THE WISDOM OF THE ANCIENTS, WRITTEN IN LATIN By the Right Honourable Sir FRANCIS BACON Knight, Baron of Verulam, and Lord Chancellor of England.  
Done into English by Sir Arthur George's Knight.  
Scutum invincibile fides.  
LONDON, Imprinted by JOHN BILL. 1619.   

TO THE HIGH AND ILLUSTRIOUS PRINCESS, THE LADY ELIZABETH OF GREAT BRITAIN. Duchess of Bauiere, Countess Palatine of Rhine, and chief Electresse of the Empire.  
Madam,  
AMong many the worthy Chancellors of this famous Isle, there is observed in Sir THOMAS MORE, and Sir FRANCIS BACON an admirable sympathy of wit and humour: witness those grave monuments of invention & learning, wherewith the world is so plentifully enriched by them both. I will instance only in the conceived Utopia of the one, and the revealed Sapientia Veterum of the other: Whereof the first (under a mere Idea of perfect State government) contains an exact discovery of the vanities and disorders of real Countries: And the second (out of the folds of Poetical fables) lays open those deep Philosophical mysteries, which had been so long locked up in the Casket of Antiquity; so that it is hard to judge to whether of these two worthies, Policy and Morality is more beholding. I make no question therefore but this observation (touching the parallel of their spirits) shall pass so currant to succeeding ages, that it will be said of them as in former times pronounced of Xenophon & Plato, Fuere aequales.  
And for this Book that humbly present to your Highness, which so eminently expresseth its own perfection, in me it would seem no less a vanity to give it attributes of glory and praise, then if I should lend Spectacles to Lynx, or an Eye to Argus, knowing it needles to waste guilding on pure Gould, which is ever best valued by its own true touch & lustre. But to descend to myself, that do now lay before your Princely censure the Translation of these excellent and judicious discourses, so barely wrapped up in my harsh English phrase, that were by the Author so richly attired in a sweet Latin style: I must therein fly to the Sanctuary of your gracious acceptance. In which hope securing my doubts, do with all reverence kiss your Princely hands: Remaining ever ready to approve myself  
Your highness most dutiful and most devoted Servant Arthur Gorges.   

To the Book.  

RIch mine of Art: Minion of Mercury;  
True Truchman of the mind of Mystery   

Inventions storehouse; Nymph of Helicon:  
Deep Moralist of Time's tradition:   

Unto this Paragon of Brutus race  
Present thy service, and with cheerful grace   

Say (if Pythagoras believed may be)  
The soul of ancient Wisdom lives in the    

The Table.  

1. CAssandra, or Divination.  
2. Typhon, or a Rebel.  
3. The Cyclops, or the ministers of Terror.  
4. Narcissus, or Self-love.  
5. Styx, or Leagues.  
6. Pan, or Nature.  
7. Perseus, or War.  
8. Endymion, or a Favourite.  
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. Juno's Suitor, or Baseness.  
17. Cupid, or an Atom.  
18. Diomedes, or Zeal.  
19 Daedalus, or a Mechanic.  
20. Erycthoneus, or Impostury.  
21. Deucalion, or Restitution.  
22. Nemesis, or the Vicissitude of things.  
23. Achelous, or Battle.  
24. Dyonisus, or Passions.  
25. Atalanta, or gain.  
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 Counsel.  
31. The sirens, or Pleasures.    

THE PREFACE.  
THE Antiquities of the first age (except those we find in sacred Writ) were buried in oblivion and silence: silence was succeeded by Poetical fables; and Fables again were followed by the Records we now enjoy. So that the mysteries and secrets of Antiquity were distinguished and separated from the Records and Evidences of succeeding times, by the vail of fiction which interposed itself and came between 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 toys and trifles, and to usurp the same liberty in applying, that the Poets assumed in feigning, which I might do (I confess) if I listed, and with more serious contemplations intermix these things, to delight either myself in meditation, or others in reading. Neither am I ignorant how fickle and inconstant a thing fiction is, as being subject to be drawn and wrested any way, and how great the commodity of wit and discourse is, that is able to apply things well, yet so as never meant by the first Authors. But I remember that this liberty hath been lately much abused; in that many to purchase the reverence of Antiquity to their own inventions and fancies, have for the same intent laboured to wrest many poetical Fables. Neither hath this old and common vanity been used only of late or now and then: for even Chrysippus long ago did (as an Interpreter of dreams) ascribe the opinions of the stoics to the ancient Poets; and more sottishly do the Chemics appropriate the fancies & delights of Poets in the transformations of bodies, to the experiments of their furnace. All these things (I say) I have sufficiently considered and weighed, and in them have seen and noted the general levity and indulgence of men's wits about Allegories. And yet for all this I relinquish not my opinion. For first it may not be, that the folly and looseness of a few should altogether detract from the respect due to the Parables: for that were a conceit which might savour of profaneness and presumption: for Religion itself doth sometimes delight in such veils and shadows: so that who so exempts them, seems in a manner to interdict all commerce between things divine and human. But concerning human wisdom, I do indeed ingenuously and freely confess, that I am inclined to imagine, that under some of the ancient fictions lay couched certain mysteries and Allegories, even from their first invention. And I am persuaded (whether ravished with the reverence of Antiquity, or because in some Fables I find such singular proportion between the similitude and the thing signified; and such apt and clear coherence in the very structure of them, and propriety of names wherewith the persons or actors in them are inscribed and entitled) that no man can constantly deny, but this sense was in the Authors intent and meaning when they first invented them, and that they purposely shadowed it in this sort: For who can be so stupid & blind in the open light, as (when he hears how Fame, after the Giants were destroyed, sprang up as their youngest Sister) not to refer it to the murmurs and seditious reports of both sides, which are wont to fly abroad for a time after the suppressing of insurrections? Or when he hears how the Giant Typhon having cut out and brought away jupiters' nerves, which Mercury stole from him, and restored again to jupiter; doth not presently perceive how fitly it may be applied to powerful rebellions, which take from Princes their sinews of money and authority, but so, that by affability of speech, and wise edicts (the minds of their subjects being in time privily, and as it were by stealth reconciled) they recover their strength again? Or when he hears how (in that memorable expedition of the Gods against the Giants) the braying of Silenus his Ass, conduced much to the profligation of the Giants; doth not confidently imagine, that it was invented to show, how the greatest enterprises of Rebels are oftentimes dispersed with vain rumours and fears?  
Moreover, to what judgement can the conformity and signification of Names seem obscure? Seeing Metis the wife of jupiter doth plainly signify council: Typhon, insurrection; Pan, universality; Nemesis, revenge, and the like. Neither let it trouble any man, if sometimes he meet with Historical 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 inventions of men, which lived in divers ages, and had also divers ends: some being ancient, others neoterical: some having an eye to things natural, others to moral.  
There is another Argument (and that no small one neither) to prove that these Fables contain certain hidden and involved meanings, seeing some of them are observed to be so absurd and foolish in the very relation, that they show, and as it were proclaim a parable afar off: for such tales as are probable, they may seem to be invented for delight, and in imitation of History. And as for such as no man would so much as imagine or relate, they seem to be sought out for other ends: For what kind of fiction is that, wherein jupiter is said to have taken Metis to wife, and, perceiving that she was with child, to have devoured her, whence himself conceiving, brought forth Pallas armed out of his head? Truly I think there was never dream (so different to the course of cogitation, and so full of monstrosity) ever hatched in the brain of man. Above all things this prevails most with me, and is of singular moment, that many of these Fables seem not to be invented of those by whom they are related and celebrated, as by Homer, Hesiod, and others: for if it were so, that they took beginning in that age, and from those Authors by whom they are delivered and brought to our hands; My mind gives 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 appear that they were delivered and related as things formerly believed and received, and not as newly invented and offered unto us. Besides, seeing they are diversly related by Writers that lived near about one and the self same time, we may easily perceive that they were common things, derived from precedent memorial: and that they became various by reason of the divers ornaments bestowed on them by particular relations. And the consideration of this must needs increase in us a great opinion of them, as not to be accounted either the effects of the times or inventions of the Poets, but as sacred relics or abstracted airs of better times, which by tradition from more ancient Nations fell into the Trumpets and Flutes of the Grecians. But if any do obstinately contend, that Allegories are always adventitially, & as it were by constraint, never naturally and properly included in Fables, we will not be much troublesome, but suffer them to enjoy that gravity of judgement 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 twofold use of Parables, and those (which is more to be admired) referred to contrary ends; conducing as well to the folding up and keeping of things under a vail, as to the enlightening and laying open of obscurities. But omitting the former (rather than to undergo wrangling, and assuming ancient Fables as things vagrant and composed only for delight) the latter must questionless still remain, as not to be wrested from us by any violence of wit, neither can any (that is but meanly learned) hinder, but it must absolutely be received, as a thing grave and sober, free from all vanity, and exceeding profitable and necessary to all sciences. This is it (I say) that leads the understanding of man by an easy and gentle passage through all novel and abstruse inventions, which any way differ from common received opinions. Therefore in the first ages (when many human inventions and conclusions, which are now common and vulgar, were new and not generally known) all things were full of Fables, aenigmaes, parables, and similes of all sorts: by which they sought to teach and lay open, not to hide and conceal knowledge, especially, seeing the understandings of men were in those times rude and impatient, and almost incapable of any subtleties, such things only excepted, as were the objects of sense: for as Hieroglyphics preceded letters, so parables were more ancient than Arguments. And in these days also, he that would illuminate men's minds anew in any old matter, and that not with disprofit and harshness, must absolutely take the same course, and use the help of similes. Wherefore all that hath been said, we will thus conclude: The Wisdom of the Ancients, it was either much or happy; Much if these figures and tropes were invented by study and premeditation. Happy if they (intending nothing less) gave matter and occasion to so many worthy Meditations. As concerning my labours (if there be 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 themselves. Neither am I ignorant that this very subject hath been attempted by others: But to speak as I think, and that freely without ostentation, the dignity and efficacy of the thing is almost lost by these men's writings, though voluminous and full of pains, whilst not diving into the depth of matters, but skilful only in certain common places, have applied the sense of these Parables to certain vulgar and general things, not so much as glancing at their true virtue, genuine propriety, and full depth. I (if I be not deceived) shall be new in common things. Wherefore leaving such as are plain and open, I will aim at further and richer matters.   

THE WISDOM OF THE ANCIENTS.  

1  
CASSANDRA, or Divination.  
THe Poet's fable that Apollo being enamoured of Cassandra, was by her many shifts & cunning sleights still deluded in his desire; but yet fed on with hope until such time as she had drawn from him the gift of prophesying; and having by such her dissimulation in the end, attained to that which from the beginning she sought after, at last flatly rejected his suit. Who finding himself so far engaged in his promise, as that he could not by any means revoke again his rash gift, and yet inflamed with an earnest desire of revenge, highly disdaining to be made the scorn of a crafty wench, annexed a penalty to his promise, to wit, that she should ever foretell the truth, but never be believed: So were her divinations always faithful, but at no time regarded, whereof she still found the experience, yea even in the ruin of her own country, which she had often forewarned them of, but they neither gave credit nor ear to her words. This Fable seems to intimate the unprofitable liberty of untimely admonitions and counsels. For they that are so overweened with the sharpness and dexterity of their own wit and capacity, as that they disdain to submit themselves to the documents of Apollo, the God of Harmony, whereby to learn and observe the method and measure of affairs, the grace and gravity of discourse, the differences between the more judicious and more vulgar ears, and the due times when to speak and when to be silent; Be they never so sensible and pregnant, and their judgements never so profound and profitable, yet in all their endeavours either of persuasion or perforce, they avail nothing, neither are they of any moment to advantage or manage matters, but do rather hasten on the ruin of all those that they adhere or devote themselves unto. And then at last when calamity hath made men feel the event of neglect, then shall they too late be reverenced as deep foreseeing and faithful prophets. Whereof a notable instance is eminently set forth in Marcus Catovticensis, who as from a watchtower discovered afar off, and as an Oracle long foretold, the approaching ruin of his Country, and the plotted tyranny hovering over the State, both in the first conspiracy, and as it was prosecuted in the civil contention between Cesar and Pompey, and did no good the while, but rather harmed the commonwealth, and hastened on his countries bane, which M. Cicero wisely observed, and writing to a familiar friend doth in these terms excellently describe, Cato optimè sentit, sed nocet interdum Reipublicae: loquitur enim tanquam in Republicâ Platonis, non tanquam in faece Romuli. Cato (saith he) judgeth profoundly, but in the mean time damnifies the State, for he speaks as in the commonwealth of Plato, and not as in the dregs of Romulus.   

2  
TYPHON, or a Rebel.  
Juno being vexed (say the Poets) that jupiter had begotten Pallas by himself without her, earnestly pressed all the other Gods and Goddesses that she might also bring forth of herself alone without him; and having by violence and importunity obtained a grant thereof, she smote the earth, and forthwith sprang up Typhon a huge and horrid monster: This strange birth she commits to a Serpent (as a Foster father) to nourish it, who no sooner came to ripeness of years, but he provokes jupiter to battle. In the conflict the Giant getting the upper hand, taketh jupiter upon his shoulders, carries him into a remote and obscure country, and (cutting out the sinews of his hands and feet) brought them away, and so left him miserably mangled and maimed. But Mercury recovering these nerves from Typhon by stealth, restored them again to jupiter. jupiter being again by this means corroborated, assaults the Monster afresh, and at the first strikes him with a thunderboult, from whose blood serpents were engendered. This Monster at length fainting and flying, jupiter casts on him the mount Aetna, and with the weight thereof crushed him.  
This Fable seems to point at the variable fortune of Princes, and the rebellious insurrection of Traitors in a State. For Princes may well be said to be married to their dominions, as jupiter was to juno: but it happens now & then, that being debauched by the long custom of empiring & bending towards tyranny, they endeavour to draw all to themselves, and (contemning the counsel of their Nobles and Senators) hatch laws in their own brain, that is, dispose of things by their own fancy and absolute power. The people (repining at this) study how to create and set up a chief of their own choice. This project by the secret instigation of the Peers and Nobles, doth for the most part take his beginning; by whose connivence the Commons being set on edge, there follows a kind of murmuring or discontent in the State, shadowed by the infancy of Typhon, which being nursed by the natural pravity and clownish malignity of the vulgar sort (unto Princes as infestious as Serpents) is again repaired by renewed strength, and at last breaks out into open Rebellion, which (because it brings infinite mischiefs upon Prince and people) is represented by the monstrous deformity of Typhon: his hundred heads signify their divided powers; his fiery mouths their inflamed intents; his serpentine circles their pestilent malice in besieging; his iron hands, their merciless slaughters; his Eagles talents, their greedy rapines; his plumed body, their continual rumours, and scouts, & fears and such like. And sometimes these rebellions grow so potent that Princes are enforced (transported as it were by the Rebels, and forsaking the chief Seats and Cities of the Kingdom) to contract their power, and (being deprived of the Sinews of money & majesty) betake themselves to some remote & obscure corner within their dominions: but in process of time (if they bear their misfortunes with moderation) they may recover their strength by the virtue and industry of Mercury, that is, they may (by becoming affable & by reconciling the minds and wills of their Subjects with grave edicts & gracious speech.) excite an alacrity to grant aids and subsidies whereby to strengthen their authority anew. Nevertheless having learned to be wise and wary, they will refrain to try the chance of Fortune by war, and yet study how to suppress the reputation of the Rebels by some famous action, which if it fall out answerable to their expectation, the Rebels finding themselves weakened, and fearing the success of their broken projects; betake themselves to some sleight and vain bravadoes, like the hissing of serpents, and at length in despair betake themselves to flight, and then when they begin to break, it is safe and timely for kings to pursue and oppress them with the forces and weight of the kingdom, as it were with the mountain Aetna.   

3  
The Cyclopes, or the Ministers of Terror.  
THey say that the Cyclopes (for their fierceness & cruelty) were by jupiter cast into hell, and there doomed to perpetual imprisonment: but Tellus persuaded jupiter that it would do well, if being set at liberty, they were put to forge thunderboults, which being done accordingly, they became so painful and industrious, as that day and night they continued hammering out in laborious diligence thunderboults and other instruments of terror. In process of time jupiter having conceived a displeasure against Aesculapius the son of Apollo for restoring a dead man to life by physic; and concealing his dislike (because there was no just cause of anger, the deed being pious and famous) secretly incensed the Cyclopes against him, who without delay slew him with a thunderboult: In revenge of which act; Apollo (jupiter not prohibiting it) shot them to death with his arrows.  
This Fable may be applied to the projects of Kings, who having cruel, bloody, & exacting Officers, do first punish and displace them, afterwards by the counsel of Tellus, that is of some base and ignoble person, and by the prevailing respect of profit they admit them into their places again, that they may have instruments in a readiness, if at any time there should need either severity of execution, or acerbity of exaction. These servile creatures being by nature cruel, and by their former fortune exasperated, and perceiving well what is expected at their hands, do show themselves wonderful officious in such kind of employments but being too rash and precipitate in seeking countenance and creeping into favour, do sometimes take occasion from the secret beckning and ambiguous commands of their Prince to perform some hateful execution. But Princes (abhorring the fact, and knowing well that they shall never want such kind of instruments) do utterly forsake them, turning them over to the friends & allies of the wronged to their accusations and revenge, and to the general hatred of the people, so that with great applause and prosperous wishes and exclamations towards the Prince, they are brought, rather too late then undeservedly, to a miserable end.   

4  
NARCISSUS, or Self-love.  
THey say that Narcissus was exceeding fair and beautiful but wonderful proud and disdainful; wherefore despising all others in respect of himself, he leads a solitary life in the woods and chases with a few followers, to whom he alone was all in all, among the rest there above like a man, below like a beast, his feet like goats hooves, bearing these ensigns of his jurisdiction; to wit, in his left hand a Pipe of seven reeds, and in his right a sheephook, or a staff crooked at the upper end, and his mantle made of a Leopard's skin. His dignities and offices were these: he was the God of Hunters, of Shepherds, and of all rural inhabitants: chief precedent also of hills and mountains, & next to Mercury the Ambassador of the Gods. Moreover he was accounted the leader and comaunder of the Nymphs, which were always wont to dance the rounds and frisk about him, he was acosted by the satires and the old Sileni. He had power also to strike men with terrors, and those especially vain & superstitious, which are termed Panic fears. His acts were not many, for aught that can be found in records, the chiefest was that he challenged Cupid at wrestling, in which conflict he had the foil. The tale goes too that he caught the Giant Typhon in a net, and held him fast. Moreover when Ceres (grumling and chafing that Proserpina was ravished) had hid herself away, and that all the Gods took pains (by dispersing themselves into every corner) to find her out, it was only his good hap (as he was hunting) to light on her, and acquaint the rest where she was. He presumed also to put it to the trial who was the better physician he or Apollo, and by the judgement of Midas was indeed preferred: But the wise judge had a pair of Ass' ears privily chopped to his Noddle for his sentence. Of his lovetrickes, there is nothing reported, or at least not much, a thing to be wondered at, especially being among a troup of Gods so profusly amorous. This only is said of him, that he loved the Nymph Echo (whom he took to wife) and one pretty wench more called Syrinx, towards whom Cupid (in an angry and revengeful humour because so audaciously he had challenged him at wrestling) inflamed his desire. Moreover he had no issue (which is a marvel also, seeing the Gods, especially those of the Malekind, were very generative) only he was the reputed father of a little Girl called lamb, that with many pretty tales was wont to make strangers merry: but some think he did indeed beget her by his wife lamb. This (if any be) is a noble tale, as being laid out, and bog 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 original there are two only opinions that go for currant: for either he came of Mercury, that is, the word of God, which the holy Scriptures without all controversy affirm, & such of the Philosophers as had any smack of divinity assented unto: or else from the confused seeds of things. For they that would have one simple beginning refer it unto God: or if a materiate beginning, they would have it various in power. So that we may end the controversy with this distribution that the world took beginning either from Mercury, or from the seeds of all things. 

Virg. Eolog. 6.  
Namque canebat uti magnum per inane coacta  
Semina, terrarumque, animaeque, marisque fuissent,  
Et liquidi simulignis: & his exordia primis  
Omnia, & ipse tener mundi concreverit Orbis.   

For rich-vaind Orpheus sweetly did rehearse  
How that the seeds of fire, air, water, earth,  
Were all pact in the vast void universe:  
And how from these all firstlings all had birth,  
And how the body of this Orbicque frame  
From tender infancy so bog became.   But as touching the third conceit of Pan's original, it seems 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 subject to death and corruption: for in that state it was (and remains to this day) the offspring of God and sin. And therefore all these three narrations, concerning the manner of Pan's birth, may seem to be true, if it be rightly distinguished between things and times. For this Pan or nature (which we suspect, contemplate, and reverence more than is fit) took beginning from the word of God by the means of confused matter, and the entrance of prevarication 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 unto any thing are linked with the chains of causes natural.  
Horns are attributed unto him, because Horns are broad at the root and sharp at the ends, the nature of all things being like a Pyramid sharp at the Top. For individual 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 general, so that at length Nature may seem to be contracted into a unity. Neither is it to be wondered at, that Pan toucheth heaven with his horns, seeing the height of nature or universal Ideas do in some sort, pertain to things divine, and there is a ready and short passage from metaphysic to natural Theology.  
The body of Nature is elegantly and with deep judgement depainted hairy, representing the beams or operations of creatures: for beams are as it were the hairs and bristles of Nature, and every creature is either more or less beamy, which is most apparent in the faculty of seeing, and no less in every virtue and operation that effectuals upon a distant object: for whatsoever works up any thing afar off; that may rightly be said to dart forth rays or beams.  
Moreover Pan's beard is said to be exceeding long, because the beams or influences of celestial bodies do operate and pierce farthest of all, and the Sun when (his higher half is shadowed with a cloud) his beams break out in the lower, and looks as if he were bearded.  
Nature is also excellently set forth with a biformed body, with respect to the differences between superior and inferior creatures. For the one part by reason of their pulchritude, & equability of motion, & constancy, & dominion over the earth & earthly things, is worthily set out by the shape of man: and the other part in respect of their perturbations and unconstant motions (and therefore needing to be moderated by the celestial) may be well fitted with the figure of a brute beast. This description of his body pertains also to the participation of Species, for no natural being seems to be simple, but as it were participating and compounded of two. As for example; man hath something of a beast: a beast something of a plant: a plant something of a inanimate body, so that all natural things are in very deed biformed, that is to say compounded of a Superior, and inferior Species.  
It is a witty Allegory that same of the feet of a Goat, by reason of the upward tending motion of terrestrial bodies towards the air and heaven: For the Goat is a climbing creature, that loves to be hanging about the rocks and steep mountains; And this is done also in a wonderful manner, even by those things which are destinated to this inferior globe, as may manifestly appear in clouds and Meteors.  
The two Ensigns which Pan bears in his hands do point, the one at Harmony, the other at Empiry: for the Pipe consisting of seven reeds doth evidently demonstrate the consent and harmony and discordant concord of all inferior creatures, which is caused by the motion of the seven Planets: And that of the Sheephooj may be excellently applied to the order of nature, which is partly right, partly crooked: This staff therefore or rod is especially crooked in the upper end, because all the works of divine providence in the world are done in a far fetched and circular manner, so that one thing may seem to be effected, and yet indeed a clean contrary brought to pass, as the selling of joseph into Egypt, and the like. Besides in all wise human government, they that sit at the helm do 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 Sceptres and Mases of authority ought in very deed to be crooked in the upper end.  
Pan's cloak or mantle is ingeniously feigned to be the skin of a Leopard, because it is full of spots: so the heavens are spotted with stars, the sea with rocks and Islands, the land with flowers, and every particular creature also is for the most part garnished with divers colours about the supersicies, which is as it were a mantle unto it.  
The office of Pan can be by nothing so lively conceived and expressed, as by feigning him to be the God of hunters, for every natural action, and so by consequence, motion and progression, is nothing else but a hunting. Arts and Sciences have their works, and human counsels their ends which they earnestly hunt after. All natural things have either their food as a prey, or their pleasure as a recreation which they seek for, and that in most expert and sagacious manner.  

Torua Leaena Lupum sequitur, Lupus ille Capellam:  
Florentem Cythisum sequitur lasciva Capella.   

The hungry Lioness (with sharp desire)  
Pursues the Wolf, the Wolf the wanton Goat:  
The Goat again doth greedily aspire.  
To have the trifol-ivyce pass down her throat.   
Pan is also said to be the God of the country Clowns, because men of this condition lead lives more agreeable unto nature, than those that live in the Cities and Courts of Princes, where nature by too much art is corrupted: So as the saying of the Poet (though in the sense of love) might be here verified:  

Pars minima est ipsa puella sui.   

The maid so tricked herself with art.  
That of herself she is least part.   
He was held to be Lord Precedent of the mountains, because in high mountains and hills, Nature lays herself most open, and men most apt to view and contemplation.  
Whereas Pan is said to be (next unto Mercury) the messenger of the Gods, there is in that a divine Mystery contained, for next to the word of God the image of the world proclaims the power and wisdom divine, as sings the sacred Poet. Psal. 19 1. Caeli enarrant gloriam Dei, atque opera manuum eius indicat firmamentum. The heavens declare the glory of God, and the firmament showeth the works of his hands.  
The Nymphs, that is, the souls of living things take great delight in Pan: For these souls are the delights or minions of Nature, and the direction or conduct of these Nymphs is with great reason attributed unto Pan, because the souls of all things living do follow their natural dispositions as their guides, and with infinite variety every one of them after his own fashion doth leap and frisk and dance with incessant motion about her. The satires and Sileni also, to wit, youth and old age are some of Pan's followers: for of all natural things there is a lively jocund and (as I may say) a dancing age, and an age again that is dull bibling and reeling. The carriages and dispositions of both which ages to some such as Democritus was (that would observe them duly) might peradventure seem as ridiculous and deformed as the gambols of the Satyrs, or the gestures of the Sileni.  
Of those fears and terrors which Pan is said to be the Author, there may be this wise construction made, namely, That nature hath bred in every living thing a kind of care and fear tending to the preservation of its own life and being, and to the repelling and shunning of all things hurtful. And yet Nature knows not how to keep a mean, but always intermixes vain and empty fears with such as are discreet and profitable; so that all things (if their insides might be seen) would appear full of Panic frights: but men especially in hard and fearful, and divers times are wonderfully infatuated with superstition, which indeed is nothing else but a Panic terror.  
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 unity and agreement of things signified by Cupid, or the God of love; And therefore it was a happy turn for men and all things else, that in that conflict Pan was found too weak and overcome.  
To the same effect may be interpreted his catching of Typhon in a net: for howsoever there may sometimes happen vast and unwonted Tumours (as the name of Typhon imports) either in the sea or in the air, or in the earth, or else where, yet Nature doth entangle in an intricate toil, and curb & restrain, as it were, with a chain of Adamant the excesses and insolences of these kind of bodies.  
But for as much as it was Pan's good fortune to find out Ceres as he was hunting, and thought little of it, which none of the other Gods could do, though they did nothing else but seek her, and that very seriously, it gives us this true and grave admonition, That we expect not to receive things necessary for life and manners from philosophical abstractions, as from the greater Gods, albeit they applied themselves to no other study, but from Pan, that is from discreet observation, & experience, and the universal knowledge of the things of this world, whereby (oftentimes even by chance, and as it were going a hunting) such inventions are lighted upon.  
The quarrel he made with Apollo about Music, and the event thereof contains a wholesome instruction, which may serve to restrain men's reasons and judgements with the reins of sobriety from boasting and glorying in their gifts. For there seems to be a twofold Harmony, or Music; the one of divine providence, and the other of human reason. Now to the ears of mortals, that is to human judgement, the administration of the world and the creatures therein, and the more secret judgements of God, sound very hard and harsh; which folly albeit it be well set out with Ass' ears, yet notwithstanding these ears are secret, and do not openly appear, neither is it perceived or noted as a deformity by the vulgar.  
Lastly, it is not to be wondered at, that there is nothing attributed unto Pan concerning loves, but only of his marriage with Echo: For the World or Nature doth enjoy itself, and in itself all things else. Now he that loves would enjoy something, but where there is enough there is no place left to desire. Therefore there can be no wanton love in Pan or the World, nor desire to obtain any thing (seeing he is contented with himself) but only speeches, which (if plain) may be intimated by the Nymph Echo, or, if more acquaint, by Syrinx. It is an excellent invention, that Pan or the world is said to make choice of Echo only (above 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 else but the image or reflection of it, not adding any thing of its own, but only 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 tattling Girl faltered upon Pan may in very deed with great reason be added to the Fable: for by her are represented those vain and idle paradoxes concerning the nature of things which have been frequent in all ages, and have filled the world with novelties, fruitless if you respect the matter, changelings if you respect the kind, sometimes creating pleasure, sometimes tediosnes with their overmuch prattling.   

7.  
PERSEUS, or War.  
Perseus' is said to have been employed by Pallas for the destroying of Medusa, who was very infestious to the western parts of the world, and especially about the utmost coasts of Hyberia. A monster to dire and horrid, that by her only aspect she turned men into stones. This Medusa alone of all the Gorgon's was Mortal, the rest not subject to death. Perseus therefore preparing himself for this noble enterprise had arms, and gifts bestowed on him by three of the Gods: Mercury gave him wings annexed to his heels, Pluto a helmet, Pallas a shield and a looking Glass. Notwithstanding (although he were thus furnished) he went not directly to Medusa, but first to the Greae which by the mother side were sisters to the Gorgon's. These Greae from their birth were hoare-headed, resembling old women. They had but one only eye, and one tooth among them all, both which she that had occasion to go abroad was wont to take with her, & at her return to lay them down again. This eye and tooth they lent to Perseus: and so finding himself thoroughly furnished for the effecting of his design hastens towards Medusa. Her he found sleeping, and yet durst not present himself with his face towards her, lest she should awake, but turning his head aside beheld her in Pallases glass, and (by this means directing his blow) cut of her head, from whose blood gushing out instantly came Pegasus the flying horse. Her head thus smit of, Perseus bestows on Pallas her shield, which yet retained his virtue, that whosoever looked upon it should become as stupid as a stone or like one plannet-strucken.  
This Fable seems to direct the preparation and order, that is to be used in making of War: for the more apt & considerate undertaking whereof, three grave and wholesome precepts (savouring of the wisdom of Pallas) are to be observed.  
First, that men do not much trouble themselves about the conquest of neighbour nations, seeing that private possessions, & Empires are enlarged by different means: for in the augmentation of private revenues the vicinity of men's territories is to be considered: but in the propogation of public dominions, the occasion and facility of making War, and the fruit to be expected aught to be in steed of vicinity. Certainly the Romans what time their conquests towards the West scarce reached beyond Liguria, did yet in the East bring all the Provinces as far as the mountain Taurus within the compass of their arms and command: and therefore Perseus, although he were borne and bred in the East, did not yet refuse to undertake an expedition even to the uttermost bounds of the West.  
Secondly, there must be a care had that the motives of War be just and honourable: for that begets an alacrity, aswell in the Soldiers that fight, as in the people that afford pay: it draws on and procures aids, and brings many other commodities beside. But there is no pretence to take up arms more pious, than the suppressing of Tyramny, under which yoke the people lose there courage, and are cast down without heart & vigour, as in the sight of Medusa.  
Thirdly, it is wisely added; that seeing there were three Gorgon's (by which Wars are represented) Perseus undertook her only that was mortal, that is he made choice of such a kind of War as was likely to be effected and brought to a period, not pursuing vast and endless hopes.  
The furnishing of Perseus with necessaries was that which only advanced his attempt & drew fortune to be of his side: For he had speed from Mercury, concealing of his counsels from Orcus, and Providence from Pallas.  
Neither is it without an Allegory, and that full of matter to, that those wings of celerity were fastened to Perseus his heels, and not to his ankles, to his feet and not to his shoulders; because speed and celerity is required, not so much in the first preparationes for War, as in those things which second & yield aid to the first: for there is no error in War more frequent, than that prosecutions and subsidiary forces do fail to answer the alacrity of the first onsets.  
Now for that helmet which Pluto gave him; powerful to make men invisible, the moral is plain: But that twofould gift of providence (to wit the shield & looking glass) is full of morality: for that kind of providence which like a shield avoids the force of blows is not alone needful, but that also by which the strength, and motions, and counsels of the enemy are descried, as in the looking glass of Pallas.  
But Perseus albeit he were sufficiently furnished with aid and courage, yet was he to do one thing of special importance before he entered the lists with this Monster, & that was to have some intelligence with the Greae. These Greae are treasons which may be termed the Sisters of War, not descended of the same stock, but far unlike in nobility of birth; for Wars are general and heroical, but Treasons are base and ignoble. Their description is elegant: for they are said to be gray-headed, and like old women from their birth, by reason that Traitors are continually vexed with cares and trepidations. But all their strength (before they break out   

8  
ENDYMION, or a Favourite.  
IT is said that Luna was in love with the Shepherd Endymion, and in a strange and unwonted manner bewrayed her affection: for he lying in a Cave framed by nature under the mountain Latmus, she oftentimes descended from her sphere to enjoy his company as he slept, and after she had kissed him ascended up again. Yet notwithstanding this his idleness and sleepy security did not any way impair his estate or fortune; for Luna brought it so to pass that he alone (of all the rest of the Shepherds) had his flock in best plight, and most fruitful.  
This Fable may have reference to the nature and disposition of Princes: for they being full of doubts and prone to jealousy, do not easily acquaint men of prying and curious eyes, and as it were of vigilant and wakeful dispositions, with the secret humours and manners of their life: but such rather as are of quiet and observant natures, suffering them to do what they list without further scanning, making as if they were ignorant and perceiving nothing, but of a stupid disposition and possessed with sleep, yielding unto them simple obedience, rather than sly compliments: for it pleaseth Princes now and then to descend from their thrones of Majesty (like Luna from the superior orb) and laying aside their Robes of dignity (which always to be cumbered with, would seem a kind of burden) familiarly to converse with men of this condition, which they think may be done without danger; a quality chiefly noted in Tiberius Caesar, who (of all others) was a Prince most severe, yet such only were gracious in his favour, as being well acquainted with his disposition, did yet constantly dissemble as if they knew nothing. This was the custom also of Lewis the eleventh king of France, a cautious and wily Prince.  
Neither is it without elegancy, that the cave of Endymion is mentioned in the Fable, because it is a thing usual with such as are the favourites of Princes, to have certain pleasant retiring places whither to invite them for recreation both of body and mind, and that without hurt or prejudice to their fortunes also. And indeed these kind of favourites are men commonly well to pass: for Princes although peradventure they promote them not ever to places of honour, yet do they advance them sufficiently by their favour and countenance: neither do they affect them thus only to serve their own turn, but are wont to enrich them now and then with great dignities and bounties.   

9  
THE SISTER OF THE GIANTS, or Fame.  
IT is a Poetical relation that the Giants begotten of the Earth made war upon jupiter, and the other Gods, and by the force of lightning they were resisted & overthrown. Whereat the Earth being excitated to wrath, in revenge of her children brought forth Fame, the youngest Sister of the Giants.  

Illam, terra parens ira irritata Deorum.  
Extremam (ut perhibent) Caeo Enceladoque sororem,  
Progenuit.—   

Provoked by wrathful Gods the mother Earth  
Gives Fame the giants youngest sister birth.   
The meaning of the Fable seems to be thus, By the Earth is signified the nature of the vulgar, always swollen and malignant, and still broaching new scandals against superiors, and having gotten fit opportunity, stirs up rebels, and seditious persons, that with impious courage do molest Princes, and endeavour to subvert their estates: but being suppressed, the same natural disposition of the people still leaning to the viler sort, (being impatient of peace and tranquillity) spread rumours, raise malicious slanders, repining whisperings, infamous libels, 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 only; the one sort being Masculine, the other Feminine.   

10.  
ACTAEON, and PENTHEUS, or a curious man..  
THe curiosity of Men, in prying into secrets, and coveting with an indiscreet desire to attain the knowledge of things forbidden, is set forth by the Ancients in two examples: the one of Actaeon, the other of Pentheus.  
Actaeon having unawares, and as it were by chance beheld Diana naked, was turned into a Stag, and devoured by his own Dogs.  
And Pentheus climbing up into a tree, with a desire to be a spectator of the hidden sacrifices of Bacchus, was strucken with such a kind of frenzy, as that whatsoever he looked upon, he thought it always double, supposing (among other things) he saw two Suns, and two Thebes; insomuch that running towards Thebes, spying another Thebes, instantly turned back again, and so kept still running forward and backward with perpetual unrest.  

Eumenidum veluti demens videt agmina Pentheus,  
Et solemn geminum, & duplices se ostendere Thebas.   

Pentheus' amazed doth troops of furies spy,  
And Sun and Thebes seem double to his eye.   
The first of the Fables pertains to the secrets of Princes: the second to divine mysteries. For those that are near about Princes, and come to the knowledge of more secrets than they would have them, do certainly incur great hatred. And therefore (suspecting that they are shot at, & opportunities watched for their overthrow) do lead their lives like Stags, fearful and full of suspicion. And it happens oftentimes that their Servants, and those of their household (to insinuate into the Prince's favour) do accuse them to their destruction: for against whomsoever the Prince's displeasure is known, look how many servants that man hath, and you shall find them for the most part so many traitors unto him, that his end may prove to be like Actaeon's.  
The other is the misery of Pentheus: for they that by the height of knowledge in nature and philosophy, having climbed, as it were, into a tree, do with rash attempts (unmindful of their frailty) pry into the secrets of divine mysteries, and are justly plagued with perpetual inconstancy, and with wavering 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 Suns. And seeing the actions of life, and decrees of will do depend of the understanding, it follows that they doubt, and are inconstant no less in will then in opinion, and so in like manner they may be said to see two Thebes: for by Thebes (seeing there was the habitation and refuge of Pentheus) is meant the end of actions. Hence it comes to pass that they know not whither they go, but as distracted and unresolved in the scope of their intentions, are in all things carried about with sudden passions of the mind.   

11  
ORPHEUS, or Philisophy.  
THe tale of Orpheus, though common, had never the fortune to be fitly applied in every point. It may seem to represent the image of Philosophy: for the person of Orpheus (a man admirable and divine, and so excellently skilled in all kind of harmony, that with his sweet ravishing music he did as it were charm and allure all things to follow him) may carry a singular description of Philosophy: for the labours of Orpheus do so far exceed the labours of Hercules, in dignity & efficacy, as the works of wisdom, excel the works offortitude.  
Orpheus for the love he bore to his wife (snatched as it were from him by untimely death) resolved to go down to Hell with his Harp, to try if he might obtain her of the infernal powers. Neither were his hopes frustrated: for having appeased them with the melodious sound of his voice and touch, prevailed at length so far, as that they granted him leave to take her away with him, but on this condition that she should follow him, and he not to look back upon her, till he came to the light of the upper world, which he (impatient of, our of love and care, and thinking that he was in a manner past all danger) nevertheless violated, insomuch that the covenant is broken, and she forthwith tumbles back again headlong into hell. From that time Orpheus falling into a deep melancholy became a contemner of women kind, and bequeathed himself to a solitary life in the deserts, where by the same melody of his voice and harp, he first drew all manner of wild beasts unto him, who (forgetful of their savage fierceness, and casting off the precipitate provocations of lust and fury, not caring to satiate their voracity by hunting after prey) as at a Theatre in fawning and reconciled amity one towards another, stand all at the gaze about him, and attentively lend their ears to his Music. Neither is this all: for so great was the power and alluring force of his harmony, that he drew the woods & moved the very stones to come and place themselves in an orderly and decent fashion about him. These things succeeding happily and with great admiration for a time, at length certain Thracian Women (possessed 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 being dissolved, all dissorder began again, and the beasts (returning to their wont nature) pursued one another unto death as before: neither did the trees or stones remain any longer in their places: and Orpheus himself was by these female Furies torn in pieces, and scattered all over the desert. For whose cruel death the river Helicon (sacred to the Muses) in horrible indignation, hid his head under ground, and raised it again in another place.  
The meaning of this Fable seems to be thus. Orpheus' music is of two sorts, the one appeasing the infernal powers, the other attracting beasts and trees. The first may be fitly applied to natural philosophy, the second to moral or civil discipline.  
The most noble work of natural philosophy, is the restitution and renovation of things corruptible, the other (as a lesser degree of it) the preservation of bodies in their estate, detaining them from dissolution and putrefaction. And if this gift may be in mortals, certainly it can be done by no other means 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 seldom or never attained unto, and in all likelihood for no other reason, more than through curious diligence and untimely impatience. And therefore Philosophy hardly able to produce so excellent an effect, in a pensive humour (and not without cause) busies herself about human objects, and by persuasion and eloquence, insinuating the love of virtue, equity, and concord in the minds of men, draws multitudes of people to a society, makes them subject to laws, obedient to government, and forgetful of their unbridled affections, whilst they give ear to precepts, and submit themselves to discipline, whence follows the building of houses, erecting of towns, and planting of fields and orchards, with trees and the like, insomuch that it would not be amiss to say, that even thereby stones, and woods were called together, and settled in order. And after serious trial made and frustrated about the restoring of a body mortal; this care of civil affairs follows in his due place: Because by a plain demonstration of the unevitable necessity of death, men's minds are moved to seek eternity by the fame and glory of their merits. It is wisely also said in the Fable, that Orpheus was averse from the love of women and marriage, because the delights of wedlock and love of children do for the most part hinder men from enterprising great and noble designs for the public good, holding posterity a sufficient step to immortality without actions.  
Besides even the very works of wisdom, (although amongst all human things they do most excel) do nevertheless meet with their periods. For it happens that (after kingdoms and commonwealths have flourished for a time) even tumults, and seditions, and wars arise; in the midst of which hurly-burlies: first, laws are silent, men return to the pravity of their natures, fields and towns are wasted and depopulated, and then, (if this fury continue) learning and philosophy must needs be dismembered, so that a few fragments only, and in some places will be found like the scattered boards of shipwreck, so as a barbarous age must follow; and the streams of Helicon being hid under the earth until (the vicissitude of things passing) they break out again and appear in some other remote nation, though not perhaps in the same climate.   

12.  
COELUM, or Beginnings.  
We have it from the Poets by tradition, that Coelum was the ancientest of the Gods, and that his members of generation were cut off by his son Saturn. Saturn had many children, but devoured them as soon as they were borne. jupiter only escaped, who being come to man's estate, thrust Saturn his father into hell, and so usurped the kingdom. Moreover he pared off his father's genitals with the same faulchin that Saturn dismembered Coelum, and cast them into the Sea, from whence came Venus. Not long after this, jupiter (being scarce settled and confirmed in this kingdom) was invaded by two memorable wars. The first of the Titans, in the suppressing of which Sol (who alone of all the Titans favouring jupiters' side) took exceeding great pains. The second was of the Giants, whom jupiter himself destroyed with thunderboults, and so all wars being ended, he reigned secure.  
This Fable seems enigmatically to show from whence all things took their beginning, not much differing from that opinion of philosophers, which Democritus afterwards laboured to maintain, attributing eternity to the first Matter and not to the world. In which he comes somewhat near the truth of divine writ, telling us of a huge deformed Mass, before the beginning of the six days work.  
The meaning of the Fable is this, By Coelum may be understood that vast concavity, or vaulted compass that comprehends all matter: and by Saturn may be meant the matter itself, which takes from its Parent all power of generating: for the universality or whole bulk of matter always remains the same, neither increasing or diminishing in respect of the quality of its nature: But by the divers agitations and motions of it were first produced imperfect, & ill agreeing compositions of things, making, as it were certain worlds for proofs or assays, and so in process of time a perfect fabric or structure was framed, which should still retain and keep his form. And therefore the government of the first age was shadowed by the kingdom of Saturn, who for the frequent dissolutions & short continuances of things was aptly feigned to devour his children. The succeeding government was deciphered by the reign of jupiter, who confined those continual mutations unto Tartarus, a place signifying perturbation. This place seems to be all that middle space between the lower Superficies of Heaven and the centre 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 Satur's reign, Venus was not borne: for so long as in the universality of Matter, discord was better & more prevalent than concord, it was necessary that there should be a total dissolution or mutation, and that in the whole fabric. And by this kind of generation were creatures produced before Saturn was deprived of his genitals. When this ceased, that other which is wrought by Venus, immediately came in, consisting in settled and prevalent concord of things, so that Mutation should be only in respect of the parts, the universal fabric remaining whole and inviolate.  
Saturn they say was deposed & cast down into Hell, but not destroyed and utterly extinguished, because there was an opinion that the world should relapse into the old Chaos & interregnum again, which Lucretius prayed might not happen in his time. 

Quod procul a nobis, flectat fortuna gubernans  
Et ratio potius quam res persuadeat ipsa.   

Oh guiding providence be gracious,  
That this Doomsday be far removed from us.  
And grant that by us it may be expected,  
Rather than on us in our times effected.   for afterward the world should subsist by its own quantity and power. Yet from the beginning there was no rest: for in the celestial Regions there first followed notable mutations, which by the power of the Sun (predominating over superior bodies) were so quieted, that the state of the world should be conserved: and afterward (in inferior bodies) by the suppressing and dissipating of inundations, tempests, winds, and general earthquakes, a more peaceful & durable agreement and tranquillity of things followed. But of this Fable it may convertibly be said, that the Fable contains philosophy, and philosophy again the Fable: For we know by faith, that all these things are nothing else but the long-since ceasing and failing Oracles of Sense, seeing that both the Matter and Fabric of the world are most truly referred to a Creator.   

13.  
PROTEUS, or Matter.  
THe Poets say that Proteus was Neptune's herdsman, a grave Sire, and so excellent a prophet, that he might well be termed thrice excellent: for he knew not only things to come; but even things passed aswell as present, so that besides his skill in divination, he was the messenger and interpreter of all Antiquities and hidden mysteries. The place of his abode was a huge vast cave, where his custom was every day at noon to count his flock of sea-calves, and then to go to sleep. Moreover he that desired his advice in any thing, could by no other means obtain it, but by catching him in Manacles, and holding him fast therewith; who nevertheless to be at liberty would turn himself into all manner of forms and wonders of nature, sometimes into fire, sometimes into water, sometimes into the shape of beasts and the like, till at length he were restored to his own form again.  
This Fable may seem to unfold the secrets of nature, and the properties of Matter. For under the person of Proteus, the first Matter (which next to God is the ancientest thing) may be represented: for Matter dwells in the concavity of heaven as in a Cave.  
He is Neptune's bondman, because the operations and dispensations of Matter are chiefly exercised in liquid bodies.  
His flock or heard seems to be nothing but the ordinary Species of sensible creatures, plants, and metals: in which Matter seems to diffuse and as it were spend itself, so that after the forming and perfecting of these kinds, (having ended as it were her task) she seems to sleep and take her rest, not attempting the composition of any more Species. And this may be the Moral of Proteus his counting of his flock, and of his sleeping.  
Now this is said to be done, not in the morning, nor in the evening, but at noon, to wit at such time as is most fit, and convenient for the perfecting and bringing forth of Species out of Matter, duly prepared and predisposed, and in the middle, as it were, between their beginnings and declinations, which we know sufficiently (out of the holy history) to be done about the time of the Creation: for then by the power of that divine word (Producat) Matter at the Creator's command did congregate itself (not by ambages or turnings, but instantly to the production of its work into act and the constitution of Species. And thus far have we the Narration of Proteus (free, and unrestrained) together with his flock complete: for the universality of things with their ordinary structures and compositions of Species bears the face of matter not limited and constrained, and of the flock also of material beings. Nevertheless, if any expert Minister of Nature, shall encounter Matter by main force, vexing, and urging her with intent and purpose to reduce her to nothing; she chose (seeing annihilation and absolute destruction cannot be effected but by the omnipotency of God) being thus caught in the straits of necessity, doth change and turn herself into divers strange forms and shapes of things, so that at length (by fetching a circuit, as it were) she comes to a period, and (if the force continue) be taketh herself to her former being. The reason of which constraint or binding will be more facile and expedite, if Matter be laid hold on by Manacles, that is, by extremities.  
Now whereas it is feigned 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 know the properties and proceedings of Matter, should comprehend in his understanding the sum of all things, which have been, which are, or which shall be, although no knowledge can extend so far as to singular and individual beings.   

14  
MEMNON, or a youth too forward.  
THe Poets say, that Memnon was the son of Aurora, who (adorned with beautiful armour, and animated with popular applause) came to the Trojan war: where (in a rash boldness, hasting unto, and thirsting after glory) he enters into single combat with Achilles the valiantest of all the Grecians, by whose powerful hand he was there slain. But jupiter pitying his destruction, sent birds to modulate certain lamentable and doleful notes at the Solemnisation of his funeral obsequies. Whose statue also (the Sun reflecting on it with his morning beams) did usually (as is reported) send forth a mournful sound.  
This Fable may be applied to the unfortunate destinies of hopeful young men, who like the sons of Aurora (puffed up with the glittering show of vanity and ostentation) attempt actions above their strength, and provoke and press the most valiant Heroes to combat with them, so that (meeting with their overmatch) are vanquished and destroyed, whose untimely death is oft accompanied with much pity and commiseration. For among all the disasters that can happen to mortals, there is none so lamentable and so powerful to move compassion as the flower of virtue cropped with too sudden a mischance. Neither hath it been often known that men in their green years become so loathsome and odious, as that at their deaths either sorrow is stinted, or commiseration moderated: but that lamentation and mourning do not only flutter about their obsequies like those funeral birds; but this pitiful 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 rays of the Sun, their passions and desires are renewed.   

15.  
TITHONUS, or Satiety  
IT is elegantly feigned that Tithonus was the paromour of Aurora, who (desirous for ever to enjoy his company) petitioned jupiter that he might never die, but (through womanish oversight) forgetting to insert this clause in her petition, that he might not withal grow old and feeble, it followed that he was only freed from the condition of mortality, but for old age, that came upon him in a marvelous and miserable fashion, agreeable to the state of those who cannot die, yet every day grow weaker and weaker with age. Insomuch that jupiter (in commiseratio of this his misery) did at length metamorphose him into a Grasshopper.  
This Fable seems to be an ingenuous Character or description of pleasure, which in the beginning, & as it were in the morning seems to be so pleasant and delightful that men desire they might enjoy & monopolize it for ever unto themselves, unmindful of that Satiety and loathing, which (like old age) will come upon them before they be aware. And so at last (when the use of pleasure leaves men, the desire & affection not yet yielding unto death) it comes to pass that men please themselves only by talking and commemorating those things which brought pleasure unto them in the flower of their age, which may be observed in libidinous persons, and also in men of military professions: the one delighting in beastly talk, the other boasting of their valorous deeds like Grasshoppers, whose vigour consists only in their voice.   

16.  
JUNO'S SUITOR, or Baseness.  
THe Poets say, that jupiter to enjoy his lustful delights took upon him the shape of sundry creatures, as of a Bull, of an Eagle, of a Swain, and of a golden shower: but being a Suitor to juno he came in a form most ignoble and Base, an object full of contempt and scorn, resembling indeed a miserable Cuckoo, weatherbeaten with rain & tempest, numbed, quaking, and half dead with could.  
This Fable is wise and seems to be taken out of the bowels of morality, the sense of it being this, That men boast not too much of themselves, thinking by ostentation of their own worth to insinuate themselves into estimation and favour with men, the success 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 themselves they be endowed with no gifts and ornaments of nature, but are only of haughty and malignant spirits (intimated by the person of juno) then are Suitors to know that it is good policy to omit all kind of appearance that may any way show their own least praise or worth: and that they much deceive themselves in taking any other course. Neither is it enough to show deformity in obsequiousness, unless they also appear even abject and base in their very persons.   

17.  
CUPID, or an Atom.  
THat which the Poets say of Cupid or Love cannot properly be attributed to one and the self same person; and yet the difference is such, that (by rejecting the confusion of persons) the similitude may be received.  
They say that Love is the ancientest of all the Gods, and of all things else except Chaos, which they hold to be a contemporary with it. Now as touching Chaos, that by the ancients was never dignified with divine honour, or with the title of a God. And as for Love, they absolutely bring him in without a father, only some are of opinion that he came of an Egg which was laid by Nox, and that on Chaos he begot the Gods and all things else. There are four things attributed unto him, perpetual infancy, blindness, nakedness, and an Archery. There was also another Love which was the youngest of the Gods, and he, they say, was the Son of Venus. On this also they bestow the attributes of the elder Love, as in some sort well apply unto him.  
This Fable tends and looks to the Cradle of Nature, Love seeming to be the appetite or desire of the first matter, or (to speak more plain) the natural motion of the Atom, which is that ancient and only power that forms and fashions all things out of Matter, of which there is no Parent, that is to say, no cause, seeing every cause is as a parent to its effect. Of this power or virtue there can be no cause in Nature (as for God, we always except him) for nothing was before it, and therefore no efficient cause of it. Neither was there any thing better known to nature, and therefore neither Genus nor Form. Wherefore whatsoever it is, positive it is, and but inexpressible. Moreover, if the manner and proceeding of it, were to be conceived, yet could it not be by any cause, seeing that (next unto God) it is the cause of causes, itself only without any cause. And perchance there is no likely hood, that the manner of it may be contained or comprehended within the narrow compass of human search. Not without reason therefore is it feigned to come of an Egg which was laid by Nox. Certainly the divine Philosopher grants so much. Eccl. 3. 11. Cuncta fecit tempestatibus suis pulchra, & mundum tradidit disputationibus eorum, it a tamen ut non inveniat homo opus, quod operatus est Deus, a principio ad finem. That is, he hath made every thing beautiful in their seasons, also he hath set the world in their meditations, yet cannot man find out the work that God hath wrought, from the beginning even to the end. For the principal 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 eyes of men's understandings, and comprehended it can hardly be. The Greek Philosophers are observed to be very acute and diligent in searching out the material principles of things: but in the beginnings of motion (wherein consists all the efficacy of operation) they are negligent and weak, and in this that we handle, they seem to be altogether blind and stammering: for the opinion of the Peripatetics concerning the appetite of Matter caused by Privation, is in a manner nothing else but words, which rather sound then signify any realty. And those that refer it unto God, do very well, but then they leap up, they ascend not by degrees: for doubtless there is one chief law subordinate to God, in which all natural things concur and meet, the same that in the forecited Scripture is demonstrated in these words. Opus, quod operatus est Deus a principio usque ad finem, the work that God hath wrought from the beginning even to the end. But Democritus which entered more deeply into the consideration of this point after he had conceived an Atom with some small dimension and form, he attributed unto it one only desire, or first motion simply or absolutely, and another comparatively or in respect: for he thought that all things did properly tend to the centre of the world, whereof those bodies which were more material descended with swifter motion, and those that had less matter did on the contrary tend upward. But this meditation was very shallow containing less than was expedient: for neither the turning of the celestial bodies in a round, nor shutting and opening of things may seem to be reduced or applied to this beginning. And as for that opinion of Epicurus concerning the casual declination and agitation of the Atom, it is but a mere toy, and a plain evidence, that he was ignorant of that point. It is therefore more apparent (than we could wish) that this Cupid or Love remains as yet clouded under the shades of Night. Now as concerning his attributes: He is elegantly described with perpetual infancy desire to some individual nature, so that the general disposition comes from Venus, the more exact sympathy from Cupid, the one derived from causes more near, the other from beginnings more remote and fatal, and as it were from the elder Cupid, of whom every exquisite sympathy doth depend.   

18  
DIOMEDES, or Zeal.  
DIomedes flourishing with great fame and glory in the Trojan wars, and in high favour with Pallas was by her instigated (being indeed forwarder than he should have been) not to forbear Venus a jot, if he encountered with her in fight, which very boldly he performed, wounding her in the right arm. This presumptuous fact he carried clear for a while, and being honoured and renowned for his many heroic deeds; at last returned into his own country, where finding himself hard bestead with domestic troubles, fled into Italy, betaking himself to the protection of Foreigners, 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 upon the very first calamity that happened unto this nation whereunto he was fled for succour: King Daunus enters into a conceit with himself that he had entertained a wicked guest into his family, and a man odious to the Gods and an impugner of their Divinity, that had dared with his sword to assault and wound that Goddess, whom in their religion they held it sacrilege so much as to touch. Therefore, that he might expiate his countries guilt (nothing respecting the duties of hospitality, when the bonds of Religion tied him with a more reverend regard) suddenly slew Diomedes, commanding withal time in their senses and memories.   

19  
DAEDALUS, or Mechanic.  
Mechanical wisdom and industry, and in it unlawful science perverted to wrong ends, is shadowed by the Ancients under the person of Daedalus, a man ingenious, but execrable. This Daedalus (for murdering his fellow servant that emulated him) being banished, was kindly entertained (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 beauty and magnificence of cities, and other public places: but for his works of mischief he is most notorious. It is he which framed that engine which Pasiphae used to satisfy her lust in companying with a bull, so that by this his wretched industry and pernicious device, that Monster Minotaur (the destruction of so many hopeful youths) took his accursed and infamous beginning, and studying to cover and increase one mischief with another, for the security & preservation of this Monster he invented and built a Labyrinth, a work for intent and use most nefarious and wicked, for skill and workmanship famous and excellent. Afterward that he might not be noted only for works of mischief, but be sought after as well for remedies, as for instruments of destruction; he was the Author of that ingenious device concerning the clue of thread, by which the Labyrinth was made passable without any let. This Daedalus was persecuted by Minos with great severity, diligence and inquiry, but he always found the means to avoid and escape his tyranny. Lastly he taught his son Icarus to fly, but the novice in ostentation of his art soaring too high, fell into the Sea, and was drowned.  
The Parable seems to be thus: In the beginning of it may be noted that kind of envy or emulation that lodgeth and wonderfully sways and domineers amongst excellent artificers, there being no kind of people more reciprocally tormented with bitter and deadly hatred than they.  
The banishment also of Dedalus (a punishment inflicted on him against the rules of policy and providence) is worth the nothing: for Artificers have this prerogative to find entertainment and welcome in all countries, so that exile to an excellent workman can hardly be termed a punishment, whereas other conditions and states of life can scarce live out of their own country. The admiration of artificers is propagated and increased in foreign and strange nations, seeing it is a natural and inbred disposition of men to value their own countrymen (in respect of Mechanical works) less than strangers.  
Concerning the use of Mechanical arts, that which follows is plain. The life of man is much beholding to them, seeing many things (conducing to the ornament of religion, to the grace of civil discipline, and to the beautifying of all human 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 bands) we well know how far exquisite poisons, warlike engines, and such like mischiefs (the effects of Mechanical inventions) do exceed the Minotaur himself in malignity & savage cruelty.  
Moreover, that of the Labyrinth is an excellent Allegory, whereby is shadowed the nature of Mechanical sciences: for all such handicraft works as are more ingenious and accurate, may be compared to a Labyrinth in respect of subtlety and divers intricate passages, and in other plain resemblances, which by the eye of judgement can hardly be guided and discerned, but only by the line of experience.  
Neither is it impertinently added, that he which invented the intricate nooks of the Labyrinth, did also show the commodity of the clue: for Mechanical arts are of ambiguous use, serving as well for hurt as for remedy, and they have in a manner power both to lose and bind themselves.  
Unlawful trades, and so by consequence arts themselves are often persecuted by Minos, that is by laws, which do condemn them and prohibit men to use them. Nevertheless they are hid and retained every where, finding lurking holes, and places of receipt, which was well observed by Tacitus of the Mathematicians and figure flingers of his time in a thing not much unlike; Genus (inquit) hominum quod in civitate nostra semper & retinebitur & vetabitur. There is a kind of men (faith he) that will always abide in our City though always forbidden. And yet notwithstanding unlawful & curious arts of what kind soever, in tract of time, when they cannot perform what they promise, do fall from the good opinion that was held of them (no otherwise than Icarus fell down from the skies) they grow to be contemned and scorned, and so perish by too much ostentation. And, to say the truth, they are not so happily restrained by the rains of law, as bewrayed by their own vanity.   

20.  
ERICTHONIUS, or Imposture.  
THe Poet's fable that Vulcan solicited Minerva for her virginity, and impatient of denial with an inflamed desire offered her violence, but in struggling his Seed fell upon the ground, whereof came mother they cast them behind their backs, which at first struck them with great amazement and despair, seeing (all things being defaced by the flood) it would be an endless work to find their mother's sepulchre, but at length they understood that by bones the stones of the earth (seeing the earth was the mother of all things) were signified by the Oracle.  
This Fable seems to reveal a secret of Nature, and to correct an error familiar to men's conceits: for through want of knowledge, men think that things may take renovation and restoration from their putrefaction and dregs, no otherwise then the Phoenix from the ashes, which in no case can be admitted, seeing such kind of materials, when they have fulfilled their periods, are unapt for the beginnings of such things: we must therefore look back to more common principles.   

22.  
NEMESIS, or the Vicissitude of things.  
NEmesis is said to be a Goddess venerable unto all, but to be feared of none but potentates and fortunes favourites. She is thought to be the Daughter of Oceanus and Nox. She is portrayed with wings on her shoulders, and on her head a Coronet; bearing in her right hand a javelin of Ash, and in her left a Pitcher with the similitudes of Aethiopians engraven on it: and lastly she is described sitting on a Hart.  
The Parable may be thus unfolded. Her name Nemesis doth plainly signify. Revenge or Retribution, her office and administration being (like a Tribune of the people) to hinder the constant & perpetual felicity of happy men, and to interpose her word, veto, I forbid the continuance of it, that is, not only to chastise insolency, but to intermix prosperity (though harmless and in a mean) with the vicissitudes of adversity, as if it were a custom, that no mortal 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 art to use and enjoy his fortune, and in whose mind might be noted neither pride, nor lightness, nor niceness, nor disorder, nor melancholy (as that he had appointed a time to die of his own accord) I then deemed this Goddess to be great and powerful, to whose altar so worthy a sacrifice as this was drawn.  
The Parents of this Goddess were Oceanus and Nox that is, the vicissitude of things, and divine judgement obscure and secret: for the alterations of things are aptly represented by the Sea, in respect of the continual ebbing and flowing of it: and hidden providence is well set forth by the Night: for even the nocturnal Nemesis (seeing human judgement differs much from divine) was seriously observed by the heathen.  

Virgil Aeneid. lib. 2.  
— Cadit & Ripheus instissimus unus,  
Qui fuit ex Teucris, & seruantissimus equi,  
Dijs aliter visum—.   

That day by Greekish force was Ripheus slain,  
So just and strict observer of the law,  
As Troy within her walls did not contain  
A better man: Yet God then good it saw.   
She is described with wings, because the changes of things are so sudden, as that they are seen, before foreseen: for in the Records of all ages, we find it for the most part true, that great potentates, and wise men have perished by those misfortunes which they most contemned, as may be observed in Marcus Cicero, who being admonished by Decius Brutus of Octavius Caesar's hypocritical friendship and hollow heartedness towards him, returns this answer; Te autem, mi Brute, sicut debeo, amo, quod istud quicquid est nugarum me scire voluisti. I must ever acknowledge myself (Dear Brutus) beholding to thee, in love, for that thou hast been so careful to acquaint me with that which I esteem but as a needles trifle to be doubted.  
Nemesis is also adorned with a Coronet, to show the envious and malignant disposition of the vulgar, for when fortunes favourites and great potentates come to ruin, then do the common people rejoice, setting as it were a crown upon the head of revenge.  
The javelin in her right hand points at those, whom she actually strikes and pierceth thorough.  
And before those, whom she destroys not in their calamity and misfortune, she ever presents that black and dismal spectacle in her left hand: for questionless to men sitting, as it were, upon the pinnacle of prosperity, the thoughts of death & painfulness of sickness and misfortunes, perfidiousness of friends, treachery of foes, change of state, and such like, seem as ugly to the eye of their meditations, as those Ethiopians pictured in Nemesis her Pitcher. Virgil in describing the battle of Actium, speaks thus elegantly of Cleopatra.  

Regina in medijs patrio vocat agmina sistro,  
Nec dum etiam geminos à tergo respicit angues..   

The Queen amidst this hurly burly stands,  
And with her Country Timbrel calls her bands;  
Not spying yet where crawled behind her back  
Two deadly Snakes with venom speckled black.   
But not long after, which way soever she turned, troops of Ethiopians were still before her eyes.  
Lastly, it is wisely added, that Nemesis rides upon an heart, because a Hart is a most lively creature. And albeit it may be, that such as are cut off by death in their youth, prevent and shun the power of Nemesis, yet doubtless such, whose prosperity and power continue long, are made subject unto her, and lie as it were trodden under her feet.   

23.  
ACHELOUS, or Battle.  
IT is a Fable of antiquity, that when Hercules and Achelous as rivals contended for the marriage of Deianira, the matter drew them to combat, wherein Achelous took upon him many divers shapes, for so was it in his power to do, and amongst others, transforming himself into the likeness of a furious wild Bull, assaults Hercules and provokes him to fight. But Hercules for all this, sticking to his old human form, courageously encounters him, & so the combat goes roundly on. But this was the event, that Hercules tore away one of the bulls horns, wherewith he being mightily daunted and grieved, to ransom his horn again, was contented to give Hercules in exchange thereof, the Anealthean horn, or Cornucopia.  
This Fable hath relation unto the expeditions of war, for the preparations thereof on the defensive part (which expressed in the person of Achelous) is very divers and uncertain. But the invading party is most commonly of one sort, and that very single, consisting of an army by land, or perhaps of a Navy by Sea. But for a King that in his own Territory expects an enemy, his occasions are infinite. He fortifies towns, he assembles men out of the countries and villages, he raiseth Citadels, he builds and breaks down bridges, he disposeth garrisons, and placeth troops of Soldiers on passages of rivers, on ports, on Mountains, and ambushes in woods, and is busied with a multitude of other directions, insomuch that every day he prescribeth new forms and orders, and then at last having accommodated all things complete for defence, he then rightly represents the form and manner of a fierce fight Bull. On the other side, the invader his greatest care is, the fear to be distressed for victuals in an enemy Country. And therefore affects chiefly to hasten on battle: for if it should happen that after a field fought, he prove the victor, and as it were break the horn of the Enemy, then certainly this follows that his enemy being strucken with terror and abased in his reputation, presently bewrays his weakness, and seeking to repair his loss, retires himself to some strong hold, abandoning to the Conqueror the spoil and sack of his country and cities: which may well be termed a type of the Amalthean horn.   

24.  
DIONYSUS, or Passions.  
THey say that Semele jupiters' Sweetheart (having bound her Paramour by an irrevocable oath to grant her one request which she would require) desired that he would accompany her in the same form, wherein he accompanied juno: which he granting (as not able to deny) it came to pass that the miserable wench was burnt with lightning. But the infant which she bore in her womb, jupiter the Father took out, and kept it in a gash which he cut in his thigh, till the months were complete that it should be borne. This burden made jupiter somewhat to limp, whereupon the child (because it was heavy and troublesome to its Father, while it lay in his thigh) was called Dionysus, Being borne, it was committed to Proserpina for some years to be nursed, and being grown up, it had such a maiden face, as that a man could hardly judge whether it were a boy or a girl. He was dead also, and buried for a time, but afterward revived. Being but a youth he invented, and taught the planting and dressing of Vines, the making also and use of wine, for which becoming famous and renowned, he subjugated the world, even to the uttermost bounds of India. He road in a Chariot drawn with Tigers. There danced about him certain deformed hobgoblins called Cobali, Aoratus, and others, yea even the Muses also were some of his followers. He took to wife Ariadne, forsaken and left by Theseus. The tree sacred unto him was the ivy. He was held the inventor and institutor of Sacrifices, and Ceremonies, and full of corruption and cruelty. He had power to strike men with fury or madness; for it is reported, that at the celebration of his Orgies, two famous worthies, Pentheus and Orpheus were torn in pieces by certain frantic women, the one because he got upon a tree to behold their ceremonies in these sacrifices, the other for making melody with his harp. And for his gests, they are in a manner the same with jupiters'.  
There is such excellent morality couched in this Fable, as that Moral philosophy affords not better: for under the person of Bacchus is described the nature of affection, passion, or perturbation, the mother of which (though never so hurtful) is nothing else but the object of apparent good in the eyes of Appetite. And it is always conceived in an unlawful desire rashly propounded and obtained, before well understood and considered, and when it begins to grow, the Mother of it, which is the desire of apparent good by too much fervency is destroyed and perisheth: Nevertheless (whilst it is yet an imperfect Embryo) it is nourished and preserved in the human soul, (which is as it were a father unto it, and represented by jupiter) but especially in the inferior part thereof, as in a thigh, where also it causeth so much trouble and vexation, as that good determinations and actions are much hindered and lamed thereby, and when it comes to be confirmed by consent and habit, and breaks out, as it were, into act, it remains yet a while, with Proserpina as with a Nurse, that is, it seeks corners and secret places, and, as it were, caves under ground, until (the reins of shame and fear being laid aside in a pampered audaciousness) it either takes the pretext of some virtue, or becomes altogether impudent and shameless. And it is most true, that every vehement passion is of a doubtful sex, as being masculine in the first motion, but feminine in prosecution.  
It is an excellent fiction that of Bacchus his reviving: for passions do sometimes seem to be in a dead sleep, and as it were utterly extinct, but we should not think them to be so indeed, no, though they lay, as it were, in their grave; for, let there be but matter and opportunity offered, and you shall see them quickly to revive again.  
The invention of wine is wittily ascribed unto him, every affection being ingenious and skilful in finding out that which brings nourishment unto it; And indeed of all things known to men, Wine is most powerful and efficacious to excite and kindle passions of what kind soever, as being in a manner, a common Nurse to them all.  
Again his conquering of Nations, and undertaking infinite expeditions is an elegant device; For desire never rests content with what it hath, but with an infinite and unsatiable appetite still covets and gapes after more.  
His Chariot also is well said to be drawn by Tigers: for as soon as any affection shall from going afoot, be advanced to ride in a Chariot and shall captivate reason, and lead her in a triumph, it grows cruel, untamed, and fierce, against whatsoever withstands or opposeth it.  
It is worth the nothing also, that those ridiculous hobgoblins are brought in, dancing about his Chariot: for every passion doth cause, in the eyes, face, and gesture, certain undecent, and ill-seeming, apish, and deformed motions, so that they who in any kind of passion, as in anger, arrogancy, or love, seem glorious and brave in their own eyes, do yet appear to others misshapen and ridiculous.  
In that the Muses are said to be of his company, it shows 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 be the Mistresses of life) are made the waiting maids of affections.  
Again, where Bacchus is said to have loved Ariadne that was rejected by Theseus; it is an Allegory of special observation: for it is most certain, that passions always covet and desire that which experience forsakes, and they all know (who have paid dear for serving and obeying their lusts) that whether it be honour, or riches, or delight, or glory, or knowledge, or any thing else which they seek after, yet are they but things cast off, and by divers men in all ages, after experience had, utterly rejected and loathed.  
Neither is it without a mystery, that the ivy was sacred to Bacchus: for the application holds, first, in that the ivy remains green in winter. Secondly, in that it sticks too, embraceth, and overtoppeth so many divers bodies, as trees, walls, and edifices. Touching the first, every passion doth by resistance, and reluctation, and as it were by an Antiparistasis (like the ivy of the cold of winter) grow fresh and lusty. And as for the other every predominate affection doth again (like the ivy) embrace and limit all human actions and determinations, adhering and cleaving fast unto them.  
Neither is it a wonder, that superstitious rites, and ceremonies were attributed unto Bacchus seeing every giddy headed humour keeps in a manner, Revell-rout in false religions: or that the cause of madness should be ascribed unto him, seeing every affection is by nature a short fury, which (if it grow vehement, and become habitual) concludes madness.  
Concerning the rending and dismembering of Pentheus and Orpheus, the parable is plain, for every prevalent affection is outrageous and severe against curious inquiry, and wholesome and free admonition.  
Lastly, that confusion of jupiter and Bacchus, their persons may be well transferred to a parable, seeing noble and famous acts, and remarkable and glorious merits, do sometimes proceed from virtue, and well ordered reason, and magnanimity, and sometimes from a secret affection, and hidden passion, which are so dignified with the celebrity of fame and glory, that a man can hardly distinguish between the acts of Bacchus, and the gests of jupiter.   

25.  
ATALANTA, or gain.  
ATalanta who was reputed to excel in swiftness, would needs challenge Hippomanes at a match in running. The conditions of the Prize were these: That if Hippomanes won the race, he should espouse Atalanta; If he were outrun, that then he should forfeit his life. And in the opinion of all, the victory was thought assured of atalanta's side, being famous as she was for her matchless and inconquerable speed, whereby she had been the bane of many. Hippomanes therefore bethinks him how to deceive her by a trick, and in that regard provides three golden apples, or balls which he purposely carried about him. The race is begun, and Atalanta gets a good start before him. He seeing himself thus cast behind, being mindful of his device, throws one of his golden balls 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: she out of a womanish desire, (being thus enticed with the beauty of the golden apple) leaving her direct race, runs aside, and stoops to catch the ball: Hippomanes the while holds on his course, getting thereby a great start, and leaves her behind him: But she by her own natural swiftness, recovers her lost time, and gets before him again. But Hippomanes still continues his sleight, and both the second and third times casts out his balls, those enticing delays; and so by craft and not by his activity wins the race and victory.  
This Fable seems allegorically to demonstrate a notable conflict between Art and Nature: for Art (signified by Atalanta) in its work (if it be not letted and hindered) is far more swift than Nature, more speedy in pace; and sooner attains the end it aims at, which is manifest almost in every effect: As you may see in fruit-trees, whereof those that grow of a kernel are long ere they bear, but such as are grafted on a stock a great deal sooner. You may see it in Clay, which in the generation of stones, is long ere it become hard, but in the burning of Bricks, is very quickly effected. Also in moral passages you may observe, that it is a long time ere (by the benefit of Nature) sorrow can be assuaged and comfort attained, whereas Philosophy (which is, as it were, Art of living) tarries not the leisure of time, but doth it instantly, and out of hand; And yet this prerogative and singular agility of Art is hindered by certain golden apples, to the infinite prejudice of human proceedings: for there is not any one Art or Science which constantly perseveres in a true and lawful course, till it come to the proposed end or mark: but ever and anon makes stops, after good beginnings, leaves the race, and turns aside to profit and commodity, 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 law of conquest, to kill and destroy her: but on the contrary, it falls out, that Art becomes subject to Nature, and yields the obedience, as of a wife to her husband.   

26.  
PROMETHEUS, or the State of man.  
THe Ancients deliver, that Prometheus made a man of Clay, mixed with certain parcels taken from divers animales, who studying to maintain this his work by Art (that he might not be accounted a founder only, but a propagator of human kind) stole up to heaven with a bundle of twigs, which he kindling at the Chariot of the Sun, came down again, and communicated it with men: And yet they say, that (notwithstanding this excellent work of his) he was requited with ingratitude, in a treacherous conspiracy: For they accused both him and his invention to jupiter, which was not so taken as was meet it should, for the information was pleasing to jupiter and all the Gods. And therefore in a merry mood, granted unto men, not only the use of fire, but perpetual youth also, a boon most acceptable and desirable. They being, as it were, overjoyed, did foolishly lay this gift of the Gods upon the back of an ass, who being wonderfully oppressed with thirst, and near a fountain, was told by a Serpent (which had the custody thereof) that he should not drink, unless he would promise to give him the burden that was on his back. The silly Ass accepted the condition, and so the restoration of youth (sold for a draft of water) passed from men to Serpents. But Prometheus full of malice, being reconciled unto men, after they were frustrated of their gift, but in a chafe yet with jupiter, feared not to use deceit in Sacrifice: for having killed two Bulls, and in one of their hides wrapped up the flesh and fat of them both, and in the other only the bones, with a great show of religious devotion, gave jupiter his choice, who (detesting his fraud and hypocrisy, but taking an occasion of revenge) chose that that was stuffed with bones, and so turning to revenge (when he saw that the insolency of Prometheus would not be repressed, but by laying some grievous affliction upon mankind, in the forming of which, he so much bragged and boasted) commanded Vulcan, to frame a goodly beautiful woman, which being done, every one of the Gods bestowed a gift on her; whereupon she was called Pandora. To this woman they gave in her hand, a goodly Box, full of all miseries and calamities, only in the bottom of it, they put Hope: With this Box she comes first to Prometheus, thinking to catch him, if peradventure, he should accept it at her hands, and so open it: which he nevertheless, with good providence and foresight refused. Whereupon she goes to Epimetheus (who, though brother to Prometheus, yet was of a much differing disposition) and offers this Box unto him, who, without delay, took it, and rashly opened it, but when he saw that all kind of miseries came fluttering about his ears, being wise too late, with great speed and earnest endeavour, clapped on the cover, and so, with much ado, retained Hope sitting alone in the bottom. At last jupiter laying many and grievous crimes to Prometheus his charge (as namely that he had stolen fire from heaven, that in contempt of his Majesty, he sacrificed a bulls hide stuffed with bones, that he scornfully rejected his gift, and besides all this that he offered violence to Pallas) cast him into chains, and doomed him to perpetual torment: and by jupiters' command, was brought to the mountain Caucasus, and there bound fast to a pillar that he could not stir; there came an Eagle also, that every day sat tiring upon his livar, and wasted it, but as much as was eaten in the day, grew again in the night, that matter for torment to work upon might never decay. But yet, they say, there was an end of this punishment: for Hercules crossing the Ocean in a Cup, which the Sun gave him, came to Caucasus, and set Prometheus at liberty, by shooting the Eagle with an arrow. Moreover in some nations there were instituted in the honour of Prometheus, certain games of Lamp-bearers, in which they that strived for the prize, were wont to carry torches lighted; which, who so suffered to go out, yielded the place and victory to those that followed, and so cast back themselves, so that whosoever came first to the mark with his torch burning, got the prize.  
This Fable demonstrates and presseth many true and grave speculations, wherein some things have been heretofore well noted, others not so much astouched.  
Prometheus doth clearly and elegantly signify Providence: For in the universality of nature, the fabric and constitution of Man only was by the Ancients picked out and chosen, and attributed unto Providence, as a peculiar work. The reason of it seems to be, not only in that the nature of man is capable of a mind and understanding, which is the seat of Providence, and therefore it would seem strange and incredible that the reason and mind should so proceed and flow from dumb and deaf principles, as that it should necessarily be concluded, the soul of man to be endued with providence, not without the example, intention, and stamp of a greater providence. But this also is chiefly propounded, that man is as it were, the centre of the world, in respect of final causes, so that if man were not in nature, all things would seem to stray and wander without purpose, and like scattered branches (as they say) without inclination to their end: for all things attend on man, and he makes use of, and gathers fruit from all creatures: for the revolutions and periods of Stars make both for the distinctions of times, and the distribution of the world's site. Meteors also are referred to the Presages of tempests; and winds are ordained, as well for navigation, as for turning of Milles, and other engines: and plants, and animals of what kind soever, are useful either for men's 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 seem to work, not for themselves, but for man.  
Neither is it added without consideration, that certain particles were taken from divers living creatures, & mixed & tempered with that clayey mass, because it is most true that of all things comprehended within the compass of the universe, Man is a thing most mixed and compounded, insomuch that he was well termed by the Ancients, A little world: for although the Chymicques do, with too much curiosity, take and wrest the elegancy of this word (Microcosm) to the letter, contending to find in man all minerals, all vegetables and the rest, or any thing that holds proportion with them, yet this proposition remains sound and whole, that the body of man, of all material beings, is found to be most compounded, and most organical, whereby it is endued and furnished with most admirable virtues and faculties. And as for simple bodies, their powers are not many, though certain and violent, as existing without being weakened, diminished, or stented by mixture: for the multiplicity and excellency of operation have their residence in mixture and composition, and yet nevertheless, man in his originals, seems to be a thing unarmed, and naked, and unable to help itself, as needing the aid of many things; therefore Prometheus made haste to find out fire, which suppeditates and yields comfort and help, in a manner, to all human wants and necessities: so that if the soul be the form of forms, and if the hand be the instrument of instruments; fire deserves well to be called the succour of succours, or the help of helps, which infinite ways affords aid and assistance to all labours and mechanical arts, and to the sciences themselves.  
The manner of stealing this fire is aptly described, even from the nature of the thing: It was, as they say, by a bundle of twigs held to touch the Chariot of the Sun: for twigs are used in giving blows or stripes, to signify clearly, that fire is engendered by the violent percussion, and mutual collision of bodies, by which their material substances are attenuated, and set in motion, and prepared to receive the heat or influence of the heavenly 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 Sun.  
There follows next a remarkable part of the parable, That men in steed of gratulation, and thanksgiving, were angry, and expostulated the matter with Prometheus, insomuch that they accused both him and his invention unto jupiter, which was so acceptable unto him, that he augmented their former commodities with a new bounty. Seems it not strange, that ingratitude towards the author of a benefit (a vice that, in a manner, contains all other vices) should find such approbation and reward? No, it seems to be otherwise: for the meaning of the Allegory is this, That men's outcries upon the defects of nature and Art, proceed from an excellent disposition of the mind, and turn to their good, whereas the silencing of them is hateful to the Gods, and redounds not so much to their profit: For they that infinitely extol human nature, or the knowledge they possess, breaking out into a prodigal admiration of that they have and enjoy, adoring also those sciences they profess, would have them be accounted perfect; they do first of all show little reverence to the divine nature, by equalizing, in a manner, their own defects with God's perfection; Again, they are wonderful injurious to men, by imagining they have attained the highest step of knowledge (resting themselves contented) seek no further. On the contrary, such as bring nature and Art to the bar with accusations and bills of complaint against them, are indeed of more true and moderate judgements, for they are ever in action, seeking always to find out new inventions. Which makes me much to wonder at the foolish and inconsiderate dispositions of some men, who (making themselves bondslaves to the arrogancy of a few) have the philosophy of the Peripateticques (containing only a portion of Grecian wisdom, and that but a small one neither) in so great esteem, that they hold it, not only an unprofitable, but a suspicious, and almost heinous thing, to lay any imputation of imperfection upon it. I approve rather of Empedocles his opinion, (who like a madman, and of Democritus his judgement, who with great moderation complained how that all things were involved in a mist) that we knew nothing, that we discerned nothing, that truth was drowned in the depths of obscurity, and that false things were wonderfully joined and intermixed with true (as for the new Academy that exceeded all measure) then of the confident and pronuntiative school of Aristotle. Let men therefore be admonished, that by acknowledging the imperfections of Nature and Art, they are grateful to the Gods, and shall thereby obtain new benefits and greater favours at their bountiful hands, and the accusation of Prometheus their Author and Master, (though bitter and vehement) will conduce more to their profit, then to be effuse in the congratulation of his invention: for in a word, the opinion of having enough, is to be accounted one of the greatest causes of having too little.  
Now as touching the kind of gift which men are said to have received in reward of their accusation (to wit, having the use of that celestial fire, and of so many arts, are not able to get unto themselves such things as Nature itself bestows upon many other creatures.  
But that sudden reconciliation of men to Prometheus, after they were frustrated of their hopes, contains a profitable and wise note, showing the levity and temerity of men in new experiments: for if they have not present success answerable to their expectation, with too sudden haste desist from that they began, and with precipitancy returning to their former experiments are reconciled to them again.  
The state of man in respect of Arts, and such things as concern the intellect, being now described, the parable passeth to Religion: For after the planting of Arts follows the setting of divine principles, which hypocrisy hath overspread 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 fatness, which (by reason of the inflammation and fumes thereof) is called the portion of God, by which his affection and zeal (tending to God's glory, and ascending towards heaven) is signified. In him also are contained the bowels of charity, and in him is found that good and wholesome flesh. Whereas in the other, there is nothing but dry and naked bones, which nevertheless do stuff up the hide, and make it appear like a fair and goodly sacrifice: By this may well be meant those external and vain rites, and empty Ceremonies by which men do oppress and fill up the sincere worship of God, things composed rather for ostentation then any way conducing to true piety. Neither do they hold it sufficient to offer such mock-sacrifices unto 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 choice. Esa. 58. 5. Num tandem hoc est illud jeiunium, quod ELEGI, ut homo animam suam in diem unum affligat, & caput instar iunceae demittat? Is it such a fast, that I have chosen, that a man should afflict his soul for a day, and to bow down his head like a Bulrush?  
Having now touched the state of Religion, the parable converts itself to the manners and conditions of human life. And it is a common, but apt, interpretation, by Pandora to be meant pleasure & voluptuousness, which (when the civil life is pampered with too much Art, and culture, and superfluity) is engendered, as it were, by the efficacy of fire, and therefore the work of voluptuousness is attributed unto Vulcan, who also himself doth represent fire. From this do infinite miseries, together with too late repentance, proceed and overslowe the minds, and bodies, and fortunes of men, and that not only in respect of particular estates, but even over kingdoms and commonwealths: for from this fountain have wars, and tumults, and tyrannies derived their original.  
But it would be worth the labour, to consider how elegantly and proportionably this Fable doth delineate two conditions, or (as I may say) two tables or examples of human life, under the persons of Prometheus and Epimetheus: for they that are of Epimetheus his sect, are improvident, not foreseeing what may come to pass hereafter, esteeming that best which seems most sweet for the present; whence it happens that they are overtaken with many miseries, difficulties and calamities, and so lead their own lives almost in perpetual affliction, but yet notwithstanding they please their fancy, and out of ignorance of the passages of things, do entertain many vain hopes in their mind, whereby they sometimes (as with sweet dreams) solace themselves, and sweeten the miseries of their life. But they that are Prometheus his scholars, are men endued with prudence, foreseeing things to come warily, shunning and avoiding many evils and misfortunes. But to these their good properties they have this also annexed, that they deprive themselves, and defraud their Genius of many lawful pleasures, and divers recreations, and (which is worse) they vex and torment themselves with cares and troubles and intestine fears: For being chained to the pillar of necessity, they are afflicted with innumerable cogitations (which because they are very swift, may be fitly compared to an Eagle) and those griping, and, as it were, gnawing and devouring the liver, unless sometimes, as it were by night, it may be they get a little recreation and ease of mind, but so, as that they are again suddenly assaulted with fresh anxieties and fears.  
Therefore this benefit happens to but a very few of either condition, that they should retain the commodities of providence, and free themselves from the miseries of care and perturbation; neither indeed can any attain unto it, but by the assistance of Hercules, that is, fortitude, and constancy of mind, which is prepared for every event, and armed in all fortunes, foreseeing without fear, enjoying without loathing, and suffering without impatience. It is worth the noting also, that this virtue was not natural to Prometheus, but adventitiall, & from the indulgence of another: for no inbred and natural fortitude is able to encounter with these miseries. Moreover this virtue was received and brought unto him from the remotest part of the Ocean, and from the Sun, that is, from wisdom as from the Sun, and from the meditation of inconstancy, or of the waters of human life, as from the sailing upon the Ocean, which two Virgil hath well conjoined in these verses.  
and between the Oracles of sense, and the mysteries of faith, unless an heretical religion, and a commentitious philosophy be pleasing unto us.  
Lastly, it remains that we say something of the games of Prometheus performed with burning torches, which again hath reference to arts and sciences, as that fire, in whose memory and celebration, these games were instituted, and it contains in it a most wise admonition, that the perfection of sciences is to be expected from succession, not from the nimbleness and promptness of one only author: for they that are nimblest in course, and strongest in contention, yet happily have not the luck to keep fire still in their torch; seeing it may be as well extinguished by running too fast, as by going too slow. And this running and contending with lamps, seems long since to be intermitted, seeing all sciences seem even now to flourish most in their first Authors, Aristotle, Galene, Euclid and Ptolemy, succession having neither effected, nor almost attempted any great matter. It were therefore to be wished, that these games in honour of Prometheus or human nature were again restored, & that matters should receive success by combat and emulation, & not hang upon any one man's sparkling and shaking torch. Men therefore are to be admonished to rouse up their spirits, & try their strengths and turns, and not refer all to the opinions and brains of a few.  
And thus have I delivered that which I thought good to observe out of this so well known and common Fable; and yet I will not deny but that there may be some things in it, which have an admirable consent with the mysteries of christian religion, and especially that sailing of Hercules in a Cup (to set Prometheus at liberty) seems to represent an image of the divine Word coming in flesh as in a frail vessel to redeem Man from the slavery of Hell. But I have interdicted my pen all liberty in this kind, lest I should use strange fire at the altar of the Lord.   

27.  
SCYLLA AND ICARUS, or the Middle-way.  
MEdiocrity or the Middle-way is most commended in moral actions, in contemplative sciences not so celebrated, though no less profitable and commodious: But in political employments to be used with great heed and judgement. The Ancients by the way prescribed to Icarus, noted the mediocrity of manners: and by the way between Scylla and Charybdis (so famous for difficulty and danger) the mediocrity of intellectual operations.  
Icarus being to cross the sea by flight, was commanded by his Father that he should fly neither too high nor too low; for his wings being joined with wax, if he should mount too high, it was to be feared lest the wax, would melt by the heat of the Sun; and If too low, lest the misty vapours of the Sea would make it less tenacious: But he in a youthful jollity soaring too high, fell down headlong and perished in the water.  
The parable is easy and vulgar: for the way of virtue lies in a direct path between excess and defect. Neither is it a wonder that Icarus perished by Excess, seeing that Excess, for the most part, is the peculiar fault of youth, as Defect is of age, and yet of too evil and hurtful ways, youth commonly makes choice of the better, defect being always accounted worst: for whereas excess contains some sparks of magnanimity, & like a bird claims kindred of the Heavens, defect only like a base worm crawls upon the earth. Excellently therefore said Heraclitus, Lumen siccum optima anima. A dry light is the best soul: for if the soul contract moisture from the earth it becomes degenerate altogether. Again on the other side, there must be moderation used, that this light be subtilized by this laudable siccity, and not destroyed by too much fervency. And thus much every man, for the most part, knows.  
Now they that would sail between Scylla & Charybdis must be furnished, as well with the skill, as prosperous success of navigation: for if their ships fall into Scylla they are split on the Rocks: if into Charybdis they are swallowed up of a Gulf.  
The moral of this parable (which we will but briefly touch, although it contain matter of infinite contemplation) seems to be this, that in every Art and Science, and so in their rules and Axioms, there be a mean observed between the rocks of distinctions and the gulfs of universalities, which two are famous for the wrack both of wits and arts.   

28.  
SPHINX, or Science.  
THey say that Sphinx was a monster of divers forms, as having the face and voice of a virgin, the wings of a bird, and the talents of a Griphin. His abode was in a mountain near the City of Thebes, he kept also the high ways, and used to lie in ambush for travelers, and so to surprise them; to whom (being in his power) he propounded certain dark and intricate riddles, which were thought to have been given and received of the Muses. Now if these miserable captives were not able instantly to resolve and interpret them in the midst of their difficulties and unto it for its gracious countenance and volubility of tongue. Wings are added because Sciences and their inventions, do pass and fly 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 feigned to have sharp and hooked talents, because the Axioms and arguments of Science do so fasten upon the mind, and so strongly apprehend and hold it, as that it cannot stir or evade, which is noted also by the divine Philosopher. Eccl. 12. 11. Verba sapientum (saith he) sunt tanquam aculei & veluti clavi in altum defixi. The words of the wise are like goads, and like nails driven far in.  
Moreover, all Science seems to be placed in steep and high mountains: as being thought to be a lofty and high thing, looking down upon ignorance with a scornful eye. It may be observed and seen also a great way, and far in compass, as things set on the tops of mountains.  
Furthermore, Science may well be feigned to beset the high ways, because which way so ever we turn in this progress and pilgrimage of human life, we meet with some matter or occasion offered for contemplation.  
Sphinx is said to have received from the Muse's divers difficult questions and riddles, and to propound them unto men, which remaining with the Muses are free (it may be) from savage cruelty: for so long as there is no other end of study and meditation, then to know; the understanding is not racked and imprisoned, but enjoys freedom and liberty, and even in doubts and variety finds a kind of pleasure and delectation: but when once these Aenigmaes are delivered by the Muses to Sphinx, that is, to practise, so that it be solicited and urged by action, and election, and determination; then they begin to be troublesome and raging; and unless they be resolved and expedited, they do wonderfully torment and vex the minds of men, distracting, and in a manner rending them into sundry parts.  
Moreover there is always a twofold condition propounded with Sphinx her Aenigmaes; To him that doth not expound them, distraction of mind, and to him that doth, a kingdom: for he that knows that which he sought to know, hath attained the end he aimed at, and every artificer also commands over his work.  
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 kinds of Emperies, as rewards to those that resolve them: the one over nature, the other over men; for the proper and chief end of true natural philosophy is to command and sway over natural beings, as bodies, medicines, mechanical works, and infinite other things; although the school (being content with such things as are offered, and priding itself with speeches) doth neglect realties, and works, treading them, as it were, under foot. But that Aenigma propounded to Oedipus (by means of which he obtained the Theban Empire) belonged to the nature of man: For whosoever doth thoroughly consider the nature of man, may be, in a manner, the contriver of his own fortune, and is borne to command, which is well spoken of the Roman Arts.  

Tu regere imperio populos, Roman memento:  
Hae tibi erunt arts.—   

Roman remember that with sceptres awe  
Thy Realms thou rule. These arts let be thy law.   
It was therefore very apposite, that Augustus Caesar (whether by premeditation or by chance) bore a Sphinx in his Signet: for he (if ever any) was famous not only in political government, but in all the course of his life; he happily discovered many new Aenigmaes concerning the nature of Man, which if he had not done with dexterity and promptness, he had oftentimes fallen into imminent danger and destruction.  
Moreover it is added in the Fable, that the body of Sphinx when she was overcome was laid upon an Ass: which indeed is an elegant fiction, seeing there is nothing so acute and abstruse, but (being well understood and divulged) may be apprehended by a slow capacity.  
Neither is it to be omitted, that Sphinx was overcome 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 pass that (she getting the upper hand) their wits and minds are rather distracted by disputations, then that ever they come to command by works and effects.   

16.  
PROSERPINA, or Spirit.  
PLuto they say, being made king of the infernal dominions (by that memorable division) was in despair of ever attaining any one of the superior Goddesses in marriage, especially if he should venture to court them either with words or with any amorous behaviour, so that of necessity he was to lay some plot to get one of them by rapine, taking therefore the benefit of opportunity, he caught up Proserpina (the daughter of Ceres, a beautiful virgin) as she was gathering Narcissus flowers in the meadows of Sicily, and carried her away with him in his Coach to the Subterranean dominions, where she was welcomed with such respect, as that she was styled the Lady of Dis. But Ceres her mother, when in no place she could find this her only beloved daughter, in a sorrowful humour and distracted beyond measure, went compassing the whole earth with a burning torch in her hand, to seek and recover this her lost child. But when she saw that all was in vain, supposing peradventure that she was carried to Hell, she importuned jupiter with many tears and lamentations, that she might be restored unto her again, & at length prevailed thus far, That if she had tasted of nothing in Hell, she should have leave to bring her from thence. Which condition was as good as a denial to her petition, Proserpina having already eaten three grains of a Pomegranate. And yet for all this, Ceres gave not over her suit, but fell to prayers and moans afresh. Wherefore it was at last granted, that (the year being divided) Proserpina should by alternate courses, remain one six months with her husband, and other six months with her mother. Not long after this Theseus and Pirithous in an over hardy adventure attempted to fetch her from Pluto's bed, who being weary with travel and sitting down upon a stone in Hell to rest themselves, had not the power to rise again, but sat there for ever. Proserpina therefore remained Queen of Hell, in whose honour there was this great privilege granted, That although it were enacted that none that went down to Hell should have the power ever to return from thence, yet was this singular exception annexed to this law, that if any presented Proserpina with a golden bough, it should be lawful for him to come and go at his pleasure. Now there was but one only such bough in a spacious and shady grove, which was not a plant neither of itself, but budded from a tree of another kind, like a rope of Gum, which being plucked of another would instantly spring out.  
This Fable seems to pertain to nature, and to dive into that rich and plentiful efficacy and variety of subalternal creatures, from whom whatsoever we have is derived, and to them doth again return.  
By Proserpina the Ancients meant that ethereal spirit which (being separated from the upper globe) is shut up and detained under the earth (represented by Pluto) which the Poet well expressed thus.  

Sive recens tellus, seductaque nuper ab alto  
Aethere, cognati retinebat semina coeli.   

Whither the youngling Tellus (that of late  
Was from the high-reared Aether separate)  
Did yet contain her teeming womb within  
The living seeds of Heaven, her nearest kin.   
This spirit is feigned to be rapted by the Earth, because nothing can withhold it when it hath time and leisure to escape. It is therefore caught and stayed by a sudden contraction, no other wise then if a man should go about to mix air with water, which can be done by no means, but by a speedy and rapid agitation, as may be seen in froth, wherein the air is rapted by the water.  
Neither is it inelegantly added that Proserpina was rapt as she was gathering Narcissus Flowers in the valleys, because Narcissus hath his name from slowness or stupidity: for indeed then is this Spirit most prepared and fitted to be snatched by terrestial matter, when it begins to be coagulated, and becomes as it were slow.  
Rightly is Proserpina honoured more than any of the other God's bedfellows, in being styled the Lady of Dis, because this spirit doth rule and sway all things in those lower Regions, Pluto abiding stupid and ignorant.  
This Spirit the power celestial (shadowed by Ceres) strives with infinite sedulity to recover and get again: for that brand or burning torch of Aether (which Ceres carried in her hand) doth doubtless signify the Sun, which enlighteneth the whole circuit of the Earth, and would be of greatest moment to recover Proserpina, if possibly it might be.  
But Proserpina abides still, the reason of which is accurately and excellently propounded in the conditions between jupiter and Ceres: For first it is most certain there are two ways to keep Spirit in solid and terrestrial Matter; the one by constipation or obstruction, which is mere imprisonment and constraint; the other by administration of proportionable nutriment, which it receives willingly and of its own accord: for after that the included Spirit begins to feed and nourish itself, it makes no haste to be gone, but is, as it were, linked to its Earth: And this is pointed at by Proserpina her eating of a Pome granat; which if she had not done, she had long since been recovered by Ceres with her torch, compassing the Earth. Now as concerning that Spirit which is in Metals and minerals, it is chiefly perchance restrained by the solidity of Mass: but that which is in Plants and Animals, inhabits a porous body, and hath open passage to be gone in a manner as it lists, were it not that it willingly abides of its own accord, by reason of the relish it finds in its entertainment. The second condition concerning the six months custom, it is no other than an elegant description of the division of the year, seeing this Spirit mixed with the Earth appears above ground in vegetable bodies during the summer months, and in the winter sinks down again.  
Now as concerning Theseus, and Pirithous their attempt to bring Proserpina quite away; the meaning of it is, that it oftentimes comes to pass, that some more subtle spirits descending with divers bodies to the Earth, never come to suck of any subalternal Spirit, whereby to unite it unto them, and so to bring it away. But on the contrary are coagulated themselves and never rise more, that Proserpina should be by that means augmented with inhabitants and dominion.  
All that we can say concerning that sprig of gold is hardly able to defend us from the violence of the Chemics, if in this regard they set upon us, seeing they promise by that their Elixir to effect golden mountains, and the restoring of natural bodies, as it were, from the portal of Hell. But concerning Chemistry, and those perpetual suitors for that philosophical Elixir, we know certainly that their Theory is without grounds, & we suspect that their practice also is without certain reward. And therefore (omitting these) of this last part of the parable this is my opinion. I am induced to believe by many figures of the Ancients, that the conservation and restoration of natural bodies in some sort was not esteemed by them as a thing impossible Coronets. So as ever since that time all the Muses have attired themselves with plumed heads, except Terpsichores only that was mother to the sirens. The habitation of the sirens was in certain pleasant islands, from whence as soon as out of their watchtower they discovered any ships approaching, with their sweet tunes they would first entice and stay them, and having them in their power would destroy them. Neither was their song plain and single, but consisting of such variety of melodious tunes, so fitting and delighting the ears that heard them, as that it ravished and betrayed all passengers. And so great was the mischief they did, that these Isles of the sirens, even as far off as a man could ken them, appeared all over white with the bones of unburied Carcases. For the remedying of this misery, a double means was at last found out, the one by Ulysses, the other by Orpheus. Ulysses (to make experiment of his device) caused all the ears of his company to be stopped with wax, and made himself to be bound to the main Mast, with special commandment to his Mariners not to be loosed, albeit himself should require them so to do. But Orpheus neglecting and disdaining to be so bound, with a shrill and sweet voice singing the praises of the Gods to his Harp, suppressed the songs of the sirens, and so freed himself from their danger.  
This Fable hath relation to men's manners, and contains in it a manifest and most excellent Parable: For pleasures do for the most part proceed out of the abundance and superfluity of all things, and also out of the delights and jovial contentments of the mind; the which are wont suddenly, as it were, with winged enticements to ravish and rapt mortal men. But learning and education brings it so to pass, as that it restrains and bridles man's mind, making it so to consider the ends and events of things, as that it clips the wings of pleasure. And this was greatly to the honour and renown of the Muses: for after that by some examples it was made manifest that by the power of philosophy vain pleasures might grow contemptible; it presently grew to great esteem, as a thing that could raise and elevate the mind aloft that seemed to be base and fixed to the earth; and make the cogitations of men (which do ever reside in the head) to be ethereal, and as it were winged. But that the Mother of the sirens was left to her feet and without wings; that no doubt is no otherwise meant, then of light and superficial learning, appropriated and defined only to pleasures, as were those which Petronius devoted himself unto, after he had received his fatal sentence, and having his foot, as it were, upon the threshold of death sought to give himself all delightful contentments, in so much as when he had caused consolatory letters to be sent him, he would peruse none of them as Tacitus reports) that should give him courage and constancy, but only read fantastical verses, such as these are. 

Vivamus, mea Lesbian, atque amemus,  
Rumoresque Senium Severiorum,  
Omnes unius aestimemus Assis.   

My Lesbian, let us live and love;  
Though wayward Dottards us reprove,  
Weigh their words light for our behove.   And this also; 

jura Senes nôrint, & quid sit fasque nefasque  
Inquirant tristes, legumque examina servant.   

Let doting Grandsires know the law,  
And right and wrong observe with awe:  
Let them in that strict circle draw.    
This kind of doctrine would easily persuade to take these plumed Coronets from the Muses, & to restore the wings again to the Sirens. These sirens are said to dwell in remote Isles, for that pleasures love privacy and retired places, shunning always too much company of people. The sirens songs are so vulgarly understood together with the deceits and danger of them, as that they need no exposition. But that of the bones appearing like white cliffs; and descried a far off, hath more acuteness in it: For thereby is signified, that albeit the examples of afflictions be manifest and eminent; yet do they not sufficiently deter us from the wicked enticements of pleasures.  
As for the remainder of this parable, though it be not over mystical, yet is it very grave and excellent: For in it are set out three remedies for this violent enticing mischief; to wit, two from Philosophy, and one from Religion. The first means to shun these inordinate pleasures is, to withstand and resist them in their beginnings, and seriously to shun all occasions that are offered to debauch & entice the mind, which is signified in that stopping of the Ears; & that remedy is properly used by the meaner and base sort of people, as it were, Ulysses followers or Mariners; whereas more heroic and noble Spirits, may boldly converse even in the midst of these seducing pleasures, if with a resolved constancy they stand upon their guard, and fortify their minds; And so take greater contentment in the trial and experience of this their approved virtue; learning rather thoroughly to understand the follies and vanities of those pleasures by contemplation, then by submission. Which Solomon avouched of himself, when he reckoning up the multitude of those solaces and pleasures wherein he swam, doth conclude with this Sentence;  

Sapientia quoque perseveravit mecum.   

Wisdom also continued with me.   
Therefore these Heroes, and Spirits of this excellent temper, even in the midst of these enticing pleasures, can show themselves constant and invincible, and are able to support their own virtuous inclination, against all heady and forcible persuasions whatsoever; as by the example of Ulysses that so peremptorily interdicted all pestilent counsels and flatteries of his companions, as the most dangerous and pernicious poisons to captivate the mind. But of all other remedies in this case, that of Orpheus is most predominant: For they that chant and resound the praises of the Gods, confound and dissipate the voices and incantations of the sirens; for divine meditations do not only in power subdue all sensual pleasures; but also far exceed them in sweetness and delight.  
FINIS.