter , that she always poured forth unto him Nectar to drink until she was displaced by Ganimedes . Vulcan was also her Son ; but when Jupiter saw how ill-shap't and ugly he was to behold when he came first into the World , he kickt him down from Heaven , so that the poor Babe fell upon the Earth , and broke one of his legs , whereof he halted ever after . When he came to be of years , he followed the Trade of a Black-smith , and work't for the rest of the Gods , especially for Jupiter , for whom he made Thunder-bolts : For that purpose he had several Forges , or Shops , in the Isles of Lemnos , Lipara , and in Mount Aetna : Some were appointed to assist him , and they were called Cyclopes , because they had but one great Eye in the middle of their Forehead ; the most famous of them were Brontes , Steropes , and Pyracmon . But that we may return to the affairs of Juno , the Poets do mention a great injury that she pretended to have received from Jupiter when he was resolved alone , without her assistance , to bring forth the Goddess Pallas , otherwise called Minerva . They tell us , that he performed his design , and that Pallas came out of his Brain in a gallant Armor , the Lance in her hand , dancing a Dance called the Pyrrhick , which was proper to Martial Men , invented by Pyrrhus Son of Achilles , and which was agreeable to a Tune named Hyporchematick : For these reasons she was held to be the Goddess of War , and to have a hand and in-sight in all the Battels ; they did nevertheless attribute to her the invention of several Arts and Sciences , which are the Ornaments of Peace ; therefore the Athenians did pay unto her a singular homage and respect , having instituted several solemn Festivals in honour of this Goddess , as the Panathenees which were kept with divers rare Spectacles , and expressions of joy . Juno was inwardly chaft at the birth of this Goddess , because she had no hand in the business ; and therefore she resolved to revenge her self upon Jupiter by a like action ; she resolved to have a Child without any acquaintance with her Husband . The Goddess Flora saith Ovid taught her the means , she gave unto her a certain Flower , of a strange nature , which caused her to conceive and bring forth Mars , the God of War , as well as Pallas . Juno did fee and entertain in her service a certain Fellow full of Eyes , called Argus , to observe and relate unto her the actions of her Husband Jupiter . When part of his Eyes were oppressed with sleep , the rest were waking . But Jupiter was not pleased with this watchful Spy , and therefore he sent the God Mercurius to lull him asleep with his Pipe , and kill him , at which Juno was inwardly grieved : Therefore to reward the faithfulness of her dead Servant , she changed him into a stately Peacock , that shews yet in his feathers the great number of the Eyes of Argus . Juno the Sister of Jupiter signifies the Air , she saved her Brother from death as soon as he was born ; he requited that good Office by Marrying , and raising her to the honour of Queen of Heaven and Earth : But she was not willing to consent to this Incestuous Marriage , therefore Jupiter imployed his skill and wit to bring it to pass : He took the shape of a Cuckow , and in Storm lighted upon her Lap : Juno out of pity received the Bird into her Bosom , to shelter it from the violence of the weather ; but when the subtil Bird felt the warmth of her body , it took again the form of Jupiter , who obtained his desire , by a promise of present Marriage . Now Juno was represented upon a Throne , sitting with a Scepter in her hand , and a Crown of Gold upon her head , that did touch the Clouds ; round about her was the fair and beautiful Iris , that is called Nuncia Junonis , the Messenger of Juno ; on every side she was attended by Peacocks , named therefore Aves Junonis , the Birds of Juno . She was also represented in another manner , as she was taken for the Moon . She was thus called Lucina , and painted with beams of light about her face , sitting upon Lyons , a Scepter and a Spindle in her hand ; and because the Moon bath a power upon Women with-child , they did make their Addresses unto her in their Pain , saying , Juno Lucina fer opem . Juno was also painted with Sheers , and a Platter in her hand , cloathed with a Goats skin , crowned and girded with Vine Branches , and under her feet a Lyoness . On the top of her Scepter , which was sometimes given to her , was the Image of a Cuckow , and Castor and Pollux , two Meteors waiting upon her . Juno was adored by all Nations of the World , and by all sorts of people ; the Souldiers called her Curetis , the common people Populania , the rich Misers Soticena , or Sospitatrix , and Opipena , the new-married people Inderduca , Domiduca , Unxia , Cinxia , the women with-child Fluona , and Lucina . Three Cities did worship her more than any others , Mycenae , Sparta , and Argos . The Poets say , that she spent her 〈…〉 at Samos , a very pleasant Island of 〈…〉 and that Jupiter married 〈…〉 certain a yearly Solemnity was 〈…〉 year in remembrance of her 〈…〉 Junonia ; at which time the Maids 〈…〉 did run Races in honour of this 〈…〉 whom they did petition for Husbands , 〈◊〉 her Juno Pronuba , and Jugalis ; and in Rome an Altar was dedicated to this Juno Juga , where the new-married couple did appear to offer Sacrifice . In which this is remarkable , that they did take from the sacrificed Beast the Gall , and did cast it behind the Altar , to express how all displeasure should be banished from such persons . The Temple of Juno was open on the top , and Numa Pompilius commanded that all Whores should not so much as touch or come near her Walls , because there had been none so much persecuted by such sort of people as she , and none had greater cause to abominate them , for her lecherous Jupiter was seldome without half a dozen Mistresses . In the War of the Gyants , in the general fright of the Gods , she fled into Egypt , and took upon her the form of a white Cow , which may be the cause wherefore this Animal was adored by the Inhabitants . The Heathens offered to her a white Cow , Geese , and Ravens in Sacrifice . Adrianus , the Roman Emperour , presented her a rich gift in one of her Temples ; he dedicated a Peacock , her beloved Bird , of pure Gold , with wings round about , at the extremities , he caused all manner of sparklings and precious stones to be put in , that they might serve in lieu of eyes , and represent the perfect form of a Peacock . Juno was often offended with Jupiter , as she had just reason , and he in like manner was displeased with her ; therefore in his anger Homerus tells us , that he hang'd her up by the heels , at which sight all the Gods took Juno's part , and laboured to cast Jupiter out of Heaven , but their endeavours were in vain . She hated all the Children of her Husbands Concubines , especially Hercules ; therefore she appointed unto him all his Adventures , and he in a tumult unfortunately gave her a wound . * It was to this Goddess that Horacius , who got the Victory of the Curii , built a Temple , to make expiation for the horrid crime committed in his anger , for he kill'd in a fury his own Sister , because she did weep for her Sweet-heart that her Brother had kill'd in a Duel , upon which the happiness of Rome did depend . Junones were the Genii or Demones that waited upon women , but of that hereafter . The Children of Juno were Hebe , Vulcan , Mars . Hebe the Goddess of Youth was painted as a dainty Girl , covered with Garlands and Flowers : Her Mother conceived her in a pleasant manner , without any acquaintance with a Male ; for she was invited to a sumptuous Feast by Neptune in Jupiters Palace , and there she met with a dainty Sallad of Lettice that moved her imagination , and caused her to conceive this Hebe , whose Beauty advanced her into Jupiters favour , and in his service , for her Office was to present the Cup to him when he was at Dinner with the other Gods. A misfortune happened to this young Girl at a solemn Feast in the presence of all the Heavenly Company that was invited , her heels tript up , and discovered her nakedness to them ; which accident made Jupiter remove her , and place Ganimedes in her Office. She had several fair Temples built unto her , especially near Athens , where all Vagabonds and idle Knaves did find a favourable Sanctuary , and good entertainment . The Poets tell us , that when Hercules was admitted amongst the Gods , Jupiter recommended him for a Husband to Hebe , who was married to him . From this jolly and pleasant Goddess all merry Meetings of Youth are named Hebetria . Vulcanus was also a Child of Juno , nursed by Thetis , and the Nymphs , when Jupiter kickt him out of Heaven . He is taken for the Natural Heat ; therefore the Aegyptians in their Hiereglyphicks did represent an Egg proceeding out of Jupiters mouth , from which Vulcanus was ingendred . The Lightning was ascribed to him , when it was dusky and darkish , as the white Lightning to Minerva , and the red to Jupiter . He was an ill-shap't Wretch , insomuch that Minerva scorned his offers when she was woed by him ; he behaved himself very generously in the War of the Gyants , for he began the onset , whiles many of the other Gods fled away . His two Wives were Aglaia , and Venus . The latter had no kindness for him , because of his def rmity ; therefore she sought satisfaction somewhere else , and readily accepted of the imbraces of Mars : But Apollo gave notice of the meeting to poor Vulcan , who found a way to trapan the Knave in bed with his Wife : He spread his Net all over the place , and caught them there together ; and to put them to greater shame , he sent for all the Gods to be Witnesses of their dishonesty . He was the only Black-smith that made the Chariot of the Sun , the Armor of the Gods , and of the Heroes , and Jupiters Thunderbolts . His Feasts were named Protervia . The Romans did run about with lighted Torches in honour of him , and did sacrifice unto him the Lyon. Mars , or Mavors , was another of Juno's Children , begot without her Husbands assistance , in revenge of the affront received from Jupiter , who did bring forth Pallas in the same manner , without Juno's privity . He was never welcome to Jupiter in his Minority ; he was nursed by Thero in the Northern Climates that are inclinable to War , He was represented upon a high Chariot , drawn by two furious Horses , named by some Terror and Fear , with all his Armour Defensive and Offensive : His attendance were three frightful Spirits , Apprehension , Contention , and Clamour : Before him Fame full of Eyes , Ears and Tongues , did fly . His Sister was Bellona , that had usually a Bloody Whip in her hand . He was said to be born in Thracia , because the people of that Country did offer unto him Humane Sacrifices , as other people did the Wolf , the Vulture , the Dog , the Pye , the Calf , and the Horse . He was mightily esteemed of the Romans , because they held their beginning from him , and gave out , that Romulus was his Son : Yet they would not suffer his Statues and Images to be raised in their City , but caused them to stand without . to intimate their inclination rather to Forreign then Civil War. His Priests were named Salii , because they did skip about his Altars that were erected under the same Roof as those of Venus , to express the happy influences that the Stars , Mars and Venus , did poure upon us when they meet in the Nativity of Children . Mavors sanguinea qui cuspide verberat urbes , Et Venus humanas quae laxat in otia curas , Aurati delubra tenent communia Templi . The Poets take notice that Mars was released at the request of Neptunus , when he was caught in Vulcans Bed with Venus ; for that old God did consider how it might be his own case to be surprised in the same manner . CHAP. V. Of Apollo , and of the Sun. AT last Jupiter began to be weary of Juno , and to desire change ; therefore to satisfie his appetite , he cast his affections upon a certain Latona , whom he entirely loved . Juno was enraged when she heard of her Rivals happiness , and sent against her a Serpent of a prodigious bigness , named Python , which was crept out of that filthy slime and matter that remained after the Deluge of Deucalion , whereof we shall have occasion to speak hereafter . And to the end that the poor Latona might not escape the fury of this Monster , Juno had covenanted with the Earth to allow her no other retreat besides the Island of Delos , which then was floting in the Aegean Sea , and sunk under water . Neptunus out of pity raised it up , and fixed it in a place , so that it might serve for a refuge and dwelling to this Exiled Creature , when she was near the time of her Delivery . Latona was there brought to Bed of Apollo and Diana , upon the large leaf of a Palm-tree , which by chance was found in that Desolate Island . When Apollo came to be of years , he remembred unto what shifts and extremity the Serpent Python had reduced his poor Mother ; therefore he kill'd him with his Bow and Arrows , after a long and grievous fight , during which , these words Jo Paean were frequently heard . From hence is derived the custome of singing and repeating these words in the publick Plays , in the Triumphs and Victories . After this happy Combat , he begot a Son called Esculapius , whom he committed to the Tuition of Chiron the Centaur , to be brought up in the Mysteries of Physick , whereof he was afterwards esteemed the God. But Jupiter strook this Esculapius with his Thunderbolts , because he restored to life Hyppolitus , who had been torn in pieces by his own Chariot Horses when he fled from the fury of his Father , as we shall see in the story of Theseus . The death of Esculapius did not a little afflict Apollo , and because he could not revenge himself upon Jupiter , he kill'd the Cyclopes that had made the Thunderbolts with which his Son had been smitten . Jupiter was highly incensed at him for this action , and therefore banisht him out of Heaven , and deprived him of the priviledges of his Divinity for a time . Whiles he was thus banished and shut out of Heaven , he endured a World of misery : His poverty constrained him to go to the service of Admetus , King of Thessaly , to feed his sheep for a livelihood : For that reason he was esteemed the God of Shepherds : In this Quality they did offer unto him the Wolf , the Enemy of the Sheep . As he did one day keep his Cows , Mercurius the God of Thieves stole from him one of the best , and when he did complain of it , and sought satisfaction , the former Thief very subtilly stole from him his Quiver that hung upon his shoulders , all which turned into sport and laughter . The misery of Apollo could not hinder him from falling in love with a certain Daphne , who would never consent unto his entreaties . As she was one day running from his pursuits , she was changed into a Laurel , which therefore was consecrated unto Apollo . But he met afterwards with a greater misfortune , when he played with little Hyacinthus his Darling , for while he was sporting with him by chance , he strook him in such a manner , that he died presently after . The Earth was so much moved with compassion at this unhappy accident , that she caused the Flower Hyacinthus , a Violet , to rise out of the drops of his Blood , to perpetuate his Name to Posterity . Apollo was in no small danger by this misfortune ; for some did concern themselves for the death of Hyacinthus , seeking to revenge themselves upon him ; of whom being jealous , he fled to the City of Troy , where he met with Neptunus , fallen also into the displeasure of Jupiter . Both together seeing themselves reduced to extreme poverty in a strange Country , far from their possessions , resolved to enter themselves in the service of King Laomedon , to help him to build his City . They work't long for this ungrateful King ; but when they saw no hopes of the Reward promised to their labour , they threatned to revenge themselves . Neptunus with the swelling Waves of the Sea had almost drowned him , and all his people ; and Apollo sent amongst them such a furious Pestilence , that it left every where nothing but Desolation and Slaughter . When Laomedon saw into what inconvenicies his perfidious dealing had brought him , he consulted the Oracle , that informed him , that there was no other way to appease the displeasure of these angry Gods , but by exposing every year a Virgin of Troy to be devoured by the Sea-Monsters . The Lot fell at last upon the Kings Daughter Hesione ; but Hercules offered to deliver her , and fight with the Sea-Monster , if Laomedon would give him for the reward of his service the Horses begot of a Divine Seed , which were then in his Stables at Troy. The promise was made , but perfidious Laomedon stood not to it when Hesione was set at liberty , which so much incensed Hercules , that he laid Siege to the City of Troy , took and sackt it , kill'd Laomedon , and carried his Son into Captivity , who was afterwards redeemed by the Trojans , and for that cause was named Priamus ; as we shall see in the sequel of our discourse . After all these misfortunes , Apollo re-assumed again his Divinity , and became one of the most noted of all the Gods , not only by the great number of Oracles that he did give in several parts of the World , but also by the several Functions and Offices that were attributed unto him , and by the famous persons that were said to Be his Sons . First , He was taken for the Sun , and in this Quality he had the name of Pboebus given to him , that is by interpretation , The Light of the Living . It is true , that some do differ in their relations concerning the Sun , and say , that his Father was one of the Titans , named Hyperion , from whence it is that he is called Titan. They have imagined that he rides upon a glorious Chariot , that every night he goes down to rest in the Ocean , until the next day , when the Hours do prepare him his Horses to begin again his course . He did seem to delight in the Isle of Rhodez , more than any other part of the World , for this reason ; because , as Solinus doth report , there is no day never so dark nor clouded , but the Sun appears to the Inhabitants there : Besides they say , that in this Island he begat his Daughter Rhodia . He sent down in it showres of Gold , and caused on his Birth-day Roses to open and spread . The Rhodians did dedicate unto him that famous Colossus of Brass , of 800 feet in height , and of a proportionable bigness , which was broken down by the Sarazens , that took the Island in the year of our Lord 684. When it was beat in pieces , they loaded above 900 Camels with it . This was esteemed one of the seven Wonders of the World. Amongst the most famous places where Apollo did give Oracles , Delphos was one of the chief : In it was a glorious Temple , or Fabrick , enriched with innumerable gifts , which came from every corner : In it was a Woman ▪ Priest , named Poebas , otherwise Pithia or Pythanissa , that received the Enthusiasme , sitting upon a little Table supported with three feet ; it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Cortina , because it was covered with the skin of the Serpent Python . This God was also esteemed the Inventer of Musick , he flead the Satyre Marsias alive , because he was so impudent and daring as to challenge him to sing . The Muses , that were Daughters of Jupiter , and of Mnemosyne , were committed to his tuition ; their names were Calliope , Clio , Erato , Thalia , Melpomene , Therpsicore , Euterpe , Polymnia , or Polyhymnia , and Vrania . They had several names , according to the several places where they did dwell : Sometimes they were called Pierides , because of the Forrest Pieris in Macedonia , where they were said to be born ; sometimes Heliconiades , from the Mountain Helicon , which is nigh to their beloved Parnassus , from whence also they were named Parnassides , and Cytherides , from the Mountain Cytheron ; Castalides , and Aganippides , from two noted Fountains that were consecrated unto them . These Muses , by the assistance of Apollo , invented Musick : Their chief Office was to be present at the solemn Festivals , and Sacred Banquets , and there to sing the praises of the famous men , that they might encourage others to undertake glorious actions . They were esteemed for their Chastity which they did profess so much , that when Admis , the Favorite of Venus , offered to stir up in them some inclinations of Love , they fell upon him , and put him to death . The Children of Apollo were many , besides that Rhodia mentioned before : He had Atha , the Father of Medea , King of Colchos . unto whom was committed the Golden Fleece , by Phrixus the Son of Athamas , King of Thebes , when he fled with his Sister from the fury of his Step-mother , as you shall see in the eleventh Chapter . Apollo had another Daughter named Pasiphae , married to Minos King of Crete , and who became at last enamoured with a Bull , by whom she had the Monster called Minotaure . Phaeton was also his Son. This young Gallant had an ambitious fancy to govern the Chariot of the Sun , and to give light to the World for one day : But not knowing the right way through the middle of the Air , and wanting strength to rule the winged Horses that ran so swiftly , he set the Heaven and part of the Earth in a flame : For which cause Jupiter being offended , kill'd him with his Thunderbolts , and cast him head-long into the River of Padus in Italy , that is otherwise called Eridanus ; where his Sisters , afflicted with his misfortune , were changed into Poplar-trees , and their Tears into Amber , as the Poets say . After this Conflagration , there happened an Universal Deluge , when Deucalion , the Son of Prometheus , was King of Thessaly ; for the waters were so great , as they say , that all living Creatures were destroyed , only Deucalion , and Pyrrha his Wife , were forced for the safety of their lives to seek a retreat upon the top of Mount Parnassus . When the Waters were abated , and that they saw themselves alone in the World , they requested the Gods to create some other men to keep them company , or to deprive them of their lives . Themis , the Goddess of Justice , sent them word , that their desire might be accomplished , if they did but cast behind them the bones of their Grandmother . They presently imagined , that this Grandmother was the Earth ; therefore according to this order , they gathered up the stones , and cast them over their backs : Those that were cast by Deucalion , were turned into men ; and those that came from Pyrrha , became women . By this Stony Generation all the Earth hath been fill'd . This Deluge and another that happened in the time of Ogyges King of Thebes , are the most remarkable in the writings of the Poets . This Deucalion is commended for his Piety and Justice , and is said to have built the first Temple for the worship of God. It is plain by the circumstances mentioned in the Poets , that this Fable is borrowed from the truth of the Scripture , from the History of Noah , who saved himself and his family from the universal Deluge by Gods appointment . Nicolaus Damascenus and Berosus Chaldeus , two of the ancientest Historians do mention this Deluge , with some difference from the Scripture : Moreover , they say , That the Ark in which mankind was saved , did continue till their daies upon Mount Barin in Armenia , where it was worshipped , as well in requital of that good service that it had rendred , as because of those Diseases that it did cure , and the miracles that it did work . Abidenus relates the same Story with some change of Names . This is an infallible a argument to prove the Truth of this Story , seeing so many persons that did live at such a distance one from another , that they had scarce any correspondency between themselves , but none with the Possessors of Moses writings , do all agree in one Relation . From hence it may be easily proved , That they had this , and all their other Stories that are agreeable to those of Moses , from the Tradition of their Forefathers , as Moses had his . Apollo was one of the most gentile Gods of the Heathens , of whom they do not relate such filthy Stories as of the others : He was the God of Wisdom , Physick , Musick , Learning , and Arching : He was represented as a young man without a Beard , and Rayes of light about his Head ; in one Hand was a Harp and three Graces , and in the other a Shield and Arrows . He was reputed the Father of many Eminent Persons , of Aesculapius , of Eleutherus , of Delphus , of Philandrus , of Janus , of Miletus , and of Arabus , &c. He was famous for Oracles at Delphs : There was a most stately Temple , enriched with the Gifts of many Princes dedicated to Apollo : Croesus enriched it with much Gold and Silver . In it was a dark Cave , where a Trivet of Gold did stand , upon which the Pythia or Priest of Apollo did sit . When the Oracle was consulted she began immediately to swell and foam , being possessed with an evil Spirit , who did give an answer to the parties that were present ; they did never appear with empty hands . The Custom was , before the Oracle was questioned , to offer sacrifice to Apollo that was there named Ismenius . Now the Sacrifices that were pleasing to him were Bullocks , Lambs , and young Heifers : The Wolf also , the Crow , the Swan , the Hawk , the Juniper ▪ the Lawrel , the Olive , and the Hyacinth were consecrated to him . Some do say , That under the Trivet hath been seen a Dragon , that did give Answers to the Petitioners . In several places he did give Oracles , but the most noted was Delphs a City in Greece , that is said to be the middle of the World , for the Poets report , That Jupiter , being desirous to know where the middle was , let fly two Eagles at the same instant , the one from the East , the other from the West , and that they both met at the City of Delphs : Therefore in remembrance of this , a Golden Eagle was laid up in the Temple and consecrated to Apollo . During his Disgrace he assisted Alcathous , as well as Laomedon , to build his Labyrinth , where he had fixed a stone , upon which his Harp being laid , it gave unto it the wonderful virtue of sounding melodious Tunes , when it was touch'd with any hard Instrument . The Romans erected several Altars to this God , distinguished by many Names . There was one to Apollo Coelispex , and another to Apollo Medicus : And when Augustus got the Victory of Antonius and Cleopatra , he built a Temple to Apollo Palatinus , called also Actiacus Navalis , and Paraetonius : The Doors were of Ivory , and Gold , and within were many Statues of Gold and Silver ; it was also enriched with the Spoils of the Enemy . There was also in Rome Apollo , Sandaliarius , Sosianus , Tortor , Thuscanicus . They did solemnize in honour of him publick Playes called Ludi Apollinares . * Aesculapius was one of his Sons , begotten of the Nymph Coronis , and because she had admitted another to her Bed , when she was big with Child of Diana , some say Apollo kill'd her with an Arrow , but he saved the Child by cutting it out of her Womb. The truth is , This Aesculapius was a poor Infant cast away and laid in a Wood near Epidaurus , by the cruel Parents that were ashamed to own it . Some Huntsmen fortunately found it , and seeing a lighted flame a●out the Head , they look'd upon it as a prognostick of the Child 's future Greatness ; it was therefore delivered by them to a Nurse named Trigo ; the Poets say a Goat gave him suck , he studied Physick under Chiron the Centaure : He proved so excellent a proficient in this kind of Learning , that he was generally esteemed the God of Physick . In the City of Tetrapolis , belonging to the Ionians , he had a Temple full of rare Gifts , offered by those that did ascribe their Recoveries from sickness to the Power of Aesculapius . The walls also were covered and hung with the memorials of the miracles done by him . The Romans sent for him from Epidaurus when their City was troubled with the Plague . They say that the Serpent that was Worshipped there for Aesculapius did follow the Ambassadors of its own accord to the Ship that transported it to Rome ; Where it was placed in a Temple built in the Isle called Tiberina . The sick people were wont to lie in it , and when they found themselves no better , they did scold at Aesculapius . He was painted as an old man with a long Beard , Crowned with a branch of a Bay-tree , in his Hand was a staff full of knots , about which a Serpent had twisted it self ; at his Feet did stand a Dog or an Owle . These particulars were Representations and Hierogliphicks of the Qualities of a good Physician : Who must be as cunning as a Serpent , as vigilant as a Dog , as full of Experience as an old Senior , to handle such a difficult and troublesome staff as Physick . It is reported of Dionysius of Sicily , that he cast a good jest upon Aesculapius to cloak his Sacriledge ; for when he came into a Temple where the Statues of Apollo and Aesculapius were together , and that of Aesculapius had a grave Beard of massive Gold , he told him that it was not just he should have a Beard , and that Apollo his Father should have none : therefore he caused it to be taken away , and melted for his use . Vnto this God they did dedicate the Serpent , the Raven , the Goat , the Dog , and the Dragon : And for his sake in the Woods , near the City of Epidaurus , the Grecians did celebrate Playes every five years , nine daies after the Isthmian . CHAP. VI. The History of Diana . THis Goddess hath three names , either because of three Offices that are attributed to her , or because the Poets do confound three Divnities in one : She hath been represented with three Heads , and then she was called Triple Hec●te : In the Heaven she is Luna , the Moon : In the Earth Diana : And in Hell Pros●rpina . First , as she is the Moon she is called Phoebe , because of her Brother Phoebus from whom she borrows her Light : She is also named Cynthia and Delia , from the place of her Nativity . She grew amorous of the Shepheard Endymion , that Jupiter had condemned to a perpetual sleep , because he had been too familiar with Juno his Wife . Diana hid him from the sight of Jupiter in a Mountain . The truth is , That Endymion did study very much the motions of the Moon , and for that end he was wont to pass the nights in the retired places , to behold her with less interruption . The Sorcerers of Thessaly did boast to have the power of drawing her to the Earth by their Charms . They imagined that she did come here below to walk amongst us when she did disappear to our eye-sight by an Eclipse . She is also called Diana upon Earth , and so she is the Goddess of Woods , of Mountains , and of Huntsmen : Therefore she is always painted armed with Bow and Arrows , and threescore Maids or Nymphs in her train . She had some Office when Women were brought to Bed , and so she was named Lucina . She did alwayes keep her Virginity , and therefore would never suffer any thing to the prejudice of her Honour : For that reason she did severely punish the rashness of the Hunter Acteon , who having met her with her followers , he beheld her with too much curiosity whiles she was washing her self . She was not content to load him with reproaches , but changed him into a Deer , so that his Dogs not knowing him for their Master they tore him in pieces . At Ephesus was her chief Temple , which was one of the Wonders of the World. Erostratus set it on fire that his name might be rendred famous , having no other means to get renown but by this wicked deed . The Ephesians did command that none should offer to mention his name upon pain of Dealth . It is remarkable that Alexander the Great came into the World the very day that this incendy or burning happened in Asia . It was the custom of certain people amongst the Scythians , named Tauri , upon the Euxin-Sea , when they paid their homage to this Goddess , to offer unto her nothing but humane sacrifices : As many Greeks as did unhappily make Ship wrack upon their Coast , and all the strangers that did fall into their hands , were condemned to bleed upon her Altars , as we shall see more at large in the Story of Orestes . Finally this Goddess with three Faces was Proserpina in Hell , although some esteem Proserpina to be the Daughter of Jupiter , and of Ceres , who was ravished by Pluto , when she went abroad upon Mount Aetna in Sicily to gather flowers : Therefore it is said that Ceres her Mother , hearing of her misfortune , travelled all over the World to seek after her : And at that time taught men to Sow , to Manure the Ground , to Reap , and change their Food of Acrons into that of Bread. For that reason she is worshipped as the Goddess of Corn. Diana the Goddess of Hunting , Child-bearing , Virginity , and Dancing , is said to be the Daughter of Hiperion , by others of Tartarus , or of Coeus , or of Aristaeus ; but the plurality do make her the Daughter of Jupiter and Latona : Her Brother was Apollo , and because she was first born , the Poets say that she did this good Office to him and her Mother , as to help her to be Delivered of him in a Desolate Island where no Midwife was to be found ; therefore she is esteemed a Goddess that had a hand in bringing Children into the World. She always kept her Virginity , therefore she is represented by a Greek Poet petitioning Jupiter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * She was painted with her Bow and Arrows in a Silver Chariot drawn by two white Staggs , sometimes by two Horses , one black the other white : On her * Shoulders were two Wings to express her swiftness , and in her hands were a Lion and a Leopard . She delighted in Hunting , and therefore she was named Dyctinnis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Net used by Hunters . She kill'd the Son of Pyrenes the Nymph in a chaffe , his mother hearing of this misfortune , poured forth such a quantity of tears , that she was changed into a Fountain of that Name . And because she was a Virgin , and no Lover of Marriage , the young Virgins that had a mind to change their condition , did first offer Sacrifice to appease and satisfie this Goddess : And when their Belly did begin to rise so high that their Virginal Girdle was too little for them , they came to offer it in the Temple of Diana : From hence is derived this expression , Zonam solvere , which signifies to be with Child . The Hunter Alphaeus was a Suter to Diana , but could never obtain his request . Vnto her were sacrificed Men , and Women , Bulls , Oxen , Boars , and the first fruits of the Seeds of the Earth : Which because King Oeneus neglected to offer unto her , she sent a wild Boar of a prodigious bigness into his Territories , to cause there a destruction , as Ovid tells us . The Heathens did sacrifice Virgins upon her Altars , and instead of them afterwards a White Hart. The most noted place where she was worshipped was Ephesus , her Temple there was built and contrived by Chersiphron , and inlarged and inriched by every Prince afterwards : In it were a hundred twenty seven Pillars , crected by so many Kings : It was four hundred twenty five foot long , and two hundred and twenty foot broad : When it was burnt by Erostratus but the Ephesians rebuilt it again . Vnder the Protection of this Goddess were the Vagabonds and all Debters , and all sorts of Woods . Her Images were commonly placed in the Corner of the Streets , and Wayes , with two Dogs chained at her Feet , and therefore called Trivia Diana . Some say that Luna , otherwise Diana , was the Daughter of Hesperion and Thaea , who sorrowing above measure for her dear Brother Sol , that was murdered and cast into the Po in Italy , she drowned her self also in that River . Sol afterwards appeared to his Mother in a Dream , and desired her not to weep for his misfortune , because he had obtained thereby immortality with his Sister . This Dream she related to the people , who transferred the names of Sol and Luna to the two Lights of the Heavens , that were before named Fires : And because Thaea did in a frantick manner , with a Kettle in her hand run up and down the Country making a noise , they performed the Sacrifices to Luna with the noise of Drums , Kettles , Cymbals , Trumpets , &c. And when she was eclipsed , they made a rattling in the Streets that she might not hear the enchantments of Witches , whom they thought to be the cause of it . CHAP. VII . Of Bacchus , BAcchus was born in the City of Thebes , his Father was Jupiter , and Semele was his Mother : She suffered her self while she was big with Child , to be deceived by the perswasions of Juno , that did hate all the Mistresses of her Husband . For Juno disguised her self and came in the habit of an old Woman to Semele , telling her , That it did concern both her interest and honour , that Jupiter should visit her in the same manner as he did Juno , with his Thunderbolts in his Hand , and that she should beg from him this favour : Jupiter could not deny her the request , but it happened that she was by this means consumed according to Juno's desire . The Childs danger moved Jupiter , who presently separated him from his dead Mother , and shut him in his Thigh until the full time of his Birth was expired ; So that he did him the Office of a Mother : For that reason Bacchus is called Bimater : Other Names are given unto him as Dyonisius , Liber , Bromius , Lycaeus , Lenaeus , Evan , &c. As soon as he was born he was delivered to Silenus and the Nymphs , some say to Ceres , to be by them brought up ; they were therefore in reward of their good Service received up into Heaven , and there changed into Stars called now Hyades . When Bacchus came to be of Age he passed through most part of the World , and made War upon the Indians , whom he overcame , and in their Country he built the City of Nisa . He was the first that did introduce the custom of Triumphing ; at that time he did wear a Golden Diadem about his Head. His Chariot was drawn by Tygers , his Habit was the Skin of a Deer , his Scepter was a little Lance , adorned with branches of Ivy and of the Vine . He invented the use of Wine , which he gave to the Indians to drink , at first they imagined that he had given them poison , because it had made them both drunk and mad . They did commonly sacrifice unto him Men , but since his expedition into India he was content with other Sacrifices ; for they offered unto him afterwards nothing but Asses , and Goats ; to signifie , that those that are given to Wine , become sots , as Asses , or as lascivious , as Goats . Bacchus was brought up with the Nymphs , that teacheth us that we must mix Water with our Wine . He never had other Priests but the Satyrs , and women because the latter had followed him in great Companies in his Journeys , crying , singing , and dancing continually : Therefore they were named Bacchanales , Mimallones , Lenae , Bassarides , Thyades , and Menades , names that express fury and madness . The greatest solemnities in honour of this God , were every three years , called therefore Trieteria , or Orgia , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a transport of anger , because these mad Women clothed themselves wiih skins of Tygers , Panthers , and in their hair hanging down they did run over the Mountains with lighted Torches in their Hands , crying aloud , Eu hoe Evan , Eu hoe Bacche , that is , Good Son , a name given to him by Jupiter when in the War with the Gyants , this Bacchus in the form of a Lion , ran violently upon the first and tore him in pieces . Bacchus was usually painted with a Miter upon his Head , an Ornament proper to Women , or with a bald Pate , which signifies the effect of the excess of Wine . He had a Sickle in one Hand , a Pitcher in the other , and a Garland of R●ses upon his Head. He did always appear young , because Wine moderately taken purifies the blood , and keeps the Body in a youthful strength and colour . His Temple was next to Minerva's , to express how useful Wine is to revive the Spirits , and enable our Fancy to Invent ; for that reason the Heathens did sacrifice unto him the quick-sighted Dragon ; and the chattering Py was also sacred to Bacchus , because Wine doth cause us to prattle more than is convenient . His Sacrifices were usually performed in the Evening and at night : And it is reported of him , that he carried the Torch before Proserpina , when she was led to be married to Pluto the infernal God. Juno could never endure the sight of him , therefore she labour'd to drive him out of Heaven , and to banish him from all Society ; he fled from her fury , and as he was resting himself under a Tree , a Serpent named Amphisboena bit him , but he kill'd it with a Vine branch , which is a mortal poison to some Serpents . Juno continued her hatred for him because he was her Husbands Bastard , until she cast him into a fit of madness , which made him undertake an expedition against the Indians , and run over all the East Countries : Lusus was his companion , from him Portugal is called Lusitania . The truth is Liber , otherwise called Dionysius , or Osiris , by the Egyptians , was a King of Nysa a City in Arabia Felix , who taught his people , and the inhabitants of the adjoyning Countries many useful Arts , as the ordering of the Vine , and the preserving of Bees : He established several good Laws ; he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He perswaded the people to sacrifice to their Gods. He was therefore mightily honoured by all civil Nations : The Graecians established several Festival daies in honour of him ; the chief are their Trieteria , kept every three years in remembrance of his Indian Expedition , performed in that space of time , their Apaturia , their Phallica , and their Lenaea in the beginning of the Spring , that he might bless their Vines . This latter Festival was named Orgia , because his Proselytes did express in it nothing but fury and madness , although this name is sometime taken for all other Festivals . The Romans had appointed the Ascolia in honour of Bacchus , at which time they carried the Statues of this God about their Vineyards , as the Papists do beyond Sea their Host , or the Priest's God about their Fields that he might bless the fruits of the Earth . Afterwards the procession of Bacchus did return to his Altar , and there they raised the consecrated Victime upon the top of a Lance , and did burn it to the honour of Bacchus ; besides they took his Statues and Images and did hang them upon high Trees , imagining that they did contribute to the increase of the Grapes and of the Wine . Now the Beasts that were dedicated to Bacchus , were the Goats , the Dragons ; the Aegyptians offered Sows . The Trees consecrated to him were the Ivy-tree , the Oak , the Fig , the Vine , the Smilax , and the Fir-tree . It was the Custom that all those that did sacrifice to Bacchus , did approach his Altars with a Branch or a Crown of that Tree in their hands , which they offered unto him . Bacchus was sometimes seen with a Garland of Daffadil or Narcissus about his head . His Priests were Women painted in frightful shapes , with Snakes for their Girdles , and Serpents twisted about their hair to represent their cruelty : for when they did perform the solemnity of this God , they did run with lighted Tapers and Swords in their hands , and did sometimes destroy one another , as Agave did her Son Pentheus , who despised Bacchus and his Sacrifices . This God did , as the Poets tell us , punish all those persons that did neglect or oppose his Worship . Alcethous was changed into a Batt , because he would not Sacrifice to him . And the Pyrats of Tyre , that stole him with an intent to abuse him , were changed into Dolphins ; for when they had brought him on Ship-board , he forced them into the Sea in the shape of a furious Lyon. T. Livius relates a strange story of the Festivals of Bacchus , in Rome introduced by a Fortune-teller of Greece . Three times in a year the Women of all qualities did meet in a Grove called Simila , and there did act all sorts of Villany , those that did appear most reserved were sacreficed to Bacchus ; and that the cryes of the murdered and ravished Creatures might not be heard , they did howl , sing , and run up and down with lighted Torches : When the Senate was acquainted with these night meetings , and their filthy practises , they banished them out of Italy . CHAP. VIII . Of Mercurius . HE was esteemed one of the most remarkable of the Gods , as well for the Nobility of his Birth , as for divers Offices attributed to him , and which are very pleasantly described in the tenth Ode in the first Book of Horace . He was the Son of Jupiter and Maia Daughter of Atlas , who bears up the Heavens with his Shoulders , he was born upon the Mountain Cyllene , which is in Arcadia . His ordinary Office was Ambassador and Interpreter of the Gods , in this quality , he had Wings at his Heels , and at his Head , and in his Hand a Caduceus , which was a Rod with two Serpents twisting about it their Tails , in token of peace and amity . It is thought that Mercurius is the discourse which interprets our mind and thoughts , it flies as he did , for there is nothing more quick and speedy than the discourse , which hath the power of gaining and uniting hearts . Another of his Offices was to shew the ways , and to guide the deceased Souls into hell ; therefore the Poets do say , that none can die until Mercurius comes with his Rod to break the tye that unites the soul to the body . When these souls have passed many years in the Elysean Fields , and after that they have drunk of the River Lethe , as we shall see in the following Chapters , the same Mercurius , by the virtue of his Rod , doth cause them to pass into other bodies to live again , according to the judgment of those that believe the Metempsycosis . He invented the Lute , and a kind of Harp , which he presented to Apollo : He was also the God of Eloquence , it did serve him mightily in his Embassies and Negotiations : He was also the God of Thieves , because he had been a very subtil Thief himself , as may appear by what he did to Apollo when he fed the sheep of King Admetus , for he stole from him a great many , and was not discovered by any but only by the Shepherd Battus , who was changed afterwards into a Rock by Mercurius , because he did reveal him , notwithstanding his promise to the contrary . Mercurius had one Son by the Goddess Venus his Sister , who was named Hermaphrodite : This Child happened to meet with the Nymph Salmacis at a Fountain ; the Gods at her earnest request made of both their bodies but One , in such a manner , that both Sexes were conserved entire . By this the Poets do give us to understand the union that should be between married persons ; they ought to be but one body , and one heart . Some say that this Mercurius made Daedalus so excellent an Architect , and taught him so many rare inventions , that they rendred him famous all over the World. This Daedalus left the City of Athens to offer his service to King Minos in the Isle of Crete , or Candia , where he built the Labyrinth with so much art , and with so many windings , that those that did enter in could scarce get out again . He was shut into it himself , with his Son Icarus , because he had offended the King ; but he made wings for himself , and his Son , to fly through the air out of prison . All things succeeded well to him , but for Icarus , because he ventured too near the Sun , notwithstanding the admonition of his experienced Father , the Wax that did unite his Wings to his shoulders melted by the heat of the beams , and he fell into the Sea , which since bears his Name . Mercurius was admired for his nimbleness , which he expressed in several occasions ; when he stole from Mars his Sword , from Vulcan a pair of Tongs , from Apollo his Arrows , and his Beasts , from Venus her girdle , and from Neptunus his Trident : He had also undertaken to convey away the Thunderbolts of Jupiter , but the fear of his displeasure hindred him : He was much reverenced by the Egyptians , who did worship him in the Image of a Dog , called Anubis ; and by the Gauls , who did cause several men to bleed at his Altars : It is reported of him , that he taught the Arts and Sciences in Egypt : It is probable , that the famous Trismegistus , who flourished in the first Ages of the World , was worshipped under this name of Mercurius . As he was the God of Eloquence , they did consecrate unto him Tongues : His Statue was usually placed in the Market , therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He was painted with yellow hair , and a purse in his hand , to intimate the advantage we may expect by diligence and learning . Mercurius was also the God of Merchants , of Shepherds , and of Dreams ; the Egyptians received from him their Arts and Sciences , and therefore they did honour him more than other people ; he was painted with the characters of an ingenious man , because that they prove very ingenious that are born when the Star of Mercurius g verns . He was named Cyllenicus from the Mountain Cyllene , where he was bred and born ; and Camillus , which signifies an Officer ; his Statues was placed in the ways unto which they did offer their first fruits ; he and Minerva were worshipped in one Temple together ; the Greeks placed his Image over the door of their houses , because as he was the God of Thieves , he was best able to protect the house from their violence . His Image was sometimes made as that of Hercules Gallicus , mentioned by Caesar , out of whose mouth came forth chains of gold , which were joyned to the ears of several little men that stood at his feet : This expresseth the power of Eloquence , that enslaves and governs the Auditors , and makes men more able to command than strength and valour . CHAP. IX . Of Venus . VVE have already mentioned her birth in the first Chapter , but the other Poets do tell us , that she was the Daughter of Jupiter , and of the Goddess Dione . She was the Goddess of Love and Pleasures , because of her extraordinary beauty : Her Chariot was drag'd only by Swans and Pidgeons , lascivious birds ; and the places where she was most adored were Amathus , Cythera , and Paphos , pleasant Mountains in the Island of Cyprus . She had several children ; Hymeneus the God of Marriages was one of her Sons , and the three Charities or Graces were her Daughters that kept her company : She was also the Mother of the two Cupi●'s , Gods of Love ; the one was honest , the other was the God of unlawful and carnal pleasures ; he had wings upon his back , and a Quiver full of sharp and burning Arrows , by which he did enflame and heat the hearts . The infamous Priapus , mentioned in Holy Writ , did also acknowledge her for his Mother : Unto this God no other beast was offered but the Ass ; Aeneas , so often mentioned in the Latin Poets , was another of the Sons of Venus ; and although this shameful Divinity was like a Bitch prostituted to every one , she had the God Vulcan for her Husband , of whom she never had any Children . In the City of Rome several Temples were built to Venus : There was one to Venus Erycina , where was the Statue of Amor Laetheus , dipping his Arrows in a River ; another to Venus Libitina , where the Vrns and Coffins of the most considerable of Rome were placed and kept . Another to Venus Verticordia , who was also called Dea Viriplaca , where the Women did appear with their Husbands when there was and difference between them , to find some way of reconciliation . After the ceremonies appointed for that good office , they did return to their home with that satisfaction that they did seek , there were several other Images and Names of Venus . There was in Rome Venus Calvata , with a bald pate , Venus Barbata , with a long beard , falling down to her Navel , Venus Cloacina , or Cluacina . In Greece the Lacedemonians erected a Statue to ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in memory of that famous Victory obtained by their Women of the Messenians , their deadly enemies . The usual Sacrifices were Doves , Pidgeons , Sparrows , Swans , &c. The Rose , an inducement to Love ; the Myrtle Tree , a symbol of Peace , were dedicated to this Divinity , who was some times represented with fetters at her feet . Her Children were many ; Pryapus the God of Gardens was the most noted , although he was the most deformed . It is reported , that when Bacchus came from India , Venus went to meet him , and Crown him with Garlands and Roses ; he in requital begot on her this mishapen fellow Priapus , who came to be thus deformed by the inchantments of Juno , for he was bewitched in his Mothers Womb. He was no sooner in the World , but when she beheld his ugly shape , she caused him to be conveyed out of her sight . Hymeneus was the Son of Liber , and of Venus ; he was named Thalassius amongst the Romans ; he was the Protector of Virginity , and the God of Marriages , unto whom the new-married Virgins did offer Sacrifice , as they did also to the Goddess Concordia . In the City of Rome there were two Cupido's , called Eros and Anteros , to represent mutual love , for they strove one against another who should have the branch of a Palm-tree that was between them to express that contention that should be between friends , to deserve the Palm , or the honor of excelling in love and friendship . CHAP. X. Of Aurora , and of such like Divinities . THat light that we perceive before the rising of the Sun upon our Hemisphere , hath been taken for the Goddess Aurora , who according to the Opinion of the Heathens , doth come upon a Golden Chariot , having her fingers dropping with Dew , to foretell the arrival of the Sun. She fell in love with Tithonus , the Son of Laomedon , whom Jupiter at her request made Immortal , without granting unto him the priviledge of continuing always young : When he came to be extreme old , he was impatient of those many evils that did trouble him in his decrepit Age ; therefore he consented to be metamorphosed into a Grashopper . This Fable contains much truth , for it is certain , that Tithonus , a great lover of Astrology , was wont to rise by break of day to behold the Stars : This continual and constant vigilancy had rewarded him with a long life , and preserved him from all sickness ; but as Old Age , amongst other Vices , is subject to excessive pratling , from hence it is that they imagine that Old Tithonus was turned into a Grashopper . From this Marriage of Aurora with Tithonus , did proceed the couragious Memnon , who went to the Trojan War to the assistance of Priamus , and was there call'd into the field and kill'd by Achilles in a single fight , at which loss Aurora was extremely afflicted ; therefore when his body was in the flames , upon the pile , she changed him into a Bird. The Egyptians to honour his valour , did dedicate unto him a Brazen Statue , of which it is reported , that When it was visited with the Beams of the Morning Sun , it appeared most pleasant , and yielded a harmony grateful to the ear . That Star that we call Venus , which rises at break of day , was the Daughter of Aurora , it is called also Lucifer , or Phosphorus , when it marches before the Sun ; but at night , when it marches before the Sun ; but at night , when it remains behind , at Sun-setting , it is named Vesper , or Hesperus , whose Office is to appear at the head of all the other Stars , when they come to enlighten the night . Aurora is said to be the Daughter of Hiperion , and the Nymph Thia , or of Titan and the Earth : When her Husband grew old and loathsome , she laboured by certain Herbs to remedy her own grief , for by their virtue she restored unto him , in his decrepit Age , his youthful heat and vigour , and removed from him those weaknesses that were grievous unto both . If the Heathens have enrolled Aurora in the number of the Gods , we must not wonder at what they have believed concerning the Sun , the Moon , as we have already seen , and of all the other Heavenly Bodies , who were , as they affirm , certain men , and Animals translatid from Earth to Heaven , and changed into Stars . Several of them held the Rank of Gods , as Hercules , Cepheus , and his Wife Cassiope , his Daughter Andromede , his Son-in-law Perseus ; Erichtonius , who was begot of the Seed of Vulcan when he offered violence to Minerva , and was also delivered to the Daughters of Cecrops to be nourished , who because they observed not Minerva's advice , but curiously searched into the Basket where this new-born Monster was hid , they became mad . This Erichtonius was the first that invented the use of Coaches and Chariots to hide his deformity , because he had nothing but Dragons feet : He was King of Athens , and governed his people with Justice and Equity . At the Northern Pole is that Constellation called Cynosura , or the Little Bear , that serves to direct the Mariners : This She-Bear was one of the Nymphs that had the tuition of Jupiter when he was an Infant . The Great Bear is otherwise called Helice , or Callisto , she was Daughter of Lycaon , King of Arcadia , and was changed into a Bear by the Goddess Diana , because she had dishonoured her Company , by suffering Jupiter to rob her of her Virginity which she had promised to keep : Jupiter was so much moved with compassion , that he carried her into Heaven , and changed her into this Constellation . Although some do name it the Chariot , because of the disposition of the Stars that do form and represent a perfect Chariot ; the Stars that are next adjoyning are called Arctophylax , that is keeper of the Bear or Bootes , that is driver of the Chariot . Orion also , who is the foreteller of Rain , is in the Heavens , he had done good service to Diana in Hunting , and had so much strength and skill , that he did not fear to meet with any Savage Beast , although it were the most furious . The Horse Pegasus was also there promoted , and the Serpent that kept the Apples Hesperides with the Eagle that brought Ganimedes to Jupiter ; the Whale that Neptunus sent to devour Andromedes , the Great Dog , and the Canicule , otherwise named Procyon , with many other creatures , that are all placed in the Zodiack , and in the other parts of the Heaven . Orion is said to have been begot of the Vrine of Jupiter , Mercury and Neptune , who pissed in an Oxes Hide when they were feasted by Hyreus , and to requite him for his kind Hospitality , they advised him to bury the Hide ten moneths in the ground , and promised him then out of it a Child , because he had none . He became an excellent Hunter , and in this imployment he served Diana ; but when he began to boast of his skill , she killed him not long before he adventured to ravish Mecops Daughter of Aenopion , who punished him by putting out his eyes ; but by Vulcans help and assistance he recovered his sight again . This Constellation of Orion in the Heavens hath 17 Stars . CHAP. XI . Of Neptunus , and of the Sea Divinities . NEptune was one of the Children of Saturnus , that had to his lot the command of the Seas , and of the Waters , when the World was divided amongst him and his Brethren ; his Scepter was a Trident , and his Chariot a great shell of the Sea , which was drawn either by Whales , or by Sea-monsters , or by Horses that had the lower part of Fish : His Wife was Amphitrite , so named , because the Sea doth encompass about the Earth : He obtained her by the means of a Dolphin , who was afterwards advanced amongst the Stars , near the Capricorn : He taught unto men the use of the Horse , when he had caused him to come forth of the earth with a blow of his Trident , at the dispute he had with Minerva about the name of the City of Athens in the Areopage . Because he had been engaged in a conspiracy against Jupiter , he was confined to the earth , where he was forced to offer himself to the service of King Laomedon , to build the City of Troy , as we have seen in the story of Ap●ll● . The Tritans , half men , and half Dolphins , were his Children ; they were wont to accompany him , sounding certain shells , in form of a Trumpet . He begot also the Harpies by the acquaintance that he had with the Earth ; they were Monsters that did ingeniously and perfectly express the qualities of a Niggard : They had faces of young Maids , although somewhat pale ; but their bodies were like the Vultures , with Wings and Claws both at their hands and feet ; their bellies were insatiable , and of a prodigious bigness ; whatever they did touch was infected and spoil'd , and they did steal all that came near them . Neptunus was esteemed a famous God , because the Heathens judged him to have the command of one of the Elements ; he was called Consus , for the Romans do affirm , that he did advise them in thé first beginning of their Empire , when there was scarcity of Women in their City , to steal from their Neighours , the Sabins , a convenient supply of that Sex. He was named also Neptunus Hippius , or Equester , because he taught unto men the use of Horses ; and as the Fable informs us , he created at Athens a Horse when the City was built : The Romans to acknowledge the benefit that their Empire had received from Horses , instituted Horse-Races in honour of Neptune . The Sea is called by his Name , either because he was Admiral of it in the Reign of Saturn , or because this greedy and inhumane God did drown him in the Sea as soon as he was born : He had a famous Temple in Rome , enriched with the spoils of many Sea Victories ; but he received a signal affront when Augustus the Emperour caused his Statue to be pull'd down , because he was thought to have raised against him a Tempest at Sea , where he had received some loss , with no small danger of his life . The Ocean where Neptunus commanded was esteemed a God , the Father of the Rivers : His Effigies was much like to that of a River , a great man with Bulls Horns upon his head ; His Wife was Thetis , of whom he had Nereus and Doris , that married together , and put into the World many Daughters , called Nymphs ; some of them ascended up into Heaven , but those that had green locks of hair remained upon the Earth , amongst the Waters , the Meadows , the Forrests ▪ The Napeae , the Dryades , and the Hamadryades , did dwell in the Woods , in the Meadows , and amongst the Flowers and green Pastures : The Naiades were for the Fountains and Rivers , and the Nereides , that did borrow their Name of their Father , were appointed to the Sea : They did extremely love the Halcyons , Sea-birds , of whom this Wonder is related , that they build their Nests upon the Waves of the Sea , in the midst of the most stormy Winters ; but when their young ones do peep forth of the shell , the Sea round about them appears calm , and if it be rough they never come by any damage by it . The most remarkable of the Nereids was Thetis , who kept the Name of her Mother , she was so fair , that Jupiter fell in love with her : but when he heard the Destinies foretel , that if she was married that she should have a Son far more couragious and more dreadful than his Father ; he willingly left her , and gave her in marriage to Peleus , the Father of Achilles , whose Actions and Life we shall describe in their proper place . Protheus , Neptune's Shepherd , and the Leader of his Phoei , who were called Calves of the Sea , was another Son of Ocean and Thetis ; the Romans called him Vertumnus , because he had the skill to change himself into all sorts of forms and figures , and he was a great Fortune-teller ; those that intended to make any use of him , were to surprise him , and bind him fast until he did take his proper and natural shape , and tell them what they desired . Glaucus Ino and Melicerta were Divinities of the Sea. Glaucus had been before a Fisherman ; at a certain time having cast his Fish upon the Grass , and perceiving that by the virtue of a certain Herb which they did touch they did receive a wonderful strength , and did afterwards leap into the Sea again , his curiosity moved him to try the virtue of it in himself : He had no sooner tasted of it , but he fell into a fit of madness , and cast himself into the midst of the Waves , where the Sea Divinities had a care to receive him , and admit him into their Society . The story of Ino is more various ; Athamas King of Thebes had married her in second Nuptials , after that he had divorced his former Wife Nephele . This Ino was resolved to destroy Phrixus and Helle , Children of Nephele . Phrixus to prevent his mischief , ran away with the Ram that had a Golden Fleece , the honour and riches of his Family . He and his Sister mounted upon it with a design to flee to some other Country , as they were passing over the Straits , between Asia and Europe , Helle fell into the Sea in a fright , from hence this place is named Hellespont : But Phrixus arrived happily in the Country of Colchos , where he offered his Ram to Jupiter , and since this same Ram hath been admitted amongst the twelve Signs of the Zodiack , but the Fleece was put in the hands of Aetha King of the Country , who placed it in a Park consecrated to Mars , and a good guard to keep it , as we shall see in the story of Jason . Juno was mightily concerned for the Children of Nephele , therefore she troubled the mind of Athamas , and caused him to become furious ; in that condition he offered to kill Ino and her Children , but she being surprised with so great a change , casts her self into the Sea with Melicerta : Neptune pittied her , and therefore received her in the number of the Divinities of his Train ; afterwards she was esteemed to be Aurora , and therefore called Leucothea , the break of day : Her Son was called Palaemon , he was the God of the Havens . We must not here forget the God Aeolus , for his Empire was upon the Waves of the Sea ; he was the God of the Winds , who dwelt in one of the Islands next unto Sicily , where he kept the Winds close prisoners , giving them liberty when he thought it convenient . Besides all these , there were certain Monsters that did dwell near the Sea , and that did terrifie the Marriners : In the Straits of Sicily were Scylla and Charybdis ; they say that this Charybdis was a Woman of a savage Nature , that did run upon all passengers to rob them : When she had stoln the Oxen of Hercules , Jupiter kill'd her with his Thunderbolts , afterwards he turned her into a furious Monster , and cast her into a Gulf that bears her name . Scylla was the Daughter of Nisus , King of the Megariens , she fell in love with Minos King of Candia , and for his sake she betrayed her own Father : For when Minos made War upon the Megariens , because the Inhabitants of the Country had cruelly put to death his Son Androgeos , and when he held the chief City , Megara besieged Scylla : during the Siege , did often walk upon the Walls to recreate her self with the harmonious sounds that the stones did give : for when Apollo did build this City , he did often leave his Harp upon the stones , and by this means he granted unto them the virtue , that when they should be toucht , they should yield a most delightful sound . This young Princess seeing Minos from this place , she began to entertain a kindness for him , which perswaded her to deliver the City unto him , upon condition that he should yield unto her desire and lust . The business did depend only upon a hair of a Purple colour which was in the head of Nisus , for whiles he did keep it he could not be overcome ; therefore when he was asleep she cut it off . This Treason was not unprofitable to Minos , but he could not abide a Daughter guilty of so much cruelty against her Father , therefore he caused her to be thrown headlong into a Gulf of the Sea , under the Promontory or Cape that is against that of Charybdis : There she became a most horrible Monster , for all her lower parts , from the Girdle downwards , changed themselves into dogs of several shapes , that did continually bark there . Others there are that relate this Story otherwise ; for Ovidius tells us how Scylla was metamorphosed into a Lark , and Nisus into a Hawk , that did persecute her continually for her Treason . These do say , that this was another Scylla that the Witch Circe changed into this Monster in a fit of jealousie , because Glaucus had less love and kindness for her than for Scylla . We shall see in the nineteenth Chap. of the next Book who this Scylla was . The Sirens did also inhabit upon these Coasts of Sicily ; their upper part was like fair Virgins , and their lower did represent the tail and body of a great Fish : They did sing such melodious tunes , that the Passengers were charmed and drawn to them ; but it was to the end that they might destroy them ▪ therefore they do very well typifie unto us unlawful Lust , for its pleasures and allurements will infallibly bring us to an unhappy end , unless we imitate the example of Vlysses , who commanded his men to stop their ears with Wax , and caused himself to be bound fast to the Mast of his Ship , when he passed by in these Seas , that the Sirens might not prevail upon him . This craftiness of Vlysses did not a little vex them , for they hoped to obtain him and his Company for their prey . The Heathens did say that Oceanus was the beginning and first principle of all things ; he had a numerous Posterity : Hesiodus numbers three thousand Daughters , besides Sons : Prometheus was his intimate friend , and he did many good offices to the Gods : he brought up and nourished Juno . Nereus was his Son , who had about sixty Daughters that waited upon Neptunus ; his habitation was in the Aegean Sea ; Hercules went to know from him where he should find the Golden Apples . When Ino had craftily made away all the Children of Nephele except two ; she caused the Oracle to demand one of them as a Sacrifice to Jupiter , which forced them both to fly away . Athamas her Husband was so incensed at her cruelty , that he took her Son Learchus and cut off his head ; then Ino in hast caught hold of Melicerta , and cast her self with him into the Sea : He was called Palemon , or Portunus , God of the Harbours : In some places of Greece Children were offered in Sacrifice to him . The Sirens are noted for their folly and cruelty : These are the Names of the chief of them , Aglaope , Pisinoe , Thelxiope , Molpe , Alagophonos , Leucosia , Ligea , Parthenope : The last gave her name to the famous City of Italy , Naples , anciently called Parthenope . They did sing upon several Instruments of Musick , and very well , insomuch that they did challenge the Muses themselves by the perswasion of Juno . In the Island of Crete was the meeting , where the poor Sirens were shamefully overcome by the Nine Sisters , who took from them their Wings , & made of them Crowns , which they all wore , except one who was esteemed the Mother of the Sirens , and therefore it did become her not to triumph at the shame of her Daughters . Their dwelling was between Italy and Sicily , all the Passengers are said to have perished there but Orpheus , who with the sound of his Harp did overcome the noise of the Sirens voices . Ulysses had the happiness to pass also without any harm ; it is said that they were so much grieved at the escape of this last , that they cast themselves headlong into the Sea , and since they have never been seen . CHAP. XII . Of the Divinities of the Earth . CYbele that we mentioned in the second Chap. as the Mother of the Gods , is also the Goddess of the Earth ; therefore she was painted sitting , and crowned with Towns , and about her abundance of Animals and Trees : The Shepherds did own her for their Goddess ; amongst them she was named Magna Pales . Pan was eminent amongst the Gods of the Fields ; he was Son of Mercurius , that had taken the form of a Goat to beget him ; therefore his Beard and his Feet were like a Goats , with horns upon his head : He was called Sylvanus , although Virgilius seems to be of another mind : He was the beloved of the Nymphs that did put themselves under his protection , and did dance at the sound of his pipe : The Arcadians did honour him as their God , offering unto him Sacrifices of Milk and Honey : The Romans also , in the moneth of February , did dedicate to him certain Feastival daies , called Lupercalia , from the place Lupercal , that was consecrated to his worship by Evander , and where Remus and Romulus were afterwards nourished by a Wolf. Picus the K. of the Latin people had a Son named Faunus , that was also a famous God of the Fields , he invented many things necessary for Husbandmen : He was lookt upon as the Father of the other Fauni , and of the Satyrs , who did all wear horns upon their heads , and had Goats feet . When these Satyrs became old , they were called Sileti ; they were great Tiplers of Wine : The chief and the ancientest of them brought up and tutored Bacchus in his Infancy ; he was always seen riding upon an Ass . This Animal became famous in India , when Bacchus made War against the Indians ; for when it began to bray , the Elephants of the Enemies were frighted and disordered , which was the cause of the Victory . In reward of this good service , Bacchus promoted this Ass amongst the Stars , near the Crab. Cybele was originally of Phrygia , the Daughter of Menoe , an ancient King of that Country ; she was cast into a Wood , and there left to be devoured by the Wild Beasts , upon some distast that her Father had taken against her Mother : A Shepherd happily finding her , brought her to his home , and there caused her to be bred up as his Child ▪ She quickly grew famous when she came to years of understanding , because of her extraordinary beauty and skill in Musick , and in the curing of Infants diseases , which caused the King to acknowledge her for his Daughter , and to grant unto her a Train better befitting her Birth : She afterwards became amorous of Atys , a young man of the Country , who because he could not have the liberty to marry her , he got her with-child : Atys was condemned for it to die , and Cybele for grief became mad ; so that she left her Fathers Court , and ran up and down the Country with a Pipe and Drum in her hand : After her death , when the Phrygians were afflicted with scarcity of corn , and divers diseases ; the Oracle gave them this advice as a remedy to their evils , to worship Cybele as a Goddess . She was not well known amongst the Romans , until Hannibal was in the bowels of Italy with his Army : The Senate being frighted with several prodigious accidents that happened at that time , sent to consult the Books of the Sybile , where they found that the strangers might be driven out of Italy , if Mater Idaea did come to Rome . This obliged them to send Embassadors to Attalus King of Phrygia , to beg from him the Statue of this Goddess , which was of stone in the Town of Pesinunte : They brought it to Rome , and all the Dames of the City went out as far as the mouth of Tyber to welcome her : The next year a Temple was erected for her , her Priests were Phrygians , called Corybantes , they had over them one called Archi Gallus an Eunuch , as most of them were therefore called Semiviri Phryges : They did perform her solemnity with a furious noise of Drums , of beating of Brass , and of Musical Instruments . The Corybantes are Jupiters Life-guard , because they brought him up . The Pine Tree and Box were consecrated to this Goddess . Pan was the God of Mountains , and Sheep ; also of Huntsmen ; he loved Eccho , of whom he had a Daughter called Irynges : He was also beloved of Luna ; his Sacrifices were performed in a deep Cave , scituate in the middle of a thick Wood ; they were wont to offer unto him Milk and Honey in Shepherds Dishes ; he was painted with a stick in one hand , and a Pipe in the other , with a long Beard , and horns of a great length upon his head , and with Goats feet . Faunus was also a God of the Field , all the Apparitions in the Woods , and all the voices were attributed to him . CHAP. XIII . Of the Infernal Gods. IF we speak of Hell , according to the manner of the ancient Poets , we must represent it as a large subterraneous place , whither the Souls are conveyed when they go out of their bodies : The God that commands there is Pluto , Brother of Jupiter and Neptunus ; his Wife is Proserpina , the Daughter of Ceres ; he was constrained to steal her , for he had been refused of all the Goddesses , because of his ill-looks , and of the darkness of his Kingdom . Several Rivers do encompass it , which we must all pass before we can enter into it : Acheron is the first , Styx the second , this River did run round Hell nine times ; Victory was his daughter , she was favourable to Jupiter in the War of the Giants . Therefore by her means he attained to so great a credit , that the Gods having sworn by his waters , it was not lawful for them to act contrary to their engagements : When they did , they were depriv'd of the Nectar , and of their Divinity , one hundred years compleat . The Styx did rise out of a Fountain of Arcadia , whereof the waters are venomous , and of such a strange nature , that there is no metal that can keep them : Nothing but the hallow of an Ass , or of a Mules Hoof , can retain this piercing water . The third River of Hell was the Cocytes , which did swell only with Tears : The fourth was Phlegeton , whereof the waters boil . Charon , the Ferry-man , did offer his assistance , and his Boat , to carry over all that did come from this Upper World : He did shew as little respect to the Lords , to the Grandees , and to the Princes , as to the meanest Slaves , because Death doth bring all men to an equality . They whose bodies had not been buried , did wait many years upon the Banks of the River before they could be admitted to passe with the rest . At the descent from the Boat they met Cerberus a great Dog with three heads , instead of hair he was covered all over with Serpents . He did keep the entry of Hell in such a manner that he did suffer all to enter but none to go out . Within was a dreadfull night esteemed a Goddess the eldest daughters of Chaos and the Mother of several Monsters that did beseige this unhappy place for besides Envy , Grief , Poverty , Care , Labour , Diseases , Cruelty , Despaire , here were to be seen Death and his kinsman sleep . The latter was honoured as a favourable God unto men , because of the rest that he procures unto us , one of his Officers was Morpheus the God of Dreams who had the cunning and Art of taking all sorts of shapes . There were also the Harpyes condemned to perpetual darkness , and the Chimera that did vomit fire and flame , her head was like a Lyons , her middle like a Goat , and her tail did resemble that of a furious Dragon In these subterraneous places was the abode of the furies called otherwise Dirae or Eumenidae their names were Tisiphone , Megera and Alecto they were armed with flaming Torches , out of their mouth proceeded a filthy froth , a signe of their raging humor , their eyes did sparkle as the lightning and their head instead of hair was adorned with long and dreadfull Vipers . In the Palace of Pluto the three sisters named Parcoe , Clatho , Lachesis , and Atropas did dwell . These were the fatal Goddesses or the Destinies that did appoint unto every one the several adventures of his Life , what they had decreed according to the Judgment of the Gods could not be altered , they were more especially busied in handling the thred and disposing of the course of mens lives , the youngest held the distaff and did draw the thred , the seeond in age did wind it about the Spindle , and the third old and decrepit , did cut it off , and this was followed with the immediate death of the person living . Assoon as the Souls were arrived in Hell they did go to give an account of their lives before Minos Rhadamantus , and Aeacus their Judges , who had in their keeping the fatal Chest where the names of all the living upon Earth , were contained , out of it was drawn every mans name when he was arrived at the end of his dayes , The Gods had intrusted these men with this Office , because during their lives they had been very just in their Judgments : Here we must not forget what is related of Aeacus when the plague had carried away all the Inhabitants of the Isle of Egine where he was King , he obtained of Jupiter the favour that all the Ants should be changed into men , that the Island might be again filled with Inhabitants , they were therefore called Myrmidones ; The truth is they were thus named because they did mightily apply themselves in the improvement of the ground , as the Ants they were allwayes stirring it up . When these infernal Judges had pronounced their sentence against the wicked Souls they were cast headlong by the furies into the bottom of the Tartare , a dreadfull place designed for their punishment . There were to be seen the Gyants and the Titans , in the midst of the flames loaden with huge mountains , to hinder them from rising again . And Tantalus that was ready to perish with hunger and thirst encompassed with the abundance of all sorts of dainties . There was also Salmoneus the King of ●lide who had bin struck dead with Jupiters thunderbolts , because he had the impudency to counterfeit and play the God upon a Bridge of Brass causing his Chariot to run over it that it might yeild a noise like that of the Thunder : In his conrse he did cast on every side flaming Torches to represent the Lightning , and such of the spectators upon whom they did unhappily fall were cruelly murdered by him . In this place were also the Danaides , or the Belides , so named from Belus their Grandfather , they were the Daughters of Danaus , from whom the Greeks have taken their name Danai . This Danaus was forced to marry them to the sons of Egyptus his Brother , they were equal in number , for Egyptus had fifty Sons for the fifty Daughters of Danaus ; But these wretched Creatures cutt their Husbands throats the first night that they came together , only one excepted ; therefore they were condemned in Hell to fill up with Water a Tunn , without a bottom , which they could never effect , because at the same time that they did poure in , as much did run out . Here was also one Sysiphus a famous Robber , forced to heave up a great stone with his Shoulder to the top of a Mountain , when he was almost come to the end of his labour , it did fall again to the bottom , so that he was constrained to be allwayesbegining . Ixion was here tyed about a Wheele that did continually move : He was condemned to this punishment , because he had been so bold as to seek a too familiar acquaintance with Juno , Jupiter to be better informed of his intentions , presented unto him a Cloud in Juno's likeness , of whom he begot the Centauri , half Men and halfe Horses . All the Men that had lived an honourable life , and all those that had ended their appointed time in the Tartare , were conducted into the Elisian Feilds , Places that did abound with all manner of delights and satisfactions . But at the end of a certain number of years , they did return into the World again to live in other Bodies , and that the Souls might not retain any remembrance of these Elysian Feilds , they did drink of the River Lethe , that had the virtue of causing them to forget all the things past . It is very remarkable that the Papists do follow in their descriptions and fancies of Hell , and of its suburbs , the Heathens , or Romans their predecessors , who with the Empire of the World have left them many of their groundless opinions , and strange superstitions , as the former did imagine , several apartments under ground , and subterraneous places , so the latter do maintain divers retreats of the soul after Death , The Purgatorie of the Poets described by Virgil , is the same as that of these mistaken Christians . Pluto was the God of Hell , and of Riches he had two keys in his hand , and was attended by a dreadfull train , by Cerberus with three heads , by the furies the Paucae ; &c. * he had upon his head a Helmet , that did render him invisible , and all those that did ware it ; by this is intimated the safety men finde in the grave . His sacrifices were performed in the night , and the Tree that was dedicated to him , was the Cypress . He was a blinde God that did not love to see any light , therefore the Poets say that he is mightily afraid when the Earth doth quake and let in the day into Hell. Charon the sonn of Erebus , & of the night was his Ferry-man to convey the Souls of the deceased unto him , he was greedy of mony , therefore he would let none pass without a peice of Silver , which the Souls were wont to carry betweene their lipps , those that were not dead or unburied were never admitted into this mans boat . Yet Aeneas by his Piety , Hercules and Theseus by their valor , and Orpheus by his musick obtained the priviledge of viewing Hell , and of passing to and fro in old Charons ferry boat . Cerberus was an ill shap't and a cruel mastif begot of Typhon and Echidna , Hercules had the strength to drag him from under ground , and bring him to see the light of the Sun when he was upon Earth , it is reported that he vomitted on the ground and immediately a new herb sprung forth called Aconitum , wolfes bane . In these lower Regions of the Earth were several strange Goddesses , Nox the night was she that had the greatest command , and that was one of the most remarkable ; she was held to be the Mother of Love , of Deceit , of Old-Age , of Death , of Sleep , of Dreams , of Complaint , of Feare , and of Darkness . The Cock was offerred in sacrifice to her , & she was painted with black hair , with a Garland of Poppies about her head , and her Chariot was draw'n with black Horses , and in her Arms a white boy signifying Sleep , and a black one intimating Death , both taking their rest . The harpies were strange sorts of Birds painted with womens Faces , Dragons Tailes , and Eagles Talons ; they are sometimes called Furiae , Striges , and Lamiae . They were said to suck in the night the blood of Infants , there were three in number Aello , Ocypete , and Celaeno , They were very troublesome at publick Feasts ; in the night , and especially to blind Peneus , but Calais and Zetis the two Children of Boreas and Orythea , had pity of the old man having therefore winged feet , they persued the Harpies and drove them from Peneas Stable , afterwards they were confined to Hell , their next neighbour was a cruel Monster , named Chimera , that was dreadfull because of it's mishapen body , but much more because it breathed forth nothing but flames of fire . The furies had here their habitation , but when the Gods had any great designe in the World , in raising of Wars or troubling the peace of Men they did send for these furies of Hell , who disguising themselves did go and perform the commissions with which they were intrusted , by applying their burning Torches to the heart and affections of the persons with whom they were concerned . This represents unto us , how the Devils do tempt us inwardly to evil . The Heathens did imagine a severer Justice in Hell than was upon Earth , for they placed three Kings eminent for their upright dealing , to judge and dispose of the estate of every one according to his deserts , the Souls were brought before them naked , without any ornament or name that might render them recommendable , therefore the wicked were punished with fire , but the good were admitted immediately into the Elysean feilds . Ixion the Son of Phlegias , is remarkable amongst the wicked not only by his horrid murder which he committed under the pretence of friendship , for he cast his Father in law into a pitt of burning coals : his troubled Conscience caused him afterwards to wander up and down the Earth until Jupiter out of pity made satisfaction for his crime , and received him into heaven , where ease and pleasure caused him to become both wanton and ungratefull , He fell in love with Juno , and sought to defile Jupiters bed , when he heard of it he presented unto him a serving maid , called Nephele a Cloud in Juno's habit of whom he begot the lecherous Centaurs : By that means falling into disgrace with Jupiter he was sent back again upon Earth , where he began to brag of his prancks , and how Juno had submitted to his lust for which he was by Jupiter condemned to this torment in Hell , to be continually carried about a wheele which never stood still , but when Orpheus was there playing upon his Harp. Sisiphus the son of Aeolus was accused for having discovered the secrets of the Gods , and particularly of Jupiter , who had made him the confident of his love to Aegina , the daughter of Asopus , also for having spoken irreverently of him and for having spoiled and murdered strangers , for which enormities he was first slain by Theseus and then sent to Hell to roll up a great stone that did fall down again and renew his labours . CHAP. XIV , Of some other Divinities . BEsides these common and universal divinities that we have mentioned the Heathens did fancy others who had a particular kindness , for certain houses and persons . The domestick Gods were named Lares or Penates they were in shape like Monkies placed in some private part of the house , or in the Chimney corner , they did honour them as their Protectors , and therefore did make unto them offerings of wine and frankinsence . They did also imagine that every one was borne with two Genii proper unto his person , named Daemones ; the one was the good and favourable , who did perswade him to honesty and virtue , and in recompence did procure unto him all manner of good things proper to our Estates . The other was the Evil Genius , who was the cause of all wickedness and mishap when he did get the upper hand in us . The Heathens did acknowledge also a Great Goddess , named Fortune , who had in her possession , and at her disposal , the honors , the riches , and the happiness of this life , she did give them and take them away at her pleasure : But this is noted of her , that she was blind , and very unconstant ; in her hand was a Wheel that she did turn without ceasing , raising sometimes men on the top of the Wheel , and sometimes casting them down , so that there was nothing setled or assured that did concern her . She was adored by the most part of men , the greatest Princes had one of Gold kept safe with them in their dwellings , that she might be always favourable unto them : The Goddess Nemesis , or Vindiciae , had an eye upon the crimes and misdemeanours of every one to punish them . The God Momus was worshipped by them , but he grew mightily out of favour , and became odious to all the World , because of his ill qualities ; for he had his beginning from Sleep , and the Night : And although he was very slothful and ignorant , he was nevertheless one that found fault , and who did prattle of every thing , which did proceed partly from his vanity , and the partly from the ness of his judgment . The God of particular persons , or of Kingdomes , was named Genius ; he had a continual eye over them , and did accompany them to the Grave . The Genius of the Roman State was painted with a Horn of abundance in one hand , and a dish full in the other , which was stretched out upon an Altar . The Heathens said , hat their Genii were of a Nature between God and Man , and therefore they imagined them to be the Sons of Jupiter and Terra . All the Stars were reckoned in their number , and therefore they did worship them as the Jews did in the quality of Angels : They did paint them differently , sometimes as a Serpent , and sometimes as Boys or Girls , or as Old Men ; but a Garland of a Palm-tree was always upon their heads , therefore this Tree is named Genialis . In some ancient Medals , the Genius of the Emperour was represeuted as a Man , with a large dish of all sorts of Flowers in one hand , and a Scourge in the other , to express both rewards and punishments : They thought it not lawful to kill any Creature unto their Genius , because it was not decent that they should cause Creatures to loose their lives , the day on which they received theirs ; yet Horace mentions the killing of a Pig of two moneths old . The usual offerings to the Genius were Wine and Flowers ; as the men had their Genii , the Women had also their Junones Goddesses , that did watch over and protect them . Magnigeni cape thura lubens votisque faveto , And Funde merum Genio . The Penates were the Gods that were placed in penetralibus domi , in the inner most part of the house , as Guardians and Protectors ●o it : There were the Penates of Cities , of Kingdomes , of Heaven and Earth , and of many eminent dwellings ; Aeneas brought his from Troy , that were two young men in a sitting Posture : The Dictator and chief Magistrates of Rome did sacrifice to them when they entered into their Offices , and to the Goddess Vesta . Lares is another kind of Domestick Gods in Figure , like a Dog : Plutarch tells us , that they were but covered with a Dogs skin , and a Dog was placed next to them , to express the watchfulness and care they had of the house , and their friendship to those who did belong to it . The Fable says , that Lara being condemned to loose her tongue , for revealing unto Juno Jupiters intention of deflouring Juturna ; and being sent in Mercuries custody to Hell , by the way he layed with her , and begot two Sons named Lares , from whom these Gods are derived . Fortune the Daughter of Oceanus , and the servant of the Gods , was carried in a Chariot drag'd by four blind horses , under her feet lay a Globe , in her right hand the Helm of a Ship , and in her left the Horn of Plenty : She had several Images , Statues and Temples erected to her honour , for the Romans did worship none more than Fortuna : At her right hand did play upon a Wheel a young Youth , with Wings upon his shoulders , named Favor , to express how soon her favours may fly away from us . Two Images were remarkable at Rome , Fortuna Calva , and 〈…〉 both very significant . 〈…〉 several Temples built 〈…〉 Fortune , one to Fortuna 〈…〉 in the Capitol another to Fortuna obsequens , to Fortuna privata , to Fortuna 〈◊〉 the later was near the Temple of Venus ; 〈◊〉 to Fortuna barbata , to Fortuna publica , to Fortuna plebeia , and another to Fortuna muliebris , whose Statue had the power to speak , as Val. Max. l. 5. cap. 2. informs us ; and to several other kinds of Fortune Temples were erected . When Fortune was not favourable to them , they did ●ad her with Curses and Imprecations . Nemesis , the Daughter of Jupiter and Necessity , was the Goddess of Revenge ; she was called Adrastia , because Adrastus built her a Temple ; and Rhamnusia , from a place in Greece where she was worshipped : She was painted as Justice is , with a Sword in one hand , and a pair of Balances in the other , with a sad countenance of a Virgin , and piercing Eyes , or with a Bridle and a Ruler . The Heathens did think , that she would either reward or punish all the actions of our life . The imployment of Momus was to reprove the faults of every one ▪ he did not like Vulcans Man , who had not a Window in his brest that his thoughts thorough it might be seen : He was not pleased with the Slippers of Venus , because they made too much noise : He reproved Neptunes Bull , for not having Horns on his shoulders , rather than on his head ; and Minerva's House , because it was not moveable . Besides these Gods that were worshipped by most Nations , the Romans had several otbers , and of many kinds : Some were called Indigetes , who were advanced from the Estate of Men , to the honour of the Gods : Of this number were Hercules , unto whom divers Chappels and Altars were erected in Rome , and many favourable Epithets ascribed unto him , as Magnus Victor Triumphator , Defensor , &c. Faunus was another , Carmenta Evanders wife another , and Evander himself , King of the Natives of Italy , Castor and Pollux , Aesculapius , Acca Laurentia , the Nurse of Romulus and Remus , Quirinus , a name of Romulus ; from whence comes the word Quirites , the Romans Title . All the perfections and virtues of the Soul were also adored as so many Goddesses , Mens the mind , Virtus virtue , Honos honor , Pietas , &c. And over every part of a mans life they had particular Gods and Divinities : The young Babes were under the protection of these , Opis , Nascio , * Vaticanus , Levana , Cumina , Goddesses that did look to the Chill in the Crad e , Rumina that did assist it to suck ; Potina , Educa , Ossilago , Fabulinus , Carnea , Juventas , Orbona , Volupia , Lubentina-Anculi Dii , were honored by servants . The new-married Couple had several Gods , Jugatinus that did joyn them together , Domiducus he that led the Bride home , Minturna Dea , Virginensis , Cinxia , Mutinus , Deus Pater , Subigus , Dea mater prema , Viriplaca Dea. All these had their several Offices appointed them in Marriages : The Goddesses of Child-bearing are Mena Dea , Juno , Fluonia , & Lucina , Pertunda , Latona , Egeria , Bona Dea , Magna Genata , &c. Murica Dea , the Goddess of Laziness . Strenua Dea , of Strength and Valour . Stimula Dea , who prompts men to labour . Agonius Deus , who did bless their undertakings . Dea Horta , who did perswade them to any business . Catius Deus , that made them careful . Volumnus Deus , the God of their Wills. Adeona & abeona Deae , the Goddesses of their coming in , and going out . Vitula Dea , the Goddess of Joy or Victory . Pellonia Dea , she that was active in driving away their Enemies . Fessonia , she who did help the wearied . Averruncus Deus , that did divert from us all evil . Angerona , the Goddess of silence . Laverna Dea , who did bless the Thieves in their Robberies , and unto whom they did offer Sacrifice . They that were under her protection , did divide the Spoil in her Wood , where her Temple was erected ; therefore they were called Fures Laverniones . Naaenia Dea , the Goddess of Funerals , &c. There were also amongst the Romans the Gods and Goddesses of the Fields , besides the multitude of Nymphs and Satyrs : These were the most noted . Pales Dea , the Goddess of Fodder , and of Shepherds . Flora Dea , a remarkable Whore , who gave all her Estate to the people of Rome , upon condition that they would honor her Birth-day with Plays : The Senate to remove the infamy of her life , created her the Goddess of Flowers , and did offer unto her Sacrifice , that she might bless the hopeful encrease of the Fruits and Flowers : In her honor were instituted the Floralia . Pamona Dea had a Command over the Apples , and such like Fruits . Tutilina Dea , had an eye over the Corn. Robigus Deus , did preserve the Corn from the infection of the ayr . Populonia & fulgor Dii , that did keep the Corn from the Thunder . Pilumnus & Picumnus Dii , the latter is called Sterquilinus , because he taught men to improve the ground with Dung : The first is the God of Millers . Bubona Dea , of Oxen. Hippona Dea , of Horses , Mellona Dea , of Bees . Jugatinus Deus , who did live upon the Mountains . Rusina Dea , a Country Goddess . Terminus Deus , the God of Limits : The people of Rome were commanded to set stones upon the confines of their ground , which were called Terminalia ; upon them they did offer to Jupiter every year ; and if any was so impudent as to remove them , his Head was to satisfie Jupiter , unto whom they were consecrated . These Stones were crowned every year with Flowers , and upon them Milk was offered to Terminus . Pan was a Field God. Sylvanus the God of Cattel , and of the Country . Priapus , who was the most impure and shameless of all their Gods ; he was also the God of Marriners , as well as of the Country , and of Gardens : He was painted naked , as all the other Gods and Goddesses of Love. Feronia Dea was also a Divinity of the Woods , the Wife of Jupiter Anxur in Italy ; near her Temple was a large Wood which took fire , but when the people did run to extinguish it , of its own accord the fire went out , and the Wood in a moment became green again and flourishing . The Slaves who were to be made free , did receive the badges of liberty in her Temple . It is reported of her Priests , that they did use to go bare foot upon burning coals every year at a set time before the people . The Romans had encreas'd the number of their Divinities , so that many thousands were reckoned ; every affection of the mind , and disease of the body , was honoured as a Deity : Such were Pavor , and Pallor , Cloacina , Aius , Locutius , whose Statue gave the Romans notice of the coming of the Gauls . Ridiculus was another God , Tempestas , Febris , Fugia , Forna●x , Cacia , Vicepota , and Volturnus Deus , &c. And as the Romans did inlarge their Dominions , they did admit all the Gods and Goddesses of strange Nations into their City : Therefore when Tiberius heard of the Miracles of our Saviour from Pilats information , he desired the Senate that he might be introduced amongst the number of their Divinities , which they had no inclination to do , either because of the place of his Nativity , which was generally hated of all Nations , or because he could n t be rightly worshipped where there were such a multiplicity of Idle Gods. Now these were the strange Divinities worshipped in Rome , when they had conquered the World. Sanctus , or Deus Fidius , the God of the Sabins ; Io , or Isis , a Goddess of the Aegyptians . The Poets inform us , that she was the Daughter of the River Inachus , a professed Whore , yet the Priest of Juno : She perswaded Jupiter to yield to her Lust ; but Juno's jealousic pursuing after her Husband , found them together , Jupiter in the form of a Cloud , and Isis in that of a white Cow , for Jupiter had changed her that she might not be suspected of his Wife , who understood his subtilty ; therefore she beg'd the Cow from Jupiter , he being afraid , by a refusal , to discover her and his own dishonesty , granted her to Juno , who presently committed her to the custody of Argus with a hundred eyes ; there she continued in much misery and persecution , until Mercurius was sent from Jupiter to deliver her , he played Argus asleep with his pleasant Musick , intending to steal away the counterfeit Cow ; but a Boy , named Hierax , gave notice to Argus , and waked him , as the other was a departing with his prize . Mercurius seeing no remedy , but that he must either neglect Jupiters Command , or kill Argus , he took a great stone and knockt him dead upon the place , and changed Hierax into a Hawk for his ill Office. Juno was not a little displeased at the loss of her faithful servant , therefore she transformed him into a Peacock , that yet retains the number of his eyes in its feathers ; and she sent some Creatures to vex Isis , so that she became mad , and ran up and down the World , swimming over the Seas into Ionia , unto which she left her Name , as also to the Sea that waters that Country : At last she returned back to Egypt , where she married Osiris : Her Son by Jupiter was Epaphus ; after her death she was a●lored by the Egyptians ; her hair was preserved as a Sacred Relick in her Temple at Memphis ; she was honoured as the Goddess of Navigation , and of the Weather : Her Statue was a Cow with Horns , or as some say , a Dogs Head , unto which Ovid alludes , calling her Latrator * Anubis . The Romans had an extraordinary reverence for this Goddess , although they banisht her , because her Priests had consented to defile her Temple with Whoredomes afterwards she was admitted again : Her Priests were initiated with Blood and Water , they had their Heads and Beards shaven , and did wear all White Linnen Garments : At the entry in of her Temple was the Statue of a Sphynx , to signifie that she was a mysterious Godd●ss : For her sake the Egyptians did keep in a corner of her Temple a White Cow ; when it did die , they did all mourn , as for a Prince , until another was put in the place of the dead Beast . Osiris , King of Egypt , was her Brother and Husband ; he is esteemed the same with Serapis , some call him Dionysius , Ammon , Jupiter , and Pluto . The last name I conceive was granted unto him , because he had such an extraordinary care of the Dead , causing them to be buried in several places made on t● purpose near Memphis , to encourage Virtue , and a good life ; for if the deceased had not lived well , he was by persons appointed to enquire into every mans actions , cast into places of shame and punishment ; the Virtuous were interred in beautiful Fields , flourishing with all manner of Flowers . This place was near the City Memphis , encompassed several times with the River Nilus , and an old Fellow did convey the dead bodies over . By this means this Prince did awe his people into obedience , and a submission to his Laws . And from hence it is that the Poets have borrowed their pleasant descriptions of Hell , as the rest of their superstitious Fables , as several writers informs us . Osiris is also called Apis , in whose Temple a Bull was nourished : Vpon the Statue of Osiris was placed a Bushel ; this hath given occasion to some to fancy Osiris to be Joseph , who saved Egypt from the great Famine : It is probable the Bushel was placed upon Osiris his head , in honour of him . All the other Gods of the Grecians , Illyrians , Gauls , Spaniards , Germans , and Asian People , were brought and worshipped at Rome , because we have already named them , and given a full account of their beginning and Histories , it is needless to repeat them here again . CHAP. XV. Of the Gods mentioned in Holy Writ , and of those that were adored in Syria , Phoenicia , and the adjoyning Countries . I Think it not amiss , in this review of all the Heathen Gods , to add a Chapter or two concerning those who have been adored by the Inhabitants of the Eastern Countries , and by our Forefathers in this Island . The Sacred Records do mention many Idols unto whom the Israelites did shametully prostrate themselves ; their names are Moloch , Baal , Astoreth , Dagon , Baalzebub , Succoth , Benoth , Nergal , Nisroch , Rimmon , Thammuz , Nebo , Sesach , the Golden Calf , the Teraphim , Remphan , &c. The Golden Calf which the Israelites did make in the Wilderness , was a God of Egypt , called Api● : Lactantius informs us , that the Head was the Image of a Bull ; therefore they did worship him in the some manner as the Egyptians did their Apis , for they did mightily rejoyce and feast themselves when he was made , and dance round about the Idol : But I cannot conceive how the Israelites could be of such weak memories , as to forget the greatness of Gods Power lately manifested to them in their deliverance from Egypt , and in the publishing of the Law , or of such perverse judgments , as to ascribe to the works of their hands the glorious Acts of the Almighty , of which they had been Eye-witnesses ; for it seems they intended , as our Religious Papists do , to adore God in the outward and visible representation of a Bull , or of a Calf , according to the custom of the Egyptians ; therefore they did not say , To morrow there shall be a Festival to Apis , Osiris , or Isis , the Gods of Egypt , but to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they were so impious as to ascribe the Sacred Name of God to this shameful Image , or rather to worship God in this vile form : The Hebrews do tell us , that the Generation of such as were so profane at this time , had yellow Beards growing in their faces , in remembrance of that foul sin which their Forefathers were so forward to commit in the Wilderness . When Jeroboam returned out of Egypt , whither he had been banished by Solomon , he caused the same kind of Idolatry to be established in the Dominions that acknowledged his Scepter ; for he placed two Golden Calves at the two Extremities of the Ten Tribes in Dan and Bethel , to prevent the return of the people to the worship of God in Jerusalem , and to their Allegiance to their lawful Prince . It may seem very strange , that the Israelites possessed with a real Opinion of Gods Power and Authority over them , should be so easily drawn to commit such an abomination , directly contrary to the Law of God , unless they had been induced thereunto by their mistakes of some Example given unto them by Moses himself . We find that when Jeroboam intended to draw them to Idolatry , he could think of no better expedient , than to present unto them Golden Calves , for they were more inclinable to the adoration of them , than any other Idol ; because , as some do imagine , they were wont to see these Images in the Temple of Jerusalem , as their Forefathers had been accustomed to behold them worshipped in Egypt ; for by these Idols the ignorant Egyptians did adore Nilus , otherwise called Siris , and Osiris , because their life and riches did proceed from the excellent virtues of the Water of Nilus . The Teraphim , mentioned in Judg. 17. 5. were not , as some have imagined , the Household Gods of the Heathens ; for in the same place , a Graven Image and a Molten Image are named , which were the Houshold Gods ; but I do rather think , that they were some Talismanical Representations , consecrated by Devillish Ceremonies , to oblige some Evil Spirit to answer in them the demands of their Worshippers , and give Oracles . Elias Levita tells us , that they were made in this manner , they did kill a man who was a First-born , and pull off his Head with their hands ; and when they had embalmed it , they did place it upon a Plate of Gold , upon which the name of the Unclean Spirit that they did invocate for an Answer was first handsomely engraven ; Afterwards they did put it into a place made in a wall purposely for it ; they did light round about it Torches and Lamps , and did fall down before it to worship it . The Images that Rachel stole from her Father Laban , are called Teraphim by some , they were the same as the Greeks name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only the former did return Answers to the Petitioners , whereas the latter were the protecting Gods of a Family , worshipped near the Chimney Corners , usually in the Images of Dogs , who are watchful Creatures . The Idol Moloch is the same with Saturn , unto whom the cruel Heathens did sacrifice their Sons and Daughters , causing them to be burnt alive in a Brazen Image made purposely for such abominations . The Ammonites , whose God this Idol was , did oblidge all the Parents either to offer them in this manner to Moloch , or to cause them to pass between two fires in honour of this God : Somtimes when men did come to years of understanding , they did offer themselves freely to be burnt for this God. Near Jerusalem stood Moloch in a beautiful Valley , belonging to the Children of Hinnom , in the midst of a pleasant Grove , where the Jews did imitate their profane Neighbours . From hence is derived this inhumane custom practised in Greece , and in many other parts of the world . The Carthaginians were so extravagant , as to sacrifice 200 Noble mens Children to Moloch , when Agathocles made war upon them in Africa : And because this word signifies a Prince , or a King , the Heathen Worthies did borrow from hence their names , as Amilcar , Imilcon , &c. The two Gods of Sepharvaim , Adrammelech , and Anammelech , were worshipped in the same bloody manner ; therefore many have imagined them to be the same with Moloch , from whom they have derived their Names ; but I rather think them to be other Gods who did share in the same Titles of Honour , and in the same manner of worship : None of our Interpreters have found the persons unto whom these Names were given ; but I do conjecture from the Hebrew signification of the Name Adrammelech , and with a small alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ador-Melech , a strong and glorious King , that thereby the Inhabitants of Sepharvaim did either mean some brave and generous Prince that had Reigned amongst them in much glory , or else they did intend the Sun by Adrammelech ; for he is as a Prince in the Firmament , sending forth his beams of light into every corner of the World. Anas or Anam is a Chaldean word never us'd in Scripture to my knowledge , unless it be Esther 1. 8. It signifies to force , or to compel ; being therefore joyned with Melech , it makes a compelling , or an Imperiou● King : By this Title some Devil may be understood that did imperiously tyrannize ov● them , they did therefore endeavour to appease his wrath , by sacrificing their dearest enjoyments : That which makes me inclinab● to this Opinion is , that to this very day the Inhabitants from whence these Sepharvaits did come , do worship the Devil in a visible shape , and when they neglect their Devotion to him , he pittifully afflicts them . The same is reported of the Caribbians , and of the Indians in Florida , and in the adjacent Countries . It may also with some kind of probability be imagined from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to compel , that these Heathens did sacrifice to the Imperious and unresistable Emperour of the World Death ; for it is said , that his Priests were cloathed in black , and therefore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holy Writ . Now it is certain , that this colour was an abomination to all the Superiour Gods , and only us'd in the sacrifices of the Inferiour , as we may understand by these following Verses of Apollon , lib. 3. Argonaut . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is likely that these Heathens did offer unto Pluto or Death their Children , that he might spare their lives . Baal was another Divinity of Phaenicia : The name signifies a Lord , and therefore it is due to the Soveraign Lord of the World , Hosea 2. 16. But several Nations of the East have profanely applyed it to men in their lives , and after their death have granted it to their breathless Statues , which they did adore instead of the true God. And as this word hath no particular respect to any of their Divinities , it was ascribed to most of them . Mars the God of War , or rather Belus the Father of Ninus , was adored by this Name in Assyria : Jupiter Thalassius , worshipped in Sidon , was called Baal , Belus , or Beelsamen , the God or Lord of Heaven : The Sun was also worshipped in Syria , and called Agalibalus , or Alagabalus , the Circular Lord , as the Learned Selden observes . Herodian informs us , that the Sun was worshipped in Syria , and that his representation was a great and round Stone . Moloch was also named Baal ; in his Sacrifices the Priests did offer their Privy Members in remembrance of the affront that Jupiter his Son did unto him . When the Scripture only names Baal , without any other addition , we must understand the God who was esteemed by the Pagans the Chief Jupiter : So that this Name imports in profane Language as much as Jehovah , or Adonai doth in sacred . The Name of Baal became so universal , that all great Commanders and famous Princes did add it to their own Names , Hannibal , Asdrubal , Maherbal , &c. But in Scripture we meet with many Gods who bear this Title with another , as a token of the peoples respect unto them . Baaltzephon was a City in Egypt ; through its Territories the Israelites did pass when they marched towards the Red Sea : It is probable that it did borrow its denomination from the Idol Baal worshipped there . It seems he was one of the most ancient Gods of the East Countries , for he was adored far and near . Baal-Peor , or Beelphegor , as the Seventy write it , signifies a shameful Divinity set up amongst the Moabits , beyond Jordan , upon Mount Peor : Some think him to be Jupiter Tonans , others Saturn , or the Sun ; but the most probable Opinion is , that he was Priapus , the adulterous and lascivious God ; for the Israelites did worship him in the same maner as the Grecians did Priapus , by committing fornication in his Temple . Now this impudent God was chiefly worshipt by women , and therefore he was named the God of Women , Jer. Chap. 48. 7. 13. calls the same God of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemosh , or as the Seventy render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Chief God of Moab ; which word I conceive may be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamas , to hide , either because he was adored in some obscure corner of the Temple , as it was usual with some Divinities , or because his abominable worship did deserve to be concealed in obscurity : It is likely that only the Holy Prophet brands him with this Title of disgrace , and that it was not his usual Name amongst his Proselites . Baal-Gad , was the God from whose Providence and will all worldly felicity proceeds : The Grecians and Romans made this Divinity Goddess , and called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Bona , or Primigenia Fortuna . The first that caused this God to be worshipped , were the Astrologers ; for when they did perceive how much the Heavens did contribute to the subsistance and welfare of man , and how his life was commonly either happy or miserable , according to the hopeful influences of the Stars that did govern at his birth : They were apt to imagine , that the Stars had a greater power upon us , and our affairs , and our humours , than really they have ; therefore they did possess the ignorant people with this fancy , which brought in the adoration of the Stars : The Star Jupiter was thus call'd , therefore Jacob suffered one of his Sons to bear this name ; and it was afterwards and before a custom , in use amongst the people of God , as well as amongst the Heathens , to greet the New-married Couple with this kind of Salutation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazal Tob , a good star , sub . I wish unto you ; this was the common Title of the Planet Jupiter ; and the Bridegroom , before the Marriage , did deliver to his future Spouse a Ring , with this same inscription , wishing thereby that her Children might be born under the powerful and happy Star of the Heavens Jupiter . It was unto this Planet that the Canaanites did offer sacrifice , and at the end of the year dress a Table of all sorts of Fruits of the earth , to acknowledge the benefits received from his influences ; therefore Isaiah reproves the Israelites for imitating this Heathenish Superstition . Baalzebub , the Lord of Flies , was the God of Ekron , a City of the Philistins . Some have imagined this Name to be imposed upon him by the Israelites , because in the sacrifices that were offered unto him , his Priests were tormented with swarms of flies . Now in the sacrifices of the true God , there was no Fly to be seen , as several Learned Rabbies , and after them Scaliger , have taken notice . Plinius speaks of him , when he tells us , that the Cyrenians , a people upon the Coast of Africa , descended from the Phaenicians , did worship the God Achoren , to be delivered from the troublesome Flies who did torment them , as the Egyptians did adore their Ibes , to be freed from the Serpents . I think that the Images of these Creatures , and of this God , were Talifmans , formed by some men Learned in the secrets of Nature , to free the people from the annoyances of the Serpents and Flies ; and therefore in requital , the ignorant people , who did ascribe the effects to an immediate power of a God , did adore them ; or it may be that the Devil , who wants no power in the Empire of the Air , that is attributed to him , was willing to entertain these Idolaters in his service , by this and other good offices . Now wherefore the Prince of the Devils should be called Belzebub , I cannot imagine , unless it be because the Flies , and several sorts of Insects , proceed from his and the Suns immediate Agency for the disturbance of mankind . Baal-Berith , the Lord of the Covenant , was another God of the Phaenicians : So Jupiter was named at Rome Sponsor , or Fidius ; and amongst the Greeks there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter Faederator . It may be that the Devil , an Ape of Almighty God , caused himself to be worshipped by this name , in remembrance of the Great Covenant that God-made after the Deluge with all his living Creatures , applying thereby this expression of Gods love , and the tribute of our services which we do owe unto it , to himself . In Holy Writ , God is call'd the God of the Covenant , a God keeping Covenant and Mercy , Nehem. 1. 5. A God stedfast in his Covenant , Psalm 89. 28. whose Name we are always to call upon in all our Covenants , Isaiah 45. 23. The Devil therefore did claim this part of Gods worship , calling himself Baal-Berith . In Jerem. 12. verse 16. we find a memorable passage that mentions this God ; for it is said there , that the people had been taught to swear by Baal . I am not ignorant of the Opinion of several of the Learned in Antiquity , who think that these names of Baal were all attributed to the Sun ; for Porphyrius declares , that his Countrymen the Phenicians did worship the Sun as the Chief God , and did call him Beelsamen : And Somchoniathon in Philo Biblius tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who had for his Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Berith : from this Elioun comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Greek word for the Sun , for the better understanding of this confusion that appears in the Authors speaking of the Heathen Gods , you must remember what we have noted in our Preface to this work , that the chief of the Devils did receive the homages of all Nations , under several Names , proper to the places and dispositions of the Inhabitants ; and that he might with more ease induce men to his worship , he did set up and promote those persons and things that were most in credit , appointing at the same time such manner of Devotion as was most suitable to him , and his enmity to mankind : From hence it is that he is called Jupiter , in Rome , Mithra , in Persia , Baal , in Phaenicia , Apis , in Egypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Grecia , Tharamis , in Germany , Thor , or Belemus , in England , Mars or Hesus , in Tartaria , Baalpeor or Chemos , in Moab , Baalzebub , in Ekron , Belus , in Babylon , Bacchus , in Arabia , &c. It was no difficult business to cause men to adore the Sun , for of all visible Creatures he is the most glorious , and the most useful : That grateful humor therefore that is natural to man , and that calls upon him to acknowledge that Being from whom he receives favours and blessings , did incline him to return thanks to the Sun for all the visible effects of his heat and light ; therefore he was the first Creature ador'd by the Eastern people . I am inclinable to think , that this Baal-Berith was intended for the Sun , or rather the Moon ; for in Judges 8. ver . 33. it is said , that the Israelites made Baal-Berith their God , that is , their chief God , and went a whoring after Baalim . If this latter word , as some of the Learned do judge , and as may be easily prov'd , did signifie the inferiour Stars and Planets , we may have some reason to conjecture , that Baal-Berith that accompanies them in this place , was one of the most Eminent Lights in the Heavens . Other learned Writers do understand the Deified Souls of men , by this plural number Baalim : This name may be applied to the Semones , or Semidii , by some people ; but I cannot conceive so mean an Opinion of the Israelites , as to think that they did adore the Souls of men departed out of their sight , without any further respect . It is more probable , that they did worship the Sun and Stars , whereof they did daily experience the goodness and power . There is a passage in 2 Chron. ver . 33. that makes me inclinable to this opinion ; for there Manasseh rears up Altars broken down , plants Groves for Baalim : To what purpose I pray ? His design is discovered in the next words , that he might worship and serve all the Host , or the Stars of Heaven , unto whom he did sacrifice upon those Altars . And if you compare one place of Scripture with another , you may find the same Gods named Baalim , who are elsewhere called the Host of Heaven . Herodotus and Plato do inform us , that these Stars were the ancient Gods of Greece also , as well as of Phaenicia ; therefore he derives the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run , because the Sun , Moon , and Stars do run a very swift pace . There are several places mention'd in Scripture , where the Images and Temples of the God Baal did stand , as Baal-Hamon , Baal-hazor , Baal-Perazin , and Baal-Shalisha . This last place is mentioned 2 Kings 4. 42. And as in Hebrew it signifies Ter-Baal , it may cause us to imagine , that the place was thus named from the Sacred Trinity there worshipt , which Mystery was not unknown to the Heathens , as a Learned Writer hath proved . Ashtoreth , or Astaroth , or as the 70 write it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the chief Goddess of the Sidonians , called by some Luna , by others Venus . Philo Biblius reports of her , that she travelled all over the world , having taken upon her the shape of a Bull : At her return she landed at Tyre , and consecrated there a Star that she had found in her way fallen from the Sky upon the Earth : I do judge that this Goddess was Luna , for she is named Jerem. 7. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Queen of Heaven : They did adore her , by committing fornication in her Temple , as in that of Venus , because she hath a visible influence in the Generation of Children , and upon the humours and affections of women ; they thought it therefore their duty to dedicate to her service those actions unto which she did stir them up ; she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus , and Juno Olympia , or Minerva Belisama . Herodianus mentions this Goddess , and names her from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrania , and tells us , that the Phaenicians did call her Astroarche . It is probable from this passage , that thereby the Moon is to be understood ; for as the Pagans did marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sun and Moon together , so Heliogabalus , that silly Emperour , who required for himself the usual worship rendered unto the Sun , is there said to have espoused this Vrania , or the breathless Statue of this Goddess ; an action better becoming an extravagant of Bedlam , than the Emperour of Rome . Dagon was the great Idol of the Philistines , adored at Ashdod , called Oannes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Learned Selden informs us : He was named Jupiter Cassius by Forreigners , from a Mountain of the same name , scituate between Syria and Palestine , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Marnas . The Inhabitants did say , that he taught unto them how to manure the ground , and the use of Corn : He was represented half a Man , and half a Fish , and had in his right hand a Pomgranat , to shew that he was the Protector of the Caphtorims , who bearing this kind of fruit in their Coat of Arms , did possess themselves of the Country of Phaenicia , Deut. 2. 23 , Cicero tells us , that the Syrians did worship a Fish ; and Plutarch , how they abstained from several sorts of Fish , in reverence to their Gods. Besides the former Astarte , the Phaenicians did adore another Venus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some take to be a bright Star of the firmament named by us Venus . Succoth Benoth was the Idol of the Babylonians the word signifies the Tabernacle of Daughters , because the Temple of this lascivious Idol was built in such a manner , that there was several retreats or lodgings for women who were to prostitute their bodies to the lust of Strangers . The Law of the Country did oblige them all to disgrace themselves in this manner once in their lives in honour of this Goddess , who is thought to be the same with Venus Melita . All Strangers did in requital of their good entertainment , offer money to this Idol . Justine confirms this Story , for he relates how that it was a kind expression of civility amongst the Babylonians to give their Guests liberty to lye with their Wives . It seems the Ambassadors of the King of Persia , who were slain in a Banquet by the Macedonians , for venturing too far beyond the bouuds of modesty upon the Kings Daughter , were accustomed to this unnatural trade and shameful mode of their Country . Now this Goddess Benoth , from whence comes Venos or Venus , was adored in the same manner in several places of the World : for in Africa there was Sicca Veneria near Carthage , an infamous place dedicated to this Goddess , where the Women did freely abandon themselves to their lusts , and to the pleasure of men for a Reward . Nergal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a continual Fire , which the Persian Magi's did entertain in honour of the Sun , and of the Lights of the Firmament , upon an Altar . Their custome was to keep this Fire continually burning , as the Romans did their Holy Fire dedicated to Vesta . At every time they did meddle with the Fire , their custome was to sing hymns in honor of the Sun. The Jewish Writers do affirm , that this was the God adored in Vr of the Chaldeans , and that Abraham was driven out of his Country because he did refuse to yield to this Idolatry . Now it was the custome of the Persians to dedicate to the Sun a Chariot and Horses , and to adore this glorious Light every morning at his first appearance . The Mahumetans to this day do perform some kind of devotion to the rising Sun , for they salute it with much humility , as soon as they can see it , and do wash themselves with clean water . The Chaldeans were wont to burn themselves in honour of Nergal in that holy fire that was alwayes preserved alive . Alexander was an eye witness of this kind of madness , as Curtius affirms . The simple Fellow , who was resolved to feel the fury of the Flames , did take his farewel of his Friends in a publique Banquet , and when he was thus reduc'd to ashes the cunning Priest did cause , the devil to appear in his likeness to his Acquaintance to tell them wonders of the t'other World. Asima was a God of the Eastern people , worshipped in the image of an Ape , as some do affirm , or rather , as a Goat or Ram : They did worship the Sign of Aries , therefore the Egyptians did abhorre the other Nations , who did kill those Creatures , that they did adore . Nisroch is thought to be either the Ark of Noah , and a Picture of it , which was worshipped by the Eastern People , as we may see by Euseb . de prepar , Evangel . Or the Image of an Eagle , as others do fancy , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Eagle in the Hebrew , but I rather think that this is a compounded word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exalt , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enlarge , to express the high and spatious Heavens , that were worshipped by the Persians , as Herodotus affirms . Nibchaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bark , as a learned Writer imagines ; therefore he thinks , that this God was the same with Anubis of the Egyptians , and that he was worshipped in the Image of a Dog. Rimmon was the chief God of Damascus , the word signifies a Pomegranate , and from the Scripture , we may understand that he was one of the principal Gods of these parts : Several Writers do inform us , that Jupiter Cassius , mentioned before was adored upon the confines of the Mount Cassius : Now Damascus , where this God had a famous Temple , was near unto the Mountain . I do therefore think , that this is the place and the God mentioned by Herodotus rather than Dagon . It is certain , that Jupiter Cassius , whether he was Rimmon or Dagon did hold out in his right hand a Pomegranate , to shew how he was a Protector of that people , who did bear a Pomegranate in their Coat of Arms. Thammuz is Adonis of the Greeks ; The word is derived from Adonai ; Lord. He is said to be the great Favorite of Venus . The Pagans in the Month of June did lament for his death , for they say , that he was killed by a wild Boar , therefore this Creature was odious to Venus : She was mightily concerned for him ; especially , when Mars went with a design to kill him , for she made such haste over some reeds that stood in her way , that she wounded her feet , and let out some drops of blood , that fell upon the white roses and changed their lilly colour into an inarnation . The Heathens did shed tears in imitation of this Goddess , who grieved for the death of Adonis , and therefore she required Proserpina to send him back again . This infernal Goddess being also in love with him , could not yield altogether to the request , but only granted that he might once a year visit her upon the Earth , and return as often to her again into Hell. Some relate the Story of Thammuz in another manner . They say that he was a Priest wrongfully put to death by the Kiug of Babylon : Therefore the King being tormented with remorse of Conscience labored to make satisfaction unto him for the injury . He caused many fabulous Stories to be related of him , that the people might be perswaded , that he was admitted among the Gods , and besides commanded that every year there should be an universal mourning for him . I do think that this , and such like fables do proceed from Astrologers , who did intend to signifie by the death of Thammuz some pleasant Star disappearing to our Horizon half the year , and returning to us again at a set time . Nebo was a God of the Chaldeans in whose Temple the Oracles were delivered as his name intimates , for it is deriv'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Prophesie . That climate was full of prophets aud men , who studied the secrets of Nature : and that people was mightily addicted to the the Sciences that do enable men to conjecture of the events of the time to come , and extream superstitiary in observing all extraordinary accidents , as appears in the History of Daniel . I do therefore imagine , that this Nebo was as much in request amongst the Chaldeans , as Apollo Ismenius was in Greece . Mero or Merodach was another God of Babylon , whose Name the Princes did assume . Sesach , otherwise called Saceas , was an Idol of the Babylonians , who was adored almost in the same manner as Saturn in Rome ; for his Feastival did give liberty to all kind of debauchery , and did free the Servants from the command of their Masters . During the solemnity , Ciun is nam'd in the Acts of the Apostles Remphan : Some imagine him to be Saturn , but I think that we must understand one of the bright Stars of the Firmament worshipped by the Israelites . I shall not speak of the Aegyptians , who paid their Devotions to the Herbs , and the creeping things of the Earth , as to so many Gods. I shall not mention the remote and strange Gods of Assyria , Persia , Cappadocia , and of the Neighbouring Countries . This small account of the Eastern Gods will suffice for the understanding of several passages of Scripture ; we shall therefore proceed to examine the Names of our Saxon Gods. CHAP. XVI . Of the Heathen Gods worshipped in England . IDolatry crept in amongst men , before ever this Island was peopled with Inhabitants : Therefore when any do mention this place , they speak at the same time of their Gods : Many of them , with the people , were come from the Eastern Nations . The Sun was the Universal God , adored in all parts of the World. In this Island of Albion he stood upon a high Pillar , as half a man , with a face full of Rays of Light , and a flaming Wheel in his Breast : For his sake , one of the daies of our Week is named Sunday , because he was worshipped on that day : The peoples Devotions were paid in the same manner to him , as to Mithra of Persia , and to the Divinities of the East , that were reverenced for the Sun. The Moon was another ancient Idol of old England ; it was represented as a beautiful Maid , having her head covered , and two ears standing out . Tuisco , a Grandchild of Noah , was adored after his decease by all his Posterity in Germany . The Inhabitants of that Country are yet called Tuitsh , or Duytshm●n , from this their Grandfather ; and a day of our Week is named Tuesday , because it was appointed for the adoration of this Northern Idol . Woden was a warlike Prince of the Saxons , happy in all encounters of War : After his death they worshipped him for the God of War ; therefore he was represented as a Mighty Man in perfect Armor , holding in one hand his Sword lifted up , and his Buckler in the other : From him our Wednesday , or Wensday , borrows the name . Tharamis , or Thor , was a famous Idol of the Northern People , adored for Jupiter ; for he was placed upon a high Throne , with a Crown of Gold on his head , encompassed about with many Stars , and seven Stars representing the seven Planets in his left hand , and a Scepter in the right . By this we may understand who he was that was thus named ; for this description agrees very well with the chief of the Gods , who was stiled Jupiter Olympius , and Tonans . Friga was the Goddess unto whom the Heathens did make their addresses , to obtain plenty of earthly blessings and prosperity in their affairs ; therefore she may be taken for the Goddess of Justice ; for there is nothing that causes a Land to prosper more , than Justice and Equity : For that reason an Author tells us , that she did usually stand on the right hand of the great God Tharamis , & Woden the God of War on the left . She was pictured with a Sword in one hand , and a Bow in the other , and hath left her name to our Friday . Seater was an ill-favour'd Idol , painted like an old envious Knave with a thin face , a long beard , a Wheel , and a Basket of Flowers in his hand , & girded about with a long girdle ; from him our Saturday hath borrowed its name . Ermensewl was a favourable Idol to the Poor , represented as a great man amongst heaps of Flowers , upon his head he supported a Cock , in his breast a Bear , and with his right hand he did hold a displayed Banner . Flint was another Idol of our Forefathers , so named , because he usually stood amongst or upon Flints . Fidegast , Sine , Prono , Helmsteed , were also the Idols of old Britain , and of the Germans : The Romans did call them by names proper to their own Idols ; but it is the Opinion of many , that there was a great difference between the Gods of Rome , and of the Inhabitants of this Island , but they were as bloody here as in other Nations ; it was a common practise for a Father to cut the throat of his Son upon the Altars of our English Gods , as a Poet informs us . Et quibus immitis placatur sanguine diro Theutates , horrensque feris Altaribus Hesus . By Theutates the Romans did understand Mercurius , and by Hesus Mars . I do imagine that they may have some reason for their Opinions , because the Theutates of the Gauls , and of the Germans , was in the same place , esteem , and order , as Mercurius was in the Roman Territories : And so the Hesus of our Britains , was that warlike and bloody Devil , who did delight so much in the effusion of blood , and who had particular inspection over the places where he was adored . In time the Idols did encrease ; and we find in Ancient Writers , some who have been transported hither by the Eastern people , as the God Belenus , or Belatucadrus : The latter to my knowledge hath been adored in the North part of England ; for lately since the Learned Cambden hath mentioned him , there was a piece of his Statue found in Westmorland , and near Brougham , belonging to that bountiful and Venerable Lady Anne Dorset , Countess Dowager of Pembrook , Mongomery , &c. and in the bottom this Inscription is to be seen , SANCTO DEO BELATVCADRO , which Idol was doubtless made by the Romans , for it was their custom to adore the Gods of the Country that they did Conquer . The End of the First Book . THE SECOND BOOK OF THE HISTORY OF THE Heathen Gods : Treating of the Ancient Demi-Gods . LONDON , Printed by S. G. and B. G. for Moses Pitts , and are to be sold at the White-Hart in Little-Britain , 1671. The Preface . WE do learn from Hesiod , how the Heathens did acknowledge three sorts of Gods. For besides those of the First Rank , of whom we have treated in the former Book , they did suppose , that the Aire was full of many little gods called Daemones , who , according to their belief did imploy themselves in the affairs of mankind . The Last Sort are those that they call Heroes or Demi-gods , who did fetch their beginning from a God either of the Father or Mothers side ; neverthelesse , they did admit into their number , such as by their noted vertues or extraordinary deservings did represent the Perfection of the gods , although both their Fathers and Mothers were mortals as the the rest . The Statues asigned unto them were for this reason greater and larger than ordinary men , unto them the Dragon was dedicated , as a sign of Immortality unto which they had attained as we may see in Virgil , when he speaks of the Tomb of Anchises , he sayes that out of it came forth a great Serpent . And Cleomenes in Plutarch was esteemed a God by the Egyptians , because they had seen a Serpent engendered of his corrupted body after his Death . The most famous of these Demi-gods were Perseus , Hercules , Theseus , the Argonauts , and many of those famous Captains , that got so much honor in the Wars of Thebs and Troy : of these we shall now treat in this Second Book . THE HISTORY OF THE Ancient Demi-Gods : Book II. CHAP. I. The Story of Perseus . PErseus was the Son of Jupiter and of Danae Daughter of Acrisius King of the Argives . Acrisius having been informed by the Oracles , that the Child , that should be born of his Daughter was to take away his Life , he shut her up in a Tower of Brass , that she might never have the acquaintance of any man , nor a Child to trouble him with such an apprehension . But he could not hinder Jupiter from visiting her when he began to be for by the top of the Tower in a golden showre , this letcherous god found an entrance to Danae , of whom Perseus was born as we have seen in the Story of Jupiter , which when Acrisius did understand , he commanded the Mother and the Child to be shut up in a Chest , and to be thus cast into the Sea. The Kings command was executed , but the chest was afterwards taken up by some Fishermen , that found it floating upon the waves , and both the mother and the Child yet alive , by this means the Prophecy of the Oracle proved true ; for at a certain time , when Acrisius was present to see a pastime or a delightful Combat , Perseus gave him accidently a blow that killed him . When this Perseus came to age , he was mightily honoured , and favoured of all the gods . Minerva bestowed upon him her looking glass : for a Buckler Mercurius gave him the wings of his feet and of his head with his Cimiter , by which he performed notable exploits , for some say he subdued all that Country , that is named Persia from him . He delivered the wretched Andromeda from the cruelty of the Nereids , who had bound her to a Rock to be there devoured of the Sea Monsters , because they had been incensed against her Mother for despising their beauty , In his time there were three Sisters the Dau ●●●rs of Phoreys a Sea-god called Gorgones They were all mishapen and cruel , having but one eye in common to them all ; nevertheless the poets do say , that the third named Medusa , had been a rare beauty , so that when Neptnne saw her in Minerva's Temple , he was mightily taken with her , and oblidged her to yield to his lust at the same time . This action did displease Minerva so much , that she changed Medusa's locks of hair into fearful Serpents , whose onely looks caused every one to be turned into Stones . Perseus resolved to cut off her head that he might deliver the Country from this grievous Monster : Out of the drops of her blood was begot , as they say , the Horse Pegasus with his great wings , who with a stroke of his heels opened the fountain Hypocrene so highly esteemed of the Poets . This Horse afterwards became more famous , when he gave his assistance to Bellerophon in his encounter with the Chimaera , afterwards being frighted by Jupiter , he cast his Rider upon the ground , and took his flight to Heaven , where he is at present among the Stars . But to return to Medusa , we must take notice , that although her head was cut off it retained the same vertue and qualities as before , for it changed every one unto whom it was presented into Stone ; as it did poor Atlas , of whom Perseus did thus revenge himself , because he would not afford him a Lodging with him . But Perseus was not only notable by his valour and warlike feats , but also by his favouring of good Learning , which he caused to flourish in his time , as the manner of great persons is : for that purpose he built a Colledge upon the Mount Helicon for to instruct Youth ; therefore the Poets and Astrologers have advanced his Name amongst the Stars ; so that behind him he hath left the esteem of a great Warriour , and of an excellent favourer of Learning . His furniture and weapons are Sacred Hieroglyphicks of rare qualities that were in him , and that are required to undertake and compass with success glorious designs . The Looking-glass of Minerva , that was his Buckler , is an Embleme of Prudence : The Cimeter and wings of Mercurius , that were given unto him , do intimate that strength and valour must be seconded with speed and celerity in the execution of great matters : And that which is said of the Head of Medusa , teacheth , that the only presence of a great man , furnished with such excellent qualities , are able to strike a terror into the minds of his Opposers , and stop them in such a manner , as if they were but statues and stones . Cornelius Agrippa takes notice , that most of the famous men of Antiquity were begotten by Adultery and Incest , as Alexander , Scipio , Caesar , Constantine the Great , &c. Amongst the Heathens , when their Fathers were not well known , and that they were acknowledged by Mothers of a Noble Race , when their actions and life were worthy of esteem , they did then labour to cloak the shame of their Birth , declaring , that they proceeded from no Mortal Race , but were begotten by a God : The people engaged by their good Offices and virtuous actions to believe them , did imbrace and maintain such tales with much heat and animosity . Perseus was of the number of these men , that did cast the reproach of their birth upon the Chief of the Gods ; for his Mother being deprived of all hopes of having any lawful issue , by the cruelty of her jealous Father , who confined her to a close Prison , she was not unwilling to accept of the solicitations of her Vncle Pretus ; so that of this incestuous Copulation was born Perseus : He was with his Mother cast into the Sea , but Providence convey'd him alive thorough the waves of the Sea to the Island Seriphus , where Polydectes did command as King. It happened , that when his Brother Dictys was fishing upon the Sea , he happily met with these unfortunate creatures shut up in the Chest , floating alive upon the water ; he conveyed them into the Island , and there nourished them at his Brothers Court. When Perseus came to Age , he was taken notice of for his valour and strength , and because he was desirous to ingratiate himself with the people , he undertook to destroy the Monsters of Women that were in Africa , called Gorgones ; some think them to be Basilisks , that kill with their eye-sight . He cut off the Head of Medusa , and from the drops of corrupt blood that fell on the ground , did proceed that multitude of Serpents and venomous Beasts that trouble Africa more than any other part of the World. But Perseus could not have overcome them , had he not been furnished with the forementioned Armour of the Gods , and the Helmet of Pluto , by which he became invisible . He did many brave actions , insomuch that he obtained , not only for himself a place amongst the Stars , but also for his Father and Mother-in-law , Cepheus , and Cassiopeia , and for his Wife Andromeda . The Poets do take notice , that when he went to cut Medusa's Head whiles she was asleep , he turned from her his eyes , and lookt in his Buckler , that was a Looking-glass , how to direct his Sword. CHAP. II. Of Hercules . HErcules hath been the most Illustrious and the most Glorious of all the Heroes of Antiquity , unto whom are ascribed , according to the judgment of many persons , the deeds of several famous men . His Mother was Alcmena , who espoused Amphitrion , a Theban Prince , upon condition that he would revenge the massacre of her Brother . Whiles he was in the War for that purpose , amorous Jupiter gave a visit to Alcmena in the shape of Amphitryon ; and that he might enjoy the satisfaction of her company longer without discovery , he made the Night to continue longer than any other . Alemeni was then big with Iphiclus ; she did nevertheless conceive Hercules from Jupiters acquaintance , and was brought to bed of both of them together . Although Amphitryon was not the Father of Hercules , he is by the Poets called Amphitrymiades . At that time Sthelenus , King of Mycene , was in great hopes of obtaining speedily a Son , afterwards called Eurystheus . Jupiter took an oath , that he that should be born first of him or Hercules , should be King , and have an absolute command over the other ; which when Juno , the sworn Enemy of all her Husbands Concubines , and of the Children that were born of them , had accidentally heard , she caused Eurystheus to come forth of his Mothers Womb at the end of seven moneths , and by that means procured unto him the Scepter with the Sovereign Command . Some say , that Juno solicited earnestly by Pallas , was reconciled to Hercules ; and that in testimony of her good will and amity , she gave him to suck of her own milk ; by that means it hapned , that the Little Hercules having spilt some of the Milk out of his mouth , he whited all that part of the Sky that we call the Milken Way . This kindness was but feigned , to satisfie the request of Pallas ; for a while after , when he was yet in the Cradle , she sent two dreadful Serpents to devour him , which did not answer her expectation , for the Child without any shew of fear caught them in his hands , and tore them in pieces . When he was come to Age , Eurystheus exposed him to all manner of dangers to cause him to perish : So that once he took a resolution to obey him no longer ; but the Oracle informed him , that it was the Will of the Gods that he should pass twelve times more through dangers , in obedience to the Commands of this Tyrant . These are named the Twelve Adventures of Hercules . The first was when he was ordered to destroy a great Lyon of the Forrest of Nemea , that was fallen from the Globe of the Moon , and that did spoil all the Country round about : The people had often cast Darts and Arrows at him , but his skin could not be pierced . Hercules pursued him , and drove him into a Cave , where he seised upon him , and strangled him . Afterwards he always did wear the skin of this Lyon about him , as the Trophy of his Victory . Some say , that this is the Lyon that was placed amongst the twelve Signs of the Zodiack . He was sent next to the Lake of Lerna , near Argos , to encounter with the Hydra , a notable Serpent , of a strange Nature ; for it had seven heads , when one was cut off , many others did immediately burst forth ; so that it was not possible to overcome this Monster , unless all his Heads were cut off at one time , and the rest of his body destroyed by Fire and Sword , which was executed by Hercules . About that time a wild Boar , of an extraordinary bigness , whose residence was upon Mount Erymanthus in Arcadia , did destroy all the Neighbouring Fields . Hercules drag'd him alive to Eurystheus , who was almost frighted out of his Wits when he beheld him . In the fourth place he got hold of the Stag of the Mountain Menalus , whose feet were of brass , and horns of gold , when he had pursued it a whole year . He put to flight the Birds of the Lake Stymphalus , that were so numerous , and of such a prodigious greatness , that they did darken the Air , and hinder the Sun from shining upon men when they did fly over them : Besides , they did often take up some , and carry them away to devour them . These Encounters were not worthy to be compared with his Combat against the Amazons ; they were women of Scythia , dwelling upon the Coasts of the Hircanian Sea , who having followed their Husbands in the War , and seeing them all cut off by the Enemies , near the River of Thermodon in Cappadocia , they resolved to mannage the War themselves , and not to suffer any Husband , nor any man , to have any Command either in the Kingdome , or in their Armies : They went amongst their Neighbours to fetch from them Children ; the Males they did destroy , and brought up none but the Daughters , whose right Pap they did burn in their infancy , that they might be more ready to handle the Bow and Arrows , and other weapons . They behaved themselves gallantly in the Siege of Tr●y , in the leading of Penthesilea . But these warlike women were forced to yield to the valour of Hercules , who being accompanied by Theseus , went against them , according to the command of Eurystheus : He took their Queen Hippolyte that was married to Theseus . This seventh Adventure , as Virgilius informs us , was to cleanse the Stables of Augias King of Elis , in them thousands of Oxen had been nourished every day ; so that the dung , by a long continuance , was mightily encreased , and did fill the Air with infection . Hercules therefore turned the currant of the River Alpheus from its ordinary course , and caused it to pass thorough the Stables . Thus he carried away all the filth in a day , according to his bargain : But Augias was not grateful to him for his pains , for he denied him the tenth part of the Oxen that were kept there : This caused his death , and the loss of all his goods . Afterwards Hercules went and seiz'd upon a Bull that did breath nothing but fire and flame , which Neptunus had sent into Greece to punish some disgraces and affronts that he had received from that Country . He passed from thence into Thracia , where he caused the King Diomedes to endure in his own person that which he made others suffer , for he gave all the strangers that he could catch in his Kingdome to his Horses , to be devoured by them . Hercules served Busiris King of Egypt in the same manner , because he was so cruel to all strangers , as to cut their throats upon the Altars of Jupiter , that he might cloak his cruelty with a gaudy pretence of Piety . Likewise Geryon , King of Spain , who was reported to have three bodies , because he did command three Kingdomes , was no less cruel than the former ; he did feed some Oxen that he highly esteemed , as Diomedes did his Horses ; and to keep them , he had a Dog with three heads , and a Dragon with seven . When Hercules was sent thither by Eurystheus , he treated him as he had formerly done Diomedes . Now this Geryon who had three Heads , and three Bodies , and but one Soul to move them , was not like King Herilus , mentioned by Virgil in the eighth Book of the Aeneids , who had three Souls in one Body , so that he could not die by one or two deaths ; he was to be kill'd three times before he could be dispatcht . Another Adventure of Hercules was , to put into the possession of Eurystheus certain Golden Apples belonging to Juno , that were in the custody of some Nymphs , Hesperides Daughters of Hesperus , the Brother of Atlas : But before that any could come to them , a great Dragon , that was at the entry of the Garden where they did grow , was to be first overcome . He found a means to accomplish this Enterprise also : Some say that he made use of Atlas , who went to gather them , in the mean whiles he took upon him the others burden , and bore up the Heavens with his shoulders . The last injunction that he received from Eurystheus , was to fetch from Hell the Dog Cerberus , from whence he brought also Theseus , that was gone down to keep company to his dear friend Pirithous . These glorious actions made Hercules to be dreadful to King Eurystheus , and to all the other Princes of the World. Afterwards there was no Monsters nor Tyrant known , but he undertook to destroy them . Thus he put to death Busiris , the Son of Neptunus , who did lay Embuscado's to take strangers , that he might massacre them upon his Altars . Thus he killed Cacus , who had three Heads ; the Son of Vulcanus , mentioned in the Aeneids , because he was a notable Robber , that did spoil and destroy all that came near the Mount Aventin . From thence he went to the Mount Caucasus , where he delivered Prometheus , and kill'd the Eagle that did devour his Liver , as we have already noted in the former Book , Chap. 3. Hercules had also an encounter with Antaeus , the Son of the Earth , who was of a prodigious bigness , and who did commit all manner of cruelties . This was very remarkable of him , that as often as he did fall and touch the Earth , so often he did receive a fresh supply of strength ; which when Hercules did perceive , he lifted him up from the ground , and in his Arms prest the breath out of his body . But as Hercules was big , and had a great body , a small matter was not sufficient to nourish him . One day when he was a hungry , walking in the Fields , he met Theodamas tilling the ground , from whom he snatcht one of his Oxen that he laid upon his shoulders , and devoured every bit of him before Theodamas , who in the mean whiles did load him with imprecations and curses in his fury . From hence was derived the custom of that Country , to offer unto Hercules an Oxe in Sacrifice , with all manner of reproaches . He made also a journey into Spain , where he separated the two Mountains Calpe and Abyla , to let in the main Ocean into the Land by the Straits of Gibraltar . These two Mountains scituate one against another , Calpe in Spain , and Abyla in Mauritania , do appear afar off as two Pillars ; they are said to be the Pillars of Hercules , where he did engrave these words , Non plus ultra ; as if that were the last confines of the world , beyond which he could not inlarge his Dominions . In all his Conquests he made use of no other weapon but a Club of an Olive Tree , which at last he dedicated to Mercurius , the God of Eloquence , whose virtue he did acknowledge to be more profitable than the power of Arms. Juno was inwardly grieved to see him purchase so much glory , therefore she sought an opportunity of destroying him , or at least of creating unto him some mischief whiles he was in his journey to Hell : She perswaded Lycus , banished from Thebs , to surprize this City in his absence , and to kill Creon the King , with all his Sons . He had in it taken Megara , the Wife of Hercules , and Daughter of Creon , and was going to force her to his lust , when Hercules returned from Hell , and kill'd Lycus , with all his Associates . This was no small disgrace to Juno , who was resolved to revenge it ; therefore she caused Hercules to enter into such a fury , that he killed his Wife and Children . Afterwards he became so much afflicted for this deed , when his anger was appeased , that he resolved to destroy himself , if he had not been hindered by the prayers and tears of Amphitryon and Theseus . But this famous man , after so many brave actions , and after that he had overcome all things by his valour , he became a Slave to Women , and to the affections that he did entertain for them . Omphalis , Queen of Lydia , was one of those that did possess him so much , that he changed his Club into spinning instruments ; he cloathed himself with the garments of a Damosel , and served this Princess in the quality of a Maid of Honour . Afterwards he became amorous of Deianira , for whom he was to fight with Achelous , the Son of Thetys : But the latter being sensible of his own weakness , did encounter with him in several shapes , changing himself now into a Serpent , anon into a Bull : Whiles he thus appeared to Hercules , he caught hold of one of his horns , and tore it up by the root , which made him so ashamed , that ever since he hath remained in the form of a River that bears his Name . The Naiades , his Daughters , being extremely afflicted at this disgrace received by their Father , they offered the Horn of Plenty , which Jupiter had bestowed upon them to redeem that of their Father ; for we must understand , that when Jupiter was an Infant , he was nourished with the Milk of a certain She-goat , named Amalthea , by some Nymphs that tended him : Afterwards he requited their kindness in this manner , the Goat he advanced amongst the Stars , and gave to the Nymphs one of her horns , with this rare virtue annexed to it , of being able to procure unto them all the things that they should wish for ; therefore they named it the Horn of Abundance , or of Plenty . Hercules returned Conquerour with Deianira , but he was stopt at the Ford of a River , where Nessus the Centaur offered his service to him , to carry Deianira behind him on the other side . As soon as the Traytor was there landed , he would have abused her , had not Hercules pierced him speedily with an Arrow , which when he did feel that it had struck him to the heart , and that he was ready to expire , he resolved to revenge himself in this manner ; he gave his garment dropping with his blood to Deianira , perswading her , that if her Husband did wear it but once , he would never have love for other Women : The silly creature believes him , therefore she sent it to him by Lychas his man , when he was sacrificing upon Mount Oeta : But it fell not out as she had imagined , for as soon as he had put on this Coat , the blood of Nessus , that was a most powerful poyson , caused so great a burning all over his body , that in despair he cast himself into a flaming pile of Wood , and was there consumed to ashes . The Servitor Lychas was drown'd in the Sea , where he was changed into a Rock , and Deianira for grief killed her self with a blow of her Husbands Club. But Hercules before he died did oblige Philoctete , the Son of Pean , his companion and friend , to swear unto him to never discover unto any body the place where his ashes were buried : He delivered unto him then his Arrows coloured with the blood of the Hydra . But when the Grecians were preparing for an expedition against Troy , the Oracle gave out , that the City was not to be taken , unless they carried with them the Ashes and Arrows of Hercules . This forced him to discover the place where they were hid , and that he might not violate his Oath , he shewed where they lay with his feet , which were punished afterwards for it ; for in his voyage to Troy , one of these Arrows wounded his foot that had been the instrument of his perfidy , so grievously , that it corrupted and yielded such a stink , that he became unsufferable to his company ; therefore he was left behind in the Isle of Lemnos . Nevertheless , because the Greeks did imagine that it was not possible to obtain any success without the Arrows of Hercules that were in his keeping , they sent Vlysses back to bring him to the Siege ; and afterwards he was perfectly healed by Macaon , that famous Physitian , who was the Son of Esculapius . There hath been no King , nor other person , since the beginning of the World , that hath rendred his name more famous than Hercules , f r he was not only known in Greece , in Italy , and Spain , but in Egypt , as Herodotus , and in France and Germany , as Caesar do inform us . These following particulars may be further added to his former History , for the intelligence of the Poets , and Ancient Writers . Jupiter when he laid with his Mother spent three nights , which he caused to be joyned together to beget him ; his body and stature was answerable to the pains and power of his Father ; for it is reported , that he was four Cubits and a foot high , and had three ranks of teeth in his mouth ; out of his eyes sparkles of fire and light did sometimes proceed . He had a Sister married to Polyphemus , mentioned by Homer in his Odyssea ; his Brother was Iphiclus , of whom it is related that he was so light , that he could run over the ears of standing ●orn , without any prejudice to them . When Hercules came to years of understanding , he was put in the tuition of several Masters , that did excel in many Arts and Sciences , to learn under them the things that were required to make him accomplished . He was taught by a Shepherd by birth a Scythian , named Tentares , to handle the Spear and Dart : Lucius , a Son of Apollo , taught him the Rudiments of Learning ; and because he had chastised him with a Rod , Hercules killed him when he came to be of Age : From Eumolpus he learnt the Art of playing upon Instruments of Musick : Chiron gave him an insight into Astrology , and Harpolicus made him understand the other Sciences that were necessary to accomplish a man of his Birth and Valor . He was scarce eighteen years of Age when Eurystheus imployed him in most difficult Enterprises . The first was when he killed that dreadful Lyon fallen from the Moon , that did spoil the Country round about the Forrest of Nemea ; he discharged against the wild Beast all his Arrows , but to little purpose , and then encountred it with his Club only in his hand , but the skin was so tuff and hard that no weapon could enter it ; which as soon as Hercules perceived it , he caught hold of the raging Lyon , and tore him in pieces with his hands : Ever after he delighted to wear the skin of this Lyon , and in his imitation all Heroes have skins of Lyons , or of wild beasts , upon their Bucklers . The Poets speak of three Lyons killed by Hercules , of Helicon , of Lesbos , and Nemea . Thespius , King of Boeotia , soon heard of his valour and strength , therefore he sent for him to make tryal of his ability . This King had fifty Daughters , and never a Son ; he imagined that it might be a great support to him to have Grand-children by them of extraordinary qualities : For that intent he imploys Hercules , after a costly banquet , to get them with-child ; and it is reported , that he did his business so well , that they did all conceive so many Sons in one night . Creon , King of Thebs , bestowed upon him his Daughter in reward of his good service , for he had delivered him and his Country from all subjection to Erginus , whom he kill'd , with most part of his Army , when he went to consult the Oracle , and expiate his crimes of murdering his Wife and Children : The Pythia , the Woman-Priest of Apollo , sirnamed him Hercules , whereas he was before called Alcides . They say that Eurystheus that set him awork was so jealous of Hercules , that at last he would never suffer him to enter into the gates of the City , but by Copreus his Herald did signifie unto him his pleasure . In his Travels he was kindly entertained by several persons , especially by Pholu● , who brought forth unto him his best Wine , and greatest dainties ; but it happened , that then his house was beset by the Centaurs , whom Hercules put to flight , killing great numbers of them . Afterwards he cleansed the Stables of Augias , but being deprived of the reward promised by this ungrateful King , he sack'd his Country , and out of the spoils he erected Trophies of his Victory , and instituted the Olympick Games , ordering them to be celebrated every five years in honour of Jupiter . Eurystheus sought all occasions to destroy him ; therefore he commanded him to bring unto him the Girdle of Hypolite , Queen of the Amazons , that he might give it to his Daughter Admeta . He conquerrd all the Country of the Amazons ; and in his return with Theseus , he freed Hesione from the fury of the Sea-Monster , unto which she was exposed by her Father , as we have already said , but this Traytor refusing to give to Hercules the recompence that he had promised , lost both his life and Kingdom . Hercules after these exploits punisht Tmolus and Telegonus , the Sons of Proteus , because they did inhumanely kill all the strangers that they did overcome in wrestling ; and Sarpedon , the impious Son of Neptunus , received also from him a worthy reward of his former cruelties . Hercules performed many other worthy Acts , for he passed through Lybia , Egypt , Palestine , Cilicia , and Asia minor , destroying all eminent Robbers and petty Tyrants , that made use of their power to oppress the rest of mankind . Thus he put to death Cygnus the Son of Mars , Zetes and Calais the Sons of Boreas ; he vanquished the cruel people , called Cercopes , that dwelt in Asia minor ; he destroyed the Gyants that marched against him , that proceeded from the blood of the Lyon of Nemea ; and many other Monsters of cruelty he humbled in the dust . CHAP. III. Of Theseus . THeseus was the Son of Aegeus , King of Athens , who gave his name to the Aegean Sea : He did live in the time of Hercules , and was nearly related to him ; therefore he was often a Companion of his Adventures , and a perfect follower of his generosity , after that he had escaped from the snares of his Mother-in-law Medea , who with a Cup of Poyson intended to deprive him of the succession to the Kingdom . The most part of the Princes and great Lords of that time were Robbers , who made their greatness consist in a Tyrannical Dominion over their miserable Subjects , and over all those that were so unhappy as to fall into their hands . Phalaris , King of Sicily , was one of them ; he was wont to shut men alive into the body of a Brazen Bull hollow within , causing fire to be put under it , that it might oblige them to send forth groans and cryes out of the throat of this Instrument of his cruelty : In the mean while he did take a singular delight to hear the Bull bellow thus . Theseus , that wanted neither courage nor goodness , resolved to give a check to the insolency of all these Tyrants , and to treat them as they had treated others before . First he marched against one Scirron , who took pleasure in drowning all Passengers in the Sea. Thus he punished Procustes , because he was wont to cut in pieces all those that came into his hands : Sometimes he did cut off their Legs even with the Bed where he did lye . Thus he encountred with all the Monsters that came into the World , as with the Bull of Marathon , that was of a prodigious bigness ; and as with the Boar of Calydonia that Meleager had undertaken , but could not overcome him without the help of Theseus , from whence riseth the Proverb , Non sine Theseo . The most famous and notable of all his exploits , was the victory that he obtained of the Minotaurus , who was half a man and half a Bull , whose birth we have mentioned in the former Book , speaking of Pasiphae , the Wife of Minos , who was the Mother of this Monster , begot by a Bull on her body . And that we may know how Theseus was engaged in this business , we must understand , that King Minos did make War upon the people of Attica , to revenge the Death of his Son Androgeus , massacred by them in a treacherous manner . In this War he took the City of Megara , and overcame the Athenians ; so that he obliged them to send unto him as a Tribute every year , a certain number of young men whom he did give to this Minotaurus to be devoured by him . Theseus requested to be sent amongst the other young men , that he might destroy this Monster that had devoured already so much of the blood of his Citizens . The Labyrinth was the place where this Minotaurus was kept . This Edifice had been built by Dedalus in such a manner , that there were in it so many windings and turnings , that it was a difficult matter for one within to find the way out again . Theseus wisely gave order to this inconveniency , for he won the good liking of Ariadone the Kings Daughter , and she delivered to him a Thred , by its assistance he fo nd a way out of the Labyrinth , after that he had killed the Minotaur in it . Ariadne he took with him , promising unto her wonderful advantages in his Kingdom of Athens . Nevertheless he left her by the way , in the Island of Naxos , to comply with the desires of the God Bacchus , who wished to have her in Marriage ; and therefore he presented her with a Crown , that hath been since placed amongst the Stars . The Ship in which Theseus was carried into the Island of Crete , had no other sails but Black and Mourning : But he had promised to his Father Aegeus , that in case he obtained the Victory , he would come home with White Sails ; which the excess of joy proceeding from the consideration of his happy return from so imminent a danger , caused him to forget : Therefore it happened that his Father , who was always expecting with much impatience his coming back , when he saw the black sails , the signs of sadness and of sorrow approaching with the Ship , he was taken with so piercing a grief , that he cast himself headlong into the Sea at the same moment , and there was drowned . This Ship was afterwards kept by the Athenians , as the Remembrancer or Monument of the happy Victory that had freed them from so much misery and apprehension . They did therefore repair i● , when any part of it was decayed by long standing , and did nail unto it new Planks , in lieu of those that Time did consume and ●ot . This Ship , saith Plutarchus , was always a President in the disputes of Philosophy in the Schools , brought to express the means that Nature imploys to preserve the Elemental Bodies , and particularly those that are maintained by nourishment . After this , Piritho●s King of the Lapithes , a people of Thessaly , desired to see so famous a Person ; therefore to obtain his desire , he began to spoil the borders of his Kingdom , to oblige him to come to defend himself . When both met together , they were so much taken with the beautiful countenance , with the courage and generous behaviour one of the other , that they did swear to be for ever Friends , and to lend a mutual assistance in all difficult affairs . Immediately after , Pirithoüs being ●ssisted by Theseus , did punish severely the Centaurs , when he invited them to the Feastival that was kept at his Marriage with Hippodamia , because they had most insolently affronted his people the Lapithes , and massacred multitudes of them . Now the Centaurs were the first people that had found out the art of riding upon Horses ; and for that cause they were esteemed half Men , and half Horses , of those that met them on Horse-back . From hence comes their name H ppocentauri . Another effect of the alliance between Pirithoüs and Theseus , was the Rape of the fair Helena , of whom we shall speak hereafter . Theseus also accompanied him to Hell , when he went to fetch from thence Proserpina that he loved entirely : But this enterprise succeeded not according to their expectation , for they were stopt by Pluto . Some say , that Pirithoüs was condemned to the torments of Ixion ; but Theseus was forced to rest himself after the grievous labors and pains whom he had endured in this expedition upon a great stone , from which he could never after rise , nor move himself , until Hercules went down to Hell to fetch the great Dog Cerberus . He did stick so close to this great stone , that he left upon it his skin when he was pluckt from thence . When he returned again into Hell , after his decease , Pluto condemned him to the same place , because he had been so bold as to undertake to ravish and carry away his Queen . We have already declared in the former Chapter how he married Hippolyte , Queen of the Amazons , of whom he had a Son that did bear the Name of his Mother , called by some Antiopea . Afterwards he espoused Phedra , one of the Daughters of Minos . She grew amorous of this Hippolytus her Son-in-law ; but when she could not gain him by prayers , she accused him to Theseus most maliciously , as if he had offered to dishonour her . Theseus gave credit to her Calumny ; therefore he banisht out of his house the poor young Prince , desiring the God Neptunus to punish him for this conceived Crime . Hippolytus fled from the rage of his Father upon a Chariot ; and as he was passing by the Sea-side , he met with a Sea-Monster that frighted his Horses , cast him to the ground , and kill'd him in a miserable manner ; for he was drag'd over the Rocks and stones , and his body torn in pieces by these fearful and furious Horses . Phedra was mightily grieved at this mischance ; being therefore pressed with a remorse of conscience , she discovered all the truth of Hippolytus his Innocency , and of her own malice , and then stob'd her self before him , leaving unto Theseus the displeasure of having been too credulous . But since Esculapius being moved with compassion for Hippolytus , he restored him to life again . Theseus was a wise and valiant King of Athens , that perswaded the people dispersed in the Country to live together in Cities . He established wholesome Laws in his Dominions , and destroyed many Tyrants and Thieves that did trouble the Country , Cercyon , Polypemon , Periphetes , &c. He was said to he the Son of Neptunus , because he was an encourager of Trade and Navigation . Minos did question him about his Father , but he proved what he was ; for when the King cast a Ring into the Sea , he dived to the bottom , and fetcht it up with a Crown in his hand , which Thetis bestowed upon him , and which was afterwards given to Ariadne ; but after her death it was placed amongst the Stars . His Sons were Hippolytus , Acamas , and D●mophon : When he came to be old , he was kill'd by King Lycomedes in a cruel battel . He Reigned about the year of the World 2700. in the daies of Gedeon , a Judge of Israel , according to the computation of the best Chronology . CHAP. IV. Of the stories of Castor and Pollux . THe common Opinion of the Poets is , that Leda , the Queen of Tyndarus , King of Oebalia , having had familiar acquaintance with Jupiter , she brought forth two big Eggs : Out of one , which was of Jupiter , she had Pollux and Helena ; and from the other , that was of Tyndarus , were born Castor and Clytemnestra . They were nevertheless all named Tyndarides , because they were all the Children of one Mother that was Wife of Tyndarus . The two Brothers , Caster and Pollux , did love one another entirely , insomuch that they were inseparable , and they always performed their undertakings together ; but only Pollux was immortal by the priviledges of his Birth ; therefore out of a tender affection for his Brother , he perswaded Jupiter , who had a great kindness for him , to admit also the other into the number of his Sons . From hence the Greeks called them Dios●●uroi , that is , Children of Jupiter ▪ And Jupiter at last caused Castor to partake with Pollux of his Immortality , in such a manner , as that they were to live successively one after another , until the time that they were both transported amongst the signs of the Zodiack , where they represent the Constellation called Gemini . But they did not attain unto this great Honour , until they had deserved it by a many glorious actions ; for they forced Theseus to restore their Sister Helena that he had taken ; they cleared the Coast of all Pyrats at Sea that interrupted the Trade ; therefore they have been adored amongst the Divinities of the Sea , and been put in the number of those that were sirnamed Apotropaei , that is , who did protect them from evil . For this cause the Heathens did sacrifice unto them white Lambs . The Romans had a particular respect for them , because of the assistance that they had received from them in a Battel against the Latin people , near the Lake Rhegilus : Therefore they did erect to them a very stately Temple , and did swear commonly by their Names : The Oath of the Women was Aecastor , as that of men was Hercule and Aed●pol ; that is by the Temple of Castor or Pollux , for Aedes signifies a Temple . Castor and Pollux are reckoned amongst the famous men that have deserved an immortal name by their valour and generosity . They accompanied Jason , and his Argonauts , in their expedition , to fetch back again the Golden Fleece , in which these two Brethren did sufficiently declare their courage and skill in Arms , Pollux especially : He undertook to correct the temerity of Amycus , when he offered to challenge one of their company out of the Ship to fight with him at handy blows . Pollux went out , and soon laid him dead upon the ground . In this voyage , when a dangerous Tempest had overtaken them , they saw two flames of fire lighting upon the head of Castor and Pollux , which were the happy Omens or forerunners of the end of their fears and danger ; for the Marriners take notice , that when two fires appear together at Sea , they are to expect happiness in their undertakings , and a notable calm ; whereas if there be but one , they prepare themselves for a grievous storm . From hence these two lights , that are Meteors , or the dry exhalations of the Earth , inflamed in the Air , are called Castor and Pollux ; but when one is seen , it is called Helena , as dangerous to Seamen as she was to Troy. After the return of the Argonauts , Castor and Pollux had war with the Athenians , because Theseus their King had ravished their fair Sister Helena ; but when they had taken one of the Cities of Theseus , and in it their Sister , they dealt kindly with the Inhabitants , and carried none away but Aethra , Mother of Theseus : Therefore the Greeks call all Saviours and favourable Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They undertook next a War with Lynceus and Ida , the valiant Sons of Alphareus , in favour of their Mistresses that had been espoused to them formerly . In the encounter with them , Castor was unhappily kill'd by Lynceus , and Pollux dangerously wounded by Ida ; but Jupiter revenged his Sons quarrel , for he struck Ida to the ground with his Thunderbolts . Pollux , in honour of his Brother , invented a Dance that was to be performed by young men well armed , named Castors Dance . Now this Lynceus is reported to have been a man of a very quick sight : The Poets say , that he was able to perceive any thing through a solid substance , and to see into the bosom of the Earth ; because , as some do think , he was the first that sent men to groap there for gold and silver . The Romans did mightily esteem these Gods , because they appeared to assist them in their need : And the Lacedemonians gave unto them the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Locrenses did also see them leading their Army against the Crotoniats , with Caps on their heads , and Lances in their hands , upon two white Horses . From hence it is that they are thus represented , and that the Romans have affected a Cap , as a badge of liberty . When Tarquinius was expell'd , they coyned pieces of silver , with two cross Lances , bearing on the top of them Caps , in token of freedom from bondage . In the Heavens , hesides these forenamed Meteors , there are two stars in the Head of Gemini , called Castor and Pollux , mentioned by Homerus Odyss . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. V. Of Orpheus . THe Poets do relate wonderful stories of several Musitians of the first Ages ; as of Amphion , who built the walls of Thebs only with the pleasant harmony of his Musical Instruments , for the sweetness of the Tunes caused the stones to move , and place themselves in good order . Arion was also admired for his skill in Musick , as we may take notice in this occasion ; when he was sailing from Italy into Greece , the Seamen resolved amongst themselves to cut his throat , that they might have his Purse : But he requested of them the favour to suffer him to play once more with his Harp before they did dispatch him . It happened that he made such excellent Musick , that the Dolphins ravisht to hear him , came in companies about the Ship ; and when he beheld them , he cast himself into the Sea , hoping to meet there with more humanity than amongst the cruel Marriners . He was not deceived of his expectation , for one of these Dolphins , taking him upon his back , carried him to Corinth , where King Periander received him with kindness , and put these inhumane Sailers to death , to punish them for their intended crime . This Dolphin was rewarded by the Gods , with a place amongst the Stars , for the good office that he had done to this poor Musitian . I shall not mention the Satyr Marsias , who because he had more skill in Musick than the common sort of people , he was so transported with vanity and presumption , as to compare himself with Apollo . This God was so displeased with him , that when he had overcome him , according to the judgment of the Muses , he flead him alive , to punish his temerity ; as we have already said in the story of Apollo . There happened also a like controversie between Apollo , and Pan the God of Mountains and Shepherds , because he knew pretty well how to play upon the Pipe , and that these Country Clowns did cry him up for the most expert Musitian of the World : He was so audacious as to dispute this Honour with Apollo . Midas , King of Phrygia , a simple fellow , one of the Judges in this Controversie , gave a sentence in favour of Pan ; therefore Apollo caused Asses ears to grow in his head , that he might appear what he was to the World. This same Prince entreated Silenus to grant unto him the favour , in reward of a considerable service that he had done unto him , that all that he should touch , should turn immediately into Gold. He soon repented of his rash desire , when all his victuals and food became gold ; and when in the midst of all his Gold he was ready to starve for hunger and want . And that we may not make any longer discourse of those that have excelled in Musick , it is the common Opinion , that Orpheus , who was not only a Poet , but also a Philosopher , hath carried away the Palm from all the rest . We need not wonder at it , seeing he was born of such Learned Parents , of Apollo , and the Muse Calliope : Of him it is reported , that he did cause his voice to agree so admirably well with his Lute , that the Rivers did stop to listen to him , that the Storms and Tempests did cease , that the most Savage Animals did come to him in companies to recreate themselves with his excellent harmony ; and that the Trees and Rocks were seen to move at the sound . He performed something more than this ; for when he lost by death his Wife Eurydice , who flying from the amorous imbraces of Aristeus , King of Arcadia , died suddenly of a Wound received by a Serpent . He went after her to the Gates of Hell , where he played with that dexterity upon his Instruments of Musick , that Pluto , Proserpina , and all the Infernal Inhabitants , were ravisht in admiration . He prevailed by that means so much upon them , that they granted unto him the favour to carry with him his Wife back again , to live longer upon Earth , upon condition , that in his return he would not look back upon her , until he was ascended into the light ; which condition his impatient love for her caused him to break , by casting his eyes behind him ; which when her Guard had perceived , they drag'd her back into Hell , and left him in such a trouble of mind , that he resolved for her sake to never entertain any affection for a Woman ; and to disswade all his acquaintance from their love and union , which proceeding of his , did scandalize and displease so much the Dames of Thracia , that in their furious transports at the Feastival of Bacchus , they tore him in pieces . But afterwards he was metamorphosed into a Swan , and his Harp was placed amongst the Stars . This Swan is said to sing admirably well when unto death . The Ancients do relate incredible things of Dolphins , besides this famous one that carried Arion safe to Land out of the hands of the inhumane Marriners . They tell us of others that have performed kind offices to mankind : Hesiod , the first famous Writer , when he had been massacred in Neptunes Temple in Nemea , and cast into the Sea , was by the Dolphins brought carefully to shoar again . A young man , and his Mistress , falling by chance into the Sea , were saved near the Island of Lesbos by Dolphins , and carried out of the waves to Land. And Telemachus , the Son of Ulysses , was also preserved in the Sea by Dolphins ; therefore his Father did bear a Dolphin in his Buckler , in remembrance of that kindness shewed to his blood by that Fish . All the Heathens bad a particular respect for this creature ; some of them would not suffer any injury to be offered unto them , because they are so favourable to mankind . In the remote Countries of the North , Munsterus tells us , that there is a Fish called Raia , longer than a Dolphin , and no less kind to mankind : When they meet with any whose misfortune it is to be cast away , these great fishes do receive and lodge them in their jaws , and do thus carry them safe to shoar . He insinuates there that it is the Opinion of some who imagine , that this was that kind of Fish , or Whale , that waited for Jonas when he was cast into the Sea , and that carried him safe to Land. Marsyas , a Phrygian , was the Inventer of the Pipe , a Musical Instrument : Some say that Minerva was the first that plaid with it in a banquet of the Gods ; and that because of her grey eyes when her cheeks were swell'd , she did appear ridiculous to the company , especially to Juno and Venus , who laught at her for her pains , which gave her the curiosity of seeing what reason they had to mock her : For that purpose she came down upon Mount Ida , and began to play with her Pipe upon the banks of a clear River , that she might behold her self at that time ; but as soon as she perceived how deformed in did represent her , she cast the Pipe away with a curse , desiring that he that should take it up , might end his daies by cruelty . Marsyas the Satyr , the Son of Hyagnis , a great favourite of Cybele , found it , and first made use of it in the publick sacrifices of this Goddess ; for that reason it did always continue afterwards in her solemnities . But this Marsyas became so proud and self-conceited for this invention , that he challeng'd Apollo , upon this condition , that he that could make the most pleasant Musick , should have power over his Antagonist ; Apollo was the Victor , therefore ●e hang'd Marsyas upon a Tree , and pull'd his skin over his ears : Some drops of his blood hapned to fall into the River that did run hard by , and therefore from him it was named Marsyas : It did run through the City Caelenae , taken by Alexander the Great . Qua celer rect is descendens Marsya ripis Errantem Maeandron adit , mixtusque refertur . For Orpheus , he was a Thracian , born as some say , of Apollo and Calliope ; as others , of Eagrus , aud the Muse Polymnia . He was an excellent Philosopher , and the first that recommended a solitary life , and abstinence from flesh . Mercurius gave him his Harp , with which he performed wonders . He was the first that introdueed the Bacchanalia in Greece , called by some for that cause Sacra Orphica . Horace in arte Poet , tells us that Sylvestres homines sacer interpresq ▪ Deorum Caedibus & victu faedo deterruit Orpheus , Dictus ab hoc lenire Tigres , rabidosque leones Dictus & , &c. He was the first that in Thracia caused men to live under Laws and Government , and called them from their rude and beastly life , to a more gentile and handsome . CHAP. VI. Of Jason , and the Argonauts . PElias , King of Thessaly , was careful to train up Jason his Nephew in his sight from his Infancy , because he had taken notice in him of an extraordinary courage , which had cast some jealousie and suspition of him into his mind : When therefore he came to Age , he sought how he might be delivered of him , and of his apprehensions together ; for that cause he sent him to the Conquest of the Golden Fleece , as to an enterprise from which he could never , according to his judgment , return alive . We have already mentioned how Aetha , King of Colchos , had got this Treasure into his possession , and laid it up safe in a Wood consecrated to Mars , appointing for a guard certain strange Bulls that had feet of Brass , and that did cast out of their Nostrils fearful flames of fire . He appointed also a dreadful Dragon , of a prodigious bigness , accompanied with armed men , that sprung up from the teeth of this Dragon that had been sowed in the Earth . Jason , in order to this expedition , commanded a brave ship to be built by one named Argus , from him it was called Argos the wood of it had been cut out of the Forrest of Dodone ; whose Trees were wont to give Oracles ; therefore this Ship did retain the faculty of speaking : In this Voyage it was often heard . A great number of the most Illustrious Worthies of Greece went aboard to accompany Jason , and share with him in the glory of this undertaking ; they named themselves Argonauts : Hercules was one also ; Theseus , Castor and Pollux , Orpheus , Tiphys , Lynceus , and a great many more : Tiphys did govern the Helm ; Lynceus , who had excellent eyes , was imployed to discover the banks of Sand , and the dangerous Rocks hid under water , to the end that they might decline them : Orpheus with his Musick did pleasantly remove from them the tediousness , and moderate the grievances of the Voyage ; only the company of Hercules was troublesome , for he was so heavy , that the Vessel was sometimes ready to sink , and he did spend a prodigious quantity of Victuals , besides he did frequently break his Oars ; but there happened a misfortune that delivered them from the inconveniencies of his company : He had brought with him a young Boy whom he loved , called Hylas ; when therefore the Ship was run asho●r , he sent him to seek some fresh water to appease his violent thirst , but the Lad fell into the Fountain where he was drawing water . This gave occasion to the Fable , that the Nymphs had stoln him away . At this unhappy accident Hercules left the Company , and the Ship , to seek him out . From hence it is that the people of that Country established Feastivals to be kept every year , during which , they were wont to wander about the Mountains , often calling for Hylas . These Argonauts met with some misfortunes in this expedition , and several difficult passages : They were to go between the Simplegades , that are otherwise called the Cyanean Rocks , scituate beyond the Bosphore of Thracia , at the entrance of the Black Sea , or the Pont Euxin : They did seem to joyn afar off , and open when they were coming to the passage . At last they arrived in Colchos . From the beginning Jason contracted friendship with the Princess Medea , the Kings Daughter , who was an expert Magician : She , for his sake , caused a dead sleep to fall upon all the Monsters that did keep the Golden Fleece by her devillish Enchantments ; so that Jason had by that means the liberty to take it . Immediately after Jason fled away with Medea whom he married , but being pursued by Aetha the Father , she cut in pieces Absyrthus her little Brother , that she had brought with her , dispersing and leaving his members at a distance in the way , that his Father might busie himself in gathering them up , and give them more leasure to escape . When they were come as far as Thessaly , Medea undertook to cure her Father-in-law Aeson of his old Age : By the virtue of her Magick Art she restored unto him his youthful appearance and strength ; and that she might take vengeance of the hatred that Pelias did bear unto them , she perswaded his Daughters to try the same experiment upon him , for he was extreme old and decrepit . According to her directions they cut him to pieces , and boiled them in a Kettle with certain Herbs which she had delivered unto them : But these wretched Daughters seeing it impossible to recover their Father again by that means , were mightily afflicted and grieved that they had been so absurd as to murder him upon such unlikely hopes . All this time Medea did live with Jason in a perfect amity and correspondency , having had by him two dainty Children . But at last , when Jason arrived at Corinth , in the Court of King Creon , he fell in love with the Princess Creusa his Daughter , with whom he married , forgetting the obligations and favours that he had received from Medea . She was resolved to revenge her self ; therefore dissembling her dissatisfaction , she seem'd to approve of the Match , and sent a Box full of Jewels , and of such precious things to the Bride , as a Token of her love ; but it was all bewitcht in such a manner , that when it was opened a strange flame burst out of it , which consumed suddenly the Kings Palace to ashes , with the Bride , and her aged Father in it . Jason in his fury went to seek Medea to be revenged of her for this cruelty . She waited for him on the top of a high Tower , from whence she reproach'd him with his ungratitude , and before his eyes massacred two Children that she had by him . She then took her flight towards Athens , being supported by two strong and fearful Dragons in the Air. When she was arrived into this City , she became the Wife of King Aegeus , by whom she had Medus . But when she ventur'd to poyson Theseus , she was forced to fly away for her life with her Son Medus , and to retreat into that part of Asia called from him Media . In this last Chapter , the most noted persons are Medea , Jason , the Argonauts , and Creon , of whom the Poets do relate these following stories . Medea was a renowned Witch , the Daughter of Aeta and Idya , or as Ovid names her , Mother of Ipsea : She was the Grand-child of Sol ; she was tutored and made acquainted with the secrets of her devillish Art by Hecate , who taught her how to perform wonderful things by her Spells and Enchantments ; she was able to transport woods from one place to another , to cause the currant of the Rivers to turn back towards their source , to bring down the Moon and the other Stars upon the Earth , and to give life to the Dead . The expedition of the Argonauts , and her affection for Jason , rendered her famous , or rather infamous ; for his sake she consented to betray her Fathers and Countries interest ; by her means he seized upon the Golden Fleece , and when Aeta intended to revenge himself of the Argonauts by their deaths , in a Banquet unto which they were all invited , Medea discovered the Plot to Jason , who thought it high time to sail away with his Prize , and Medea Before her departure she committed a most inhumane act , in killing her only Brother , and casting his Members in the way for her Father to gather up . She was no less cruel afterwards to Pelias the King , who hearing a false report of the miscarriage of the Argonauts , abused the friends of Jason , and treated his Kindred barbarously . At the return of the Ship into a Bay of Thessaly , near the City Jolaus , Jason understanding all that had happened , entreats his Companions to assist him ; but because they were not able to encounter with a Kingdom , Medea undertook to punish Pelias with her Enchantments . She makes a Statue of Diana , with it she lands and hastens into the City , having taken the disguize of an old Woman : At her entrance she proclaims in the streets , that she did bring the Image of Diana from the Northern Countries , requiring the people to receive it with respect ; unto her words she added Miracles , to perswade them to believe : So that when she saw the King and people at her devotion , she revealed unto the Princes Daughters , that she was commanded by Diana to restore to their Father his former youthful strength and appearance . To oblige them more easily to believe the possibility of this action , she dismembred before them an old Ram , and then by witchcraft turned it into a young Lamb. They being thus perswaded to try the same experiment upon their Father , kill'd him , and by that means punisht him for his cruelty , and gave an opportunity to the Argonauts to seize upon the empty Throne . Acastus , the Son of Pelias , reigned in his stead , but his wretched Daughters were married to the Argonauts ; Admetus took Alcestes , who only had not consented to the cruelty committed upon her Father , Amphinome was married to Andraemon , Asteropea and Autonoe were given to other Husbands . After this Medea lived quietly with Jason , until he became enamoured with Creusa , or Glauca , the Kings Daughter . She revenged her self of this affront ; for she sent a Box , or as some say a Crown , shut up in a Box to the Bride , anointed with a strange compound , called * Naphtha , which as soon as she had toucht , the Air round about her inflamed , with the Kings Palace about her ears . Jason was the Son of Aeson and Polymedes , descended by his Father from Aeolus the God of Winds . When the Oracle had informed his Vncle Pelias , that one of his Kinsmen should put him to death , and that he should have an eye upon Jason , he sought to destroy him , but he escaped to Chiron the Centaur , where he was a Student in Physick . Afterwards he was sent to recover the Golden Fleece that did belong to his Family : He , and the other Worthies of Greece , did run many dangers in this expedition ; they were to pass between the Simplegades Rocks that are in a continual motion ; they let go a Pidgeon before they would venture through with their Ship ; and although this Bird flies with a wonderful swiftness , her tail was catcht between the Rocks ; nevertheless the wind blew them through , with little damage to their Vessel . They landed in several places by the way , and relieved Phineus , an old Fellow that was troubled with the Harpies ; for the two Children of Boreas that were in this expedition made them fly away , and leave the blind Phineus to eat his meat in quiet . When Jason was returned , he dedicated bis Ship to Neptunus : It was afterwards preserved many years , and the breaches that time did make , were repaired as Noahs Ark , and the Ship of Theseus . All these Argonauts did live in the daies of Othoniel and Gedeon , Judges of Israel , about 2500 years , after the World was created . CHAP. VII . Of Cadmus , and of the City of Thebs . VVHen Jupiter ravisht Europa , the Daughter of Agenor , King of the Phaenicians , as we have said in the third Chapter of the first Book , this Prince sent his Son to seek her out into many places of the World , with a Command to never appear before him until he had found her : But Cadmus , after many tedious voyages , could never learn what was become of her ; therefore he went to consult the Oracle of Apollo in Delphos , to know what was best for him to do : The answer was , that a Cow , some say an Oxe , should meet him , and that he was to follow the directions of this Beast , to build a City , and settle his habitation . He met the Oxe in a Province of Greece , called from thence Boeotia : And that in a business of so great a concern , he might obtain the assistance of Heaven , he resolved first to offer the wearied beast in sacrifice to the Goddess Minerva . In order to this Religious performance , he dispatches his followers to the next Fountain , named Dirce , to fetch from thence water , but it happened that a fearful Dragon surprized them there unawares , and devoured them alive . Minerva advised him immediately to destroy this Dragon , and to sow the Teeth of his head in the Earth , which when he had done , several Companies of armed men sprung up out of this seed , but they could not suffer one another , therefore they destroyed themselves , only five were remaining , that offered their assistance to Cadmus , in building a City to dwell , and in furnishing it with Inhabitants . This City was Thebs , where he reigned many years , and left many Children : Ino , Semcle the Mother of Bacchus , and Agave , who being transported with fury in the company of the Menades , she kill'd her own Son Pentheus , that had by his speech discovered a dislike of the mad Ceremonies of this God. Cadmus did live to see all his Posterity fall into extreme misery , and himself and Wife banished into Illyria , or Sclavonia , where , according to their desire , they were changed into Serpents ; for Amphion forced them out of their own City , and built the walls of it by the harmony of his Lute , as we have already said in the fifth Chapter ; but was afterwards kill'd by Diana for his unconsiderate speeches of her , and of her Brother Apollo . But I think it will not be amiss if we take notice here , that there have been several Cities of Thebs , one in Cilicia , where Andromedes the Wife of Hector was born , which was sackt by the Greeks when they marcht to the Siege of Troy : There was another in Egypt , the largest of that Name ; it had a hundred Gates ; from it that fruitful and renowned Province Thebais was so called , which hath been the retreat of so many Religious Anachorets , that built there their Covents in the first Ages of Christianity . But Thebs in Boeotia was the most famous of all these Cities , not only because of the grievous Wars that it suffered , and the great Captains that it furnished to Greece , such as were Epaminondas , and Pelopidas , but also because the drunken God Bacchm , Hercules , and Pindarus , the Prince of the Lyrick Poets , were born in it . It is reported of the last , that the Bees did prognosticate and signifie what he should one day be ; for whiles he was yet in the Cradle , they pitcht upon his lips , and there laid up their honey , and Pan , with the Nymphs of the Neighbourhood , did keep a Feastival on the day that he came into the World. Alexander the Great did mightily honour him ; for when he commanded all the City to be destroyed with fire and Sword , he gave an express Order to his Souldiers , that they should spare the house of Pindarus , with all his Relations . Cadmus , and most of the famous men of Antiquity , cannot much glory in a Noble Pedigrce : If the truth was known , he was but the Cook of Agenor , King of Tyre or Sidon ; he ran away from his Prince for no good deed with Harmonia a noted Strumpet , yet he was so happy as to have laid the foundations of the City of Thebs . Herodotus saith , that he brought sixteen Letters into Greece , and taught the people the Art of Writing : Somesay , that Pentheus the Son of Agave , and Echion his Grand-child , afterwards by his furious Mother succeeded him in his Kingdom . The Poets make Europa bi r Sister , Thasus his Brother . Cilix , from whom Cilicia borrows the Name , and Phoenix , who hath called a Province of Asia Phoenicia , were his other Brethren , Electra and Taygete his other Sisters , by several Mothers . Europa was the most remarkable of them for her extraordinary beauty , which caused Jupiter to send some of his Subjects to steal her away . They took her and carried her on board a Ship where a Bulls Image was placed in the Stern , which caused the Fable of Europa's being ravisht by a Bull. Her afflicted Father sent his Sons Thassus and Cadmus after her , but to little purpose ; for when they could not find her , they setled themselves , and built each of them a City ; Thassus in an Isle of the Aegean Sea , and Cadmus in Greece . The Phaenicians to comfort their disconsolate Prince , invented and promoted the Fable of Europa's being carried away by Jupiter , therefore they reckoned her amongst the Goddesses , and appointed Sacrifices and Altars to her , causing Money to be stampt in honour of her : In one side was Europa sitting upon a white Bull. The City of Thebs was famous in Greece , but never so much as when Epaminondas the great Warriour and Philosopher overcame the Lacedemonians . Pindarus was a Citizen of this place , he was much respected for his Poetical Art : The Oracle enrich't him for it , & commanded that a half part of the gifts dedicated to Apollo , should be presented to him , because he did sing and compose so many excellent Hymns in honour of that God , and of the others . The Bees , when he was yet a Child sleeping in the open air , powred forth upon his lips their delightful honey . The same thing is reported of Plato , as it is said of Midas , that when he was yet in his Cradle , the Ants carried into his mouth several grains of Wheat . These passages were Prognosticks of the future splendour and fame of these men in that kind of life which they did imbrace . CHAP. VIII . Of Oedipus . LAius King of Thebs having espoused Jocasta the Daughter of Creon , understood from the Oracle that he was to die by the hand of one that should proceed out of this Marriage , therefore he commanded Jocasta his Queen , to destroy all her Children . When Oedipus was born , his Mother was loath to commit so horrid a cruelty upon the Babe with her own hands ; therefore he was delivered to a Souldier to be by him strangled : But he also was moved with compassion for the poor Infant , and could not have the courage to dispatch him , or to see him expire ; for that reason he pierced his feet , and tyed him up to a Tree growing upon Mount Cytheron , that he might there die in that miserable condition : But it happened that Poebas , one of the Shepherds of Polybius King of Corinth , came immediately after by that way , and seeing in what danger the Infant was of its li●e , he took it down ; and because it was very fair , he presented it to the Queen his Mistress , who was Childless . She received it with affection , brought it up , and caused it to be treated as if it had been her own . He was named Oedipus , because of the swelling in his feet , proceeding from the holes made in them by the Souldier of Laius ; for in Greece this Word signifies one that hath a swelling in his feet . When he came to age of understanding , he understood his mistake of being the Son of Polybius , and therefore he went to consult the Oracle to know who was his Father : He received this answer , that he should find him in the Province of Phocis . When he was come thither , he happened to be in a seditious tumult of the people , where King Laius was also arrived to appease the disorders ▪ without knowing him for his Father , he kill'd him by chance : But as he was not suspected for the Author of this Murder , he went to dwell at Thebs . At that time Juno , the sworn Enemy of the City , had brought forth a Monster , and sent it to a place not far off , it was named Sphinx ; the face and voice was like a Girls , the body like a Dog , the tail as a Dragons , and the claws like a Lyons , with great wings upon the back . To every one that passed by , it did propose aenigmatical Questions , and if they did not give a present solution , it did devour them without mercy ; so that the Country round about was forsaken , and no body did dare to venture near the City . The Oracle did then declare , that the only way to be delivered from this Tyranny , was to give the right meaning to this Riddle of the Sphinx ; which was the Creature that in the morning did walk on four feet , at noon on two , and in the evening on three . Creon , who succeeded Laïus in the Throne , caused it to be proclaimed all over Greece , that he would quit his Claim to the Crown , and would give Jocasta , the Widow of Laïus , in Marriage to one that would resolve this Question , which Oedipus did ; for he brought the true sense of the Enigma , telling them , that it was Man , who in his Youth did go upon four feet , as the Beasts ; that is , upon his hands and feet ; but when he did arrive to an age of strength , he did march upon two , without any other support ; and when old age did seize upon him , he was for : ced to make use of a stick , instead of a third foot , to help him to go . When the Monster saw the Riddle resolved , it was so much inraged , that in a furious manner it dasht its brains against a Rock , and thus delivered the Country from much fear and danger . Oedipus was raised to the Throne in reward of this good service , and was married to Jocasta , whom he knew not to be his Mother . Of her he had two Sons , Eteocles and Polynices , with two Daughters , Antigone and Ismene . Now about this time the Gods sent a most grievous plague amongst the Thebans to punish them for the murder of Laïus ; and as the Oracle did declare , it was never to cease until he that was guilty of his blood was banished out of the City , which caused a diligent search to be made ; so that by the Art of Negromancy it was known that Oedipus was the man. When he came to understand the truth of all that had happened , and how by chance he was married to his own Mother , he was so inwardly grieved , that he pluckt out his eyes , and condemned himself to suffer a perpetual banishment , leaving the Kingdom at the disposition of Eteocles and Polynices his two Sons . Cadmus , the first Founder of Thebs , begot Polidorus of his Wife Harmonia , Polidorus begot Labdacus , and Labdacus Laius , the Father of Oedipus . This last committed unwittingly two grievous crimes , he killed his Father , and then espoused his Mother , which when they understood , they punish'd themselves . Jocasta chose a voluntary death , rather than to survive the knowledge of such foul mistakes , whereof she and her Son were guilty , and Oedipus departed into banishment . Some say , that his graceless Sons cast him out of the City , and would never allow him any thing for his maintenance , which caused him to curse them , and desire that they might be the causes of their own death . When he was dead , the Thebans wou d never give unto him a place to be buried ; so that they say his body was swallowed up by an Earthquake . This Oedipus was a witty man , as may appear by his discovery of the meaning of the Sphinx's Riddle . Some report , that this Sphinx was a Robber , and that the ambages of his Riddle were the windings and turnings of a Rockie Mountain ; there he had stated himself to 〈◊〉 the passengers that went to and fro from Thebs . The qualities of divers creatures are imploy d to describe his disposition . It was his custome to propound a Riddle , to massacre these that could not tell the sense of it , and to let the others pass that did satisfie his Questions . The Poets say , that this Monster was the Daughter of Echidnae and Typhon . After the banishment of Oedipus , his two Sons fell into mortal hatred ; and according to his desire , they killed one another , as we shall see in the following Chapter . CHAP. IX . Of the War against the City of Thebs . THis famous War is the Subject upon which the Wits of many ancient Poets have exercised themselves . Statius amongst the Latins hath composed twelve Books of it ; and Antimachus amongst the Greeks , in the time of Plato , publisht four and twenty Books only of the preparations of this renowned Siege , whereof this was the cause . Eteocles and Polynices , the two Sons of Oedipus , did judge it expedient not to part their little Kingdom , for fear of weakning it , but to succeed one another in the Government , and to rule each of them a year . Eteocles the Eldest did reign his year ; but when it was expired , he would never yield the Scepter and Power out of his hands : Therefore Polynices resolved to force him by a Siege , and to right himself with the edge of his Sword : For that intent he begs the assistance of Adrastus , King of Argos , whose Daughter he had made his Wife . According to his request he came with a powerful Army , composed of his own Subjects , and of the Auxiliaries of his friends and Neighbour Princes . The Thebans , for their part , did prepare to receive them , being encouraged by the Predictions of Tiresias the Southsayer , who promised unto them a happy success and end of this War , if Meneceus the Son of Creon , and the last of the Race of Cadmus , would sacrifice himself for his Native Country . This condition was very grievous and unpleasant , especially to Creon , who would never give his consent . Nevertheless this young Prince escaped out of the City with a naked Sword in his hand , and in the sight of all the people that beheld him from the Walls , he thrust it into his bowels and died . Immediately after the Thebans ▪ made several stout Sallics upon the Enemies , in which they were so happy , that they destroyed all the noted Captains , Adrastus only excepted , and totally routed the rest of the Army . At first Hippomedon , one of the chief of the Enemies , was wounded to death : It is said of him in Furipide the Poet , that he had an appearance of a Gyant ; in his Buckler was the Image of Argus , full of Eyes ; the very sight of him was dreadful to the beholders . Parthenopeus was no less unfortunate , for he fell down dead soon after Hippomedon . Of this Warriour it is reported , that he had the Genius and couragious humor of his Mother Atalanta , a Princess of Arges , who became famous for her dexterity in the use of the Bow and Arrows , and in running a Race . She was of that brave disposition , that she resolved never to marry any but a Worthy of that Age that could overcome her in these Martial exercises , which Hippomenes did . But because they did afterwards both loose that respect which they did owe to Cybele , they were by this Goddess changed into a Lyon and a Lyoness . Tydeus was also kill'd in this War : He was a man of a low stature , but very strong and valiant , as he made it appear in many brave Encounters ; for when he was sent in Embassie to Eteocles , to treat with him concerning the Pretensions and Right of Polynices , and when he perceived how his Negotiation would prove ineffectual , he challenged all the Court of Thebs , before his departure , at any kind of fight , and overcame every one that appeared against him : Therefore fifty of the most valiant Lords agreed together to lay for him an Ambuscado in his return to the Camp , but he was so succesful as to over-power them all ; of whom he only spared one alive to send to Eteocles , as the messenger of the death of his Comrades . At last he was mortally wounded with an Arrow ; but Amphiaraus was so concerned for him , that he pursued his Enemy , cut off his head , and gave it to him to handle before he died . It is said , that he did treat it in a most inhumane manner , for he tore off the skin with his teeth , and suckt out the brains , which in his rage he swallowed . This action was so displeasing to Minerva that she would not immortalize his Name as she had promised to him , but conferred this Honour upon his Son Diomedes . Capaneus was also in the Army of Polynices : Philostrates tells us , that he was of a prodigious bigness , and that he had so much confidence in himself , that he was wont to boast that he seared no more the Thunderbolts of Jupiter , than the hot beams of the Noon-sun ; and that maugre Jupiter , he would take the City : But a Thunder-clap stopt his blaspheming tongue , and beat him to pieces . Amphiaraüs the Prophet , one of the Commanders in the Army , did foresee that he should end his daies in this Siege ; therefore he hid himself , for fear of being forced to go to the War : But his Wife discovered and betrayed him to Adrastus , who obliged him to accompany the Army . He was kill'd in a very strange manner , as he was flying from Thebs , in his return homewards , he was swallowed up by the Earth alive , and afterwards reckoned up in the number of the Gods , and the power of giving Oracles was ascribed to him : They were for a time the most noted of all Greece . At last the two Brothers , Eteocles and ●olynices , agreed to end their differences in a single Duel , where the both fel dead to the ground : But death was not able to put an end to their hatred , for the F●r●es did haunt the place where they had been buried by Antigone their Sister , and when a Pomgranate-Tree had been planted there , it did yield frequently drops of blood , which did declare how their Enmity was become immortal . Besides , it is reported , that the flames of the pile of Wood in which their bodies were burning together , did divide and separate into two Pillars at the top , and by no means could be brought to reunite . The City of Thebs had seven Gates , and in the Army of Polynices were seven chief Commanders , who made their approaches every one to a Gate , as Euripides tells us in one of his Tragedies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The City was thus divided between the Chieftains , Parthenopeus was to assault the Gate called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Amphiaraus the other named Proetis ; at the Gate of Ogyges was appointed Hippomedon ; Tydeus was seated near the Gate Homoloide , Polynices was at the other called Cranea , Capaneus did march against the Electrian Gate , and Adrastus was at the other named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Parthenopeus was the Son of that warlike Princess of Argos Atalanta , the Daughter of Scheneus ; or Coeneus : She was the swiftest runner of her time , and most dexterous in using Bow and Arrows : She was the fitst that ventured to encounter with the great Calydonian Boar , already mentioned : Hippomenes , her humble servant , found a subtil means to out-run her . The Goddess Venus had bestowed upon him some of the Golden Apples of the Hesperide Gardens , which he cast in the way when they were both in the Race : The lovely appearance of this fruit caused her to neglect her course , and gather them up , whiles Hippomenes went on , and reacht the Goal before her . By this Race he won her for his Wife ; but because he did not repay to Venus thanks for so great a benefit received , she caused him so much to forget himself , as to defile the Temple of Cybele with the enjoyment of his Mistress ; for which offence he was turned into a Lyon , and she into a Lyoness , and were coupled together to drag the Chariot of this Goddess . Capaneus was a noted man in this Siege for his impiety , as Tydeus was for his courage and true valor : The latter was the Son of Oeneus , King of Calydonia , and the Father of that Diomedes who wounded Venus and Mars in the Siege of Troy. When this Tydeus had unfortunately kill'd his Brother Menalippus , he departed to Argos to Adrastus the King , who received him with all expressions of kindness , and bestowed upon him Deiphile his Daughter in Marriage , as he had given his other named Agia to Polynices . In the Siege of Thebs Tydeus did mightily encourage the rest ; but an obscure Fellow , named Menalippus , let fly an Arrow at him , which wounded him to death . In this particular the Poets have taken notice of the Hand of God , that orders many times that our punishments should be inflicted upon us by such as are related to those against whom we have committed great crimes ; that men might understand the proceedings of Divine Justice , it causeth a Relation to be visibly seen between the offence and its judgments . But there was none so famous in this Expedition as the Prophet Amphiaraus , a wise man , who had espoused Eriphyle the Sister of King Adrastus : He foresaw that he should perish if he did engage his person in this War , therefore he hid himself ; but Eriphyle being corrupted with the present of a Golden Chain given to ber by Polvnices , betrayed the place of her Husbands concealment ; for which unnatural deed he left order with his Son Alcmeon to dispatch her , and revenge his death , as soon as he should hear of his miscarriage ; which cruel Command was put in execution by Alcmeon , but afterwards he became mad , and wandered up and down the World , until he was kill'd by the Brethren of Amphisibea , Themon and Axion , because he had forsaken their Sister , and was married to Callirhoe . Amphiaraus after his decease was honoured as a God , his Oracles were mightily esteemed : In the Country of Athens , a stately Edifice was erected to him near a large Cave , where he did give answer to all that did come . Not far from this place was the Fountain of Amphiaraus , whose waters were dedicated to him ; so that it was a capital crime to impl y them in any ordinary use . Several persons did come to consult this Oracle from all parts of Greece . It was not delivered , as those of Apollo , by a Pythonissa , but in a dream . This God did appear to the party who was to offer a Ram in sacrifice to him , and to sleep upon the Hide after a fast of 24 hours , and three daies abstinence from Wine : Without this preparation no answer could be expected . It will not be amiss in this place to say something concerning Dreams ; Macrobius mentions five sorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discovery of something between sleeping and waking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suggestion cast into our fancy , called by Cicero Visum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary Dream , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Apparition , or Revelation in our sleep , such as were the dreams of the Prophets , and of Joseph the Husband of the Virgin Mary , and of the Mages of the East , of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This expression is often used in Scripture , to signifie Gods appearing to his servants in Dreams . The Aegyptians and Romans had a particular regard to Dreams : The Learned of the former did esteem the Soul in a profound sleep , better able to judge of all affairs , and to foresee the intricate events of the time to come . We find that many other people , as the Caldeans and Persisians , did judge some Dreams worthy of observation , and of the serious exposition of the wise men ; therefore they had persons appointed amongst them , whose imployment was to discover the design and intention of dreams . It is certain , that they do not always deserve our neglect , seeing that they have been a means of conveying unto men part of the holy Oracles . As we are not therefore to be so superstitious as to apprehend every idle fancy that is raised in us in our sleep , I would not have a judicious Christian reckon all Dreams as frivolous and useless productions of our brain , but rather I would advise every one seriously , to examine all exraordinary Dreams , and to make a good improvement of them ; for there is no dream , whether it proceeds from God , the holy Angels , the Devils , or our selves , but from it we may gather instruction , comfort or advice in our affairs . It is certain , that the Heathens have received many extraordinary benefits from Dreams : Augustus the Emperour escaped from the fury of the Army of Brutus , that forced his men out of his Camp , by the preadmonition of his Physitian Artorius , who was forewarned of the danger in a Dream . And if his Father Julius had listned to the dream of his Lady Calphurnia , he had never felt in his ●reast the swords of his Assassins that day in the Senate : Experience , as well as the judgment f the ancient Fathers of the Church inform ●s , that Dreams are sometimes Ideas of Truth ●irred up in our fancy by Spirits , for the Soul then more free from all sensual impressions , nd is fitter to converse with beings of the same ature as it self . Aristotle takes notice , that before a Child attains to four years of Age , he is not capable of dreams . It seems that this ability doth accompany our reason , and such as are not actively rational , cannot receive any impressions by dreams . This worthy Philosopher further observes , that such as seldome have any dreams , have more reason to mind them , for he esteems them either very propitious , or the fatal Omens of an approaching disease , or of a certain death . It seems the Devil did appear and give Oracles in dreams to those that did consult him . Hom. 2. Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Virgil speaking of Faunus , who held the same esteem and office in Italy as Amphiaraus in Greece , tells us , that the King of the Latins Centum lanigeras mactabat rite bidentes Atque harum effultus tergo , stratisque jac●bat Velleribus , subita ex alto vox reddita luco . I shall not insist upon this digression , only we may be certain , that in our deep sleep our Soul is better able to entertain Spirits , and receive from them information ; for it was at such times that Amphiaraus , and the other dreaming Gods , did appear to their Worshippers . CHAP. X. Of Antigone , and of some passages that happened after the War of Thebs . CReon freely resigned the Kingdom to Oedipus and his Heirs ; but when he saw them dead , he reassumed again the Supreme Authority , and governed in Thebs as before . As soon as he was proclaimed King , he commanded expresly that none should offer to bury the body of Polynices , because he had been so impious as to bring an Army of Enemies against his own Country ; therefore he condemned his Carkass to be devoured of the dogs , and of the Fowls of the Air. But Antigone , the Sister of this unhappy Prince , stole secretly away out of the City to bury him in the night . When the King heard of it , he was highly incensed , but not knowing who had done this act of humanity , he gave order that the Body should be pull'd out of the grave , and again cast to the mercy of the Wild Beasts . She nevertheless was resolved once more to hazard her life , and venture to bury her dead Brother ; but it happened that she was surprized in the attempt by the Souldiers that had been appointed to watch near the Body : The King therefore in his fury commanded her to be buried alive in the Earth , which punishment she prevented , by strangling her self . This rigorous proceeding of Creon occasioned much unhappiness and sorrow to his Family ; for at the same time his Son Hemon , who entirely loved Antigone , and who was ready to espouse her , thrust himself through with his Sword , resolving to accompany her into another World ; and Euridices , the Wife of Creon , when she saw her Son dead , in the extremity of her grief she killed her self also , to be delivered of the pain of so great an affliction . This was the Subject of one of the Tragedies of Sophocles , in which his fancy and expressions were so happy , that the Athenians bestowed upon him , as a reward , the Government of Samos . When the Army of Argos fled away , they left all the fields round about Thebs covered with the dead bodies of their Companions , which was a lamentable sight , especially because they did believe that the Souls of these wretched Creatures were to languish a long while upon the brim of hell , before they could be admitted into Charons Boat , if their bones did remain unburied upon the earth . For this cause Adrastus was perswaded to dispatch Embassadors to Creon , to pray him to suffer this last duty to be paid to the Dead , but he could never be entreated by him : Therefore Adrastus being not able to make War upon him , he desired Theseus , that was then King of Athens , to lead an Army against him , and to force him to suffer the Dead to be buried , which he did ; only the Body of Capaneus that had been struck with the Thunder , and cursed because of his horrid blasphemies , was cast aside , and burnt alone by his Wife Evadne , who expressed in this occasion her excessive love for him , for she trim'd her self in her most gaudy and rich apparel , and then cast her self into the midst of the flames to be burned and consumed to ashes with him . Evadne , the Daughter of Iphys , did love her Husband Capaneus so tenderly , that she resolved to accompany him in death . It is the custom of the Indians in Asia to this day , to sacrifice and bury the dearest Wives of Princes with them , for they believe the immortality of the Soul ; they send therefore such persons as have been dear unto them to serve them in another world , and keep them company . The Heathens did believe , that Charon would never suffer such to pass into rest into the Elysian fields , until their bodies or Reliques were buried in the earth . In such a case they did fancy , that the Souls were tossed up and down , during the space of a hundred years , upon the banks of the River Acheron , over which they were to pass into Hell in Charons Boat , as Virgil observes , 6. Aeneid . when Aeneas descended into Hell ; for the Sybil informs him of a wandring multitude of Souls . Haec omnis quam cernis inops , inhumataque turba est . Portitor ille Charon : hi , quos vehit unda , sepulti . Nec ripas datur horrendas nec rauca fluenta Transportare prius , quam sedibus ossa quierunt . Centum errant annos volitantque haec littora circum . Tum demum admissi stagna exoptata revisunt . It was therefore esteemed a cruelty beyond expression , to deny to the dead a burial ; for this cause all great Commanders were very careful , after a battel , to inter the bodies of their Souldiers that had lost their lives in their quarrels , as we read in the Commentaries of Caesar , and in Livius . And Curtius observes how Alexander did encourage his men to fight for him after the Battel at the River Granicus , by causing the Dead to be buried with solemnity and pomp , and their Images to be erected as eternal Memorials of their Valour . CHAP. XI . Of Tantalus , and of Pelops his Son. VVHiles the Thebans and the men of Argos were at variance , Tantalus and his Posterity were afflicted with many sensible evils . The horrid impiety of this Prince was the cause of them ; for as he was one of the Sons of Jupiter , the Gods at a certain time passing over the World , did him the honour to lodge with him in his Palace . Being therefore obliged to treat them at supper , he caused the members of his Son Pelops to be cut in pieces , and to be prepared for them to eat , that he might try whether they would perceive it , and whether they were really Gods. Ceres was deceived at first , for being extreme hungry she eat up one of the shoulders , but the rest of the company did abominate this cruel Feast ; therefore in compassion of the young Prince they restored him to life again ; for Mercurius went down into Hell to fetch from thence his Soul , and all his members were restored to him , and established in their right place , only in lieu of his shoulder which had been eaten , they gave one of Ivory , which had the virtue of healing all manner of diseases . But Tantalus was punisht for his cruelty ; he was condemned to Hell , to be there tortured with a continual appetite of hunger and thirst , in the midst of waters , and the plenty of all varieties , that did fly from him when he did endeavour to catch at them , as we have already said in the first Book . His Daughter Niobe perisht also miserably because of her vanity and pride , for having a great number of children ; she did prefer her self to Latona ; therefore Apollo and Diana destroyed all her Children with Arrows , except one named Cloris , which affliction cast her into a Consumption , so that the regret and displeasure did dry her up . From hence the Poets have taken occasion to say , that she was changed into a Rock . Pelops left Phrygia , and departed into Greece , to go to the Kingdom of Elis , where he fell in love with Hippodamia , the Daughter of Oenomaüs : But this King having understood by the Oracles , that his Son-in-law should be one day cause of his death , he would never venture to give his Daughter to any man , but upon this condition , that he should first overcome him in a Chariot-Race , or loose his life . Pelops was not frighted with the danger , therefore he undertook to run ; and that he might not miss of his purpose , he won the Coach-man of Oenomaüs , named Myrtilus , with many golden promises , and oblig'd him to disorder the Axle-tree of the Chariot in such a manner , that it broke in the middle of the course : The poor Oenomaüs fell to the ground , and killed himself . After his death , Pelops took the Government of the Kingdom , with his Daughter Hippodamia , and in a short time he grew to be one of the most Illustrious Princes of his Age. From him the Peloponessus , called now Morea , is so named . Nevertheless he was very unhappy in his Children , Atreus and Thyestes , although Agamemnon and Menelaus , the Sons of Atreus , were the most famous men of that time . But these particulars we may take notice of in the following Chapters . Tantalus the Son of Jupiter , and of the Nymph Plote , or as some say the Son of Aethon , was married to Anthemoissa , the Daughter of Lycus ; and as some do relate , to Euryanissa the fair , Daughter of Taygetes , one of the Pleiades : He had two Sons , Broteas and Pelops , and an only Girl called Niobe . He is noted for his indiscretion in discourse , for he revealed all the secrets of the Gods ; and for his unseasonable curiosity , that moved him to an inhumane act , massacred his own Son Pelops , who was restored to life again ; and instead of a shoulder of flesh eaten by Ceres , the Gods bestowed upon him an Ivory shoulder . In remembrance of this favour , all the Race of Pelops did bear an Ivory shoulder blazoned in their Coat of Arms. But Tantalus was sent down to Hell to be punisht with want , and with the fear of a falling Rock that was placed over his head ; besides the Eumenides did continually wait upon him , to disturb his quiet with their grim looks , and fearful bawlings . This intimates the grievous and troublesome estate of a Conscience wounded with a crying sin : The Furies of Hell cannot be more unpleasant , and their company bring more torment , than a Soul awakened with the sense of a crime . Pelops his Son is said to be a great Favourite of the Gods , because he did excel in beauty ▪ and had served some of them in presenting unto them the Cup at a Supper ; therefore they restored him to life , and when he desired Hippodamia in Marriage , Neptunus furnisht him with four brave Horses , and a Chariot , to run for his Mistress with her cruel Father . He was m re happy than the former Wiers , by the treachery of Myrtilus the Coachman of Aenomaus ; for this Varlet being corrupted by the promises of Hippodamia , who desired passionately Pelops for her Husband , and by the perswasions of Pelops himself , he betrayed his Masters life , for which he was cursed by Oenomaus , when he was ready to expire . It happened afterwards as he had desired ; Myrtilus for a supposed crime was cast headlong from a high R●ck into the Sea , and left his name to the place . Thus the perfidious Myrtilus was rewarded by th se who did owe unto him their lives and satisfactions ; for it is usual to see Treasons in request , but Traytors were never beloved , nor trusted by any . That Roman Damosel that betrayed a gate of Rome to the Sabins , was buried alive under their Bucklers , by them who did detest her crime , although they did receive an advantage by it . Bajazet and Tamerlane did commonly execute Traytors , and hang them up with their rewards . The Poets say , that this Oenomaus was so cruel , as to kill twelve or thirteen young Gallants that came to seek his Daughter in Marriage ; for when he had ünhappily overcom● them in the Race , he did dispatch them out of his sight without mercy . In running , it was his custome to throw at them his Lance , and kill them ; and that he might sooner overtake them , he did oblige them to carry ●ith them his Daughter Hippodamia in the Chariot . Pelops was more happy than the rest ; therefore the River Alpheus came out of his currant , to crown him with Lawrels after his Victory . His Sister was Niobe ; she espoused Amphion , and of him had ten Sons ; some say seven , and as many Daughters ; but because she was so vain-glorious as to say — Cur calitur Latona per aras ? Numen adhuc sine thuie meum est , &c. And Quoquo modo audetis g●ni●am Titanida Coeo Latonam praeferre mihi . She was deprived of all her Children , the Men being massacred by Apollo , and the Maids by Diana , who left only Cloris alive . Some say , that her grief caused her to cast her self into the Sea , from a Rock that did bear her name , upon the Coast of Greece . Ovid calls her Mygdonia , because of her Image that did stand in the Town of Sipylus , in the Mount Mygdonia . N●nc quoque Mygdonia flebilis astat humo . CHAP. XII . Of Atreus and Thyestes . THese two Brethren have given occasion to many Tragedies , which proceeded from an irreconcilable hatred that they did bear to one another : For Thyestes having no other intent but to vex Atreus , defiled his Bed with Adultery and Incest , and then saved himself out of his reach . And Atreus surprized the sons of Thyestes , and got them all into his power : Then he sent unto him to invite him to a Feast , as if they had been to end all their differences , and reconcile themselves together . Thyestes perswaded with the desire of seeing his Children , came readily to the Feast : But when they were both risen from the Table , Atreus shewed unto him the sad Spectacle of their hands and heads chopt off , telling him also at the same time , that he had fed at supper only upon their flesh . The Poets say , that the Sun was eclipsed , and did return back towards its rising , that it might not behold such a detestable cruelty . But as one Crime draws after it another ; it happened that Aegistus , the Bastard Son of Thyestes , who was reckoned amongst the Dead , because he had been cast away in a Wood , satisfied his Fathers vengeance , by spilling the blood of Atreus . This Aegistus was so named , because he had been brought up and nourished by Goats . He having therefore espoused his Fathers quarrel , he massacred Agamemnon , the Son of Atreus , at his return from the Siege of Troy , by the assistance of his Wife Clytemnestra , who had been perswaded to consent to the murder of her Husband . We shall in another place take notice how Orestes revenged the death of his Father Agamemnon , in killing Aegistus , and Clytemnestra his own Mother , because she had been so perfidious and wicked as to imbrue her hands in her Husbands blood . The hatred of these two Brothers caused many horrid Villanies to be committed by them and their Children . Thyestes to displease and affront his Brother Atreus , debaucht his Wife Aerope , of whom he had two Bastards , Tantalus and Plistenes . When Atreus came to understand who was their Father , he caused them to be roasted , and given to Thyestes to eat , at a great banquet unto which he was invited . He found some way to escape out of it , and his Brothers power , and so departed to King Thesprotus ; and from him he went to Sicyone , where he had placed his Daughter Pelopia . He found her sacrificing to Minerva , and dancing about her Altar , but it happened that she had stained her cloaths with the blood of the Victim ; therefore in the night she went do vn to a River alone to wash them . Her Father Thyestes followed her , and got her with-child , but she secretly convey'd his Sword away . About that time ●t grievous Famine afflicted the Country , which the Sooth-sayers imputed to the cruelty of Atreus , advising him to be reconciled to his Brother . He hearkned to their counsel , therefore he went to seek him out in the Kingdom of Thesprotus , but meeting there with Pelopia , whom he thought to be the Kings Daughter , he desired her in marriage , and brought her to his home , where she was delivered of Aegistus : And because he was her Fathers Bastard , she desired that he might be cast away ; and that he might not live to reproach unto her her shame : But Atreus not knowing the mystery , caused him to be s●er●tly nourished with Agamemnon and Menelaus his children . It happened that in process of time , Atreus having surprized Thyestes consulting the Oracle of Apollo how to revenge himself , be sent unto him Aegistus to kill him ; but the Father dise vered the Son by the Sword that his Daughter had stole from him near the River , and then stuck it into his Bowels , with a command to revenge his death , which was done by Aegistus ; for he kill'd Atreus whiles he was sacrificing , and rejoycing at the death of his Brother . The Poets 〈◊〉 inform us of the first cause of these Tragedies and fatal discords : They say it was because Pelops offered to drown Myrtilus , the Son of Mercurius ; therefore this God in revenge , kindled such flames of wrath and enmity in the breasts of his Sons , that they ceased not till they were both destroyed , with all their Generation . CHAP. XIII . Of the Kings of Troy. THe City of Troy hath been heretofore one of the most famous of Asia minor , as well for its largeness and riches , as for that Renowned War which it n annag'd against the Army of Greece . It was scituate in Phrygia , which is a Province stretching it self upon the Coast of the Aegean Sea , near unto the Hellespont , called now the River of Constantineple , over against the C●e●s●n●sus of Thracia , and the Island Tenedos , which was not far distant from it . The River Soamander , that proceeds from the Mount Ida , did run by the walls to joyn with the waters of the River Sim is ; both together do empty themselves into the Sea , near the Promontory called Sigeum The first who built this City , and who commanded there in Chief , was Dardanius the Son of Electra and of Jupiter . When he had kill'd his Brother Jasius , he was forced to fly away , and secure himself in Phrygia , where he espoused the Daughter of King Teucer , with whom he joyntly reigned in that Country , which was sometimes named T●ucria , and sometimes Dardania : The City of Troy did also bear the same name . In the time that Moses left the leading of the People of Israel to Joshua , about 700 years before the building of the City of Rome , and 650 years after the first Foundations of the Assyrian Monarchy . Dardanus left his Kingdom to his Son Erichthonius , who begot Tros : When he was possest of the Kingdom , he called the City after his own name Troja , and the Country round about was named Troas . This Tros had several sons , first Ganimedes , who was ravisht by Jupiter ; Assaracus the Father of Capys , of whom was Anchises the Favourite of Venus , who had by him Aeneas , born upon the banks of the River Simois : But the chief of his Children , and the Heir of his Crown was Ilus , who gave unto the City of Troy the name of Ilium , when he had mightily enriched it . Laomedon succeeded Ilus his Father ; it was ●e that built the walls of the City of Troy , by the assistance of Apollo and of Neptunus , as we have noted in the fifth Chapter of the former Book . He had promised unto them with an Oath a certain reward for their labour , but he was so unworthy afterwards as to refuse it , which caused them to afflict him with many diseases : So that to satisfie them he was forced to expose his own Daughter Hesione to be devoured of the Sea-Monsters . We have also taken notice how he treated with Hercules to deliver her from the danger , and how he dealt treacherously also with him , as he had done formerly with Neptunus and Apollo : But it proved the cause of his ruine ; for Hercules gathered together the Forces of his Friends , especially of Telamon the King of Salamis , and the Father of Ajax , and then besieged this Traytor Laomedon . He put him to death , and carried away all his wealth , with Hesione his Daughter , who was married to Telamon . His Son also was taken and made prisoner , but his Subjects redeemed him ; and therefore he was called Priam , which in Greek signifies a Redeemed . When Priam saw himself established in the Kingdom , he began to enlarge his Dominions , and to render the City of Troy far more famous than ever it was before ; for he rebuilt all the walls , adorning them with Forts and Bastions , which were then called Pergama . His Wives name was Hecuba , the Daughter of the King of Thracia ; she had by him several Children , Hector , Polites , Deïphobe , Helenus the Soothsayer , Troïlus , Paris , and Polydorus : Polyxene , Cassandra , and Creüsa were his Daughters : His Court and Palace were full of pomp and glory , and he lived in this prosperous estate many years : But at last he was so unhappy , as to behold with his own eyes the desolation and utter ruine of the City of Troy , that lasted only three hundred years . We shall see how this change came to pass . Laomedon had eight Children ▪ 〈…〉 Daughters ; Lampus , Clitio , and 〈…〉 mentioned by Homerus ; 〈…〉 Priamus Antigone , and 〈…〉 remarkable . Their 〈…〉 perjury , that when any of 〈…〉 faithful , they are said to be 〈…〉 Laomedon . Antigone had such a rare beauty , that she preferred her self to Juno , who changed her into a Stork . Titonus was married to Aurora , of whom the brave Champion of Aegypt Memnon was born . Priam succeeded his Father Laomedon : Of Hecuba he had nineteen Children . Whiles he remained in peace , and espoused not the quarrels of the Asian people against Greece , he prospered , and his Kingdom flourished mightily ; but when he engaged himself in the publick enmity of his Country , and suffered Paris to affront the Grecians , he brought upon himself and his Subjects utter ruine and destruction , as Herodotus takes notice . But of him hereafter . CHAP. XIV . Of Paris . VVHen Hecuba was with-child of Paris , called otherwise Alexander , she dream't that she was bringing into the world a Firebrand , that should kindle the flames of War in the Country , and cause a general destruction in it . For this cause , as soon as he was born , Priam delivered him into the hands of a Souldier , named Arch●laus , that he might cast him away in the Woods to be devoured of the wild beasts , and prevent the mischief that did threaten his Kingdom . But the Mother seeing a Child so well shapt and beautiful , she was moved with compassion for it ; therefore she caused it to be secretly nourished by Shepherds in Mount Ida. This mean Education did not take from him the generous qualities and inclinations which he had borrowed from his Illustrious Birth , for in every occasion he did make a great Courage , Prudence , and Justice , Virtues worthy of a Prince , appear to the world . So that Juno , Pallas , and Venus , agreed to chuse him the sole Arbitrator and Judge of their Concerns , in a difference between them . This was the business , At the Nuptials of Peleus and Thesis , whiles these Goddesses were merry at the Feast , the Goddess of Discord cast into the middle of the Company a Golden Apple , with this Inscription ; For the fairest and most Beautiful . Each of these did claim it as their own ; and because they could not agree , they resolved to leave it to the judgment of Paris , who was corrupted with the charms of Venus , and with her promises ; for she had engaged to procure unto him the handsomest Lady of the World-Thus he despised the Riches of Juno , the Wisdom of Pallas , and pronounced his sentence in favour of Venus , therefore he provoked the wrath of these Goddesses against himself , and all his Nation . After this , in a Meeting he declared who he was ; for the Nobles and Gentry of the Country being assembled near the City to see the sport of Wrastling , when every one did strive to express his strength and courage , he did also go forth , and laid upon the ground every one who ventured against him . Hector the Son of Priam did try his strength , and was also overcome . But this disgrace so inrag'd him against Paris , that he offered to kill him , for he esteemed him no better than a Country Clown . In his anger he had taken away his life , had not Paris , to prevent him , shewn unto him certain small Jewels which Queen Hecuba his Mother had delivered to his Tutor , and thereby declared unto him how he was his Brother . King Priam that had admired his address and courage in the Combats , was ravisht with joy to understand of the preservation of such an excellent Son ; therefore he imbrac't him , brought him to his Palace , and gave him a unto Train suitable to his quality , for he had forgot how the Oracles had foretold , that he was to be the cause of the ruine of the Kingdom and Country . And because he was full of generosity and valour , he could not rest satisfied with the enjoyment of the pleasures of the Court : Therefore he caused a Fleet of twenty Ships to be made ready to sail into Greece , and to demand his Aunt Hesione , carried away by Hercules , and married to Telamon : But his design was rather upon Helena , the Sister of Castor and Pollux , mentioned in the fourth Chapter , and who had been given in Marriage to Menelaus , King of Sparta , a City in the Peloponnesus . He set sail and landed at Sparta , where Menelaus , perswaded by the intrigues Venus , who had put Paris upon this enterprise , received him with all expressions of kindness and civility . And when his affairs did require his presence in Crete , he left him at his Palace in his absence : But the affection of this King was requited with a most notable Treason ; for Paris having secretly made friendship with Helena , when he saw such a favourable opportunity , he departed with her into Asia , and carried her to Troy ; although Herodotus saith the contrary . But Dares and Dictys , two Writers of that time , who were present at the Siege of Troy , do confirm this Relation . King Priam was glad of this action , not only because of the hard usage that he had received from the Greeks during his captivity amongst them , and because they had cruelly spoiled this City in the Reign of his Father Laomedon ; but also because he did hope by this means to recover out of their hands his Sister Hesione . It was the custom of the Heathens , when any strange accident did happen , to consult the Oracles , and to enquire from them what to do . When Priam understood his Wives dream , he sent also to take advice from the Oracle , who informed him , that the Child would be the cause of the Countries ruine . To prevent this mischief , he was designed for the slaughter , as soon as he should come into the world ; but Providence , and his Mothers compassion , saved him , and sent him to Mount Ida , to the Kings Shepherd , where he was brought up as his Son. He proved as valiant as he was handsome , but vice overcame his generous disposition . He had two sons by Aenone , a Nympb of Mount Ida , Daphnis and Ideas , who were as obscure as their Father was famons . He was at first Renowned for his Justice and civil behaviour ; but the pleasures of the Court , and the sudden change of his condition , altered his temper and carriage so , that when Menelaus had received him with all expressions of kindness , he rewarded him with ungratitude ; he debaucht his Queen , rifled his Palace , plundered the City of Argos , and carried all away Captive , with Helena , and with her two Ladies of Honour , Ethra and Pisadia . The Greeks did revenge this affront and unjustice by a most bloody War , in which almo●t all the Children of Priam were kill'd , and Paris also was mortally wounded by Philoctetes , with the venomous Arrows of Hercules , which had been dipt in the blood of the Hydra in a single fight . Oenone his first Wife laboured to cure him , but all her endeavours were in vain . After his death , she had so much love for her unfaithful Husband , as to cast her self in the flames which did consume his Body . CHAP. XV. Of the Grecians Preparations against Troy. AGamemnon , the King of Mycene , a Kingdom of the Peloponesus , near Argos , was mightily concerned for the disgrace of Menelaus ; because , as we have said in the twelfth Chapter , they were Brethren , the sons of Atreus , therefore they were named Atrei● . This was the cause that oblig'd him to acquaint the Princes of Greece with this notable affront , which all the Nations had received . They all agreed to consult about this business , in two general Assemblies ; which were to meet in Sparta , and in Argos . It was there resolv'd , that they should join all their forces together under the leading of Agamemnon to revenge this disgrace , and that they should oblige themselves solemnly by Oath not to forsake the war , until the men of Troy would submit to Reason . Some of them were unwilling to ingage themselves in this war , Vlysses the Son of ●●ertes and King of 〈◊〉 and of Dulichia , two small Islands of the Ionian Sea , was one of them . He could scarce forsake his Dear Wife , Penclope , of whom he had a Son named Telemachus : His tender affection for her was a tie sufficient to keep him at home : For that reason he did counterfeit a Mad man , ane did joyn two ridiculous creatures to a plow driving them upon the Sea-shore , which he had sown with salt instead of corn . But as he was both brave and wise in feats of war , the Grecians would not depart without him . Therefore Palamedes undertook to discover his Knavery , by means of his young Son , whom he had got out of the hands of Penclope ; for he laid him down in the way by which the plow was to pass , when Vlysses perceiv'd it , he turn'd a little aside , for fear of touching the Babe , by this means Palamedes discovered , that he was mad but in appearance out of a design , therefore he was forc'd to take another resolution . Afterwards in the heat of the Siege of Troy he reveng'd himself upon Palamedes for this discovery , producing supposed Letters from Priam against him to perswade the Greeks that he had a design to betray the Army , therefore he was stoned by the Souldiers There was no small difficulty to get also Achilles , the Son of Peleus , and of the Goddesse Thetis . The Destinies had publish't , that Troy could never be taken without the assistance of this invincible Captain , from his Infancy ; Thesis had put him in the hands of Patrocles his friend and kinsman , that he might study under Chiron the Centaure , a most accomplished person , not only in Physick and in Musick , but also in all other Sciences and Arts required to render a man fit for great undertakings . Instead of milk and other ordinary food , he did suffer him to eat nothing but the marrow of Lyons , and of wild Beasts , that the courage and strength of these Animals might by that means be nourished in him ; from hence it is according to the judgment of some that he is named Achilles , because being fed in this manner without any common diet he had no Children . Afterwards Thesis carried him into Hell to dip him in the River Styx that he might be invulnerable all over his body , except his heel , which she held in her hand , and which was not dipt : with all this precaution she could not be freed from apprehension ; when the Greek Princes were to meet at the Rendezvous of the Army . Therefore she sent him to the Court of King Lycomides in the habit of a Girl : whiles he did there live as a young Lady , he fell in love with the fair Deianira , of whom , he had a Son named Pyrrhus or Neoptolemus : notwithstanding Vlisses found him out , for when he came to the Palace of Lycomedes , carrying with him several pretty things for the young Ladies of the Court ; he had amongst them beautiful Armes , of which Achilles being led by nature , took hold and so discovered himself : when therefore he could not be freed from going with the rest to the War ; Thesis desired Vulcan to make him such defensive Armes as might not be pierced , to render him more secure in the midst of dangers . The Haven of Aulis in Beocia over against the Island of Euhoea , now named Negrepont was the Rendezvous of all the Army ; but they were many years in preparing all things necessary for so great a design , for the Fleet was no less than twelve or thirteen hundred Ships . And at last there happened an unfortunate accident that put a stop to the Voyage . Agamemnon the General of the Army had kill'd by chance when he was in Hunting , a Doe belonging to Diana : This Goddess to revenge her self , caused a fearful Plague to spread in the Army and destroy great multitudes of Souldiers : The Oracles informed them ▪ that there was no other way to stop the increasing Evil , and to appease the Wrath of this Goddess , but to spill upon the Altar the blood of Agamemnon . Vlisses understanding the meaning of this Language , employed his cunning to cause the Daughter of this unfortunate Prince by name Iphigenia to come into the Camp. We may easily imagine in what affliction he was in , to see his own Chi d whom he tenderly loved with an extreame affection to be led to the slaughter : when the Throat of this Princess was ready to be ●ut , Diana had pitty of her , and of her Fathers grief , and therefore she put in her place a she Goat to serve for a Victime and transported this young Lady into her Temple at Tauris in Scythia , recommending her to the keeping of her great Priest Thoas , and appointing her to wait upon her Altars . After this , all things succeeded well , and the Voyage proved happy untill they arrived at Troy , only Telephus King of Misia endeavoured to hinder their passage , but he was soon put to flight being desperately wounded with the Lance of Achilles . The Oracle informed him , that the only means to appease his grief and the only remedy to his Wounds was to be sought from the Lance that had made them . Therefore he laboured to ingratiate himself with Achill s , who having been instructed by the great Physitian Chiron knew how to cure him , he sent unto him a Remedy , in which , there was some of the rust of the Spere which had wounded him . Herodotus informes us , that this expedition against Troy did proceed from an old grudge that the Grecians had against the Asians People which did encourage them to offer affronts to one another . This was the true cause of the Voyage of Hercules and of his fellow Worthies against Laomedon : In revenge , Paris stole away the Pearl of beauty from the Grecians . They in requital did besiege and sack Troy : Darius and Xerxes the two Emperours of Asia made an i●rode into Graecia to revenge the injuries received from the Inhabitants of his Kingdoms : many excellent Commanders and stout Souldiers were met together in this Army of Greece . Palamedes was famous for his inventions ▪ He was an expert Engineer , a Learned Mathematician , a witty Astrologer , and a wise Councellor : Philostrates ascribes to him the invention of money , of Sun-dials , of weights , and measures , and of many other useful things ; he was the Son of Nauplius Prince of Euboea , mightily envied by Ulisses , for whil'st he lived , the latter had little respect shewed unto him , by his calumnies he rendred him odious to Agamemnon , and then in the absence of Achilles he caused him to be stoned to death , and to be proclaimed , that none should offer to bury him : Achilles and Ajax , notwithstanding this prohibition , put him in the ground , and for his sake , would not assist the Graecians for a while . Ulysses was the Son of Anticlia , the Daughter of Antholycus , when she was going to Prince Lacrtes to whom she had been promised in Marriage , the famous Robber Sisyphus ravish't her and begot Ulysses , as Ajax saith in the Metam . of Ovid. l. 13. He was not willing to accompany the Greeks in this expedition , because the Oracles had foretold unto him the dangers that he was to run , and the dfficulty of a return : Therefore he did prefer the company of his sweet Penelope to the glory of a famous Victory for which he was to pay so dear . Achilles also fore-seeing that he should end his dayes before Troy , hid himself in the Court of King Lycomedes , in the Island of S●yro ; But the latter was discovered by Ulysses as he had been by Palamedes : Now the reason which did oblige the Grecians to get Achilles with them , is because the Oracle had declared , that it was impossible for them to overcome unless they had in their Army one of the race of Aeacides , the Arrowes and Bowes of Hercules , and unless they did get into their possession the Horses of Rhesus before they did drink of the River Scamander . The Trojans had likewise three conditions proposed unto them , upon which did depend the preservation of their City from ruine : The first was the keeping of the Palladium , or the Image of Pallas . The next was , the life of Troilus the Son of Priam. The last was , whiles the Sepulcher of Laomedon did remain untoucht upon the Gate Scaea . Troilus was kill'd by Achilles , the Palladium was stolen by Ulysses , and the Army of Rhesus defeated by Diomedes , and Ulysses ▪ so that the Destinies had appointed the taking of Troy. CHAP. XVI . Of the Siege of the City of Troy. VVHen the Greeks were set down before this strong Place , they found , a greater resistance than they had imagined . King Priam had furnished himself with all things necessary for a long Siege , and Memnon one of their best Commanders of his time , had brought unto him valiant compagnies of Souldiers from the King of Assyria . * And Penthesilea Queen of the Amazons was already arrived with a powerful assistance : Besides Rhesus King of Thracia , and Sarpedon the Son of Jupiter King of Lycia , were in their March with a design to joyn with him against ●he Greeks . Also the men of Troy did rep●s● a great deal of trust in their Palladium , which was the Statue of Minerva fallen from Heaven ; and upon which all their fatallity , 〈◊〉 the event of this War did depend ; for 〈◊〉 Oracles had Proclaimed , that they 〈…〉 ver be overcome by their Enemies 〈…〉 could keep it amongst them . The 〈…〉 since been said to the Romans 〈…〉 their Ancile , a little Buckler 〈…〉 fell down from Heaven in the 〈…〉 Num● Pompilius . But the grea●●●●●●rt of the Gods were their enemies , as Homerus informes us ; for when they were all met together before Jupiter to consult about this business they could never agree , their Disputes were so hot , that there was at first cause to imagine , that they would end in a personal fight . Apollo did oppose Neptunus , Minerva was against Mars , Diana against Juno , Mercurius fell out with Latona , and the God Scamander called otherwise Xanthus was against Vulcan . Now this Scamander seeing Achilles destroying the Country round about Troy and the current of his River stopt with the heaps of dead Corps's , he in his rage joyned himself to his next Neighbour Simois , with an intent to dround Achilles : They both met so opportunely , that they had already surrounded him with their waters ; and he had infallibly perisht there , had not Ju●● dispatcht away Vulcan in haste to his assistance . This 〈◊〉 himself in a rage , with violent flames 〈◊〉 his hand upon the poor Scaman 〈◊〉 ●nd consumed most part of his waters . 〈◊〉 memorable Siege lasted many years , 〈◊〉 it proved fatal to both parties . 〈◊〉 of the great Commanders lost their 〈◊〉 but some of them did deserve a renown 〈◊〉 hath perpetuated their names and me●●ries to all Ages . Next to Agamemnon , and Menelaus , * Achilles ●as one of the most remarkable for his va●●r , and his other excellent qualities . Paro ●es his Favourite was a noted Captain , as also Id men●us the Son of Deucalion , Ajax the Son of Telamon , and Ajax the Son of Oil●us King of Locres , who was very swift in running , and excellent in handling bow and arrows and the lance . Schelenus the Son of Capaneus was noted for his courage , as also his intimate friend Diomedes King of Ae●ol●a , and Son of Tydeus mentioned before , he was not like that cruel Diomedes the King of Thracia , who was slain by Hercules , for he was both gracious and valiant , he did march to the fight as quick as the thunder bursts out of a cloud , or as a Torrent that tumbles down a steep Mountain , as Homer informs us ; none but Achilles and Ajax the Son of Telamon did go before him in the reputation of a great Commander ; for Vlysses , he did excel more in cunning than in courage , he did invent all manner of Stratagems of war aganist the enemies . * Nestor was three hundred years old , he was nevertheless very useful by his wise counsels and by his eloquence , for he did insinuate himself into the minds of his auditors so pleasantly , as if honey had droped from his mouth with his words . Agamemnon had such an high esteem of him , that he did often say , That if there were but ten such as Nestor in his Army , the City of Troy could not have made so long a resistance . They wanted no kind of Persons in this Siege , for the carrying on of their design . They had Catchus and Euripilus two experienced Soothsayers , who did inform them of the time to come , that they might make provision accordingly . They had also a learned Physitian by name Macaon , the Son of Esculapius , who did heal all sorts of discases , and Epeus a witty Engineer , who invented several Engines of war ; particularly , that which was called the great Ram , or the Horse with which the enemies did anciently batter down the walls of a besieged City . There was also an ill shap'd Fellow amongst them named Thersites , whose mind was as full of evil qualities , as his body was deformed with ill-favoured features . He was the greatest Coward in the Army , yet had the confidence to oppose all the ablest and stoutest Commanders . Achilles was one day so enraged against him , that he knock'd him down and kill'd him with a blow of his fist . The first of the Grecians army , who landed , when they were arrived in the Province of Troas was Prothesilaus . Hector cast him dead to the Ground with a blow of his lance . His wife Laodimia requested this favour from the gods to comfort her in her violent affliction , onely to see again the Shadow of her deceased husband , which was granted , but when she offer'd to embrace it , she fell down dead . There were many slain and much blood spilt in the frequent fallies of the besieged . Troïlus one of the Sons of Priam ventured out against Achilles , though he were very young , but he was unhappily killed by him his death did mightily afflict the Trojans , because the Oracle had promised , that the City should never be taken whilst he did live . His elder Brother Hector reveng'd his death by the cruel slaughter of a multitude of Greeks with which he did encounter . So that the besieged did often say that he alone Ajax and many Worthies were buried . Afterwards there happened a very hot dispute between Vlisses and Ajax the Son of Telamon , about the Armes and Weapons of Achilles . Ajax did pretend that they did belong to him ; not only for his Deserts and for his Valor , but also because he was near allied in blood to Achilles . Nevertheless , Vlysses knew so well how to perswade his Judges who were the Commanders of the Graecians Army by his extraordinary Eloquence , that they gave them to him ; which put Ajax in such a fury that he became mad . In this condition he ran into an Herd of Swine , and fancying these beasts to be Agamemnon , Menelaus and the rest of his Judges : he endeavoured to destroy them . But when he came to understand his gross mistake , he killed himself with the Sword that Hector had given him , verifying the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gifts of Enemies are unhappy . Hector had been also tyed & drag'd upon the Buckler that this Ajax had exchanged with him for his Sword. When Achilles was dead , the Beseiged began to take courage and to express their joy , but it lasted not long : for Pyrrhus the Son of Achilles being arrived from Greece , succeeded his Father in all his offices , and he had no less success in the encounters although he was yet very young ? He revenged his Death upon the Trojans in many Battels , in one of them he killed the Traitor Paris . Others say that it was Philactetes who wounded him mortally with one of the poisoned Arrowes of Hercules . At last the besieged were so unhappy as to see their Palladium , upon which the safety of their Citty did depend , stolen and carried away privately , by Vlysses and Diomedes . Which caused King Priam to capitulate with the Greeks , so that he came to an agreement , but he had no mind to restore Helena who had been married to Deiphobus another of his Children , after the death of Paris . Aeneas and Antenor were commissioned to treat with the Enemy . They concluded a Peace for a certain summ of money , and for a certain quantity of Provisions which the Trojans were to furnish the Greeks for their return home . The City of Troy being first built by Dardanus and called from him Dardanida , was afterwards enlarged by Ilus his successor and named Ilion , or Ilium . This Prince made his prayer to the gods , that they would vouchsafe unto him some signe by which he might understand whether or no they did approve of his building this City ; Immediately at his word there fell down from above , the Palladium , which was an Image of three Cubits long , was able to destroy the Enemies Army . In the mean while the love of women did more prejudice to the Grecians of the weapons of the Trojans , for when Agamemnon did entertain the daughter of a Priest of Apollo , he drew a grievous plague into the Army , which did destroy many until Achilles caused her to be sent home to her Parents to appease the displeasure of this god by the advice of the Soothsayer Calchas . This action did mightily vex Agamemnon , who to revenge himself upon Achilles took from him a certain Briseis otherwise named Hyppodamia , the Daughter of Chryses , for this cause Achilles refused to go out to fight or to assist his companions . But when it happened that Patrocles had taken upon him , the armes of Achilles to encounter Hector , and having not his strength and excellent qualities , Hector run him through with a lance , and cast him dead to the ground . Achilles being very much afflicted , for the misfortune of his intimate friend , therefore to revenge it he returned again to the Camp with other arms , which Vulean had newly made for him . At the first opportunity he went cut to meet Hector , kill'd him , and having tyed his body to his Chariot , he dragg'd it three times round about the City , and about the Tomb of Patrocles , and afterward sold it to his Father Priam that he might bury it according to the custome . This death of Hector did terrefie the besieged , but they were much more afrighted , when they saw Penthisliea the Queen of the Amazons killed also by Achilles , and all her Companiors either cut in pieces or drowned by Diomedes in the water of Scamander . Memnon thought to have repaired these losses by the slaughter of the enemies . The Trojans did look upon him , as their greatest Bulwark , but he was very dangerously wounded by Ajax the Son of Telamon , and afterwards he was kill'd by Achilles in a single fight . We have already taken notice in the tenth chapter of the first Book , how his mother Aurora was afflicted for him , and how he was metamorphised into a Bird. When Queen Hecuba saw Memnon dead and the stoutest of her Children killed by Achilles , she saught how she might revenge herself upon him . Paris promis'd to give her satisfaction , for that purpose he dealt treacherously with Achilles , and perceiving that he was in love with Polyxena his Sister , he gave him some hopes of marrying her ; Therefore he appointed him a meeting in the Temple of Apollo to discourse about this business , but when Achilles was most secure Paris with an arrow wounded that mortal part of his feet , which had not been dipt in the River Styx . This death did mightily trouble the Graecians , who raised for him a Tomb upon the Promontary of Sigaeum , where also holding in one hand a Lance , and in the other a spindle with a distaff . The Statue did no sooner touch the Earth , but it began to march in the presence of the King : The Oracle afterwards did inform him , that Troy should never be taken nor destroyed whil's that remained safe . Ulysses and Diomedes stole secretly into the Citadel of Troy through a gutter , and carried away the Palladium , afterwards Aeneas transported it into Italy , where it was committed to the keeping of the Vestal Virgins . Priam was assisted by many powerful neighbors , Rhesus came with a great Army to raise the Seige , but Diomedes and Ulysses were dispatched to meet him , in the way they put to flight his men , and killed him , but after his death he was reverenced as a Hero in his Country , and Altars were erected to him , unto which the Poets do say that the Wilde Beasts of their own accord did come to be sacrificed . He was in his life mightily addicted to the sport of hunting , for that reason they did offer unto him after his Death , Wilde Beasts . * Memnon was one of the chief Officers , and Generals of Theutamus King of Persia , who sent his succors to assist Priam his Vassal against the Greeks . He gave order to Memnon Viceroy of Ethiopia , to march thither with ten thousand Ethiopians and other Souldiers : but he was slain by Achylles for killing Antilochus the son of Nestor . Sarpedon the Son of Jupiter and of Hippodamia the Daughter of Bellerophon , or as some say of Jupiter and of Europa , was at the Siege of Troy , with his Kinsman Glaucus the Son of Hyppolochus the Son also of Bellerophon , he was killed by Patroclus . It is needless to mention all the Commanders of both parties . Homer gives a sufficient account of them and of their habitations . Antilochus deserves to be reckoned amongst the most famons and generous Worthies , for his love to his Father and for his resolution . He was the youngest of all the Greeks , a great Favourite of Achilles , when his Father was ready to be kill'd by Memnon , Antilochus stept in between them , and received in his breast the mortal blow , that was intended against the Old man. Achilles revenged his death at the request of Nestor . We must not forget to say something m re of Idoneus the Grandchild of Minos and of Deucalion his Successor in the Kingdome of Candia : He brought a stout Army of Candians to Troy , and did many brave actions worthy of a Stout Commander . When Troy was taken he was appointed to separate the spoils and allot unto every one his portion . His Kingdom was full of excellent Archers trained up in this exercise from their infancy , for the mothers did seldom give any victuals to their childred every day , until they had fixt an arrow in a mark , as big as a shilling , at a considerable distance . The Inhabitants of the Islands Baleares , now Majorca and Minorca , were excellent slingers , their children were wont also to deserve their break-fast by hitting the mark with a stone out of a sling . CHAP. XVII . Of the taking and of the ruine of the City of Troy. THe Peace which the Greeks had concluded with the Trojans , was but a Cheat to surprise them with less difficulty . When they raised the Seige they pretended to leave behind them a Present for Minerva , to appease her wrath , as if they had displeased her by stealing away and profaning the Palladium : for that purpose they caused a woodden Horse of a prodigious bigness to be made . In the belly of it , they place a great many of the stoutest , and of the ablest Souldiers of the Army , as Virgil saith , and left it before the Walls of the City , when they rise to be gone , but they retreated only as far as the Island of Tenedos , staying there to see the successe of their enterprise . The besieged did immediately go out of their City , where they had been shut up so long ( they visit all the quarters of the Greeks Army . They admire this Great Horse of Wood. At last they deliberate to know whether they should carry it into their City . Some are of that mind , others are jealous of it , amongst the rest Laocoon cast his lance at it , for which deed the gods did seem to punish him , for they sent two fearful Serpents , to kill him and his two children , which afterwards went to the Statue of Pallas ; and there they rested . This accident caused them all to resolve to drag and carry this wooden engine into the City . They were far more eager when they heard the Relation and Discourse of a certain Sinon , a fellow taught for this purpose by Vlysses , and taken as a spy ; He did tell them , that when the Fleet was ready to set sail towards Greece . The gods had demanded a Grecian to be sacrificed to them , that the voyage might be prosperous , and that Vlysses his mortal enemy having caused the lot to fall upon him , he was forced to run away and hide himself . Thus persisting in his dissimulation , he did tell them that the design of the Greeks was to reconcile themselves to the goddess Pallas , therefore they had dedicated unto her this Horse , which they had caused to be made so big , that it might not enter within the walls of the City , and that the Trojans might not make use of it to their advantage , and to the prejudice of the Greeks . This Discourse removed oūt of their minds all jealousy and suspition , and caused them to resolve to break down a part of the Wall to carry in this great Horse . Every one imployed himself in this work with all their power , and then they departed to drink , to dance , and to make merry , until the evening , and until they were all overcome with a deep sleep . When Sinon saw all things in this posture he opened the belly of the Horse to let out the Souldiers , who had been there shut in and then he lighted a fire to give notice to the Army which did hasten back again without noise . The Greeks entered by the breach that had been lately made in the wall and soon dispersed themselves into every part of the City to burn and plunder it . Pyrrhus went directly to the Kings Pallace to revenge his Fathers death , he did there massacre Priamus and one of his Sons Polites before the altar of Jupiter , and then he caused the throat of Polyxena to be cut as a sacrifice to the soul of his Father , who had loved her . He spared the life of Andromache the wife of Hector , and carried her into Greece , where he had by her a Son named Molossus , who since hath been King of part of Epirus , unto which he left his name . Cassandra was ravisht by Ajax of Locres although she did embrace the Statue of Pallas to save her self ; but Agamemnon kept her alive and in his service because of her rare qualities . Menelaus received Helena again as his Wife after that he had stobb'd * Deiphobus who had married her . Hecuba fell to the lot of Vlysses , and Helenus a Son of Priam , who was a Prophet , was preserved by Pyrrhus from whom he received many other civilities , because he had hindred him from embarking himself in a Ship , whereof he had foretold the Shipwrack . Some did also endeavour to save the life of little Astyamax the Son of Hector . His mother Andromache had won the consent of all the Commanders of the Army by her tears and s pplication only Vlysses excepted , who prevailed so much upon them , that he was condemned to die , and to be cast headlong from the top of a Tower , for fear , as he said , that he should undertake one day to revenge the death of his Father . This was not the true reason , that perswaded him to this cruelty , but onely a blind passion had oblig'd him to it ; for if that reason had been the cause , why did they not put to death Helenus the Son of Priam , who was able to do as much mischief , and yet he was preserved alive . All these miseries with the burning of the City of Troy happened after ten years siege , about three hundred years after that it had been built by Dardanus . This Story is very true , although it be mingled with Fables , and that Dictis and Dares two Historians of that time have made no mention of the Souldiers , who were shut into this great wooden Horse ; that had been left by the Greeks before the City of Troy. Nothing remains to this Relation but only the knowledge of the adventures of some of the Commanders of the Greeks and Trojans in their Voyages after the destruction of the City , for the understanding of the Poets . We have already taken notice how Ajax of Locres , had ravish'd Cassandra in the presence of the Statue of Pallas , unto which she had fled for protection . This goddess punish'd him for so great an insolency , when he was at Sea , in his return homewards , for she having obtained from Jupiter , the favour of disposing of his tempests and thunderbolts but once , she employed them in rendring the Sea tempestuous , and in burning the Ships of Ajax to drown him . Nevertheless he saved himself by swimming to the next Rocks , upon which he climbed and in a rage against the gods he did declare , that he would free himself from this danger , onely by his strength maugre all the gods which words when Neptunus had heard h● broke off the top of the Rock , on which h● stood with his trident , and tumbled it into the Sea , so that he was there drowned , bu● Thetys being moved with compassion for him she took him and buried him upon the Sea shore with her own hands . Nauplius also was very much displeased at the Commanders of the Army , because they had unjustly condemned his Son Palamedes to death by the perswasions of Vlysses , therefore he caused many fires to be kindled on the top of Caphereus in the Island of Eueboa over against Hellespont , that the Fleet might bend their course that way , and run against the Rocks of the Sea-shore , but his design did not succced according to his expectation , for Vlysses and Diomedes sailed another way . When Idomeneus one of the valiantest Commanders of the Army was ready to be shipwrackt , he engaged himself by a vow to Neptunus to sacrifice unto him , the first thing that he should meet with , when he should enter into the borders of his Country , if he would deliver him from the present danger . He was so unhappy , as to see his own Son first , and when he went about to sacrifice him according to his promise , he was opposed by the people of his country , who would not suffer so great an inhumanity committed amongst them . Some say that he did according to his wicked vow , offer his Son to Neptunus , and that for this inhumanity , he was banisht by his Subjects into Italy . There were several other famous men in the Siege of Troy not mentioned in this place , Polydamas and Euphorbns the children of Panthus a Trojan , were great Commanders , valiant in fight , and wise in Counsels . Pythagoras in Ovid. saith that his Soul had been formerly that of Euphorbus , who had been killed by Menelaus . Morte carent animae , semperque priore relicta . Sede , novis domibus vivunt , habitantque receptae & postea . Ipse ego nam memini Trojani tempore belli Panthoides Euphorbus eram , cui pectori quondam Haesit in adverso gravis Hasta minoris Atridae . It is not posible to describe perfectly the miseries and dreadful image of a City surprised by an Enemy . Virgil represents the burning of Troy in verse . but Nero caused it to appear more lively in the burning of Rome , which he kindled for this purpose . The poor Inhabitants of this unhappy City had no good Quarter granted them . When Priamus their Prince with his Sons were cruelly murdered without any respect to their qualities and age , and in the holiest places . Hecuba outlived all these calamaties of her people , and was transported into Greece , where Ulysses , whose life she had spared , caused her to be stoned to death , but her Ghost haunted and disturb'd him for this great ingratitude . The Poets say , that she was metamorphised into a Bitch , that barks continually , because in her life she never ceast from bawling and cursing the Greeks , who had butchered all her Relations . Some say , that she was drowned in the Sea , not far from Oeuboea , therefore it was called Cynaeum , because she was said to be transformed into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Barking Dog. Helena returned with her Husband to Sparta , where she lived until he died . She being afterwards banisht by the Sons of Menelaus , fled to Rhodes to Queen Polixena her old acquaintance , who suffered her to be hang'd on a Tree for her infamous and wicked life . CHAP. XVIII . Of the Adventures of Agamemnon and of Orestes his Son , after the Siege of Troy. WHen Agamemnon was returned from the Wars , with the Crowns and Laurels of his Victories , he found more dangerous enemies at home , than abroad : For his Wife Clytemnestra , who had shamefully dishonoured herself by incest with Aegistus in the absence of her husband , help'd to ensnare and murder him as we have seen in the twelfth Chapter of this books Cassandra who came with Agamemnon from Troy forewarned him of the danger , and during the Voyage did continually advertise him of the misfortune that waited for him at home . But this Prophetess , who had received from Apollo the gift of prophesying the things to come was never credited , because she had offended this god by her unfaithful dealing , therefore ( he punish'd her with this disgrace , that no body should believe what she said , but rather the contrary . Orestes did mightily concern himself for the massacre of his Father , therefore in revenge of this inhumanity , he put Aegistus and his mother Clytemnestra the Actors of it , to death , and although he did seem to have just cause to proceed in this manner , the Furies , that is the remorsc of Conscience , did continually torment him , and disturb his thoughts , representing unto him the foulnesse of a Sons crime , who stob'd his own Mother . He could no longer endure this torment of his mind , when he went to consult the Oracle , who inform'd him , that the only remedy to his troubled Conscience was to undertake a Voyage as far as Scythia Taurica to the Temple of Diana , and to steal from thence the Statue of the goddess , and to bring it into Greece . According to this advice , he went with his Dear Friend , Pylades , the Son of King Strophius , who had alwayes lived with him , and run the same dangers , and espoused the same quarrels . Pylades continued his kindness to him in this occasion , and expressed it , by venturing with him in this Voyage The Law of the Countrey did condemn all Strangers , who were found within the borders of the Province to be sacrificed upon the Altar of Diana , unto whom nothing but humane Victimes were offered . Orestes and Pylades , were taken and presented to Thoas the High Priest , who commanded there as a Sovereign Prince . He condemned but one of the two to death , which caused a hot dispute between Orestes and Pylades , for either of them was willing to lay down his life to save his friend's . The lot fell upon Orestes , therefore he was given to the keeping of Iphigenia , who was the She-Priest of Diana . But it happened that she quickly knew and acknowledged her brother . Afterwards they resolved both to run away and to free themselves from the eminent peril , by killing the inhumane Butcher Thoas , which they found an opportunity to accomplish , at the same time Pylades came to them , and all three together fled away with speed , with the Statue of Diana , which they hid in a bundle of Sticks , therefore she was afterwards named * Diana fascelis . In this manner Orestes returned happily again into Greece having freed himself from the Furies that did disturbe him , and he took upon him the Government of his fathers Kingdom , building many Cities , and perticularly Oresta in Thracia , which is now named Adrianople . When Agamemnon departed with his Army to Troy he left with his Wife Clytemnestra an excellent Poet and Musician to divert her amorous and melancholick thoughts , while this Poet remained in her service , Aegystus the Son of Thyestes mentioned in Chapter 12th . could never have any accesse unto her , nor power to entice her to his lust ; therefore he kil'd first the Musician , and then he quickly prevail'd in his wicked design . He lived with her until Agamemnon was returned from Troy : Then his wife agreed with Aegistus to kill him . A Feast was prepared to receive him with more joy , but as he was stepping out of a bath she caused a shirt to be prepared for him that was sowed up at the Neck and Arms : When he was putting it on , she cut him over the pate with a great Hatchet , and kill'd Cassandra with the same , whiles Aegistus was destroying the other Guests , the Friends of Agamemnon , who had been invited to this bloody Banquet . Some say that Clytemnestra was informed by a malicious Fellow Oeax , that her husband was bringing with him a Rival , therefore she consented to his death with Aegistus . Electra her Daughter saved Orestes , and sent him to her Vnckle Strophius , who was married to her Aunt Astrioche the Sister of Agamemnon in Beotia , where he lived until he found an opportunity of revenging his Fathers death , by killing the Murderers . Aegistus and his own Mother . For that purpose he came with his intimate Friend Pylades in a disguise to Mycenes , where Clytemnestra dwelt feigning himself to be a Traveller come from Beotia with the certain news of the death of Orestes . Aegistus received them for that cause with much joy , because he was apprehensive of the courage and displeasure of Orestes . These disguised Travellers took their time , and kill'd both Aegistus and Clytemnestra , for which deed they were both apprehended , and sent to Prison , but the Inhabitants s●t them at liberty for Agamemnons sake . Orestes was afterwards tormented with Furies , for the unnatural massacre of his Mother : to deliver himself from them , he went to fetch Diana out of Scythia , where he killed the High-Priest Thoas , and after his return he caused his friend to take his dear Sister Electra to Wife , and he was married to Hermione the Daughter of Helena for whom he stob'd Pyrrhus , the Son of Achilles , who had taken her by force . He was afterwards a very happy Prince , and succeeded his Father in the Government of the Kingdom of Argos . Now this Thoas mentioned in the last Chapter , minds me of a strange and pleasant Story mentioned by the Poets . The Women of the Island Lemnos in the Archipelagus did forbear their accustomed sacrifices to Venus , who was so highly incensed against them for this contempt and neglect , that she caused them to be loathsome to their Husband ; so that they divorced them , and were married to others of Greece , they who were thus slighted and put away , plotted the death and massacre of all the men of the Island , which they brought to pass , only Hypsiphile sent away her Father Thoas , who landed afterwards in Scythia , and became the High-Priest in the Temple of Diana . The Argonauts about that time in their Voyage to Colchos landed at Lemnos , where they were requested by the women during their stay to performe the Office of their murthered Husbands . They were as kind as the others desired , therefore from them did proceed a new Generation , which peopled the Island : CHAP. XIX . Of the Adventures of Ulysses , after the Siege of Troy. WHen Vlysses had endured the inconveniencies of a long Siege of ten years , he had yet to suffer , and run the dangers of as long a Voyage , that could not be finished before the end of ten years more . As soon as he was come out into the main , a furious Tempest drives him on the Thracian Shoar in the City of the Ciconians , where he lost Hecuba as some do say , for this Queen understood there how her Son in law Polymnestor the King of Thracia , unto whom she had sent her little Son Polydorus , with her richest jewels in the first beginning of the war , had cruely put him to death , and buried him near the Sea , to enrich himself with the entrusted goods , therefore she resolved to visit him , before she proceeded further , and that she might draw him to her with less difficulty she thought it her best way to pretend ignorance of his perfidious dealing , and to send privately word to him , that she had something more very precious to commit to his keeping ; but as soon as she saw him , she flew in his face , and put out his eyes . At last when she could no longer endure the miserable estate unto which she was reduced she murdered herself . Ovid saith , that she was stoned by the Thracians , because she had pluck● out the eyes of their Prince : Afterwards she was metamorphosed into a Dog , Vlysses was grieved for the losse and death of this Great Princesse ; whom he esteemed more than all that he had brought from Troy , but this was the least displeasure , that he was to receive , for first instead of sailing towards Ithaca , the violent winds forced him into Africa , where he arrived in the country of the Lotophagoi , so named from a certain fruit called L●tos , which is so pleasant to the taste , and of such a strange vertue , that as soon as his men had tasted of it , they lost the desire of returning home to their friends , so that he was forced to oblige them by violence to repair to their Ships again . He had no sooner set sail from thence but a sudden storm carried him into Sicily , where he fell into the hands of Polyphemus , the most noted of all the Cyclops mentioned in the Chapter of Neptunus . At his first arrival Polyphemus eat up six of his men , and promised to do him the kindness to reserve him for the last morsel , But he found a way to prevent the others cruelty , and his own mischief , by overcoming him first with wine● , and then by putting out ▪ the eye that was fixed in his forehead . Afterwards he escaped and fled to the god Aeolus , who received him with all civilities , and gave him as a present all the winds , the Zephyrus only excepted . They were there kept in great and large Tuns , that they might not fly out nor oppose him , in his return homewards . But the men of Vlysses out of curiosity opened these Tuns to peep , and see what was within , by that means the winds escaped out , so that when he spread his sails , they tost him up and down , and forced him back again to the shore of the Islands of Aeolus , who would not receive him again , nor grant unto him any other favour , therefore he was constrained by the violence of the weather to land upon the coast of the Lestrigones near that place where now is scituate the Haven of Cajeta . There was a kind of Antropophages a cruel people , who did inhabit there . Their Kings name was Antiphates , he ceased upon some of Vlysses his men , and devoured them , destroying all the Ships of the Fleet , only that excepted where Vlysses was aboard . This cruelty caused him to sail away with all speed to a little Island , where Circe , the daughter of the Sun , and Queen of a King of the Sarmates did make her abode . Some do ascribe to this woman the invention of inchantments and of poisons , which she did give to her Subjects , and others . She did not spare her own husband , that she might reign alone without controul . Therefore her Subjects sought to destroy her , and obliged her to fly for her life to a little Island near the Dukedom of Tuscany in Italy . When Vlysses was arrived , he sent up into the land some of his men , to discover what place it was , but this Magician gave them a drink , as it were out of kindness to refresh them , and transform'd them by it , into Hogs , and other sort of Creatures . Onely Eurylochus of this Company , who had not tasted of her enchanted drink , escaped away to acquaint Vlysses with this strange metamorphosis . Vlysses was mightily astonished at the newes . Therefore he resolved to go in person , and seek out the Witch . Mercurius fnrnished him with a certain herb , called Moly , with which the gods do use to preserve themselves from poison and witchcraft . Being thus provided he went unto her with his naked sword in his hand , and forced her to restore his men to their former shapes , which she did . Afterwards they contracted such strict amity together , that she bore unto him many children , of whom Thelegonus was the Eldest . Whiles he stayed with Circe he went down into Hell , by her assistance , to consult the Oracles of the dead ; where he met Elpenor one of his men , kill'd by a fall in a drunken fit , since his depart from Circe . He saw also there the Souls of his Mother Anticlea , and of Tiresias the Sooth-sayer having sufficiently informed himself from them concerning his destinies , and of the things , that should happen nnto him , he returned to Circe to take shipping again in pursuance of his Voyage . We have taken notice in the former book in the 11 Chapter , how he shun'd the charms of the Syrens , when he sailed by the Island , where thy made their abode by causing himself to be bound fast to the mast of the Ship , and all his men to have their ears stopt with wax , for fear that the pleasant harmony of the Syrens should prevail upon them . Afterwards they escaped through the Gulphs of Scylla and Charibdis , and arrived at Sicily . Where they met with Phaetusa the Daughter of the Sun , who was there watching over the consecrated Cattel of her Father , Vlysses following the advice of Circe , gave a strict Order to his men not to offer to touch them . But for want of other food , they stole some of the Oxen of the Sun , when Vlysses was a sleep . This action cost them dear , for the pieces of meat , which they had cut off did give such grievous shrieks , when they were laid upon the coals , that they were frighted , and run all away to their Ship to hide themselves . Afterwards , when they were at Sea their Ship sunk under them , so that they were all drowned , only Vlysses saved himself upon a piece of the broken Ship , and arrived after much ado to the Island Ogygia to the Nymph Calypso , who received him very kindly , entertained him many years , and at last prepared a Ship to transport him into his own Island . But Neptunus to revenge himself for the losse of his Son Polyphemus's eye , broke also this Ship in pieces , so that he was almost lost , without any hopes of saving himself , if the Nymph Leucothoa had not provided him with aplank , upon which he did swim to the Island of the P●●acks , which is at the entry of the Gulfe of Venice and now named Corcyra or Corfou . Nau●●ae the Daughter of Arcinou● the King of the Island found him all naked upon the Sea shore , and having given unto him a cloak to cover him , she conducted him to the Queen her Mother . Vlysses was known there by certain marks , which were upon his body . Therefore the King and the Court received him accoring to his quality and his worth . After a short abode in that place to refresh himself , and recover his Spirits , which he had spent in his dangers , he gave unto him a Ship , which carried him happily and safe unto the Island of Ithaca . This was the twentieth year of his wives expectation of him . She had heen all this while in continual torment of mind and in an earnest longing to see him again . Some had endeavoured to perswade her that he was perisht at Sea. Which news caused many young Lords to wo her and seek her in marriage very seriously , But she did preserve such a faithful love for her husband , which was entertained by the hopes of his return , that she would never give unto them any answer , and that she might put them off , she undertook the making of a piece of cloath , promising to declare her resolution , when this work was finisht , but to delay it the longer , she did undo at night , whatsoever she had made up in the day . In the mean while Vlisses was troubled how to discover himself , with the safety of his person and re-enter into possession of his own , for he did justly fear to be slain by those , who were Suiters to his wife . Minerva advised him in this occasion to disguise himself , and in the habit of a poor Country fellow to make himself known first to Telemachus his Son , and to one of the old Officers of his house , which when he had performed , with their assistance he put to death all those of whom he was jealous , and so entred again into the possession of his Estate and Kingdom . But after all this his mind could not be in rest , because Tiresias the Soothsayer had informed him , that one of his Sons should one day kill him . Therefore to prevent this mischance , his resolution was to forsake the world and to retire himself into some desolate and solitary place there to end his dayes in peace . About that time Telegonus one of his Sons by Circe came to his City and Pallace of Ithaca to pay unto him his respects , and as he was striving to enter , there hapened a great tumult , because some did stop him from going in farther , as a person that was not known . Vlysses at that instant stept out , and Telegonus not knowing him ran him through with his lance , which was headed with the ve●emous back bone of a Se●fish . Of this wound he afterwards died . CHAP. XX. Of the Adventures of Aeneas . VVHen the men of Troy saw their City in a flame , and their native country Spoilt , they were forced to seek their fortunes elsewhere . Some of them with the Henetes a people of Paphlagonia followed Antenor a worthy Captain of Troy. Others put themselves under the conduct of Francus otherwise named Francion the Son of Hector , as some do relate . But the greatest part of the Inhabitants ranged themselves under the banners of Aeneas , the Son of Anchises and of the goddess Venus , as we have already said in the beginning of the 13 Chapter . He was married to Creusa , one of the Daughters of King Priamus . Antenor with his Fleet sailed into the Adriatick Sea called now the Gulfe of Venice , where the Henetes who came with him , laid the foundations of the famous City of Venice . Antenor entered farther into the land , and built the City of Padova named by the Latines Patavium . Francus marched as far as the River of Rhine , and afterwards passed into Gallia , amongst the Gauls , who have borrowed from him their name Francois . Aeneas gathered together , as many as he could save out of the burning of Troy where he lost his Wife Creusa ▪ carrying away his aged Father Anchises upon his shoulders with his domestick Gods , and leading his little Son Ascanius by the hand . In this manner he marched as far as Antandrum a City of Phrygia not far distant from the Mountain of Ida , where his Fleet of twenty Ships was prepared and ready to set sail , when he was embarked with his people , he bended his course to ▪ wards the coast of Thracia , where he had a design to settle and build a City . But he was diverted from it by fearful outcryes that were heard in the place , where Polydorus had been murdered , and buried by Polymnestor the treacherous and perfididious King of the Country , as we have already taken notice in the former Chapter . From thence he departed and sailed as far as Creta with a design to settle himself there , but a furious pestilence gave him such bad entertainment in this Place , that he was forced to flie away , his domestick gods did then warn him in a Dream , that he should proceed towards Italy , and that there he should settle , and make his conquests . Assoon as he had commanded his Sails to be hoised up a furious storm drives him and his Fleet on shore , on the Islands called Strophades where the Harpyes a cruel and strange sort of Birds did mightily persecute him and his people . Afterwards he sailed along the Coast of Epirus , where he happily did meet with Andromache Hector's wife , who had been espoused afterwards to ●yrrus , when he passed into Greece . But he having divorced her , gave her in marriage to Helenus with part of the Country of Epirus , where he made him a Sovereign Prince . After that Aeneas had been kindly entertained by Helenus , he received from him instructions , how he should proceed in his voyage into Italy . He departed and arrived at Drepanum in Sicily having happily past the coast of the Cyclopes , where he saved a miserable fellow of the men of Vlysses left there behind by this vagabond and unfortunate Prince . He passed also over-against the Promontories of Scylla and Caribdis without harm . But this place was unfortunate unto him , for there he lost his old Father Anchises , who ended his days in a very decrepit age : Acestes the Prince of the Country did comfort him by granting unto him all the assistance and favour , that his dominions or abilities could afford : And when Aeneas departed , he furnished his ships with very good wine , and all sorts of Provisions . About this time Juno the sworn enemy of the Trojans sent to Aeolus the god of the winds to perswade him to let them flie out against Aeneas , and his Fleet that it might be cast away . He was reduc'd to the last extreamity , by this Storm , and had infallibly perish'd , had not Neptunus been displeased , because this tempest had happened without his privity or consent , therefore he pacified the waves of the Sea , and left the Fleet of Aeneas scattered upon the Coast of Africa near Carthage seven years after their depart from Troy. At that time Elisa sirnamed Dido the Daughter of the King of Tyre , the Widow of Sicheus had lately settled herself in Africa , overagainst Drepanum in Sicily , for when she saw her Husband murdered by Her wicked Brother Pigmalion , who desired to get his riches into his possession , and when she saw , that he intended the same mischief to her , she imbarked her self with all her riches , which this Traitor had a design to take , and sailed with them into Africa , where for a vast sum of mony , she bought from the Natives , as much ground as she could compass with an Oxes hide to settle there her dwelling , when she could obtain no more from them , she caused the hide to be cut in very slender pieces , so that they where able to compasse in a very large circuit of ground . There she laid the Foundations of the City of Cartbage , which was called at first By●sa , because of the Oxes hide . Aeneas and all his men went to seek Protection from his Queen , who received them very kindly . She grew so amorous of Aeneas , that she was willing to have made him her husband , notwithstanding the resolution , that she had formerly taken to marry none after Sicheus unto whom she had devoted her heart and affections , when therefore Hiarbus , King of Getulia , her neighbour , was a Suiter to her , she sent him back with a flat denial , and by that means procured unto herself his displeasure . But when Aeneas had made some short stay in this place , Jupiter dispatcht away a messenger unto him to command him to leave Africa and obey his Destinies that did call him into Italy . Dido endeavoured in vain to stop him ; when therefore she saw him resolved to depart , she loaded him with the curses and reproaches of a furious and despairing Lover , then having caused a pile of wood to be erected , she ascended upon it and kill'd her self , with a sword prepared for that purpose . Her body was burning in the sight of Aeneas , when he was under sail . Virgil relates the Story in this manner in the Fourth Book of the Aeneids after that in the First he had described that furious Storm that cast him after his depart from Sicily upon the coast of Africa , where he was joyfully received by Dido . In the second he relates unto this Queen , the manner of the burning of Troy , and in the Third Book , he gives unto her an account of the several particulars , that had happened unto him after his leaving of Troy , until his first arrival into Sicily , for the next year after he was forced by another tempest to put into Sicily , when he had left Carthage . At this time he paid unto the memory of his Father Anchises many funeral Rites , celebrating several sorts of playes and combats upon his tomb . Afterwards he left all the weak and decripit persons , useless in war , with Alcestes , with the rest of his companions he passed into Italy . He arrived very happily at Cumes , where he visited the Sybil in her Cave , that by her means he might go down into Hell , and enter into the Elisian Fields , to discourse with his Father , and learn all the passages of his life , and his future adventures . He performed this Journey in the company of the Sybil , having first found the golden branch , which was at the entrance of Hell , and which was to be presented by him to Proserpina . At his return from Hell he puts again to Sea , and sails with his Fleet to the mouth of the River of Tiber , from thence he went to Laurentum to visit King Latinus ▪ who did command in that place . This Prince received him with all expressions of kindness , and when he understood the cause of his coming , he promised to bestow upon him his onely Daughter , Lavinia in marriage , because he had been informed by the Oracle , that the gods had designed her for this forrein Prince . She had been nevertheless promised before to Turnus the King of the Rutuli , and Amata the Queen her Mother , the Wife of Latinus , did mightily favour him . This happy beginning did increase very much , and raise the Spirits of Aeneas and caused him to forget all the miseries , that he had endured in his long voyage of so many years . But Juno was not a little displeased at his felicity , therefore she sent for Alecto , one of the furies of Hell to kindle a war , and destroy the hopes of the Trojans . Assoon as Turnus had understood these passages , he gathered all his forces , and those of his friends together to march against Aeneas , and his Trojans . But their number being few , and not able to resist , the god Tiberinus encouraged them , when they were ready to faint away for fear , and advised Aeneas to ascend higher up into the Country to the place , where Rome was afterwards built , to visit King Evander , with whom he made a firm league , and from whom he obtained succours , which Pallas the only Son of this Prince was resolved to lead in Person to assist Aeneas . He departed therefore with them to joyn with the Trojans , whilest Aeneas accepting of a favourable opportunity , that was there presented unto him to engage the Tyrrhenians in his party , he departed into that Country to perswade them , he found them all in arms against their King Mezentius , who had committed most horrid cruelties , for he did joyn and tie the living to the dead , placing their mouths and all the foreparts of the bodies of the one against the same members of the other , and did cause them to languish to death in this most cruel and loathsome manner . The Army of Aeneas in his absence suffered many inconveniencie , for Turnus had besieged them , and his Subjects had burnt up their Ships , which were afterwards turned by Jupiter into Nyniphs of the Sea at the request of the goddesse Cybele , who had received them into her protection . By this means the Trojans were forced to suffer many great evils , and were reduced to many extremities . But Aeneas came happily to their aid , with a strong party of Tyrrhenians , and Venus his Mother did maintain their interest with Jupiter against the rage and endeavours of Juno . Besides she caused Vulcan , to make such strong and sound Arms for Aeneas , as did render him invincible in all encounters , and entertain in his Soul a warlike and noble disposition , for in his buckler were described all the glorious deeds and adventures of his successors , in a most artificial and divine manner . In this war a great deal of blood was shed on both sides . Aeneas was never so much concerned , as at the death of Nisus , of Euryalus , and afterwards of Pallas Evanders Son. But he ●●venged their deaths by the slaughter of the King Mezentius , of Lausus his Son , and of many others . Camilla the Queen of the Volsci did mightily encourage and strengthen the Army of Turnus . It is reported of her , that she was as generous as a Lion , and was so light footed , that she did scarce touch the ground in running , but an unhappy blow of a Lance took away her life in the heat of the fight . Her fall did astonish all the Army of Turnus . In this encounter Aeneas was wounded with an arrow , but Venus did then apply the Herb Ditany so seasonably to his wound , that it was cured in an instant . Afterwards he did so effectually encourage his men , that Turnus seeing no other remedy to his Affairs and Hopes , that were almost lost , he challenged him to fight in a single Combat , to put an end by that means to their differences . Aeneas was very joyful of this proposition therefore he encounters him hand to hand ▪ lays him upon the ground , & kills him . After this victory , he was married to Lavinia , and took possession of the Kingdom of the Latine● He built and fortified the City of Lavinium , which was not far distant from Laurentum . Julus Ascanius his son succeeded him in this Kingdom , and built the City of Alba sirnamed Longa , because of its scituation , the Inhabitants were called Albani , that City was the Metropolis of the Latine people , until the reign of Romulus , who laid the foundations of the City of Rome , and conquered all the Countrey round about it . Tullius Hostilius the third King of the Romans pul'd down , and leveled to the ground the walls of the city of Alba , so that afterwards there remained no signs of it . Before we finish this Story , we must take notice that the truth is mingled with many fables , for it is certain , that Virgilius relates the adventures of Dido , only as a pleasant fiction to adorn his Poem ; for Dido did live , and Carthage was built , two or three hundred years after the ruine of Troy. CHAP. XXI . Of several other famous Men , frequently named in the Heathen Writers , and not mentioned by Gautruchius . I Wonder that in the last Chapter our learned Jesuit hath not mentioned a faithful companion of Aeneas , who loved him so tenderly , that he could never be separated from him but by death ; this name was Achates . In all estates he did stick close to him , and did accompany him in his greatest dangers : therefore he is styled Fidus Achates by Virgil. Aristeus the Son of Apollo , and of the Nymph Cyrene , the Daughter of Peneus , taught the use of honey and of oyl . He was a famous Shepheard in his time ; a great admirer of the Nymph Eurydice , whom he pursued to have taken , but she ran away , and was unfortunately wounded to death by a serpent in her flight ; therefore her comrades sought revenge upon Aristeus for her death , by destroying his Bees , in which he did delight . The truth is , he was a pious man , and a great favorite of Jupiter ▪ from whom he obtained the Etesian winds , to cool the immoderate heat of the summer Sun , and to prevent the mischiefs which the Dog-star would cause in the hot Countreys , without these favourable blasts . Asopus was the Son of Jupiter , who nevertheless committed incest with his Daughter Aegina ; for he ravisht her in the form of a flame of fire : Their Father Asopus did hasten to her assistance , but to little purpose , for she proved with child of Aeacus ; and Jupiter for his impudency , to offer to oppose him , struck him dead with his thunder-bolts . What lascivious , what shameless gods did the Heathens adore ! the greatest promoters of incest , of murder , of villany , &c. Now this Asopus was a River not far from Thebs , or rather a Prince who left his name to that River . He had another Daughter named Plataea , whom Jupiter pretended to advance into Junos place , only to oblige her to seek his favour , and be reconciled to him . Canopus was the Pilot of the Ship which brought Menelaüs back towards Greece , when a storm had forced him on the coast of Egypt , after the ruine 〈◊〉 roy . This Canopus went on shore , and was ●tung to death by a Serpent ; but afterwards the Egyptian Priests , having performed a seeming miracle with his statue , they caused him to be worshiped as a god ; and gave his name to one of the stars of the firmament , and to a famous Town of Egypt . And hence it is , that this Kingdom is called Terra Canopi , and the people Gens Canopi . His image was worshipped by the Egyptians , although it was made as a dwarf with a great belly , with short legs and a crooked neck . Cephalus was married to Procris the Daughter of Hyphilus King of Athens ; Ai●rora was so fond of him , that she carried him away with her ; but he would never consent to her lust , because he kept for his wife an unparalleld constancy ; which caused her to send him home in a disguise , to be an eye witness of his wifes ingratitude , and unworthiness of his faithful love ; for he surprized her in dishonesty , therefore he divorced her ; but he was afterwards reconciled to her again . She grew in time as jealous of him , because he was wont to rise betimes , and recreate himself in the woods in hunting : She followed him at last , and hid her self in a bush , to see if she could discover any female sex come near him . When he in the pursuance of his sport , saw a creature moving in the thicket , he imagined it to be a wilde beast ; therefore he discharged out of his bowe a coup●● of arrows ; and struck his unhappy wife 〈◊〉 he heart . Erichtheus the Son of Pandion , an Egyptian born , settled in the Province of Attica in Greece , and taught the ruder sort of people many things belonging to the worship of the gods . He instituted the famous festival of Athens , called Sacra Eleusina , in honour of Proserpina , as some do say . The Athenians having chosen him their King , Eumolpus Neptune's Son made war upon him , but Erichtheus killed him , for which cause this god was mightily offended , and demanded one of his Daughters to be ●acrificed to him as a satisfaction . The unfortunate Erichtheus granted one , but the three others destroyed themselves , because they had sworn not to outlive one another . Erichtheus afterwards was killed by Jupiters thunderbolts ; and the Athenians honoured his memory with a Temple and an Altar , and worshipped him with his Daughters , for offering themselves to save their Country from Neptunes rage . Harpocrates was the Aegyptian God of Silence , the Son of Isis ; his Statue stood near the Image of Serapis , with a finger on his lips , and a Wolves skin , full of eyes , about his shoulders . Plutarch names him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and saith , that the Peach-tree was consecrated to him . Amongst the Romans the Goddess Angerona , or Volupia , was in the same esteem as Harpocrates amongst the Aegyptians . Iphis was a famous Youth , as amorous of Anaxarete as he was beautiful , yet she had the courage to give him a repulse , which cast him into such a fit of madness , that he destroyed himself . When his Body was carried to be buried , Anaxarete desi●ous to see it , looked out of a Window so ●arnestly upon him , that she was turned into a Stone . The Poets speak of another Anaxarete , who was by the power of Isis turned into a Boy . This fabulous story is related of o●hers as true by persons of credit . The Physitians do say , that it is possible that Maids should become Boys by a violent ex●ulsion of the Natural parts . In Vitry in France , Mary Germain was betrothed to a ●opeful young man , who was in great expectation of enjoying her for his Wife , ●ut the poor Fellow was miserably deceived when the day of Marriage was come ; she happened to leap more violently than it did become her Sex , and was turned from a Maid into a Boy , as my Author tells me . Lycaon , the Son of Titan and of Terra , or of Pelasgus King of Arcadia , was so cruel a Tyrant , that he murdered all strangers that did fall into his hands . Jupiter being desirous to know whether he were as inhumane as the report did make him , went to lodge at his House , with the rest of the Gods , in a disguize . When they were asleep , Lycaon endeavoured to destroy Jupiter ; but when he saw his wicked design could not be brought to pass , he took an Hostage that was in his house , boiled part of him , roasted the rest of his members , and then laid him upon the Table in dishes for Jupiter to eat . Jupiter inraged at this horrible deed , leapt from the Table , and departed with his Heavenly Company in a Thunder , leaving the Kings Palace in a flame , at which sight Lycaon was so much affrighted , that he ran away and hid himself in the Woods , where he was turned into a ravenous Wolf. Lycus , the King of Beotia , was married to Antiopa , the Daughter of Nycteus , whom Jupiter got with-child in the form of a Satyr . When Lycus her Husband perceived her in this condition , and knew that it did not proceed from him ▪ he put her away , and married Dyree , who was so cruel to the poor Antiopa , that she kept ●ier fast bound in Chains . Jupiter out of compassion released her , and sent her to Mount Citheron , where she was safely delivered of Amphion and of Zethus , twins , who became brave and renowned men of their time . When they grew up to mans estate , they revenged their Mothers disgrace upon Lycus her Husband , by dragging him at the tail of a Wild Horse , and by tearing his Body in pieces in this cruel manner . Dirce was changed into a Fountain of her name , after that she had been most inhumanely treated by Amphion and by Zethus , whom we have mentioned before . Lynceus was a barbarous Prince of Scythia , he entertained in his house a messenger named Triptolcmus , whom Ceres had sent to him to teach him how to sow corn , and till the earth . When he had understood as much as was required for that purpose , he cruelly murdered him , that himself might have the honour of the first invention of such useful Arts. Ceres punisht him , and changed him into a Beast , called Lynx . We have already mentioned this cruel King in another place . Nycteus was the Son of Neptunus , and of the Nymph C●lene , the Daughter of Atlas ; Nyctimene his Daughter fell in love with him , and by the means of her Nurse made him drunk , and committed Incest with him ; but when he came to know it , he did so much vex and torment her , that she sled away into the Woods to hide her self , and was there turned into an Owl . Tereus , the Son of Mars , and of Bristoni● , ravi●●t Philomela his own Sister , after that he had espoused Progne King Pandions Daughter : Afterwards he was so inhumane as to cut her tongue out of her mouth , that she might not discover his Villany . Philomela being deprived of the use of that member , imployed her hand to write a Letter to her Sister-in-law Progne , and acquaint her with her Husbands inhumanity . As soon as she came to understand it , she kill'd her Son Itys , boiled him , and presented him to Tereus for his Supper . This cruelty cast him into such a fit of madness , that he ran to his Wife with a naked Sword , with a design to kill her ; but she was turned into a Swallow , and escaped out of his reach : He was metamorphosed into a Lapwing ▪ and Philomela into a Nightingale , that yo● laments for the loss of her Maidenhead . — Ityn huc accersite , dixit . Dissimulare nequit crudelia gaudia Progne . Intus habes , quod poscis , ait , circumspicit ill● ▪ Atque ubi sit , quaerit , quaerenti iterumque v●canti , &c Tityus , the Son of Jupiter and of Elara , w s said to be the Son of the Earth , because he had been hid by his Father , when he was young , in the Earth , for fear of Juno . He was kill'd by Apollo , because he attempted to ravish Latona his Mother : He is now cast into Hell , where his huge Body covers , as the Poets say , nine acres of ground , and his heart is continually tormented by the beaking of Ravens . By this Fable is intimated the troubles and tortures of a wounded Conscience : No Raven nor Eagle can cause more pain by frequent beaking , than the sense of a grievous sin , when it is not accompanied with the hopes of Gods mercy . CHAP. XXII . Of the Hcathen Gods , who were proper ●● several places and Countryes in the World , and who had been men . I Shall not name Jupiter , Apollo , Mercurius , Belus , and other Gods , of whom we have given a sufficient account before ; I confess these universal Gods had been but men , or rather these names of men had been translated and ascribed to the Gods. I shall here ▪ speak of the particular Gods , who were adored in many places of the World , whose Jurisdiction did reach no farther than the bounds of a Kingdom , or of a City , and to whose care and protection the places where they were adored were committed . Psapho was a cunning Fellow of Lybia , who lived in some reputation , but he was desirous of more , unto which he attained by this act of pollicy : He taught secretly in his dwelling a multitude of Parrots to say in the Punick language , Psapho is a great God. When they had well learned this Lesson , he sent them out into the Woods , and into the Fields : By this means it happened , that these prating Birds that knew no other language , by frequent repetitions , taught it to many other Birds , that divulged and proclaimed it all over the Country . The ignorant people had no sooner heard them , but they believed that Psapho was a God , therefore they appointed unto him , in a part of Lybia , a Temple , Sacrifices , Priests , and all other things belonging to the Worship of the true God. Carmelus was the God of Mount Carmel in Judaea . Tacit. mentions him when he relates how his Priest did foretell unto Vespasian that he should be Emperour . Enenth Seir , or as some call him Enenthius , was a God of the Phoenicians . Epires was the great Interpreter of the Gods amongst the Aegyptians : He was painted with the head of a Hawk . Dercetus was a Goddess adored near Askalon , and represented as a Beautiful Woman . Ovid makes mention of her , lib ▪ 4. Metam . — De te Babylonia narret Derceti , quam versa , squamis velantibus artus , Stagna Palestini credunt coluisse figurâ . Adad was a God of the Assyrians , his wife is thought to be Adargatis . Astarte was another Goddess of the same Country , mentioned in the former Book . Adramus was the Tutelar God of Sicilia , as Conisalus and Minerva were of the Athenians , Cabrus of Pamphylia , and Tanais of the Armenians . This Goddess did require the same Worship as Anaitis , and Venus Syria , for the Maids were obliged to loose their Maidenhead in her Temple , at her Altars , before they did dream of Marriage . Sosipolis Deus , the God of the Eleans in Grecia , saved a City from the fury of the Arcadian Army in the form ▪ of a little Child , who was changed before them into a Serpent . The sudden Metamorphosis struck such a terror into their minds , that when the Eleans made a Sally upon them , they ran away ▪ Jupiter and Apollo were also named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , savers of Cities . Palmytius was a God of the Aegyptians . Alabandus was a warlike God of Caria , adored especially by the Alabandenses . Tenes was the Son of Cyenus , kill'd by Achilles , as Plutarchus informs us ; therefore the name of Achilles was not to be pronounced in his Temple , which was in the Island of Tenedos . Coronis was a Goddess worshipped in some places of Greece , in the Temple of Minerva : Some say that she was the Mother of Aeseulapius . Damia and Auxesia were honoured by the command of the Oracle in Epidaurus in Greece , that their Country might be made fruitful ; for before it was so barren , that it would not yield sufficient returns to the labours of the painful Husbandman . Drimachus , a famous Captain of Chios , was there worshipped after his death . Amphiaraus the Sooth-sayer , and Amphilochus the Son of Nestor , were placed amongst the Gods , and adored in Attica . Ogoas was a God of Caria . Zamolxis was the Law giver amongst the Getae , as Herodotus saith : He studied Philosophy under Pythagoras . When he was returned into his Country , he taught the people the customes and manners of the Greeks , and for his good instructions he was worshipped as a God , after his death , as Cencus was after him in the same Climat , for excelling in the Magick Art , in the daies of Augustus the Emperour . Crephagenetus was the God of the Thebans in Egypt , whom they esteemed Immortal . Herodotus relates , that they only of all the people of Egypt did refuse to admit the extravagant superstition of other Cities , and that they would never grant Divine Homage to the mortal Gods. This singularity may have proceeded from those good impressions which the Children of Israel had left amongst them , for the City of Thebs was next Neighbour to the Land of Goshen . The name given unto this God by the Greeks is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with the small change of a Vowel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secretly born . From Herodotus and others we may perceive , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he calls an Asyle , or a place of refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because men do secretly hasten to save themselves in them , when they apprehend the pursuits of an Enemy . Now I conceive this name is but an interpretation of the old Egyptian Title given to this God , for the Egyptians did not make use of the Greek Tongue ordinarily , but only after the Victories of Alexander the Great ; therefore they must have had a name proper to their language for this , as for their other Divinities . But there appears a seeming contradiction in the Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Immortal and Eternal , which were the Attributes of Honour ascribed to this God. We Christians are taught , that these Epithets are only proper to the Son of God , the second Person in the sacred Trinity , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secretly begotten from all Eternity in an incomprehensible manner , and yet he is Immortal and Eternal with the first Person the Father . The sublimest Creatures can never perfectly understand or pry into this Mysterious Generation , which hath ever continued , and shall ever continue to all Eternity ; therefore only Christ can be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Immortal and Eternal . From hence we may justly conceive , that these Thebans had some understanding of this great Mystery , the Generation of the Son of God ; and that they understood by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second Person of the Incomprehensible Trinity , whom they acknowledged to be both Immortal and Eternal . It is certain , that the Heathens were not altogether ignorant of the Trinity , as may be gathered out of Plato , and the dispersed Relicks of the writings of Sauchoniathon , and of Porphyrius . We may further take notice , that when this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Divine Emanuel , was pleased to take upon him our Nature , and was forced to fly for shelter into Egypt , he came with Joseph and Mary his Mother to dwell in the Province of Thebais , not far from the ancient City of Thebs , in a place which is mightily frequented by all Pilgrims that travel into those parts . Tholesphorus was worshipped near the City of Pergama , in Asia minor , by the Command of the Oracle . Sangus , or Sanctus , or Sancus , was the God of the Sabins . S. Austin names him Xanthus , L. 18. de Civit. Dei. Cap. 19. He was their first King , and had a Temple standing in Rome . Ovid. Quaerebam nonas Sancto , fidio ne referrem An tibi semipater , tunc mihi Sanctus ait . Cuicunque ex illis dederis , ego numen habebo , Nomina terna fero , sic voluere Cures . And Sill. Italicus . — Et laetipars Sanctum voce canebant Autorem gentis , pars laudes ore ferebant Sabes tuas , qui de patrio cognomine primus . Dixisti populos magna dit●one Sabinos . Tages was a God of the Hetrurians in Italy , of whom Ovid thus speaks , Lib. 15. Metamorph. Indigenae dixere Tagem , qui primus Hetruscam Edocuit gentem , casusque aperire futuros . He was a pretended Child of Jupiter ; he taught the rude people of Hetruria several Arts and Sciences ; therefore they worshipped his memory , and his Statues . Albunea was a Goddess inhabiting near the source of the River Tiber ; adored in that part of Italy as Feronia and Marica were . Hunc fauno & Nympha genitum Laurente Marica . Palicus was a God of Sicily : Antinous the great Favourite of the Emperour Adrian , was worshipped in Bithynia ; Bessus was a God of Greece , Caelestus or Vranus of Africa . I should be too prolix if I should name all the Gods of the Heathens , worshipped in every corner of the World : What hath been said will be sufficient for the understanding of the Heathen Authors . CHAP. XXIII . Of some few famous Women of Antiquity . THe Famous Queens of Antiquity were these , Alceste the Wife of King Admetus ; she freely gave her life to save her Husband from death . Semiramis , that warlike Queen of Assyria , that enlarged the bounds of the Empire , and built Babylon . Thomiris , Queen of Scythia , overcame Cyrus , and caused his head to be chopt off , and cast into a bag full of blood , with this rereproach , Satia te sanguine quem sitisti . Cleopater was a notable Queen of Egypt , the Curtisan of Antonius , overcome by Augustus in a Sea-fight . She caused two Serpents to sting her to death , when she saw that she could not oppose the power of the Romans , who were resolved to lead her in Triumph . Zenobia was a Queen of Armenia , the Wife of Radamistus , driven out of his Kingdom by Tiridates , mentioned in Cor ▪ Tacit. Amalasuntha was a Queen of the Goths , Esther of the Persians . Irene , a Famous Empress of Constantinople , who lived in the daies of Charlemaign , and governed the Eastern Empire . Odatis was a Famous Princess , the only Child and Heiress of Homartes , King of part of Bactria : When she was fought in Marriage , she refused all that came unto her , and was resolved to bestow her self upon a strange Prince whom she had seen in a dream , and fancied so much , that she could not be quiet until she had dispatched away messengers to him , to fetch him into her Fathers Court. Olympias , the Wife of Philip , and Mother of Alexander the Great , was remarkable for her courage and bold spirit ; she freely offered her ▪ brest to the weapons of the Souldiers who had been sent to murder her . Caesara , a noted Empress of Persia , caused her Husband and all his Army to become Christians , and mediated an agreement between the Sophy and the Emperour of Constantinople . Julia the Empress was famous for her Whoredomes at Rome ; as Messalina , the Wife of Claudius Caesar , was afterwards . Amongst the Amazons , these were the most noted Queens , Marthesia Lampedo , Orythia , Menalippe , Hyppolite , Penthesilea , of whom Virgil speaks in the Relation of the Worthies of Troy. Ducit Amazonidum lunatis agmina peltis Penthesilea furens , mediisque in millibus ardet . Helena , the Mother of Constantine , was an excellent Princess , who did mightily eucourage the affairs of Christianity in the beginning of the Universal Conversion from Paganisme . These are the names of other noted Women of all Ages . Sapho did excel in all manner of Learning in Greece , but especially in Poetry : She invented a kind of Verse which is called from her Saphick . Cyborea was the Mother of Judas Iscariot , Canace was the Daughter of Aeolus . She is infamous for the incest which she committed with her Brother 〈◊〉 Myrrha , the Daughter of Cynaras King of Cyprus , lay with her Father by the means of a Nurse when he was drunk . She proved with-child by this incestuous marriage of the beautiful Adonis ; but when her Father understood her wickedness , he sought to destroy her ; but she nevertheless saved her self in Arabia , where she was changed into the Myrrh-tree . Lucrece was a Noble woman of Rome , who was ravisht by the Son of Tarquinius , and then killed her self , exhorting the Romans to revenge her death . Arria , a Roman Lady , was married to Paetus , who fell into the Emperour Tiberius's disgrace , so that he was falsly accused , and wrongfully condemned to die . When his loving Wife saw him in this condition , she advised him to dispatch himself ; but he discovering an unwillingness to be his own Executioner , she snatcht the Sword out of his hand , and shew'd him what to do , by thrusting it into her own bowels , with this exclamation , Paete non dolet ▪ Death is not painful . Martial hath thought her worthy of an Epigram . Casta suo gladium cum traderet Arria Paeto Quem dedit visceribus traxer at ipsa suis : Si qua fides , vulnus , quod feci , non dolet , inquit , Sed quod tu facies , hoc mihi , Paete dolet . Pompeia Paulina was resolved also to accompany her Husband Seneca , who wa● condemned to die by Nero. Faustina , the Wife of Marcus the Emperour , was in love with a Feneer , and could not be cured until he was kill'd , and until she had drunk a draught of his hot blood : She was the Mother of Antoninus Com●dus , who loved so much the bloody sports of Fencing in the Amphitheatre . Zantippe , the Wife of Socrates , is noted for a Scold ; she was continually tormenting him with railings . In Greece , Lais of Corinth , Phryne of Be●tia , Rhodope of Egypt , Pythonica of Athens , Aspasia of Natolia , Danae of Ephesus , Julia of Rome , Thais , who went with the Army of Alexander into Persia , Lamia of Athens , Methra of Thessaly , Caelia , Cyrene , Lesbia , Manilia , and Phaebe of Rome , and many more were Famous Courtisans . Das Cattis , das Germanis , das Coelia Dacis , Nee Cilicum spernis Cappadocumque toros . CHAP. XXIV . Of the Truth shadowed out in the Fabulous Stories , according to the Opinion of Gautruchius . TRuth is as the Sun , it destroys and drives away all darkness of Fal●hood , and of mistakes : Nevertheless , many of these Fables are derived from the Truth , and have been intended to set it forth : Therefore the Heathens did say , that Caelus was the Father of Saturnus , the God of Time , because Coelum Heaven did measure and limit out Time unto us , by its continual motions . And because Time doth run from us very fast , and because it doth give a being , and destroys all things that appear in Nature , and that nothing is able to resist its power : Therefore this God Saturnus is represented as an old Senior , with wings upon his shoulders , and with a Sythe in his hand , cutting down all that is before him ▪ He is represented swallowing his own Children with hard stones , because Time eats and consumes the most durable substances . The Heathens did paint Janus with two Faces , to express the Wisdom of a brave Prince , who is to judge of the events of the time to come , from his former experience of the time past , that he might act nothing amiss . And because a wise man doth take notice of all things before him , without discovering or engaging himself , they did ●epresent him by Gyges , who had a Ring of that extraordinary virtue , that when ●e did turn inwardly the precious stone that was enchased on it , he did see all men ▪ and was not soon by any . I shall not weary ▪ the Reader by a repetition of a great many more Mysteries , and of some formerly mentioned in this Treatise ; only let him take notice , that the Heathens did declare how Prometheus had brought a Polite manner of life amongst men , and had withdrawn them from savage and beastly customs , by saying , that he had formed them of the ●mud of the Earth , and first caused them to appear in the World. The Fable of Deucalion and Pyrrha hath the same interpretation ; for it is said of them , that they changed Stones and Flints into Men and Women . The Poets do relate also how Amphion with the harmony of his Lute built the Walls of Thebs , because he perswaded by his fair speeches , all the Inhabitants of the Forrests , and the wild people of the Mountains , to come and live together in that City . Prometheus taught the way of drawing fire ●ut of the stones , by knocking them together ; therefore they did say , that he had fetcht fire from Heaven . He did make his abode upon Mount Caucasus ▪ from whence he did continually behold the Stars , and study their motions and influences : Therefore the Poets did declare , that Mercurius had bound him to this Mountain , and that an Eagle was put to consume his Liver . By this last Fiction , they did signifie , how the thoughts of his studies did eat him up . They did also publish , that his Brother Atlas did carry the Heavens upon his shoulders , because he was a great Astrologer , and did invent the use of the Sph●ar , which he did often handle in his life . About that time Argus built a City , which he called it after his own name , and because he was a most watchful Prince , and very circumspect , the Poets did give unto him many eyes . We have already said in the story of Perseus , how he represents the qualities of a brave Commander . Pegasus there mentioned , is nothing else but the Ship that carried Bellerophon against the Chimera ; and the wings of Dedalus , were nothing else but the sails of a Ship which he invented to carry himself out of Creta . What is related of his Son Icarus , and of Phaeton , represents the Picture of the ambitious men ; as the stories of Tantalus , and of the Harpies , do shadow out unto us the Covetous , and the Syrens the Voluptuous . The Bird which did devour the Liver of Prometheus , did express the torments of a wounded Conscience , as well as the furies and discontent of Orestes . If any did excel in Goodness , Power , Authority , or Industry , he was placed amongst the Gods. By this means Jupiter , King of Creta , or of Candia , was advanced amongst the Gods , with his Brothers Neptunus and Pluto . Neptunus was held for the God of the Sea , because he did command the Fleet : Pluto was the God of Hell , because he invented the Funeral Rights paid unto the Dead . The Court of every King was as a Heaven , and the residence of the Gods. If any happened to be driven from thence , he was said to be banished out of Heaven : If any did escape from an eminent danger , by flying from it , they did publish , that he was metamorphosed into a Bird : If any did hide himself in the Woods , he was said to be changed into a Beast , as it happened with Lycaon the Son of Pelasgus , King of Arcadia , who was pursued by Jupiter , because of his Railleries and Jests which he did cast upon the Worship of the Gods : The Poets therefore seigned , that he was changed into a Wolf. In the fifth Chapter we did mention the vain-glory of Marsyas , and of Midas ; unto these we could add many more examples to the same purpose ; as of that Fanatick Raven that had a very high conceit of her self , and did continually glory in her beauty , although she was covered with the Feathers of others Birds . The old Ass of Arcadia is also noted for its vanity : It had been perswaded by the other Asses of the Country , that it did excel all the Birds of the Air in sweetness of the voice , because he had long used himself to sing according to his mode . But it is sufficient to have shewn by ●hese examples what use may be made of ●he Fables . We shall therefore take notice , that so many noted Philosophers of Antiquity , did labour to cover the shame and the infamy of their Religion , by causing the stories of their Gods , all the actions of their lives , and the strange metamorphoses to pass for Allegories and symbolical representations . However these things were first invented , it is certain that during many hundred years they were published and believed for truths , therefore the Heathens did acknowledge nothing more undoubted and sacred , because they had no other Religion , ●or knowledge of then Gods to honour the● their Temples , their Sacrifices , and their Solemnities , were consecrated to these kind of Divinities , as the holy Scripture , and all profane and sacred Authors do inform us ; as the Fathers of the Primitive Church of Christ did represent to the Heathens , and as some of them , after their Conversion to the Faith , did openly confess . And let us not imagine , that these Fables were only popular errors , for the Philosophers , learned in the Mysteries of Nature , and acquainted with many discoveries of the true God , did nevertheless promote all manner of Idolatry and Superstition , as S. Paul informs us in his Epistle to the Romans ; for they were afraid of the Laws of the Country , that did not suffer any to contradict them ; therefore they did hastily comply with the Opinions and sacrilegious Tales of the people . It is strange , that the Monarchs , and the Commonwealths , full of the wisest and most excellent Polititians , have been so blind , as to adore the Stars , the Elements , and the Princes that reigned before them . Thus the Chaldeans worshipped Baal , otherwise named Belus , who had been the first King of Assyria . The History of Daniel doth also relate unto us , that the Emperour of Babylon , according to the Religion of his Country , did adore not only the God Belus , but also a great Dragon which Daniel broke in pieces , to shew unto them who was the true God. When the Egyptians were most Famous for learning , they did consecrate their Temples to the God Serapis , which was an Ox● marked in an extraordinary manner ; because they did believe that Osiris , one of their Kings , the Son of Jupiter , had been metamorphosed into an Oxe after his Death . From hence the Israelites did derive their shameful custom and inclinations of worshipping Golden Calves . Afterwards the Egyptians did adore the Sun , and named him Osiris ; and the Moon , and called her his Wife Queen Isis . They did also believe , that the Cats , the Crocodils , and the Onions , were to be reverenced as Gods , because the Gods went into Egypt to hide themselves in the shape of those things during the War of the Gyants . The Romans , by the Decrees of their Senat , placed amongst the Gods many of their Caesars , besides that infamous Varlet Antinoüs , the Favourite of the Emperour Adrian . To flatter and alleviate the grief of this Prince conceived for his death , they perswaded him that Antinoüs was changed into a new Star , which appeared about that time in the Heavens . Therefore from hence we may conclude , that these follies and impieties were not only amongst the silly Vulgar , but also amongst the greatest Wits , and Noblest men ; and that they were esteemed as Maxims of Religion in the most flourishing Empires and Commonwealths . This blindness and excessive folly will appear more plainly unto us , by that which we shall declare in the first Chapters of the next Book , concerning the worship paid to the Heathen Idols . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The End of the Second Book . The Third Book . Of the Honours paid by the Heathens unto their Gods. The PREFACF . THE knowledge of a God doth necessarily require from us Obedience , Worship , and Respect : which we are bound in Justice to render to him as to a being infinitely excelling all the rest , and to whom we owe our selves , and all our enjoyments . From hence proceeds Religion , which is the sublimest and most excellent of all the moral virtues . It teacheth us how to adore our God with outward expressions of humility , as well as with inward , that we may acknowledge thereby his Sovereignty over us . It teacheth us to make our addresses unto him by Prayer , as to the first source from whence issue all our good things . It teacheth us to publish his Praises , to glorify his Greatness , and offer unto him Sacrifices , because he is the first principle , and the last end of all his Creatures ; He is the absolute Lord of Life and Death . It teacheth us also for these reasons to erect Temples , and appoint Dayes to worship him , that we might have both times and places to mind us of our obligations to him . These duties we ought as his Servants and Vassals , to perform with all diligence and delight . But the Devils having banished from the world the true knowledge of God , and established themselves in his room , they obliged man kind to adore them and their Statues instead of God , and usurped by that means all the Prerogatives and supreme Rights of the God-head . For unto them all publick and private Prayers , and Vows were directed , for them the Temples and Altars were built , and the Festival dayes , the Sacrifices , the publick Plays , and such like Ceremonies were instituted , as we shall see in this last Book of this Treatise . Of the Honours rendred by the Heathens to their Gods. CHAP. I. Of the Statues consecrated to the false Gods. THE rarest and most eminent Qualities could never free man from the Power of Death , that buries all things in eternal forgetfulness by the assistance of Time. Therefore the Images and Statues have been invented to continue the Dead in our remembrance , and to cause them to live amongst their . Posteritie , maugre Death , and its tyranical Power . These Images or Statues are visible expressions of Reverence : And because they have a relation sometimes to Persons of Honour , who have deserved from us our esteem , they seem to demand some kind of respect ; and in process of time they do appear venerable Monuments of former Ages . But the Honour done unto them , is intended only to the Persons that they do represent . Thus in the Church of Christ , He is expressed unto us by Images to raise our mind to the contemplation of this Holy Saviour , and to cause the ruder sort of People to learn the mysteries of his Life and Death . But the Heathens did commit two grievous Sacriledges by erecting Statues to their Gods ; First , They did acknowledge others besides the true God Almighty , who only is worthy of our services , and of the supreme religious respect . Secondly , They did esteem these material Statues as Gods , and did Worship and Adore the Works of their hands . For we must take notice , that Idols properly are not Images of real things , but of false Divinities , or of such as were unjustly Honoured as Gods ; Therefore the Apostle informs us that an Idol is nothing , which cannot be said of the Images of the Saints , because they do express Persons that are really in being . Besides , we must observe , that the Heathens did adore these very Idols as Divinities , which was not only the mistake of the vulgar sort of men , but of the Learned ; Some I confess of them did acknowledge the folly of such Practices . This is confirmed unto us in many places of Holy Scripture , in 14 of Wisdom , and in the Psalms , where David upbraids the Idolaters because they did worship the works of their own hands , Gods that had Eyes , and all the other members of the humane body , but neither life nor action in them All the Prophets do agree to this , and it was in this manner that the children of Israel did adore the Golden-Calf in the Wilderness , and that the King of Babylon , with all the Grandees of his Court did call upon Daniel to Worship the Idol of King Belus . And for this cause S ▪ Paul in his Epistles , labours to make his new Disciples understand the extraordinary favour which Christ had vouchsaved unto them , to have withdrawn them from the service of the mute and insensible Idols ▪ The holy Fathers of the Church did often upbraid the Heathens , that their Gods were for the most part nothing but Marble and Metal , which Arnobius and manyother worthy Persons did acknowledge when they had embraced Christianity . And Trismegistue also , according to the saying of St. Austin , did really believe that Idols were to be worshiped and sacrificed unto , that Men might obtain favours from them , and decline the Evils which might happen unto them . We have taken notice of this passage , to oppose it to the Doctrine of Calvin , who teaches the contrary , and who publishes to the world , that the Romanists do Imitate the Heathens by Honouring Image of Jesus Christ ; for he supposeth that the Heathens did consider the Idols but as the naked representations of their Gods , without any other respect . We might here mention the most Famous Idols of Antiquity , as the Colossus of Rhodes , Diana of the Ephesians , Minerva of Athens ; this last did bear in her Buckler the Image of the workman , formed so artificially , that it was not possible to remove or deface it without a visible prejudice to the whole Piece . But as this discourse is not proper to our design , I shall not insist upon it . I cannot let this digression of the Jesuite pass without an Antidote . He pleads for the worship of Images , which he condemns in others ; Yet he labours to justify himself , and his Religion from that foul crime , of which the holy Prophets , and the Fathers * of the Christian Church do accuse the Heathens . Whereas it is plain , both by their Practices , and by the Confession of the most eminent of their Doctors , that there is no difference between them and the most superstitious Heathens ; If there be , we must confess that the Papists do exceed the former in their Idolatry , and are far more prophane than the others ever were . First , it is not difficult to prove that there is no difference in the outward practices of the Heathens and Papists in this particular ; We need but open our eyes , and we shall see them both Cringing , Bowing , Kneeling , prostrate to the ground , Incensing and. Offering to their several Images all the Divine Honours that the Body is able to pay unto God. We shall see the Papists as well as the Heathens pour forth their Prayers before the Statues of Wood and Metal , and expect from them assistance in time of need , we shall hear them say unto the Stock , thou art my Father , and to the Stone , thou hast begotten me . The Heathens did cut and lance themselves before their Idols , they did load them with Garlands and Flowers : so do the Papists in all the Dominions of the Pope . They do crown and set them out on their Festival dayes , that they might oblige the People to more respect , they do offer unto them their Riches . It is a common practice in Spain for a Mendicant Fryer to carry with him the Image of the Virgin Mary joyned to his Box , that her credit among the ignorant multitude might stir up their Liberality . They do also afflict and whip themselves before their Images , cut their bodies with Knives , and put themselves to many other needless sufferings for to please God and the Saints . We in England that are ignorant of these follies and extravagant practices , are apt to be deceived with their colourable pretences ; but in this particular they are more guilty than the Heathens of Superstition , for they Adore & Pray unto the Images of those that they acknowledge to be no Gods , whereas the Heathens never offered Sacrifice nor worshiped any , but such as they imagined to be in the number of Gods , or such as they desired should be promoted to that Honour . But saith the Jesuite , the Heathens did acknowledge the Image to be their God , and so they did adore it , which we do not do ; for if our Bodies do bow to a representation , our minds do at the same instant convey our respect to the Person represented . I am certain the Papists cannot say more in this case to free themselves from the suspition of folly ; Than a Heathen doth in Minucius Felix where he wittily disputes with a Christian , and tells him , that he is not so ignorant but that he knows the power and value of the Image before which he falls , which is fashioned and framed by a work-man : I know , saith he , that the Image is but Metal or Stone , but as it is dedicated to represent such a God , or such a virtue of God named Jupiter , Apollo , Mercurius , Juno , &c do not think that my homage doth stop there , my thoughts do direct my worship to God , and his Attributes that I adore , in , and by such an Image . I am certain no Papist can say more for himself than the Heathen doth in this place . Yet these were they that all the Prophets do cry against : How can therefore the Romanists reckon themselves guiltless ? Our Jesuite abuseth Arnobius , to make him approve of Idolatry against his will , we may see what he saith in the 6. Book contra gentes . The Heathens do affirm , that they do not worship the Images , but the presence of God in them . For they did imagine that a Divine virtue was infused into them by a dedication . Therefore I find the Heathens more rational in their practices than the Papists , for the former did really believe that which did require their Devotion , whereas the latter do pay the same respect by the Decree of their last Council , and yet declare that they imagine no such excellency in them , as should oblige them to this humility . Bellarmine their great Goliah , affirms , more that the Images of Saints are to be worshiped properly , and for themselves , and not only with relation to the persons represented . The most superstitious Heathen cannot say more for his Idols , than this Doctor for his Images . I shall not heap up together the horrid abominations , and grievous expressions of the Cross , of the Virgin Mary in their Hymns and Prayers , and the other extravagant opinions of the rest of their Doctors , who go beyond the Heathens in Idolatry , and in robbing God of his Sovereign Right . It shall fuffice to see the unlawfulness of bowing to Images . In the second Commandment God forbids the Israelites to make to themselves any graven Image , nor the likeness of any thing that is in Heaven above , &c. Thou shalt not bow down to them nor worship them . This is so plain against them , that they have thought it convenient to dash it out of the number of all the writings that appear to the people in their own Language . And to supply the want of it , they have divided the 10th Commandment into two to make up Ten. It is craftily done not to betray their own weakness , and to banish out of their Decalogue a Commandment , that accuseth them of Idolatry in such plain terms . God will not give his Glory unto another , we must not asso●iate unto him any creature , His Divine Rights cannot without Prophanation be ascribed to any other being , therefore unto God only we must pray , and make our addresses , and as he is a Spirit , we must worship him in Spirit and in Truth . It is not possible to represent God with any Image ; Besides , it is forbidden , Moses warns the Israelites , that they should not liken God unto any thing . In our Houses and Temples the Images of God and of Christ have been esteemed as the prophanations of the sacred Persons that we are to Adore by all sober Christians ; Therefore the 7th Council did forbid the Image of Christ to be drawn ; unto whom ( saith Esaias ) will you liken God , or with what resemblance will you represent him ? He hath engraven the Images of himself in the great Fabrick of the world , and in the beautiful make and disposition of all Creatures , there the invisible things of him are clearly seen , &c. Here it becomes us to adore him by a continual contemplation of his Wonders , Power , Wisdom , and Goodness . All other Images of God do beget in us a mean esteem of his Greatness , and instead of benefiting the simple People , they steal away from him their hearts and affections , which is the direct contrary design of the Gospel . They nourish ignorance and error , for there is no place in the world where so many absurdities of God , and of his Power are believed , as in Spain and Italy , where Images are worshiped I could here mention all the Fathers of the Primitive Church , and many worthy men since , who have abhorred this abuse that is crept in amongst Christians Claudius Clemens , Bishop of Auxere in France , opposed the Pope , and would not suffer Images in his Diocess , Leo Isaurus , Constantine , Nicephorus ▪ Leo Armenus , Michael Balbus , and Theophilus the Emperors of the East , have been branded with Excommunications from Rome , because they would not subscribe to this horrid Idolatry . And a Greek Historian informs us , that when Frederick I. the Emperour , who led his Army to the conquest of the Holy Land , entred into Armenia , the Christians of those parts d d lovingly receive them , because the worship of Images was not admitted amongstthem , as amongst other Northern People . I could here muster up an Army of the most excellent men of all ages , who have detested this grievous abuse , that renders Christians ridiculous to Mahumetans . We do not deny a civil respect to the Pictures and Images of the Dead , but to make them or their Prototypes share in any part of that Honour only due unto God , is an extravagancy that we ought to abominate . Besides , Our Jesuite is grosly mistaken , when he saith that the Images of Saints worshiped , or unto whom men do kneel , are not Idols , because they are representations of real things . The LXX , and St. Paul are not of his judgement , for they call many real things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Face , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve , and in all the Greek writers , it is taken for the Images unto whom we pay respect and service ; Nevertheless , St. Paul saith that the Idol is nothing ; I conceive he borrows this expression from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a thing without form , or an insignificant thing : the LXX upon the 1 Sam. 12. 21. have rendred it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they call there , and in many other passages , ●dols of the Heathens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that have no being , which relates rather to Images than to the Originals . The Images therefore of the Heathens had no being ; that is , no real being , as they imagined them to have , no power , no virtue , no Soul , nor motion , they were things void of life and action . They were but Wood , Stone , or Metal , that could neither hear , nor deliver us : and are not the Images of the Saints of the same kind ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things without Soul , things void of sense and understanding . What qualities do the Papists fancy in them , that do cause them to excel the Idols of the Heathens ? But if our Jesuit will needs apply this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the originals of the Images , I am afraid the Saints will be found included in this expression . I will fay nothing of many that are now adored in Rome , who were never in being , unless in the fancy of some dreaming Monk , or of a religious Romancer . It is certain , that the Saints as they are represented unto us , are not in being , the Bodies have been consumed long ago into ashes . Their Souls are at rest , but unable to hear our Prayers and groans , or to yield unto us any comfort : To what purpose therefore do we make our adresses to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worship those that are not able to receive our respects , or make any returns . Is it not better according to Gods express command , to humble our selves unto him who is every where , and in our need call upon his mercy , who hath promised to hear us for Christ his sake ? CHAP. II. Of the Edifices and Temples dedicated to the Heathen Gods. THe Pagans did commonly boast of seaven stately structures , that were named the seaven wonders of the world . The first was the Wall of Babylon , and the pleasant Gardens which Queen Semiramis planted : About this Work 3 hundred thousand men were continually imployd for many years . The second was , the Labyrinth of Egypt described by Herodotus , in which 16 large apartments o● su●ptuous Pallaces were built , to equal the 16 Governments or Provinces of Egypt ; There were in it so many wayes and artificial walks , that it was no easy matter to find the way out again . Dedalus took his model upon this to build his Labyrinth in the Isle of Crete . The third wonder of the world , was the Pyramides of Egypt , which were of a prodigious height , six hundred thousand men were buisy in the buildin gone of them during the space of twenty years , as was commonly reported . The next was the Mausolaeum of Caria , which Q. Artemisia built as a Sepulchre for her deceased Husband Mausolaeus ; she enricht it with so many rare ornaments , that it was esteemed one of the greatest wonders of the world . All Monuments of this kind have since been called Mausolaea . This Queen did love her Husband so much , that besides this Edisice which she erected for him , she caused the ashes of his consumed body to be put into a cup of Wine , and swallowed them , to give him a lodging next to her heart . The Colossus of Rhodes , which we have already mentioned , was reckoned amongst these wonders of the world . The sixth , was the Statue of Jnpiter Olymp . made by Phidias of a hundred and fifty Cubits high . The head was of pure Gold , but the body was of Brass . But the greatest wonder and incomparable work , was the Temple of Ephesus , dedicated to Diana . A hundred and twenty large Pillars were to be seen there , every one of them had been the sole enterprise and work of a King , who was resolved to make his Piety and Magnificence appear upon his Pillar . The Temples all over the world , were also stately . I shall not offer to number them ; It is sufficient to know that the Princes , and the Nations did imploy their Riches and ingenious inventions of Architecture , only in the building of Temples to their Gods. In which there were always to be seen three Altars . The first at the entry where the Victims were offered and burnt . The second in the middle , and the third at the end of the Temple , in the inclosure called Adytum and Sacrarium , or Secreta , and Penetralia . Upon these two last only Perfumes and sweet scents were usually burnt . In this place Beds and Cusheons were commonly placed , called therefore Lectisternia and Pulvinaria , that the People might sit and lean upon them in the Feasts that were there dedicated to the Gods. The Officers of this Ceremony were named Epulones . And as these Gods were but of an inanimate substance of wood or stone &c , they could neither eat nor drink , as Daniel proved to the King of Babylon in the Temple of Belus : so that all these rare dishes of Meat that were offered , did turn to the advantage of these wretched Ministers , who did feed instead of their Gods upon the Dainties that were consecrated for their service . In this last Chapter , these following particulars of the Wonders of the World , are omitted , which may deserve our knowledge . The Walls of Babylon built by that Warlike Queen Semiarmis , of a fat Clay only found near Euphrates , were very large and high . Plinius speaks of 200 Feet in height ; Others o● 250 , and some of 300 : But the ordinary opinion , is , that they were 50 Cubits high , and so broad that two or three Chariots might go upon them in a breast without danger . Diodorus saith that they were three hundred and five Stadia round , that is about 11 French Leagues . This stately Wall , and the great Bridge that did reach over the River Euphrates , this Queen caused to be built in a year . The Pyramides of Egypt do remain to this very day , if we may believe the Travellers that have lately been in that Countrey , but they are mightily defaced by Time. There were three of them ; The greatest was built by Chemnis King of Egypt ▪ as a stately Monument of his Power , and to be his Sepulchre after his death . It was placed about 16 English Miles from Memphis or Grand-Cairo : It was about the length of 6 Acres of Land in height , as Diodorus an eye-witness affirms . An Italian Traveller speaks of 250 degrees high , and that it is built of a hard Arabian stone , every one being about 30 Foot long . Chemnis was torn in pieces in a Mutiny of his People , and could never obtain the Honour of being interred in this Sepnl●ôer . His brother Cephus succeeded him , and imitated his vain-glorious actions in erecting another lesser than the former , four square . The last was built by King Mycerinus , or as some say by that famous Strumpet Rhodope . Vpon this appears a great head of black Marble , of a hundred two foot round about the Temples , and about 60 foot high from the chin to the crown of the head . The Labyrinth of Egypt was built by Menis , or Maros King of that Conntrey for his Tomb. It is described by Herodotus , as that of Crete is by Diodorus , who saw it in the time of Julius Caesar . The Colossus of Rhodes was made by Chares of Asia minor , in the space of 12 years , and was dedicated to the Sun. It cost about 44000 pounds English money , and was placed at the entrance of the Harbour of the City , with the right foot standing on the one side of the Land , and the left foot standing on the other ; between the leggs the tallest Ships with their Masts , did enter into the Haven . When it fell down to the ground by an Earth-quake , few men were able to embrace the little finger of this prodigious Statue . The Mausoleum of Queen Artimesia , was built by four of the most excellent Artificers of that time . It was square four hundred and eleven feet round and 45 Cubits high : the square looking East , was finished by Scapas , that towards the West by Leocares , the S●u ▪ the●n by Timotheus , and the Northern by Briax . Vpon the top another Workman placed a great Brazen Chariot , with many wonderful and curious inventions . The Statue of Jupiter Olymp. was the neatest of all these Works ; It was erected by by the Eleens a People of Greece , and placed in a Temple dedicated to Jupiter , which was enriched afterwards by many curious representations , and excellent Statues . This of Jupiter was sitting in a Chair half naked , but from the girdle downward he was covered , in the right hand he held an Eagle , and in the left hand a Scepter . * Caligula endeavored to transport it to Rome , but those that were imployed about it , were frighted from their enterprise by some unexpected accident . The Temple of Diana at Ephesus , was first begun by Archiphron , and seated ( for fear of the Earth-quakes ) in a Marish ground ; It was 425 foot long , and 220 broad , and 127 stately Pillars were in it . It was rebuilt again by Alexander's command , by his Ingineer , who laid the Foundations , and designed the ground of the City of Alexandria in Egypt : his name was Dinocrates . Several other places very remarkable , rich and stately were dedicated to the Heathen Gods , the Temple of Athens to Minerva , and another in the same City to Mars , where the Judges did meet to examine causes of Life and Death , The Pantheon of Rome , to all the Gods , and many more which the Poets do sometimes mention . Now there were several sorts of these Religious houses set apart for the service of the Gods. Templum , from templando , or contemplando , signifies an Edifice dedicated to a God , where the Image of a Divinity was to be seen and worshipped , and which was to be Consecrated by the Augures with Prayers in the presence of all the People . Aedes was an Edifice dedicated to a God , but not consecrated in such a solemn manner as a Temple . Fanum , à ●ando to speak , because there the People were instructed in the mysteries of the Heathen Gods , or because their Oracles were given , and the God was made to speak there by the crafty Priests . Delubrum , signifies sometimes the Place where the Image or the statue of the God did stand , and sometimes a Temple dedicated to more than one Divinity . Aedicula , is a diminutive of aedes , a holy house ; some think it to be a little enclosure where the Image of a God was to be worshipped , open on the top . These were the names of the places where the Heathens did pay their Devotions to their false Gods : But besides these names , there are several other Corners & parts of holy houses that we must not omit ; as Sacrarium , which is the holyest place of the Church , or that where every one had not liberty to come , as we may see in Cicero pro Milone ; which place if you compare with that of Claudian . lib. 1. de Raptu Prof. Adytis gavis● Cybele prosilit . It will appear , that Adytum and Sacrarium is the same in these places . Donarium , is the place where the gifts offered to the Divinities were placed , called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucus is a Grove , so thick with Trees planted near some Temples , that it appeared very dark : There the Heathens were wont to worship their Gods , which the Israelites did imitate Ara , was a little Altar , upon which the Beasts were burned to their inferior Gods. Altare ▪ was the higher Altars dedicated to the superior . Scrobiculus , was a round Pit , having in the middle a little Altar , about which the blood of the Sacrifices did run . * Focus , is a domestick Altar , consecrated to the domestick Gods , or a Chimney ▪ Tholum , was a place in the middle , or on the top of the Temples , where the soldiers did hang up their Arms , and dedicated their spoils , and where the Pictures were placed , as may appear by this expression of Statius , figamque superbis arma Tholis . Now these Edifices dedicated to the Honour of the Gods , were not all of the same Fabrick ; some were built with open Roofs in the middle , others were shut as our Churches . The Persians had none for their God Mithra , who is the Sun ; therefore he was worshipped in a Grove . Neither were Temples dedicated to all sorts of Gods : amongst the Romans and Greeks we shall find this distinction , that the Altars and Temples were consecrated to the Celestial Gods , and to those that were admitted amongst them . The Foci , or Chimneys to the earthly or Penates , and the Caves , Dens , and low Huts to the infernal Gods , and to the Nymphs and field Divinities , as Homerus takes notice . Odyss . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. III. Of the Sacrifices offered to the Idol Gods. THe Devils the sworn Enemies of God , & of his Glory , were not satisfyed with the offerings of the fruits of the Earth , and of all manner of Creatures that were commonly sacrificed to them ; but they were so barbarous as to require also human victims , Men and Women to be butchered , and burnt alive upon their Altars . Virgil informs us how Aeneas chose eight young Gallants of the Prisoners that he had made upon the Enemy , to sacrifice them to the Gods of Hell for the sake of Pallas . This custom hath been in use also amongst the Romans , aswel as amongst the other People of the world . The Parents did sometimes dedicate their young Infants to the Household Gods , for the good of the rest of the Family . The Scythians who did inhabit about that part that is named Taurica , did sacrifice to their Diana all strangers whose unhappiness it was to fall into their hands , as we have seen in the story of Orestes and Iphigenia . Bacchus also had an Altar in Arcadia , upon which a great many young Damsels were to be beaten to death with bunches of Rods. This was also practised by the Lacedemonians , who scourged their Children in honour of Mercurius . The Germans , and the Cimbri did sacrifice also Men , when they had cruelly tormented them . Some of the Heathens did choose the aged , to cast them into a River to please their Gods , and to free themselves from the trouble of their companies , especially when they grew decrepit and useless , therefore they were called Senes depontani . The People of the most Northerns Climates , did dress for them a Feast , where they did make merry with their friends , and then they did crown them with Garlands , and cast them down from the top of a high Rock into the Sea. Caesar in his Commentaries speaks of the ancient Gauls , who did trim up a great Statue made of branches of Ozier , and then did fill it with Men alive , to burn them together to their Idols . Alexander ab Alexandro mentions a certain Aristomenes , who in a Sacrifice caused 300 Men to be slain in honour of his God. Many of them did offer their own Children , which was an ordinary practice amongst the Egyptians , and amongst the People of Palestina . The Holy Scripture doth reproach it to the Israelites , who were so vile as to imitate these abominable inhumanities , in causing their Children to pass between two fires so often , till they were miserably scorched . They did also shut them up in a hallow Idol of Brass called Moloch , that was red hot ; and whiles these innocent Victims were consuming in this manner , they did sound the Trumpets , and beat the Drums and other Instruments , that the People might not hear the complaints and outcries of the poor creatures ; Therefore this place was called Tophet , that is , a Drum. Achaz and Manasses Kings of Jadea , were so wretched , as to cause their Children to pass through this Fire : From hence we may see , unto what excess of impiety and wickedness they were arrived by the Devils perswasions . The Sacrifices that were offered for the deceased , were no less inhumane , for many Nations did keep this custom at the Funerals of Persons of Quality , to kill and burn with them such as had been acceptable to them in their lives , and such as were judged able to do them service in the other world . Some did take in War as many Prisoners as they could , to sacrifice them at this time , as Virgilius tells us ; and Homerus relates how Achilles butcher'd twelve Trojans to Patroclus his dear friend . Also that famous Gladiator Spartacus , who was so industrious and daring , as to raise an Army of Slaves in Italy , and to march against the People of Rome , did force 300 of his Prisoners of War to kill themselves in honour of his Captains slain in the Fight , to procure unto them the favour of the infernal Gods. This cruel Ceremouy became so ordinary amongst the Romans , that scarce any of the Chieftains of the Commonwealth , or of the Emperors did die , but several thousands of Gladiators did follow them . Now there were several Kinds of Sacrifices amongst the Heathens : When they were made for the increase of the Fruits of the Earth , which was done after that they had led the Victim round about the Fields . These Sacrifices were named Ambarvalia , or Ambarvales hostiae . Sometimes they did offer a hundred Beasts at a time ; as a hundred Oxen , and this was called Hecatomb . We shall not insist upon the different kinds of Offerings , but proceed to the principal Ceremonies that were commonly observed . First , a choice was made of the Animals according to the disposition of the Gods unto whom the Sacrifice was to be offered . For Mars did love no creatures , but only such as were furious and war-like ; as the Buck which was not lawful to be sacrificed to Jupiter . Neptunus did affect the Horse and the Bull. The He-Goat was dedicated to Bacchus , because it is a creature that spoils the Vineyards . The Cowes were killed in honour of Ceres , and of Juno . The She-Goats were offered to Diana , and the young Kids to Faunus , &c. They were to be very careful to see that the Victims had no blemish nor spot , therefore it was to pass through a Ceremony called Lustration . This was also practised with them who were present at the Sacrifices . If they had any natural default , they were to be gone . The Herald gave them notice , by crying Procul este Profani , After wards the Priest did take a lump of burnt Corn , bruised with Water and Salt , named Salsae sruges , or mola salsa , or libum adoreum : sometimes he did take Meal mingled with Salt , to cast it upon the Victime , for without this , no lawful sacrifice could be be performed . At last , when the Beast was kill'd , it was laid upon the Fire , while those that did offer it were to hold their hands upon it , and Pray with the Priest ; afterwards Wine was poured into the Fire . If it was an Holocauste , all was consumed by the Flames , otherwise a part of the Beast was laid aside for the Priests , and the other for them that did give it . After this , they did dance round about the Altar , singing Hymns and songs in honour of the God unto whom the sacrifice was made . In these Hymns there were three Stances or Parts ; The first called Strophe , was sung in turning from the East to the West : The other named Antistrophe , in returning from the West to the East ; then they did stand before the Altar , and sing the Epode which was the last part of the song . All this while it did concern the Priest to be wonderfully intent about his business . The Herald was wont to forwarn him by these words , Age quod agis , as he did the People in the beginning , by telling them favete linguis ; thereby he did signify unto them , how every one was to hold his peace . There was a great difference in the order and manner of the Ancient Sacrifices . The chief was between the Honours offered to the superior Gods , and between those that were paid to the Infernal , the Maritime and Terrestrial Gods. First , The superior Gods did require high Altars in eminent places , and their Temples were to be built upon such high ground , that they might without any impediment receive the first Rayes of the Suns rising upon our Horizon . The Priest was to appear in a Purple or a white Gown , and before he did approach the Altar , he was to wash his hands in pure water . The Heathens did fancy that this washing did cleanse at the same time the Soul from its defaults , and render it acceptable to the Gods. He did then lead the Victime to the Altar with Garlands and Ribbons upon his own , and the beasts head , followed by a crowd of people . The Purveyer of Wood had a care to provide such as was acceptable to the Divinity . It was the custom , when Sacrifices were to be offered to Jupiter , to offer some preparatory things , called Praecidaneae hostiae , to the Doemones or Angels , that they might intercede and convey the Prayers safe up into the presence of God : If they did not seem happy by some unluckie Sign , they did then offer others , which were called Succidaneae hostiae . The Victime that was to be offered , was to remain near the Altar a little space of time , during which the Priest did offer a set form of Prayer to Janus and Vesta ▪ then he did mark the Beast with his Knife from the Head to the Tail , and if it did appear unruly , and unwilling to stay there longer , they did imagine that God would have none of it , therefore they did fetch another . After these , and other frivolous Ceremonies , the Priest did lay upon his Head and Back his mola salsa mingled with Frankincense , and did himself taste of a cup of Wine , causing the Assistants to do the like . The remainder he did pour between the Horns of the Beast , taking from that place a few hairs , which he did cast into the Fire , and this was called Prima libamina . The Priest did then command an Officer to kill the Beast , which he did by striking him down , or by cutting his throat , The Assistants did then help to flea him , light the wood , and do other inferior offices , while the Priest or Soothsayer with a long knife did turn the Bowels up and down , to observe them better , and to tell his judgement , for it was not lawful to handle the Bowels with the hands : After this the Priest did cast some Frankincense in the Fire with Wine , and did take that part of every member which his Ministers had cut out in a Platter called Discus , or Lanx , to cast it into the Flames . This action was named Litare , to appease or satisfy with Sacrifices . Whiles , this was a burning , the Priest , and the Person that did give the Victime did jointly make their Prayers to the God , with their hands upon the Altar . Afterwards they did go aside with the Assistants , to Feast upon the remaining part of the Beast , singing the Praises of their God. After the Banquet , they did return to the Altar , and cast into the flames the morsels of me at that were left , with the tongue , and some Wine , and then did return thanks to the God for the Honour and advantage of sharing with him in the Victime offered to him . The solemnity was concluded at Rome with Prayers to Janus and Vesta , the Gods unto whose protection the Empire was chiefly recommended . These Sacrifices were performed in this manner , in honour to the Superior Gods , un to whom they did pray standing , as they did to the Infernal sitting . The Gods of the Air did require some alteration in the Sacrifices ; for the Heathens did adore them with musical Instruments , and melodious Songs , more than the former . The Maritime Gods were worshipped near the Sea , and the blood of the Victime was reserved in a Platter , to be poured forth into the salt water , which was not practised in the Offerings of the superior Gods. Vnto the Infernal Divinities Sacrifices were performed in the night ; their Beasts were black , and they were offered to them in some Cave or dark place , unless it be to Pluto , whose Sacrifices did differ from the Celestial only in this ; that instead of Wine , they did pour Oyl in the Fire , and the Priest was cloathed in black . Virgil takes notice , and so do many of the Greek Poets , that the Gods did delight in the number Three ; therefore they did three times drink in honour of their Gods , and did walk round the Altar thrice . Vnto the Nymphs and Divinities of the Fields , the Heathens did usually offer Milk , Honey , and sweet Wine in their Sacrifices : And to the Male Gods they did usually kill male Beasts , and the Females to the Goddesses . These are the Vessels used in the Sacrifices , and the proper names that are found in the Authors for things with which we are not acquainted . Thuribulum , was a long Pot like unto a Pitcher , in which Frankincense was burned . Praefericulum , a Vessel of Brafs not much unlike the former . Sympulum , was a little Cup out of which they did drink in the Sacrifices . Capis and Capula , was a Cup with Ears . Candelabrum , a Candlestick . Patera , an open Dish or Platter . Secespita , was a large chopping knife wit● a long handle , to cut off the head of the Beasts . Dolabra , was another cutting Instrument . Enclabria , were the Vessels of Brass put uppon the Tables of the Gods. Aspersorium , a Vessel with small holes to sprinkle the Holy-water . Aquiminarium , or Amula , a Vessel proper to keep Holy-water . CHAP. IV. Of the Priests of the false Gods. THE Heathens had always Priests , that is , certain Persons dedicated to the service of the Gods , to render their Sacrifices and Religion more stately : These had the overfight of the things offered to their Gods , and the care to keep the Holy Vessels and Instruments . The Curetes or Corybantes , who were also called the Gauls of Phrygia , were the Priests of Cybele , as we have said in the 2. Chap. of the 1. Book . Vesta had her Vestal Virgins established at Rome by Numa Pompilius , who gave unto them their manner of living , their Laws , and commanded them to keep always burning a Fire , dedicated to this Goddess ; For as Florus takes notice , He appointed this Holy Fire to keep a continual Watch and Guard for the safety and defence of the Empire , as God had the Stars that shine in the Firmament for the good of the World. There was another sort of Priests called Lupercales , instituted by Evander in honour of Pan ; and Romulus chose the children of Acca Laurentia , to offer Sacrifices for the happy increase of the Fruits of the Earth : Unto them therefore and their Successors , named Fratres Arvales , the people did make their addresses on such occasions . Numa Pompilius established in Rome many sorts of Priests , to give more splendor and credit to Religion , and the worship of the Gods. The Priests of Mars were the Salij , because they did perform their Devotions always in skipping . They were intrusted with that little Buckler named Ancile , which was sent from Heaven as a Token , to confirm unto them the Empire of the World. While that was safe , the Commonwealth was to suffer no harm , but to continue in prosperity . Not to trouble the Reader with all the distinctions and several kinds of Priests , we must take notice , that the Kings did exercise the office of Priest , that it might appear more Honorable ; And in the Sacrifices there was an action proper for them to perform . Therefore Numa fearing that in Process of time , that the Kings might come to neglect it , by reason of the weighty Affairs of War that might otherwise imploy them , he established to every God one to supply the Kings place , named Flamen from Filamen a woolen thread that was usually tyed about their Temples . These Flamines did bear the name of their several Gods unto whom they were consecrated : Jupiter's was called Flamen Dialis , and the chief of Mars , Flamen Matialis , &c. The Flamen of Jupiter was the most honourable ; therefore he was admitted to wear a white Hat , with a purple Gown , called Trabea , which was the cloathing only of the Gods , Kings , and Augures , or Soothsayers in performing their Office. When the Kings were banished out of Rome , one of the Priestly order had the name of King while he was doing his Function , that the People might not fancy that there was something wanting amongst them in the worship of their Gods , therefore they did acknowledge a Royalty in their Sacrifices , but none in the Government of the Commonwealth . In Rome Priests were establisht , not only to serve in the Temples , and at the Altars : Some of them were appointed for publick Affairs of State ▪ As the Feciales , who were to assist in the treaties of Peace made with forreign Nations . It was not lawful to conclude any business of Peace or War , until they had pronounced it just . When the War was intended against any Nation , the chief of these Priests called Pater Patratus , was sent to declare it . And when the Articles of Peace were concluded , he did appear before an Altar , with a Hog at his Feet , which he did knock down , desiring the Gods , that those who did break the Treaty by any hostility might perish miserably , as that Hog . There were also in Rome several sorts of Soothsayers , whose Office was to foretell the things to come , and to enquire into the will of the Gods when any business of importance was in consultation . Some of them named Haruspices , did draw their conjectures from the sight of the Entrails of the Victims offered to the Gods. The Augures did Prophesie by the flying and motion of the Birds in this manner . The Soothsayer did ascend upon some eminent place with the Augural Robe upon his back , and in his hand a crooked staff called Lituus , with which he did limit a certain space in the Air named Templum ; the Birds that did fly within this space , did intimate the things desired , and they were called Praepetes : but the other Birds that were consulted when they did sing , were named Oscines . It was also the custom of the Romans to Divine by little Chickens while they were feeding ; if they did greedily devour their meat in such a manner that a part of it did fall again to the ground , they did esteem it a most happy sign . This was called Terripavium , or Tripudium solistimum , because when the meat did fall back again , it did strike the ground : if these Pullets did eat nothing , or but slowly , they did interpret it for a dangerous sign . This is that which did cause the Roman Armies to March or stay , and which did govern the Empire ; for it was not lawful to resolve upon any business of importance until these Oracles had been consulted . But Numa Pompilius established above all these Orders of Priests , a Society or Colledge of Eight Pontifs , with a Chief , who was Supreme ; His office was to regulate all the Ceremonies that did belong to the Worship of the Gods : He had in his custody the Books of Sybilla Cumana ; She was one of those Virgins who did shew an innocent life in the midst of the corruption of the Heathens . They being all inspired from Heaven , did foretel many of those things that relate unto Jesus Christ , and unto the chief Mysteries of his Life . But the Heathens did shut their eyes to these Truths ; so that they never came to understand these Predictions till the preaching of the Apostles when they left Idolatry . In this Discourse of the Priestly Orders , we have only mentioned those that are proper to the Romans , and that were in greatest credit . Amongst the Greeks , and the other Nations of the World , there were some that did the same Offices . Diodorus , Siculus , Julius Cesar in his Commentaries , Strabo , Berosus , and others , do mention sufficiently the Druids , who had an inspection into all that relate to the Worship of the Gods amongst the Gauls . They were so cruel , that they did ordinarily murder Men upon the Altars of their Gods. At the end of the year their custom was , to go with great Reverence , and gather branches and leaves of Oak , to make a Present to Jupiter , inviting all the People to the Ceremony by these words , which they caused to be proclaim'd ; Come to the Oak branches . The new year . These Druids had the Tutoring of the young Children , who did commonly remain under their discipline , and in their keeping about twenty years . They did teach them many Verses , which they did learn by heart without the assistance of any writing . Those who had not been instructed by these Druids , were not esteemed sufficiently qualifyed to manage the Affairs of State. In their General Assemblies , they practised that which Pliny relates of the Storks , who usually tear in pieces the last that comes to their Meeting , to oblige the rest to be more diligent . This Spirit of cruelty , natural to the Devils of Hell , did appear , not only in the Sacrifices of these Men , but also in their Schools ; for it is reported of one of their Doctors , named Herophilus , that he did teach Anatomy in his life , over the bodies of seven hundred living Men , that he opened , only to shew the secrets and wonders of Nature . The Superstitions of the Heathens were invented at several times , and by many persons . It is probable , that Javan the Son of Japhet , did establish a Religion in Graecia , where he fixed ; but I cannot imagine how Noah , unto whom some do attribute the names of Janus , Saturnus , Gallus , Vertumnus , Oenetrius , &c. should leave his Vineyards and Plantations in Asia , to seek others in Italy , unless he had been forced out of his Habitation by his Sons , which is not likely ; Therefore as Javan first planted in Graecia , and established Religion there , we must imagine after the confusion of Babel , some did settle in Italy , and appoint the Worship of the true God , for several antient writers do assure us , that the first Men of the world had neither Images nor Statues , nor any visible representation to adore : In process of time , it is likely Religion was neglected in Italy by the Parents , who did rather mind their worldly affairs , than the eternal concern of their Childrens Souls : when the Countrey was peopled with Inhabitants , Saturnus arrived out of Crete , and taught the People a Religion suitable to the weakness of their Capacities , and the ignorance in which he found them . The Posterity of Ham that planted in Egypt and Africa first brought in the corruptions of Idolatry , as we may read in Herodotus ; from thence the ignorant Phoenicians borrowed them , and recommended them to the Greeks , who taught them to the Romans , and so they spread by degrees all over the world . Evander is said to be the first who established a Priestly Order in Italy . Afterwards Aeneas , Romulus , and Numa Pompilius did increase the number of Religious men , according to the number of the Gods whom they did worship . When Rome was in its Zenith of Glory and Power , these were the Names and Offices of their Priests . I shall not mention the Corybantes , the Lupercales , the Vestal Virgins , and those that are named before . Petitij & Pinarij were the Priests of Hercules , so named of two old men called Petitius and Pinarius , who were the first who entred into the Office. Titij , Sodales , were Priests of Apollo , as Farnabius upon Lucan imagines , they were properly Soothsayers , who did foretel from the motion of certain Birds the events of the time to come , as may appear by Tacit. Annal. lib. 1. There were several sorts of Flamines , the chief was that of Jupiter , called Dialis , who had many extraordinary priviledges , and a great power in the City . The next was Flamen Martialis , of Mars , who was to be of the Family of the Senators , as Volcanalis was of a Plebeian race . Every God had a Flamen or Chief Priest , in process of time . ae Salij , were the Priests of Mars ; their Governour was named Magister Saliorum . * Duumviri and Decemviri , were those that did keep the Books of Sybilla Cumana , in a Chest of Stone in the Capitol , when they were burnt with the Temple . These Men were continued , and increased to fifteen ; therefore they were called Quindecemviri . It did belong to their Office to oelebrate the Secular Solemnities . Epulones , Were the Overseers of all sacred Banquets , appointed by the Pontifices . Camilli & Camillae , were under Officers in the Sacrifices . Aeditumus , or Aedituus , is He that kept the Temples , and the Keys in his possession . Popae , are the under Officers , who did tie the Beasts in the Sacrifices . They were called also Victimarij . Praeficae , are the Women that were hired to weep for the dead . Vespa and Vespillo , was he that did place the Vrns or Ashes of the dead in the ground . Pater Patratus , the chief of the Feciales , did declare the War , by casting upon the Land of the Enemy a Lance bloody at the end ; Therefore Ovid ▪ lib. 6. Fast . Hinc solet hasta manu belli praenuncia mitti In Regem , & Gentes , cum placet arma capi . The Colledge of Chief Priests was over all the rest . Their Pontifex maximus , the first of their Order was created by the People , until the time of the Emperors , then this Title was annexed to the Chief Magistracy . When the Emperors became Christians , they were called Pontifices maximi , nntil the time of Gratianus , as Zofimus informs us . This Order was not subject to any Magistrate ; they did command over all the Priests , and did appoint the Ceremonies belonging to the worship of the Gods. The Books of the Sybils so often mentioned in the Authors , were Three , She was a Prophetess who dwelt in a Cave near Cumes in Italy , far from all acquaintance and society of Men. When she had composed nine Books of the time to come , she brought them to Tarquinius Priscus to be sold , and asks about three hundred pounds for them , which he refused to give , she burnt three of the Books , and required yet the same price ; but the King would not disburse so much , she went away , and burnt three more , and then returned to demand the same rate for her Books , which when the King had well considered , by the advice of his Soothsayers , be gave her the money . In all difficult occasions these Books were examined by the order of the Senate . We have yet some fragments of this Sybil gathered out of several writers . There are nine or ten Sybils in all ; They did Prophesy concerning Christ so plainly , that we have cause to suspect the Greek Verses that bear their name , to be written after our Saviours Death . There have been Sybilla Persica , Lybica mentioned by Euripid. Delphica , Cumana , Erythraea , Samia , Tyburtina , Hellespontica , Phrygia , and Cumaea . CHAP. V. Of the Festival dayes that were appointed in Honour of the Gods. THE Festival Solemnities of the Heathens were suitable to their belief and fancy of the Gods ; and the Ceremonies that they used , were nothing but expressions of things proper to the Divinity whose Festivals they did keep . As we have already taken notice , when we have spoken of Cybele , and of Bacchus . In the Festival of Ceres , her Worshippers did run up and down with lighted Torches in their hands , because that she did in this manner run about the world after her Daughter Proserpina to seek her out ▪ The Inhabitants of Eleusis in Greece , appointed this Ceremony that was to be acted only by Women , who did in the Temple of Ceres commit a thousand shameful pranks ▪ And because Ceres did not reveal her secrets , nor discover her design , until she had heard of her Daughters welfare , it was not lawful to declare what was acted in her Temple during the Festival . We cannot without blushing speak of the liberty that the Roman Dames did take in the Festivals of Venus and Priapus . In some places on the dayes consecrated to Pallas the Goddess of War , the Damsels were commanded to meet together , and fight one against another , until some did fall dead to the ground . At Rome in the Festival of the Lupercals , the Priests did run naked about the streets with Goat skins in their hands , because heretofore the Romans did happily recover their Beasts when they did run in this manner after them who had driven them away , whiles they were sacrificing to the God Pan , whose Priests were named Luperci , from the place where his Altars were erected , called Lupercal . The Saturnalia , were Festival dayes instituted at Rome in honour of Saturn , in the month of December ; while they lasted , the People did send gifts to their friends , and the Slaves did Lord it over their Masters , and commit many extravigancies and disorders . The Greeks were mightily addicted to the observance of these Festival dayes ; as the Athenians in keeping their Panathenea , that were appointed in honour of Minerva . The Egyptians did consecrate their greatest solemnities to the God Apis , or Serapis , which was an Oxe , bearing upon his hide some particular marks : He was to live a certain number ofyears , and then the Priests did drown him in the River Nilus , and all the Land did mourn and lament for his death , until another was found with the same marks upon him , which caused an universal rejoycing all over the Countrey , exprest by all manner of Sports and Banquets . Thus the other Nations did dedicate Festivals in honour of their Gods , to such as were proper to certain places , called Indigetes ; as also to their Domestick Divinities , and to those illustrious Men , who were enrolled among the number of their Gods. These last when they were consecrated by an Apotheosis , were also named Indigetes dij , because they were freed from all want of earthly things . The Consecration , was a Ceremony invented by the Romans in favour of their Emperors , unto whom they did pay Divine honours : The manner of it is thus described by Rosinus , and by Herodianus . The Body of the Emperor being buried according to the usual custom , his Effigies of Wax was placed at the entry of the Pallace upon a large bed of Ivory , sumptuously adorned : The Physicians did visit it during seven days , and treat it as if it were alive in the fit of sickness . In the mean while all the Senate and Nobility of Rome were present in mourning Habits . When these dayes were expired he was held for dead ; therefore they did transport him to a publick place , where the Magistrates did quit their Offices , there the new Emperor was wont to ascend to a high Pulpit , called Rostra , because it was adorned with the Sterns of Ships taken from the enemies in Sea-fights ; from hence he did make a Funeral oration in hononur of the deceased . Afterwards they did carry this Image of the Emperor out of the City to the Field of Mars , where a Pile of Aromatick wood was erected to burn it : in the mean while the Roman Gentlemen did ride round several times in order . At last the new Emperor with a Torch did set the Pile of wood in a flame ; At the same time an Eagle was dismist from the top of it , which was imagined to carry the Soul of this new God into Heaven . When this Apotheosis or Conseration was ended , the People did Feast and divert themselves with all manner of sports . And this day was appointed as a Festival day , to be imployed in particular Sacrifices or in Feasting before the Gods , as we have said in the second Chapter ; or in seeing all sorts of Plays . The Festival days of Rome were many ; these were the chief ▪ The Kalends of every Month were dedicated to Juno . On the first of January the Romans did send gifts to their friends , with good wishes for their health . In this Month were the Agonalia , dedicated to the God of Action . Carmentalia , in honour of Carmenta Evenders Mother . In the following Months were the Terminalia , Consecrated to Dues Terminus . The Idus , or the 15th day of March , in which Julius Caesar was murthered , was named Parricidium . Lemuria , in which they did Sacrifice to the Hobgoblins , was in May. Bellonaria , were the Festivals of Bellona , in which the Priests did offer to her nothing but their own blood . Lucan lib. 1. Phars . — quos sectis Bellona lacertis : Saeva movet — Every God had a Festival appointed for him , called by his name , Ovid in his Fast . mentions them all . Juvenilia , were appointed by Ne●o at the first shaving of his Beard . CHAP. VI. Of the Playes of Greece appointed in Honour of the Heathen Gods. THE Playes and the Combats in which the youth exercised themselves anciently , were not invented only to fit men for the War , or to divert the People ; but they were instituded in Honour of the Gods , whose Festivals were kept with such kind of fports . Therefore they did begin them in sacrificing to the Gods , and did finish them in the same manner . Besides Homerus tells us how in the Temples they did exercise themselves at many petty Playes , when he speaks of those who did handle the Dice before the Altars of Minerva . He informs us how Palamedes invented in the Siege of Troy , the play of Chess , not only to entertain the Soldiers in action , but also to instruct them in the craft of War ; so that this was received instead of the play of Dice , which remained afterwards amongst none , but the ra●cality of the Army ; for the Persons of Quality did commonly pass the time away with this sort of Play , which was also used in the Temples of the Gods. Amongst the Combats and publick Plays , besides the Instruments of Musick , and the Songs , there was the running in a Race , one of the most Antient and chief of the Exercises . The next was Skipping . The third was the casting of the Stone , or of the Bar , which was of Iron , or of Brass , round , and of a considerable weight ; They who did cast it highest , or farthest , did get the prize . The fourth kind of Play was Wrestling ; when two Antagonists annointed over with Oyl , and all naked , did strive to cast one another to the ground . The fifth was the dispute at Cuffs , the Combatants , named Pugiles , did tie about their hands hard thongs of an Oxes hide , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These last Playes were named Gymnici , because the Parties did fight all naked . Palaestra , was the place where they did exercise themselves to attain to a perfect Activity . The Masters who did teach there , were called Gymnastae . Some were wont to act in 5 sorts of Playes , they had therefore in Greek the name of Pentathletae ; such as did overcome were stiled Pancratiastes . This word is taken also for a strong wrestler . The four General Assemblies , or sacred Games that were so famous in Greece , and that were kept constantly at the appointed times for a long while , did consist of no other sports . The most Illustrious , and the chief were the Olympick Games , instituted by Hercules in Honour of Jupiter Olympius near the City Olympia in the Province of Elide . There the Conquerors did receive no other reward than a Crown , made with a Branch of an Olive-tree . Every five years they did meet upon the place . Afterwards the Pythian Games were Consecrated to Apollo , in remembrance of the Serpent Python , that was kill'd by him . In these the Conquerors were Crowned with Lawrel . The Isthmian Games , dedicated in the Isthmus of Corinth to Neptunus , were appointed by Theseus ; There the Conquerors were Crowned with the Pine-tree . The fourth sort of Games kept in the Nemaean Forrest , were instituted in honour of Hercules , who had so valiantly overcome a Lyon in that place . Some say that these last Games were ordained in remembrance of Achemorus the Son of King Licurgus ; for when the Men of Argos did march with Adrastus against Thebes , the Nurse of this little Prince having laid him down upon the grass near a Plant of Smallage , to shew the Army where they might recover some Water , they being extremely afflicted with thirst in this place ; A great Serpent in the mean while kill'd him . Adrastus and the Captains of his Army after this mischance , appointed these solemn Games in honour of the Child , to be celebrated every five years , to comfort his afflicted Father Licurgus , commanding that the Judges should appear in mourning , and that the Conquerors Crown should be of Smallage . At last after a certain number of years : Besides these five kinds of Exercises , ●amed Pancrace , or the Quinquertium . The Horse-race was added , and the running with Chariots , which was performed in a Hippodromus , called Stadium , because of its length , that was of one or more Furlongs ; as also Circus , because it was of an Oval Figure ; from hence these sports were named Circenses in Latine . The Circus of the Olympick Games , had the River Alpheus on one side , and the other was Armed with naked Swords stuck in the ground . The place from whence the Runners departed , was named Carceres ; And many times there was nothing but a Line , or a small Cord stretcht before them , to keep in the Horses that waited for the singal to run ▪ In this manner they were kept in together , until they did depart towards the Butt , where an Obeliscus , or a low Pillar was erected : They were to run seven times round about it before they could deserve the Prize . And if it did happen by mischance , that these Chariots in turning round , did but touch at the Pillar , or at the other Chariots , they were immediately broken to pieces , for they did run , and were drawn in a very furious manner . They who did run on Horse-back , did often lead two together ; They were so dexterous and so quick , that in the Race they did sometimes skip from one Horse to another ; for that cause they were named Desultores or Desultorij : From hence it is that the Romans did borrow their Proverb , Desultoriae naturae homines , that is , Men of a changing nature . Some intelligent and wise persons were chosen in these Games , named Hellanodicks to be Judges , and to assign the Prize to him to whom it was due . They who did obtain the Victory , were received in State into the Cities of their habitations . It was the custom to cast down a part of the Wall for them to enter in with more Glory and Pomp. About this time there were in Greece , Athletes or Combatants of incredible strength , as Milon of Crotone , and Polydamas . Arrichion was another , who is mentioned amongst the Pictures of Philostrates . Although this last had been cast to the ground , in a condition ready to breath forth his last gasp , he did nevertheless destroy his adversary , and deserve the Prize of the Combate . Milon carryed a Bull of two years old upon his shoulders all along the Stadium , and then knock● him down with a blow of his Fist : Besides , it is reported of him , that he eat up the Beast the same day . He held a Pomegranate so fast in his hand without bruifing it , that no body was able to take it from him . He did stand upon the decline of a little Rock with his feet close together , and no man was able to remove him from thence : But at last , having undertaken in a Forrest to separate with his hands the two parts of a Tree slit in the middle ; he partly performed his enterprise , but they came together so suddenly , that he was caught between them in such a manner , that he could never free himself , so that he was there devoured by Wolves for want of assistance . Polydamas in his young dayes caught hold of a Lyon in Mount Olympus , and strangled him with his hands . He did catch a strong Bull , one of the most furious of the Country , and did hold him so by his tail , that he could not move a jot forward . Thus he did stay with his hands a Chariot which was drawn by strong Horses . We read also in Plinius , of a certain Valens , a Captain of the Emperor Augustus , who was able to perform such like actions . These Games and Exercises of Greece , did cause them to be such good Souldiers , that with a small number of Men , they did defeat Millions of the Army of Persia , who came against their country . When virtue meets with reward and encouragement , it strives to excell . Rome never had more worthy Generals , than when they were honoured with the Triumph ; nor Greece never had more stout and valiant Soldiers , than when they were recompensed with the esteem and applauses of Men , and with the Crowns of Victory . Milon mentioned before , was a famous Combatant , and Polydamas the Son of Nicias of Thessaly , had purchased by his actions so much the esteem and fame of the World , that Darius having sent for him to see some visible testimony of his strength , He knockt down in his presence three of the ablest Soldiers of his Guard ; but he was afterwards stifled in a Cave , for neglecting to come out when the ground did fa● down upon him . Theagenes was another man noted for his strength . Euthymus was another brave Champion ; born at Locres in Italy . CHAP. VII . The publick Pastimes of the Romans . MAny Nations did imitate the Greeks in these sort of Sports , but especially the Romans , from the first foundation of their Empire ; for they did then prepare many places to run , called Circus . The most noted was made by the command of King Tarquinius Priscus , of 3 Furlongs in length . Julius Caesar adorned it with stately and sumptuous Buildings , and with many brave and pleasant Channels of clear water , called Euripi . All the multitude of Beholders did see about without any lett ; for they did sit upon steps that were placed one above another , rising in the manner of a Hill , so that the formost were no hinderance to the hindermost . All Orders of Men had their places assigned unto them . The People were separate from the rest ; the Nobless , the Roman Gentry , and the Magistrates according to their qualities , did take their seats . The nearest , and the most convenient Place , was the Orchestra . Before it a large Platform did stand named Podium , where the Emperors Throne was usually seated . The Senate , the Tribunes of the People , and the Vestal Virgins were placed in this Orchestra ; And he also who did appoint the sport , and did furnish the expence necessary to it , He was stiled Editor , Munerarius , Agonotheta , or Brabeuta . And the Prize that was bestowed upon the Conquerors , was called Brabium or Brabeum . In the beginning of the Empire , the Kings were always the Agonothetae , afterwards that Office did devolve to the Pretor , in whose absence a Dictator was created for this purpose . And when the Empire was arrived to its highest Grandeur , not only the Emperors , but also the Consuls , and other Magistrates , did gratifie the People with such kind of sports at their first admittance into their imployments . The Romans did affect so much these Pastimes , that they did spend the days and the nights to see them , without caring for eating or drinking . It is ttue , that they who did give these sports , did also feast the People at the same time . And although from all parts of Greece they did meet at the Olympick Games , they were nothing near so sumptuous and stately as the Romans in their sports ▪ for they had not so many Combatants , nor Spectators , nor the Place was not so glorious nor beautiful ; and there was no Pomp in Greece to usher in the Champions , as in Rome . For in this City all the Statues of the Gods , and of the Worthies of the Empire were carried before , and then the Chariots followed in a great number , succeeded by the Spoils that had been taken from the Enemies , and by all the precious Jewels & Ornaments that were laid upin the Treasury-house of the Empire : After this Train , the Priests , and Augures , and Pontifs did march in good order , to Sacrifice to some of the Divinities according to the times and occasions The Secular Games were every hundredth year ; therefore the publick Cryer , who was sent to invite the People to them , did Proclaim that they were such Sports as none alive had ever ●een , nor should ever see again . Time brought many alterations to these Pastimes of the Romans ; for besides the Gymnick Fights , and the Horse and Chariot Races , they did invent the Butchery of the Gladiators , and the Naumachias , or the fight of Ships , and the hunting of divers sorts of Beasts ; for that purpose they erected large Amphitheatres , whereof the manner of building was much like unto that of the Circus , in respect of the disposition of the degrees and steps , where the Beholders were seated , for the form of them was almost round , approaching to an Oval . The sports were represented in the middle , and at the bottom called Arena , because this place was covered over with Sand , that the Blood that was there spilt might the sooner sink down out of sight , and that it might be more easie for them to cover it by stirring up the Sand. In the bottom of these Amphitheatres , were large Caves and Dens for to keep the wild Beasts , or to receive the water , upon which they did represent many Sea fights ; a little higher were the Vaults , & the Stairs by which they did ascend to the seats . The entrance of these vaulted Galleries , were called Vomitoria , because of the multitude of People who did commonly burst out of that place at the end of the sports . They who by their late arrival were excluded out of the seats , were named Excuneati , because they did shift themselves into several corners , where they did see standing : The Emperor Vespasian built an Amphitheatre of Stone , which was finisht by his Son Titus : It was able to hold ninety thousand spectators sitting , with twenty thousand more upon their legs . The chief sport of the Amphitheatre was that of the Gladiators or Fencers , who were appointed to divert the People in spilling their own blood , in the same manner as the Duellists of our time ; A cruel custom introduced by the Devil . Heretofore it was used only at the great Funerals , as we have taken notice ; but afterwards it came to be an ordinary practice , for according to the times , or the greatness of him who gave these Pastimes to the People , you should have seen many hundreds of these Combatants appear upon the Sand one after another . This extravigancy or inhumanity was so great , that some Emperors gave a thousand , the others ten thousand Fencers , that they might fight and continue the slaughter , to divert the People many dayes . These Fencers were for the most part Slaves , kept for this bloody purpose . And before they did bring them out , they were wont to send them to a Fence-master , called Lanista , to prepare them for this Exercise . Their Fencing-School was stiled Batualia , where they did learn to handle the weapons , with a wooden Sword called Rudis ; so that rudibus batuere , is to Fence or Exercise with this kind of Instrument . Now these Gladiators were of several sorts , some did fight only with a naked sword in the right hand , and a Buckler in the left ; others did appear in perfect Armour ; some did march to the encounter blind-fold . These were named Andabates . Others , called Retiarij , did make use of a Nett to trapan their Adversaries . The Myrmillones had on the top of their Cask the representation of a Fish : And if it did happen that they were caught and wrapt into the Nett , it was not possible for them to escape death . Amongst these Gladiators , sometimes Dwarfs , called Pumiliones , were produced to act their parts . And although these men were the basest and vilest sort of People ; many Roman Gentlemen , Members of the Senate , and Emperors also , did often forget themselves so much , and undervalue their Persons , as to fight in the Arena , and divert the multitude with the loss of their Honor. He that did overcome , was wont to kill his Antagonist , if the spectators did not save his life with the bended Thumb lifted up , by which they did make known their pleasure ; and when they did open the Thumb straight , it was a sign of condemnation . The oldest Fencers did obtain their freedom , and such as had given any testimonie of their valour and activity . This was the ceremony made use of in this occasion : A wooden Sword was delivered into their hands . Sometimes they did afterwards engage themselves to fight for a Sallery , called Author amentum ; and he who did promise and swear for this Money to hazard his life , was stiled Authoratus , as they who had performed their oath and engagement , were called Exauthorati . The Chase of wild Beasts was one of the most pleasant Pastimes of the Circus , or of the Amphitheatre when it was built . Sometimes three or four hundred Lyons , or a hundred Austriches were to be seen at once . The Emperor Titus caused five thousand of thirty sorts of Beasts to enter into the Amphitheatre in one day ; Amongst them were Lyons , Elephants , Wolves , Bulls , wild Boars , Leopards , Rhinocerot's , &c. They did cause many times these Beasts to fight one against another : Sometimes they did imploy men to encounter them , and sometimes they did expose unto these furious creatures both Men and Women , that they might have the pleasure to see them torn in pieces and devoured . Many Christians have thus ended their dayes for the Faith of Jesus Christ . Sometimes they did bring into the middle of the Amphitheatre a pleasant Forrest full of these wild Beasts running up and down , and did cause at the same time several artificial Pipes to be opened , to fill the Air with excellent scents and perfumes , so that all the Assistants were embalmed to their great satisfaction . Sometimes with certain Engines called Pegmata ; they did shew the burning of Cities , bloody Battels , and many other wonderful things that did pass away in a moment . They did cover the tops of these Amphitheatres with sheets of fine Linnen , or of Silk of a prodigious largeness , to keep 〈◊〉 the violence of the Sun-beams from the Beholders ; And the Emperors did often cast among the croud many things wrapt up , when they were unfolded , they who did take them up did find some precious Jewel , which he did bestow upon them ; So that it is no wonder if Titus at one time expended no less then eighty millions of money in the sports that he gave to the Romans . The third sort of Pastime of the Amphitheatre , was the Race , and the encounter or fight of Galleys , that did sail in it as upon a Sea , sometimes it was all of wine . Upon it they did represent the Tritons , the Sirens , who did sing most delightfully , and play many pleasant tricks . It is reported , that they did bring upon this Sea true Whales , and other Sea-monsters alive . The Theatre was not like the Circus , or Amphitheatre , although the People did sit in it in the same manner ; for the Theatre was only for Stage-players , Hocus pocus's , and Buffoons , for Musical Songs , for Dances , for Active tricks , and all manner of Juglings , but especially for Comedies and Tragedies . The Scene of these Theatres , that is to say , that part of them that did appear in the Front , did turn round , supported upon Pillers , that the variety suitable to the change of the Subject , and of the Actions , ( especially in Tragedies ) might give more delight . The Comick Scene did resemble particular Houses , and the Satyrick did represent Mountains , Caves , Trees , and Fountains . Pliny informs us how Glorious and Magnificent were the ornaments of the Theatre , which Scaurus built . Another named Curio , could not equal him in Pomp & Glory ; but he did surpass him by the excellency of the Fabrick , for he built two Theatres able to contain all the People of Rome sitting , without difficulty . They did turn round upon Beams in such a manner that they did joyn together in the form of an Amphitheatre . Pompeius built another that was far more stately than any erected by his Predecessors ; for his Theatre , as Tertullian saith , did not yield to any other building of the World in Glory . He dedicated it to Venus , and built also a Temple in Honour of this Goddess . But all these sports that were instituted chiefly for the Festivals of the Gods , did represent only their Adventures , their Loves , their Thefts and abominable debaucheries : As the Encounters of the Circus , and of the Amphitheatre , did stir up the minds of Men to cruelty . By this means the Devils did entertain the world in the belief and worship of the false Gods , and did keep up a Publick School , for men to be instructed in all manner of crimes , for they did cause them to pass for gallant Acts , and did encourage the imitation of them , by imputing them to the Gods whom they did adore . Now that we have past through the Relation of so many disorders , which the ignorance of the true God , and our Sins have caused in the world , we cannot end it more advantageously , than in rendring unto our Lord and Saviour Jesus Christ the Honour of having happily triumpht over these impieties upon the Cross ; and especially for that he hath withdrawn us out of the dangerous Abyss of so much wickedness by his Infinite Goodness , and hath called us to the enjoyment of the light of his Gospel . The Sports and Playes of the Romans do deserve our further consideration . There were two sorts , private and publick : The private were many , whereof these are the chief . Latrunculi , the play at Chess ; the Board is called Latrunculorum tabula , invented by Palamedes at the Siege of Troy , to exercise the Soldiers in the art of War , and of encountring an Enemy ; and therefore the Play borrows its name from Latrones , an old word for Soldiers . Insidiosorum si ludis bell● latronum Gemmeus iste tibi miles & hostis er Tali and Tesserae , the Play at Dice was in use amongst the Romans and Greeks . They did roll them in a little Box of Horn called Cornea , Pixis , Fritillus , Fimus , Turriculus , and Orca. This Play is called Alea , it was prohibited by the Romans in the Festivals of Saturn . Pila or Sphaera , is the Ball which was invented to exercise the body of the young and lusty men ; and not only Children , but also Princes and Worthy Commanders did excell in this sort of Play , as Titus Livius notes of M. Scevola . The Discus , the Harpastum , and the Halteres , were things of great weight , which the Romans to shew their strength , did cast from them . Petaurum , was the Wheel handled by two , in such a manner , that one of them was always under , while the other did skip through . Par & impar , Even or Odd , was the sport of Children ; as also Trochus a Top. Martial . Iste Trochus pueris , at mihi cantus erit . The Publick Playes and Sports were invented to divert and oblige the People of Rome ; or they were appointed in honour of the Gods. The latter were celebrated in the Circus , Amphitheatre , or Theatre at certain times of the year , at the Festival of the Divinities , unto whom they were dedicated . Ludi Megalenses , were the Sports instituted in honour of Ceres about the beginning of April ; in which the Roman Magistrates did appear in their Purple Robes . Ludi Apollinares were in honor of Apollo . Ludi Florales were didicated to the famous Strumpet Flora ; On this Festival the Whores of Rome did run naked about the streets , and were called together with the sound of a Trumpet . Ludi Cereales were in honour of Ceres ; they were to be performed in white Garments . Ludi Capitolini were consecrated to Jupiter Capitolinus . Consuales ludi , to Neptune . Ludi Seculares were performed every hundred years during three dayes , in honour of Diana and of Apollo . The young Virgins and Men were wont at this time to sing Hymns to Apollo . Ludi Plebei were appointed in favour of the People , for the remembrance of the happy union of the People and Senate . Ludi Compitalitij were Playes & Dances in the streets , acted by the ordinary People in Honour of their Lares . Palatini ludi , were so called from the place where they were kept . Taurij ludi were ordained in honour of the infernal Gods by the first Tarquinius , in remembrance of a great Plague that happened in his Reign . Ludi votivi were sports promised by the Roman Magistrates , in honour of a God , upon condition that they did obtain the victory of their Enemies . The Vow was put in writing , and fixed to the Statue of the God with Wax ; and this was called signare vota ▪ therefore the Poet saith , Genua incerare Deorum to express this action . Now these Playes and solemn Pastimes were sometimes kept in the Circus , near the Walls of Rome , and therefore called Ludi Circenses , in which these are the most remarkable particulars . Pompa the stately Procession of the Roman Gods , that were carryed about , and followed by the Images of all the Worthies , by Chariots , Pageants , Chairs of State , Crowns , and the spoils of Enemies . Sponsiones , were the Wagers that were laid . Factiones , were the Players or Actors , who were divided into four parts , and therefore they were to be distinguished with different colours . At the end the Victors were crowned , and a publick Cryer was ordered to go along , to declare the name of him who had won the Victory . Besides these sports , there were also the Plays of the Theatre , called Ludi Scenici , Stage-Playes , which are either Mimicae , Satyrae , Comoediae , or Tragoediae ; or as the Romans do call them , Planipedes , Attellanae , Praetextatae , and Tabernariae . The two latter do remain amongst us ; but we do not follow in the composure the strict Rules that the Romans did prescribe in their Tragaedies & Comedies . The Actors were called Mimi , Copreae , Parafiti , Saniones , Histriones , Pantomimi ; all these are infamous names , to denote the Flatterers , the Buffoons , the Fools , and Tale-bearers , who were admitted to the Feasts of the Romans , to make the company merry . But we must not forget to take notice of the difference between the Tragoedy , and the Comoedy : The former did treat of Blood-shed , Cruelties , Murder , &c. The other of some merry and pleasant story . Scaliger mentions four parts in a Comoedy & Trag. Protasis , the Prologue ; Epitasis , the Entrance into the Story , or the appearance of the Actors ; Catastasis , is that part in which the design of the Comoedy is clouded with unexpected passages . Catastrophe , is the conclusion . Chorus , is the Dance and Musick . Besides these Playes , there were also among the Romans , Ludi Castrenses , and Trojani , which were for the young Men , and Soldiers to exercise themselves at all manner of Sports . They had a Captain over them of the Noblest Families of Rome , called Princeps Juventutis , and they did sometimes skirmish and represent the order of a Battel . Their Dance was named Pyrrhica Saltatio , because they did dance with their arms as Pyrrhus Son of Achilles in Homer . There was always some judicious person chosen to overlook the Players , and see that they might have fair play ; He was called Campi-Doctor , or Monitor ; so that when any did appear either negligent or disorderly , he had the care to chastise him . The most cruel Sports were acted by the Gladiators , who were trained up , and reserved by several Noblemen for this bloody purpose . Their Lords did signify to the People the time intended for these Pastimes , by causing it to be published by a Cryer , and by fixing Bills at the corner of the streets . When the Fencers were entered into the Arena , their custom was before they did fight in earnest , to shew their activity , by casting Darts at one another , as in play ; And when they had got the Victory , they were sometimes received amongst the Citizens , a Hat , and then a badge of Freedom was given unto them , with a Crown of Palm-tree tyed with Ribbons , called Lemnisci , and a wooden Sword of Exercise called Rudis , mentioned before . Tutaque sed posito poscitur ense rudis . A Treatise of the Roman Antiquities , and of the difficult Names relating to their Affairs not mentioned by Gautruche . CHAP. I. Of the City and People of Rome . ROME is not so Ancient as Famous . It was built about 4103 years after the Creation of the World , in the dayes of Salmanassar the King of Assyria , and of the Captivity of Israel , by Romulus and Remus , two Brothers , the Bastards of Rhea Sylvia . The first Inhabitants were out Shepheards , and such mean People , that all their Neighbours did think it a high disgrace to give unto them their Daughters in Marriage : when they could not obtain their ●esires by the usual perswasions , they imployed their strength and cunning to get Wives ; For when the Virgins of the Sabins ●ere come to see the Plays & publick sports , they stole them away by force . This act of Hostility was followed by a cruel War , in which Romulus the King having the advantage , He forced the Sabines to unite with the Romans in one Body , and to take up their dwellings in Rome ; so by degrees his Victories made him both Dreadful and Famous amongst the Italian People . When his Subjects became numerous , He divided them into three Tribes , and each Tribe into ten Curiae or Parishes . The Tribes did increase afterwards to 35 in the flourishing state of the Empire . The City he built along the River of Tyber , as T. Livius informs us , with these usual Ceremonies observed in such occasions . The Augures or Soothsayers were ordered to make their Observations to find out the most happy place to seat the City : Afterwards the Founder did take a P ow and mark out the compass of it , where the Wall was to stand ; When he did come to the place appointed for a Gate , he did lift up the Plow , and from hence come Porta à portande Aratrum . They did also sacrifice Beasts to the Gods of the place , and perform many other needless Ceremonies . Romulus called his City Rome , after his own name ; And because his Brother did despise his first undertakings , by skipping over the new Wall , he caused him to be kill'd . The City was at first built upon Mount Palatine , where all the stately Edifices were erected , and where the Senate did often meet ; but by degrees the succeding Kings took in 6 neighbouring Hills into the Walls , so that it is often called septicollis Vrbs . These were the other six : The Capitol , where a Temple was erected to Jupiter , and where stood Rupes Tarpeia , from whence many Malefactors were cast down & executed . Quirinalis mons , where Quirinus or Romulus had a famous Temple . Mons Caelius , where was the Curia hostilia , the State-house , into which none but Senators did enter . Mons Esquilinus , where a Watch-Tower was built by Romulus . Mons Aventinus , or Murcius , or Sacer , because there were so many Temples erected upon it to the Gods. Mons Viminalis ; From hence Jupiter is named Vimineus , because he had a beautiful Temple upon that Hill. Besides these noted Hills , there were three more added in time to Rome ; Collis Hortulorum , where the Circus did stand . Janiculus , from Janus , who was there interred . Vaticanus Mons , where now the Famous Library of the World it placed , and the most noted Pallace called the Vatican . These three last are far lesser than the others ; therefore it did always retain the name of septicollis . In this glorious City , ( the Empress of the World ) many stately Pallaces were erected , whose Ruines do yet declare her Grandeur . ●n her flourishing Estate , there was these noted places ; Arcus Triumphales , glorious Monuments of Victories obtained upon the Enemy . The Basilisci , were Buildings supported upon Pillars of a Prodigious height and largeness . Via sacra , the Holy way , where Romulus did conclude an agreement with the Sabines , and through which the Roman Priests and Augures did usually pass to perform their Publick Ceremonies . Forum Romanum , the Guild-Hall of Rome , where Causes were heard , and People did meet , to walk and discourse of Business . Comitium , was a place that did belong to it , where Justice was administred in the Ivory Chair , named Sella curulis ; under it stood inferior Benches , called subsellia . Near unto this Place was a stately Building , in which was the Rostra , a Pulpit adorned with the stems of Ships . Here was also a Sanctuary for Malefactors , dedicated to Castor . The Temple of Saturn , where was the Roman Treasury , named Aerarium sanctius . Campus sceleratus , was the Execution Place . Campus Martius was noted , because the People did often meet there to choose their Magistrates . Thermae , were stately Edifices erected for Pleasure . That of Di●clesian is yet to bee seen at Rome . Nymphea , where the Men and Women did conclude their Marriages . Senaculum , a Meeting place for the Senate , which was in several Temples of the the Gods. This fair City was Peopled with all sorts of Inhabitants ; They were commonly divided into Patronos ; or Patricios , the Noble men ; and Plebeios or Clientes ; the Vulgar or Common People . Romulus chose out of the first two hundred to compose a Senate . In time this number increased to above 300 , and then they were named Patres conscripti . The ordinary Division of the Inhabitants when Rome began to flourish , was into Senatorium , Equestrem , and Plebeium ordines . The Equestris ordo , was a Gentile sort of People , inferior to the Senate , honoured with a publick allowance , a House , a Horse , and a Gold Ring , which was given unto them by the Censors . They were obliged to serve the Publick in War , and had the liberty to wear a Garment of Honor , called Angufliclavium , as the Race of the Senators did carry another , named Laticlavium . Besides these , there were the Ingenui , or Free-born . The Libertini , such whose Parents had been discharged of their slavery , and the Liber , and Manu-missi Liberti , they that were freed from Bondage by their Masters ; The manner of it was thus . The Servant was brought before the Pretor by his Patron , who was to pronounce these words , hunc liberum esse volo , adding a slit to his Ear wi h a Knife . The Pretor after this strikes the Servant with a Rod , called Vindicta ; saying , Dico cum liberum esse more Quiritum . Upon that he received a Cap or Hat in token of Liberty from his Master , and was immediately dismist , and his name was enrolled amongst the Roman People . CHAP. II. Of the Marriages of the Romans . BEfore we mention the Burials of the Romans , I think it proper to speak something of their Marriages , and of the Ceremonies observed by them in such solemn occasions . All civilised Nations have been religious observers of a Form and manner of joyning Men and Women together , to prevent the great disorders which might otherwise happen , and which Nature teacheth us to abhor . They have all thought that it did concern the good and the Nobility of our kind , that the Male and Female should not come abruptly together , led only by their bruitish appetite as the unreasonable Beasts , but that they should observe a decorum in this weighty Business . The Ceremonies of the Jews , of the Turks , of the Greeks , and of all the Eastern People have been related in other Treatises . We shall here only set down the Customs of the Romans , and some few particulars of the Greeks manner of Marrying , mentioned by their Authors . The Romans were wont to seek the Women in Marriage from their Tutors and Parents , after that they had obtained the Virgins consent : Then if their desires were granted , the Fathers did solemnly promise their Daughters in Marriage ; and the Man did likewise engage himself . When the Age grew corrupt , for the more security they did write these Contracts , or Promises of Marriage in Records , called Tabellae , and certain witnesses , named Signatores , did subscribe to them . The Bride-groom did then offer to his future Spouse Gifts , as well to confirm her in the opinion of his affection for her , as to oblige himself the more to the accomplishment of Marriage . He did also deliver or send unto her an Iron , or a Golden Ring , to express that lasting Unity which should be between the marryed couple : And the Spouse did place it upon that Finger of the left Hand that is next to the least , because there is a Vein in it which hath a direct conveyance to the Heart . Afterwards they did appoint a Day for the solemnity . They were superstitious in the choice of the Time , for they imagined many dayes , as in the Month of May , and the Nones of every Month , &c. to be unfortunate seasons for Marriage . Now there were three several kinds of Marriages : Vsu , coemptione , and Confarreatione ; If the Woman did joyn her self to a Man , with , or without the consent of her Parents , and did abide with him constantly one year without interruption , she did then become his lawful Wife , usu by use . When she was thus marryed , the custom did oblige the Man to carry her away , or snatch her out of the bosom of her Mother with a seeming violence , and the Virgin did fain an unwillingness to depart . This was the ancient mode of marrying establisht by Romulus , after the ravishment of the Daughters of the Sabines . The next manner of Marriage , was by Buying ; for the Woman did bring and deliver to the Man a piece of money , using a certain form of words , to require his consent , which He did declare by saying volo : She likewise did express her Will by the same word . Afterwards the man took her into his Possession , by joyning hands . This ceremony did give the Woman right to all her Husbands Estate ; therefore it was the Custom , when she did enter into his House , to say , Vbi tu Caius ibi ego Caia . The other manner was Confarreatione , so named , because the married couple did publickly eat together of the same Consecrated Bread before ten witnesses before the Altars of the Gods , and before the Chief Priests . This was the most sacred kind of joyning in marriage . Now before they did come to this performance , they did first consult the Augures , and imploy the Soothsayers , to know the pleasure of the Gods. Afterward they did meet to acomplish the marriage ; and then the Virgin did commonly appear covered with a yellow * Vail , and the man with a Javelin in his hand . With the point of it he did part the hair of his Spouses head , to expres how she did enter into the Protection of Juno , unto whom that weapon was consecrated . After these ceremonies , they did Crown the Bride with Water-cresses , and cloath her with a short Coat , called Tunica , girding her about with a woollen Girdle , which was not to be loosed until she came to Bed. Three Bride-men were usually appointed to conduct her home ; two to lead her , and * the other to carry the Torch of White thorn , or of Pine-tree towards the evening . Plutarch speaks of 5 Torches that were usually carried before the Bride when she did walk to her Husbands Dwelling . At the entrance some were appointed to besprinkle her with Water ; and she was obliged to annoint the Posts of the Dore with Oyl . Then the Bride-men did lift her over the Threshold , and the Company did cry out with a lowd voice . Thalassio , thalassio , to congratulate her arival . In her going thither , the Instruments needful to spin , were carryed with her , that she might not flatter her self with the hopes of an idle life . The Keys of the House were presented to her at the entrance , that she might thereby understand how the House was committed to her Care & Government . It was also the Custome to offer to the Bride-groom and to his Bride at this time Water and Fire . At their arrival the Bride-groom did welcom her and her Friends with a Supper ▪ according to his quality ; and then the Bride wars carryed to Bed , the Images of several Gods leading the way before into the Chamber . The next day her Friends did send unto her Gifts and Presents ; they were called Nuptialia dona . And the Husband did make merry with his Kindred ; this was named Repatia . This was the usual manner of the marrying of the Romans . There were several Laws enacted to tie Men of an ancient Nobilitie to not disgrace themselves , by marrying with the Vulgar sort . In the time of Romulus , they did not observe so much Ceremony in Marriage ; For the Bride-groom , and his Bride did declare their union , and perform what was required by sharing in the same Bread & Water . The Lacedemonians did also marry , by eating a piece of Bread that had been divided by a Sword. Some other Greeks did accomplish this business , only by joyning of Hands , or by drinking to the Bride in a cup of Wine : But all Nations have observed an Order and Ceremony in Marriage , without which , no union of Man and Woman was lawful . The Greeks in some places did bring the Bride home to her Husband in a Chariot , and then at the dore did burn it , to shew how she ought not from thence forward to gad too much abroad . Before the Romans did make any Contracts of Marriage , they did know the Virgins Dowry or Portion , which was first promised by the Father , All Marriages in Rome , were performed in the Evening , when it grew dark . CHAP. III. Of the manner of Divorcing the Roman Wives . MArriage is a Union established upon a mutual Promise of Love and Loyalty , as well as upon the Laws of Nature . Reason and Religion do recommend unto us the preservation of it , and of that good correspondency which proceeds from it . But when this moral union is dissolv'd , not only by an apparent breach of Promise , but also by a destruction of those things which did first cause and entertain it ; when Chastity , the only Principle upon which this kind of union is grounded , is banisht from the Marriage Bed , It is lawful for a Man to dismiss his Wife . Christ judged it so ; and all the Laws of the World have deem'd it necessary in such a case , to give way to a Divorce . But because Men might not upon every slight occasion , and every frivolous distaste run to this extremity , the Laws have provided Ecclesiastical Courts , who are only able to Judge of the Truth of such Reports and Miscarriages . Amongst the Romans , the Censors only did declare the lawfulness of Divorces ; For before the Woman was separated from her Husband , he did acquaint these Magistrates with the Reasons of their Separation . Now the Authors do mention two kinds of Divorce ; the one before marriage , named Repudium ; which did often happen when the Soothsayers did declare any Marriage to be likely unfortunate . In such a case , the Form of words used by the Men , in the dismissing of the Women , was Conditione tua non utar . The other kind was properly called Divortium , which was after the Marriage , and all the solemnities of it . And as there were three manner of Marriages , there was also three wayes of Divorcing ▪ Vsurpatio usu capionis , which was , when it was proved that the Woman married usu by use only , had been absent from her Husbands Bed three nights in the first year ; It was lawful for any , or for her Parents , usurpari eam , to take her to themselves . Diffarreatio , which was performed in a kind of Sacrifice , in which they did act contrary to the Confarreatio . 〈◊〉 was , when the Man did restore unto the Woman the price of money which had been given to buy him . The Man did then say to her , Res tuas tibi habeto , or Res tuas tibi agito , meaning her mundum Muliebrem , her Cloaths & Goods . It was also the custom in such cases to break in Pieces the Contracts of Marriage , to restore the Dowry , to take from the Woman the Keys of the House , and to put her out of doors . CHAP. IV. Of the Funerals of the Romans . IT appears by the Ceremonies observed at the Funerals of the Romans , and by their care of the dead Bodies of their friends , that they had some small hopes of a Resurrection from the dead ; otherwise they would not have been so mindful of the preservation of the Ashes of the deceased , nor so Religious in causing the Relicks of the dead to lie peaceably in their Graves without disturbance . However the corruption of the Age may have effaced out of many of their minds the expectation of that wonderful effect of Omnipotency . We may nevertheless see how either Nature or Reason did perswade them to these performances and Funeral Rites , which do suppose a Resurrection from the dead , and a future appearance of our Bodies . This may better appear by these following Customs of the Romans : When a person was ready to expire , all his Friends and Neighbours did throng about his Bed ; the nearest in blood did open his own mouth , and receive into it the last breath of his expiring friend , and did close his eyes when he was dead . Seven dayes were commonly appointed to keep the Body before they did burn it ; during this time all the Friends were wont to meet about the dead body , and frequently to call upon him . And the Pollinctores did wash it carefully over with clear water , and annoint it . Afterwards they did carry the deceased to the entry of his Gate , placing his Feet and his Face towards the street in the robes that did become his degree and quality ; near it an Altar was erected , to offer Incen●e for the Soul of the deceased , and the Doors were hung with some expressions of Mourning . The Noble men had their Gates covered with Cypress branches , because this Tree is dedicated to Pluto ; and because it is of such a nature , that when it is once cut , it will never bud again . When the eighth day was come , they sent a Cryer about to invite the People to the Funeral , which was called indicere funus . When all the People were ready to march , the dead body lying upon a Bed , adorned according to his ability , was carryed out : The poorer sort were content with Feretra , a certain Bier . Before did march the Siticines ; who did sound with a Trumpet , or a Pipe : They were followed by certain Women , called Praeficae ; Their business was to sing the Praises of the dead , and to lament for them . The kindred did commonly bear the body to the appointed place , when the deceased was rich ; otherwise certain Men , called Vespillones , or Vespae , did perform this office . In the Funerals of the Nobility , all the Ancestors of the deceased made of wax , and all the marks of honour which he had deserved in his Life , together with his Manumissed Servants , did go before the Corps in great State. After the Body the next kindred , and the Heirs of the dead did follow in * Mourning Apparel : The Men with their heads covered , but the women uncovered in their hair to the Rostra , where the Heir , or some for him , did declare the praises of the Deceased . After the Oration , sometimes they did carry the Dead Body back to the House : But when it was Enacted , that none should be buryed in the City , except the Vestal Virgins , the Emperors , and such as had deserved from the Publick a particular esteem by their worthy and Generous behaviour , that custom did cease . VVhen the Body was to be buried , they did carry it from the Rostra , to a Pile of flaming wood , raised on purpose , round about stood the People ; the Body was placed upon it , and the Heir of the Deceased with his Face turned from the Pile , did set Fire to the wood with a Torch ; VVhiles it was in a flame , the Praeficae did fill the Air with lamentable outcries , and Songs in honour of the Dead . In the Fire they did cast Gold , Silver , Garments , and such like things , which the Deceased did make use of in his Life . It was also the custom before the Fire was lighted , to open the eys of the De●d as he lay upon the wood , and to shew unto him the Heavens , putting into his mouth a piece of Money , which was to be given by him to Charon for his Passage into the Elystan Fields . As the Fire was burning , they did cause * Gladiators or Fencers , to fight upon the place , to give satisfaction to the Infernal Gods. This vvas stiled Inferiae , sometimes for the same purpose they did execute the Slaves and Captives in honour of the Deceased ; But when they vvere vvanting , they did tear their own skin , and cut their Bodies to please the Infernal Spirits . Aftervvards , this effusion of Blood vvas prohibited to VVomen , and too much expression of sorrow . VVhen the vvood vvas consumed , a Priest did collect the Ashes , and Bones of the Dead Body , vvhich he did three times sprinkle or purifie vvith fair vvater , and then carefully lay up in a Pitcher , named Vrnae : Aftervvards one of the Mourning VVomen did cry out vvith a loud voice , Ilicet , that is , ire licet , it is lawful to depart : When this was heard , the companie did take their farewel of the Relicks of the Deceased , by crying three times , vale , vale , vale ; adding this expression , we shall follow thee in the order that nature shall appoint . This being said , they departed , either to their Homes , or to the House of the Deceased , where a Supper was prepared for all his Friends and Relations ; and sometimes the Heir did cause some raw flesh to be given to the Poor , this was named Visceratio . And the House was cleansed by the Everricatores , and a Vacation time was appointed for the Domesticks , called Denicales feriae ; Besides , the Nobles had Playes celebrated for their sakes , and stately Sepulchres erected , in which their Urns were placed . After the Funerals , the Widows were commanded to mourn a whole year , during which time , it was not lawful for them to receive another Husband ; And if they did , they were lyable to the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Owles , Crows , and Ravens were unlucky Birds ; they were esteemed the fore-runners of Death . — ter omen — Funereus Bubo , Lethali carmine fecit . CHAP. V. Of the Apparel of the Romans . NAture recommends unto us Apparel , and necessity doth oblige us to make use of it , that it might protect us from the violence of the heat and cold : But Reason and Decency have taught men several sorts of Habits , to distinguish them & their Qualities . The Romans , and all civilised Nations have had different kinds of cloathing , according to the degrees of men among them None but the Barbarians , and the Savages of India can quarrel at this laudable custom introduced amongst us . But I shall not undertake in this place to justifie the distinction of Apparel from the childish scofs , and ridiculous aspersions of some amongst us : It shall suffice to tell you how the Men and Women were cloathed amongst the Romans . These were the most noted Robes of Men ; Pallium was a Cloak in use amongst the Greeks : Palliolum a little Cloak . Amphitapae , the Vestments having a Furr on both sides . Sagum , was a Coat of the Soldiers , put over their Armour . Chlamis , was a short Coat used by the Soldiers , and by the Children . Penula , a Cloak for the Rain . Abolla , Laena , and Ricinium were garments of Soldiers . Subucula , was a wast-coat or shirt . Patagium , a precious under garment . Supparum , a pair of Drawers open at the knees , such as the Eastern People , and the Moors do wear . Carbasus , a rich Cloak . Stragulum , was a garment to lie upon , as a Carpet , &c. The first Garments were made of Skins . The Heathen Worthies are often represented cloathed with this kind of cover ng ; But there was a great difference in the Vestments of the Ancient Heathens ; the Greeks did wear a Palliunt , and from thence they are called Palliat● . The Romans a Gown , Toga , therefore they are stiled Togati . Some of the Gauls Britches , which gave them the name of Braochati . Every Nation did scorn to borrow their Habit from anothers invention . It is to be desired that our English Nation had the same generosity , our Tradesmen would not send so often into France ▪ to fetch from thence their ridiculous Modes . Our wise Sovereign deserves no small commendation to have put a stop by his good example to the variable & continual change of Habits , which did render us ridiculous to all our Neighbours . I could wish for the benefit of our Countrey , that the Women would also find out some * Mode , as might so please their fancie , that they might not change every day , and enrich the needy strangers , when so many skilful and expert Natives want Bread for themselves and Families , only for want of that esteem which strangers have got amongst our Ladies . The Romans , as the Spaniards did wear one sort of Habit , only their Magistrates , and persons of Eminency had the liberty to carry in their garments the Badges of their Office. It is true , in War they did take a sagum , a short Coat , which was more convenient for them to handle their Weapons . In Peace they did wear their Toga , and the honest Women a long garment called stola : only the new married Women of ordinary Estate , did wear a Toga pura ; and when Youths were escaped out of their childhood , they were admitted to wear this Toga pura , which was also sirnamed Recta , Libera , or Virilis . The Persons of Quality did cloath it with much Ceremony and rejoycing . It was the custom to take it , and put it on first in the Market place , and then the Youth who was stiled Tyro , did carry a piece of mony into the Temple of the God of Youth , as they did when Children were born , to Ilithuya ; and when they did die , to Venus Libitina . The young Princes were wont to give Largesses and Playes to the People on that day . Seventeen years of age was the usual time to take this Badge of Manhood , sometimes sooner at * 15 years old , and sometimes before , as the Persons were eminent in quality , they did claim to themselves more liberty than the common in this case . Before the chi dren did wear a Gown bordered with a Purple Lace , and therefore it was called Praetexta . The young Virgins had a Garment of that name , until they were married , with some small difference in the make . And the Roman Magistrates were distinguished also by Toga Praetexta . Therefore Val . Max. informs us , how they did lay down their Praetextam , which was their Garment of Joy when they were about so sad an office , as to condemn a man to death . Toga purpurea , was an Honourable Gown of Purple which the Roman Senate did commonly send as a Present to Forrein Princes in token of Friendship . Toga sordida , was in use amongst the Rascality , who could not be at the charge of White Gowns . And when any Noble Man was arraigned for his life , he did appear in such another foul sort of Garment , to move his Judges to pity his condition . Toga pulla , atra , or lugubris , was a mourning Gown used in Funerals . When the Empire came to attain to its greatest power , the common sort did wear this dark sort of Garment , and the richer another called Candida ▪ which was of a shining vvhite . But we find that th s latter sort was carried by such as did pretend to Offices and eminent Imploys in the Commonwealth . That all the People might understand vvho they vvere that did desire the Office they took upon them , Toga Candida ; and therefore were named Candidati : Hence it is , that a Competitor or a Student in any Science , is called Candidatus . Their custom was at such times to appear humble at before the People , and to salute every one , * calling him by his name ; and that they might the better know the proper name of every Roman Citizen , they had some body acquainted with the People , to suggest unto them the names , he vvas called Nomenclator . They did besides to win the Peoples favour , distribute Money , vvhich was called Congiarium , by certain Men named sequestres or divisores , because they were to be elected by their suffrages and plurality of voices . Toga picta , vvas used by such as vvere led in triumph after some notable exploits and and glorious victory . Besides these Gowns ▪ there vvas also Toga militaris , vvhich they did commonly use in the Field vvhen their Armies did lie in the Camp. Toga domestica , vvas a short kind of Govvn proper to the House . Toga forensis , vvas another sort proper to the Lavvyers . It seems it vvas the neatest and most excellent kind , because they vvere called by excellency , Togati vvho did vvear it . Under these Govvns the Romans did vvear a Garment named Tunica , a close Coat much like unto our Doublets vvith long skirts ; some vvere vvithout Sleeves , others vvith Sleeves : some vvere proper to the Senators , as the laticlavia , adorned before vvith large studs of Purple like Nail-heads ; Others did belong to the Roman Knights , as the Angusticlavia , a Garment enriched vvith lesser ornaments than the former . * The ordinary sort vvere plain , only such as vvere intended for Women , did reach to the heels , and such as did be , long to Men , no further than the legg , or a little lovver . Palmata tunica , vvas a beautiful under-garment sent by the Senate to the Princes vvho vvere their friends and neighbours . It vvas so named , because it vvas richly adorned vvith Palm-leaves of Gold. Trabea , vvas an honorable garment which only the prime Officers of the Roman Empire did vvear . It vvas like unto our Gowns of State. There vvere three sorts of them : The first all of Purple , vvas dedicated to the Gods. The second , of Purple , vvith a mixture of White , vvas the garment of Kings , and after them of the Consuls , vvhen they did sit in their Tribunals in the Army . The third vvas of Scarlet and Purple vvoven together . The Augures vvere cloathed vvith it , vvhen they made their Observations . The Women had some garments , a little differenced from the Mens ; as their Tunica , vvhich did fall dovvn as lovv as their heels . They did also vvear a kind of Cloak or Mantle as the Men. But it hath been the custom of judicious people , to distinguish the tvvo Sexes by different kinds of Habit. Therefore , as in Greece , and Kingdoms of Asia , so in the Roman jurisdiction in Italy , the VVomen had garments peculiar to themselves , more for ornament than for action . Such vvas their stola● , vvhich vvas a long Petticoat . Indusium , is a Smock proper for VVomen , as subucula , a Shirt : supparus , vvas a kind of under garment by vvhich some understand a Smock . Capitium , vvas an ornament of the head . † Zona , the Girdle vvhich they did vvear , until they vvere married ; hence comes the Phrase Zonam solvere , to Deflour a Virgin. * * * * Mitra , vvas an ornament of the Head , proper to VVomen . Their Hair vvas tyed up vvith Ribbons called F●sciae , taeniae , or vittae . Reticulum vvas another attire of the head ; as also Ricae or reticulae . VVhen they vvent to be married , they had commonly a certain Vail called Flammeus . And as our Ladies in England , the Roman vvomen vvere careful to make use of such pleasant ornaments , as might rather add to , than diminish from their Beauty . These things vvere commonly used for that purpose , Casona , vvas a Bodkin for the head , acus cum margarita , vvas a long Pin vvith a Jevvel at the end , such as the Morisco Ladies do vvear in Barbary . Calamistrum , vas an Instrument made to frizle the Hair. The VVomen did commonly adorn their Hair vvith Jevvels and Pearls . — Perque caput ducti lapides per colla per armos . They had amongst them Tirewomen named Psecades . The Romans did vvear 2 kind of Shooes Solea , and calceus . Solea vvas like the Sandals of the Capuchins , the bottom of a shooe tyed vvith leathern straps about the toes and heels ; It is called Gallica and crepidula a crepitu , from the noise that it did make . The Shooes were either Mullaei , Lunulati , Vncinati , Perones or Cathurni . Lunula tricalcei , were certain Shooes that did represent upon them , or under them , the figure C , or a half Moon . It was only proper to the Senators . Vncinati calcei , were in use amongst Soldiers ; they were also named Caligae . Many of these Shooes did come up the leg half way in the manner of Boots . Some were adorned with precious stones , and other ornaments ; others were plain . But of all these kinds of shooes and garments , you may see more in Rosinus and Dempsterus . CHAP. VI. Of the Customs of the Romans in Eating . IN every country there is a great difference in the manner of lying down , and taking those things which are necessary for our sustenance . The Turks feed sitting , as Taylors . The Jews did lie down upon Couches made on purpose ; the Europeans do commonly eat sitting at Tables . But my design in this place , is only to describe the Roman manner , and to mention those words which may give us a perfect understanding of the Authors which speak of their Banquetiugs and Feasts . The place where they did eat , was named Coenaculum , fron Caena ; as our Dining-room , from Dinner ; because the Supper was the chief Meal of the Romans , as ou● Dinner is ours . It was also stiled * Triclinium , from three Beds which were placed round a little Table standing in the middle . Before Supper they did commonly wash their hands and face , change their Cloaths , and take off their shooes , that they might not spoil the Beds . When the Table was furnished , the Master of the Feast did compell all those that were invited , to sit or lay down , by * pulling their garments with some kind of violence , which was interpreted an expression of kindness , and a sign of being welcom : * Whereas if this action was performed with indifference , and without earnestness , it was a sign that the Master of the House cared not for the company of such a one . Such as came of their own accord without invitation to a Supper , were named Muscae , flies , or Vmbrae . The Guests did commonly lay upon the Bed , leaning upon their left elbow , with their upper part raised up . There were two or three on every Bed , the one at the upper end , the next had his head leaning in the others breast , so was it of the third . In publick Feasts where many hundreds were invited , the Couches were made capacious , and fit to hold four five at a Table . When they were thus ready for their Victuals , they did adorn their heads with Garlands of Roses , and other pleasant flowers , to refresh the Brain , and preserve it from the ill consequences of the excess of drinking , and the powerful operations of the Wine . They did also for that purpose gird their heads with Fillets of Wool and Linnen , to stop the Veins of the Temples which do convey up to the Brain the evil vapours that do disturb it . They did sometimes make use of Colewort-leaves when they were resolved to drink much ; for as our learned Herbalist hath taken notice , there is no greater enemy to Wine , or to the operations of it , than Colewort , and Cabbage . Their supping room was usually adorned with the Trophies and noble relicks of their Predecessors , as the other part of the House named Atrium , was with their Images . Vel tibi Medorum pugnaces ire per hostes Atque ornare tuam fixa per arma domum . In all stately Suppers , there were three services or parts ; The first was called Gustatio Ant●●oena , or Promulsis . It was composed of such Dishes as did whett the appetite , and prepare the stomach for more corroborating Meats . The Fruits most in season , were then served on the Table , with Eggs , Salads , Oysters , Spraragus , &c. The second Course was named Coena , because it was the chief part of the supper , and the Principal Dish of it was called Caput coenae , or fundamentum coenae ; as the first was the Proemium , and last the Epilogue . In the last Course they did present upon the table all manner of Fruits , Cream , but especially Apples , as they did Eggs in the first . * Their Suppers were so ordered , that there was a convenient time between each Course , to discourse of pleasant matters . It was not lawful to mention any sad accident at such seasons , because there is nothing that helps Digestion so much as mirth , and nothing is a greater impediment to a right use of Meats , than sadness ; They did therefore bannish from the Table all melancholick humours . In the flourishing state of the Empire they were very expensive in their suppers . Vitelli● as Suetonius informs us , had a supper where ● thousand rare and forrein Fishes were presented upon the Table , and several strange Birds fetcht from the strai s of Gibraltar , by Galleys sent on purpose , to transport them to Rome . And that they might not burden their stomachs with the courser sort of meats ; and neglect others more pleasing to their pallats . It was sometimes the custom in the entrance of supper , to give unto every one a little Note of the names of the several dishes prepared for them . There were several officers appointed at Feasts , named Magister scribendi , obsonij , Diribitor , Scissor Chironomantae , and carptor . Structor obsonij , was the Garnisher of the Feast , who did adorn the Dishes with all manner of Flowers , and pleasant sights . It seems the Carvers and Garnishers were instructed how to behave themselves with ceremony , by persons who made it their Profession to shew such as would learn. Now in every Feast there was a † portion for Mercurius , whose Image was placed at the entry of many Houses , as we have already taken notice . And that they might please the ears with grateful sounds , aswel as the Pallate with dainty meats , it was the custom to have a Consort of Musick ; some of their Instruments were named Hydraulae . The word doth make many conjecture , that water did contribute to the sound ; but I rather imagine that they were such kind of Instruments of Musick as they did use at Sea , to encourage men to fight , or to drownd the noise of the dying soldiers . Our Trumpets , in which some of our Na●ion do much delight , are derived from the Romans . Nam veluti resonante diu Tritone canor● Pellit opes collectus aquae victusque movere Spiritus , & long as emugit buccina vaces . And in their Feasts they had pleasant Boyes out of Alexandria , and fair Girls , to give them all manner of delights which they did fancy . The Girls of Cadiz in Spain , were famous at Rome for their sportful humour , which they did express in great Banquets . At such times they made use of many sorts of Vessels to drink ; It was a common custom to have a Horn enricht with silver , or gold ; but their common drinking vessels were made of the earth of the Island of Samos , of Beech tree , of Olive-tree , of Glass , of Crystal , of Amber , of Black-stone , of silver , of gold , of precious stotes , and of dead mens skuls . This last kind of Drinking-vessels was in use , especially amongst the Scythians , and the barbarous Nations : For when they had destroyed their enemies , they caused their skulls to be cleansed and tipt with silver , for them to drink in . This insolent custom was seldom practis'd , unless it be amongst the Getae , the Hunni , and other Northern people . These were the names of their ordinary drinking vessels ; Calices pteroti , or pi●nati , or alati , cups with ears . Trulla , or ●ruella , was a deep and a large cup , proper for Husband-men . Phiala , was a lesser cup ▪ Cymbium was like a ship ; scyphus was another sort of drinking vessel come from Greece &c. They had several sorts of Wine in request at Rome ; some Wine they did perfume with smoak , to render it more potable and pleasant to the taste ; but Plinius doth not esteem it wholsome . Nunt mihi fumosas veteres proferte falernos consulis , & Chio solvite vincla cado . It seems they did preserve their Wine a very long while with smoak ; for some do speak of wine 100 years old . It may be that the Wine was not so old as the vessels that were mark'd with such a Date . Vinum albanum , was very famous at Rome , as Vin de la Ciudad is at Paris . Cuidad is a little Canton near Mauseils , that yields most excellent Wine ; it costs at Paris twenty shillings a Quart. From the Romans is come the custom of drinking Healths , which was first a kind of invocation proper to their Gods and Emperors , whose names they did often mention amongst their merry cups , with many good wishes . At the conclusion of their Meetings , they did drink the cup of their good genius , which was the same with that of Jupiter sospitator , otherwise called Poculum beni dei . This custom was also among the Greeks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VII . Of the Romans Assemblies , appointed for Publick Affairs . THE Roman Assemblies were either Concilia , when there was a select number met together ; or Comitia , when all the People were called to the meeting . Of these there were three sorts ; Curiata , Conturiata , and Tributa : All of them were named Caata ; for a publick Cryer did walk about the City , to warn them to an appearance . The Comitia curiata , was when the People were separated into several Parishes , called curiae , to consult of the Publick business , and give their Votes . The City of Rome was divided into thirty curia's or Parishes by Romulus ; afterwards the number did increase when Rome began to enlarge its bounds and Dominion ; Unto every Parish there was a publick Hall , a Meeting-place , or Temple , where the Parishioners did come together to perform their devotions to their Gods ; Over every Parish an eminent person was appointed , aswel to keep the Inhabitants in order , as to see the Worship of the Gods duely administred . These Assemblies were first appointed by Romulus to approve of the Kings , and choose the Magistrates for the Government of the Empire , and for the confirming of Wills , which were to be signed in their presence . All sorts of People belonging to the Parishes , were admitted to speak their minds , and give their Votes as private Men , Magistrates , Senators , and generally all Free men , who did live within the bounds of the Parishes . The place appointed for their meeting , was the great Hall of Justice , called comitium , near uuto the publick Market . They did assemble when they were lawfully called by one of the Magistrates ; and before that they did come together , three Augures were to make their Observations , and approve of their meeting , and of the business , they were also to be present . But in case any sinister accident did happen , the people did then desire the chief Magistrate there present , intercedere , that is , to hinder their further proceedings for that time ; for the Romans were extreme superstitious in the observance of all casualties . The Suffrages anciently were delivered viva voce ; but since , there was a Law made , to express every ones mind in a piece of Wood , called Tabella . If any officers were to be chosen , they had as many as there were competitors , they did cast in a po● , that upon which the name of him was written , whom they intended to favor with their Vote . But if a Law was to be enacted , every one did receive two Tabella's from the Distributors , named Diribitores ; in one there was V. R. that is , ut Rogas : In the other was a great A. The former signifies a full assent to what was required ; the latter intimates the contrary : for the letter A did stand for Antiquo . They did cast that which they did like best into a Chest , out of which they were taken to be numbred by the Nongenti , or Custodes , certain men appointed for that purpose . The voices were numbred , and the plurality did obtain their desires . The common Cryer was wont to declare what had been decreed , or who had been chosen . It was not lawful for any , except the chief Magistrates to prefer a law , only the Praetor , the Consuls , the Interrer , the Decemviri , the Triumviri , the Dictator , the Tribunes of the People , had this power granted unto them . When they intended any such business , they caused their Law to be well written in Tables , * which were to be hung publickly three Market days for all men to view , and consult about the necessity of it . But before he went so far , he did ask the advice of several Men experienced in the Laws and Customs of the Romans ; He did sometimes imploy the Augures , to see how the Gods would approve of it , and he did propose the matter to the Senate , to have their approbation . All these things being first performed , the Magistrate did recommend at the publick meeting the Law to the People , persuading them to it by a Speech . Sometimes it was opposed by ▪ Men of a contrary judgement : After that the business had been sufficiently examined , they did proceed to understand the will of the People . In the mean while it was lawful for any of the Magistrates to forbid the examinacion of the business , which they did always do when any body was taken with the Falling-sickness at that time : or when the Magistrates did † observe any unlucky sign● in the Heavens , or when the Augures di● † bring word of any unfortunate omen , as o● Thunder , which was always esteemed unhappy When the Law was approved in thi● manner , it vvas graven in Tables of Brass , an● laid up in the Treasury of the Empire , and published , by affixing it in the places of resort in the City . The Comitia centuriala , was when the People were met together in Centuries , to give their Votes : Now a Century was an hundred Men belonging to one of the six Classes , into which Servius Tullius divided the Roman People . This was done according to every mans Estate : The first Classis was the richest and the most sufficient ; for none was admitted into it , unless he was worth above eight hundred Crowns , as every man of the second was to be worth above a hundred , so proportionably of the other Classes . The lowest sort of People were named tenuis census homines , men of a small Estate . In every Classis were many Centuries reckoned ; some mention 139 in all . When they were assembled , the plurality of voices in the Centurie did overcome ; and so when the Votes of all the Centuries were collected , the Plurality did also carry the choice . Over every Century there was a ●udicious and couragious person appointed named Centurio , as over the Militia of the City of London , in every Quarter there is a Captain . There were many belonging to these Centuries , who did not dwell at Rome , ●ut in places far distant from it . They were called together to elect their chief Magistrates . The first Consuls were created by ●hem , the Censors , the Praetors , the Pro●onsuls , the Tribun●s , or Colonels of the that the People felt themselves overburdened with the cruel exactions , and grieved with the severity of the Nobles , who kept not to the golden Rules of moderation , which were only able to preserve Peace , they did cast off all respect to their Superiours , and broke out into an open Rebellion . But all dfferences were ended again , when the People had obtained such priviledges and fundamental Laws as might secure them for the future from the usur●●tion of the better sort , and from those grievances of which they did complain . The Roman Empire continued many hundred years in a flourishing estate . It is supposed that this mixed kind of government was one of the main helps to raise it to that excessive power unto which it arrived in the time of Julius Caesar ; for when there was a way open for every one to assend up to the Supreme Authority , and that Virtue and Courage were the great promoters of such a design . Every one who had a little ambition in him , did strive to excell in that which did so well reward its owner● with Honour and Profit . They did all endeavour to assend as near the highes● march of Glory , as their abilities would give them leave , in obliging the publick Interest by brave and Worthy exploits . But this kind of Aristocracy could not continue fo● ever ; for in process of time , it could no● be but that some Member of the Common-wealth , must attain to a superiority in Power and Riches , which when it was popular and obliging , it must needs make People forget the liberty to which they were born , and incensibly bring in a Monarchy . At first , in such a Potent Empire , it could not but meet with opposition . In such a case , what ever side gets the Victory , the Publick looseth its Freedom , unless the opposition be managed by the Publick it self , and such persons of integrity be intrusted with the defence of Liberty , as may not intend the making of their own Fortunes , rather than the maintenance of the universal Interest . Therefore , if either Pompey , or Brutus had overcome , it is imagined by all rational People , that they had never restored unto the Romans that beloved liberty which they enjoyed before . The truth is , that then the Empire was grown so great , and the Roman Citizens so powerful , that if there had not been one above them , to moderate their pretentions , and keep them from Divisions , the Roman Empire had been often troubled vvith civil Wars . This was one of the reaons which Agrippa , a wise Counsellour of Augustus the Emperour gave unto him , to dissuade him from resigning over his Supreme Authority to the Senate and People . We do all acknowledge , that there can be no Government so happy as Monarchy ; When the Prince and People understand one another well , and vvhen there is a mutual correspondency Army , and several other Officers were chosen in these Assemblies , sometimes in the others . They did also meet to Judge of crimes committed against the publick safety , as Treason . When any person had disgraced the Roman name , and that the Censor had taken notice of him , he was blotted out of the Roll of his Century , and had no more liberty to give his Vote in these Assemhlies . They did all meet with their Weapons out of the City in a place dedicated to some God , and hallowed by the Augures . The Campius Martius , a large spot of ground given to the City by Caia Terratia a Vestal Virgin , was the common Rendezvouz of the Romans on such occasions . It was scituate without the City near the River , and in it were many convenient things and places to exercise Youth in all manner of Martial sports . Whiles the Roman People were thus assembled in Arms about the Tent of one of their chief Magistrates , who was always to sit there as a Judge or President ; There was a Flag hung out on the top of the Janiculum , and a Guard of armed Men placed there . Comitia Tributae , were the assemblies of the Wards or Quarters of the City . They did meet either in the Field of Mars , or in the Capitol , or in the Circus Flaminius ; When there was urgent occasion , and when the Comitia cen●uriata or curiata , were no● permitted to assemble , either because of the unlawful days , or because of some ominous signs in the Heavens that did threaten them . CHAP. VIII . Of the Roman Magistrates . ROME was at first a Monarchy . Seven Kings successively did reign , until Tarquinius Superbus was banisht for his licentiousness . He endeavoured to recover again his Right by the assistance of the neighbour Princes ; But the Senate and People did oppose him with so much animosity , that He , and all his Friends lost their labour in compelling them to receive him again . The Romans did then agree to govern their Affairs partly in the manner of an Aristocracy , and partly as a Democracy ; For the Senate and Supreme Magistrates did rule but in such a manner , that the People had a hand in most Affairs of consequence . So that as the Romans were composed of several different orders of Men , it could never submit long under a perfect Aristocracy , unless it had degenerated to a perfect Tyranny , as Macchiavel observes upon T. Livius . This may easily appear by their frequent murmurings , & the seditions of the People ; for when the Aristocracy did gain upon the Democracy , and spondency between them , of Love , and Obedience . The Roman Magistrates were either Majores or Minores . The ordinary Magistrates of the first Division , were at first the King , the Captain of the Kings Guard , afterwards the Consuls , the Censors , the Praetors , the Generals , the Caesars , the Tribunes , the Governours of the City . The extraordinary were the Interrex , the Dictator , the Master of the Horse , the Decemviri , the Colonels of the Army , intrusted with the power of the Consuls , and the Triumviri . The Under-Magistrates commonly chosen , were the Treasurer of the City , the Tribunes of the People , the Curats or Overseers of all the Tribes , the Aediles , &c. Thefe sorts we shall describe in order with the rest of the under-Officers chosen upon special occasions . Whilst the Kings reigned in Rome there was an absolute Monarchy , they made Laws with or without the consent of the People . They had a Guard of young Soldiers called Celeres , from their swiftness , or Trossuli , or Flexumines , to attend upon their Persons . Their Chief Commander was named Praefectus , or Tribunus Celerum . He was next in place and dignity to the King. Besides these , the Prince had 12 Men to wait upon him , called Lictores ; their Office was to punnish the Offenders , and put in execution the Kings Commands ▪ When he did go abroad , these Men were to march before him , and to carry the Fasces , the bundle of Rods , and the Hatchet , which was bound up , and appearing at the top of them . The different kinds of Instruments of Justice did intimate , that some Offenders were to be chastised with milder punnishments with Rods , and others , when there was no other remedy , were to be cut off with the Hatchet . This bundle of Rods , with the Hatchet , was always carried before the Consuls , and the other Supreme Magistrates of the Romans . The King had Ornaments to distinguish him from the rest of the People ; for He was cloathed in a Purple Gown , when He did do Justice , He did sit in a Chair of State , called Curulis , or Eburnea , of Ivory , with his Guard of lusty and Noble Youths mentioned before , about him , who were chosen out of the best Families of Rome , and recommended by the Suffrages of the People , to wait upon the Prince . They were armed with such a kind of Weapon as His Majesties Pensioners . The Roman Senate was first elected by Romulus , to assist him in the management of the Affairs of State , and in the Government of the City , whilst He was imployed in the continual Wars with his Neghbours . He caused an hundred of the most sufficient and wisest Men to be chosen out of every Tribe , and to meet together about the Publick business ; this Assemby he called Senate . Afterwards , when his Subjects did increase by the continual coming in of the Malefactors of his Neighbours , who did shelter themselves in his Asyle from the pursuance of the Justice of their Countrey ; And when he had added the Subjects of Tatius the King of the Sabines to the Inhabitants of Rome , He chose one hundred more of the noblest Persons to the Senate . Tarquinius Prisons , to ingratiate himself with his People , admitted one hundred more , so that then there were three hundred in all . About the time of the Caesars , there were above a thousand Senators : They were sometimes elected out of the Plebeian Families ; but as an Author informs us , they were in such cases to be first enobled , and made Patricij , before they could be admitted . The usual custom was , to choose a Senator when any was wanting ▪ either out of the Equestrian or Patrician Families . None was to be admitted into this Venerable Assembly under the age of twenty years . There was some distinction in the Senate ; some were called senatores majoruus gentium ; they were of the Race of those who had been chosen by Romulus . Others were named senatores minorum gentium ; such were of the Posterity of those who had been promoted to this Honour by Tarquinius Pris●us , when the Kidgs were banished , they were all called Patres conscripti . The Fore-man of the Senate , who had been appointed by the Censor , was to be chosen out of their number , who had been a Consul or Censor ; He was then stiled Princeps senatus , the Prince of the Senate , because he was as a President of this wise Assembly . It was a Venerable Company in the beginning of the Empire The Embassadors o● Pyrrhus King of Epir●s told him , that the Roman Senate , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Company of many Kings . They were mig●t●ly esteemed all over the world . It was a great crime to offer an affront to them : When they did assemble , they did begin their Consultations with the Invocation of 〈◊〉 The Votes of the major part did govern . When the Decree was made , it VVas stiled sonatusconsultum . They did never meet but in a Temple of the Gods , in a Sanctified place . The povver of the Senate vvas not alvvays the same ▪ In the time of the Consuls , the Senate did act vvithout controll ; But the succeeding Tyranny of the E●peroms destroyed this glorious Assembly . Their chief business vvas to dispose of all Affairs relating to the publick concerns , only the enacting of Lavvs , the choice of Magistrates and the undertaking of Wars , vvere left to the common People . The Senate vvas vvont to meet tvvice every Month ; But before they did come together , the Augures vvere appointed to make their Observations . When their opinions vvere required , they did rise from their Seats , and pass over to him of vvhose Judgement they vvere , and vvhose advice vvas asked first ; from hence comes the Phrase , discedere in alicujus sententiam , to become of another mans Opinion . When the Members of the Senate had committed some unvvorthy action , the Censors did ejicere eum senatu , cast him out of the Senate . And vvhen any of them vvas absent , and could not give a just cause of his absence , he vvas sometimes fined to pay a sum of Money . The Consuls vvere the Supreme Magistrates in Rome , after the Kings had been bannished . They were chosen out of the Noble-men or Patricij , and sometimes out of the other Orders of Men. The People in their General Assemblies , called Comitia , did name them every year . The Law did prohibit any to be Elected under the age 42 , or 43 ; And before that they could pretend to this high dignity , they vvere to pass through all the meaner Offices of the Commonvvealth . It vvas no difficult business for such a one , vvho had behaved himself vvell in his imployments , and had obliged the Publick by his generous behaviour , to obtain their Voices at this time . In this therefore appears the Politick Government of the Romans , that they might oblige every Magistrate to Justice and Equity , and to seek the satisfaction of the Publick , they appointed a Subordination of all the offices vvhich vvere at the disposal of the People ; so that if in the meaner offices any did miscarry for vvant of ability ; or if any did commit Unjustice , He could never pretend higher at the next Assemblies . None vvas to be made chief office in his absence ; neither vvas any to continue in that Office above a year , only Marius that brave Roman General , vvas elected seven times , and once he was chosen vvhen he did oppose the Cimbri , and other Northern People , who intended the Destruction of the Roman Empire , and to conquer all Italy , but they vvere all defeated by this excellent Commander . But before the Consuls did enter into their Office , they did Sacrifice to the Gods , and imploy the Augures to make their Observations . This vvas practised by all the other Magistrates at their first admittance into their Offices . The marks of the dignity of the Consuls , vvere the Bundles of Rods carried before them by 12 Serjeants , as before the King , and the Sella eburnea , a Chair of Ivory , placed upon an open Chariot , and therefore named curulis à curru . The Consuls also vvere cloathed vvith a Purple Robe called trabea ▪ These Consuls did command the Roman Armies , dispose of the Revenues of the Provinces , punnish all offendors , call the Senators together , assemble the People , treat vvith forreign Princes , and mannage many other Affairs of the Empire . The Censors vvere first appointed to ease the Consuls of part of their Burden ; for vvhen the Empire began to flourish , and the Enemies of it began to multiply , the Consuls were continually imployed in the preservation of the Publick Interest from forreign Invasion , and in forcing the Neighbour Nations to yield obedience to the Roman Eagles ; so that they could not mind the domestick Affairs : Therefore the Censors were chosen by the People , and enabled with a Power not much less than that of the Consuls . Their office did oblige them to look to the Publick Revenues , to take an account of every Citizens Estate and ability , to correct misdemeanors and publick disgraces . They were able to depose the Senators , to degrade the Equites , and take from them their Ornaments when they did commit actions unworthy of the Roman name . This discipline did encourage virtue , and prevent the mischiefs which Vice doth commonly bring upon a Nation . If any did neglect his Patrimony and Estate , and make no improvement of it ; or if any did suffer his ground to be untill'd ; or if any was not well furnished with Arms and necessaries for the War ; Or if any person did neglect his office , and spend his time in debauchery , the Censors were to punish them according to their deservings . By this means the Roman Empire did flourish , when there was an exact care taken to oblige every man to his duty and imployment . Idleness is a dangerous Vice in a Kingdom that causeth nothing but poverty and misery . I could wish that in this our Countrey some order might be taken to imploy our poorer sort of People , and drive the wealthier from the Taverns and Ale-houses , where many spend their days and Estates . It is strange that most Corporations do svvarm with Beggers , whereas they have most means to imploy them for the advantage of the Publick . Our Laws are as good as the Romans , and as much conducing to the universal Interest , But our Country officers , our Mayors of Towns , have not many times that Generous Spirit in them , which their Offices , and the general Interest requires . We may ascribe to the Idleness , to the Sloath and negligence , and to the small imployment of the native Commodities of our Land , all the evils and want which do cause our murmurings . These Censors did continue in their Offices five years compleat . And as often as the Romans did take a view of all the Censors and Members of the City . If any was left out of the Roll , he was degraded for some misdemeanor . It was no little Honor to be named first omongst the Senators and the Equites ; they were named Principes senatorum , and Equitum . The Censors were also to take care of the Ornaments of the Temples , of the Sacrifices , of the publick Ways and Bridges ; and to see that all things relating to the Publick Interest , might not suffer any dammage . Every five years the Censor was to Lustrare exercitum Romanum , to purge by Sacrifice the Army of the Romans . The custom was to lead a Sow , a Bull , and a Ram round about the People encampped in the Field of Mars , and then to Sacrifice these Beasts to this God of VVar. The Praetors were appointed instead of the Consuls , to administer Justice to the Publick . Two were commonly chosen , Praetor major , or Vrbanus , for the Affairs of the Roman Citizens ; and Praetor peregrinus , or minor , to do Justice to strangers . Before their admittance into their Offices , they did swear to observe the Laws of the Common-wealth . The number of these Praetors did increase in the flourishing State of the Empire , to 16 or 18. The Praetors did judge of all sorts of Causes ; the criminal Causes were called Causae capitales . The Officers of the Court were the Lictores , the Scribes , the Accensi or Baylifs ; who did summon the people to appear . Their Marks of Honour were a Sword and a Spear , which were placed by them in the Court. VVhen they first did enter into their Offices , they did cause several Rules or Laws to be written in a Table , which was to be hang'd out in publick , to give notice to every one how the Praetors did intend to Judge . This was called Edictum Praetoris . At last , a certain Praetor gave Rules for the rest to govern themselves by in the administration of Justice ; his Edict was called Edictum Perpetuum . When the Sentence was given against any man , the party who did overcome , did lay his Hand upon the looser , or upon the thing in dispute , and did use this form of words ; Ego hunc hominem , or hanc rem ex jure Quiritum meum , vel meam esse dico ; then the Praetor did confirm his saying , by adding addico , I do so adjudge it . The Commonwealth at last was forced to yield to the ambition of Julius Caesar , and his Successors , who were chosen Emperors . For when the Civil Wars were ended , the Senate of Rome being moved by the Creatures of Julius Caesar , bestowed upon him most glorious titles of Honour and Dignity , and established him in the Supreme power during his life : they stiled him a perpetual Dictator , the Father of the Countrey , a Consul for 10 years , Sacrosanctus , & Imperator , a Holy Person , and Emperor . This last name had been given after some notable Victory to the Roman Generals by the Soldiers . Augustus added another Title to the Emperors ; for after Him they were named Augusti , a Sir-name proper to all holy and sacred places and things . They were also called Pontifices maximi , the chief Pontifs . Their power was far greatet than any other Magistrate before ; for they did what they pleased , without controll . The Princes of the Roman youth , were such as were designed for Emperors ; They were Honoured with the title of most Noble Caesars , when they had been chosen to succeed in the Empire , and declared worthy of that Dignity in the Senate . Augustus brought in that custom , which was observed by his Successors . In England we have the Princes of Wales , who succeed in the Throne to our Kings . In France the Dauphin , the eldest Son of the French King , reigns after his Father . Thus in Germany , there are the Kings of the Romans , who are elected during the lives of the Emperors , to succeed them in the Empire . The Governor of the City of Rome , was first chosen and appointed by Augustus Caesar , to watch over , and provide for the Affairs of the City . Unto his office it did belong to examine controversies between Citizens , to sit as a Judge at the publick Playes , to do Justice to Slaves and Bond-men oppressed by the cruelty of their Masters ; to have an eye to the publick Markets ; and to concern himself with all crimes committed within one hundred miles of the City . In the absence of the ordinary Magistrate , before Augustus , there was a Praefectus Vrbis , who had only power when the King or Consuls were absent in the War. They were not chosen by the People , but appointed by the Consuls to be their Lieutenants in their absence . Afterwards it became an ordinary office , especially when the Emperors departed to Constantinople ▪ then the Governour of the City was as a Viceroy in Italy , the Emperours Vicegerent . The Interrex was appointed by the Senate when the Kings were dead , until another Prince was chosen . And after the Kings had been expelled , the Title and Dignity did remain ; for when a Magistrate had quitted his Office , or when another could not speedily be chosen ; or when the Consuls could not be present to govern in the Assemblies . The Senate did appoint an Interrex . The Dictator was chosen by the People , and the Senate in the dangerous times of the Commonwealth , when some eminent danger did threaten the state : He had a far greater Power than the Consuls ; He was named Magister populi : There was no appealing from his sentence to the People ; He did continue in his Office six months . There was another Officer chosen by him to be his Lieutenant in his absence , He was named Magister equitum . The Master of the Horse , because in the War he did command the Horse , and the Dictator the Foot , as we may see in T. Livius . It is worthy of our observation , that these Dictators , who were intrusted with such an uncontrollable Authority , did never abuse it to the prejudice of the Commonwealth ; and that it was a very rare thing to see a Citizen of Rome punished by them , either with Death or Bannishment . The Decemviri , who were enabled with the Authority of the Consuls , only to make and establish Laws over the City of Rome , were appointed in the beginning of the Empire for that purpose . The Kings who had formerly governed , did administer Justice according to their pleasure ; But when the Romans saw in what inconveniency they would fall , if they had not Statutes and settled Laws to govern their Magistrates ; they chose ten Men to examine the Laws of the Athenians , and cause the best of them to be graven upon ten Tables of Brass , for to remain as the standing Rules of Government . Afterwards two Tables more were added ; so that they were called Leges 12 Tabularum . These Magistrates did succeed on another in the Government ; for every one had the supreme Power by turns : But they were put down about three years after their establishment , and the Consuls did succeed them . The Tribunes of the Soldiers were of two sorts ; some did govern the Empire , as the Consuls , and the others were only as Colonels in the Army . The former were only chosen to appease the murmurings of the People , who did grumble because they could not pretend to the supreme Magistracy , as the Patricij did , for the Senate did oppose the election of Consuls out of the Plebeian Families ; therefore to content the Commonalty , they did suffer some to be elected out of them , who should have the Authority of the Consuls , but not the name ; they were stiled Tribuni militum consulari potestate praediti . The Tribuni militum chosen by the Consuls , were called Rutuli or Rufi , because Rutilius Rufus brought in that custom : they who were appointed by the Army , were named Suffecti ; and the others chosen by the Commons , were stiled Comitiati tribuni . Triumviri , were of many sorts ; there were Triumviri capitales , called also tresviri , or treviri capitales , who were as our High-Sheriffs : they had power to Imprison , and release out of Prison ; they did also pnnish all Malefactors who were not Romans . Eight Bayliffs did commonly attend upon them . Triumviri Minarij , were appointed to pay out of the Publick treasury , money to satisfie for poor mens Debts . Triumviri coloniae deducendae , were to establish the Colonies of the Romans in forreign Nations . Triumviri Monetales , or Triumviri A. A. AE . F. F. as Rosinus calls them , i. e. Auro , Argento , Aere , Flando , Feriendo , because they had charge of the Mint ▪ Triumviri nocturni , were certain men , who were to go the Rounds , and give notice when Fire did break out in the City of Rome . Triumviri Reipub. constituendae , were established after the Massacre of Julius Caesar ; For when his adopted Son Octavius did labour to revenge his death , and that he could not compass his design , unless Antonius and Lepidus did joyn with him ; He concluded an agreement with them to govern the Empire between them ; to divide the Provinces , and raise an Army which should pursue after M. Brutus , and Cassius , the two most powerful murderers of Julius Caesar : they pretended to settle the Commonwealth but they filled Rome with the Blood of all their Enemies , and proscribed 130 Senators . The rest of the Senate continued unto them the supreme Magistracy with full power for five years , because they could not oppose them , nor their proceedings ; for they had at their heels two well furnished Armies . Quaestores Vrbani , or Aerarij , were the publick treasurers , who had a Commission to keep the Riches , and receive the Revenues of the Commonwealth from the Officers of the Provinces . At first there was two appointed ; afterwards two more were chosen by the People to accompany the Consuls in their Expeditions . These last were as our Commissary-Generals , or as Treasurers of an Army ; for they were to provide all things necessary for the Soldiers , and receive the In-comes of the Provinces ; sell and dispose of the Spoils of the Enemy . When the Generals did return home before they could obtain the Honour of the Triumph ; they were bound to give an account of the number of the Enemies , and of the Roman Citizens , vvho had been slain , to these Questores Vrbani . The Tribunes of the People , vvere first estadlished at Rome , vvhen the Commons had been forced to a sedition by the cruel exactions of the Nobles . They assembled upon Mount Aventine , and sent word to the Senate , that they were resolved to leave their City , and settle somevvhere else , if they did not grant unto them a Discharge of all Debts , and such Lavvs as might for the future shelter them from the unjust usage of the vvealthier Citizens ; vvith certain Magistrates , vvhose business should be to mind the good of the People . The danger obliged the Senate to condescend to their demands : tvvo Officers vvere chosen first out of the Tribunes , or Colonels of the Army ; aud therefore they vvere named Tribuni plebis . They vvere persons Sacro-sancti , most holy and sacred . It was no less than a capitol crime to offend them by Word or Deed : They who had been so daring , were by the Law homines sacri , devoted or condemned ipso facto , to be sacrificed to the Gods. These Tribunes had power to * oppose the proceedings & Decrees of the Senate . They were not admitted into this Venerable Assembly , but had their places at the entrance of it when any Decree had been made ; It was sent to them to receive an approbation , which they did signifie by writing upon it a Roman T. Their number did increase to 10 , and their Authority also became greater than at the first Institution ; for they did Enact Laws with the consent of the People , & comit many disorders to the prejudice of the Senate , and of the Consuls ; so that sometimes they were nam'd Pestes reipublicae . Their Houses were open both day and night , that they might serve for a refuge to all that should flie unto them for succour . And whiles they were in that Office , it was not lawful for them to be absent a day out of the City , except in the Latine Festivals . Thei● Power also was limited within the walls o● Rome : They could not concern themselve● with things acted out of the limits of th● City . Aediles , were Magistrates who had a ca● to see the Temples and Publick Houses in ● good repair : From Aedes therefore Churches and holy Houses they have borrow● their title Aediles . There were three sort● Aediles plebis , were Magistrates under th● Tribunes of the People instituted at th● same time as the former . Their Office d● oblige them to wait upon the Tribunes 〈◊〉 the People , to judge of small matters , 〈◊〉 restrain the violent humours of Creditor● to limit the number of Drinking-houses , 〈◊〉 punish railings , and small offences ; to so to the Weights and Measures ; to provi● Corn and Oyl for the Provision of the City and to cause all Publick Houses to be due repaired ; to order all conveniences for publick Sports and Plays , &c. Aediles Curules were chosen out of the Senate , as the former were out of the People : their Office was the same , but they did take their turns : One year the Aediles plebis did govern , the next the Curules ; but afterwards they observed no such order in the execution of their Office. There were also in Rome Aediles Cereales , Magistrates who had a care of the Corn and Victuals sold in the Market . Besides these , there were certain Persons called Quatuorviri viarum curandarum , Officers appointed by theenate to see that the Publick wayes might be well Paved . These men were under the Censors , unto whose office the care of the publick ways did belong . They were also called Curatores viarum . The Keepers of the Soldiers Treasury , were established first by Augustus Caesar , when he saw it necessary for the safety of the City , and of the Empire , to mantain constantly a certain number of Legions always in Arms , that his ordinary In-come was not sufficient ; and that he could find no other way to furnish the Expences , He promised to cast into the Treasury every year a large sum of money , for Himself and Successor . All the wealthiest Citizens , and the Princes subject to his command , did imitate his Example : But when this was not yet sufficient , he commanded that the 20 part of all Inheritances , and Legacies , left to persons who were not near of kin to the deceased , should come into this Treasury . He appointed three persons chosen out of the Praetorian Bands to keep it . The Captains of the Emperors Guards were powerful men in the Roman Empire : they did raise and depose their Masters at their pleasure , and commit many Insolencies , for which many times they did loose their Heads . Praetorium , was the Generals Pavilion , or the Princes Pallace , and * Praetoriani milites , the Soldiers of the Emperors Guard ; from hence their Captain is stiled Praefectus praetorio . Praefectus frumenti dividendi , was an Officer appointed by Augustus to distribute the Corn which he did give to the Publick . Praefectus vigilum , was the Captain of the City Watch : For there were several Companies divided in the City , to prevent Sedition and Mutiny , and a Commander over them , who was their Captain . The Keeper of the Kings Exchequer was a considerable Officer in Rome ; He was named Advocatus Fisci . As the Roman Empire did enlarge its Bounds , the number of Officers did also increase every year . The People and Senate did send their Commissioners to execute Justice in all the Provinces subject to their Jurisdiction . At first , only the Praetores were required ; But when they had conquered large Kingdoms ▪ they reduced them into Provinces , and appointed that such as should go out of their Consulships , should depart into these large and Noble Divisions of the Empire , to do Justice , and mannage the publick Affairs of Peace and War ; Then these Governours were stiled Pro-consuls ; sometimes they had an Assistant named Praetor , whose office was to do Justice in the Province between dissenting parties . Now in the flourishing state of the Empire , some Kingdoms vvere Praetoriae , belonging to the Praetors : Others vvere Consulares ; for such as vvere of a Consuls degree . Under the Emperors of Rome , some Provinces vvere disposed of by the People and Senate ; the Governors of these vvere called Proconsules ; and some by the Emperors , vvho did give o t their Commissions to their Favourites , named Propraetores . Before , vvhen the Consuls did govern the Empire , they did * agree amongst themselves about the Provinces unto vvhich they vvere to repair : vvhen the time of their Governing vvas expired , or vvhen they did * cast Lots for the Provinces ▪ If there vvas any dangerous War to mannage , these Pro-consu●s did choose a * Legatus , unto vvhom vvas given a Quaestor , a Treasurer to have an eye upon the Expences and In-comes of the Empire . The Senate did send these Provincial Magistrates in very great pomp , and did appoint unto them their Attendance , Furniture , Train , Army , Wages , &c. They did alvvays receive a golden Ring amongst their Furniture , to Seal Letters and Dispatches , as I conceive . Their Train vvas composed of Colonels , Captains , Notaries , Serjeants , Secretaries , Bayliffs , Cryers , Executioners , Interpreters , Soothsayers , Physicians , and such kind of men . When they vvere to depart , they did go up to the Capitol , to make Vovvs to Jupiter for the vvelfare of the Empire ; and then vvith their Lictores , their Officers bearing before them tvvelve Hatchets , and bundles of Rods ; they did go out of the City Paludati , that is cover'd vvith a Cloak , and at the Gate they were complemented by all their friends vvith many good vvishes . As soon as they vvere enter'd into their Provinces , they did begin to command ; and the Commission of the former Governours did end . CHAP. IX . Of the Roman Laws , and of many particulars relating to their Judiciary proceedings . IT is not possible for a Kingdom , or a Society of Men to live vvithout Lavvs ; Nature , and our Interest do recommend certain Rules of behaviours , upon vvhich much of the happiness of a Commonvvealth depends . The Romans at first had no other Lavvs , but the Pleasure and Will of their Princes and Magistrates , vvho did govern them according to the light of Nature , and their Inclinations ; But this kind of ruling is subject to mistakes and injustice : therefore , for the bene●it of the People , it was necessary that the Laws should be written . The 12 Tables were famous at Rome . Afterwards the Supreme Magistrate did recommend a Law , which was called by the name of the person who caused it to be published . It would be too tedious a work to mention every Law of the Romans ; several learned Lawyers have given a sufficient account of them , as Baldunius , Pomponius , Manutius , Prateus , and many others . I have here collected the Statutes which are most remarkable , and which concern our present Estate . Papirius caused these Laws to be established ; that nothing should be done without some adress to the Gods. That none but the Patri●ij should be suffered to Sacrifice , and gov●rn the Commonwealth . That only the Kings should command over the Worship of the Gods. That the Fables of their Divinities should not be credited . That no forreign God should be Worshiped within the City , besides Faunus . That none should offer to speak Bawdy in the presence of Women . That all Murdrers were to be slain . That none should offer to enter into the City but by the Gates , because the Walls were to be esteemed most sacred ▪ That every Woman lawfully joyned in Matrimony with a Man , be a partaker of his Estate . That if a Wife be found guilty of Adultery , it shall be lawful for the Husband , and her Relations to put her to death as they please . That if she did drink Wine she was to be punish as an Adultress . It was not lawful for the Roman Women to taste of Wine ; therefore when they did marry , they made an agreement with their Husbands , to have that liberty at certain times ; as when they were brought to Bed , when they were sick , &c It was not lawful for a Man to leave his Wife , unless she were guilty of a grievous crime contrary to the laws of Marriage . If a Child did offer to strike his Parent ▪ he was to be devoted , sacer , or sacrificed to the God. s All monstrous creatures were to be slain . In the 12 Tables were to be seen these Laws . That no Roman Citizen should be condemned to die , but by the Sentence of the General Assemblies . That the Command of the People should be a Law. That if a Judge should take a Bribe , He was to be punished with death . That all false Witnesses were to be cast down the Rock Tarpeia . That none should entertain in the City Publick Meetings in the Night . That if a Roman Citizen did encourage the enemy against the Empire , or did betray a Citizen , He should be punished with the loss of his life . That a Father should have * power of Life and Death over his lawful Child . That every Father had power upon his Death-bed to bequeath his Money to any body , and to appoint † Tutors for his Children . If any did die without Will , or in a Frensy , the Kindred aud Relations were to take charge of his Estate and Children . That if any was a Prodigal , his nearest Kindred should govern his Estate , when the Praetor had understood his behaviour . That if a Child was born within ten Months after the Fathers Death , it should be legitimate , and Heir to the Estate . If any did offer Injury to another , he was to be punished by his Purse : And if he did maim him in one of his Members , he was to be requited in the same manner . It was Enacted by Abenobardus , that the Colledge of Priests should not receive indifferently any persons into their Orders , untill the People had sufficiently approved of their behaviour and honesty . It would not be amiss if this Roman Law was in force amongst us . It was not lawful to beat a Citizen of Rome with Rods , or to punish him indicta causa , that is , before he came to a hearing . The Senators were commanded by the Law to abstain from all manner of trading . The Tithe of all sorts of Corn was duly paid to the Romans out of all the Provinces ; and that was named decumae , as the Receivers were stiled decumani ▪ The Romans had also several Laws to limit the prodigalities in publick Feasts . They commanded that in the ordinary Banquets , none should spend above ten asses , every assis being worth about a Penny English Money . They had a Law that no Wife should enjoy above a quarter part of her dead Husbands Estate . And for the better understanding of the Wills , we may take notice , that there were Wills called Testamenta in Praecinctu made by the Soldiers in the Army in the presence of their Comrades , Viva voce Testamenta calatis Comitiis , in the presence of all the People assembled together ; and Testamenta per emanci pationem familiae , which was done by a pretended Sale of all the concerns of a Family , to an intimate friend of the Testator ; He is called by the Lawyers Haeres fiduciarius , or Imaginarius . When the other was dead , he was then Pater Fudiciarius , and was to have the power of a Father , until the Children came to be of Age. Theeves were condemned to restore fourfold to the Owners : this Law was called Lex quadrupli , and the Accusers , Quadruplitores . But if any had stoln so much , that he ould not make satisfaction , he was to give all his Goods . Their manner of proceeding in Law was thus : First , the Plaintiff having caused the Defendant to be warned into the Courc , he did present a kind of Petition to the Judge that his cause might be heard before him ; this was stiled Postulatio : when it was granted , he did proceed to intendere actionem , or litem ; or he did diem dicere , appoint a day : this was followed by an engagement of the Defendant to appear , by giving a Surety ; when the day o● appearance was come , which was commonly dies perendinus , the Plaintiff was obliged to † swear to the Judge , that he did not accuse the Defendant calumniandi gratia , only to calumniate him . On the day of examining , the accusation both parties were to be present , unless they were sick , if otherwise , they did * loose their Cause , and the Judge did give out † an Execution against the party , with an order to seize upon his Goods . But before the final Sentence was given , the Judges did * cast Lotts , to know who should judge of such a Cause ; aud then if the Defendant had any reason to think that such Judges would be partial , he had liberty to † except against him , and another was chosen in his room : when the Judge had heard the cause , he did deliver a little tabella , where was written either a Roman C for condemnation , or A for absolution , or N L for non liquet ▪ that did signify ▪ that the Cause was to be heard another time . The Grecians had also three Letters to express the Sentence that was given , ● for Condemnation , T for Absolution , and A for a Reprieve . Now in many Courts of Justice , a Javeline stood at the Bar ; they did also set up the same Weapon when they did make sale of any Goods : therefore sub hasta vendere , or or praeconi subjicere , is to expose publickly Goods to Sale by a Cryer ; the Buyers were named Sectores , they did signify their desire of Buying by digitum tollendo , by lifting up their Finger . Their ordinary Money was As , a Penny , and Sesterius 2 d. ob . Sestertium , a hundred Sestertij , that is about eight or nine Pounds English money . They did number their Estates and Money by these Sestertij , as decem sestertij , ten sestertij ; decem sestertium 1000 sestertij decies sestertium ten hundred thousand sestertij . CHAP. X. Of the Roman Punishments inflicted upon Offenders . THE lesser Punishments were loss of Goods , which was either the loss of all , named mulcta suprema ; or the loss of part , called a Fine , or mulcta minima ! Capitis diminutio , was a degrading of a Man from a higher Tribe to a lower , which was either minima , or media ; to the lowest Tribe or a dashing of his name out of the Romans Catalogue : this was maxima diminutio Capitis . Sometimies it was followed by a Banishment of the Offender , unto whom interdicebatur usus aquae & ignis , the use of Water and of Wine was forbidden . The other severer punishments , were Furca , Crux , Carcer , Culeus , Equuleus , Scala , Gemoniae , &c. This we must note , that when the Offenders were led to Execution without the Gates of the City , a little Bell was tyed about them , to give notice to every one to stand out of the way , that they might not defile themselves by touching such a one . Furca , was a common punishment of the Romans ; they did imploy it to disgrace an Offender , either by obliging him only to carry it about the City , or ✚ by whipping him in the way . These kind of People , whose unhappiness it was to be thus treated , were named afterward Furciferes : they did also imploy the Furca in punishing to death ; the poor Miscreant did bear it out of the City to the place appointed , and at certain stages the Executioner did make him feel the smart of his Rods ; when he was come to the fatal place , the Executioner did chop off his Head. Now this Furca was two Beams joyned together , either in the middle , or in the top . Justus Lipsius hath written a learned treatise , de Cruce , which was an Instrument not much unlike to the Furca . The custom did oblige every one to bear their Cross , upon which they were to suffer , and then to be nailed upon it . There were many forts of Crosses in use amongst the Romans , but none was for an ingenious Man. It was a kind of punishment only proper for Slaves and men of the lowest rank . They were nailed to this cursed Wood , and an Inscription over them , signifying the Crime that brought them to this shameful punishment . The publick Prison where they were kept , vvas named Carcer ; In it were to be seen tvvo Rooms . Tullianum , vvas the Dungeon vvhere Malefactors vvere strangled Robur , vvas a place of strength , out of vvhich they could not break forth , vvhere they vvere sometimes put to Death . Nervus , vvas like our Stocks , vvhere the Feet vvere laid . Collumbar and numella , vvas a place to put the neck , that resembled our Pillory . Codex , vvas a Block fastned to Malefactors , upon vvhich they did use to sit . Culeus , vvas a kind of punishment due to Paricides . They did first vvhip the Offender vvith Rods , until the Blood did gush out of their Veins ; then they did sovve him up in a Leathern sack , called Culeus , vvith a Cog , a Cock , a Viper , and an Ape ; vvith this sad and loathsom company , they did cast him head-long into the Sea and drovvnd him . Eculeus , vvas an Engine proper to Rack and torment Offenders , vvhose Body did appear as they that vvere crucified on the Cross . It vvas invented on purpose to force men suspected of a crime to a confession of their Guilt . I conceive this Engine vvas made in such a manner , that it did stretch every joint in the Body . The Romans did sometimes increase the torture of the Persons racked upon this Engine , by applying hot Irons to the Offenders naked Body . Lamina and Vngulae ; vvere Instruments made for this purpose , to adde to the pain of the miserable creature , vvhose misfortune had brought him to this torment . Sometimes the Offenders vvere condemned to be thr ovvn dovvn head-long from the Rock , upon vvhich stood the Capitol , called Tarpeia rupes . There vvas another place called Gradus Gemmonij , or Scalae Gemoniae , near the River Tiber , from vvhich they did cast the guilty persons to drovvnd them in the vvater . Some describe thus the manner of this kind of punishment . The Executioner did fasten a Hook in the mouth of the poor vvretch , and did dragg him through the streets from his Prison to this infamous place , and then he did cast him dovvn head-long into the River , or did burn him , as some do relate . Tunica , was another kind of punishment . They did put the Criminal in a Coat dawb'd vvith Pitch and Brimstone vvithin & vvithout ; and in this manner they did cast him into the Fire prepared for him . Damnatio ad Gladium , was when a man was condemned to end his dayes with the edge of the Sword ; either by fighting in the publick Playes amongst the Fencers , or by receiving the fatal blow from the hand of an Executioner . Damnatio ad Bestias , was the condemning of a man to be devoured by Lyons , Bears , or other wild Beasts , Sometimes they did expose them all naked to the mercy of these Savage Creatures ; aud at other times they did furnish unto them Weapons , to enable them to contend with the Beasts , and shew some sport to the gazing multitude . Ergastulum , was a Prison for Slaves , who were to be kept there , and obliged to work for their livelihood . Some did belong to Noblemen ; they were designed for the most part for the slaughter , to delight the People in the Amphitheatre in fighting . They did ▪ daily exercise themselves by Fencing . A certain Master of Arms did teach them , as we have already taken notice . And that they might be hindted from an escape , they had Bolts & Chains night and day put upon their Legs . Many Offenders were condemned to these kind of Prisons , that they might be exercised in digging the Ground , in grinding Corn , in * drawing water , and in many other laborious and painful works . The Offenders were also sent ad ▪ Metalla , to the Mines , which was a grievous punishment . They did also mark them in the Fore-head with an infamous Letter ; they were named Stigmatici , or literati , or nebulones stigmatici . The Romans did also chastise their Criminal persons with Whips aswell as with Rods ; and to increase the pain , such did tie at the end of every thong , Nails , Bones , and other hard things , so that many times the Patient did give up the Ghost under the strokes . These Whips were named Scorpiones . CHAP. XI . Of the Roman Militia . IT will not be amiss to know how the Conquerors of the World arived to that excessive Power , and how they attained to an universal Monarchy over most part of the known Nations . Their Martial Discipline , and the excellent order which was establisht amongst them in their Armies , did assist them as much in their Expeditions , as their valour and Courage . And first , we may take notice that they did never engage themselves rashly in a War. Their custom was to seek all other means to bring their Enemies to Reason ; when they did see all their endeavours frustrated , they did then make use of War , as the last and most desperate Remedy . The Feciales , an order of Priests mentioned before , were dispatcht with a Commission to declare War to the Enemies , one of their number cloathed in a stately Robe , with a Caduceus in his hand , did make his address to Jupiter , and the rest of the gods , as soon as he was entred into their Borders , telling them , that he was there in the name of the Romans to demand Justice of such a City or Nation . When he was come into the presence of the Enemies Magistrates , he did openly declare his business to them , with Imprecations and Curses . If they did give him no satisfaction within 30 dayes after his arrival , he did then tell them that the People of Rome would deliberate about that business , and endeavour to oblige them to Justice ; and then he did cast out of his hand a bloody Javeline , with these words ; In the name of the People of Rome I declare War to such a Nation . When the Romans did conclude a Peace , they did also send these Feciales , who were to carry with them some Grass out of Rome ; When they were come into the presence of the other party , the chief of them , named Paterpatratus , did take a Stone , and knock a Hog on the head , * swearing , and wishing that Jupiter would thus punish him , or that People that intended any mischief or deceipt by the Treaty ; or that should first violate their Oath , and break the agreement by any publick acts of hostility . When the war was proclaimed by the order of the People , and by the decree of the Senate ; the next action was to pitch upon a worthy General to manage it , and Command the Soldiers that were to be sent against the Enemy . Servius upon Virgil takes notice of three kinds of warfar ordinary in Rome . There was Sacramentum , ●o named , because all the Soldiers did engage themselves by an Oath to fight for the Common-wealth , to obey their Commanders , and to not depart from the War until it was finisht . 2. Conjuratio , which was when there was some great tumult or rising in Italy , or upon the Borders . In such a case , because the General had not time to receive the Oath from everyone , he was wont to say , qui vult salvam rempublicam me sequatur , and to assend up to the Capitol the common Rendezvouz in such occasions , causing two Banners to be displayed , the one of a Rose-red colour for the Infantry , and another of a Skie-colour for the Cavalry or Horse-men . The third sort of Warfar was named Evocatio , and the Soldiers Evocati milites : When the General to fill up his Army , did command several persons dispersed in the Roman Dominions , to repair to their Colours , and come to his assistance . Besides , the General did dispatch his Orders to all the People allyed to the Romans , to send their succours by such a time , and at a place appointed . The whole Army was divided into Roman Legions and Auxiliaries . Every Legion was composed sometimes of 3000 , sometimes of 4000 , and never above 6000 Foot , with some few Troops of Horse-men , who were to wait upon their Legions in the Battle . The Foot were divided into Cohortes , or Companies ; in every Legion there was wont to be ten Cohortes . Every Cohors did contain ▪ three Maniples , every Maniple two Centuries , and every Century an hundred Men. The Centuries were subdivided into contubernia , certain Files of Men , who did lodge always together ; their Corporal or Serjeant was named Caput contubernij , or Decanus , as his Captain was named Centurio . At the Rear of every Century , did march a Commander next to a Centurion , called Tergiductor , of the same power as our Lieutenants of Companies . The Horsemen did appear in Troops called Turmae , and every Turmae had three Decuria's , and every Decuria ten Horsemen . The Captain of every Troop was named Praefectus Equitum , and the chief Commander of the Army Imperator ; especially when he had been so happy as to obtain a Victory , where one thousand of the Enemies were slain . Over every Legion there was a Tribune or a Colonel under the General . In this Army , none was received amongst the Legions ; but after 17 years of Age ; and every one was to be a Roman born , a Free-man . I confess that in cases of necessity , they were forced to Muster in their Army Slaves and Fencers . The number of the Roman Legions did vary according to the occasions of the Commonwealth : Sometimes there have been 25 Legions belonging to the Empire , dispersed round about the Borders near the Enemies Countrey . But we must take notice , that before the Armies did march to find out the Enemy ; the General , with the rest of the superior Officers , were very diligent and careful in the placing of their Men , and disposing of them to the best advantage . The poorer sort , and the weakest bodies they did pick out of the Army , to put them together in Companies separate from the rest , they called them Velites . These kind of Soldiers were the most contemptible Soldiers , and such as were exposed to all the dangers . As in the Turks Army , there are multitudes of a certain vile sort of Soldiers , who are placed in the Front of the Battle , and beaten to the assault , to fill up the Ditches with their Bodies , and cause the Enemy to spend their Fury upon them : So was it in the Roman Army , there were certain Companies pickt out of the rest , to be imployed in assaulting the Enemy , and in receiving the first on-set . They were lightly Armed , and therefore from their swiftness in Retreats , they were called Velites . When the Army was ready to Fight , such did appear at the VVings , or in the Van , as our Forlorn ▪ Hope . They were never required to stand to a Fight , and oppose the Enemy without stirring ; neither d d the Generals repose any great Trust in them . The chief strength of the Army was in the Roman Legions . Afterwards the General did choose out of the Army , the strong and lusty Bodies , to match them also together ; and they were named Principes . The Triarij were elected next , out of the oldest and most beaten Soldiers , named Veterani . They were placed always in the main Body of the Army ; And to them was committed the Roman Eagle , which vvas as the Royal Standard amongst us , the chief Ensign of the Army . The first Centurion of the Triarij was called Primipilus , and primus Centurio ; he had the charge of the Roman Eagle . The second Century vvas named secundum pilum , and the Centurion , secundi pilus . The Principes , vvho marched before them , vvere named Antepilani . Besides the former Commanders in the Army , there vvas Praefectus Legionum a Major General next to the Legatus , the Lieutenant General of the Army . VVhen the General , and his Lieutenant vvere absent , he did command in Chief over the Colonels , and over the rest . There vvas also Praefectus sociorum , a certain Commander of all the Auxiliary Forces , sent to the Army from the friends of the Roman Empire . There vvas also Praefectus Fabrorum , and Praefectus castrorum , the Camp-master General , and the Chief Engineer , vvhose Office vvas to have an Eye to the Instruments and Engines of VVar , and to the Labourers . The Romans did overcome their Enemies , and take Tovvns , more by skill and art , than by plain force and Valour ; therefore it vvas necessary that they should have great numbers of all sorts of work-men in their Armies , and one over them all to command them to their business . In the Roman Army there was an excellent varieyt of Weapons fit for all sorts of encounters and occasions . In this the wisdom of their first Warriors did appear in inventing such convenient Arms , as might be suitable to the strength of their Bodies , and might be able to defend them with advantage against other People . Besides the Sword and Buckler , they made use of a certain Dart named Pila , which they did handle so dexterously , that according to the report of Caesar , it did sometimes pierce through Bucklers two inches thick of Iron : Especially the Triarij , the best Soldiers , who were always kept for a Reserve , were furnished with this kind of Weapon , and a small Target called Parma . Some of them were armed with a Javeline ; others with Pikes . They were careful to provide their Armie wi●h all manner of Weapons , that according to the different occasions , they might oppose such as were best furnished , to encounter the enemy . But before a General did undertake an Expedition against the Enemy , it was the custom , not only to consult the Augures , but to enter into the Temple of Mars , and there to begg the assistance of that God. When he did march with his Army , they were commonly ordered according to the dangers , or the safety which they did apprehend . Every night the Army did Encamp in a convenient place . Pyrrhus King of Epirus taught the Romans the Art and use of lodging their Army within a fortifyed Camp every night , for fear of a Surprisal . The Generals Tent was usually in the middle , and the Horse and Foot placed round about at a convenient distance , in such a manner , that there was from the Generals Pavilion so many straight Lanes reaching as far as the Fortifications There were commonly four Gates , or places to go out ; in every Roman Camp. The greatest and largest was called Decumana . The other three were named Praetoria , Questoria , and Porta principalis . At every one of these Gates was a Guard placed , and Sentinels , at certa●n distances upon the Rampier . VVhen they intended to fight the Enemy , aciem educebant ; They led their Army out in order of Battle , which was not always the same : Sometimes the Enemy with which they were to fight , or the nature of the place did cause them to alter their Army . The Spear-men called Haflati , with the Velites did usually begin the Fight ; and if they were worsted , they did retreat to a space left open behind the lusty Principes , who did then succed in their room , and maintain the Quarrel against the Enemy . After them the Triarij did fight . Every wise Commander had commonly some Reserves , which were not brought to the Battle , but in case of necessity . When the Enemy was sufficiently weary in the Fight , the Generals did then give order to these Reserves , named Subsidia , to fall upon them and end the dispute . Caesar in his Commentaries , speaks of a certain order of Battle , called Orbis , which was in case of necessity , when the Enemies were numerous , and too powerful for the Romans , they did cast themselves into a * round Body , that they might more conveniently resist the multitude of their Enemies , who did attach them on every side . VVhen in such a case their design was to march forward , and pierce through the great Bodies of their Enemies , they did fall into another Figure , named Cuneus , because they did appear as a Wedge . In this manner they did more easily compass their Design , and save themselves from being overpowred . But there was nothing that did more enlarge the Bounds of the Roman Empire , and increase their Power , than their skill in the taking of Fortified Towns. Many times , although the number of the Enemies within , was far greater ; and although they had all things necessary to oppose the Besiegers , and were lodged within such strong and walls , that it did seem a madness to offer to take them by force ; Yet the Romans did often sit down before such places , amd when they had fortifyed themselves within their VVorks , they did undertake the Besieging of them with such success , that within a few dayes their Flags and Banners did flie on the top . If the Town walls were low , and the opposition not great , they did take it usually by Assault with their Ladders . But if the Besieged were numerous , and the wayes to the Town easie , they did raise high Towers of Planks & Beams , cover'd with raw Hides which they did drag close to the walls of the besieged City . And then they did bring on their Companies under their Bucklers to the Tower , upon which they did assend by stairs , and steps within , to the top , that was equal with the walls ; so that by that means they did Fight without the least disadvantage . They had several wayes to take Towns , according to the nature and disposition of the Ground , and the scituation and strength of the VValls , they did accordingly imploy such Instruments and Engines as were most convenient , These are the chief Engines imployed in the Siege of Towns. Agger , was a high Mount which they did raise near the wall with Earth and Stakes to support it : From the top of this Mount , the Romans did fight against the besieged , and kill every man that did appear upon the wall . The Stakes used in this occasion , were named Valla , and * Valli . They did commonly draw a Line round about the besieged City , and did build strong Castles and Towers at convenient distances , to keep off all correspondence with Forreiners ; but when the Roman Army was not numerous ▪ they did sit down close before the wall , and did neglect the great enclosure that was required round a City , and did endeavour to enter into it by one place . They had many moveable Towers made of Boards , and covered with raw Hides to hinder them from burning , which they did dragg upon wheels near the Walls , to give the assault . They did make their approaches under a large covering made of Hurdles and Planks , called Vinea . Testudo , was an Engine , representing the upper part of a Tortoise , under it the Soldiers did hide themselve ; when they did either draw near the Walls , or when they did undermine them . Sometimes these Engines were made of the Bucklers of the Soldiers joyned together . Musculi , were other Engines of Defence , to protect the Soldiers in making the Works for a general Assault . Plutei , were other Inventions , to bring the Soldiers to the Walls without danger . Their Mines were named Cuniculi . The other Engines for Battery , were first * Balista , which was made of Beams , Cords , Iron Bars , and Skrews , in such a manner , that it did cast Darts of a considerable bigness into the City , and it did require but 3 Men to manage it . Onager , was an Engine to cast Stones . Scorpio , was another to send forth small Darts : Some do confound these two names , because they were made almost of the same make , with this difference ; the former was for Stones , and the latter for Darts . Aries , their Ram , was a noted Engine in War , made of several Beams ; that which was on the top was headed with a large piece of Iron , as a Rams head with Horns . The Soldiers did cast down the strongest Walls by the frequent blows which they did give with it . Malleoli , were a kind of Arrows with a large belly , full of Wild-fire , to burn any thing upon which it did light , and nothing was able to extinguish the Fire but Dust ▪ Falces murales were other Engines to fasten upon the wall , and pull down the stones . When the Romans did besiege a City , they did before the taking of it , desire the leave of the Tutelar Gods of the place , and did invite them to dwell at Rome , promising unto them Temples , Altars , Sacrifices , &c. They were better Soldiers at Land , than at Sea ; nevertheless , they have had great success , and have obtained famous Victories by their Ships , upon which they did endeavour to sight as at Land , by joyning their Ships together , and causing them to afford a firm standing . In the first Punick war , the Romans ventured their Fortunes in a Sea-sight against the Carthaginians . In process of time , they had People as expert at Sea , as at Land. When the Enemies were overcome , the Romans did reduce them commonly to that estate that they had a will , but not a power to revolt from their obedience . When they did spare a City , and grant unto the People their Lives , they did sometimes sell them , sub Corona , under a Crown which was placed upon their heads when they were led to the Market . Sometimes they did cause the People of a City to pass without Arms , sub jugum , under a cross Spear , supported with two others , and representing a Gallows . Sometimes the Citizens , & the Nation that had been conquered , were driven out of their Habitations and their Dwellings , and the Land granted by the Roman People to some old Soldiers , who had well deserved from them in the wars . Such a place afterwards was named Romana Colonia . It was governed by a publick Counsel , composed of every Tenth Man , chosen out of all the number . There is a difference between a Colony , and Oppidum municipum ; for the latter was a certain Town that had obtained the Honour of being reckoned amongst the Roman Citizens , but none of them could claim any right to give his voice for the Election of Magistrates : nor was any of them to be burdened with the extraordinary Imposts . Besides the Municipia , had particular Laws amongst themselves , and were not bound to the observance of all the Roman Statutes . And because the Romans were the most powerful People of the world , several Cties and Nations did seek their feiendship : They were afterwards named Foederati populi , or Foederatae civitates . The frequent Alliances which the Romans did make with their Neighbours , did often administer occasions of new Quarrels , and by consequence of new Conquests : For when these People , and their friends were grieved or oppressed by any Enemy , they did implore the assistance of the Romans , who were glad of such an opportunity of enlarging their Dominions . When the Kingdoms were subdued , they did reduce them into Provinces of the Roman Empire , and if they did suffer the Inhabitants to enjoy peaceably their Estates , they did lay upon them many yearly Tributes . Besides , the Tenths of all the Fruits of the Earth , called Decumae , They had an Impost named Portorium , upon all Goods Transported and Imported ; Every Head did pay a certain Tribute , and the Senate would sometimes lay upon them grievous Bur●hens , and exact large sums of Money according to the necessities of the Empire . Such People were afterwards named stipendiarij , Tributaries to the Romans . But we may take notice that they did carefully treat every City according to its deservings . If the Inhabitants had resisted their Power more than the rest , they were sure to suffer for it , and to receive such punishments as the Romans did think that they had deserved . By this means ●hey did strike a fear into the minds of their Enemies , and did oblige them to seek their friendship , and to yield to their incroaching Power , that they might not be reduced to the same Estate . It is no wonder if their Armies were so successful , and their Soldiers so obedient ▪ They had such an excellent , and such a severe Discipline to govern them , and such glorious Rewards assured to their virtuous behaviour , that they were thereby as much animated to seek the latter , as they were afraid of the punishments infl●cted upon offenders . They had several sorts of Chastisements proportionable to the Soldie●s faults : Sometimes when they had shamefully demeaned themselves , the General did Dismiss them , and Disband them , by taking away their Soldiers Girdle , and their Arms ; sometimes he did deprive them of their daily Sallery : Such were said to be aere diru●● , deprived of their Pay , which was cast into the publick Treasury . Censio hastaria , was when the Soldier was commanded to resign up his Spear , and depart out of the Army . When the Company had lost their Banner , they were commanded to feed upon Barley-bread for several Months , and the Captain did loose his Girdle , which was a notable disgrace to an Officer . If the crime was bu● small , the Soldiers were forced to stand before the Generals Tent with some marks of dishonor upon their Heads ; or they did di●half naked in the presence of the whole Army . Sometimes they were condemned to Winter abroad in the Fields , and to not enter within a Roof in the sharpest weather ▪ If a Soldier had been a Coward , or inconsiderate in his attempts , they did open a Vein and draw some Blood from him . These were the small punishments due to lesser crimes greater faults were chastised with Rods , and Death . Sometimes they did cut off their Hands , whip them with Rods , beat them with Cudgels . All Run-aways were to los● their Heads without mercy . And wher there had been a grievous Mutiny , they did condemn either the tenth , or the hundred● Man to Death ; this was called Exercitus , or Legtonis decimatio , or Centesimatio . The strict observance of the Military Laws , preserved their Armies from Rebellion , and Ruine ; and caused every Soldier to obey his orders , and follow his Leader . The Rewards granted to the Couragious and Valiant Soldiers , were many , and suitable to their well-deservings . The meanest Soldiers were advanced to the Commands of the Army , when they had done some brave Action . But besides these Offices of Profit and Honour , they did receive an increase of their Pay. Their General did bestow upon them Bracelets , a white Lance , Collers , and such like Ornaments to Honour their Virtue with some distinction from the ordinary kind of Soldiers . There were also many sorts of Crowns given to the brave Soldiers of the Roman Army ; when a Captain had freed a City from the Siege of an Enemy , and had forced them to depart , the Citizens did bestow a Crown , not of Gold , or of any other precious metal , but of Grass upon him , by whose means they had been delivered . Nevertheless this Crown was lookt upon as the most Honourable . The Grass was to be gather'd out of the City that had been freed from the Siege . Civica Corona , was a Crown given to a Roman for preserving a Citizen from the enemies hands . It was made of Oak branches and Leaves . When a Soldier had generously advanced his companions in an Assault , and gained the top of the Wall before them , he was Honoured with a Crown of Gold , representing the battlements of a City wall . Another of the same substance was given to such as did enter first into the Enemies Camp , and this was called Castrensis Corona . Thus after a Victory at Sea , the Admiral , named Navium praefectus , did give Crowns of Gold to such as did enter first into the Ships of the Enemy . The Romans were very careful to reward and encourage Virtue in those Men who did manage their Publick Interest ; or in such as were engaged to maintain their Quarrels . By this means they came to have the best Soldiers in the world . But the Rewards granted to the meanest sort of Soldiers , was nothing in comparison of the Honours and Recompenses which they did bestow upon the generous and successful Commandess . After a famous Victory , the Army did grant to their Generals this Title of Honour , Imperator . Afterwards , they did send Letters adorned with Lawrel to the Senate , to require from them the Confirmation of that Title , with publick Processions and Prayers , at which all the Roman People did assist in Pomp , marching to all the Temples of their Gods , to pray for the prosperity of their General . This was performed in his absence : At his return home , they did sometimes receive him in Triumph . In the lesser Triumph , named Ovatio , a Sheep was led before him up to the Capitol , where he did sacrifice it to Jupiter . Then he was to enter into the City upon a Horse , crowned with a branch of Myrtle , because he had been successful , and victorious without much Blood-shed . The greater Triumph , was the most glorious in the world , and the greatest expression of Honour and Grandeur . It was allowed by the Senate to their Generals abroad , when they had enlarged the Bounds of the Empire , and kill'd in encounters with the Enemy above 5000 Men. The General , with his Army did enter into the City in great Pomp. All the Soldiers were crowned with Lawrels , and cloathed with stately and rich Attire . The General with a Crown of Triumph of pure Gold , which the Senate did send unto him , was to ride into the City upon a stately Chariot . Some have been drawn by strange Beasts , as Elephants , and Dromedaries . He was cloathed in a Purple Robe called Trabea , with a Tunick richly beset with Gold , Pearls and Jewels , and a branch of Lawrel in his hand . Sometimes before , and sometimes after him , were led in Chains the Captives . The Princes and Kings , who had been overcome and taken , with all lheir Spoils and Riches . All that could serve for ostentation , was then publickly carryed in Pomp , to Honour the Triumph of the Conqueror . The City being then full of all the Inhabitants of the Countrey round about , who did flock together to be eye-witnesses of the Glory of the Roman Empire , that did then appear to the world . The Senate , and all the Persons of Quality were wont to welcome the Conquerour home at the Gates , and to lead him to the Capitol through the Acclamations , and wonderful Rejoycings of all the People that did besiege the ways : When he came to the Capitol , he was there to sacrifice a Bull to Jupiter ; And if he had been so happy , as to kill with his own hand a General of the Enemy in Battle , he did take from him his Armour and Weapons , called then Opima , not Optima spolia , and did Dedicate them in the Temple of Jupiter Feretrius , causing them to be hung up in remembrance of his valour and success . When the Conquerour did pas through the Streets , he did sometimes cast Medals of Gold amongst the People , and did divert them many days with publick sports . Afterwards the Senate did cause at the Publick charge * Arcus Triumphales , stately Monuments of Triumph to be erected in Honour of the victorious General , with Trophies of Spoils , and Weapons of the Enemy . They did commonly conclude the solemnity with a * great Feast , unto which all Persons of Quality were invited . Non albana mihi sit commessatio tanti , nec capitolinae , pontificumque dapes . A Short COLLECTION Of the FAMOUS MYSTERIES Of the EGYPTIANS , Named HIEROGLYPHICKS . The Preface . ALl humane Sciencies hare flourished amongst the Egyptians many years ; Abraham first brought unto them the Rudiments of Philosophy , which his Grand-child Jacob fully taught unto them : His son Joseph , a great favourer of Learning , furnished their Priests with such Revenues , as might entertain them in their Studies , and in the performance of their Offices . The Graecians in the days of Solon , of Pythagoras , of Heredotus , and of Plato , did fetch from Egypt all the knowledges of Nature , which rendred them so Famous . But the Egyptian Priests , unto whom it did belong to teach , did not suffer their Doctrines without a shaddow , or some dark Emblem . Their manner was to discover unto their Auditors the Mysteries of God , and of Nature in Hieroglyphicks , which were certain visible shapes and forms of Creatures , whose inclinations and dispositions did lead to the knowledge of the Truths , intended for Instruction . All their Divinity , their Philosophy , and their greatest secrets , were comprehended in these ingenious Characters , for fear that they should be prophaned by the inquisition and acquaintance of the Common People . The Learned of Antiquity seem not willing to make them share in any part of the profound sciences ; therefore Alexander was displeased at his Master Aristotle , for publishing some of his Treatises that contain the Curiosities of Nature in the common Language . Doubtless the Heathens had very good reasons to keep from the Vulgar some of their Mysteries ; for they did see what we have experienced to our sorrow , That too much knowledge is as dangerous , as a stupid Ignorance , when such do possess it , who have not wisdom to make a right use of it . Sublime Mysteries in the shallow pates of the Commonalty , do serve but to fill their minds with lofty conceits of their excellency ; For as their worldly Affairs cannot suffer them to make it their business to study , they can never attain but to the imperfect knowledge of a few Notions , which are apt to bewitch them with an invincible fancy of their own sufficiency , and to make them despise the wholsom admonitions of their Teachers . I consess we are not to opppose Gods command of permitting the People to enjoy the benefit of his holy word , but I think it the concern of this divided Nation , to have such prudent Ministers in every Parish , that can know what to Preach to their Auditors . I think it very dangerous to declare indifferently any Mystery unto them . S. Paul's wisdom could pro-Vide Milk for Babes , as well as strong meats for grown sttomaks . Knowledge is to be fitted to the capacities of every one , and some Truths are more useful concealed than divulged . It is neither just nor proper that the sublime Inquiries of the learned Brains , concerning many Mysteries , should be as ordinary as A B C. The wise Priests of the Egyptians for this cause , did vail their knowledges of God , and of Nature , under the shadow of their Hieroglyphicks , from the view of every Mechannick . But these ingenious Inventions were contrived , not only to hinder the sublime knowledge of Philosophy from being prophaned , but also that they might abbreviate the diffused Notions of that science , and fit them for a more easie comprehension , and ●or a better retention of them in our memories . Every name is an abbreviation of a Thing , but it is not able to give such a perfect Idaea of the Properties and hidden Qualities of the Things intimated , as the Picture of them in a witty Hieroglyphick . The Great Creator of all things hath been pleased to discover unto us in this manner his Divine pleasure , and all the excellencies of his Being . In the Old Testament the Mysteries of the Gospel were delivered to the Children of Israel in Types a●d Figures . And in the great Book of Nature God teacheth us by Mysterious Impressions of himself by Natural Hieroglyphicks , by certain significant Images of his Glorious Being . We may therefore say , that these witty contrivances of the Egyptian Priests , were designed to bring men to a more easie discovery of the meaning of all Gods works in the World. They were as the Elements to enable us to understand the Glory , the Power , the Wisdom , t●e Goodness , and the other Attributes of God. These Hieroglyphicks are also useful for our Belief , and to persuade men to embrace Virtue and Piety ; for when they shall see Brute-Beasts inclinable to good manners , They cannot but think it a great Disgrace to the reasonableness of their Nature , if they did suffer them 〈◊〉 ●xcell in this particular . The Egyptians had also a design to render their Knowledges immortal , by th●se Inventions . I am certain for that purpose they did engrave their Hieroglyphicks upon Obelisks upon Pillars of Marble , as Lucan saith , Non dum flumin eos Memphis conte●ere libros Noverat , in saxis tantùm volucresque feraeque , Sculptaque servabant magicas animalia linguas . But they did not only express Things , and some secret Knowledges by their Hieroglyphicks , but also whole sentences . They did write all their Rules and Precepts relating to the Worship of their Gods , or to the Government of the Kingdom in this manner . I am informed by some Worthy and credible Persons , who have been Factors in India , that at this day there are three or four Nations , whose Languages are as different as Greek and Hebrew , and yet they understand the Writings of one another : so that what one writes in one Language , the other can read in another , 〈…〉 be but by certain Hieroglyphicks 〈…〉 Characters , Representing the 〈◊〉 of things which are known to men of all 〈◊〉 〈◊〉 ●ongues . It is not long since the 〈◊〉 〈◊〉 had a Writing of this nature sent to him from an Eminent Person of the Court of France , for him to interpret . But that we may treat of these Hieroglyphicks with order , we shall view those that relate to God , and to his outward Works . 2. Those that concern man. 3. We shall consider several other Inventions of this kind concerning Birds , Beasts , and Fishes , &c. CHAP. I. Of GOD , and of His Works . THE Egyptians did look upon the World as the great Image of God. One of their Divinities was named Kneph , He was represented as a beautiful man with Feathers upon his Head , a Girdle , and a Scepter in his hand ; out of his mouth did proc●ed an Egg , which was the Hieroglyphick of the World ; For the shell of it expresseth very well the Heavens , that do shut in all visible things on every side ; the white is an Emblem of the Air and Water ; the yellow of the Earth , which contains in it a secret virtue that causeth it to produce living Creatures , by the assistance of a natural heat . It s coming forth out of the Mouth , shews how he is the great Creator of the universe , and how all visible Beings have been formed by the Power of the Eternal Word of God. They did also Picture Almighty God , as the Body of a Man covered with a long Garment , bearing on the top the head of a Hawk : For the excellency , the courage , the nimbleness , and the good qualities of this Bird , do shadow out unto us the incomprehensible Perfections of its Great Creator . The Sun was also represented by this Bird , that is , a perfect Emblem of its Powerful influences in the World : some do observe that this Creature can stedfastly look on the Sun , and that the Bones of it do draw to them the Metal of the Sun , Gold , as the Lode ▪ stone , Iron . God was also adored in the form of a Crocodile , because that Creature only is without Tongue : The witty Egyptians therefore did represent by it , how God beholds all things in Heaven , and in Earth , with a Profound silence . The Capacious Heaven they understand to be an expression of his Divine Majesty ; therefore some of the Egyptians did Adore the Circle of the Heavens . The Light is an Emblem of his Wisdom ; the Roundness of his Power and Perfections ; and the Caelestial Heat of the tenderness of his Love. The Egyptians did sometimes Represent the Providence of God , by a Basilisk with a Hawks head and eyes , because there is no other Creature fuller of spirits and of vigour . It is said that it kills at a distance , only by sending out of its eyes , a secret Poyson , which it conveys to the Creature , with whom it is displeased . The Power of God they did express by ●anus , with three heads , and with a body , having neither hands nor feet ; because Almighty God governs all things , only by his Wisdom and Pleasure . He needs no visible Members to act in the World , and produce his Wonders ; all the Elements , and the most Rebellious Creatures shall fulfil his Divine Pleasure against their will. The Providence of God , or the Favour of Gods Providence , was represented by a great Star in the Air ; because it is often clouded with adversity , and never shines long upon us without interruption . And because God hath hid the secrets of his Divine Nature in the works that appear to our eyes , the Egyptian Priests did represent him by a Man sitting upon his heels , with all his lower parts covered . The Phoenicians , who were famous Merchants , and who scarce knew any other God besides their Gold , Painted their Idols with large Purses at their sides full of Money . Jupiter was sometimes Represented without Ears , to express how God seems not to listen nor take notice of the Prophaness of Men , nor of their impious Discourses . One hundred hands were given to him , and as many feet , to shew the multiplicity of Effects which proceed from his agency , and how he sustains all things from falling into a confusion . The Goddess Isis was full of Duggs , to signify the Benefits that Men do receive from the happy Influences of the Moon , which was worshiped by the statue of Isis in Egypt . In the City of Sai this Goddess had a famo●s Temple , where was to be seen this Inscription ; I am all that was , that is , and that shall be , my Vail no Mortal hath yet uncovered . These Heathens did Prophanely ascribe to their breathless Idols , and to their Prototypes , that which only belongs to Almighty God , the invisible Creator . The Sun , the most glorious of all visible Beings , was adored as their chief God , and represented sitting upon a Lyon , with Rayes of Light about his head , and a Bundle of Ears of Corn in one hand , to express the Power and goodness of the Sun , that causeth all the fruits of the Earth , to bring forth their increase . The perpetuity and durance of the Heavens , was signifyed by a Heart , placed upon a Cha●ing-dish of burning Coals , where it did remain , without receiving any prejudice ; Thereby these wise Egyptians did intend to intimate unto us , how the World , and the Heavens subsist intire , notwithstanding those powerful Elements and Beings , who do struggle together , and dispute the place one with another . The Sun was also Pictured in this manner ; A beautiful young Gallant , standing half naked in a Ship , neatly trimmed , supported on the back of a great Crocodile , with flames of Fire round about it . These several particulars are mysterious expressions of the power and estate of the Sun in this lower world . The swiftness of his motion was shadowed by a winged Horse running a race . A Beetle , a vile insect was put to signify the Sun. This kind of Beetle bears the perfect image of a Cats-head . Now the Naturalists have observed , that Cats do see best when the Sun approaches , and that their Eye-sight decayes as it goes down in the evening . The Egyptians did also put the rarest of all Birds to expresse the Sun , the rarest of all visible Beings ▪ for they did paint a Phoenix to be the H●eroglyphick of it , as they did a Raddish and an Onion to expresse the Moon . A Cynocephalus , was also the Enigme of the Moon ; for by the different postures of this strange Animal , the different motions of the Moon are signifyed . To express the rising and increase of it . It was painted standing right up , upon its hindermost feet , and to shew the decrease , this Beast was laid upon its back as dead , for Naturalists do observe , that the Apes do Sympathize with the Moon : Therefore some were nourished in Egypt by the Learned , for them to discover more easily the Mysteries relating to the Moon , and the time of its Conjunction with , and Opposition to the Sun , A Cat was another H●eroglyphick ▪ of the Moon , for that cau●● Cats were so highly honoured amongst the Egyptians , as to receive their Sacrifices an● their Devotions , and to have stately Temples erected in Honour of them . It seem● that their witty inventions occasioned the extravagancy of their Devotion , and rendred them ridiculous to all Nations ▪ for when they were possessed with an O pinion that God was to be adored in those Creatures , where he did manifest himself , the● did fondly abuse that homage , which wa● only due unto him , by ascribing it to the V●lest Beings . The World was represented 〈◊〉 a round Temple , because Divine Majesty hath created it for his own Glory , to receive in it the Respects of all Creature● and because it appears like a large and 〈◊〉 beautiful Edifice , excellently well adorned supported by the Power of God , covered with the Heavens , and distinguished into several apartments : But to express the Harmony and rare correspondency that is in the World between the several parts that compose it , they did put the Picture of Pa● with two Horns upon his head , and a Ran● of seven slender Pipes in his hand , so joyned together , that 〈◊〉 M●sick could make a pleasant Cons●r● . The two Hornes are taken for the Sun , and the Garment of ● Leopards skin about ●is shoulders , did represent t●e beaut●ful variety of the Sta●s ▪ The ordinary H●eroglyphick of the World , was a Globe , in which were represented the Circles of the Zodiack , with the Signs in it , and round about , a multitude of Stars . This Globe was supported on the back of a Man upon his knees , which were covered with his long Garment , to shew how the World is upheld by the Power of God , who seems to be covered to the lower Ranks of Creatures with divers Emblems and dark shadows . When they intended to point out the continual mutation of Creatures , and the change of one Being into another in the World , they d●d put a Snake representing an Orb , biting and devouring its Tail , because the World feeds upon it self , and receives from it self a continual supply of those things that Time consume●h . Claudian was acquainted with this Hieroglyphick , which he doth ingeniously express , Perpetuumque virens squamis , caudamque reducto Ore vorans , tacito relegens exordia morsu . The Year was also signifyed by a Serpent , which did bite its tail : because it did run round , and end where it began . The World was also represented in the Temple of Serapis in Egypt , which stood in the City of Alexandria , by the Image of this God , made of all sorts of Metals , of such a prodigious bignesse , that it filled the Temple , and reach● with the head to the Roof , and with the hands to both sides . The Golden Head of this Idol did signifie the Heavens ; the Shoulders and Stomack , the Air ; the Belly , the Sea ; and the Earth was expressed by the Feet , as the Idol speaks of it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The excellent agreement of the Elements in the Generation of Creatures , was represented by an Otter or an Austrich , because they subsist by , and in two Elements ▪ Here it will not be amiss to examine a difficulty which we do frequently meet with in the Heathenish Authors , as in these Verses of Lucan , Ignotum vobis Arabes venistis in orbem , Vmbras mirati nemorum non ire sinistras . The Right Hand and the Left Hand of ●he World are often mentioned . There is a dispute amongst the Learned concerning this particular . But it is certain , that the difference proceeds from their different manner of beholding the Sun and the Stars . The Philosophers , as Aristotle and Plato , do make the East to be the Right Hand , and the West to be the left , because they consider the strength of the Stars , and of Nature , which is far greater in the Oriental parts , than in the Occidental , because there is th e begining of motion , or because the Philosophers and Astrologers did continually observe the motion of the Stars , and the Northern Pole , which caused them to stand in such a manner , that the East was on their right hand , and the West on their left . Now the Poets do adore the rising Sun , therefore to them , the South is on their right hand , and the North on their left . The Augures , and the Egyptian Priests ●id thus consider the Sun in making their Observations , therefore the left hand of the World , in all their writings , is the North , and the right hand is the South ; from hence it is , that sinister the left , signi●ies unhappy : For the Heathens lodged all the evil Daemons under the Northern Pole , and in these frozen Climates that are subject to it ; whereas they did imagine , that the good Genij did commonly converse in the Southern Countreys . The Holy Scripture seems to favour this Opinion , when it saith that all evil shall come from the North ; and in another place , from the North all evils shall flow upon the earth . It is certan , that the Northern Nations are more War-like , more fierce and cruel than the Southern People , because the coldnesse of the Air hardens both their Minds and Bod●es . All the Armies of People , that have over ▪ run and d●str●yed the World , proceed from the North. The Go●hs and Vandals , and before them , ●he Scythians in Asia , the Normans the Huns and Longobards , the Turks and Tartars ▪ have plagued the Southern Nations , and forced them out of their Dwellings . The Sar●cens and Romans may be excepted ; but the ●atter may be reckoned amongst our Northern People , and the former never made any great progresse in their Conquests , until the Turks , and other Scythian Nations had mingled amongst them . At the entry of all the Temples of Egypt , a Sphinx was to be seen , which was to intimate , that all the Gods there worshipped , were mysteriously represented , and that the common People could never understand the meaning of all the Images , and of their postures , without an Interpreter . A Lyon wiping out with its Tail the impressions of its Feet , was the Hieroglyphick of the great Creator , covering over the marks of his Divinity by the works of Nature , and hiding his immediate Power by the visible Agency of inferior Beings . It is reported of the Bear , that Nature hath taught unto it that cunning , to slide in backward into its Den , for fear of being discovered by the greedy Hunter . A wicked Angel is signifyed by a Viper ; for as the Poyson of Vipers is quick and powerful , so those destroying Spirits are nimble , in bringing to pass the ruine of mankind , and nothing can oppose them , but the Grace and Power of God. The Egyptians did put a Vulture to express Nature ; for the Naturalists do tell us , that this kind of Bird conceives not according to the usual manner by Copulation with with a Male , for they are all Females ; they do therefore bring forth Eggs , by receiving into their Bodies the Northern wind , or as some say , the Western , which causeth them presently to conceive . Thus Nature brings forth many Creatures by means not known to us . Diana , or the Moon , was represented with three Heads , the one of a Dog , the 2d . of a Horse , and the third of a Man , to shew the different effects of the Moon , in Heaven , in Earth , and in Hell , or in the bosom of the Earth . Wisdom , was painted as a beautiful Woman with four Ears , and four Hands , but with one Tongue , which was hid within her lips , that were shut close . We may here take notice , that when the Priests of Egypt did Pray to the Gods , they did appear in black Cloaths , whereas other Nations did make their addresses only to the infernal Spirits , with Garments of that colour . Truth , was expressed by a Heart , upon the Lips of a Man. Vnity and Wisdom , were represented by the Sun , and its beautiful Beams . Peace , and Worldly Felicity , by the fruitful Olive-●ree . Liberty and Pleasure by the Vine Chastity by Beans . A plentiful increase by Mustard-Seed , that grows up into many branches . Argus with a Head full of Eyes , did signifie this great World. The Eyes of our Creator are every where ; all things do take notice , and are witnesses of our behaviour . The four Elements suspended in the Air , were intimated by Juno hang'd up by Jupiter in the Skie , with weights at her Feet . CHAP. II. Of Man , and of things relating to him . MAns Condition in the world , was expressed by these Five Hieroglyphicks ; the Head of a young Infant , an old Mans Head , a Hawk , a Fish , and a River-horse . The Infant , and the gray Hairs do signifie his Death , which succeds his Birth ; The Hawk , Gods love to Man ; the Fish , his Death and Burial ; and the River-horse , the irresistable power of Death , that ●pares no Body . A furious Man was intimated by a Lyon , eating up his Prey . A Religious Man , by a Lyon running from a Cock ; A Whore , by a Lyon with a Womans Head , because her Countenance is fair , her Speech most pleasant , and her Allurements powerful , but her nature is ●ierce & cruel , and she intends only to prey upon both Body and Estate . A merciful Man , was painted by a Lyon , having compassion on a Lamb , lying at his Feet . The fury and impatiency of a Lover , by a Lyon devouring a Heart . A King was signifyed by an Elephant , because this Beast is very Noble in his carriage , and can never bow the knee : besides , he is a great enemy to Serpents , as Princes must be of Theeves and Robbers , who are the Serpents of a Commonwealth . The Elephants are very bountiful , for they will deliver into the hands of their Favourites , such things as they can get . The Elephant is very temperate and just , a great enemy of Hogs and filthy Creatures . He seems to have a greater measure of Knowledge and Judgement bestowed upon him than other Brutes ; and it is reported , that he doth worship every new Moon towards Heaven , and express by his outward actions , some sence of a Supreme Being ; therefore he was the Hieroglyphick of Piety , as well as of a kind , and harmless nature , for the Elephant never offends creatures , that are not hurtful of themselves . It will march amongst innocent Lambs , without offering the least injury to them ; whereas if it be offended , it will spare nothing , nor dread no danger , that it might seek a revenge : For that purpose , some do say , that Nature hath provided the Elephant , with two Hearts , the one inclines him to Peace , to Mercy , and goodness ; the other when he is affronted , moves him to take Vengeance . All these Observations of the Elephant , caused the Egyptian Wi●e-men , to make him the Hieroglyphick of a good King , who is a promoter of Justice , a protector of Peace , a friend of all moral Virtues , an Enemy of voluptuous swine . He is harmless amongst Lambs , unmerciful to Dogs , couragious in the ●rosecution of his just designs , resolute in overcoming difficulties , merciful to the humble , and severe to such as withstand his Royal Authority and Power . A Priest , or a Man , whose Office did oblige him to give his attendance in the Service of the Gods , was expressed by a Cynocephalus , riding upon a Fish in the River . The Priests of Egypt did abstain from all kind of Fish . Some have thought that this Hieroglyphick therefore did signify abstinence , which was thereby recommended to to such Per●ons : I rather think that the River is the unconstant world , the Fishes are the Passions of the Soul , and the Pleasures of the Body , which such must master and overcome , who intend to offer acceptable Sacrifices to Almighty God , and be worthy of that most Divine Office of Priesthood . A Learned and an accomplished Man was signifyed by a●●ag , lying upon its side , chewing its Meat . The Horns of this Beast are the Hieroglyphicks of Power , Authority , and of Dignity , unto which , such deserve to be promoted . A cunning Server of Times , was expressed by a Hedge-hog , because this Creature hath alwayes two or three holes , where it retreats ; when the wind is cold , and b●isterous at one hole , it creeps to the other , and thus it changeth its dwelling with the weather . A Babbler , an enemy of good manners , and a Prophane Person , were represented by a grunting Hog , whereof the filthy disposition caused it to be hated by all the Eastern People , insomuch that it was a great crime , for some Priests , who did wait upon the Altars of the Gods to touch a Hog . A voluptuous Man living in ease and carelesness had the honour also to be expressed by this Animal . Some Nations did Sacrifice a Hog for such as grew mad , and when any had kill'd a Man , and was tormented with the furies of his Conscience for his crime , he did commonly to satisfy the angry Divinities , burn Sucking Pigs upon the Altars , and wash his hands with their Blood. They did imagine that the foul stains of Murder were thereby washed away , as you may see in these Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Man with an excellent faculty of Learning , was signifyed by a She ▪ Goat , because that Creature hath a very acute hearing . A Fool was exprest by a Sheep , therefore oviles mores are stupid & silly customs , because there is no Beast simpler than Sheep ; but the Ram was the Hieroglyphick of a good Governour , and of War. The shameful manners of a Whore were intimated by a Wolf ; from hence therefore Lupa signifies such an impudent Woman : and Lupanaria , a Bawdy-house . A fearful and a timerous Man , was also represented by a Wolf ; for the least accident will startle this Beast : and although it wants not courage to encounter with an enemy , it is afraid of a Stone . A Man encompassed in with difficulties and troubles , was signifyed by one who held a Wolf fast by the Ears . An unconstant fellow , was expressed by a Hyaena , a Beast mentioned by Plinius , of the colour and bigness of a Wolf. It is of the Male Sex one Year , and the next it becomes the Female , as Tertullian witnesseth , Hyaenam si observes , sexus animalis est , marem & soeminam alternat . This Creature was also put to signify a brave Courage that can defie all difficulties , and look upon the frowns of Fortune with a generous contempt , for as the naturalists do say , that the skin of this Animal , can procure unto us the priviledge of passing through the greatest dangers without harm , the man so well resolved , and so well strengthened against the attempts of Adversity , can receive no dammage from those things , that bring others to destruction . A great Hypocrite , or a notable Dissembler of wicked intentions , was expressed by a Leopard , because this Beast doth craftily dissemble and hide its head from being seen ; for the Beasts are as much frighted at it , as they are taken with the pleasant scent of its Body . When therefore they come towards it to delight themselves with the Perfume that it yields , it will cover the Head with his Paws , until they come within its reach . An incorrigible Person , was also expressed by a Leopards Skin , because there are such spots that no art can remove or whiten . A stupid and an ignorant fellow , an enemy to Piety and Religion , was signifyed by an Ass . The Bazilisk was often placed in the presence of the Gods , at their feet , or about their middle , or winding their Tails upon their Heads , to signifie their immortality , for this Serpent is of a long life . The Kings of Egypt had Asps usually represen●ed upon their Crowns , to express the holiness of their Persons , whom none ought to dishonour or injure without a signal punishment , for they are the most Sacred Images and Lieutenants of God upon Earth . A Powerrful and a War-like Prince , was dignifyed by a Serpent in an Orb , carefully looking to every thing within its Sphaere . The wisdom of this Creature shews how necessary wisdom is in the Government of Kingdoms and States . When the Egyptians did intend to express an evil effect out of a good cause well designed , they did put a Bird called Ibis , and a Bazilisk together , for they do say , that out of the Egge of an Ibis , the Bazilisk doth often proceed ; for that reason they did break all such Eggs when they did find them , for fear that they should increase the number of such venimous Serpents . A sloathful Man , was signifyed by a Crocodile , bearing on the head the feather of an Ibis , for it hath such a secret power upon the Crocodile , that when its Body is stroakt with it , this Serpent , that is naturally cruel and rapacious , looseth its former dispositions , and becomes extreme sloathful and idle for a time . A Reformation , was represented by a Phoenix that riseth out of its Ashes , when it hath been consumed by the violence of the Sun-beams , as it is reported . Good Parents , were expressed by the Pelican , that casts it self into the Flames kindled about the Nest where her young do lie , to deliver them from the eminent danger . The Hawk is the Hieroglyphick of natural life , because it lives many years . An old Musician , is commonly represented by a Swan , because they say , that when this Bird is at the ●ve of its death , it takes its farewel of the world by singing most melodious Tunes ▪ The purity and noble disposition of the Mind , was signifyed by a Cock , for there is no Bird of a more generous and braver Courage , undaunted at the sight of eminent dangers . A seasonable silence , is intimated by the Picture of a wild Goose ; for it is reported by Ammianus , that when this Bird flies over the Mountains , where great numbers of Eagles do make their abode , knowing their natural inability of keeping silence , they take into their Bills a Stone , which hinders them from making a noise ; and when they are out of danger , they let it fall . An Impious wretch , was represented by the Hyppopotamus , a Creature that lives in the water as well as in the Air , and is like unto an Horse ; for it is so wicked , that it will kill Father and Mother , and tear them to pieces with its Teeth ▪ A● ignorant fellow , who was acquainted with the manner of living in the world , was painted with an Asses head , and Asses Ears . The Egyptians were wont to put the heads of Animals upon Mens Bodies , to express the inclinations and dispositions of those Persons who were like unto such Beasts . An honest Man did carry his Heart hanging by a Chain upon his Breast . The life of a Religious Man , was expressed by the Palm-tree , whereof the Root is unpleasant to look upon , but the Fruits and Branches are grateful both to the Eye , and to the Taste . The Priests of Egypt did wear nothing but Paper Shooes , therefore it was the Hieroglyphick of Priesthood amongst them . The Nature of Man , was represented by a Woman , having her Hair standing streight up , and shewing the Image of a Tree turned up side down . The Hair is in lieu of the Roots ; this therefore declares how our Countrey is Heaven , from whence we have derived our begining , and thither must our affections and endeavours tend . CHAP. III. Of several kind of Hieroglyphicks drawn from the Disposition of Living Creatures . THe Lyon is bold , couragious , strong , and terrible to all other Animals ; He is therefore the Hieroglyphick of a stout Commander , and of a brave Conquerour . It is reported of the Lyon , that when he is sick of a Feaver , his only remedy is an Ape , which he doth naturally hate , because the Ape playes with him , that is the King of Beasts . The Rhinocerote , is the Unicorn of the Scriptures , for there is no such Brute as is described unto us , like a Horse , with a streight Horn in the Fore-head , as the Learned Bochartus hath proved . This Animal is not much inferiour to the Elephant , neither in strength , courage , nor bigness of Body . It is very cholerick , therefore it is put to express anger . A Horse covered with his Harness , is the Hieroglyphick of War , of Speed ; and amongst the Soothsayers of the Supreme Command , and of Victory , as we may see in the Dream of Darius related by Curtius : He saw Alexander riding into Babylon in a Persian habit . The Soothsayers did then declare , that Alexander would get the Victory . A Prophet , or a Prophesie , was expressed by a Mole , a Creature that is without Eyes , to shew how Man is naturally bl●nd , and can have no clear fore-sight of the time to come by the works of Nature , without a Divine Revelation , and then the intricate events of the future , do appear unto them with many doubts and dark shadows , which hinder us from a perfect and a clear discovery . A Dog , with a Diadem upon his hea● , was the represent●t on of a Law-giver , and of a diligent Prince . The Nature of this Cre●ture teacheth us diligence , care , and watchfulness in our imploys , obedience and love to our Superiours , and faithfulnes to our trust . As a Man with a Dogs head signifies an impudent fellow , and an Ape an Hypocrite . The Ants , are the wisest of all in●ects , they are laborious , provident , loving to one another , willing toyield their assistance to their distressed Nature , therefore their virtues have deserved a place amongst the other Hieroglyphicks of Egypt , and our daily imitation . Rivals were expressed by two Rams , running at one another . The Hyaena mentioned before , is a strange sort of Animal put to signifie contention , or unconstant dealing . Revenge , was intimated by a Tygre devouring a Horse , a good eye sight , by a Lynx , which is a Beast near of kin to a Wolf. The Bear comes into the World with mishapen parts : The Mothers do so lick the young , that at last the Eyes and Ears appear ; therefore the wise Egyptians have made it the Hieroglyphick of a good Proficient , whom time and labour do bring to perfection . It is also reported of the Bear , that it eeks Bee-hives , not out of a desire of Honey , but only to provoke the Bees , and oblige them to sting its laizy body , and let out the corrupt blood that troubles it . Vigilancy or ▪ Watchfulness , was expressed either by the Head of a Lyon , placed upon an Altar , or by a Hare . Of the first , it is said , that it sleeps with the eyes open . The Female Viper destroyes the Male at the time of Copulation , and the young ones do revenge their Fathers dearh , by gnawing out the Belly of their Mother , and opening a passage that way , to enter into the world ; therefore the Viper expresseth the danger of too much love , and of ingratitude . A Scorpion , is a little Creature more fierce and venimous than strong , nothing can cure the wound but its blood . It is cunning in watching a fit opportunity to wound an unconsiderate Passenger : therefore it is the Hieroglyphick of mal●ce , and wicked subtilty . The Salamender l●ves in the flames without receiving the least prejudice from the violence of the heat , because , as Munsterus relates , and as other Authors observe , it is of such a cold and moist constitution , that the Fire cannot speedily have a power to prejudice it . The Egyptian Priests d d therefore put it to signifie a brave and generous courage , that the Fire of affliction cannot overcome nor consume Plinius observes of this Beast , that it infects all Fruits that it toucheth , and leaves them some impression of its cold nature , so that they become afterwards as dangerous as Poison . The Owles are enemies of the Storks , when therefore they did s●e in the evening . Aelianus saith , that they do arm themselves with the leaf of a Plain-tree , which hath the virtue of protecting them from the violence Owles ; for if they offer to touch this kind of Leaf , they are deprived of some of their Sences as if they were bewitched . This Bird is of an excellent disposition , the young ones do help the old , and furnish them with Food when they are not able to provide it for themselves , therefore in Hebrew David calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104. 17. from the Root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Goodness , because this Bird is of such a compassionate and merciful Nature , as to support the weakness of their Parents : This good Bird shames the ill dispositions of Man-kind . There are also many remarkable things related of the Cranes when any of their company do fall into disgrace , they all fall upon it as the common People are wo●t in every Nation ; for they will strive to injure him , whose unhappiness is to have an ill Report ; therefore this Bird was the Hieroglyphick of Democracie ▪ The vulture signifies Mercy , for the Naturalists do say , that she never seeks any Prey , nor flies from her Nest , until the young ones come to a handsom bigness , in the mean while she nourishes them with her blood , which she causeth them to suck out of her Thighs and Breast . The Eagle was the Hieroglyphick of Prosoerity , of Majesty , of a Noble Mind , and of Liberality ; Munsterus saith , that the Eagle freely gives of its Plenty to the rest of the Birds , that come round about it , when it hath any thing to spare . The Owl is an ominous Bird , the Hieroglyphick of Death , and of unhappiness , of a wicked Tyrant , or of an Hypocrite , that hates to be seen in the light of the Sun ; nevertheless , when the Owl is perceived flying , the Augures have observed that this was a sign of Victory , and of Prosperity . The Soothsayers did never look upon the Goose , as a happy Bird , because of its importune and unpleasant cry : the Egyptians did thereby express a vain Babbler , or a silly Poet. A Quail was the Hieroglyphick of Impiety , because they say , that this Bird doth furiously chatter and torment her self , as if she were offended when the cressent of the Moon first appears . The Ostrich did signifie Justice , because most of her feathers are of an equal lenghth , A Bat , a Man raised from the dust to an undeserved degree of Honour . An● because these kind of Creatures do assist one another , and stick close together when they apprehend any danger , they are represented together , to intimate mutual love and friendship , which should oblige us to give succour to one another . It is reported of the Lapwing , that it is a great devourer of Grapes , therefore many times it is giddy ; but Nature hath taught unto it a secret , to remedy and prevent the mischief , when it perceives some Operation of the violent Grapes in its Brain , it seeks an Herb called Capillus veneris , and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hath the virtue to stop the working of the Wine , and keep the vapours from the brain ▪ The Bees have amongst them a most ingenious Commonwealth , and a good Government , for they are all obedient to their chief Commander , and never do revolt against his Authority . They do submit to his Sentence , obey his Commands , follow his motion and leading ; therefore they do represent a Kingdom ●ubject to their lawful Sovereign . The Ephemeres , are Creatures its live a day , and therefore they are excellent Hieroglyphicks of the shortness of our Lives . The Dolphin hath obtained amongst Men , the Honour to signifie the King or Emperour of the Sea , because they say that this Fish is kind to our Nature ; and because it is so swift in swimming , and so grateful to Benefactors . The Head of Man , signifies sound Judgement and Wisdom ▪ His Hair cut off , violent grief or Bondage , if growing , Liberty ▪ Baldness and gray Hairs , are marks of old Age. The Fore-head , is the seat of Pride and of impudency . The Eye wide open , was the Hieroglyphick of Wisdom , of Justice ; It is the seat of Contempt , of Love , and the discoverer of the passions of the Soul. The Nose is a mark of the nimbleness of our apprehension , and of the excellency of our understanding . The Mouth is the Hieroglyphick of modesty ; the Heart , of sincerity ; the Shoulders , of strength ; the washed hands of Inocency ; the right hand ▪ of Power , of Fidelity , and of favour . The Knees , are to express Humility , the Hat , freedom ; a Crown , Dignity ; a Scepter , Power ; a Buckler , Defence ; an Arrow , speed ; a Spear , War , or Valour ; a pair of Ballance , Equity ; a Sword , Revenge or Cruelty ; a fitting posture , intimates Security ; a Chariot , Honour ; a Ship , Help in need ; an Ankor , Hope ; the Caduceus , Truce , Peace , and agreement ; Chaisnes , Bondage , a Key , Security , and freeedom of egress and ingress . The Palm and the Lawrel , are Emblems of Victory , and of deserved Honour ; the Myrtle , of Pleasure ; the Cedar , of Eterni●y ; the Oak , of Strength ; the Olive-tree , of Fruitfulness , the Vine-tree , of Delight and Joy ; the Lilly , of Beauty ; the Globe , of Perfection ; a Pyramide , of the nature of the Soul of Man , &c. CHAP. IV. Of some few notable Observations of several places of the World , and of Animals . PHilost . speaks of a Water named Asbamaea aqua , which is sweet and pleasant to such as are honest and faithful , but dangerous to all wicked and unfaithful Persons ; for if these last offer to drink of it , they will fall into a sudden distemper . The Lake Asphaltites in Judaea , is pestilentious ; the Vapours that rise out of it are so deadly , that they will not suffer any Bird to flie over alive , nor endure any living crea● in the water . In Epirus , there is a Fountain , whereof the Water hath the virtue to extinguish a lighted Torch , and light it again , if it be dipt in the Water . The River Sabbatius which is in Syria , is very remarkable , because on the Sabbath day the Stream doth remain still , without moving one way or the other ; but during the six days of the week , it runs with as much rapidity as other Rivers . Plinius mentions it , lib. 31 cap. 2. Aristotle tells us of a Fountain in Sicilia , which did kill all the Birds that were cast into it , but did cause the other Animals to re-return to life when they were expiring . The Fountain of the Sun , mentioned by Herodotus in Africa , did yield water of a different temper , according to the motion of the Sun in the Firmament ; at Noon it was cold and sweet , but at Night it was hot and bitter . Virgo Aqua , or the Virgins Stream , had a pleasant and an excellent virtue upon Maids , whose unhappiness it was to forget themselves , and loose their Virginity . If they did wash their Bodies in this water , they did recover again the stollen Jewel , and become as perfect Virgins as before . Strabo speaks of the Woods of Juno , and of Diana , which were upon the Confines of Dalmatia ; That all the Wilde Beasts that did enter into them , became came and mild , and did loose their fierce and savage natures ; so that afterwards they did not offer the least injury to Man or Beast . It is observed of the Bird Attagen , that it can open its Bill , only to express its own name amongst Men ; therefore it may be compared to the vain-glorious , who are continually singing their own praise . Many Authors do speak of a strange Bird that hath no Feet , but a most beautiful variety of Colours . In India , they name it the Bird of Paradise . It seldom rests upon the ground , but it is always to be seen flying in the Air. Gesnerus describes it in a Poem . The Egyptians have taken notice of the Dogs of their Countrey , that when they drink of the River Nilus , they lapp up the water running , for fear of the Crocodile . Nature hath furnished them with so much sence of the danger of abiding still upon the Banks of that great River . It is reported of the Elephant , that it hath a great respect for beautiful Women . If it comes into their presence when it is in its rage , the Divine rayes of their eyes will oblige it to a mild and a peaceable behaviour . It will stand amazed at the fight of their fair faces ; Therefore it seems that an excellent beauty is able to calm the fury of this powerful Animal , and to act wonders amongst Beasts , as well as amongst Men and Angels . These particulars , and many other strange things of natural Beings , are related by the Authors . He that will see more of them , may find them Registred in Plinius , Albertus Magnus , Cael. Rodigin . Aelian . Aristotle , Munster . &c. FINIS . Errata . Book . I. P. 30. Marg. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. r. deliver . p. 40. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 41. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , novices designed for the Priesthood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Priests received into into the Function . p. 46. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 77. m. l. 8. r. inops . d. 83. l. 19. r. Magne . p. 102. m. l. 9. r. Sacrificia Daemonum . p. 106. m. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Book . II. P. 143. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 147. l. 29 r. that . p. 166 m. l. 10. r. natus . p. 167. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 183. l. ult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 184. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 186. m. I. 4. r. cernuntur . p. 228. m. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 233. m. l. 12. r. Helenae . p. 236. m. l. 9. r. rabida . l. 11. r. Superstes . p. 237. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Book III. Pag. 22. l. 4. r. Bull. p. 35. l. 11. r. Potitii . l. 12 r. Potitius . in m l. 11. r. Priests . p. 44. m. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 45. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 46. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 57. l. 28. r. erit . p. 62. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 72. l. 8. r. Repotia . p. 78. m. l. 13. r. mulieres ne . p. 79. l 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. m. l. 16 r. vix tangere . p. 104. m. r. pedarii Senatores . p. 107. l. 4. r. choice of . p. 109. l 23. r. Centnries . p. 113. m. l. 3. r. autem . l. 8. r. imperium . l. 11. quinqueduanus . p. 125. m. l. 18. r. poenae . p. 126. m. l. 19. r. assem . l. 24. r. toto . p. 154. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Advertisement . This useful Book is designed for the Press ; A seasonable Catechism for this divided Nation ; or the Church-Catechism Expounded and Enlarged in such a manner , as may furnish every Person with a Reply to all those Errours and Mistakes that do trouble the Quiet of the Church of England . Wherein you shall have a Rational account of all Christian Religion ; Of all that is to be Believed and Practised ; and the sublimest Mysteries of our Faith confirmed by Reason ; with all Cases of Conscience proper for our corrupted Age examined . Necessary for all Families that are lovers of Truth , and of the Publick Peace . AN INDEX OF THE NAMES and PLACES .   Part Pag. AByla 1 135 Absythus 1 162 Acca Laurentia 2 20 Acestes 1 252 Achates 1 259 Achelous 1 137     259 Archemorus 2 44 Acheron 1 71 Achilles 1 208 Achoren 1 102 Acrisius 1 13 Acteon 1 38 Accensi 2 110 Adeona & abeonadeae 1 87 Admetus 1 27 Adonis 1 111 Adramelech 1 97 Adrastus 1 170 A●amas   149   Part Pag. Adytum 2 13 Advocatus fisci 2 120 Aeacus 1 74 Aecastor Aedepol 1 151 Aetha 1 160     31 ▪ 63 Aegeus 1 143   146 , 164 Aedituus 2 36 Aegistus 1 239 Aegina 1 260 Aeneas 1 250 Aeolus 1 23 Aeson 1 163 Aesculapius 1 26 Aedes 2 17 Aediles 2 118 Aell● 1 78 Aerarium 1 120   Part Pag. Aglaia 1 23 Agamemnon 1 106 Aganippides 1 31 Asopus 1 260 Agger 2 142 Agave 1 47     169 Agenor 1 168 Agonius Deus 1 86 Ajax Son of Telamon 1 216 Ajax of Locres 1 215 Ajus 1 89 Alba 1 259 Alcethous 1 47 Alagabalus 1 99 Alpheus 1 41     132 Altare 2 18 Alecto 1 73 Alexander 1 200 Alcmena 1 128 Amalthea 1 137 Amata 1 256 Amathus 1 52 Amazones 1 131 Ambarvalia 2 22 Ammon 1 91 Amphiaraus 1 179 Alcides 1 141 Amphion 1 169 Amphitheatre 2 51   Part Pag Amphitrie 1 59 Amphitryon 1 128 Amula 2 28 Anchises 1 25● Andabates 2 5● Andremon 1 16● Andromache 1 252 Androgeos 1 64     145 Anaxarete 1 263 Amphisibea 2 18● Andromeda 1 124 Ancile 2 28 Anculi dii 1 86 Angerona 1 263 Antandrum 1 251 Antenor 1 250 Anteros 1 54 Amycus 1 151 Apotropaei 1 151 Antigone 1 180     187 Antinous 1 284 Antiphates 1 245 Apis 1 92 Apollo 1 25 Apotheosis 2 40 Anubis 1 51     91 Argo 1 161 Argus 1 18     161   Part Pag Arctophylax 1 58 Argonauts 1 160 Ariadne 1 145 Arion 1 154 Aristeus 1 156     260 Arrichion 2 46 Arsinous 1 247 Artemisia 2 15 Ascanius 1 251 Assaracus 1 200 Astrea 1 3 Astyanax 1 233 Asilum 2 64 Asima 1 110 Astarte 1 108 Auctorati 2 44 Augures 2 31 Atalanta 1 178 Athamas 1 62 Atlas 1 48 Atreus 1 192 Atys 1 69 Atropos 1 73 Aurora 1 55 Authoramentum 2 44 Aquila 2 138 Arcinous 1 247 Arcus triumphales 2 66 Averruncus Deus 1 87 Ashtaroth 1 108     106   Part Pag. Augias 1 132 Horn of Plenty 1 137 Archigallus 1 8 Aspersorium 2 28 Alcmeon 1 181 Arena 2 51 Alea 2 58 Authoramentum 2 54 Angusticlavium 2 67 Amphitapae 2 79 Abolla 2 80 Antiquo   95 As 2 126 Ampleatio 2 127 B Baal 1 98 Baalim 1 105 Babylon 2 12 Bacchus 1 42 , 45 Bastarides 1 44 Baal Shalisha 1 106 Baal Pheg●r 1 110 Baal-Berith 1 102 Baal-zebub 1 102 Baal-Gad 1 100 Belenus 1 117 Belus 1 98 Bellonaria 2 42 Belatucadrus 1 117 Beelsamen 1 96   Part Pag. Berecynthia 1 7 Belides 1 75 Bellerophon 1 125 Bona dea Cybele 1 8 Bimater 1 42 Botes 1 58 Brabenta 2 49 Briareus 1 11 Briseis   9 Bromius 1 43 Brontes 1 17 Busi●is 1 133 By●sa 1 253 Balista 2 143 Bestiarii 2 44 Bustuarii Glad . 2 52 Bacchanales 1 44 Battus 1 49 Bubona dea 1 88 C Cadmus 1 168 Caduceus 1 48 Cajete 1 245 Calisto   57 Calliope 1 30 Caesar 2 100 Calc●i 2 86 Calydonian Boar   144 Calais 1 78 Caligae 2 87   Part Pag. Camilli 2 ●6 Campus Martius   98 Campiductor 2 61 Candidatus 2 83 Canopus 1 261 Cassiopea 1 128 Castor and Pollux   150 Capitol 2 65 Cassius   111 Career 2 130 Carceres 2 45 Carptor 2 90 Catapulta 2 143 Cavea 2 51 Camilla 1 258 Capaneus 1 180     189 Capys 2 27 Chaos 1 73 Charon 1 72 Carthage 1 253 Cassandra 1 237 Golden Calves 1 93 Calypso 1 247 Charibdis   6● Cardmenta   86 Catius Deus   87 Caeleno 1 78 Cecropes 1 4 , 14 Ceglusa 1 26● Centaurs 1 7 C●pheus 1 12   Part Pag. Cephalus 1 261 Cerberus 1 72 Castor 1 156 Ceres 1 ●9 Celeres 2 100 Chesse   43 Censor 2 109 Centurio 2 76 Cestus 2 43 Chalcas 1 216 Chersonesus 1 199 Chimera 1 17● , 125 Chiron 1 26 Chryses 1 228 Chemosh   100 Circenses ludi   45 , 48 Circus 1 45 Clotho 1 73 Classis 2 79 Cliens 2 67 Calpe 1 135 Clytemnestra   150 Cyrene 1 260 , 22 Cupidon   53 Coena 2 87 Copreae   60 Coelus 1 1 Cornea 1 58 Cocytu● 1 72 Colossus 1 32   2 12 Cohors 2 135   Part Pag. Collumbar 2 130 Collonia 2 145 Comessatio 2 87 C mitia 2 93 Compitales ludi 2 59 Confarreatio 2 74 Conscripti patres 2 67 Consules 2 106 Corcyra 1 247 Contubernium 2 136 Cortina 1 30 Coronae 2 151 Muralis 2 150 Navalis 2 150 Obsidionalis , &c.   150 Corybantes 1 2 , 70     15 Coronis 1 35 Ciun 1 113 Creon 1 136 Creusa 1 25 Culeus 2 130     20 Cuneus 2 141 Cruces 2 129 Cuniculi   143 Cumina   86 Curiae 2 64 Curetes   2 Curulis sella 2 66 Cybele 1 2 Cyllene   51   Part Pag. Cynosura 1 57 Cythera   52 Cytheron   52 Cyclopes 1 17 Comedia 2 60 Carceres 1 45 Cymbium 2 92 Calceati dentes 2 89 Calices 2 92 Congiarium 2 84 D Danae 1 13 , 23 Danaus   75 Damnatio 2 131 Daphne 1 27 Dardanus 1 199 Dares 1 127 Dedalus 1 50 Deianira 1 137 Dei●hobu● 1 221 Decimatio legion .   149 Decumae   126 Decuriae 2 136 Delubrum 2 17 Depontani 2 20 Desultorii 2 46 Dialis flam . 2 35 Delos 1 25 Delphos 1 30     34   Part Pag. Deucalion 1 32 Diana   26 Dido 2 53 Dictator 2 113 Ditany   258 Diomedes 1 133 Dione   52 Dionysus 1 91 Dioscouroi 1 150 Discord 1 203 Dodone 1 16● Doris 1 6● Diminutio cap. 2 128 Discus 2 58 Diributores 2 90 Divortium 2 73 Duumviri 2 35 Dreams   184 Drepanum 1 25 Druids 2 33 Dryades 1 61 Dulichia 1 207 Dyndimene 1 7 Dactyli Idaei 1 21 Dyctimnis   40 Dirae   73 Demophon   14 Dolphins   157 Deiphile   182 Dolabra 2 27 Dice 2 43 Divorce 2 73   Part Pag. Diffareratio 2 74 Denicales f●riae 2 79 Decemviri 2 114 Dyrce 1 264 E Eccho 1 71 Editor 2 49 Egeon 1 11 Electra 1 171 Eculeus 2 130 Edictum 2 111 Elephantini libri 2   Eleusina 1 260     38 Epulones 2 13     36 Equestris ordo 2 67 Equitum magist . 2 133 Ergastulum 2 130 Elysian fields 49 76 Endymion 1 38 Elisa   253 Enceladus 1 11 Epeus 1 216 Ephesus 2 12 Epimetheus 1 12 Epode 2 23 Erichthonius 1 57 Eridanus 1 32 Erastratus 1 39   Part Pag. Esculapius 1 20 , 35 Eteocles 1 175 Evadne 1 189 Evander 2 34 Euboea 1 210 Eumenides 1 73 Euripi 2 49 Exequiae 2 77 Europa 1 13 Euryalus 1 258 Eurydice 1 260 Eurylochus 1 246 Eryphile   177 Eurystheus 1 262 Excuneat 1 52 Etesian winds 1 260 Eumolpus   262 Eros 1 54 Eccho 1 71 Epaphus 1 91 Ermensewl 1 116 Enigma   174 Euthymus 2 43 Exauthorati 2 54 Edictum 2 111 F Faunus 1 68 Factiones 2 60 Familiae 2 4●     69   Part Pag. Fanum 2 17 Farracia 2 70 Feretra 2 76 Fasces 2 103     107 Feciales 2 30 Feronia Dea 1 89 Flamines 2 29 , 95 Golden Fleece 1 162 Feriae 2 79 Fidiculae 2 130 Fidius 1 60 Fiseus 2 120 Flora 1 89 Fortuna 1 81 , 84 Francus 1 250 Francois 1 250 Fratres areales 2 29 Flexumines 2 102 Focus 2 18 Forum 2 16 Fornices 2 152 Funerals 2 75 Frumentum 2 126 Furcifer 2 129 Furcae 2 129 Friga 1 115 Flint 1 116 Fidegast 1 116 Flammeum or Flammeus 2 86   Part Pag. Faseiae 2 86 G Galli 1 8 Gemoniae Scalae 2 131 Genius 1 82 Gladiators 2 52 Glaucus 1 62 Globus milit . 2 141 Gladius 2 147 Gorgones 1 124 Gymnastae 2 43 Gemini 1 150 Ganimedes 1 13 , 22 Geryon 1 133 Gustatio 2 89 Roman Government 2 99 H Harmonia 1 171 Harpocrates 1 263 Harpies 1 2 , 78 Haruspices 2 32 Hastati 2 138 Hamadriades 1 1 Hebe 1 17 , 22 He●cate   37 Hecatomb 2 20   Part Pag. Hector 1 229 Hecuba 1 243 Helena 1 147     150 Haeres 1 126 Helenus 2 52 Helicon 1 126 Hell 1 71 Helle 1 63 Hellanodicks 2 46 Hellespont 1 63 Harpastum 2 58 Henetes 2 50 Hercules 1 128 Heroes 1 121 Herilus 1 133 Hermaphroditus 1 50 Horta dea 1 87 Herophilus 2 33 Hiarbas 2 54 Helmsteed 1 116 Hesione 1 28 Hesperides 1 133 Hesperus 1 50 Hesus 1 116 Hippolyte 1 132 Hyppolitus 1 26     148 Hyerax 1 90 Hippomedon 8 178 Hippodamia   173     192   Part Pag. Hippona dea 1 88 Hostia 2 23 Hyacinthus 1 27 Hydra 1 130 Hymeneus 1 52 Hylas 1 162 Hypocrene 1 125 Hyreus 1 58 Horacius 1 21 I Janus 1 34 Janiculus mons 2 65 Jasius 1 199 Jason 1 151     160 Icarus 1 50 Ilythia 1 22 Idea 1 69 Idols 2 9 Idomeneus 1 215 Ilium 1 199 Ilus 1 199 Ino 1 62 , 66 Jentaculum 2 87 Ilicet 2 78 Images 2 2 Imperator 2 111 Incestus 2 86 Indigetes 1 121 Iuferiae 2 78   Part Pag. Interrex 2 113 Intervallum 2 14● Jocasta 2 173 Iphiclus 2 129     140 Ismene 1 175 Isis 1 90 Ionia 1 91 Ithaca 1 207 Iphigenia 1 210 Iphis 1 263 Judges of Hell 1 74 Judgement 2 127 Julus 1 259 Juno 1 213     16 Juno●es 1 83 Jupiter 1 1●2     10 , 14 Justa solvere 2 77 Ixion 1 76 Inter●edere 2 117 Indigetes 1 85 Iugatinus   86 Ida 1 153 Jocasta 1 172 Juvenilia 2 42 〈◊〉 games 2 44 Intendere actionem 2 127 L   Part Pag. Labyrinthus 1 145   2 11 , 15 Lachesis 1 73 Laerthes 1 212 Laius 1 172 Lanista 2 52 Lapides 2 112 Laquearii 2 43 Lararium 1 84 Laocoon 1 231 Laodimia 1 217 Laomedon 1 28 Roman Lawes 2 123 Lares 1 81 , 84 Latinus 1 255 Latium 1 3 Levana 1 86 Laverna 1 87 Latona 1 25 Lavinia 1 255 Lavinium 1 256     257 Laurentum 1 255 Lausus 1 258 Leuticlavia 2 67 Latrones 2 52 Latrunculus 2 52 Legatus 2 1 8 Legio 1 136   Part Pag. Lemnos 1 17 Lemura 2 42 Lectistemia 2 13 Leda 1 150 Lenoeus 1 43 Lestrigones 1 245 Lethe 1 49 , 76 Liber 1 46 Leucothea 1 24 , 63 Lictores 2 110 Lipara 1 17 Lituus 2 31 Lotos 1 244 Libitina 2 76 Lucina 1 38 Lessus 2 78 Leges Rom. 2 122 Libanima 2 25 Liberti 2 67 Litare 2 26 Literati 2 132 Ludi Rom. 2 59 Lupa 2 63 Lupercal 1 68 , 2     39 Lucifer 1 56 Luna 1 42 Lustration 2 23 Lustrum 2 109 Lycaon 1 264 Lycus 1 136 Line●us 1 152   Part Pag. Lycomedes 1 209 Lychas 1 138 Lusus 1 46 Lenaea 1 46 Lerna 1 130 Lucus 2 18 Ludi compitalitii   59 Castrenses   61 Capitolini 2 59 Cereales   59 M Macaon 1 139 Magistrates Rom. 2 99 Maia 1 48 Marriages 2 68 Marathon   141 Manipulus 2 136 Manumissus 2 67 Mars 1 23 , 24 Marsyas 1 155     158 Mausolus 2 12 , 15 Medea 1 162     164 Medusa 1 125 Medus 1 128 Megalesia 1 7 Megaera 1 73 Megara 1 136 Meleager 1 144   Part Pag Memnon 1 55 Melicerta 1 62 Melpomene 1 30 Menades 1 44 Mancipatio 2 126 Megalesia 1 7 Merenda 2 87 Milites Rom. 2 135 Meneceus 1 178 Menelaus 1 205 Mercurius 1 27 , 48 Mercurii Sors 2 91 Mezentius 1 257 Midas 1 155 Milo 2 47 Minerva 1 17 Mimi 2 60 Montes Romae 2 65 Morbus Comitialis 2 96 Mulctae Rom. 2 128 Mullei 2 87 Morea 1 192 Mnemosume 1 30 Moloch 2 21 , 96 Mola salsa 2 23 Momus 1 8● , 85 Morpheus 1 73 Muncrarius 2 38 The Muses 1 30 Minos 1 145 Minotaurus 1 144 The seven Miracles 2 14   Part Pag. Mirrha 1 277 Mirmidones   74 Mirmillones 2 53 Mirtilus 1 192     194 Municipium 2 145 Muscae 2 88 Muses 1 30 Murica dea 1 86 Mellona dea   88 Mazol Tob 1 101 Marnas   107 Mero Merodach 1 113 The Moon 1 114 N Naiades 1 61 Napeae 1 61 Naumachia 2 51 Nauplius 1 235 Nervus 2 130 Nascio 1 86 Nausicae 1 247 Nemea 1 44     130 Nemesis 1 82 , 85 Neoptolemus 1 265 Nephele 1 63 Neptunns 1 3 , 60 Nereus 1 60 Nereids 1 61   Part Pag Nessus 1 1●7 Nestor 1 216 Niobe 1 191 Nisa   43 Nisus 1 258     64 Nongenti 2 95 Nuncium mittere 2 74 Nuptiae 2 72 Nimphes 1 87 Numa Pompilius 2 35 Nycteus 1 265 Nyctemine 1 265 Naxos 1 145 Naphtha 1 166 Nectar 1 72 Nox   78 Naaenia dea 1 87 Nilus 1 95 Nisroch 1 110 Nibchaz 1 110 O Oceanus 1 61 Oedipus 1 172 Oenomaus 1 192     194 Oenus 1 41 Oeta 1 138 Ogyges   33 Onager 2 143   Part Pag. Opima Spolia 2 152 Ops 1 7 Oïleus 1 215 Olympias 1 275 Omphalis 1 136 Orci galea   128 Orestes   194 Orchestra 2 49 Orgia 1 46 Orion 1 58 Orbis milit . 2 141 Orpheus 1 154 Osiris 1 46 , 91 Oscines 2 31 Ovatio 2 150 Ovilia 2 98 Olympick games 2 44 Ouranos 1 1 Oxen of the Sun 1 247 Ocypete 1 78 Oanes 1 107 P Pallas Evandri fil . 1 256 Patavium 1 250 Padus 1 32 Palaestra 2 43 Palamedes 2 57 Palam mediac i coluli   57 Palemon 1 67   Part Pag. Pales magna 1 10 , 68     87 Palladium 1 9 Palatinus mons 1 65 Pallium 2 80 Par & impar 2 53 Pan 1 155     68 Panathenea 1 18 Parma 2 147 Pandora 1 12 Pancratiastes 2 44 Paphos 1 52 Paris 1 203 Parnassides 1 31 Patina   86 Par●ae 1 72 Parthenopeus 1 178 Pasiphae 1 31 Pat●ra 2 27 Paterpatratus 2 30 , 36 Palagium 2 80 Patroclus 1 228 Patroni 2 67 Pegasus 1 50 Pelops 1 192 Penates 1 81 Penelope 1 248 Pegmata 2 54 Peleus 1 62 Penula 2 80 Pelias 1 160   Part Pag. Pelops 1 190 Pelopidas 1 170 Peloponn●sus 1 192 Penetralia 2 13 Pentathletae 2 44 Perduelionis reus 2 98 Pentheus 1 47 Penthesilia     Periander 1 154 Perseus 1 123 Phaedra 1 148 Phaeton 1 31 Phalaris 1 143 Phidias 2 16 Phorbas   25 Phlegrean fields   11 Phleoeton 1 72 Phoebe 1 38 Phaebus   30 Phollus   142 Philomela     Philoctetes   138 Phineus     Phoci 1 62 Phrixus 1 63 Picus 1 68 Pluto 1 71 , 77 Pirethous 1 146 Penula     Platea   261 P●ssinuntia 1 70 Petaurum 2 58   Part Pag Pila 2 58 Pindarus 1 170 Pinarii 2 35 Pistrinum 2 1●2 Planopedes 2 60 Plebiseitum 2 95 Pocula Rom. 2 92 Poena Rom.   128 Pollinct●res 2 76 Pompa 2 50 Pollux 1 150 Polyphemus 1 244 Pontifex Max.   36 Popae 2 36 Porta 2 64 P●rtorium 2 146 Postulatio 2 127 Potitii 2 35 Praecidane● hostioe   24 Praefectus urbis 2 112 Praefectus Praetor .   120 Proefectus annonae   119 Praefectus aerarii   119 Praeficae 2 76 Praerogativa Trib. 2 96 Praetexta toga 2 82 Praepetes 2 31 Praetores   110 Praetoriani milit .   120 Prandium 2 87 Podium 2 49 Polites 1 232   Part Pag. Polybius 1 173 Polydamas 2 46 , 47 Polydorus 1 251 Polymnestor 1 251 Polynices 1 175     177 Polyxena 1 202 Priapus 1 53 , 54 Priests of the gods 2 20 Priamus 1 202 Procustes 1 144 Procyon 1 58 Prometheus 1 12     134 Pegasus   125 Progne 1 266 Pros●rpina 1 71 , 39 Princeps Juventutis   1●1 Princeps milit . 2 138 Proconsul 2 121 Propraetor 2 121 Proletarii 2 97 Promulsis 2 89 Prooemium 2 89 Promulgatio leg . 2 96 Prosoenium 2 55 Proteus 1 142 Provinciae Cons . 2 121 Et Praetoriae 2 121 Pulvinaria 2 13 Puncta publica 2 97 Prothesilans 1 217   Part Pag. Pugiles 2 43 Pumiliones 2 53 Pigmalion 1 253 Pylades 1 2●8 Pyracmon 1 17 Pyramides 2 14 Pyrrha 1 38 Pyrrhus 1 232 Pythia 1 30 or Pythonissa 1 30 Pyra 2 77 Python 1 26 Praefericulum 2 27 Poeulum boni dei 2 93 Prono 1 116 Protervia 2 23 Pyrrene 1 41 Protheus   62 Praeconi subjicere 2 128 Roman punishments 2 128 Q Quadruplatores 2 126 Quaesitores Rom. Judges     Quaestores 2 116 Quirinus 2 86 , 65 Quiris 2 71 Quatuorviri 2 119 Quinquereium 2 45 Quirites 2 86 R   Part Pag. Raia 1 158 Retiarii 2 43 Rhadamanthus 1 74 Rhea Sylvia 1 17 Rhesus 1 214 Rhodes 1 29 Rhodia 1 29 Roma 2 63 Romulus 2 64 Rostra 2 66 , 77 Rosa 2 111 Recta coena 2 91 Repotia 2 72 Repudium 2 74 Rex Rom. 2 99 Rexsacror 2 29 Robur 2 130 Rudis 2 52 Rude donatus   52 Rusina dea 1 88 Rimmon 1 111 Remphan 1 113 Robigus deus 1 88 Rogus 2 77 Ricinium 2 80 Ricae , Reticulae 2 86   Part Pag. Sabins 2 64 Sacer homo 2 124 Sacrarium 2 17 Sacrificer 2 23 Sacramentum 2 135 Sacrosanctus 2 111 Sagum 2 80 Salii 2 35 Salmacis 1 50 Salmoneus 1 75 Sarpedon 1 214 Saturnus 1 1 Satyrs 1 69 Scaurus 2 56 Scamander 1 199 Scena 2 60 Scenici ludi 2 60 Scriba 2 1●2 Scrobiculus 2 18 Secespita 2 27 Sella curulis 2 66 Semones 1 86 Senaculum 2 66 Senatus 2 104 Senatores 2 105 Fedarii & 2 104 Allecti 2 104 Septa 2 98   Part Pag. Scylla 1 64 Semiramis 2 14 Semele 1 4● Serapis 1 91 Sybele 2 37 Sicheus 1 253 Seige of Troy 1 2●3 Sigeum 1 229 Silenus 1 69 Sirens 1 66 Sysiphus 1 76 Sinon 1 231 Sinois 1 199 Si●plegades 1 162 Sol 1 42 Sparta . 1 195 Spartacus 2 21 Septicolis urbs . 2 64 Sepultura 2 78 Sequestses 2 84 Sestertius 2 128 Sica 2 147 Signa 2 139 Signatores 2 69 Silicernium 2 78 Sinistra pars Mundi     Siticines 2 76 Solea 2 86 Sphinx 1 91 Sponsalia 2 69 Stipendiarii 2 146   Part Pag. Stipes noxiales   130 Stola 2 95 Stadium 2 44 Sthelenus 1 215 Strophe 2 2● Steropes 1 17 Styx 2 72 Sylvanus 1 6 Suffragia 2 97 Supplicationes 2 150 Supplicia ● 128 Suyphus 2 92 Sucubula 2 8● Supparum 2 80 Stragulum 2 80 T Tantalus 1 190 〈◊〉 ● 139 Talismans 1 9 Tartaria 1 73 Temples 2 11 Tabella 2 95 Tabul● 2 9● Taeda 2 71 Talio 2 125 Talus 2 58 Torentini ludi 2 61 Taurii ludi 2 59 Tarpeia Rupes 2 61   Part Pag. Tergiductar 2 1●6 Terminalia 2 41 Tessare omnes 2 58 Testamenta 2 125 Testudo 2 143 Theaters 2 55 , 60 Theasae 2 60 Titii 2 35 Togae omnes 2 8● Togeti 2 82 Tormenta   129 Telamon 1 215 Thespius   141 Teleg●nus 1 2●9 Telem iohus 1 249 Telephus 1 211 Tenedos 1 224 Teu●●r 1 199 Ter●ipavium 2 31 or Tripudium Solistim 31 Thalia 1 30 Thaea 1 42 Thebs 1 154 Theagenes 2 48 Themis 1 32 The damas 1 135 Therpsicore 1 ●0 Thersites 1 217 Theseus 1 233 Thetys 1 61 Thassus   171   Part Pag. Thoas 1 130 Thyades 1 44 Thyestes 1 194 Tiresias 1 249 Tisiphones 1 73 Titum 1 2 , 3 ,     75 Tithonus 1 55 Taphet 2 21 Tytius 2 35 Trabeae omnes 2 85 Trident 1 60 Trieteria 1 44 Tritons 1 59 Triarii 2 138 Tribuuni 2 114 Tribut 2 98 Triclinium 2 88 Trivet of Apollo 1 34 Triumphus 2 151 Triumviri omnes 2 115 Troja 1 199 Troas 1 200 Troilus 1 202 Tros 1 20 Trojanus ludus 2 61 Trophaeum 2 152 Trossuli 2 102 Tullianum 2 130 Tunicae genera 2 85 Turma 2 136   Part Pag. Turres ambulator 2 142 Tutors 2 115 Turnus   256 Tydeus   179 Tyndarus   150 Typhocus 1 11 Tyrocinium 2 82 Trulla   92 Tragoedia 2 60 Tyberinus   256 Teraphim 1 95 Thalassius   54 Thammuz 1 111 Tholum 2 18 Tuisco   114 Tharamis   115 Theutates   116 Tmolus   142 Thuribulum 2 27 Typhis   161 V Vadari 2 127 Vadimonium 2 127 Valla Orvalli 2 142 Vaticanus 1 86 Venus 1 109   2 23 , 52 Vectigal   137 Velites 2 137   Part Pag. Ventilare 2 62 Vertomnus 1 62 Vespae 2 76 Vesper 1 56 Vesta 1 2 , 4 , 8 Vestal Virgins 1 8 , 9 Vexilla   28   2 236 Vicessimatio   149 Victimae 2 22 , 26 Viminaeus Jup. 2 65 Vindicta 2 67 Vinea 2 143 Viri placa 1 53 Visceratit 2 78 Vertumnus 1 62 Victoria 1 71 Vlysses 1 243 Vomito●ia 2 51 Vmbrae 2 88 Votireus 2 59 Votivi ludi 2 59 Vr 1 109   Part Pag. Vrna 2 78 Vsus 4 72 Vrania 1 69 Vulcan 1 17 , 23 Vxores 2 71 Vrticordia 1 53 Vsurpatio Vsucapionis 2 74 Vncimnati 2 87 Woden 1 115 Wals of Babylon 2 11 , 14 Vinum 2 92 Vitellns 2 90 X Xanthus 1 214 Q Zetus 1 78 Zephyrus   111 Zonam solvere 2 86 FINIS . Notes, typically marginal, from the original text Notes for div A42508-e2250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Abaddon , Wh ose hands are stained with Blood. Paus . Arcad. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexand. Jupiter dicitur lucetius quia luce nos adjuvat Gell. Jupiter est author luck Macrob . lib. Sat. Lucifer , is the name of the chief Devil amongst Christians . Euseb . de praep . Evang. lib. 4. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suidas . Our Version saith : That prepare a Table for a Troop , or for Gad. Maimonid . lib. 3. c. 40. The Devils did persuade many nations to worship the Beast that was instrumental to mans Apostacy , that is , the Serpent . The Egyptians did imagine it to have an immortal nature Celius Lamprid. saith of Heliog . Aegyptios dracuncu●os Romae habuit quos illi agathodaemonas appellant . and Euse● . in praepar . Evang. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And all nations did honour he Serpents , because they did imagane they had something of Divinity in them . From hence it is that the Worthies , who did desire to be esteemed more than Men did invent , that the Serpents had begotten them . See Justin of Alexander . Varro saith that Jupiter is a God of Palestine , because the name is derived from Jah , or Jehovah the holy name of Almighty God. Notes for div A42508-e5060 Addit . Not. The number is 〈◊〉 The twelve chief Gods of Rome , Juno , Vesta , Minerva Ceres , Diana , Venus , Mars , Mercurius , Jupiter , Neptunus , Vulcanus , Apollo . In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Italy from him was named Saturnia . In the sacrifices of all other Gods the Priest did cover his 〈◊〉 Virg 3. Aeneid . He is the same with Moloch of the Israelites , for that word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reigned , and Kings and powerful men were called Saturni by the Heathens . On his Festival day they did loose him from his chains . A●rea nunc revocet Saturni festa December Nunc tibi cum Domino ludere verna licet . This Temple was very strong and secure from Thieves . Addit . N●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. quia castrabant seipsos . In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derived as some imagine , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire . Vesta à vestiendo terram flori●us & herbis . Cum farre & vino vestam Janumque rogabat . Juvenal Satyr . 6. His Epithets Herceus . Cui nihil Hercei profuitara Jovis . This Altar was in the Yard or Hall of those that were free of the City . Hospitalis Jupiter , Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he was a Protector of strangers . Sabadius Iupiter , Jupiter Hammon , whose Temple was in the midst of the Sands , and hills of Africa ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sand . Jupiter Dodoneus , who gave Oracles in the old Oaks of the woods of Dodon . Olympius Jup. He was also named Jupiter Philus , because he is the God of love ; Heterius , because he is the God of fellowship ; Homogenius , the God of kindred ; and Enhorcius Jup. because he is the God of Oaths . He is stiled Aratrius , Caeneus , Carius , Gnidius , Hypatus , Omarius , &c. Vulcanus did the office of a Midwife at this time , for with a sharp hatchet he slit Jupiters Skull for Pallas to creep out ▪ Lucian in his Dialog . Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invado quia aer omnia penetrat & invadit . Sospita Juno was worshipped in Lanuvium . Tit. Liv. Juno Februalis was adored in February . From hence Marriage is called Vnicla Jugalia . Che tien del nodomantal la cura vinz . Cattar . Im. de gli Dei. * This Juno was nam'd Juno Sororia . There was also in Rome Juno Calendaris , because she was honored in the Calends . Juno Novelia , Juno Februata ; Opigena Populona , &c. Ilithya was also daughter of Juno , called otherwise Lucina . Praepositam timidis parientibus Ilithyam . Ovid Mesam . lib. 9. She is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 4. Iliad . Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be bright . Vulcanus à volvendo ; or à volando Candor . The Star of Mars in the Heavens , receives an influence from , and is a friend to Venus . This is the cause of the Fable . Philostr . Gallus was the Centinel at the door ; and because he gave not notice of Apollo's rising , he was turned into a Cock , that now foretells his rising in the Heavens Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Scyihians had no other God. Justin . Herod saith , that they worshipped other Gods , but did allow no Temples nor Statues but only to Mars . Claudian . Claudian . He is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he kill'd at Cuffs Phorbas a cruel Robber , that hindered the access to his Temple in Delphos . From hence the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a witty child , because he was a young Thief . From hence the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a huge body The Pythia did offer Oracles in her belly without the assistance of mouth or tongue , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de Orac. From this accident men under the line are black , as some say . Addit . Not. Euseb . Evangel . praepar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à destruendò . His Names are Nomius , Abaeus , Aegyptius , Agraeus , Cerdeus , Lycius , Grynaeus , Delius , Laemius , Nepaeus , Pataraeus , Parnopius , Hyperboreus , Thyraeus , all these Names are derived from places where he was worshipped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. an insallible truth . The Persians adored Apollo or the Sun in the figure of a Lion , crowned with a Diadem holding the Horns of an Ox in his paws . They called the Sun Mithra . Tertullian lib. 1. contra Marcionem & Q. Curtius . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab à privativa & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia non sinit mori vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia medici sunt crudeles , & blandi Omnes medicidi cebantur Aesculapii . Therefore Ovid saies he was changed into a Serpent . Juno is also called Lucina . Addit . Not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo quia potens erat Virgo , & incolumis à voluptatibus aliena . Therefore by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * This shews the nature and property of the Moon . * She was called from the places where she was adored , Diana , Taurica , Persica , Minthia , Ephesia , Forensis , Lycea , Sospita , Leucophryne , Salaminia , Alphedia ▪ Euclea , &c. And Jaculatrix , Venatrix , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Triformis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer of beasts , &c. Therefore named Lya or Lua . There were three degrees amongst her Priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Novices entred into the Office , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were grown old in the Service . Plutarch . In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneo per antiphrasin quia non manet eadem . The Romans did offer unto her the spoils of the Enemy . T. Livius 5. Decad. lib. 5. Therefore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruel Bacchus . Addit . Not. He was also painted riding upon a Tiger , in one hand a bunch of Grapes , in the other a cup full of Wine . Bacchus was called Hedereus , Servator , Lysius , Lyeus , Nyseus , Leneus , Dithyambus , Briseus , Sabasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerando Iacchus , Elebeus , Thyoneus , Nyctileus , Ovid lib. 4. Metam . l. He is called Vitifer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furore percitus , a mad man , and a mad god . He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar . & Horace lib. 2. Od. 19. This Festival is called the Festival of God. It is about the month of May. Philostrat . T. Livius lib. 39. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia interpres er at & Nuncius Deorum , Mercurius quasi mercium curans . Addit . Not. He is said to be a watchful God. Egypt painted his face half black , and half of gold . Some think him to be Moses . Called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Addit . Not. From hence armed women are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●d● N●● . Addit . Not. Of Neptune . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homerus . Hence Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 Addit . Not. Vocatur Leucothea à Graecis & Medusa à Latinis Cicer & habita est Dea Maris . Addit . Not Hence called Mater Pessinuntia , or Dea Syria . He loved also the Nymph Syring . Ovid. Clotho colum retinet Lachesis net , et Attropas occat . they are called also nona decima morta . He is named Dis Summanus Altor , Rusor , Februus . Orci Galea Haec omnis quam cernis in opis in humataque turba est : portitur ille Charon , hi quos vehit unda sepulti . Nec ripas datur horrendas &c. Virgil 6 Aen. Addit . Not. Genius à gignendo , or ab ingerendo ; because he supports or suggests unto us thoughts . Virgil names them Manes . Tibull . lib. 4. Lararium , the place where they were worshipped . There were Lares publici , Lares familiares I ares Hostitii , to drive away enemies , Lares Marini , of the Sea ; Lares querquetulani , of she Oaks . They are also called Praestites Larvae , Lemures , * or Vagitanus . Nuda Venus faecunda Pales , Pharetrata Diana , Juno gravis , prudens Pallas , turrita Cybelle . Besides these most noted Gods of Egypt , they worshipped there all the Herbs of their Garden , which the Romans were ashamed to imitate . * Some thinks this Anubis to be Mercurius as we shall see afterwards . Herodot . sacres Igurn . De sapient . cap. 10. Et comes in pompa corniger . Apis erat . Ovid. fast . Exod. 32. 6. Barbara Memphiten plangere docta Bovem Tibull . Plinius , lib. 5. cap. 9. Osiris also named Bacchus . Nachmonides & R. Moses . Minucius Faelix , Lactant . Justin. 2 King. 17. 31. From hence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man. Cogere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chald-word . Maff●●us de Job . Ind. and Munster . Cosmograph . Selden de diis Syris . cap. 6. Virg. lib. 6. Ovid. Metam . lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selden de diis Syris . Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . His Priests did cut themselves in honour of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron adose . cap ▪ 11. Isidor . Orig. lib. 3. cap , 11. Numb . 25. 1. and 3. 1 Kings 15. 11 , 12. 2 Chron 15. 16 This Priapus was named Miphleteth , an abominable Idol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 30. 11. Aben-ezra . Munster . Isaiah 65. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 1. 2. from hence in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus hoc discrimen posuit imer sacrif . Demon , & sui legitimi cultus . Plin. lib. 10. H st . Natur. cap. 28. Pliny saith that after the sacri c●s all the flies did immediately depart . This agrees with the relation of the Jewish Rabbies above mentioned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies a Covenant . Thucyd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa . 25. 10. Jer. 12. 16. The Naturalists do inform us , that as soon as our eyes are open in a morning , they turn of themselves to behold and admire the Sun when we sleep in he open Ayr. Coel. Rhodig . Acts 7. 41. 2 King. 17. 16. Dan. 8. 10. & Nehem 9. 6. There the Host of Heaven signifies the Stars . 1 Sam. 7. 4. Compare 2 Chron. 21. 13. and 1 Kin. 18. Chap. 18. with Jer. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steuch . Eugub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicer. natur . Deor , lib. 3. She is named Baaltis and Haec baal . ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Venus was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and adored in the form of a Fish . Ovid ●ast . lib. 2. Euseb . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selden . Herodian in vita Heliogab . lib. 5. Histor . She is named Astronoe Damafc . The Syrians did observe her Festival ; the men in habits like women , and the women in mens cloaths . Macrob. 1 Sam. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochart Geog . Sacr. lib. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicer. Nat Deorum lib. 3. Caphtorims a people of Cappadocia descended of the Scythians . 2 Kings 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merodotus Munster in cosmograph . See Levit. 19. 29 Ve●●● Babylo●ia Dicta est ●he Goddesse ●as named A●itis in Ar●enia ; in her emple Virns did proture themselves before marriage . This custome was in Lydia . ●lia . lib. 4. v. Hist . The learned Selden . Va●er . Maxim. lib. 2. c. 6. ●is remarkable that Venus is named by the Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of men , for there is no greater enemy to health ●n excess in Venerean delights . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar upon which the fire did burn . I have seen them at these devotions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Levit. Diodor. Kings 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph . lib. 1. ap . 4. ●erodot . in liv . 2 Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Bochart Georg. Sacr. Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov , to offer a hateful thing as a gift . Tammur from to die The Heathen women did carry a dead body to the ground , and did weep to perpetuate the funeral of Adonis , Demosth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah 46. Jerem. 48. 1. Most of the Syrian Gods were named Pattaeci , that is Tutelar Gods. Jerem. 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A nos Acts 7. 43. See Verstegan . Olaus . Mag. Notes for div A42508-e31200 Addit . Not. Called Stymphalides . Now Tartari● ▪ Erytio was his cruel Minister of State , who was kill'd . He drove these Oxen from Italy , where he kill'd Lihys Dereylus , and Alebion , who offered to hinder his passage , and steal his beasts He sacrificed them all to Juno . Addit . Not. Witness Aelian in his various stories , a Greek Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Heliconius , lesbins , and Nemaus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are great and difficult undertakings . Of him is the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diogen Of a chast and virtuous man. Addit . Not. Diod. l. 5. cap. ● Hence is the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of a fair Lady , she proceeds from an Egg. Addit . Not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Vnde Ovid de Arione fast lib. 2. at ●ibi nave tua tutius aequor erat . Some say to ●he Promontor of Tenarus in Greece . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Greek Prov. a simple fellow . See Ovid Metamorph . 10 and 11 Books . Some say that he was kill'd with a Thunderbolt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it draws nigh Addit . Not. Arion erat Patriâ Methymneus obscuris parentibus natus , Poeta insignis pr●ecipue Dithyrambicus . Therefore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ovid fast . lib. 6. Prima terebrato per rara for amina buxo ut daret effeci tibia longa sonos . Media illa tempestate inter flueb at Marsyas amnis fabulosis Graecorum carminibus inclyrus . Quint. Curt. lib. 3. Lucan . Pharsal . lib. 3. Called therefore by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a solitary life , or a harmless life , entertained by herbs and roots . It is said that he prophecied of the Worlds c ntinuance . Aetate in sexta cessabit machina mundi . They were in number 54. Lynceo Perspicat●or . Cicero , a quick and good eye . Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hylas was the Son of Theodamas , from whom Hercules stole an Oxe in the Isle of Rhodes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Merimnus and Pheretres the two children of Medea . Thessalus her other Son escaped . He reigned in Thessaly , and gave his name to the Country . Flammea subduxi medicato lumina somno : Et tibi quae raperes vellera tuta dedi Me dea , Jasoni in Ovid. From hence the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . He that kills with an intention to cure . Quid referam Peliae natos pietate nocentes , Caesaque virginea membra paterna manu . Ovid in Medea . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Iris , or Ignis Medeae , is such a powerful compound , that if it comes near the fire , or Sun beams , it will suddenly set all the Air round about in a flame . Plutarch says , that it is made of that sulphurous matter or Clay , that bursts forth of the Territory of Babylon , called also by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some imagine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly about ; because it is of such an airy and fiery composition , that at the least provocation it spreads and communicates its hot nature to all that comes near unto it . Of this strange compound Diosc . speak , lib. 1. cap. 102. And Plinius , lib. 2. cap. 105. And the Greek Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to heal , before he was called Dolomodes . ●u● . Chron. Diod . l. 5. cap. 11. Aug. lib. 8. de civit . cap. 26. He was to build a City where the Oxe did lye down when it was weary of its journey . The Dragon did proceed from Mars , it kill'd Seriphus and Daileon , the servants of Cadmus . The truth is , this Dragon was a famous Robber . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a violent grief , for she drowned her self in despair . Others add Autonoe and Polydorus , sons of Cadmus . The Oracle told the Illyrians , that they should obtain the victory against their Enemies , if Cadmus was their Captain . By that means he reigned in Illyria . Epaminondas was a Scholar of Pythagoras . Diog. Laert. lib. 8. Thebs was rebuilt by Alexanders command , for the sake of a great Wrastler that had been thrice crowned at the Olympick Games . Addit . Not. Vlpian . The Greek Letters are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unhappy Victory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. in Medea . After his death his Successors did enjoy a portion of all the gifts offered to Apollo in Delphos . Some say Pindarus was a Child cast away in the Woods , and that he was nourisht by Honey instead of Milk. Davussum non Oedipus Terent ; one of an ordinary capacity . Addit . Not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prov. From hence to express the just curses of a Superiour . Tiresia caecior Juvenal a blind fellow . He was the son of ●ur●mus a Shepherd of Mount Syllerus ; he had been both a man and a woman : Juno punished him with blindness for revealing a secret which women only can tell , but Jupiter rewarded him with a life seven times longer than ordinary ▪ Read Hyginus 75 Book of Fables . Of him is the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was so cruel to his Daughter , as to cause her to be devoured of a horse for not preserving her chastity . Diogenian . His name was Maeon . The Thebans a●ter the Victory built a Temple to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch , Statius . From hence the Prov. Fratris contentiones , implacable hatreds or discords . Addit . Not. The Cranean Gate was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where there was a Temple dedicated to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter the most high God. Pa●sa●ias and Plutarch . This Chain was unfortunate afterwards to all its owners . Alcmeon gave it to his Wife Amphesibea ; & her Brother Themon ▪ gave it to Apollo at Delph , from whence it was carried by the Phocenses that rob'd the Temple . His Ph●dram ▪ proc●inque ●ocis , moestamque Eriphylen . Crudelis gnati monstrantem vu●nera cernit . Virg. lib. 6. Aeneid . The Motto of Amphiaraus was excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid in his Tragedy of the Phoeni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak truth , and sen e , or Oracles . Matth. 2. 22. Act. 10. 22. Heb. 12. 25. Amongst the Romans the interpretation of Dreams was the office ●f the Augures Rosin . lib. 3. Plinius lib. 7. Chap. 56. Called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He calls an evil dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Odyss . lib 6. & Iliad . 2 Valerius Maxim , lib. 1 ▪ cap. 7. Pont. Diacon . in vita Cyprian , Gregor . Moral lib. 18. In somnio exteriores sensus dormiunt & interiores cernuntar . Gregor . lib. 23. Mor. Aristotle of Animal 4 Book . Virgil lib. 7. Aeneid . They did deliver Oracles in caves of the earth , where the Poets did place the Ivory gate of hell , for in hell were 2 gates . This was the happy Age , when learning was admired and rewarded . From hence the Prov. Sophocles est , he is a happy Orator . Addit . Not. These things happened about the daies of Gedeon , Judge of Israel , 2750 years after the Creation of the World , as Euseb . Chron. Diod. l. 5. and Hygin . do think . See C. Tacitus lib. 1. Annal. Humano generi posuit natura creatrix . Hanc legem , ut tumuli membra sepulta tegant . Rosin , ex vet . Poet. Pelopis talenta , a great talent . There were two sorts a little one worth 60 l. and a great one worth 80 l. sterling . Addit . Not. Euseb . deprepar . Evang. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. an imminent danger . Pelops was worshipped as a God , and his Sanctuary placed at the right hand of the Temple of Jupiter Olymp. His shoulder of Ivory was carried to Troy , and lost in the Sea at the return , but found by Demarmenus , a Fisherman , who carried it to the Eleans , by the advice of the Oracle , to deliver them from the Plague . Pausanias . For that reason he is said to be bis pubescens . Ovid. Metam . Myrtilus the son of Mercurius & of Cleobula . Pelops promised that he should lie one night with Hippodamia of whom he was also in love but Pelops would never suffer him ▪ Hygin . Tit. Livius . Pausanies . Lucian in Charidemo . Lucan Phars . lib. 6. From hence the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent Chariot . Some say she was the daughter of Phoroneus Giod Boccac . Ovid. Metam . lib. 6. Ovid de Pont. lib 1. Addit . Not. Seneca in the Tragedy of Thyestes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an angry conntenance . Lucian Prov. Giod . Boccac . lib. 1● . Geneal . de Gli Dei. He was the son of the King of Corinth : when his elder Brother was dead , there was a dispute between him and his other Brother Jasius about the succession : part of the people did favour Dard ▪ and the other Jasius . Dard. with his favourites took shipping , and setled in Phrygia . Philostr . Tros had War with Tantal . King of Phrygia , who took his son Ganimede prisoner , and sent him as a present to Jupiter King of Crete . This gave occasion to the Fable . Natal . Com. The truth is , Laomedon spoiled the Temples of Apollo and Nep●unus to build Troy. Natal . Com. de Neptuno . This sacriledg hath caused the Fable Menia Phoebe ● structa canore Lyne . Of Troy Ovid in Epist . Parid. Addit . Not. Nec dum Laomedonteae sentis perjuria gent●s ? Virg. lib 4 Aeneid Creusa , Cassandra , Iliona , Laodicea , Licaste , Medisicasti , Polisena . Paris , Hector , Helenus Caonus , Troilus , Deiphobe , Polidorus , Licaon , Teucrus , &c. Addit . Not. Nevertheless Ovid saith , Bella gerant a●i tu Pari semper ama . Con miaguida ●aduliero Trojano . Espugno Sparta ▪ & Chebbe in suo potere . Gio. Boccac . Geneal . de gli Dei. l. 3. Ab à privativa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He led an Army of Myrmidones to Troy. Mensuras & pondera invenit Phidion Argivus , aut Palamedes , ut Ma-Jeuit Gellius . Plin. Lib. 7. Chap. 56. He is called by Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie his cunning , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sanguine cretu● Si●yphio . * Justin . Lib. 2. Scamander is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The young Damsels were wo●t to wash in t●●s River before Marriage , saying unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer Il. 21. Lucian . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . Diomedes wounded Venus , she in revenge made his wife a whore , so that he would not return home , but settled i● Italy , where he built a City now called Benevento , ofter his death his people were metamorphised into strange birds ▪ named Cetaractes , they ●ly away from a wicked man , but cherish the good especially the Greeks , see Plin lib. 2. c. 〈◊〉 . * He is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweet mouth'd He was the Son of Neleus King of Pylos Hercules restored unto him his Kingdom , because of his justice Hygin . ch . 10. & Pausan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . He is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was swift in running ▪ This Ajax was the Prince of Salamis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bulwark of the Greeks , because he was big and high and rendred invulnerable by the prayers of Hercules who put upon him his Lyons skin and desired Jupiter that he might not be subject to wounds only under his Arms see Pindar in Od. Iishm . Dardanus Iliace primus pater urbis & Author . Virgil. This Apollo is named by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he did put his enemies to ●light and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light ; because he brings light into the world or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wolfe , because he was adored in the image of a wolfe in Aegypt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●mmusque dies Hectoris idem patrioeque fuit . Homer calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Homer Il. 20. He was the son of the River Stygmon and of the muse Euterpe or of Eioneus as Homer saith . Philostrat in Protesiliao * He was called ●●ppus by the Aegiptians . Pausan where he was killed the Poets do say that a Fountain sprung up which yeilded drops of blood every year on the day of his death Nat ▪ Com. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hom. 15. 11. Pindar . Ovid saith otherwise in Penelop ad Vlyss . Sive qui● Antilochum narrabat ab Hectore victum ▪ &c. Creta or Candia was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there was in it an hundred Cities : now there is but thre● , Candia , Canea or Cidon from whence are the Mala Cidonia , quinces , the third is Rethymo Gnosus was the Metropolis in the time of Minos , scituate upon Mount Ida now called Philoi●ri . * He was betrayed to Menelaus by Helena , his nose & ears were cut off , and afterwards he was massacred by the Greeks . See Virg. 6. Aeneid . Helena crater A Merry Cup. from her tears sprung up the herb Helenium or Helicampane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictis was of Crete and Dares a Phrygian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did entertain Serpents , who did feed at his table . In the hot countries , as in Italy and Barbary Snakes do commonly run about the houses , eat the crumbs of bread and hunt after Cats , as our Cats . The Moors have no other Cats to devour their Mice . The truth is that Agamemnon fell in love with the prisoner of Ajax , Cassandra , and took her aw● by force , therefore he fled away in a little boat , and was drown in a tempestuous Sea. Nauplius the Son of Neptunus and Amymone the Daughters of Danaus King of Argos , endeavoured to revenge himself upon the Greeks by perswading their wives at home to make them cuckolds in their absence , and when the Army returned he caused many ships to run a ground upon his Island killing all that came into his power . Addit . Notes . Hom. Il. 18. Ovid ▪ metamor ▪ l. 19 ▪ Some relate the Story of Hecuba otherwise ●irca ruinas ●●●da latra●● suas Troja ●●rses Hecu●● Seneca . See Auson in in his Epitaphes . Var. Hist . cap. 13. His head and face was like Jupiter , his shoulders were like those of Mars , and his breast like Neptunes , Hom. Il. 2 * She was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because she was bound up in a bundle of willow branches , unto this Diana the Lacedemònians did offer humane sacrifices , which custome Lycur●u● altered , causing the Maids and youths to be whipt onely until the blood did come , which they sprinkled upon her Altar . Plutarch . Pausan . Hygin . Apollo perswaded him to kil his Mother ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eurip. in Orest . Euripid. in Iphigen . Tisamenes was the Son of Orestes . See Hygin . Chap. 25. Of the women of Lemnos and Orph. in his Argon . We have related this death of Hecuba otherwise . according to the opinion o● other Authors . When he arrived in Italy one of his men was kil'd for ravishing a Maid : Vlysses being departed without paying unto him any funeral rights , his Spirit did mightily torment and vex theinhabitants so that to appease it they did erect a temple to him and expose every year , a a Virgin of the Town , for the Spirit to destroy . Euthymus the Champion overcame it , and delivered a Virgin which he married . Plin. mentions him lib. 7. c. 47. This is a Fable of the vainglorious French Achates . Vocabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a good Sheapheard and Husbandman . Pindar His wife was Antonio , and one of his sons was Acteon , who was torn by his dogs . Asopus was the Son of Jupiter and of Clymene ; or of Neptune and of Ceglasa . Nat. Com. He discovered Jupiters desire by the means ▪ of Sisyphus , who is punished in hell for his indiscre●ion . Hygin . Greg. Gyrald . in Historia de Diis Gen. Ruffin ▪ Eccles . Histor . lib. 11. Suidas . Vocabatnr Canobus , or Canopus . Hesych . Cicer. de Nat. Deor. Quique premit vocem , digit●que silentia suadet . Ovid. Macrob. Solin . See Mountaigne , Essayes . Or Lynceus or Lycus . Ovid Metamorph . lib. 6. Plin Natur. Hist . lib. 5. Euseb , Macrob. Plutarch . Suidas . Hesych . Cicer. Herodot . Pausan . Plutarch . See Bochart . Geog. Sacr. See the Journals and Relations of the Voyages of our English , of the French , and Italian Travellers into Egypt . Virg ▪ Aeneid . 1. 6. Plutarch . There have been many of that name . Aelian . l. 12. Cor. Tacit. See Martial lib. 1 Epig. 14. Lucan . Q. Curt. Martial l. 7. Some think Janus to be Noah , otherwise called Vadimon Oenotrius , &c. and that he was represented with two Faces , because he had seen two Worlds . See Delp . Phenicizant of the Learned Edm. Dickinson . Notes for div A42508-e65990 Addit . Not. * Concerning this ●case of Conscience . consult Rainold . de Idololat . Rom. Eccl●s . Sadel . contra Burdeg . Martyr . Loc. com . M●lancthon &c. Jer. 2. 27. Crudeles dij vestri sunt qui delect intur vestro sanguine ac ●os impellunt ad vitam fundendam , Clemens Alex. S●e what God saith to the bowing of our bodies to the Idols . Deut. 4. 19. And S. Hierom against Ruffin . lib. 1. ●●nucius Felix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the opinion of the Heathen . It seems by the false Miracles which the Papists do ascribe to the Images , that they do labour to persuade the people that there is such a Divine virtue inherent in them . Concil . Trident. Sessio 25. De invocat● vener at . & reliquiis Sanctorum . Imagines Dei Angelor . hominum Sanctorum proprie per se non autem tantum respectu Prototypi colendoe sunt & quidem cultu religioso . Bel. l. 2. c. 12. Disp . Tho. Aquinas is of the same opinion , so are all the Jesuitical writers . Exod. 20. 4 , 5. John 4. 24. Deut. 4. 12. Esaias 40. 18. Rom. 1 : Aventin . in Annal . Nicetas Chron. l. 3. Anno Domini . 1180. Neub . l. 4. Xenophon Exped . Cyr. lib. 2. Homer . Iliad . 6. Plutarch . ▪ Appian . The Hebrews call Idols also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihilum , or Stercora , dunghil Gods. For Jupiter was named Stercoreus by the Heathens St. Katherine . St. George , &c. Isaiah 63. 16. We may find this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applyed to the Dead and buryed , in the 42. Gen. 36. Joseph is not , &c. Vide Martial Epigr , 1. Plin. lib. 36. c. 5. Herod . lib. 8. Strabo lib. 13. Addit . Not. Sands Journal . 1440 foot high Vinz . Lor. Belon . The Israelites were imployed to build the Pyramides , as some do think . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vile fellow . Prov. Labyrinthus , an intricate discourse . Artus . Thom. Philostrate . The workman was Phidias the Athenian . Josephus . The upper part uncovered signifyeth how he is known to the Angels , but the lower part covered , signifies how God hides himself in his works to the inferior creatures . Suidas . * Sueton. in vita Calig . Acts 17. Templum signifies the Heavens , or the Air where Birds do flie , for the Augures to make their Observations . Coel. Rhodig . Vide Cornelius Tacit. lib. 4. Sistere fanum vel effari . Templum , is to appoint a place to build a Church , which was done by the Augures . It is called Sacellum . It is now taken for a V●stry . Aditus signifies an Entry . Aelian . v●r . Histo● . l. 2. c. 20 Porticus , or Pronaon was the Porch . Altare quasi alta area . * a fovendo ignem pro aris & focis pugnare , to fight for God and our houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suspendere clypeum , to live in peace . Strabo lib. 15. Porphyrius . Others went about the City and were named Amburbales hostiae . Pocula lustrabant sulphure & aqua pura & aliquando cum ovo & pisce . Talibus orantem dictis aramque t●nentem Virg. 4. Aeneid . Addit . Not. This they Borrowed from the Jews , and most of their Ceremonies , see Court Gentil . Theoph. Gale. They were to wash the Victims all over , and to purifie the vessels with oynions , water , brimstone , and an egg . From hence comes immol●tio . This custom is called libatio . libare to taste . Wine was unlawful in the Sacrifices of Ceres . Plautus . Natal . Com. They did offer Sacrifices also to their deceased friends , a barren Cow was killed : blood , with Wine was poured forth . The hair of the living was cut off , and offer'd unto them , &c. Natal . Com. The Priest of Pluto was cloathed in black . Tenque novas circium felix eat hostia fruges . Virg. Georg. lib. 1. Numero Deus impare gaudet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Appollon . lib. 3. Argo● . Rosinus . They did run naked about the streets , and the barren women did strive to touch them , fancying a blow from them able to render them fruitful , See Juven . Satyr . 2. They were named Crepi à crepitu Scutorum , and Germani by Cicero . Creabantur a populo Comitijs curiatis . A. Gel. lib. 15. cap. 27. Certant addicere sortes . Ov ▪ Metam . lib. 15. Named Amalthea . Addit . Not. Herodot . Ro●●aus . Sil. Ital. Rosin . lib. 3. C. 4. Lucan . Pharsal . lib. 1. in fine . Salios duodecim Marti gradivo Legit , &c. T. Livius . lib. 1 * The Duumviri were under the chief parties appointed to keep the Books of the Sybils , Rosin . Ant. Rom. lib. 3. Cal. Rhodig . ver . Lestion . Designator was he who did order the Funeral . Bonis avibus , vel malis avibus agredi aliquid , Prov. Folium recitare Sybillae . Juvenal . Sat. 8. Her Oracles were written upon the leaves of a Tree . Lupercal was the place where Romulus and R. were nourished by a Bitch . Addit . Not. Strenae . New years gifts They were instituted by Romulus after the murther of his Brother Remus , and called Remuria . Ovid. lib. 5. Fast . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Harpastum , was round and rold on the ground . Sive Harpasta manu pulverulenta rapis . Mart. in lib 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either the place or the exercise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the place where they did learn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sive sorts of Combats . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did imploy all their strength . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence the Prov. Herbam dare to acknowledge the victory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addit . Not. Called Circus Maximus , ve Hippodromus . Euripus is properly the strait Sea between Greece and Negropont . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus Livius . Called Visoria , because they were built handsomly for all to see . The Seats were called Cunei from their form . Arena vocatur etiam Cavea . Bustuarij glad , were those that did fight at the death of Noble Men. These were named Thraces , or Parmularij , from their Target parma . Just . Lyps . Tunicati Retiarij vel Laquearij Named otherwise Galli , because they did imitate the Gauls . Essedarij , were they who sought in Waggons . Familia , is taken for a company of Fencers and their guardian , is called Pater familias . Proscenium , was before the Scene where a Pulpit was erected . In Pompeiano ●ormis Levine Theatro . Mart. lib. 6. Addit . Not. Called also Calculi palamediaci . Martial . lib. 14. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ta●is ludere . Horace lib. 3. Od. 24. Expellere pilam , to strike the ball . Tesseramilitaris , is the watch-word of an Army . Frumentaria , a Ticket to get Corn. Nummaria , to get Money . Tessara hospitalis , was a Token , by which Friends and their Children did claim the rights of Hospitality ; therefore Tessaram hospitij frangere , is to break the Laws of Hospitality . Tessera is also a Dye , and Talus a knuckle-bone . Cael. Rhodig . Var. Lect. Capita vel navim , they called cross & pile Lege Rosin . de Ludis Rom. lib. 5. Antiq. Pur●ura Megalensis Proverb . A stately Garment . Turba quidem cur hos celebret meretricia Ludos , non ex , &c. Ovid. Fast . lib. 5. They were named Tarentini Ludi , from a place in Rome . Poeanas Canere , is to sing praises to Apollo called Bupetitia & Boalia . Vota nunc●pare , or facere , to make a Vow . Damnatus voto bound to the performance of a Vow . In Thensis dij vehebantur . Factiones Ruslatae , Albatae , Venetae , & Prussinae . Virgil. lib. 5. Mimical , Satyrical , Tragical , and Comical , i. e. Planipedes , because their Feet were naked . Attellanae , so named from Atella , a little town of Italy , from whence the Satyrical Actors did first come . Praetextatae , did wear a Robe named Praetexta . They were called Tragaedia , because the Actors had a Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bestowed upon them in regard of their pains . Of them Plaut . saith , Albo Rete aliena captant bona . Ovid. lib. 3. Amor Eleg. 1. Named Trojani ludi , from Ascanius , who brought the custom out of Troy , Virg. lib. 5. Aeneid . Sueton. cap. 39. de Julio Caesar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lusoria tela emittere , or ventilare , to jest with weapons ; Decretorijs armis , vel versis armis certare , is to fight in earnest . Palma Lemniscata . Ovid. Amor. lib. 2. Notes for div A42508-e78820 Dion . lib. 1. Otho Frising . lib. 2. cap. 3. Euseb . Chron. See Tit. Livius . concerning the beginning of Rome . Nutricemque Lupam Romae . Claudian . Because the Children ( Romulus and Remus ) did suck a Wolf when they ha● been cast away . 12 Vultures did appear to the Augures , when they were making their Observations . Titus Livius . Ovid. l. 4. Fast . Fundavit urbem Septicollem Romulus . Ter Capitalia curru , invectus Lucan of Pomp. Thither did the Conquerors ride in Triumph to Sacrifice to Jupiter . Vimen , a twig of Ozier . Basilica facinora ▪ Royal Deeds . Plaut in Triaum . Haec est a Sacris quae via nomen habet . Ovid. Trist . l. 2. Eleg. 1. Patronus , signifies the same as our English Lord , or Hlasurd , a giver of Bread ▪ It signifies also an Advocate . Rosin . lib. 1. c. 20 Ad pileum vocare , or vindicta liberare , to set at liberty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prov. To be happy and successful in Woing . This was called spondere filiam , and stipulari . unde sponsus & sponsa , two persons betrothed . Tabulae Nuptial●s . There were two sorts of Wives in Rome , Mater familias , w●o was married Coemptione , and Matrona , who was married otherwise . M●nse Majo● nubunt male . Nuptiae , from Nubo , because the Virgin did appear covered with a yellow Vail . Coemptione . Vis ne mihi esse paterfamilias ? Ans . Volo . Vis ne mihi esse materfamilias ▪ Ans . Volo . Farreatio , or Farracia . Marriage : Diffarreatio , Divorce . Plin. l. 21. c. 8. Juno is called Dea Quiris , or curis , which signifies also a Javeline . Some say that Four Torches were carried before the Bride , Hence is ducere uxorem . To Marry . The Torch is named Taeda , or faces jugales ; Hence the marriage so is caled Unde uxor , quasi unxor . * Called Flameum Hastoe Coelibaris Liv. lib. 1. They did Pray to the Gods , mentioned , lib. 1. cap 14. The Water and Fire was to be toucht by both , in Plutarch . Fescennina Carmina , were the obscene Songs of marriages . Dona nuptialia , are also Tokens sent by the Men to their Sweet-hearts . The Greeks had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent to the Bride by beautiful Youths . Alex. ab Alex. lib. 2. cap. 5. When all the Marriage Ceremonies were not performed , the Marriage was stiled Nuptiae innuptiae ●otem dicebat , or promittebar . The natural union may be discontinued , but never dissolved but by Death . Divorcium vel repudium mittere , or renunciare , or mittere nunci um to divorce . Macrob. l. 1. c. 3. Tacit. l. 11. Annal They did annoint the body with Honey , & melted Wax . Cael. Rhodig . lib. 23. cap. 27 This is called collocatio corporis . They who had care to provide for the Funerals , were call'd Libitinarij , because they did belong to the Temple of Venus Libitina , where the urns of the dead were placed . Poly. 6. lib. 6. Justa pers●lv●re parentibus , is to perform Funeral Rights to Parents . Funerals . Exequiae a sequendo . * Att●ati . the Pi●● , is called Pyra ; when it burns , it is named Rogus , afterwards bustum This Pyra was erected in modum Arae , of all manner of sweet wood . Rosin . This piece of Money is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Hence the Proverb , expediri Danacem , to prepare to die . * Bustuarij . Alterum peden in Charontis Cy●ba habet . He is near death . Mulieres Genas radunto , neve lessum funeris ergo habento . Lessus , is excess of grief and lamentation . Virg. l. 6. Aen. Coena funebris silicernium dicitur . Parentatio , is the Honor rendred to the deceased . When these ceremonies were omitted , the burying was named Sepultura insepulta . Ovid. Met. lib. 9. Rosin . Justin. l. 2. c. ● . Pellibus & ●●xis arcont mal● frigo●a brach●s . Ovid. Thrist lib. 3. Eleg. 10. A difficult business . Therefore ad saga ire , is go to war. Mulier Togata , a Whore. It was of a perfect white , therefore named pura , it was a badge of liberty , therefore called libera . Dion . Halicar . lib. 7. Sueton. in Tyber . cap. 15. * annus tyrocinij C. Tacit. lib. 3. Annal. lib. 9. cap. 12. Hence it is that pullati signifies sometimes the poor ▪ and candidati , the rich . None was admitted amongst the competitors but such as were judged worthy , by the Magistrate who did govern in the Assembly . * that is nomeaclatio Cedant arma Togae . or angustus ●la●us . Hence they were named angusticlavij . It was called ●●cta . Called pall●um , or palla , quia palam gestabatur . Rosin . * It was named cestus , from hence is incestus . * or Calaentica . * call'd in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * called crinalis . Ipsa caput distiaguit acu . Claud. Cincinnatus & calamistratus homo , was a reproach amongst the Romans . From hence is Flammearij , such as did make this attire Nubentes flammeo velabantur . Sacri calcei were worn only by Priests . Jentaculum is a Breakfast , prandium a Dinner taken about Noon . Merenda a Beaver , coena a Supper in the evening , commessatio is properly a drinking after Supper , which was much used in Rome . The Men did eat but once in a day at Supper seldom twice , but not more : Children and Women did eat three times . * It was as near the top of the House , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews . * Penulam mihi scidit . * Tangere vestem is , to not make a man welcom . The middle was the place of Honour . E● ce●sus medio conspectus in agmine Caesar . Lucan . lib. 1. Accumbebat uxor in gremio mariti . Hungry fellows who were nimble at their meat , were said to have calceatos dentes D●mpst . Cella , the Buttery ; a cellandis rabus , was joyning to the T●iclinium . Seneca . Propert. lib. 3. Eleg. 8. Quia dabatu● ante mulsum antiqui non nisi mulso primam fitim sedabant . Rosin . lib. 5. cap. 29. * From hence is the Proverb ab ovo ad mala , from the beginning to the end they did blame Luxury & Gluttony ; the gluttons were sirnamed Asini . Phaenicopter mentioned by Sueton ; are called by our English in Tangier , Bee-eaters , they do come every Spring in pursuance of the Bees to devour them . * Mercurij sors vocabatur . Sportula , was a Basket out of which Meat was given to the People : It is taken for an imperfect Meal , whereas coena recta was perfect Supper ; as also coena dubia , in which there were so many Dishes , that the Guests did scarce know of which to choose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scordisci in ostibus capitum humanorum bibebant avidius . Amm. Marcel . Rosin . Dicitur opinianum Vinum quia opimius Consul morem illum induxit . Tibul. l. 2. El. 1 See Rosin . lib. 5. It is a kind of Frontiniack . Sophocl . Comitia a coeund● . Calo , signifies to call . Velitis , Jubeati ▪ ne Quirites , &c. Is it your pleasure Romans , that such a Law , should be made , were the words used in the Rogatio l●gis . Legis promul●atio dicitur ▪ * That is , de Coe●● observatio , or Spectio . This is ●alled Nu●●iatio ferre legem , figere legem . Praerogativ● curia , or Tribus , was that whose name came out first . It is called Mo●bus Comitialis from hence They did make a prick at every vote when they did number them , therefore Publicum punctum , is taken for Suffragium . Classici voca●antur ; From hence are the divisions of Schollars in the Schools , named Classes , and the Authors read by them , are called Classici Authores . Proletari● . Centurionum vitis , was the Centurions staff , or Rod of command . Rosinus . See this examined by du Haill●● . in the beginning of his Hist . of France . Appian . Perduellionis reus , is one guilty of Treason . Mars augusta sui renovat suffragia campi . Claud. In this place were several enclosures , named septa , or ovilia , to separate the Tribes and Classes . Et miserae macul●vit ovilia Romae . Lucan . P●oefect is vel tribun is Celerum Fasces deponere , to lay down a command . Fascihus abrogatis , the authority being taken away . Plutarch . in vit . Romul . T. Livius , lib. 1. Dion . lib. 1. Patres vel Senatores vocabantur ob ●tatem . ●ionys . lib. 2. Allecti velpeharij Senato●es , were mean and poor Senators . Plutarch in vit Pyrrlu . They did say ▪ hoc bene sit . Sneton , cap. 58. in Aug. Polyb. 1. 6● Referrem ad Senatum . Illi Senatus datur , He is heard in the Senate . Consulas . Scipio Afric . Pomp & caesar , were chosen young . Viri Consulares , Men who had been Consuls . Polyb. lib. 6. Cicero lib. 3. de legib . Censor . Agell . l. 4. c. 12. Virgula Censoria was the Censors Rod. Lustrum , a Lustrando populum , was every five years . Senatu m●ver● aliquem , to banish or cast one out of the Senate . Cato , was a very severe and notable Censor . Praetor Cerialis , was to provide Corn. Praetor Tutelaris to command the Watch , and to provide for the safety of the City in the night . Praetores fidei commissarij , were to judge of causes concerning Feofments in trust . Praetores quesitores , or Quaesitores parricidij were criminal Judges , such as are the Provosts in France . Addicu●t aves When there is a happy omen . Addicere bona , is to deliver up the goods of any man. Addictus , i. e. damnatus . Principes 〈◊〉 ventutis . Prafectus urbis , Sueton. in Augusto . Dio. l. 52. At every mile , there was a Stone fixed in the ground ; therefore 100 miles is named 100 lapides . T. Livius . Tacit. lib. 6. Agell . l. 19. Interrex . Dionys . lib. 2. Interreges animo erant decem oonstituti ex decurijs Senatus unusquisque eorum insania habeha● 5 dies itaque vocabatur magistratus quinqueduarius . Rosin . lib. 7. Flor. Eutro ●i . Dio●ys . lib. 5. Decemviri . Tribuni mil●tum . Triumviri . Tacit. l. 5. Annal. Triumviratus , alone , signifies this bloody Government of Aug. Ant. and Lepid. Liv. l. 7. Tribuni plebis . * Inter●●dere . Macrob. lib. 4 ●aturn . Asella curuli qua vehehantur . They were named also Praefecti annonae . Pensabam pharium Getulis messibns annum , i. e. annouam . Africa , Egypt , and Gallia , did send to Rome Corn every year as Tribute to be divided amongst the People . Praefecti aerarij , Aerarium Gaza nominabatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custos . gazae . Duplex aerarium in Roma vulgare & sacrum vel sanctius quod a Caesare ablatum ●uit . Prafectus praetorio . Wolfgang ▪ Laz. Comment . reip . Rom. l. 1. * Cohors praetoria . Advocatus sisci Aer●rium , is a Treasury for publick Mony , Fiscus , was the treasury for the Emperors private expense . Pro-consul , was either a Governour of a ●rovince , or a Consul , whose Commission was continued to him beyond the year ; Or a Lieutenant of a Consul , who did lead for him his Army . Dion . l. 35. * Camparar● Provincias ▪ * This word signifies an Embassador , a Lieutenant , of a General : or of a Propraet●r , or of a Proconsul . Idvocabatur sortiri Provincias . Agell . l. 15. c. 4. Their Notaries were persons of the greatest eminency . * Potestas vitae & neck vocabatur . 4 sorts , testamentarius , legitimus , Da●●v●● vel ●iduciari●s ▪ and honorari●s ; The last was such as are appointed Overseers , to see the Will of the deceased performed . Si injuriam alteri faxit aeri● poena sunto . Si membrum rapserit e pact● talio est● . There was 3 kind of Tithes frumentum aestimatum , raised by a Tax for the Deputy of the Province . Frumentum imperatum , was Corn exacted from the Province for the Army ; and frumentum decumanum , the ordinary ●enths The whole Estate is named As by the Lawyers . In totum assen institutus haeres is an Heir to the whole Estate . Ex lato Asse , is but to apart . Postulare aliquem decrimine , is to accuse one of a crime . Promittebat vadimonium . * Calumniam dejurare . * Lite vel caus● cadebat . * Edictum peremptorium . * Sortitio Judicum . * Rejicere judices . Ampliatio , is a Reprieve . M. S. is the Character for Sestertius , or L. L. S. They were fined by the loss of their Sheep and Oxen. Lata fuga vel deportatio vocabaturr . ✚ Sùpplicium more majorum vocabatus . Servile supplicium . Vocabatur patibulum . Ergastulum , is a Prison for Slaves and Fencers . I●gn●m tortorium vel Stipes ●oxialis . Fidicula , was an Engine like unto this with strings , to torture every joint Restari● nom●nabantur . Pedes annulatos habebant & saepe inscriptiones infronte . * In Antliam damnari , is , to be condemned to be a drawer of water . Pistrinum , is a Hand-Mill . Tit. Liv. l. 1. Polyb. l. 3. Rosin . * Jurare per Jove● vocababatur . Mercri sub aliquo , to serve in War unde● a Commander . Miles e meritus , a Soldier who had served his time in War. Sine Sacramento non licebat pugnare cum hoste . Claud. Milites subitari● or per conjurdtionem . From Centum , they are named Centuriae . Decurio , a commander of such a number of Horse men . Primum pilum , is the first Century . Accensi milites , were supernumerary Soldiers who did wait upon the Officers . Cornicularij , were the Deputies of the Tribunes , ordered to go the Rounds for them in the night . Ferentarij , were Soldiers , who did fight a far off as the Slingers . Duplicarij milites , did deserve a double portion of Victuals . Volones , were voluntary Soldiers . Signifer , the Ensign-bearer . Aquilifer , the Eagle-bearer . Tesserarij , the bearers of the Watch-word . Metatores , they who did appoint the places to Encamp . Calones & lixae , are the Soldiers servants , such as are call'd in the French Armie Goujars . They did prepare wood & water , and did wait upon the Soldiers . Castrametari . Ad Triarois ventum est . Orbis vel Globus vocabatur . The Banner was called Bandum , or Vexillum . Manipulus militum , a small Company of Soldiers . * From hence comes Intervallum , a space between the stakes or an interval of place or of me . Loricae , were the Breast-works . * Or Catapulta . Quia captivi coronati solebant venire , Agel . l. 7. cap. 4. vel quia Corona militum circumstabat . Some Municipia were cum Suffragio , they did send to the election of the Roman Magistrates These are the noted Weapons used in the war. Verutum , a kind of a sharp bar● of Iron . Ora●ducis suffixa veruto , Sil. Ital. lib. 17. Hasta , a Javelin , was a weapon of many Nations . Pilum , a Dart , was only used by the Romans , Phalarica , was a Spanish Dart , described by Livius , lib. 1. Soliferrea , was another kind of Dart of the Spaniards . Ges●m , was a Dart of the Gauls . — Gallia — binaque gesatenens animoso pectore fatur . Claud. Lancea , was a Lance like unto a Half-Pike . Sparus , or sparum , was a Countrimans weapon . Ag●estisque m●●us armat Sparus , Virgil. Falces , were commonly used in War by the Eastern People about their Chariots , that were armed with Sickles round about . Framea , was another kind of Dart. Romphaea , is taken either for a Dart , or a Sword. The Gladius , or Sword was the most Honourable weapon ; therefore it was given to the Emperors & Generals as a mark of Power , and of Authority . Sarissa , was a Javeline of the Macedonians . Pugio , a short Dagger . Contus , was another kind of Dart or Javeline longer than the former . Fer●atasque sudes & acuta cuspide contos expediunt , Virgil. lib. 5. Aeneid . Sagaris , was a weapon of the Scythians like unto our Javelines . Sica , was a sh●rt Sword used by Theeves . Acinax , was like the Cimiter of the Turks , and carryed by the Medes & Persians in the Warr. Sudes . were Sticks hardned in the Flame , and sharp at the end . Misc●bant usta praelia nuda sude . propert . They had many names for their Bucklers and their defensive Weapons . Clypeus and Parma , were the common ; the first was large , the second was but little . Cetra , was the Buckler of the Africans ; and Pelta was a short and little Buckler of the Amazons . There were many more Weapons both Defensive and Offensive in use amongst the Eastern People ; but these are the names of the ordinary Arms. Dimissio ignominiosa . Fustuarium mereri . Obsidi●nalis coro●a . Herbam po●rigere , is to acknowledge the victory . Muralis corona . Corona navalis . Soepe duces mentis bello tribuere coronas , Hunc cingit muralis honos hunc civica quercus , nexuit , hunc domit is ambit ●ostrata carinis . Decernere sup●licationes , or triumphum , to appoint these Processions , or the triumph of a Conqueror . Corona Triumphalis . Ite Triumphales circum mea tempora lauri . Ovid. l. 2. Amor The Conquerour was to offer his Crown and his Lawrel to Jupiter . Rosin . Dabit ille Coronam Ingraemio Jovis excisi depone●e poenis . Ibant ante duces onerati colla catenis . Quatuor in niveis aureus ibis equis . Ovid , i. e. Triumphabis . The Bull was to be White . * Vocabantur fornices . * Capitolinae dapes vocabantur . Martial . lib. 12. Notes for div A42508-e95810 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia inseritur ornatus gratia : It is composed of a Picture , & of a Motio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an obscure Sentence representing things by Metaphors and Signs . It is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because this kind of Writing was proper to holy things , and holy persons , only the Priests of Egypt did express the Mysteries of Nature , and of their Gods with Hyerogliphicks . Jupiter est quodcunque vides . Coel. Rhodigin . Quisquis habet nummos secura navigat aura fortunamque suo temperet arbitri● O cives cives quaerenda pecunia primum est . Virtus post nummos : Haec Janus ab imo perdocet : haec retinunt Juvenes dictata senesque . Horat. lib. 1. Ep. 1. Plutarch . in Isid . & Osirid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is a kind of Ape . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . Jer. 1. 14. 4. 6. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Dost seek the paths of a Lyon. Prov. When it is in its full it ripens the Fruits of the earth , therefore it had an ear of Gorn in one hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ●imorous man Prov. Apollon . lib4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. To live like a Fool. Lupus ante clamorem festinat . Prov. Lib. 8. cap. 30. Asinus Egyptius Prov. A great Dunce Crocodili lacrymae , are deceiptful tears . ▪ Leonem ●arva territas . Prov. Talpa Caecior . Prov. Blinder than a Mole . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ho● . 〈◊〉 i● n●bibus . Prov. Noctua volat . Prov. Plin. l. c. 2. 21. Plin. l. 2. c. 21 See the History of Bees , By Charl●s Butler . Aelian . Delphinum natare doces . Prov. Thou teachest thy Master . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . Joseph . l. 7. c. 24 Plin. lib. 2. Stat. lib. 1. Lib. 2. Aelian . lib. 4. cap. 42. Plutarch . Gesner . Aelian .