PART OF DV BARTAS, ENGLISH AND FRENCH, AND IN HIS OWN KIND OF Verse, so near the French Englished, as may teach an Englishman French, or a Frenchman English.  [Sequitur Victoria junctos.] 
With the Commentary of S. G. S.  
By WILLIAM L'ISLE of Wilburgham, Esquire for the King's Body.  
Sufficit exiguâ fecisse in parte periclum.  
Haec Regi placeant, & sic quoque caetera vertam.  
LONDON, Printed by JOHN HAVILAND. M.DC.XXV.   

A Pastoral Dedication to the King.  

I Song of late as time than gave me scope;  
Howbeeed for other times a way left open:  
But now, as now; to th'end my Lord may hear,  
My voice, then hoars, to day is waxed clear:  
My former Shepherd's song devised was  
To please great Scotus, and his Lycidas,  
But this for Galla, whom th'All-mighty power  
Hath made a Lilly-Rose, and double flower:  
O Valley Lily, and Sharon-Rose her bless!  
Though this good speed prevented hath my press:  
Else had I not this piece of book alone,  
But whole Du Bartas offered at your throne;  
For either nation counterpaged thus,  
T'acquaint more us with them, and them with us.  
Yet (o!) vouchsafe it thus and grant an ear  
To these two Swains, whom I o'erheard whilcare.   

As Shepherd Musidor sat on a balk,  
Philemon cometh to him, and they talk  
(Lest on [quoth he] my tongue ore-often run)  
Thus each with oth'r; I stay till they have done.   Phi. 
Good day! what not a word? how dost thou far?  
Or art thou sick, or takest thou some care?  Mu. 
Care, Shepheard? yea, to show what joy I can.  Ph. 
How? that's a riddle; what's thy meaning man?  Mu. 
For sith a Nymph, a daughter of Shepherd's God,  
Who rules a world of sheep with golden rod,  
From lofty shrine descending yet will deign  
To stoop at this my cottage homely-plaine,  
And of her favour make herself the guage  
To me, that ought her seek on Pilgrimage:  Phi. 
Oh, now I see whereon thy mind is bend;  
How to prepare fit entertainment.  Mu. 
What shall behoove me do, or how to look?  
For though I pawn my fairest pipe and hook;  
That one, which Damon gave me by his will,  
That other won in game on Magog hill;  
I'll entertain her (She, I pawn my life,  
Will prove the greatest Kings child, sister, wife.)  
I'll entertain her: If I not mistake,  
Some Wheat-floure have I for a bridall-cake,  
And Apricots, and Plums black, red, and white,  
Preserved with honey clear as chrysolite;  
And nuts, and pears, and apples pretty store,  
My poultry will afford me somewhat more,  
Except the Fox deceive me.  Phi. 
Shame him take!  
Oft hath he made our Chaunticleer to quake:  
But Cream and Butt'r is scarce yet out of horn,  
And all Achats this year apprise to corn.  Mu. 
I nothing buy, nor have I much to sell.  
Store is no sore; my house it finds full well.  
For there is corn, and milk, and butt'r and cheese,  
Thanks unto Pales: then, if please my bees,  
(That waxed wasps when any shrews do fret them)  
But if I may by gentleness entreat them  
To lend m'a comb as sweet as is my guest,  
Enough it will be for a Shepherd's feast.  Phi. 
Thou makest me think of my great gransirs' cheer,  
That would, but did not, 
Ouid. 8. Mei. de Philemone & Baucide. Vnius anser eral minuna cuslodi● villae.  kill for jupitere;  
And that he would was but a single goose,  
The Sentinel of that scant furnished house.  Mu. 
I know the Gods do hart and welcome prize  
Above great store of cheer and sacrifice.  Phi. 
True, and their cheer some more, some less by rate  
Not of their own, but of their host's estate.  Mu. 
I have a flock too, Pan I praise therefore;  
Though not so fat as hath been heretofore.  
But i'll receive this guest with such device,  
As Shepherd best becomes; no Muse is nice;  
They quickly yield to grace a Pastoral,  
uranie, Thalie, Calliope, and all:  
Such I prepare, and they will all be here,  
With all the music of their heavenly choir.  Phi. 
But how (I pray thee as thou lov'st the kirk)  
Wilt thou device to set them all awerke?  Mu. 
I have a pricksong for Calliope,  
To try her voice in every mood and key:  
And she shall sing the battle of those Rams,  
Who, to th'affrighting of our tender lambs,  
In rivalling for Helen's of the flock,  
Affront each other with a cannon knock,  
Some fair Ewes wool-lock wearing each in horn,  
Or other favour as they want toforn,  
At feast of Gor, good Shepherd, that of yore  
Imbrued the crosier-staff with Dragon's gore.  
This order shall she sing of all most lief;  
Because my fair guest weds thereof the chief.  Ph. 
So for Calliope: What for the rest?  Mu. 
In Orchard, that myself with care have dressed,  
My rarest tree (it bears but only seven)  
Hath apples streaked like the Globe of Heaven.  
On one of them uranie shall discourse  
Of every star the setting and the source;  
And show the Bride and Bridegroom all confines  
Of his and her land, by the midday lines.  Ph. 
Were lines of length, and breadth like-easly seen  
It were not heard.  Mu 
Then on the flowery green,  
Or in my garden shall Thalia sing,  
How diverse ways dame Flora decks the Spring;  
And how she smiles to see May after May  
Draw'n-out, for her to trick this Lady's way  
With diverse kinds of diuers-coloured flowers,  
Some strewed aground, so hanging on the bowers;  
As curious writers want embrave their Text  
With new and gueason words.  Phi. 
On, on to th'next.  Mu. 
Wellpleasing Euterp shall the next in order  
With gentle breath enwhisper my Recorder;  
And after playing sing, and after song  
Trull-on her fingers all the cane along;  
High, low, amids; now up, now down the key  
With Re-Mi-Fa-Sol, and Sol-Fa-Mi-Re;  
Declaring how by four the selfsame notes  
Are set all tunes of Instruments and Throats,  
Which are to sound the Queen's sweet harmony,  
Both of her mind and body's Symmetry.  Ph. 
As I have heard report, such if it be,  Mu. 
(Fyon that If)  Ph. 
Deserves it only she.  Mu. 
But I proceed; On harp shall Polymnie  
Renew great Orpheus sacred memory;  
For loving only one; and her so well,  
That he assayed to fetch her out of Hell.  Phi. 
So Poets say, but such come never there:  
From death perhaps.  Mu. 
So would I do (I swear)  
For such a wife.  Phi. 
So would not I for mine.  
But now the rest; for here's but five of nine.  Mu. 
Sweet Erato that sets my guest a fire,  
Shall play the romant of her hearts desire:  
So be't her Grace it hold no disrepute  
To hear it charmy-quaverd on her lute.  
Then shall the Bridemaids & the Bridemen dance,  
The Men of England, with the Maids of France;  
And sing with Venus, Cupid, Himene,  
This Madrigal, set by Terpsichore.  
Spring-Quyristers, record this merry lay;  
For Galla fair to day  
Goes forth to gather May.  
Grow all the Ground, but chiefly where she goes,  
With White and Crimson Rose;  
Her Love is both of those.  
She shall him choose and take before the rest,  
To deck her locks and breast;  
And both shall be so blest,  
That they and theirs shall golden Sceptre wield  
Whereto must bow and yield  
The proudest plant afeild.  Ph. 
So, here is work for Muses all but two;  
What hast thou more?  Mu. 
Enough for them to do.  Ph. 
Nay, use but Clio; leave Melpomene.  Mu. 
Why leave her out? a stately Muse is she.  Ph. 
But still so sad, with look cast-downe on earth,  
I doubt her presence will defeat the mirth.  Mu. 
No, no, I will not part her from the Queer;  
But fit her humour; and to mend the cheer,  
(Out-set all other woeful destiny)  
My fattest lamb shall make a Tragedy.  
And sing the Muse will of no greater bug,  
Then war betwixt a young child and his dug;  
Controlling some, though not of high degree,  
As cause thereof; ye Ladies pardon me!  
The melancholy Muse yet saith, not I;  
All that your Sex dishonour I defy;  
But your fair bottles Melpomen doth think  
Dame nature filled, for your fair babs to drink.  Ph. 
Milk would she give else only to the poor,  
Not unto such as dryeed and spill'c a floor.  Mu. 
And this 'tis like she'll add unto the rest;  
That Lady's child deserves a Lady's breast;  
That braver spirit sucked shall more embrave him,  
And make him, man-grown, like a knight behave him.  P. 
When others make their gentle blood far-wors●  
By sucking young the baseness of their nurse.  
Mu For as their Heathen gods, the Heathen say,  
No mortal blood had running in their vain;  
But Venus wounded once by Diomedes,  
Ambrosian liquor at her finger shed:  
Right so in blood of men there is great odds;  
And such among them as are styled Gods,  
The finest have, to breed their children food:  
Blood was late milk, and milk will soon be blood.  Ph. 
And some love more (as cause of better luck)  
Then womb that bore them, paps that gave them luck.  
What parent would not such a reason move,  
Drawn from the gain, or loss, of children's love?  Mu. 
I once beheld where Lady of high degree,  
As with her Lord and others set was she,  
In mids of dinner had her child brought-in,  
And gave it suck, scarce showing any skin,  
Through ynch-board hole of silk, pinned up again  
When child was fed, without more taking pain.  Ph. 
And is not this instinct through all dyssown,  
That eur'y female hatcheth-up her own?  
Well, make an end.  Mu. 
How can I be too long,  
When Muses bear the burden of my song?  
But here's a Trumpet, Fame self hath no better;  
And Clio sounds it well, and i'll entreat her  
Hereafter sing on high what foe shall bow  
To th'issues of this happy match; but now  
To furred it, as young trompeters are wont,  
And, lest it sound too loud, set stop upon't;  
Yet first bid welcome with a cheerful clank  
The French Deluce to Britain's Rosy bank.  Phi. 
Well far thine heart for thinking on these things,  
To please the children of so mighty Kings.  
Myself, though poor, will thereto join my mite  
On solemn day: so leave thee for to night.  Mu. 
And I so thee: time is our sheep were penned:  
The Sun is soonken at the Landskop end.  

Then Musidor made haste home, and began  
Take order for the business with his man.  
(Wife had he none, the more was he distressed)  
See (lad, quoth he) the house and garth well dressed  
To morrow morn; for then, or soon at least,  
The sweetest Nymph on earth will be my guest.  
Without, plash thistles and presumptuous thorns,  
That near the way growup among the corns;  
For fear they raze her hands more white than milk,  
Or tear her mantles windy-waving silk:  
Withìn, if Spiders heretofore have durst  
With cunning webs (where through the stronger burst,  
And weaker flies are caught) presume to quyp  
The sacred laws of men; with bosom stryp  
Both web and weaver down: be-rush the floor,  
The porch, and th'entries, and about the door;  
Set eau'n the trestles, and the tables wax,  
And strew the windows: house that mistress lacks  
O how (quoth he, and deeply sighed thereat)  
'Tis out of order; wants I know not what!  
Have care (my lad) and be as 'twere my son,  
He lowted low, and said it should be done.  
Much hereto more was written when the Queen  
Her beauty shated your sea and land between:  
But after landing long will be my book  
Held under press: on part then please you look,  
Till come the rest; but o with gracious eye,  
And pardon, for applying Majesty  
To Shepherd's style! so may you see conspire  
Th'english and French, as no third tongue comes nigher;  
No not the Greek, vnt' either; though Sir Stephen  
Hath made the same with French to march full  
As doth our English, and it shall yet more,  
Now heart, and hand ye Princes join: wherefore even.  
I pray, and will, with Hymen all mine hours,  
That, for the good success of you and yours,  
While earth stands Cent'r, and Heaven in circle goes  
Together spring French Lily and English Rose.   
Your Majesty's faithful subject and servant, W. L'isle.   

To the Readers.  
Coneys, whom Solomon reckons among the wise Littleones upon earth, do make many skraplets and proffers on the ground, before they dig earnestly for their nest or litter; and writing-schollers draw first in blotting paper many a dash, roundel, and minime, before they frame the perfect letters that shall stand to their copy: so intending some work that may (if I be so happy) remain some while after me, many ways do I essay and try first my style and pen; that according also to the wise rule of Horace, I may thereby judge myself and discern quid valeant humeri, quid ferre recusent. Nor do I trust my own judgement herein, so likely to be partial; but commonly present my work in writing, before it be printed, unto some Quintilius or other, whose noble disposition will, authority may, and learning is able to find fault and advice me. Yet among the sundry versets or prosets, which besides this, I have or shall set-out, if you find some that savour of my younger time; pass by them (I pray you) or afford them the favour, that my Quintilius doth, to let them pass, because they were the way that led me to a graver kind: as also the gravest of human Poetry, brought me at last to the divine; whereof I have many Essays, now almost ready for the press. This translation of Sallust du Bartas what present occasion draweth from me you may well perceive: yet think me not herein Acta agere, to do that which was before done, and very well by josua Silvester; for it is in a diverse kind, and, many years ere he began, this had I lying by me: yea partly published in print (as Anno 1596, & Anno 1598.) and dedicated to the late Noble Charles Earl of Nottingham. But now the cause why in this I begin so abruptly, is for that I was loath to come near the book next aforegoing; which our late Sovereign Lord King james in his youth so incomparably made English; yet had I a desire to fall upon that brave commendation of our late Sovereign Lady Queen Elizabeth, and her people, in the second book here, and that of France, in the third; both laid together betokning (as it were) some new bond of Love shortly to come betwixt that Realm and this; which we all pray the Lord to prosper.  
To make way then yet more for this mutual acquaintance by communication of Language, thus much of that Noble Poet I thought meet to counterpage with French and English. Not all, both because the King's happy match growing on so fast, I had no time to finish and print so great a volume; and for that I may say of this Author, as of Homer, know four of his books, and know them all: for thus much only may suffice (I presume) to help an Englishman understand the whole French of Bartas, or a Frenchman the whole English of Siluestor. If you ask me why I keep this kind of Hexameter verse, I need say no more, but that it is the same which the Author kept in the original: and he doubtless, for the more grave, made choice thereof with great reason, according to the counsel of Horace, who adviseth all writers, Descriptas seruare vices, operumque colores: his reason follows (which with little alteration of the verse I may hereto fitly apply) 
Indignantur enim communibus & propè socco,  
Dignis carminibus, dici primordia Mundi.  And what is our English Pentameter but the same kind of verse which is used in our Comedies? Besides, I had a desire to try how French and English would go hand in hand; for enter changeable help and teaching of the one by the other; now both Nations are so well inclined to learn and confer together. For which purpose I found this work very fit, and readiest on such a sudden to present my Lord the King withal, at the here celebration of his marriage. And herefore only, if there were none other cause, yet (gentle Readers) my hope is ye will hold me excused. I was about to end; but may not forget to let you understand, that this Bartassian verse (not unlike herein to the Latin Pantameter) hath ever this property, to part in the mids betwixt two words: so much do some French prints signify, with a stroke interposed, as here in the first two pages you may see, for example. The neglect of this hath caused many a brave Stanza in the Fairy Queen to end but harshly, which might have been prevented at the first, but now the fault may be sooner found then amended. I do but note it unto you, that you may the better observe the true cadence of this our Author's verse: and so craning your favourable construction of these, and all my like endeavours, I rest willing to do you what further service I am able.  
W. L.   



Iusqu'a la fin du Mond la lys Francoise  
Fleurisse joint avec la Rose Angloise.     

Fin d' Adam, & commencement de Noe. The end of Adam, and beginning of Nöe.  



PVis il commence ainsi. | La branlante cité  
Des peuples escaillez: | tout ce lambris vouté.  
Ou du grand Foudroyeur | la puissance eternelle  
Mit Phoebus & Phebé | par tour en sentinelle: 
Adam declare ason fils en combien de iours le monde a esté creé.   
L'air, des nues la louse: | & le camp assiné,  
Oùle coler● Autan, | le Nort mutiné  
Se donnent le battaille, | & siers iettent par terre  
Maint bois, qui moytoien | veut esteindre leur guerre  
Des fragiles humains | le diapré sciour  
Fut fait en six Solcils, | & le septiesme iour  
Fut le sacré Sabat. | Ainsi la terre, l'onde,  
L'air, & l'azur door | des pavillons du Monde  
Subsisteront six iours, | mais longs, & touts diverse  
Des iours bornez du course | de l'oeil de l'Vniuers. 
Combien d'aages il dureia.    

L'vn commence par moy. | L'autre a pour son Aurore  
Le pere invente-nef. | qui les coutaux decore  
D'vn pampre cultiué. | L'autre ce grand Berger,  
Qui suit le Tout-puissant | en pays estranger:  
Et dounant plus de foy | à la saincte parole  
De Dieu, 
Le premier aage du monde sous Ad●. Le second sous Noe. Le troifiesme sous Abraham. Le quatriesme, sous David & ses success●s.  qu' à la raison, | son fils unique immole.  
L'autre un autra Pasteur | dextrement courageux,  
A qui la fonde-sert | d'vn canon orageux,  
Et qui change, veinceur, | en septre sa houlette:  
Grand Prophet, grand Roy, | grand Chantre, grand Poêts.  
Celui la qui le suit, | prend-son commencement  
Par lannict de ce Roy, qui void cruellement  
Massacrer ses enfans: & sur la rive grass  
D' Euphrase transporter la judaique race.  

Le cinquiesme sous la captivity d● Zedechias. Le ●●xiesme sous jesus Christ. Le de●nier qui sera le repos du monde.  Et lautre a pour Soleil le Messie attendis.  
Qui batu, qui chassé, qui moque, qui pendu,  
Qui mis dans le cercueil, a de nostre injustice,  
Blen que just, souffert l'execrable supplice.  
Mais le dernier sera le uray iour da Repos.  
L'air deviendra mute: de Neptune les flots  
Chommeront paresseux: le ciel perdra sadance,  
Le Soliel saclar●é, la terre sa chena●u●e:  
Et nous, estans plongez, en eternels esbats,  
Celebrerons au ciel le Sabat des Sabats.   

'Las! que doit esperer de larace voisine,  
Du seu qui doit, vengeur, cendroyer la machine:  

Considerations d'Adam sur ce qui doit avenir à ses descendans iusques à la sin du premier monde exterminé par le deluge: comme le rout est expose par Moses.  Des hommes qui n' auront que leur dosir pour loy,  
Et qui n' orront parler nide Dieu, nide moy?  
Puis que, pleins de sureur, ceux qui prindrent naissance  
Dessus le sacré sueil Enos ●establi● le 〈…〉  
Qui sentent bruire e●cor le diuin judgement,  
Et sont comme tesmoins de mon bannissement,  
Semblent despiter Dieu. Am traistre & mutiny,  
He 〈◊〉 est ce ass●z d'auoir fuit triple l'Androgyne,  
N est c● assez, O Lamech, d'auoir ton lict sovillé,  
Si tis n'auois encor ten çoutclas movillé  
Dans le sang hisayeul? sans que ni la defence  
De cil sou qui sleschit l'internale puissance,  
Ni la marque qu' au front l'Assassin inhuman  
Port●il p●ur safeconduct, ait retenu tamain.   

〈…〉 O saint Enos, sus, courage: redress  
L' est 〈…〉 la soy, 
Enos ●establi● le 〈…〉  que l'humaine sagesse  
Foulois la sous les pieds: invoque l'Immortol:  
Pourpre d'v●l●e le sang les coins de son autel:  
D' un enceas vaporeux son nez sacré perfume,  
Et l'amor●i slambcau de Verité r ' allume.   

V●●● 〈◊〉 disciple Henoe, du monde l'ornement,  
〈…〉 ●ou● à say, vit à Dieu seulement.  
Voy, 
Par soy Henoca esté emporté, a fin qu' il ne vist point la moir: & ne fut point tronué, pource que Dieu l'auoit emporté. Car deoūt qu'il fust emporté, il a cu tesmoignage d'auoit pleu a Dieu Hebr. 11.5.  voy comme its sh' ●werce à seussrir la lumiere,  
Qui foud●●●-●●●e luit eu l'essence premiere:  
Comme libre duioug des corporelies loix,  
Et sequestré des sons, il vole quelque foi●  
Dans le sain● cabinet des Idees plus be●ies,  
Ayant la Foy, le jeusne, & l'Oraison pour ails:  
Comme à certains momonts, bien qu' hoste de celieu,  
Saint il posse de tout, sent tout, void tout en Dieu:  
Comme pour quelque temps montant de forme en form  
〈◊〉 la forme de Dieu, heureux, il se transform▪  
Voy comme le Tout-beau, qui brulant d'amitié  
Pour ses rares beantez, le vent non par meitié,  
Ains tout & pour tousiours, dress à son Tout ●eschelle  
Qui conduit d'icy bas à la gloire eternelle.   

C'est donq fait, tu t' en vas? tu t' en vas donq à Dieu?  
Adieu mon fils H●●●c, adieu, mon sils adieu.  
V●ià haut bien heureux. ja ton corps que so change  
〈◊〉 nature d'Esprit, ou bien en form d'Ange,  
Vest l'immortalité. jaces youx, non plus yeux,  

Heno● chemin● selon Dicu. & na'p●●●●● 〈◊〉: ●ar Di●● le t●ansporta. Gen. 5. ●4.  Deco●ent slamboyans d'astres' nonueaux les cieux.  
●u hum●● a longs traicts lafoy hoisson Nectaree:  
Tun ●abat est sans fin. La courtaine tiree,  
T●●●is Dieu front à front: & sainctement uni  
An bi●n trinement-un, tu vis en l'infini.   

Ce pendant icy has, nowell Ange, tu laisses  
Vn peuple desbord● i●ses mains sont pilleresses:  
Sa langue 〈◊〉 s● pla●s● qu' à semer des discors:  

Les 〈…〉 Pa●●i●● 〈…〉 ●●●ampēt & ●●ioigne●●a● fill●● 〈…〉 ●ac●●● Ca●●.  Son ventr● est un abisme inceste tont son corpse.   

Qui l'oust iamais pensè? La bien heureuserace,  
Le p●uple facresainct, ceux que Dieu par sa grace  
adopt, sont, alas, ceux qui plus impudents  
Pour courre apres le vice ont pris lemors aux dents,  
Embrassant, eschaufez, les impudiques silles  
Des profanes humains: confendant les familles  
De Seth & de Cain: & prisant, effron●●●,  
Moius les honnestes moeurs, que les fresles beautez.   

Deces sal●s ba●sers a prins son origine  
Vne ●ngeance qui vit de sang & de rapine:  
jene sç●y quells giants, cruels, hauts à la main,  
Pests de l'Vniuers, 
Genne engendtez de ce meslinge. Coutroux de Dieu country le premier monde. Gen. 6.3.  fleaux du genre humain.   

Adonques Dieu, qui voit que sa lente justice  
Par ses trop longs delais confirme leur malice,  
Ne voulant plus plaider, colere, se resout  
D' abolir soudain l'homme, & pour l'homme ce Tout.  
Au moins tout ce qui fend les airs à tire d'aile,  
Ou qui hance, mortel, la terre riche-belle.   

Howre d'vne main les fenestres des cieux,  

Deluge universel sur le premice monde dont nul n' eschappe for'rs Noe, & ce qui estoit enclos auce lui dans l'Arche. Gen. 6.7. & 8.  D'ou tombent mille mers sur les chefs vicieux  
Des rebels humains. De l'autre poing il serre  
L' espongeuse rondeur de l'execrable terre:  
Lafoy met dans le pressoir, & lui fait peu à peu  
Regorger tous les flots qui iadis elle a beu.  
Dans chaque creux rocher ungrand torrent s' avine:  
La neige à son secours des niontaigues arriùe:  
Les cedars & Sapins ne monstrent que les bras:  
Les flewes se font hauts, & leurs bors se font bas.   

'Las! qui d'arriere-fils perds-ie dans les abîmes  
Pour ne scavoir nager? & sans les aspres cimes  
Des monts plus élevez, sur qui les plus gaillars  
Pour see sanuer du flot, grimpent de toutes pars,  
Le scrois sans neneux. Mais quoy? las! mais quoy l'onde  
Fait jam moindre ces monts: lafoy surface du monde  
Devient un grand estang. Enfans, où suyez-vous?  
'Las! vos pieds sont par tout talonn●z du courrous  
Du Dieu croule Vnivers. Le flot in tout ranage:  
Les fl●●ues & la mer n'ont desia qu' un rivage:  
Sçanoir un etelaoirei, un ciel qui chargé d'eaux  
V●nt produire, irrité, des Oceans noweaux.   


Exclamation pleine de passions & affections bien accommodees à ce discourse.  O pere sans enfans! O pere miserable!  
O riens par trop seconds! O race damageable!  
O goussres inconus; ou pour moy descowerts!  
O na●●rage du monde! O sin de l'Vniuers!  
O ciel! O  mer! O terre non plus terre!  
O chair! sang! A ces mots la tristesse lui serre  
Les conduits de la voix. Il meurt presque d'ennui,  
Et l'esprit prediseur se retire de lui.    



Adam shows his son in how many days the world was created.  THen thus he 'gan foretell. | The wavy territory  
Of people skalie-backt, | all this high vaulted story,  
Wherein the thundering God | by his e'rlasting might  
Hath placed sentinel | Sun for day, Moon for night.  
The highest Air, the Mean | wherein the clouds do play,  
And this below, the field | appointed for the fray  
Of sturdy counterwinds | that with a roaring sound  
Throw many a wood that stands | betwixt them, to the ground:  
The flower-decked Inn | that lodgeth crazy Man,  
Were all by th'awful words | in six days made, 
How many ages it should continue.  and than  
Was hallowed the seventh. | In like sort Earth, Sea, Aire,  
And th' Azure-guilt that folds | the world in curtain fair,  
Shall last six other days, | but long and fare unlike  
The days that Heaven's bright eye | meates-out with golden-strike.  
That first gins at me, 
The first age under Adam. The second under Noe. The third under Abraham.  | the next at him that first  
Invented Ship, and taught | dry hills to slake his thirst  
With cheerful juice of grapes: | the morning of the third,  
Is he the mighty Groome | that led his flock and heard  
From home to follow God, | and sacrificed his Son  
By faith in heavenly words | more than by reason won.  

The fourth under David. The fift under Zac●●●●hias.  And he gins the fourth | that had the cannon-sling,  
And changed hook to mace, | great Prophet, Poet, King.  
The fift a dismal day | beginneth at the night.  
Of that disastrous King | whose last most-rufull fight  
Was, of his children slain, | and jews all droue in ranks,  
To lead a slavish life | by fat Euphrates banks.  
The sixth day's Sun is Christ, the Saviour lookt-for long,  
Who sinless, yet for sin of man is mocked, beat, 
The sixth under jesus Christ.  hung,   

And laid in grave. The last is th'everlasting rest.  
Then shall th'embillowed Sea be down a level pressed:  
The Sun shall lose his light, 
The last shallbe the worlds rest.  Heaven stay his whirling round,  
All fruit shall cease to grow upon th'all-bearing ground.  
And we that have on earth beiecued Heavenly troths,  
Shall keep in Heavenly joy the Saboth of Sabothes.   

What shall I hope (alas) of all the latter age,  

Adam considers what shall betide his posterity till the first world is ended by the Flood.  Or fiery vengeance sent to burn this worldly stage,  
Or men who lawed by lust, ne'er heard of God, nor me?  
What shall I hope of them, when these whose pedigree,  
So late from Eden drawn, continues lively sense   

Of Heavenly doom on me, when these with mad offence,  
God's anger still provoke? Ha' traitor, and rebel soul,  
Ha' Lamech, was't a fault so light thy bed to soul:  
To third the paire-of-man: that yet more hellish wood,  
Needs must thou dip thy blade in double-gransiers' blood?  
Nor could the Rogue's passport embrant betwixt his brows,  
Nor his charge stay thine hand who power infernal bows?   

But Enos, O thou Saint, be bold, 
Enos restablisheth God's service.  and plant again  
The standard of belief, which man's unsteddie brain  
Hath laid along the ground: Call-on the Sou'raine Good:  
Besprinkle his altars horns with sacrificed blood:  
Send unto his sacred smell the sweet perfumie clouds,  
And Truth's bright lamp retinde in Errors ashy shrouds.   

See Enoch thy disciple, he with a godly strife,  
Still dying to himself, life's in the Lord of life.  
Grace of the world, 
Faithful Enoch taken away to the Lord for pleasing him Heb. 11.5. Gen. 5.24.  and sets t'abide th'ey daunting shine  
That blazeth lightning-like i'th'essence first divine:  
Lo how delivered from yoke of body's weight,  
And sequestered from sense, he meats the topless height  
Of Heaven, and borne on wing of Fasting, Faith, and Prayer,  
Sties up the tent of Saints embroyd'red all so fair,  
He, though a guest on earth, in heavenly trance doth fall;  
Knoweth all, seethe all, hath all, in God that's all in all.  
He passing each degree, from form to form ascends,  
And (O most happy man) in Gods own likeness ends:  
For lo, th' All-goodly-faire him for his virtue love's,  
And, not in part, but all, from earth to heaven removes.   

Gone art thou? art thou gone unto the starry blue?  
Adieu my son Enoch, adieu my son, adieu.  
Live happy there on high, thy body now a spirit,  
Or changed wondrously to shape of Angel bright,  
Puts-on eternity; thine eyes now no more eyes,  
But newly-flaming stars, do beautify the skies.  
Thou drinkest now thy fill of Nectar wine, thy day  
Of Saboth never ends; the veil now drawn away,  
Thou seest God face to face, and holily unite  
Unto the Good Three-one thou livest i'th' infinite  
An Angel new: but lo thou leavest here behind  

The Patriarches children corrupt themselves by marrying with the prosanerace of Cain.  Men of unbounded lust, their hands-rake all they find,  
Their belly like a gulf is ever gluttonous,  
Yea (would a man believe't?) the very chosen race,  
And holy peopl ' of God, th'adopted sons of grace,  
They are (alas) the men most impudent of all;  
They gallop after sin with bit in teeth, and fall  
T'embrace in lustful heat man's daughters lewd and vain,  
Profanely tempering the blood of Seth and Cain:  
So with a shameless eye they choose the gaudy face  
Before the godly mind: From these foul beds a race  
Of Giants (God knows what) spring up with bloody mind,  
Strong, fierce, plagues of the world, and whips of humane kind.  
Then God who sees that sin more by the long delay  
Of his revenging hand increaseth day by day,  
Is angry and now no more will plead the reason why;  
But man an all for man will suddenly destroy:  
At lest what ere with wing doth clip the yielding air,  
Or haunt in mortal state the land so richly-faire.  
With one hand sets he open the windows of the sky,  
Whence on men's rebel heads there falleth from on high  
A thousand showery seas; he gripes i'th'other hand  
The soaken spongy globe of th'all defiled land,  
And sets it hard in press, and makes it cast anon  
What floods it ever drunk sen first the world began.  
From every vaulted rock great rivers gi'en to flow,  
And downhill so increase with floods of molten snow,  
That Fir and Cedar trees scarce any bow do show,  
The water swollen so high, and banks are sunk so low.  
O what posterity for want of skill to swim,  
Lose I within these gulfs, yet some full bravely climme  
The craggy peakes of hills, t'escape the raging deeps,  
And grapple about the rocks, but (ah) the water up creeps,  
And lesning all these hills makes all the world a mere.  
My children whither now? O whither can you steer  
From God, but unto God? whose anger hath shaken the world  
Quite cut-off all your legs, in flood your bodies horld.  
Now grows the flood so high that th'erth is more than drowned  
The rivers and the sea have all one only bound,  
To wit, a cloudy sky, a heaven still full of rain,  
As travelling with child of many another maine,  
To make me childerlesse. O father miserable!  
O tooto fruitful reines! O children damageable!  
O gulfs revealed for me that were before unknown!  
O end of all! O world en wracked and ouerflow'n!  
O Heaven! O mighty sea! O land now no more land!  
O flesh and blood! but here his voice began to stand;  
For sorrow stopped the pipe, and nigh of life bereavest him:  
So fallen a swoon with grief the Prophet Spirit left him.    

Annotations upon the end of Adam and beginning of Noe.  
1 THe winning Territory. The verses are grave, and full of majesty, and agreeable to the person that speaks, Adam showeth unto his son in how many days the world was created; and how many ages it shall endure. To give more weight to this declaration, he brings in the first of Mankind, to speak thereof as it were by the ravishing power of the holy Ghost; for that his purpose was to join to the former discourse of Creation, the sequel of diverse ages of the world, which Adam could not speak of, but by Spirit of prophecy.  
2 That first. As God created Heaven and Earth in six days, and rested the seventh; so Adam shows that the world shall continue six ages, and in the seventh shall be the eternal rest of the Church triumphant in Heaven. Some there are, both old and new writers, who discoursing on this number of six, and construing to their purpose the saying, That a thousand years are as one day before the Lord, have imagined that the world from beginning to the end shall fulfil the number of six thousand years; to wit, two thousand before the law, two thousand under the law, and two thousand under Grace. But this opinion hath so little foundation in holy Scripture, that contrariwise it is refuted rather by express testimony of Christ, who saith, the latter day is unknown both to men and Angels. Now that which the Poet propoundeth here concerning the world's six ages, not defining the number of years, it is founded in the word of God. The first age than gins from Adam and continues till No, 1656 years. The second from No who built the Ark, and planted the Vine, till Abraham, 292 years. The third lasteth from Abraham, the great shepherd drawn out of Chalden, who obeying the voice of God was ready to sacrifice his only son Isaac, from Abraham (I say) unto Da●id 942 years. The fourth, from David the valiant and nimble shepherd, who with one cast of his sling overthrew the Giant Goliath; and of shepherd was made King, renowned above others; who was also a great Prophet, and excellent in Poetry and Music; unto the taking of jerusalem under Zedechias; who after he had seen his children slain, and the people of ludea led capture into Babylon, had his eyes put out; contains 475 years. Now, from the destruction of the first Temple built by Solomon, unto the destruction of the second Temple destroyed by the Romans, about forty years after the death of Christ, some reckon 656 years; and that's the fift age. The si●t holds on from Christ to the world's end. If this latter age last yet but 51 years longer, the Lord shall have attended it with as long patience as he did the former world destroyed by the blood; but the destruction of this world shall be by fire, Hereof see what Saint Peter saith in the third Chapter of his second Epistle.  
3 What shall I hope (alas.) In all the rest of this discourse upon the first day of the second week, the Poet makes a cliefe of the History in holy Scripture contained from about the end of the fourth Chapter of Genesis, to the end of the seventh. Adam's first consideration here is of his descendants by Cain: who given wholly to the world, forgot to exercise themselves in godliness and true justice: Whereupon there ensued such ungedlinesse, unrighteousness, and debauched life, as brought the del●ge and universal flood upon them. Adam forseeth that such as shall be living in the latter age (wherinto we are fallen) are like to be wondrous perverse, sithence his so near successors, even in his life time, durst provoke the just judge of All.  
The Poets have feigned four ages of the world, the first of Gold, the second of Silver, the third of Brass, the fourth of Iron: And we may put thereto a fift, mingled with Iron and Day. They said the first was of Gold, for the abundance of all good things: for than was there more knowledge and wisdom in the soul of man; justice and all other virtues were more honoured, men's bodies were much more big, strong, and vigorous: and so much the longer living, by how much the less they need care to maintain health. After this life so commodious and ensie, there followed another more troublesome; and, after that, a third and a fourth, declining still by little and little, from worse to worse. Compare ye the peaceable time of Adam with the broils and massacres of these our days, and you shall see plainly in the one Gold, and in the other Iron. Nay even in the days of Hesiod and Ovid, many hundred years ago, the Iron age is discovered by their complaints. But in that Golden age, before the flood, when Adam, Seth, Enos, Henech, and other excellent patriarchs lived in the school of God, reigned ever good order: or, if there were any disorder, as in Cain and his line, which corrupted the posterity of Seth; that same Enos and other good men found remedy for it. Whereas now a day's vice itself is held a virtue, and right is tried only by the sword's point: so are both the bodies and souls of men decayed and abased. But, lest these my notes turn to a Satire, let us stay them here with the 12 verse of the 12 chapter of the Apocalips, well agreeing with this latter age. woe to you inhabitants of the Earth and Sea, for the Devil is come down unto you, which hath great wrath, knowing his time is short.  
4 Ha' traitor and rebel Soul. For example of vice and wickedness, he noteth Lamech, mentioned in the fourth and fift Chapters of Gen. accusing him to have tripled the Paire-of-man: that is, to have brought in polygamy, by marrying and having two wives at once; so as contrary to the Lords appointment (who of one body made two, and of two but one) he went about to join three bodies in one: and whereas he ought to have but one wife, took two, viz. Ada and Tsilla. Beside this desiling the marriage bed (which the Apostle saith, Hebr. 13. is honourable among all men, and calls it the bed vndesiled) Lamech is here also accused, to have embrued his sword with the blood of his Grandfather's Grandfather, that is, to have killed Cain, of this descent see Gen. 4. where you shall finde Lamech in the seventh degree; counting Adam the first, and Cain the second, etc. Philo Judaus (Lib. de Praem●js & Poe●●s) holds that Cain was not killed; but, as his offence was a thing never known before; so was it punished after a new fashion: and bearing a certain mark of God's anger, languished in continual misery, without hope of grace, or comfort. Certain ancient Doctors give Lamech the title of a Murderer & bloody minded Man; and his menaces in the Text show no less: hence it is that the Poet, after diverse others, hath gathered that Cain was killed by Lamech; some say purposely, some unawares. But these Traditions having no ground in holy Scripture, and little concerning the stay of our faith; let the Poet say, and the Reader think what they will; Howbeit Muses showeth plainly that this Lamech of cain's Posterity was a cruel man, and given to his pleasure.  
5 But Enos, O thou Saint. It is recorded by Moses, Genes. 4. Ch. the last verse, that unto Seth the third son of Adam, was borne a son called Enos: and it followeth that then men began to call on the name of the Lord, as much to say, as then began a distinction apparent between the Church of God and the Race of Cain. For as much as Adam, Seth, Enos, and their Families only of all the World, called themselves the children of God, and rejoiced in that name. The Poet so follows this exposition, that he joins in opinion with such as say, when Enos came into the world, Adam was 239. years old; and that then the Race of Cain was so multiplied, as the service of God began to be of small account, the due calling upon his name neglected, and the doctrine of Sacrifices misunderstood. Whereupon these good Patriarches, perceiving the disorder, opposed themselves against it, by all the best means they could. Some learned men there are, who consider the words of Moses otherwise, and as though in the time of Enos, some others, even the descendants of Seth also, with whom the truth of God remained, began to be debauched in following the course of Cainites. Howsoever, most likely it is, that Enos and other good servants of God by all means endeavoured to maintain true righteousness and holiness, and so much the rather, because they saw that issue of Cain given over wholly to the world. And hence it is that we read in the sixth Chapter of Genesis, that the posterity of Seth were called the Children of God; and there also, by the Daughters of Men are meant women descended of Cain.  
6 See Euoch. Moses is brief, but as grave and pithy as may be, speaking of the holy Patriarch Enoch, Gen. 5.22. Enoch after he begat Methusalem, walked with God three hundred years; and begat sons and daughters. So Enoch walked with God and appeared no more; for God took him. To walk with God, is to please God, as the Apostle expounds it, Hebr. 11. Hereto the Poet affords his learned Paraphrase. As that Enoch dying to himself, and living unto the Lord, was exercised daily in meditation of the joys of heaven, and raised himself, as it were, above the world with the wings of faith, fasting & prayer. As also the Apostle saith, By saith Enoch was taken away, that he might not see death; neither was he found; for God had taken him away. Saint Iu●e, in his general Epistle, saith that Enoch the seventh from Adam, prophesied against the wicked, saying: Behold the Lord cometh with thousands of his Saints, to give judgement against all men, and to rebuke all the  among them, of all the wicked deeds, which they have  committed; and of all their cruel speeches, which wicked sinners have spoken against him. The Poet holds (according to the opinion of many Divines, both old and new) that Enoch was taken both soul and body up into heaven, for a manifest witness, to the former world, of everlasting life. For this was no such invisible departure or disappearance as is of the soul from the body. And whereas the Apostle saith, he was not found; it shows, that such, as then lived in the world, laid to heart this miracle, and after diligent search made, the godly were much comforted thereby, as the wicked could not but be much dismayed. Moreover, the Chronicles do reckon but fifty six years betwixt the death of Adam, and the taking up of Enoch: and as the death of the one taught all Aftercommers to think on their weakness; so the life of the other made the godly more assured of life everlasting, and glory of body and soul for ever. I desire each Christian Reader to consider well the fift Chapter of Genesis; that he may well compare the times of these Patriarches, and mark how long some of them lived with their fore and after-beers, whereby they might the better learn of the one, and teach the other, what was the true service of God.  
7 Men of unbounded lust. Although the first world endured 669. years after the Assumption of Enoch; yet true is the Poets saying, that after this Patriarch was gone, all godliness, holiness and righteousness began to decay; howsoever No, and his Father Lamech, and his Grandfather Methusalem (who deceased not many months before the Flood, but in the same year) did set themselves mainly against those disorders; and shown themselves, even by way of preaching, to be as it were the Heralds of justice. Moses shows plainly the particulars throughout the whole fift Chapter, and, in the beginning of the sixth, what horrible sins the descendants of Seth committed by joining themselves to those of Cain: as first the neglect of God's word; then, Tyranny, violence, oppression, injustice, wantonness, polygamy, or having more wives at once than one, and all wickedness grown to a height altogether uncorrigible: so as the estate both of Church, Kingdom, and Family, were all turned upside down; and, to be short, a deluge of impiety and filth had covered the face of the whole earth.  
8 Of Giants (God knows what.) Moses saith (Gen. 6.4.) that in those days were Giants upon the earth, and chief after that the sons of God (which were the posterity of Seth) grew familiar with the young women descended of the line of Cain; and had issue by them. He saith also that these Giants were mighty men, which in old time were of great renown. Some apply the word Giant to the exceeding stature of those men, whereby they made all afraid that beheld them; Others, whom the Poet follows, to the Tyranny and violence of such as Irued immediately before the Deluge: among whom some there were, who bore all afore them, and became a terror to all others. Goropius in his Antiquities, handleth at large this point concerning Giants; especially in his second book entitled Gygantomachia. 1. Chassagnon hath answered him in a Latin Treatise, where he disputeth of the exceeding height these Giants etc.  
9 Then God who saw. The causes of the Deluge, the foretelling, and execution thereof, are set down by Moses briefly, but sufficiently, and hereto may be applied that which our Lord and Saviour saith, as touching these latter times, which he compareth to the time of No, Matth. 24. As also that of St. Peter in his first general Epistle, 3.20. and in his second, 2.5. Lay also to this prediction of Adam, the description of the general Flood, set down by the Poet at the end of the second Day of his first Week. All this requires a full Commentary; but this may suffice in brief.   
The end of the second Week●s first Day, called Adam.    

The second day is called No; because the most remarkable things, in all the time of that holy Father and his successors until Abraham, is there represented in four Books following, and thus entitled: Th' Arch, Babylon, Colonies, and Columns or Pillars: whereof the first is as it were a brief Commentary upon diverse passages of the six, seven, eight, and ninth Chapters of Genesis. But hear the Poet.  

L'ARCHE. The first Book of No, called the Ark.  




Auant propos, auquel par une modeste plainte le poëte rend les lecteurs attentifs, & se fait voye à linuocacion du nom de Dieu.  SI vous ne, coulez plus ainsi que de coustume  
Et sans peine, & sans art, ô saincts vers, de maplume:  
Si le Laurier sacré, qui m'ombrageoit le front,  
Esueillé se sletrit: & si du double Mont,  
Où loin de cest Enfer vostre Vranie habite,  
Ma muse à corps perdu si bas se prceipite:  
Accusez de ce temps l'ingrate cruautè,  
Le soin de mes enfans, & masoible santè.  
Accusez la douleur de mes pertes nowelles:  
Accusez mes preces, accusez mes tuteles.   

Voila le contrepois qui tire, violant,  
En bas les plus beaux soins de mon esprit volant:  
La gresle de mon champ: les poignantes espines,  
Qui estoufent en sleur les semences diuines  
Qui germoient en mon ame. O Dieu, despestre moy.  
De tant d'empeschemens: r'allume de ma foy  
Les charbons presque estemts: attiede un peu ton ire,  
Et de moy ton esprit, ô Seigneur, ne retire.  

Comparaison propre, enrichistant le sainct desir du Poete.  Peigne, dore, poli mes vers mieux que devant:  
Et permets que ie soy, non point tel que le vent  
Qui desploye, mutin, sa bruyante puissance  
Contre l'orgueil des monts voisins de sa naissance:  
Desplante les forests, & fait parson courroux  
Dans les plaines bondir les scintillans cailloux:  
Mais courant il se lasse, & sa carriere isnelle  
De lieuë en lieuë perd une plume de l'aile.  
Que plustost ie soy tel qu'vn fleuue qui naissant  
D'vn sterile rocher, goutte à goutte descend:  
Mais tant plus vers Thetis il fuit loin de sa source,  
Il augmente ses flots, prend force de sa course:  
Fait rage de choquer, de bruire, d'escumer,  
Et desdaigne, orgueilleux, la grandeur de la mer.  
Le prophete discours de nostre premier pere  
Ne fut point sans effect. Car le ciel, qui colere  
Scait punir les humains obstinément peruers.  
En fin enseuelit sons les eaux l'vnîuers.  
jamais plus des oiseaux les bandes peinturees  
N'eussent d'un vol hardi dessiè les Borees.  
C'eust esté fait de nous; & la terre eust en vain  
Poussé hors tant de fruicts, tant d'herbe, tant de grain:  
Si le sils de Lamce; d'un nowel artifice  
N'eust charpenté, penible, un si vaste edifice,  
Que dans ses cabinets, sainct asile, il receut  
Les parens accouples de tout ce qui se meut.   


Au fin du seconde jour de la premir Semain.  Ils n'y furent entrez, que dans l'obscure grotte  
Du mutin roy des vents le Tout-puissant garotte  
L' Aquilon chasse-nue, & met pour quelque temps  
La bride sur le col aux forcenez Autans.  
D'vne aile toute moyte ils commencent leur cours.  
Chasque poil de leur barbe est une humide sours:  
De nues une nuict envelope leur front:  
Leur crin des bagoulè tout en pluyes se fond:  
Et leur dextres pressants l'espaisseur des nuages,  
Les rompent en esclairs, en pluyes, en orages.  
Les torrens escumeux, les flewes, les ruisseaux  
S'enslent en un moment: ia leur confuses eaux  
Perdent leur preniers bords, & dans la mer salee  
Ravageant les moissons, courent bride auallce.  
La terre tremble tout, & tressuant de peur  
Daus ses veines ne laisse une goutte d'humeur.  
Et toy, toy-mesme, O Ciel, les escluses desbondes  
De tes larges marests, pour desgorger tes ondes  
Sur ta soeur, qui vinant & sans honte & sans loy,  
Se plaisoït seulement a desplaire a ton Roy.  
ja la terre se perd, ia Neree est sans marge,  
Les flounes ne vont plus se perdre en la mer large;  
Euz mesmes sont la mer, tant d'Oceans diuers  
Ne font qu'vn Ocean, mesme cest vniuers  
Nest rien qu'un grand estang, qui vient joindre son onde  
Au demeurant des eaux qui sont dessus le monde.  
L'estourgeon costoiant les cimes des Chast eaux  
S'esmerueille de voir tant de toits sous les eaux.  
Le Manat, le Mular, s'allongent sur les croupes  
Ou n'aguere broutoyent les sautelantes troupes  
Des cheures porte-barbe: & les Dauphins camus  
Des arbres moutaignars razent les chefs ramus.  
Rien ne sert au leurier, au cerfe, a la tigresse,  
Au lieure, au caualot', sa plus viste vitesse:  
Plus il cerche la terre, & plus & plus (helas)  
Il la sent, effrayé, se perdre sous ses pas.  
ja Bieure, la Tortue, & le fier Crocodyle,  
Qui iadis iovissoient d'un double domicile,  
N'ont que l'eau pour maison: les loups & les aigneaux,  
Les lions & les dains voguent dessus les eaux  
Flanc a flane, sans soupçon; le vantour, l'arondelle,  
Apres avoir long temps combatude leur ailo  
Contre un certain trespas, en fin tombent lasses,  
(N'aians ou se percher) dans les flots courrouces.  
Quant aux poures humains, pense que cestui gaigne  
La pointe d'une tour, l'autre d'une montaigne:  
L'autre, pressant vncedre or'des pies, or'des mains  
A bouttees, grauit an plus haut de ses rains.  
Mais las, les flots montans a mesure qu'ils montent,  
Soudain qu'ils font arrest soudain leur chef surmontent.  
L'un sur un aiz flotant hazardeux se commet,  
L'autre vogue en un cofre, & l'autre en une met:  
L'autre encor mi-dormant sent que l'eau debordec  
Savie & son chalit'rauit tout d'une ondce.  
L'autre de pies & ●●ra●par mesure ramant  
Resiste à la seer ●ur du slot, qui fresch●ment  
A son slanc abisma so● germans, sa more,  
Le plus cher de ses fils, sa compaigne & son pere:  
M●is en fin il se rend, ia las de trop ramer,  
A la discretion de l'indiscrette mor.  
Tout tout mourt ace coup: mais les parques cruelles,  
Qui iadis, pour racler les choses les plus belles,  
S'armoyent de cent harnois, u'ont ore pour bourreaux  
Que les efforts baveux des bouillonantes eaux.  
Tandis le patriarch qui doit peupler le monde  
Seillonne sur les monts la surface del' onde,  
Et-ja la saincte nef sur l'eschine azuree  
Du superbe Ocean navigeoit assuree,  
Bien que sans mast, sans rame, & loin loin de tout port:  
Car l'Eteruel estoit son pilote & son Nord.  
Trois fois cinquante iours le general naufrage  
Degasta l'vnivers: durant vn tel rauage  
Noe n'abrege point par ieux & vains discours  
L'ennuieuse longueur & des nuicts & des iours.  
Ains, comme aux mois plus chauds la doux-tombante orce,  
Que la champaigne attend d'une bouche alteree,  
Fait reuerdir les prez & resleurir les fleurs,  
Que le ciel & l'Auton fanent de leur chaleurs;  
Le miel charme-souci, qui doucement distille  
De son gosier disert, r'anime sa famille,  
Flate son desespoir, tarit ses teides pleurs,  
Et releue son ceur abatu de doleurs.  

Il console & encouragesa famille par la consideration des grandes miscricordes du Seigneur, qui n'oublic peint à tousiours sis enfans.  Courage, mes enfans, bon caeur, ia dieu retire  
Les meurtriers Oceans que le vent de sonire  
A sousslé sur le mond: ire qui semble armer  
Con tre nous pour un temps le ciel, l'air, & la mer,  
Tout ainsi que bien tost sa pitoyable grace  
Rendrale ciel serain, l'air doux, la mer bonace.   

Son ire & sa pitié se suyuent tour à tour  
L'ire est comme vinesclair, quine fait point seiour  
Long temps en mesme part: & l'autre sous ses ailes  
Cowre de pere en fils les familles fideles:  
Dieu, le bon Dieu depart l'ire auec chiche pois.  
Et sans pois la pitié. Il nous bat quelque fois  
Sur nos biens, sur nos fils, sur nos corps, sur nos ames:  
Mais il iette soudain ses verges dans les flames.  
Il nous frappe du doigt, mais non de tout le bras.  
Il tonne plus souuent, qu'il ne soudroye pas.  
Et prudent Oeconome, Il fait boire aux fideles  
Le vin de sacholere, & la lie aux rebelles.   

Ainsi le Pere sainct du second Vnivers  
Celebroit du Seigneur les traitemens diuers.   


Cham plein d'impieté, est introduit repliquant à son pere, & combatant en diuerses sortes la sage & irreprehensible prouidence de Dieu tout puissant & tout bon l'humble deuotion de Noe.  Mais Cham, qui nourrissoit dans sa lasche poitrine  
Du profane Atheisme une aueugle racine:  
Ou qui ia desiroit degrader le grand Dieu  
De ses ordres sacrez, pour occuper son lieu:  
Et, Daemon, posseder vn temple magnifique  
Sous le nom de Iupin dans les sablons d'Afrique:  
En rechignant la face, & fronçant le sourci,  
D'vn accent desdaigneux parle àson pere ainsi.   

Las! que ie suis marri que ces craintes seruiles,  
Geines des bas esprits, & des ames debiles,  
Prenent en vous tel pied! Mon pere, hè, voulez-vous  
Tousiours d'vn Iuge feint redouter le courroux?  
Vous voulez vous forger un Censeur, qui balance  
D'vn iuste pois vos mots, iuge vostre silence,  
Et conte vos cheveux? vn sin Contrerolleur,  
Qui tient tousiours en main la clef de vostre coeur:  
Vos souspirs enregistre, espie vos pensees,  
Et les pechez presens ioint aux fautes passees?  
Vn barbare Bourreau, quid'vn glaiue saigneux  
Menace nuict & iour vostre col crimineux?   

Hê! ne voyez-vous pas que cest aueugle zele,  
Ceste bigote ardeur, forge en vostre ceruelle  
Mille impies erreurs? que la credislité  
D'vne extreme vous pousse en l'autre extremité,  
Faisant un Dieu qui sent mille orages dans l'awe,  

Les Atheistes consurent a●dacieusement la miscricord● & la iustice de l'Etern●l.  Plus furieux qu'vn Ours plus lasche qu'vne femme?   

Celui qui, mol de coour, pleure en voyant ple●rer,  
S'esmeut du mal d'autrui, & ne void point tirer  
Vne goutte de sang, que foible, il ne se pâme,  
Sous un masle estomac cache v● uray coeur de femme:  
Comme celui, qui sier laisse en toute saison  
Aux roides flots de l'ire emporter sa raison,  
Et sorcené, gromele vn horrible mena●●,  
Cache le coeur d'vn Ours sous une humaine face.  
Ce pendant vous voulez que tantost vostre Roy  
Se fonde tout en pleurs, ausi tost que le d●●  
Nous fait un peu de mal: & tantost il foudroye,  
Il rauage, il assomme, il tue, il brusle, il noye?   

Larage d'vn Sanglier ne brigande qu'vn bois:  
Vn Tyran, qu'vn pays. Et ce Dieu toutefois  
Tempesté d'vn despit, & tout transporté d'ire,  
Extermine, cruel, le Monde son Empire.   

O la belle iustice! Vn ou deux d'entre nous  
Out (peut-estre) pecheurs, irrité son courroux;  
Tous en portent la peine: & ses mains punissantes  
Frapent mesme, ô pitié! les bestes innocentes.   

Mon pere, 
Au lic●i de s'csleuer iusques à la main de Dieu qui punit iustewent les hemmes à cause de leurs iniquitez, les Atheistes (contrefais aucc les Philosophes) s'arrestent à Nature, & pensent pounoir rendre raison des iugemens de Dieu.  Dieu n'est point un esprit inconstant,  
Picqué de tans diuers, passionné, slotant,  
Ireux, vindicatif: & qui pour une iniure  
Renuerse l'vnivers, & sa propre nature.   

Tant d'humides vapeurs, tant ne nuaux slotans,  
Tant de mers, dont le ciel auoit fais dés long temps  
Vn riche magazin, du pois entrepressces  
Se sont or tout a'vn coup sur la terre versees.  
Et puis l'air insini, qui par secrets tuyaux,  
Rare, s'estoit perdu dans les sombres caveaux  
Des monts, butes des vents, & changé sous la terre  
En un crystal ondeux, par le froid qui le serre:  
N'aguere vers le ciel iallissant à bovillons  
Seulement n'a noyé les moissonneux scillons,  
Ains d'vn flot coutroucé dans peu de iours counertes  
De Sapins montagnars les cheucleures vertes.  
Lors le Pere, dagué d'vne iuste douleur,  

Response de Noé à tousles blasphemes de Cham.  Arrache un long souspir du centre de son coeur,  
Et prononce ces mots. O Cham race traistresse,  
Honte de ma maison, chagrin de ma vicillesse,  
Croire trop à toy mesme au sainct Esprit trop peu,  

Source de l'Atheisme.  A de ton iugement le plus sain corrompu,  
Et ie crain (ô bon Dieu, fay menteur mon augure)  

Quelle est la sin des Atheistes.  Que du Pere tonnant lamain pesamment dure,  
Foudroira sur ton chef. je crain que tu seras  
L'obiect de sa fureur: & que tu publiras  
Par l'estat mal-heureux de ton infame vie,  
Ce qu'auiour dhuy ta bouche impudentement nie.   

jesçay bien, Dieu merci, que ce Cercle parfait,  
Dont le centre est par tont, 
1. Response. Dieu est immuable.  est sur tout son rond trait  
Que celuy qui seul est, ne sent dans son courage  
De mille passions untempesteux orage:  
Qu'immuable il meut tout: & que d'vn seul penser  
Il peut bastir le ciel, & le ciel renuerser.  
jesçay qu'il a son throsne au milieu d'vne slamme  
Inaccessible à nous: 
2. Il est incomprehensible.  que nostre ame est sans ame,  
Nostre esprit sans esprit, lors qu'il vent concevoir  
Dans son cercle sini son infini powoir.  
Iesçay certes, iesçay que saface estoillee  
Est du flambant cerceau des Cherubins voilee:  
Qu'on ne voit point le sainct, le Grand, le tout-puissaut,  
Si ce n'est par le dos, & c'est mesme en passant.  
La trace de ses pas nous est plus qu'admirable  
Son estre est incompris, son nom est ineffable:  

Par ainsi les hommes ne peuuent parler de luy qu'improprement.  Si bien que les bourgeois de ce bas clement  
Ne peuuent point parler de Dieu qu'improprement.  
Si nous l'appellons fort, ce sont basses louanges,  
Si bieu-heureux Esprit, nous l'egalons aux Anges;  
Si grand sur tout les grands, il est sans quantité;  
Si bon, si beau, sisainct, il est sans qualité:  
Veu que dans le parfait de sa diuine essance  
L'accident n'a point lieu; tout est pure substance:  
C'est pourquoy nostre langue en unsi haut subiect  
Ne pouuant suyure l'ame, 
Pourquoy nous ne pouuons parler de Dieusinon humainement.  & l'ame son obiect,  
Begaye chaque coup: & voulant, peu faconde,  
Rendre le nom de Dieu plus redoutable au monde,  
Par Anthropopathie elle le dit ialoux,  
Repentant, Pitoyable, & Bruslant de courroux.   


La repentance & le changement que l'rescriture attribue à Dieu est loin de tout erreur & defaut.  Bien est uray qu'il n'est point par ceste repentance  
Accusé, comme nous, d'erreur & d'ignorance.  
Le ialoux sowenir ne le rend enuieux:  
La pitié, miserable, & l'ire, furieux:  
L'Immortel a l'esprit serainement tranquile:  
Et ce que l'homme fait, comme instrument fragile,  
Et poussé par l'ardeur d'vn esprit vehement,  
Le Tout-puissant le fait avec meur iugement.   


Premiere comparaison à ce propos.  Et quoy? le Medecin, sans perdre le courage,  
Sans s●escouler enpleurs, sans changer de visage,  
Verra bien son ami de cent maux tourmenté,  
Lui tastera le pouls, lui rendra la santé:  
Et Dieu, qui tousiours est à soy-mesme semblable,  
Ne pourra voir du ciel un homme miserable,  
Sans fremir de douleur, sans se fondre d'ennui:  
Ni guerir sa langueur sans languir avec lui?  
Le juge punira, 
Deuxiesme Comparaison.  sans se mettre en cholere,  
D'vn supplice honteux l'estranger adultere,  
Comme ayant sixement son regard attaché  
Non point sur le pecheur, ains sur le seul peché:  
Et l'Eternel aura ses volontez bouclees,  
Sesse bras emmanotez, ses volontez reglees  

La Iustice, vertu en l'homme, ne peut estre vice en Dieu. Dieu ne chastie pas pour se garantir & maintenir: mais pour garantir la vertu & confondre le vice.  A l'appetit humain? Donc il ne poura pas,  
Sans estre forcené, condamner au trespas  
L' Athee & le Brigand? Sera donc la iustice  
En l'homme une vertue, en l'Immortel un vice?  
Dieu donques n'aura point en horreur le peché,  
Que de cruelle rage il ne soit entachè?   

Le Pere tousiours-vn ne s'arme à la vengeance,  
Pour craintif garcutir d'outrage son essance,  
Qu' un mur de Diamans defend de toutes parts,  
Et qui se campe au ciel hors du port de nos darts:  
Ainspour regler nos moeurs, remparer l'innocence,  
Estançonner les loix, & brider la liceuce.   

Dieu n'a passé mesure, 
Les iniquitez du monde meritent un chastiment extreme.  alors qu'il a noyé  
Presque tout l'Vniuers du sainct trac desuoyé,  
Car le tige d'Adam (souche de nos deux mondes)  
Forcheu, se diuisant es deux branches fecondes  
De Cain & de Seth; la premiere a produit  
Vn amere, un sauuage, vn detestable fruict.  
L'autre fertile enbiens, s'est a la fin entée  
De ces greffes bastards: & fait une portée  
Digne d'vn tel inceste. 
Quand tous sont corrompus entierement, tous meritent d'estre exterminez.  Et qu'est-ce qu'on pouuoit  
Sur la terre trower ac bon, de pur, de droit?  
La race de Cain comme par heritage  
Possedoit le peché; L'autre par mariage  
L'acqueroit comme en dot: si qu'entre les humains  
Ces bigarrez baisers subornoyent les plus saints.  
Et nous, 
Les moins imparfaits passent condemnation lors mesmes qu'il sont plus viuement chastiez.  nous di-ie encor, qu'vn si cruel naufrage  
Espargne pour ce coup portons dans le courage  
Mille & mille tesmoins, qui d'vne mesme voix  
Deposent contre nous denant le Roy des Roys:  
Sans que contre pas-vn, comme nos parens proches,  
Nous puissions alleguer plaintes, obiets, reproches.   

Dieu n'a faict du Tyran, couurant de tant de mers  
Les bestes de la terre, 
Dieu exterminant l'ouurier ne fait tort aux instrumens s'il les brise & ruine auce leur maistre.  & les hostes des airs.  
Car puis qu'il ne viuoyent que pour faire seruice  
A l'homme; l'homme estant effacé par son vice  
Du liure des viuans, ces excellents outils  
Priué de leur ouurier, demeuroit inutils.   

L'homme est l'unique chef de tout ce qui respire.  
Celuy quï perte vn membre, encor se peut-il dire  
Plein de l'esprit vital. Mais les pieds & les bras  
Separez de leur chef, sentent le froid trepas.   

Dieu n'a fait du cruel en submergeant la terre.  

Le criminel de lese maiesté me rite qu'on rase sa maison.  Car puis que l'homme auoit si l'ong temps fait la guerre  
A Dieu son souuerain, nestoit-il pas raison  
Que pour sa felonnie on rasast sa maison?  
Qu'on 〈◊〉 semast dusel? & que dans sesruines  
On leust pour quelque temps les vengeances diuines,  
Qui causent ce desbord, non un slottant amas  
Des eaux qui sont en l'air & des eaux de la bas?   


Le deluge n'a point esté un accident naturel, mais un tres-iuste iugement de Dieu. Les eaux du deluge n'ont este esmeuës d'vn mowement naturel seulement & sont procedees d'ailleurs que des causes naturelles qui ne peuuent produire tels effects.  Si touts les bleus nuaux, qui, meslez d'air & d'onde,  
Parles deux Orizons encourtinent le Monde,  
En quelque angle du ciel, fuitifs, s' alloient loger,  
Sans doute ils pourroient bien un pais deluger.  
Mais nostre Gallion en sa flottante course  
Ayant ore la Croix pour son Pole, ore l'Ourse,  
Et voguant tant de mois en climats si diuers,  
Monstre que ce Deluge a noyé l'vnivers.   

Que si, vaincu, tu fuis es cauernes profondes  
Pour renforcer ton camp par le secours des ondes  
Que tu formes de vent; monstre nous en quels monts  
Peut-on imaginer d'antres ass●z profonds  
Poury loger tant d'air, que sourdant en foutaines  
Il flotte sur l'orgueil des croupes plus hautaines:  
Veu que tout l'air qu'il faut pour emplir un grandseau,  
A peine suffiroit pour faire un verre d'eau.  
Et puis que deviendroient tous ces espaces vuides?  
Quels corps succederoient aux parties liquides  
De cest air, qui, fait moindre, en fontenilles boût,  
Puis qu'on ne peut trower rien de vuide en ce Tout?   


La consideration de la puissance de Dieu, assuiettissant les animaux à Noé, lez soustenant & nourrissant tant de temps en l'arche (qui estoit comme un sepulchre) refute toutes les obiections des Atheistes.  D'où vient donc (diras-tu) ceste mer, dont larage  
Les venteuses forests des Riphees saccage:  
Met le Liban en friche: & tasche de ses eaux,  
Enuieuse, amortir les celestes flambeaux?   

D'où vient (diray-ie ô Cham) que les Loups & Pantheres  
Bridant pour quelque temps leurs fumantes choleres,  
Et des bois ombrageux quittant le triste effroy,  
Ont, adiournez du Ciel, comparu devant moy,  
Qui tenant sous mon ioug tant de feres captiues.  
Suis remis es honneurs, estats, prerogatiues,  
Dont Adam est decheu? Qu'ici de toutes pars  
Me sont venus au poing les oiseaux plus hagars,  
Sans estre reclamez? Que si peu de fourrage,  
Si peu de grain froissé, si peu de doux bruuage  
Suffit pour sustenter tant danimaux gloutons,  
Qui viuent, confinez, dans ces obscurs grotons?  
Qu'ici du sier Autour la Pordris na point crainte,  
Ni le Leuraut ailé de la Tigresse peinte?  
Que le flot contre nous tant de fois mutiué  
Nait brisé nostre nef? que lair emprisonné,  
Les sales excremens, & la punaise haleine  
Des corps, dont la Carraque est confusement pleine,  
Ne nous ait estousfez? & que bourgeois de l'eau  
Nous ne trouuons ailleurs la vie qu'au tombeau?   

Ceste nefn'a tant d'ais, tant de cloux, tant de tables,  
Que de miracles saincts & prodiges notables.  
Icy l'entendement de merueille englouti,  
Sans pointe, & sans discours, reste comme abruty:  
Et Dieu n'a moins monstré quelle estoit sa puissance  
En restaurant ce Tout, qu'en luy donnant essence.   

Appaise, ô sainct Patron, appaise ton courrous:  
Guide au port ce vaiseau: seche l'onde, & fay nous  
Cognoistre, soit auant, soit apres la mort blesme,  
Ta sureur sur autruy, ta bonté sur nous-mesme.    


Divine Verse, if with ease thou flow not as to fore  

The Poets modest complaint to breed attention, and make way for his Innocation.  Fron out my weary quill, but make me toil the more:  
The sacred crown of Bay, that wont my forehead shade,  
If now decheveled, it whither, dwindle, fade:  
So that my Muse be fall'n into these earthly hells  
From that twypointed Mount where thine uranie dwells,  
Accuse the deadly feuds of this unthankful Age,  
My many suits in Law, mine often gardianage,  
My household care, my grief at late and sundry losses,  
And bodies crazy state: these and such other crosses,  
They downward force my thoughts aspiring heretofore,  
And damp my Muse's wings that erst so high did soar.  
This hail beats down my corn, these bushes & these weeds  
Before my harvest comes choak-up those heavenly seeds  
That in my soul shot-out. 2. O rid me of all these lets,  
My God and Father deerel kindle in me th' emberets  
Of Faith so nigh put out: and, lest man's wit deceive me,  
Be pleased, o Lord, and o let not thy spirit leave me!  
Paint, varnish, gild my Verse, now better than before,  
And grant I be not like the wind that in a roar  
Sends all his hurrying force upon the first he meets  
And proudest hills of all, rooting trees, scouring streets;  
That driving o'er the plain, makes with his angry blast  
The stones to bound-againe and fiery sparkles cast;  
But fainteth more and more, as though his winged sway  
Did scatter here and there her feathers by the way.  
O rather make me like the stream that drop by drop  
At first beginning falls from some rocks barren top;  
But farther from the Spring and nar to Thetis flowing,  
Increaseth in his waves and gets more strength by going;  
And then enbyllowed-high doth in his pride disdain  
With foam and roaring din all hugeness of the Main.  
It came to pass at length, as our foresire foretold  
And hausned long before, that angry heaven enrolled  
And toombed the world in flood, t'avenge (as well it can)  
The many plighted sin of stubborn hearted man.  
Ne'er had the birds again in coveys checky-pide  
The windy-whirled air with hardy flight defied;  
Nor beast nor man had been: but on the land in vain  
Had sprung all kind of ftuit, of tree, of herb, of grain:  
Had not the godly son of Lamech learned the skill,  
And took the pain to build, that Arch huge as an hill,  
Which of all breathing kinds safe from so great deluge  
A pair of breeders held in sakersaint refuge.  
When all were once i'th'Arche, 
At the end of the second day of the first week.  Th'almighty bindeth fast  
In Eol's closest cave the clearing Northern blast,  
And lets the South go lose; he flies with myslie wing:  
From each bristle of his beard there trickleth down a spring:  
A cloggy night of mist embowdleth round his brain,  
His hair all bushy-shagd is turned into rain.   

He squeezeth in his hand the sponge of cloudy soods;  
And makes it thund'r & flash, & pour down showry floods.  
Forthwith the foamy drains, the rivers and the brooks,  
Are puffed up all at once: their mingled water looks,  
And cannot find, her bound; but having got the rain,  
Bears harvest as it runs into the brackie Maine.  
All Earth gins to quake, to sweat, to weep for fear,  
That nor in vein nor eye she leaveth drop or tear.  
And thou, O heaven, thyself drawest all the secret sluices  
Of thy so mighty Pools to wash away th'abuses  
That had thy sister soiled, who void of law and shame  
Pleased only to displease thy King and scorn his name.  
Now lost is all the land. 5. Now Nereus hath no shore;  
Into the watery waste the rivers run no more;  
Themselves are all a Mere, and all the sundry Mere  
That were before, are one: This All naught else appears  
But as a mighty Pool, and as it would convent  
And join flood with the floods above the firmament.  
The Sturgeon mounting over high Castles is abashed  
To see so many towns all under water dashed.   

6. The Secalues and the Seals now wand'r about the rocks,  
Where late of bearded goats, were fed the iumping flocks.  
Camoysed Dolphins haunt the place of birds, and browse  
Upon the hugest hills, the tallest Cedar brows.  
A Greyhound or a Tiger, a Horse, a Hair, a Hind,  
It little avails them now to run as wight as wind.  
They swim and try to stand, and all but little avails them;  
The more they footing seek (alas) the more it fails them.  
The cruel Crocodile, the Tortoise and the Beaver  
Have now but wet abode that wet and dry had ever.  
The Wolf swims with the Lamb, the Lion with the Deer,  
And neither other frays; the Hawk and Swallow steer  
About with weary wings against a certain death,  
At length for want of perch in fierce wave lose their breath.   

But miserable men, how far they? think one treads  
On point of highest hill, anoth'r on turret-leads;  
Another in Cedar's top bestirs him hand and foot  
To gain of all the boughs the farthest from the root.  
But (o alas) the Flood, ascending as do they,  
Surmounteth every head, whereas it makes a stay.  
Behold then some their lives to floating planks commit,  
And some in troughes, and some in coffers tottering sit:  
One half asleep perceives the water away to jog  
His bed and life at once, another (like a frog)  
Casts out his hands and feet in equal breadth and time,  
And striving still with head above the 'slud to clime,  
Sees near him how before it newly drowned his brother,  
His only child, his wife, his father, and his mother:  
At length his weary limbs, no longer fit to scull,  
Unto the mercy yield of wat'r unmerciful.  
All, all now goes to wrack; yet Fates and deadly sear,  
That erst with hundred kinds of weapons armed were  
To spoil the fairest things, now only by the force  
And foamy sway of Sea make all the world a corpse;  
Mean while the Patriarch, who should the world refill,  
Ploughs up the fallow-wave above the proudest hill;  
And th'arch on dapled back of th'ocean swollen with pride,  
Without or mast or oar doth all in safety ride,  
Or anchors ankerlesse, although from haven so fare:  
For God her pilot was, her compass and her star.  
A hundred fifty days in general profound  
Thus is the world ywrackt; and during all the flound   

7 Good No abridgeth not the space of night or day,  
Nor puts-off irksomeness with vain discourse or play;  
But as in dog-day seas'n a rain shed west-by-south,  
When Earth desires to drink & thirst hath parched her mouth,  
Reflowreth every stalk, regreeneth all the field,  
That sun and southern wind with drought before had peild:  
So from his pleafull tongue falls cheering dew and air,  
R'alliuing all his house and beating down despair.  
And thus he washed their face and wiped away their tears,  
And raised up their heart oppressed with ugly fears.  

He encourageth his family with consideration of God's great mercies who never forgets his children.  Good cheer (my lads) quoth he, the Lord will soon rebinde  
And stop the murdering Seas, which his fierce anger's wind  
Hath whirled o'er the world; and as his ang'r (I find)  
Hath armed Sea and Aire and Heaven against our kind;  
So shall sure, ere't be long, his mercy more renowned  
Clear heaven, unghust this air, & bring the Seas to bond.  
Still follow one anoth'r his Anger and his Grace.  
His anger lightning-like it stay's not long in place:  
But th'other under wing it broodeth as an Hen,  
The manifold descents of faithfull-hearted men.  
The Lord, the gracious Lord, bestows his wrath by weight,  
And never weighs his grace; he whips us & throws strait  
His rod into the fire; were't on our body laid,  
Or soul, or child, or goods; he makes us only afraid  
With fingers tyck, and strikes not with his mightful arm.  
More often thunders he, then shoots a blasting harm.  
And, wise-housholder-like, gives them that bend him knees  
His angers wholesome wine, and enemies the lees.   

This wise, that holy man, sire of the second age,  
Discourseth on the praise of Gods both love and rage.   


Wicked Cham replies upon his father, and diverse ways opposes the wise and blameless providence of God, and the good and humble devotion of Noe.  8 But Cham in whose foul heart blind roots were lately soon  
Of godless unbelief; that thought ere this t'vnthrone  
The mighty God of heaven, and bear the scept'r himself:  
To hold in Afrique sands, with help of hellish Elf,  
By name of Hammon jove, some temple stately built,  
Where, as a God, he might have Altars bloudy-guilt:  
With anger-bended brow, and countenance ill paid  
Thus in disdainful tone his father checked; and said,   

9 Fie father, I am ashamed to see on you lay hold  
These slavish thoughts, that seize base minds and fly the bold.  
This feigned angry judge thus always will you fear?  
As peyzing words and thoughts, and counting every hair?  
A Censor feign you still that bears in hand the keys  
Of yours and every heart; to search out when he please  
Yours, and all hidden thoughts; yea all your sighs t'enroule,  
And present faults and past together to control?  
That aiming at your neck with bloud-embrued knife  
Is hangman-like at hand to cut the strings of life?   

Alas perceive you not how this hood-winked zeal  
And superstitious heat (to reason I appeal)  
Makes errors many and foul your wits bright lamp to smother?  
How light belief you drives from one extreme t'another?  
You make a thousand qualms your great God's heart to strike:  
You make him fell as Bear, 
Thus Atheists presumptuously censure the mercy and justice of God.  and queasy woman-like.  
Let any sinner weep, his tender heart will melt;  
As if a wretch's harm the great Commander felt:  
He sees no drop of blood, but (ere we know what ails him)  
Swoons, and in manly breast his female courage fails him:  
And yet you make him fierce, and suffering oft the sway  
And foamy stream of wroth to bear his reason away:  
With heart of savage Bear in manly shape he frets;  
He rages then, he roars, he thunders out his threats.  
Thus if your nail but ache, your God puts fing'r ith'eye;  
Again he kills, burns, drowns, all for as light a why.   

A wild Boars tusked rage but only one forest harry's,  
A Tyrant but a Realm; when anger's tempest carries  
Your God against the world with such a spiteful ghust,  
As if his Realm of All should out of All be thrust.  
Here's justice! here's good Right! (what other can ensue it?)  
Some one or two perhaps have sinned, and all do rue it.  
Nay, nay, his venging hand (alack) for our offence  

The Atheists conspiring with the Philosophers, ascribe unto natural reason all that is done by the just revenging hand of God.  Destroys the very beasts for all their innocence.  
O fath'r it cannot be that God's so passionate;  
So soon in diverse fits, peace and war, love and hate:  
Or so given to revenge, that he for one default  
Should hurt his own estate, and bring the world to naught.  
The many watery mists, the many floating clouds,  
That heaven hath stored up and long kept under shrowds,  
By selfe-waight enterprest and loosened of their bands,  
Now gush out allatonce, and overflow the lands.  
Then Air almighty deal that under loser ground  
(As thin it is) a way by secret leaking found,  
And lay in wind-shot hills, by cold turned crystal wave,  
At first welled up the sky, then downward gau to rane,   

And drowned the corny ranks; at length so swelled and wox,  
It passed the green-lock heads of tallest upland oaks.   


Notes answer unto all the blasphemies of Cham and his like.  10 By this the father galled with grief and godly smart,  
A long sigh yexed-out from deep cent'r of his heart.  
And, ha' vile Cam, quoth he, head of disloyal race,  
Discomfort of mine age, my houses soul disgrace,  
Undone th'u'rt, and deceived, thy sense is grown unsownd  
By trusting to thyself without the Spirits ground.  
And sure I fear (but o! God let me prove a liar)  
I fear with heavy hand the lofty-thundring Sire  
Will blast thy godless head, and at thee shall be flung  
His angers fiery darts: that, as thy shameless tongue  
With bold and brazen face presumes now to deny him,  
Thy miserable estate in time to come may try him.   


First that God is infind●, unchäge able, Alinightie, and incomprehensible.  I know (and God be thanked) this Circle all whole & sound,  
Whose cent'r hath place in all, as o'er all go'th his round,  
This only being power, feels not within his mind  
A thousand diverse fits driven with a counter-wind;  
He moves All yet unmooud, yea only with a thought  
Works-up the frame of Heaven, and pulls down what he wrought.  
I know his throne is built amids a flaming fire,  
To which none other can (but only of grace) aspire.  
For breathless is our breath, and ghostlesse is our ghost,  
When his unbounded might in circl' he list to coast.  
I know, I know, his face how bright it thorough shines  
The double winged mask of glorious Cherubins.  
That Holy, Almighty, Great, but on his back behind,  
None ever saw, and then he passed like a wind.  
The step-tracke of his feet is more than meruellable,  
His Being uncomprisd, his name unutterable:  
That we who dwell on earth, so low thrust from the sky,  
Do never speak of God but all unproperly.  
For, call him happy Ghost, ye grant him not an ace,  
Above an Angels right: say Strong, and that's more base:  
Say Greatest of all Great, he's void of quantity:  
Say Good▪ Fair, Holy one; he's void of quality.  
Of his divine estate the full accomplishment  
Is mere substantial, and takes not accident.  
And that's the cause our tongue in such a lofty subject  
Attaining not the mind, 
Why we cannot speak of God, but in terms of manhood.  more than the mind her object,  
Doth lisp at every word, and wanting eloquence  
When talk it would of God with greatest reverence,  
By Manly-sufferance it hath him Jealous named,  
Repenting, pitiful, and with just ang'r inflamed.   

Repentance yet in God emplies not, 
Repentance and change ascribed unto God in Scripture, is fare from error and fault.  as in us,  
Misdome or ignorance; nor is he envious  
For all his jealousy; his pity cannot set him  
In miserable estate; his anger cannot fret him.  
Calm and in quiet is the Spirit of the Lord:  
And look what goodly work frail man could ere afford,  
Thrust headlong on with heat of any raging passion,  
The Lord it works, and all with ripe consideration.   

What? 
1. Comparison for that purpose.  shall the Leech behold without a weeping eye,  
Without a change of look, without a swoone or cry,  
The struggling of his friend with many sorts of pain;  
And feel his fainting pulse, and make him whole again:  
And shall not God that was, and is, and shall be th'same,  
On miserable man look down from heavenly frame,  
Without a fit of grief, without a woeful cry;  

2. Comparison.  Nor heal infirmities without infirmity?  
Or shall a judge condemn, without all anger's sting,  
The strange adulterer to shameful suffering;  
As aiming sharp revenge and setting his entence  
Not on the sinn'r at all, but on the sole offence;  
And shall the fancy of man so bind the will of God,  

That which is justice in man, cannot be vice in God.  He may not lift his arm and just revenging rod   

Without some fury against a thief or Athean?   

Or is't a vice in God, 
God punisheth not to defend his own estate: but to maintain virtue and confoun vice.  that's held a virtue in man?  
And cannot God abhor a sin abominable,  
But of some sin himself he must be censurable?  
He always one-the same ne'er takes up arms to guard him  
Or his estate from hurt, as if some treason scared him;  
Whose camp is pight in heaven beyond reach of our shot,  
And fenced with Diman walls, this, that-way; which way not?  
But even to guide our lives, to maintain righteousness,  
T'establish wholesome laws, and bridle unruliness.   


The world's iniquities deserved extreme punishment.  Nor yet by drowning thus nyall the world in flood,  
goeth he beyond the bounds of reason in his mood.  
For Adam, who the root was of this world and th'other,  
Shot-forth a forked stock, of Cain, and Seth, his brother,  
Two rank and plenteous arms; the first a wylding bore,  
Disrelisht, verdourlesse, but in abundant store.  
Good fruit on th'other grew; yet graffed it was ere long  
With thossame bastard imps, and thereof quickly sprung  
What lawless match begot. Then where, on all this round,  
Can any right, or good, 
Sith all were corrupted, all deserved exile.  or innocence be found?  
For Sin, that was the right inheritance for Cain,  
To Seths' posterity was given in dower again  
With daughter-heires of Cain: so were defiled then  
The dearest grooms of God by marrying brides of men.  
Yea we, we, that escape this cruel influence,  

The best without excuse.  A million witnesses bear in our conscience,  
Which all, and each alike upon our guilt accords;  
Nor have we any excuse before the Lord of Lords.   

Who deals not tyrantlike to whelm in wavy breeze  
The beast that goes on foot, and all on wing that flees:  
Because for man's behoof they were created all;  
And he that should them use is blotted by his fall  
From out the Book of life: 
Th'accessory sollowes the principal.  and why then should they stay  
When he, for whom they were, is justly taken away?   

Man is the head of all that draws the breath of life.  
Let one a member lose, he liveth yet; but if  
A deadly sword the head from bodies troonke divide,  
How can there any life in leg or arm abide?   

But haply God's to fierce that hath the land orewheld.  
Yea? 
A traitor deserves to have his house raised.  had so many years disloyal man rebelled  
Against the Lord his King, and had the Lord no reason  
To raze the traitors house for such high points of treason?  
To sow salt on the same, and make't a monument  

The flood was no natural accident but a just judgement of God.  That his divine revenge, not Sea or Aire hath sent  
This raving water-Masse?  
Let all the cloudy weather   

That round-encourtaines Earth be gathered thick together  
From either cope of Heaven, and bee'tall poured down  
In place what e'er, it would but some one country drown:   

But this our saving ship, by floating every where,  
Now under a Southern Cross, now under a Northern Bear,  
And thwarting all this while so many a diverse Clime,  
Shows all the world is wrapped in general abysm.   

But if thou, vanquished here, to caves in earth do fly,  
With floods there made of Aire thy forces to supply:  
What are those hills, and where, with caves so deep & wide,  
To holdin so much air, as into water tried,  
Might heal the proudest heights; when hardly a violl's filled  
With water drop by drop of tenfold air dystiled?   

Besides, when th'air to drops of water melts apace,  
And lessened falls to spring, what body fills the place?  
For no where in this all is found room bodiless:  
Sad wave will sooner mount, and light air downward press.   

Then how (thou'lt ask me) come these huge and raging floods,  
That spoil on Riphean hills the Boree-shaken woods,  
Drown Libanus, and show their envious desires  
To quench with tost-up wave the highest heavenly fires?  
He ask thee (Cham;) how Wolves & Panthers from the Wild  

This refutes all the objections of Atheists.  At time by Heaven designed before me came so mild.   

How I keep under yoke so many a fierce captive,  
Restored as I were to th'high prerogative  
From whence fath'r Adam fell! how wild foul never manned  
From every coast of Heaven came flying to my hand!  
How in these cabins dark so many a gluttonous head  
Is with so little meat, or drink, or stover fed!   

Nor fears the Partridge here the Falcon's beak & pounces;  
Nor shuns the lightfoot Hare a Tiger's look or Ounces!  
How th'Arch holds-out so long against the wavy shot!  
How th'air so close, the breath and dung it chokes us not  
Confused as it is! and that we find no room   

For life in all the world, but as it were in tomb!  
there's not so many planks, or boards, or nails i'th'arch  
As holy miracles, and wonders; which to mark,  
Astonnes the wit of man. God showeth as well his might  
By thus preserving all, as bringing all to light.   

O holy Sire, appease, appease thy wroth and land  
In haven our Sea-beat ship; o knit the waters band;  
That we may sing-of now, and ours in after age,  
Thy mercy showed on us, as on the rest thy rage.    

Annotations upon the first Book of No, called the Ark.  
1 DIvine verse. He complains of the miseries of our time, of his body's craziness, and care of household affairs, which hinder his bold designs, and make his Muse fall (as it were) from heaven to earth. He calls the verse divine because of the subject matter which he handleth; acknowledging withal, that, as Ovid saith, Carmina proveniunt anime deducta sereno: and this serenity or quietness of spirit, which is all in all for a Christian Poem, is a gift from Heaven. And therefore this our Poet, In stead of calling upon his Muse (which is but himself, or help of profane inventions) looketh up rather unto that power, from whence cometh every good and perfect gift, that is the father of light.  
2 Oh rid me. This is a zealous invocation, and well beseeming the Author's intent: which also is enriched with a dainty comparison. For verily the chief grace of a Poem is, that the Poet begin not in a strain over high to continue, and so grow worse and worse to the end: but rather that he increase and advance himself by little and little, as Virgil among the Latin Poets most happily hath done. Horace also willeth a good writer, in a long-winded work, ex sumo dare lucem, that is, to goe-on and finish more happily than he began. Who so doth otherwise, like is to the blustering wind, which the longer it continues, grows less and less by degrees: but the wise Poet will follow rather the example of Rivers, which from a small spring, the farther they run grow on still to more and more stream and greatness.  
3 As our foresire foretold. Saint Peter in his 2. chapped. of his 2. Ep. calls No the Herald or Preacher of righteousness; and in the eleventh chapter of the Epistle to the Hebrews, it is said that No, being advertised from God of things not yet seen, conceined a reverend sear; and built the Arch for safeguard of his family: through the which Arch he condemned the world, and was made heir of the righteousness, which is by says. By these places may be gathered, that No laying hold on the truth of God's threats and promises (as Moses also showeth in the sixth of Gen.) prepared materials for the Arch; and in building the same, did, as well by work, as word of a Preacher, condemn the impiety and wickedness of men; warning them of the judgement which hung over their heads; which also was put in execution at the very time appointed by the Almighty.  
4 When all were once i'th' Ark. This history of the Deluge our Poet had before touched in the end of the second day of his first week; which passage I the Translator thought good here to insert, that the description might be the fuller. These verses, and the rest to the end of this book, show us the fearful judgement of God upon the sins of that former world; set down first by Moses in the 6.7. and 8. chapters of Genesis. Were I to write a full commentary thereof, I should discourse of noah's Ark, and diverse questions which present themselves concerning that rare subject, with the precedents, consequents and co-incidents: but I touch lightly these things, to draw the Readers care, and make still more and more known unto him, the great learning and Art shown in this divine Poem. To see how our Author is his crafts-master, let a man confer this description with that of Ovid in the first book of his Metam: concerning the Deluge of Deucalion. Some of his verses I thought good here to set down, for encouragement of such as have leisure, more nearly to consider, and compare the French with the Latin. 
Protinus Aeolijs Aquilonem claudit in antris,  
Et quaecunque fugant inductas flamina nubes;  
Ennttitque Notum; madidis Notus evolat alis,  
Terribilem piceá tectus caligine vultum;  
Barba grauts nimbis; canis fluit unda capillis;  
Fronte sedent nobulae, rorant pennaeque sinusque;  
Vtqué manu latè pendentia nubila pressit,  
Fit fragor, & densi sunduntur ab aethere nimbi.   
Then speaking of the land and outlet of Rivers, thus: 
Intremuit motuque vias patesecit aquarum,  
Eupatiata ruunt per apertos slumina campos,  
Cwnque satis arbusla trabunt, pecudesque, virosque,  
Tectaque; cumque sais rapiunt penetralia sacris.   
See the rest of Ovid; who hath not so exactly described these things, as our Poet.  
5 Nereus. By this word he means the Sea, which at the Deluge overflowed the whole Earth; because it was not then held within the proper bounds thereof by the powerful goodness and providence of the Creator. Ovid expresseth it thus; Omnia pontus erant; deerant quoquelittora ponto. Virgil, thus; Spumeus atque imo Nereus ciet aequora sundo. Natalis Comes in his Mythology, lib. 8. cap. 6. hath much of Nereus and the Nereids: where also he gives a reason why the Poets so call the Sea.  
6 The Sea-Calues. So I translate [le Manat] for the Veal-like flesh thereof; though this be indeed a great Sea-fish described by Rondeletius in the 18. chapter of his sixth book. He is also like a young Bull with a broad back, and a very thick skin: they say he weigheth more than two oxen are well able to draw. His flesh (as I said before) cometh near the taste of Yeale, but it is fatter, and not so well relished: he will be made as tame as a dog; but hath a shrewd remembrance of such as hurt him. P. Marlyr of Milan, in the 8. book of his 3. Decade, tells great wonders of one that was tamed and made so familiar with a certain Cassike or Lord of India: that he would play and make sport like an Ape; and sometimo would carry ten Indians at once on his back, and pass or ferry them in that wise from one side of a great Lake there to the other. And for as much as having four feet like a Sea-dog, he lived on the land as well as in the water: he would now and then wrestle with Indians, and take meat at their hand; but would in no wise be reconciled unto the Christians there, because one of them (whom he knew, it seems, very strangely, by his face and clothes) had once strooke him with a lance, though hurt him not, by reason of his hard and thick hide. Ouiede, in the 13. book and 10. chap. f his History, describes one, but not as a creature living both at Sea and Land; nor yet fourfooted. Howbeit he saith the name of Manat is given to this fish by the Spaniards, because he hath (as 'twere) manus duas, two hands near his head, which do serve him for fins to swim withal: he tells further many things of singular note, and that this Manat or Seabullocke is found about the Isle of Hispaniola. As for other fishes here mentioned, they shall be handled in another place hereafter; but who so desires to know more of the history and nature of them, let him read Gesner, Rondeletius, & Bellon. So much out of the second day of the first week: Now let us go on with this book of the Ark.  
7 Good Noe. In the history of Moses, Gen. 7. there are certain points worthy noting, to prove that the faithful and holy Patriarch noah's heart failed him not, though he saw then the Ark tossed up and down the boundless waters of this general Flood; though all the fountains of the great deep broke forth, and the floodgates of Heaven were opened, so as the rain fell amain and without ceasing upon the face of the earth forty days and forty nights together; and the water swollen fifty cubits above the highest of all hills. The first is, that he entered the Ark himself with his wife and children, and their wives also, at the commandment of God. The second is, that, after all the beasts, pair by pair, were also come in, God himself shut the door upon them. For this shows that the holy Patriarch with a lively faith obeyed the voice of God, and upon his only wise providence wholly rested. And therefore good reason had the Poet to set down such holy exercises, as were likely to be used by No, being now close prisoner (as it were) for the space of a whole year and ten days: as may be gathered by the 11. and 13. verses of the seaventh chapter of Genesis; and by the 13. and 14. verses of the chapter following. The sum of his discourse is grounded upon consideration of the great mercy of God, who never forgetteth his children and such as fear him and rest upon his goodness. This goodness and mercy well showed itself unto No and his, among so many fearful shapes of death; while in the Ark they were so preserved alive from the Deluge, together with the whole seminary of the world next to ensue. The Almighty now held all creatures obedient unto the Patriarch, as he had before disposed them to come and range themselves by couples into the Ark, where they were, during this imprisonment, to be fed and kept clean. Let the Reader duly consider how many ways the faith, patience, and constancy of No was exercised in so weighty a charge; and how needful it was, that God, who had shut up his servant in this prison of wood, should be there also with him from time to time, to strengthen and make him rich in faith, as he was; whereby he onercame all these dangers. God therefore doubtless was the Patron of his ship; the stern, Load star, Anchor and Haven of this Ark, sloating amid the waters now hurried after a strange manner. To this purpose saith a learned Father: Noah iactatur procellis, nec meigitur; serpentibus & beslijs sociatur, nec terretur; ei serae colla submittunt, & alites famulantur. It was the great mercy of God toward No, that he gave him the skill and knowledge how to fit the several places in the Ark for the creatures and their food: as also, that under one man, and so few more as were saved with him, he held in obedience so many beasts, and (for the most part) one contrary to another; that the men were not chocked up with this close air, and ill savour of excrements: that amid so many fearful apprehensions they were able to keep life and soul together. But the blessing of God is the stay and sure hold of all his children.  
8 But Cham. I will not speak here now of the questions arising about the time when began, or how long continued the Flood; nor curiously examine the Hebrew words; lest these Annotations grow too long. And the Poet hath chosen matter of more importance to be considered. I have said elsewhere, that it graceth much a Poem, where the certame truth appears not, there to stand upon likelihoods. I'm showed himself a profane wretch and a scosser strait after the Flood; whereupon both he and his posterity were accursed. The Poet therefore with great probability supposeth he could not long conceal and holdin the poison whereof his heart was full: but began to vent and vomit it even in the Ark: No then, a man endued with the fear of God, was (surely) not silent the space of a whole year and ten days; and his care was not employed altogether upon the beast: it must needs be therefore that he spent some time in teaching and comforting his family. I'm was certainly graceless, and had no feeling of the Spirit; and fitly then doth the Poet personate in him all that are profane strivers against the judgements of God. For whatsoever is here imputed unto Cham, may be gathered for likely, by that which he and his posterity did after the Deluge. No who lived yet three hundred and fifty years longer, returned (it seems) from the Armenian hills, where the Ark stayed, into his own former habitation, about Damascus, where his forefathers were buried. It is held for certain that Sem also came again thither; and that his issue peopled the lands thence reaching toward the East & the South; Cham drew to the South & West; japhet to the North and West; whereof read ye the 10. chap. of Genesis. I'm had one son called Cus, whose posterity inhabited a part of Arabia, and that of Ethiopia which is under Egypt: another called Mitsraim, of whom came the Egyptians; and another called Canaan, father of the Canaanites. He had also Put, a fourth son; but of his posterity Moses hath not a word. josephus, in the sixth chapter of his first book of Antiquities, saith he peopled Lybia. And it was indeed in the sandy deserts thereof that the children of Cham held the Temple and Oracle of jupiter Hammon, or Chammon. For the doctrine of truth by little and little being corrupted, and at last quite abolished amongst them (as among the Canaanites the Scripture shows Idolaters, Magicians, and persons every way debauched and profane) these now blind and ignorant of the true God, make to themselves a God; and give him a double name: one drawn from the name of the true God Ichova, turned into Jupiter; and the other from their great Ancestor Cham. After this, the Devil played terrible pranks in this Temple; and it became the most renowned among the Gentiles; as you may read in the second book of Herodotus. And it is not unlikely that Cham, even at the time of the Flood, was plotting in his heart for such honours, to be done him by his posterity, prejudicial to the glory of Almighty God. As for his objections here, they tend all (as all Chamites or Atheists reasons do) first to control the wise and unblameable providence of the All good and Almighty God. Secondly, to shake the foundation of devout humility in his Church. Thirdly, to censure both the mercy and justice of the Lord. Fourthly, to make the order of Nature his buckler, to keep off all apprehension of the vengeance of God; whose ways, though the wicked think to follow them with natural reason, are all past finding out, as witnesseth the Prophet Isay and S. Paul.  
9 Fie Father. I come now to set down in brief the reproaches, and foul speeches uttered here by Cham, whereof I need say but little, because the Reader may very easily distinguish them; sithence there is nothing in the Poet's words, but easy to be understood. The chief point is to consider well of noah's answers; which I have one by one observed as they stand in the Text.  
10. By this the father galled. After he hath witnessed his grief in preface, he bestows upon this scoffer such titles as he deserved; and then lays open the wellhead of Atheism; which is, for man to trust overmuch in himself, and little regard what is taught by the Spirit of God: then foretelling the miserable end of all Atheists, he answers the objections of Cham very punctually; enriching and beautifying his discourse with descriptions, comparisons, inductions and proofs necessary; which well considered, afford much instruction, and comfort unto men of an upright heart. The two last answers are very remarkable; whereunto the Patriarch most fitly adjoines the calling on the name of God; of purpose to show, unto whom the faithful aught to fly in all their troubles and tentations. I will not add hereunto what josephus hath in the first of his Antiquities, because there are many things little to the purpose, and such as sort not with the state and majesty of that sacred history set down by Moses. Something it is that Philo judaeus hath written of Moses and the Deluge in his second book of the life of Moses toward the end. Upon this history of the Flood have the Heathen people forged that fable of Deucalion, described by Ovid in the first of his Metamorphosis. But in these answers, by our Author put upon Not, the Reader may find wherewithal to stop the mouth of all Atheists & Epicures, which are so bold to censure all that the holy Scripture saith, as well of the Essence and Nature of God, as of his works; whether they concern the creation and preservation of the world, with the redemption of Mankind; or his just judgements upon the profane and reprobate unbelievers.    



C'est ainsi que Noë sa prison adoucit,  
Enchante sa tristesse, 
Dieu fait cesser le deluge.  & le temps acourcit,  
Nayant espoir qu'en Dieu, quiresserrant les veins  
D'où surgeonnoyent sans fin tant de vives fontaines:  
Arrestant l'eau du ciel, & faisant que les airs  
Raffermissent tancez, les digues de leurs mers,  
Met les vents en besongne. 
Pour cest effect il commande auxvents de faire retirer les caux & dessecher la terre.  O balais de la terre,  
Frais esuentaus' du ciel, o des forests la guerre,  
O mes herauts, dit-il, posts & messengers:  
O mes nerfs, o mèsbras: vous oiscaux, qui legers  
Parl'air trainé mon char, quand ma bouche allumee  
Ne souffle que brassiers, que souffre, que sumce:  
Que le foudre est monsceptre: & que l'effroy, le bruit,  
L'horreur roll àtravers l'espesseur d'vne nuict:  
Esueillez-vous, courez, humez de vos haleines  
L'eau qui desrobe au ciel & les monts & les plains.   

Labrigade des vents àsa voix obeit:  

Fin du deluge, & arrest de l'arche sur les montagnes d'Ararat.  L'orgueil plus escumeux de l'eau s'esuanouit:  
La mer fait saretraite: & la Carraque saint  
Prend terre sur un mont, dont les astres ont crainte,  
Qui se perd dans le ciel, & qui void, sourcilleux,  
Presque dessous ses pieds mille monts orgueilleux.   

No, 
Le corbeau mis horse l'arche pour descowrir la terre La colombe a la seconde fois apporte au bec un rameau d'oliuier sign de paix.  qui cependant a'vn doux espoir s'allete,  
Donne la clef des champs au Corbeau, qui volete  
Antour des monts' voisins: & voyant tout noyé  
Varetrower celuy qui l'auoit enuoyé.   

La Colombe sortant par la fenestre owerte  
Fait quelques iours apres une autre descowerte:  
Et coguoissant qu'encore la marine est sans bort,  
Lass de tant ramer, se sawe dans le Fort.   

Mais sept-fois par le ciel Phebus n'a fait la ronde,  
Qu'elle reprend le vol pour espier le Monde:  
Et rapporte à la fin en son bec unrameau  
D'Oliuier palle-gris encore mi-couuert d'eau.   

O bien-heureux presage! O plaisante nowelle!  
O mystere agreeable! Io, lafoy Colombelle  
Paisible port au bec le paisible rainseau  
Dieu fait paix avec nous: & d'au si sacre seau  
Authorise, benin, son auguste promise,  
Qu'au combat on verrasans rage la Tigress,  
Le Lion sans audace, & le Lieure sans peur,  
Plustost qu'ànos despens il se monster trompeur.  
O primice des fruits, ôsacré-saincte Olive,  
Branch annonce-salut, soit que turestes vive  
Apre's le long degast d'vn Deluge enragé,  
je m'esgaye que l'eau n'apoint tout ravagé:  
Soit que, baisé le slot, ta verdeur rebourgeonne,  
I'admire la bonté du grand Dieu, qui redonne,  
L'ame à tant darbres morts, & dans moins d'vn moment  
Decore l'Vniuers d'vn noweau parement.   

Noé parle en la sort. 
Noé ne vent sortir sans conmandement expres de Dieu qui l'avoit enclos en l'arche.  Or combien que le Monde  
Monstrast ja la plus part de ses Iles sur l'onde,  
Luy presentant logis: qu'enuieilli dans sa nuict  
Il descowre un Soleil qui savorable luit:  
Qu'vn air infect l'estouffe en si puante estable:  
Il ne veut desloger, que Dieu n'ait agreeable  
Son desembar quement, & que devotieux,  

Il soit avec tout ce qui estoit enserré de vivan avec luy.  Iln'entende tonner quelque oracle des cieux.   

Mais si toast que Dieu parle il sorte de sa caverne,  
Ou plustost des cachots d'vn pestilent Avernus  
Auec Sem, Cham, japhet, sa femme, ses trois Brus,  
Et cent & cent façons, soit d'animaux pollus,  
Soit de purs animaux: Car le saint Patriarche  
En auoit de tout genre enclos dedans son Arch.    



God makes the flood to cease.  11 Thus Noah past the time and lessened all their harm  
Of irksome prisonment with such like gentle charm,  
His hope was only in God, who stopping now the veins,  
Whence issued-out before so many wells and raines,  
Chid th'air, 
To that end commands the winds to drive back the water, and dry the earth.  and bid her shut the floodgate of her seas;  
And sent north-winds abroad; go ye (quoth he) and case  
The Land of all this ill, ye cooling fans of Heaven,  
Earth's brooms and war of woods, my herauts, posts, and cau'n  
My sinnows and mine arms; ye birds that hale so lightly  
My chariot o'er the world, when as in cloud so nightly  
With blasting scept'r in hand I, thundering rage and ire,  
From smoky flamed mouth breathe sulph'r and coals of fire.   

Awake (I say) make haste, and soop the water away,  
That hides the Land from Heaven, & robs the world of day.   

The winds obey his voice, the flood begins t'abate,  
The Sea retireth back, 12 
The Arklanded.  And th' Arch in Ararate  
Lands on a mountains head, that seemed to threat the sky,  
And trod down under his feet a thousand hills full high.   

13 Now noah's heart rejoiced with sweet conceit of hope,  

The Raven sent out to discover.  And for the Rau'n to fly he sets a casement .  
To find some resting place the bird soars roundabout;  
And finding none, returns to him that sent her out:  
Who few days after sends the Dove, another spy,  
That also came again, because she found no dry.   

But after senights' rest, 
The Dove sent out the second time brings an Olive branch in sign of peace.  he sends her out again,  
To search if any Land yet peered above the main;  
Behold an Olive branch she brings at length in beak:   

Then thus the Patriarch with joy began to speak.  
O happy sign! o news, the best that could be thought!  
O mystery most-desired! Io, the Dove hath brought,  
The gentle Dove hath brought a peaceful Olive-bough:  
God makes a truce with us, and so sure sealeth now  
The patent of his Love and heavenly promises,  
That sooner shall we see the Tiger furylesse,  
The Lion fight in sear, the Leuret waxed bold,  
Then him against our hope his wonted grace withhold.  
O first fruit of the world! O holy Olive-tree!  
O saufty-boading branch for whether alive thou be  
And wert all while the flood destroyed all else, I joy  
That all is not destroyed: or if, since all th'annoy,  
That waters brought on all, so soon thou didst rebudde,  
I wonder at the Lord that is so mighty and good:  
To rallive every plant, and in so short a space  
 all the world anew in liveries of his grace.   

14 So said he: 
No comes not out of the Ark but by the commandment of God who sent him thereinto.  yet (although the flood had so reflowd,  
That all about appeerd some Islets thinly strewed,  
Him offering where to rest: although he spied a bright,  
And cheerful day amid his age-encreasing night:  
Although th'infected air of such a nasty stall  
Nigh choked him) would he not come forth before the call  
Of God that sent him in: before some thunder-steaven  
For warran● of his act gave Oracle from Heaven.   

No sooner spoke the Lord, 
He comes forth and all other living creatures that were with him.  but he comes out of Cell,  
Or rath'r out of dens, of some infectious Hell,  
With Sem, Cham, and laphet, his wise and daughters three,  
And all the kinds of Bruits that pure or impure be,  
Of hundred hundred shapes: for th'holy Patriarch  
Had some of every sort enclosed with him i'th'Arch.    

11. Thus Noah. In the beginning of the 8. Chap. of Gen. Moses reports that God remembered No and every beast, and all the cattles that were with him in the Ark; and made a wind pass upon the earth; and the waters ceased. This the Poet expoundeth, giving by the way very proper Epithets unto the winds: and such also as are mentioned in the Psalms 18. and 104. This wind dried the earth by degrees, and caused the waters to retire into their proper place of deep Sea and Channels; for the waters interlaced with the earth make but one globe: And though at the Deluge, by God's appointment, they went out far beyond their bounds to drown the wicked; yet when the same God would deliver his servant No out of danger, at his command they remasse themselves into their wont heap, furthered thereunto by the winds; and there continue so settled, that they pass not the bounds of an ordinary ebb and flow. This is done by the power of God, and for the promise he made to No, that there should be no more general Flood, to destroy the earth.  
12. And th'ark. The Poet here calls it the Holy Carraque, as built by the commandment of God, and containing his Church. On the seventh day of the seventh month (saith Moses, Gen. 8.4.) rested the Ark upon the Mountains of Ararat. Some by this name understand the great Armenia; others, the top of Caucasus. So Goropius, who thereupon discourseth at large in the 5. book of his Antiquities, entitled Indoscythica. josephus, in his first, sheweth what thought Berosus, Nicolaus Damascenus, and others very ancient concerning the Ark; but followeth the first opinion. The Poet contents himself here to signify, and express only in general, some very high hill.  
13. Now Noah's heart rejoiced. From the end of the seventh month to the end of the ninth (saith Moses) the waters began to abate daily more and more; and on the first day of the tenth month (that is, eight months and thirteen days after the Flood began) the tops of the hills appeared: so then already were the waters sunk above fifteen cubits. This fust made the Patriarch be of good hope. For after forty days, he opened the window of the Ark, and let go the Raven; which went and came, till the waters were dried from the surface of the earth. He sent out also a Dove to try if they were yet further abated; but the Dove not finding where to rest the sole of her foot, returned unto him again into the Ark: for the waters were yet over the whole earth, and he reached out his band, and took her to him into the Ark. And when he had waited yet seven days longer, he sent out the Dove again, and in the evening she returned unto him, having in her mouth an Olive-leafe, which she bade plucked, etc. I have recited the Text of Moses, whereupon the Expositors discoursing are wont to show, wherefore Noah sent-out the Raven and the Dove rather than any other birds: and why the Dove after the Raven, and thrice. He knew full well the nature of these two was fit for the discovery; and went on with a discreet fear, attending, in all that he did, the manifest declaration of God's will, touching his coming forth of the Ark. He had also a strong hope and confidence in the goodness of God, now proving the patience and constancy of his servant; and strengthening him still more and more by those means of discovery. And although the Dove at last stayed and returned not unto him; the waters being dayed from the earth; yet would he not come forth of the Ark, but contented himself to remove the covering thereof, and behold the dry land round about him; and stayed so 27. days longer, expecting the will and pleasure of the same God, to call him out of the Ark, which commanded him to enter into it. A singular example of obedience and reverence due unto the Almighty. As for the rest, the ancient Divines have at large allegorized upon this Dove and the Olive leaf, for a token of peace betwixt God and his Church: as also upon the resemblance, that this delivery hath, with our redemption by jesus Christ. These are contemplations of good use, whereof the Poet maketh a brief in speaking of the Olive. Here it may suffice to have touched them in a word, and leave the Reader to meditate thereupon. Whom I wish also to peruse the third chapter of the 1. Epist. of S. Peter, and see what the Apostle there saith concerning the correspondence of Baptism and the Deluge.  
14. Although the Flood. When No had patiently attended many days after the surface of the Earth began to wax dry; God spoke unto him (Gen. 8.15. etc.) saying, Come out of the Ark, thou and thy wife, and thy sons and their wives with thee. Bring forth with thee every beast that is with thee, of all flesh, both foul and cattles; and every thing that creepeth and moveth upon the earth. Then No came forth, and his sons, and his wife, and his son's wives with him. Every beast, every creeping thing, and every fowl; all that moveth upon the earth, after their kinds, went out of the Ark; as it were out of a prison most noisome and deadly, but for the presence and singular favour of the Lord, who preserveth both man and beast, as the Psalmist saith. Here are many things to be admired: No and all his come forth safe and sound; the beasts also come forth without preying one upon another; and they retire themselves to their several haunts; their dens, nests, and places sit for them: and he retaineth what was requisite for sacrifice.    



Mais i'enten les meschant qui n'agueres souloyent  
Manger leur mots rompus: & ●raintifs, ne parloyent.  
Que à un murmur sourd à l'oreille entre eux-mesmes,  
Oars à cor & cri publier leur blasphemes.   

Qui croira (disent-ils) since n'est vn lour daut,  
Qu'vn vaisseau quin'a point trent brasses de haut,  
Cent cinquante de long, & dix fois cinq de large,  
Pout porter tant de mois une si grande charge:  
Venus que le fire Cheval; l'Elephant ride-peau,  
Le Chameau souffre-soif, le courageux Taureau,  
Et le Rhinocerot avecques leurs fourrages  
D'vn plus grand Gallion combleroit les estages?   

O profanes moqueurs! 
Response que les animaux bastards n'estoyent en l'Arche, la capacité de laquelle est prowee en un mot.  Si ie n'heberge pas  
Dans ce parc vagabond ie nesçay quel amas  
D'animaux nez apres, & de qui l'origine  
Ne pend de la faveur d'vne douce Cyprine:  
Les fantasque Mulets, & Leopars madrez,  
Qu'vne inceste chaleur a depuis engendrez:  
Tant de sorts de Chiens, de Coqs, de Colombelles,  
Qui croissent chasque iour en especes nowelles  
Par un baiser mesté: sujet, où de tous temps  
La Daedale Nature a prins' son passetemps.  
Si ie vous prouue encore mesure par measure,  
Et comme pied par pied, que ceste ample closture  
Faite par symmetry, & subtiliugement,  
Powoit tant d'animaux loger commodément,  
Veu que chaque coudee estoit Geometrique,  
Sans doute vous serez, o Momes, sans replique:  
Siceux qui country Dieu s'arment obstinément,  
Pewent prendre, enragez, raison en payment.   


Seure replique à toutes objections profanes.  Mais joy i'ayme mieux admirer la puissance  
Du troisfois Tout-puissant, & commander silence  
Au discourse de la chair: S'il l'a dit, il l'a fait:  
Car en luy vont ensemble & le dire & l'effect.  
Aussi par son bras seul les hostes de la Bark  

Noé & ses enfans sacrifient à Dieu.  Se sentent recourus du gossier de la Parque:  
Et font, devotieux, monter iusqu' à son nez  
La pacifique odeur des animaux plus nets,  
Les bruslant sur l'autel: puis sur l'estoillé Pole  
Poussent d'vn zeal ardant ceste ailee parole.    


15 Here yet the damned Crew, I loudly bawling hear,  
That durst ere now no more than whisper each oth'r itth ear.   

Who but a fool (say they) will think a ship so small,  
A hundred fifty long, and thirty cubits tall,  
And fifty broad, can hold so many months a charge  
So cumbersome and huge? when as the Snout-horne large,  
The rinde-hide Elephant, the Camel, Horse, and Bull,  
They and their fodder stuff the greatest Carack full.   

O hellish-blasphemie! if of unlawful matches  
Sproong since a world of beasts, 
The answer, that many sorts of beasts are bred since, which were not in the Ark.  that were not under hatches  
In that same floating park, a many diverse kinds  
Of Cocks, of Doves, of Hawks, of Dogs, of Cats, of Hinds,  
Pied Leopards, giddy Mules, and such as daily increase  
By linsiewoolsie love t' a sundrie-seeming spece:  
A thing wherein we find dame Nature hath delight,  
And ever had to show her cunning and her might:  
Nay if I plainly prove, 
The capacity of the Ark proved in a word.  with measure foot by foot,  
That in so large an hulk they might all well be shut,  
So cunningly devisd and so proportional,  
(Sith every cubit's length was Geometrical)  
What Momus can reply? if reason go for pay  
Among the mad, who stand against the Lord in ray.   

But let me rath'r admire, 
A sure answer to all profane objections.  then bring into dispute  
The thrice-Almighties might; and here let flesh be mute.  
What he hath said is done, I build thereon my creed;  
For all is one with him, the saying and the deed.  

No and his, offer sacrifice unto God.  So brought his arm alone from-out the jaws of Hell,  
The skarred inhabitants of that same floating Cell:  
Who now a peace-offering devoutly sacrifice,  
And from his Altar make perfumes to Heaven arise  
Of purer kinded beasts, and therewithal let fly  
Zele-winged, hearty prayers; and thus aloud they cry.    

15. Here yet the damned Crew. Before he goe-on, he shows what certain profane wretches do object, who make doubt of this history, concerning the Deluge; because they cannot conceive how it is possible that the Ark, being but 300. cubits long and 50. broad, and 30. high, should live (it is the Seaman's phrase) so many months, in so great a storm of wind, rain and violence of waters, with so heavy a charge; and contain so many creatures together with their competent food and fodder; sithence the greatest Gallion upon the Sea, hath hardly stowage for the nourishment of a Horse, an Elephant, a Camel, a Bull, and a Rhinoceros, the space of ten months. The Poet hath diverse answers to this objection. First, that the mongrel beasts, of what sort soever since engendered (as Mules, Leopards, and other like, that Nature daily brings forth) were not in the Ark. And this may be gathered out of the very text of Moses; who speaks of the simple and true kinds, not the mingled or mongrel sort; as all Expositors agree. The second is, that the Ark (because it contained so many cubits geometrical) was able to receive of all the true and simple kinds, wild, tame, creeping, flying, both male and female. This is briefly said; but we will speak thereof a word more. Moses hath recorded (in the 6. chap. of Gen. ver. 14. etc.) that God, having a purpose to destroy the world, said unto No, Make thee an Ark of Gopher-wood (which is thought to be a sort of Pine or Cedar) Thou shalt make cabins in the Ark, and shalt pitch it inside and out with pitch. And thus thou shalt make it: The length thereof shall be 300 cubits, and the breadth 50 cubits, and the height 30 cubits: a window shalt thou make in the Ark, and in a cubit shalt thou finish it aboue; and thou shalt set a door in the side thereof: And thou shalt make it with a low, second, and third room, or story. The timber then of the Ark being of such a fast and sad wood, not easily rotting, was like to hold out: and I imagine it was a kind of Cedar, such as Pliny nameth in the 15. chap. of his 13. book, saying, Hanc quoque materiam, siccatam mari, duritie incorrupta spissari, nec ullo modo vehementiùs. 1. That this kind of timber, dried with the Sea, more than any ways else, grows so sad and hard, that it cannot rot. But sithence the Commentors upon this place differ much in the interpretation of this word Gopher; which in all the Old Testament is not found but here; I leave the Reader, that will be exact and curious, to search it out himself. As for the rest, it is not to be doubted, but that No endowed with a great measure of the holy Spirit, and with exquisite wisdom, did herein even to the full conceive and execute the commandment of God: So as the Ark (that is, the close or covered ship) was surely made and finished according to the proportion set down by Moses: and that, of choice, well seasoned, and most durable materials, 100 year a preparing, as may be gathered by comparing the 7. chap. and 6. verse, with the 6.10. and the 5.32. of Genesis. And for as much as the whole business was managed by the express ordinance of God, who gave a secret instinct to the beasts, both clean and unclean, to enter after No by pairs into the Ark, I conclude there was room distinct and sufficient both for them and their provisions. Apelles an ancient Heretic, and the disciple of a most  Master called Martion, having presumptuously controlled the books of Moses, gave occasion to some of the Fathers, and chief Origen, among other points, to treat of the capacity and largeness of noah's Ark: wherein he accounts each cubit Geometrical; the Quadrate whereof is as much as six other cubits. And this, I. Buteo, a learned Mathematician of Dauphin, very cunningly declares, in a treatise purposely written of the Ark of No: where he proves to the full whatsoever may be questioned concerning that admirable piece of Architecture, and all the cabins that it had for the creatures, and their several provisions. Io. Goropius discourseth likewise hereof, and at large, in the second book of his Antiquities, entitled Gigantomachia; inserting also some part of Buteo. But, to speak plainly, if we take the cubit in common signification, for a foot and a half, and consider the different size of men of that age from ours, together with the length, breadth and height of the Ark, and three stages (whereof the lowest was for the provision, the next for the fourfooted and creeping creatures, and the uppermost for the birds, with No and his family) and over all these a covering; we shall find room enough to lodge and place all, according to the number in general set down by Moses, to wit, male and female of every sort unclean; and seven of the clean, male and female. The Poet here speaking of the Geometrical cubit, means a cubit solid, that is, in length, breadth and height taken together. There are that make the cubit two foot long; and make difference betwixt the cubit legale (as they call it) and the cubit of a man: glancing at that which is said (Deut. 3.) of the bed of Og king of Basan. Look what Arias Montanus saith in his Tubal Cain and Noah; where he discourses of the measures and Architectures mentioned in holy Scripture, and of the Ark. These books are in the Volume which he calleth Apparatus, joined to the great Bibles in Hebrew, Greek and Latin, and printed at Antwerp. That which hath led these Atheists and profane wretches into error, is, that they consider not that No, and the men of that Age, by reason of their higher stature, had longer cubits; and hard it is to give a just proportion of theirs unto ours. When Moses wrote, certain it is, that men's bodies were abated of their bigness; yet that which he wrote was easily understood of the Israelites, who received these things by tradition, and knew them as perfectly, as if they saw them with their eyes. The last argument here used by the Poet, adoring the wisdom of Almighty God, who made all things in number, weight and measure, is a reason of all reasons; and altogether unreasonable are they that reason to the contrary: then beside reason were it, to propound reason to them that have lost the true use of reason, and will conceive nothing, but that which their own mad and extravagant reason soundeth in their ears. But again to the Text.    



Pere port-trident, 
Pricre de Noé à Dieu.  Roy des vents, dompte-mer,  
Voy nous d'vn oeil benin. O Dieu, vueille calmer  
Les bovillons de tonire, & conduire au riuage  
Les tableaux eschapez d'vn si piteux naufrage,  
Et ranger pour iamais les enragez efforts  
De l'orgeuse mer dans ses antiques bords.  
L'immortel les oyant n'eut pas sonné si tost  
La retraite des caux, 
2. jour de la 1. Sepmaine.  que soudain flot sur flot  
Elles gaignent au pie: tous les slewes s'abaissent:  
Lamer rentre en prison: les montagnes renaissent:  
Les bois monstrent desia leurs limoneux rameaux:  
ja la campagne croist par le discroit des caux:  
Et bref la seule main du Dieu dar-detonnerre  
Monstre la terre au ciel, & le ciel á la terre.    


16 
noah's prayer to God.  O Father, King of winds, world-shaking, taming-seas,  
O God, with gracious eye behold us, and appease  
The billows of thy wrath: these planchers hardly sau'n,  
Of such a piteous wrack, O bring at length to haven:  
And once for e'er again pen-up i'th'ancient bounds  
The breezy Seas mad sway, that yet the land surrounds.   


These verses are taken out of the second day of his first week.  Th'eternal herd their voice, and bid his Triton sound  
Retreat unto the flood; then wave by wave to bond  
The waters hast away; all nuers know their banks,  
And Seas their wont shore; hills grow with swelling flanks;  
Upon the tufted woods appear the slimy webs;  
And earth it seems to flow as fast as water ebbs.  
So did the Lord again with mercy-might-full hand  
Show unto Land the Heaven, and unto Heaven the Land.    

16. O father, o king of winds. Moses saith (Gen. 8.15.) that God spoke unto No, after that he had been shut up in the A●ke a year and some days, and bade him come forth with his family and the beasts; and gave them all a blessing, which continues unto this day. The Patriarch obeying the commandment, built an Altar unto the Lord, and took of all the clean fourfooted, and of all the clean birds (having learned this difference in the holy school of his forefathers, who were taught it from God) and offered thereon whole burnt Sacrifices, in repentance and faith apprehending the Messiah and Redeemer to come. For Sacrifices were unto the faithful as visible witnesses of their miserable estate in Adam, and Grace offered them in their Saviour, applied with the eyes and hands of a lively faith. Out of doubt these holy ceremonies were accompanied with most earnest prayers also: because true faith in a heart inflamed with the love of God, could not be idle; He believed, and believing spoke, as did the Psalmist, Psal. 116. This prayer of No, supposed by the Poet, is fitted unto the consideration of time past and to come, and founded upon the text of Moses.    



Puis croissez vous (dit-il) faites par tout le monde  

Commandemens & promesses de Dieu à Noé & à sa prosperité: selon que Moyse le declare au 9. chap. de Genese. Defense de manger le sang des bestes. Le meurtre desendu.  Formiller dans peu d'ans vostre engeance feconde.  
Reprenez vostresceptre: imposez noweau frein  
Aux animaux qui siers, se sont de vostre main  
Iadiscomme sawez, r'entrez en l'exercice  
De vostre estat premier. Chers enfant, vostre office  
Est de leur commander. Vsez doncques de tous:  
Prenez, tuez, mangez, Mais las! abstenez vous  
De leur rougeastre esprit, laissez, race diuine,  
Laviande estouffee aux oiseaux de rapine.   

je hay l'homme de sang. je suis sainct, soyez saincts,  
Done ne vous sovillez point aux sang de vos germans:  
Fuyez lacruauté, detestez le carnage:  
Et ne romp. z, brutaux, en l'homme mon image.  
L'homme cruel mourra d'vne cruelle mort▪  
Le meurtrier sentira, quoy qu'●l tarde, l'effort  
D'vn paricide bras; & tousiours mest empestes,  
Grondant, poursuiveront les homicides testes.  
Au reste, 
Promesse qu'il n'y aura plus de deluge vniuersel.  ne craignez qu'vn Deluge second  
Cowre de toutes pars de la terre le front.  
Non, ie le vous promets. Non, non ticle vous iure.  
(Et qui me vit iamais containcu de pariure?)  
je le reiure encor par mon Nom trois-fois-sainct:  
Et pour seau de ma soy, 
L'are au. Ciel donné pour gage de ceste promesse.  dans les nues s'ay peint  
Ce bel Arc piolé. Quand done vnlong orage  
Menacera ce Tout d'vn ondoyant rauage:  
Que le ciel chargé d'caux à vos monts touchera:  
Que lair en plain midi la terre anuitera:  
Haussez deuers cest Arc vostre alaigre visage;  
Car bien qu'il soit empreint dans un moite nuage.  
Qu'il soit tout bordé d'eaux, & qu'il semble humer,  
Pour noyer l'vnivers, tous les flots de la mer:  
Il fera qu'au plus fort de vos viues destresses  
Vous penser●z en moy, & moy en mes promesses.   

Noé regard en haut, 
Description de l'arc au ciel.  & void, esmerucillé,  
Vn demi-cercle en l'air de cent teints esmaillé,  
Et qui, clair, se poussant vers la voute atheree,  
A pour son diametrevne ligne tiree  
Entre deux Orizon: vn arc de toutes parts  
Egalement plié: un arc fait de trois ares,  
Dont l'vn est tout au long peint de couleur dorée,  
De verte le second, & le tiers d'azuree  
Mais de telle façon, qu'en cest or, vert, & bleu,  
Ony voit le plus pur riolé quelque peu:  
Arc qui lunt en la main de l'Archer du tonnerre,  
Dont la corde subtil est comme à steur de terre,  
Et qui mi-part le ciel: & se courbant sur nous,  
Moville dedans deux mers de ses cornes les bouts:  
Temporel ornement des flambantes voutures,  
Où Nature à broyé ses plus viues teintures,   

Que si tu ne comprens que le rouge, 
Quelles choses sont representees par cest arc.  & le bleu●  
Pren les pour sacrement de la mer & du feu:  
Du rauage ondoyant, & rauage contraire:  
Du iugement ia fait, & iugement à faire.    


17 Then blest he man, and all, and said again, 
God's commands and promises to No & his posterity. Gen. 6.  Go breed,  
And overswarme the world with fast-encreasing seed:  
R'enhand your Princely Mace, rule, and hold hard again  
The wildest of the beasts, that erst had got the rain.  
Command all as before, take, use, and kill for food:  
But this, 
Blood-eating forbidden.  beware (my sons) you eat no flesh in blood,  
The life thereof, beware; unto the ravening foul  
The strangled carcase leave, you of so heavenly soul.   

I hate the man of blood, be holy, as am I.  
Eat all blood thirstiness, 
Murder forbidden.  but more especially  
Regard a brother's life, and do not raze in man  
The likeness of your God: my soul doth curse and ban,  
And ever shall pursue with stormy ghust of hate,  
And strike with murdering hand the murderer soon or late.  
Moreover, 
God promiseth there shall be n● more general stoods.  of a flood stand you no more in fear,  
The world shall ne'er again be ouerflow'n, I swear,  
I swear even by myself (and when broke I mine oath?)  
Yet for a seal and more assurance of the troth,   

Behold I set my bow upon the cloud of rain:  
That, 
The Rainbow a sign thereof.  when long season wet the world shall threaten again;  
When th'air all cloudie-thick at noon shall bring you night;  
And heaven o'erlaid with rain shall on your hills alight;  
Ye may rejoice to see my seal so eue'nly bowed:  
For, though't imprinted be upon a misly cloud,  
Though albeset with rain, and though it seem to call  
The waves of all the sea to drown the world withal;  
Yet at the sight thereof, in all your sore distress,  
Ye shall remember me, and I my promises.   

Then No castup eye, 
A description of the Rainbow.  and wondered to behold  
A demy-circl ' i th'air of colours manifold,  
That brightly shining-out, and heaving-up to heaven  
Hath for Dyameter a line estrained eau'n  
Betwixt both Orisons; a goodly bow to see  
And coming all alike; nay one bow made of three,  
A yellow, a green, a blue; and yet blue, yellow, green,  
But dapled each with oth'r in neith'r is to be seen.   

A bow that shines aloft in Thunder-shooters hand,  
That halfe-divides the heaven, and lays on face of land  
(As 'ttwere) her fine spun string; and bending over the rocks  
Against a misly Sun i'th'Ocean dips her nockes:  
The short enduring grace of Heaven's inflamed blewes,  
Whereon dame Nature lays her most-quicke-lustred hues.  

What things are signified by this Bow.  But if thou do perceive no more then blue and red,  
Take them for Sacraments, as if they figured  
The Water and the Fire; whereof th'one hath of yore,  
And th'other at latter day shall all the world devore.    

17. Go breed. The rest of this book contains a short exposition of the chief points handled in the ninth chap. of Gen. Whereof the first shows the blessing of God, that would have No and his children with the rest, increase and multiply, and replenish the earth. For the world, now as it were created anew, had need be sanctified and quickened from God with a new blessing. The second point is, that all creatures should be subject unto man: which we find true at this day; as well by the inventions we have to master them all; and skill to draw food, service, profit and pleasure many ways from them; as also by this, that the fiercest of them do us but seldom hurt, though easily they might destroy us, if that word of God (The fear of you be upon all the beasts of the earth) were not verified, and cast, as it were, a bridle into the jaws, and shackle to the paws of enemies armed with so much advantage against our kind. The third, that No and his have leave given them, as freely to make use of the beasts, as of any fruit growing upon the Earth; so that they eat not the flesh with the blood for God would by this restraint show how abominable murder is in his sight: whereof, as the fourth point, there is mention made expressly in the text. And lastly, to comfort No and his, the Lord tells them, and swears thereto, that the world should never more be destroyed by a general Flood; and further to assure them hereof, saith; This is the token of the covenant, which I make between me and you, and between every living thing that is with you for ever: I will set my Bow in the cloud, etc. Gen 9.12. etc.  
18. Then No castup eye. To this elegant description of the Rainbow, nothing can be added It appeared certainly before the Flood; but then was it not a token of God's covenant with mankind (as now it began to be) that the world should be no more destroyed by waters. That our Poet so plays the Philosopher upon the colours of blue and red; he takes it of some ancient Fathers of the Church; and it is no ways impertinent or absurd. But the Reader is at liberty, to settle his iudgument on that he shall think more convenient. Such Allegories and Poetical licence, have their grace and good use, when a man propounds them with modesty (as doth our Poet) not importuning any to receive them; but leaving all men their judgement free.    



Ayant invoqué Dieu, 
Noé cultive. la terre, comme il faisoit auant le deluge. Les enfans de Cain s'estomt adonnez aux arts & hauts estates, tandis que ceux de Seth s'occupēt à l'agriculture.  nostre Ayeul ne veut pas  
Qu'vn paresseux repos engourdisse ses bras:  
Ilse met en besongae, & sage recommence  
Exercer le mestier appris dés son enfance.   

Car les fils du Tyrant, qui dans le sang german,  
Premiere of a tremper sa detestable main,  
Ayant comme en horreur l'innocent Labourage  
Et preferant, mignards, le  ombrage,  
Les oisiues citez aux champs, rocher, & bois,  
Embrasserent les arts, les sceptres, & les loix.  
Mais les enfans de Seth, scachant que la Nature  
See content de peu prindrent l'Agriculture  
Pour leur saint exercise, où guiderent, soigneux,  
Et les velus troupeaux, & les troupeaux laineux,  
Comme vsure lovable, & prosit sans envy,  
Art nourrice des arts, & vie de la vie.   


Noé est labouteur & plant la vigne.  Aussi le cher honneur des celestes flambeaux  
N●a si tost ventousé la terre si gros d'eaux,  
Que celuy qui sawa dans une Nef le Monde,  
Suant, ray le dos de sa mere fecund:  
Et quelque temps apres plant soigneusement  
Du sep porte-Nectar le fragile sarment.   


Lieu commode pour la vigne, & les façons d'icelle.  Car parmi les caillous d'vne coline aisée,  
Aux yeux du clair Soleil tiedement exposée,  
La crossette il ●●●●erre, ou le tendrestion  
Maintenant en godean, & tantost en rayon.  
Houë la vigne en Mars: lafoy bisne, tierce, émonde,  
Taille, amend, eschalasse: & lafoy rend si fecund,  
Que dans le tiers Septembre il true en cent façons  
Son rich espoir vaicu de vineuses moissons.   


Noé est surprins de vin.  Or Noé desireux de tromper la tristesse  
Qui cruelle, assligeoit sa tremblante vieillesse  
Pour voir tant de Palais de mol limon cowerts,  
Et rester presque seul bourgeois de l'Vniuers:  
Vniour relache un peu de sa façon de viure  
La severe roideur: s'esgaye, boit, s'enyure:  
Et, forcené, pensant dans si douce poison  
Noyer son vifennuy, i'll noye sa raison.   

ja la teste luy pese, 
Description de l'homme yure.  & le pied luy chancelle.  
Vne forte vapeur luy blesse la ceruelle.  
Sesse propos hors propos de sa bouche eschapez  
Sont consus, sont mal-sains, be gayans & coupez  
Il sent geiner de vents sa poitrine trop soul,  
Et tout son pavillou branslant se tourneboule.  
En sin ne pouuant plus sur ses pieds se tenir,  
Accablé de sommeil, commence devenir  
D'homme en sal pourceau, & veautrer sans vergongue  
Au milieu du logis sa ronflante charongue,  
Oublieux de soy-mesme: & noyé, ne cowrant  
Les membres que Cezar cowrit mesme en mourant.   


Comparaisons propre & qui representent le naturel des calumniateurs, imitateurs de Cham.  Ainsi que le corbeaux d'vne pen▪ venteuse  
Passent les bois pleurans de l'Arabie heureuse:  
Mesprise les iardins, & pares delicieux,  
Qui de sleurs esmaillez vont parfumant les cieux,  
Et s'arreste gloutons sous la sale carcase  
D'vn criminel rompu n'aguerre à coups de mass:  
Ou comme un Peintre sot d'vn apprentis pinceau  
Tire negligemment ce qui luit deplus beau  
Au poursil d'vne face: & cependant remark  
Les imperfections, & soigneusement mark  
L'enfonceure du nez, des leures la grandeur,  
La profondeur des yeux, ou quelque autre laideur:  
Ainsi les sils malius du Pere de m'ensonge  
Hument ingratement d'vne oublieuse esponge  
Les traicts de la vertu: & iettent, enuieux,  
Sur les moindres pechez le venin de leurs yeux:  
Rient du mal d'autruy: trompettent en tous âges  
Les legeres erreurs des plus grands personages:  
Tells que Cham, 
Impudence de Cham.  qui repaist son regard impudent  
Du parent deshonneur, & qui, se desbordant  
En un rire profane, annonce sans vergongne  
Le miserable estate de ce vieillard yurongne:   


Ce qu'il dit à ses freres voyant la honte de son Pere.  Venez, venez, dit-il: venez, freres: courez  
Voir ce Contrerolleur quinous a censurez  
A tort & si sowent: comme il sallit sa couch,  
Vomissant par le nez, par les youx, par la bouche,  
Le vin son gowerneur: & descowrant, brutal,  
Aux yeux de tous venans son member genital.   

Hà, mastin effronté (dit l'vn & l'autre frere,  

Sem & japhet reprime l'outrageuse moquerie de leurs frere, & font leur devoir.  Qui porte escrite au front une just cholere)  
villain, desnaturé, monster pernitieux,  
Monster indigne de voir les beaux slambeaux descieux:  
Au lieu que tu devois cacher en nostre absence  
De ton propre manteau, mais plus par ton silence,  
Tun peer, que lennuy, le vin troop vehement,  
Et l'âge out fait gliser une fois seulement.  
Tu iappes le premier: & trains, pour tesbatre,  
Sa honte au plus haut lieu d'vne infame Theatre.  
Et prononçant ces mots, de leur pere chenu  
(Tournant ailleurs les yeux) ils voilent le corpse nu.   


Noé esucillé de son yuresse maudit Cham & sa race.  Le vin estant cuuè, ce bon homme s'esueille:  
Reconnoit son erreur: vergongneux s'esmerueille  
De la force du vin: & poingt d'vn vif soucy,  
D'vn gosier Profetique àses fils parle ainsi.   

Que mandit sois tu Cham, & que maudit encore  
Soit Canan ton inignon: que la perleuse Aurore,  
Le vespre catharreux, & le midi luisant  
Voye tousiours chargéton corpse d'vnioug peasant.  
Dieu se tienne avec Sem: 
Il benit Sem & japhet. Detectation de l'yurognerie, descrite en ses effects honteux, dangereux & excecrable.  & que bien tost sa grace  
Estende de japhet lafoy formillante race.  
Salle desuoyement terreur, mais on erreur,  
Ains rage volontaire! o transport! o fureur  
Court, mais dangereuse, & qui tues, cholere,  
Clyte par son ami, Penthee par sa mere!  
frenzy qui fais le vanteur insolent,  
Bavard le grand parleur, cruel le violent,  
Le paillard adultere, & l'adultere incest,  
Enflant tous nos deffauts du levain de ta peste:  
Qui vis sans front, sans yeux: qui l'ame en l'ame esteins●  
Qui d'horrible forfeits diffames les plus saints:  
Et qui comme le moust, 
Comparaison.  qui bou-bouillant sautelle,  
Fait craquer les liens de sa neuue vaisselle,  
Tourne-vire la lie, & regorge, fumeux,  
Du fond de son vaisseau l'excrement escumeux,  
Vas ruinant tun host: & pousses, indiscrete,  
Du profond de son coeur toute choose secret:  
Quandtu n'aurois iamais, o villain poison,  
Fait çà bas autre mal, que priuer de raison  
L'exemple de vertu, voire la vertu mesme,  
On te deurois fuyr plus que la Parque blesme.    


19 All holy rites performed, our grandsire No ne will  
That idleness and ease benumb his arms, 
No tills the earth as he did before the stood:  and kill  
His muskles unexersd; but hies-him to the field,  
And wisely takes in hand the work he learnt a child.   


Whereas the sons of Cain gave themselves to policy.  For all the tyran-stocke of brother-killing Cain,  
More liking sin with ease, than innocence with pain,   

Preferred a citie-life, to rule the people's wills  
With Sceptres, arts, and laws, before fields, woods, or hills.  
Whereas the race of Seth, well knowing nature will  
With little be sufficed, began the ground to till  
For holy exercise, and kept on dales and rocks  
The lowing hairy herds, and bleating woolly flocks.  
A praise-worth usury, gain void of envy and strife,  
Art nourishing all Arts, and life maintaining life.   

No sooner had the Sun, grace of coel estiall brands,  
Dried with rebounding beam the water-soaken lands,  
But he that kept in ship the world's seed from a wrack,  
Ploughs up with sweeting brow his mother's fruitful back.   


No plants a vine.  Then careful is to plant a Nectar-bearing vine  

Fit place for a Vine, and the manner of dressing it.  Upon a grittie bank where Sun doth all day shine:   

There either sets he pots, or else a trench he digs  
To sowin steed of grape, or quick set younger twiggs.  
The next ensuing March he ho's the vine and lops it,  
He rubs, he trims, he spreads, he prunes, and underprops it.  
So fruitful than it was, that far beyond his thought,  
A harvest rich-of-wine the third Septemb'r it brought.   

20 Now No waxing old, 
No is overtaken with wine.  and daily sad to see  
So many towers in mud, while none but his and he  
inhabited the world, to drive-of melancholy,  
He took upon a day more liberty then holy;  
He quaffd and tripsie grew; he thought but for a season  
To drown his grief in wine, and madly drowned his reason.   


A drunkard described.  His tongue-strings overwet do cause him lisp and stut;  
No word flies through his teeth, but witless, broke and cut:  
His stomach over-laid with hot fume hurts his brain,  
And rawly belcheth wind; his feet stumble on the plain,  
So heavy was his head; the place is turned round;  
No longer can he stand, but sleep him lays aground  
Amid his open tent; there he now like a swine  
His snoring carrion rowles imbrued with cast-up-wine:  
And albeside himself, not knowing what he did,  
He naked lays the parts, that dying Caesar hid.   


Fit comparisons for all such slanderers as Cham.  Behold as carrion crows with fanny wings oreflie  
The Manna-dropping woods of happy Arabia:  
And reckoning light the lawns and gardens of delight,  
Whose enamel beds perfume the sky both day and night,  
Seiz-on with glouton beaks, or rath'r anatomize  
Some executed corpse all-rotting as it lies:  
Or as young Painters wont with bungling penecyll  
Good features of a face to miss, and hit what's ill;  
To draw with little heed what ere is fair to see,  
And more than duly mark the least deformity,  
A mole, a wart, a wen, a brow or lip too-fat,  
Or else an eye too deep, or else a nose too flat:  
So do the spiteful sons of Satan prince of Hell  
Spoonge with forgetfulness the show of all that's well,  
And biting lip thereat, cast venom of their eyes  
Upon the lightest faults of men's infirmities:  
They laugh at others hurt, and sound throughout all ages  
The very lest escapes of greatest personages.  

The impudence of Cham.  So shameless Cham beheld his drunken father's shame,  
It showed, and laughed thereat, and made thereof a game.   

21 Come (brothers) come, quoth he; lo he that oft controls  
Each little fault in us, how up and down he rolls,  
And spewing wine, his mast'r, at mouth, at eyes, at nose,  
To all doth like a beast his privity disclose.   


Sem and japhet reprove him: and do their duty.  Ha' dog, ha' brazen face (good Sem and japhet said,  
And with a cloudy brow just discontent bewrayed)  
Ha' monster vile, unkind, unworthy of this light;  
Thou shouldst thyself alone, though we were out of sight  
Cast on thy mantle, or hide with silence at the least  
Thy father's fault, that, once in all his life, oppressed  
With grief, wine, age, hath fallen; and dost thou make a game  
To bring his hoary head first on the stage of shame?   


No waking curseth Cham and his posterity.  Thus rate they Cham, and then with fromward look retire  
To h●ale the nakedness of their enyeared Sire.   

22 Slept-out the surfeit was, and he awoke at length,  
And blushing knew his fault, and wondered at the strength  
He found in blood of grape: then pricked with inward tine  
He prophesied, and said, God's heavy curse and mine  
Befall the race of Cham, let South, let East and West  
For ever see them serve: 
He blesseth Sem and japhet.  but evermore be blest  
Sem's holy-chosen seed; be Canan slave to them;  

A detestation of drunkenness.  And japhet God persuade to dwell ith'tents of Sem:  
So ended. O foul vice, error, enormity,  
Nay voluntary rage, distract, and frenzy,  
Not long, but dangerous! by thee, mad as a fiend,  
Agave slew her son, and Alexander his friend.  
Doth any burne in sin? thou dost increase the fuel;  
Thou makest the prater vain, the hasty cutter cruel,  
The vaunting insolent, th'angry tempestuous,  
The wanton mind unchaste, th'unchaste incestuous:  
Thou canst nor blush nor see, thou life in life destroy'st,  
And holiest men of all with many faults accloy'st:  
Yea, as the strong new-wine with boiling inshut heat  
Cracks even the newest hoops, and makes the vessel sweat;  
Turns upsedowne the lees, and froths out at the vent  
From bottom of the cask the settled excrement;  
So thou vndo'st thine host, and rashly makest to fly  
From bottom of his heart all matt'r of secrecy.  
Though no more to thy charge be laid, o poison vile,  
And this were all thy fault, to bruten for a while  
A vertue-teaching life, nay vertue-selfe; I swear  
Man ought thee more than face of ghastly death to fear.    

19 All holy Rites performed. The Scripture saith (Gen. 9.20.) that No was an Husbandman, and planted a vineyard. Hereby appears that he, before the Flood, had betook himself to the vocation of planting and tilling, with all that belonged thereto. A trade worthy such holy Fathers, and well beseeming their long lives. For then, and a long time after, was this exercise (by good right) held a lawful usury, a gain void of Envy, an Art maintaining all Arts, and the true means of long living. In the mean time, while the posterity of Seth followed husbandry and tillage, they of Cain gave themselves wholly to high matters of State and government in the world; whereby they came short of health, and true wisdom. Furthermore it is said, that No planted a vine, which was it may be a thing known of him before, but never dressed to the full proof, till then; as may be gathered by that which the history shows fell out thereupon; to wit, that No drunk of the wine, and was drunken, and was uncoured in the mids of his tabernacle. For likely it is that if wine had been used before the Deluge, drunkenness in those days would have showed itself among other vices, and increased them: so as No might thereby have taken occasion, after the Deluge, to beware thereof and stand the more upon his guard But these words (he drank of the wine) seem to import that before then he never had tasted the sweetness of this fruit, and was taken therewith at unawares. Some are of opinion, that it pleased the divine goodness, because the strength of man's nature was impaired by the Flood, to help and recompense him with eating of flesh and drinking of wine; as meat and drink more strong, and remedies available, against the assaults of diverse diseases and infirmities, then like to ensue. For well may it be thought, by the curse of God, now redoubled upon mankind, that the earth lost a good part of the force and vigour it had before; and that the Deluge was (as it were) a strong buck-water, to fret and diminish the force of all creatures, especially the body of man, which after the Flood waxed more feeble, and of less continuance than before: and for this cause it pleased God to comfort our poor and weak Nature, with drink more vigorous and meat more . And for the places and countries destitute of wine, he hath furnished them with corn and fruit fit to make (for their comfort, strength and batling) drink of such force and strength, as will make them drunk, if they take too much of it. The Poet hath hereto fitly adjoined the description of a place fit for a Vineyard; and the manner of dressing it. Whereof look what Pliny saith in his 17. book, chap. 21. & 22. and Ch. Stephen at the chapter of the Vine in his Country Farm.  
20. Now Noah waxing old. Some think that janus, whom the writers of old time have made so famous, was the Patriarch No, and that they gave him that name of janus, for the invention of wine, called by the Hebrews jasin: but others hold that janus came of javan (the son of japhet, Gen. 10.) of whom descended the Greeks and Latins. Moreover, they paint this janus with two faces, one before and another behind; to show his wisdom; or rather to signify, that he saw both the world that was before the Flood, and that which came after. All this, in process of time hath been daubed up with strange fables; as appears by the writings of the Gentiles. That which the Poet here saith this one fit of noah's drunkenness, is touched and couched in a word by Moses, Gen. 9.21. but our Author hath amplified it very artificially; describing in right kind a man, no man, when he is overcharged with wine: of purpose to make us abhor and detest that vice, which overthrew the ancient Greeks & Romans; though since their time it is grown a custom, & (as may seem by the strange debauchment and outrage of our days) now taken for a virtue. Among the works of S. Basil, that ancient Greek Bishop, there is an Homily against drunkenness, and the strange behaviour of a drunkard; right so set down in all points, as liere by the Poet. That which is reported of Caesar, that dying he covered himself with his garment, when Brutus, with the rest of that conspiracy, killed him in open Senate; is written by Plutarch in his lives. The drunken man never thinks of his shame, as Caesar did; for, during the fit, his reason is gone; which proves that a fit of drunkenness is much more dangerous than death itself: what's then the habit, and continual custom thereof; besides the daily and great offence given by these men, no men, to God and his Church? The comparisons here used, to show the nature of a slanderer (taken from Plutarch's flatterer, etc.) are so fitly applied by the Poet to his purpose, that they need no further exposition.  
21. Come (brothers) come. Moses saith (Gen. 9.22.) that I'm the father of Chanaan saw the nakedness of his father, lying drunk in the tent (as ver. 21.) and told his two brethren without, and Sem and japhet took a garment, and laid it upon their shoulders, and went backward and covered the nakedness of their father; and their faces were fromward, and they saw not their father's nakedness. And this is the point which the Poet handles in this section.  
22. Slept out the surfeit was. It is recorded in the foresaid chapter also, that No awoke from his wine, end knew what his younger son had done unto him; he knew it either by some part of his memory confusedly retained in drunkenness, or by renelation from God; except we should think rather that Sem and japhet told him; that he might reprove the foul impiety of their brother: and he is noted the younger, for aggravation of the crime. Whereupon the Father said: Cursed be Canaan, a servant of servants shall he be to his brethren: and again, Blessed be the Lord God of Sem, and Canaan shall be his servant: God shall enlarge japhet, and he shall dwell in the tents of Sem, and Canaan shall be his servant. The Divines propound here many questions to be considered; whereof these two are the chief. 

1. Why No went here so far as to denounce that curse against his grandchild Canaan and that race.  
2. What is the meaning of these blessings upon Sem and japhet. The Poet answers in a word, that No pronounced these curses and blessings by spirit of prophecy.   Forasmuch as God, in his infinite wisdom, when he had before humbled his poor servant No, was pleased now to arm him again with fatherly authority; wherewith he might pronounce the just and always venerable sentences of his eternal decree. For in few words here have we the state of the world and God's Church, set down by this great Patriarch; who could not have spoken those things (so after verified in destruction of the Canaanites, and Gods extraordinary favour to the Israelites, and faithful Gentiles) but by the Holy Ghost, to whom is always present, even that which is to come. For the rest, Moses compriseth all (after his manner) briefly; but with words so lively and significant, as are easy to be understood of all that weigh and read them with reverence and humility, and take help of the good Commentaries of Fathers both old and new.  
23. O soul vice. He detesteth in most proper terms, and gravely inveigheth against drunkenness, saying, that though it did no more hurt in the world, then impeach the reputation of this Patriarch, otherwise an example of virtue; it were to be hated above death. And further, in very few lines he presseth together what the ancient Authors, both holy and profane, have said against drunkenness. There are certain eminent places of holy Scripture, which I need but quote unto the Reader. See Prou. 20.1. & 21.17. & 23.20.29.30. etc. & 31.4. Esay 5.11. & 22. & 28.1. Hosea 4.11. Luk. 21.34. Rom. 13.13. & 1 Cor. 6.10. Gal. 5.21. Ephes. 5.18. Among the ancient Fathers, S. Chrysostome and S. Basil have in diverse their Homilies very grave and expressly condemned this vice. And there is a whole Homily against it in the first Tome of S. Basil, and the 80. of the fourth Tome of S. Chrysostome, upon those words of S. Paul to Timothy, Modico vino utere. See also what S. Austen writeth hereof to the holy Virgins, and in his fift book upon Gen. where he speaks of Lot. And what S. Jerome hath to Oceanus and Eustochium, upon the first to Tim. the third chap. and to Titus. Among the works of the Heathen, the 84. Epistle of Seneca is worthy to be read. The Greek and Latin Poets have also infinite invectives against this vice, so beastly, nay condemned even by nature itself in beasts. As for the examples here alleged by the Poet, of Clitus and Pentheus, see Plutarch in the life of Alexander the Great, and Ovid in his third book of Metamorphosis, toward the end: and apparent examples hath the holy Scripture of mischief ensuing upon this wine-bibbing; Not, Lot, Nabal, Ammon, Ela, Balthasar, and others. But the Histories of our time have a thousand times worse, and more tragical; which our after-beers will detest and wonder at.     

BABILONE. The second Book of No, called BABYLON.  




Preface representant la felicité des estats puplics gowernez par bons & sages Princes, & le malheur des peuples assuicttis à un tyran. Ce que le Poëte propose proprement, afin de ce donner entree en lavie & esfaitz de Nembrot.  O QVE c'est un grand heur de viure sous un Prince,  
Qui prefere â son bien le bien de sa pronince!  
Qui fleau des vicieux, & des bons protectuer,  
Ounre l'aureil au sage, & la ferme au flateur:  
Qui de soy-mesme Roy chasse plustost le vices  
Par ses honnestes moeurs, que par loix & supplices:  
Qui est humble en son ame & graue par dehors:  
Qui a l'amour de siens pour garde de son corps:  
Qui le lustre emperlé d'vn Scepre n'idolatre:  
Et qui se cognoissant monté sur un Theatre,  
Ou pour Contrerolleur tout un Monde le voit,  
Ne fait ce qu'il luy plait, ains plustost ce qu'il doit.   

Mais c'est bien un Enfer de passer en seruage  
Sous un cruel Tyran tout le cours de son âge:  
D'vn Denis, qui se fait tondre avec un tison,  
D'vn Neron, qui remplit dinceste sa maison:  
D'vn Chathuant, qui fuit le soleil des Dietes,  
Estats, & parlemens; qui tient mesme suspectes  
Les langues des privez: qui pour ses doux esbats  
Fait iouster ses vassaux, & nourrit leurs debats:  
Qui n'a devant ses yeux Honneur, Foy, ni Iustice:  
Qui chaque iour erige office sur office:  
Qui ne veut des sujets sages, doctes, puissans,  
Ains couppe chaque iour les espics paroissans  
Sur toute la maison: & pire qu'vne fere  
Ne pardonne à son sang, non pas mesme à son frere.  
Qui bien qu' enuironné d'espieux & coutelas,  
Craint beaucoup plus de gens qu'il n' en effraye pas:  
Fait gloire d'inuenter quelque subside estrange,  
Et les siens insqu'aux os, Anthropophage, mange.   

Imprime, 
Priere à Dieu, bien accommo dee au propos precedent, & donnant entree au suyuant.  ô Roy duciel, dans le coeur de nos Roys  
L'amour de leurs vassaux, & l'honneur de tes loyx.  
Que si des courtizans l'enuenimeé langage,  
Où les desbordemens familiers en nostre âge  
Y laise quelque traict qui sente son Nembrot,  
Passe dessus ta plume, & l'efface bien tot:  
Asin que pour Babel Solime se bastise,  
Et que sous eux ma Muse en tous lieux retentise.    



A preface representing the felicity of commonwealths governed by good and wise Princes, and the distress of people subject to a Tyrant. Fitly fore placed of the Poet to lead him to the life and deeds of Nimred.  O What a blessed life do men lead under a Prince,  
That seeks, before his own, the weal of his Province!  
That punisheth the bad, & rids the good of wrong,  
That entertains the grave, and shuns the pleasing tongue,  
That sou'raine of himself doth all vice over-awe  
More by his honest life then punishment or law:  
That being inward meek, outward majestical,  
Hath for his guard the love of all his comminall.  
That maketh not his God the bright-emperled Mace;  
And knowing that he stands on stage's highest place,  
Where, to control his works, a world hath him in sight,  
Commands not what him list; but rather what is right.  
But sue a hell it is to suffer servitude,  
And daily bear the yoke of Tyrant blood-embrude:  
A Denis that for fear with brand himself yshaued,  
A Nero that his house with incest all depraved:  
An Owl that e'er avoids the light of government,  
Of Parliament and Peers, that fears the prattlement  
Of every private tongue; that for his only game  
His people sets at odds, and feeds their angers-flame.  
That honour, faith and right, hath ne'er before his eyes:  
That powling Offices doth every day devise;  
That likes-not of the men best learned, wisest, strongest;  
But, as in field of corn, doth ever crop the longest  
And besty flowered ears: That, worse than Tiger wood,  
Without respect of kin sheds even his brother's blood:  
That, though he sensed be with sword and halberds aid,  
Yet feareth many more, than he doth make afraid.  
That boasteth to device a tax before unknone,  
And Canibally gnaw'th his peopl' all to the bone.   


A prayer to God, fitly arising of the words and matter aferegoing, and making way to the sequel.  Imprint (o king of Heaven) within our Prince's breasts  
Love to their-people-ward, and reverence of thine hests:  
And where a courtly tongue with venomous language,  
Or oth'r enormities too-well known in this Age,  
Shall taint a princely mind with Nimrods' property,  
Draw there thine iron pen, and raze it speedily.  
That for proud Babel's tower they may thy Zion rear,  
And my Muse under them may chant it every where.    

1. Prince. Here is the lively image of a good Prince set down unto us in a few lines, borrowed of many good Authors both divine and humane, that teach in their writings rules and examples notable for this purpose. Moses in the Law, David in the 101. Psalm, do declare unto us, the rules of duty belonging unto Governors: and they themselves, with all those the good judges and Kings that were among the people of God, serve for sure patterns and examples to all such as mean faithfully to discharge the like duties. Also Plato, Aristotle, Xenophon, and Plutarch, with diverse others, for the instruction of those that came after them, have set forth many godly precepts and examples. The commodities that arise out of every one of these virtues here described (each one whereof requireth a large Commentary) are infinite: and where there are now adays such Princes in the world, their subjects may think themselves exceeding happy. For next after the sincere knowledge and worship of the true God, there is no greater happiness in the world for us to enjoy, than to be governed by such virtuous personages as are here described: mark then the perfect image of the good Prince.  
2. Tyrant. To give the better gloss to the former picture, another clean contrary, and marvelous fearful to behold, he setteth here before our eyes; the picture of a Tyrant that liveth in mistrust of the whole world, as did Dionysius the elder tyrant of Sicily, of whom we read among the lives of Platarch. He was so mistrustful, that for fear of his Barbers, he made his daughters bring him a burning coal to sing his hair withal. More than this, a Tyrant defileth himself with incests, whoredoms, adulteries, and the sin of Sodom, and therewith infecteth his whole Court and Country: as that filthy Nero did, whose life is written by Suetonius, Tacitus, and others, reciting therein many horrible and shameful cases. Again, the Tyrant will be subject unto no law, nor order whatsoever; he overthroweth the ground laws and pillars of the state: or if he seem willing to submit himself thereunto, it is to further himself so much the more in the undermining, by diverse hid practices, and destroying all such as might any way resist, or make head against him. Hence cometh it to pass, that he may in no wise abide any inquisition or examination to be made of his unworthy and vile outrages, but vaunteth of the injury that private men suffer, and discredit they are driven unto by means of his oppression. To maintain his state the better, he entertaineth and upholdeth all manner of hurlyburlies, factions, quariels, and civil wars: he favoureth ruffians, bawds, slatterers, liars, light and lose persons, murderers, empoisoners, Epicures, Atheists, and such as are defiled with all manner of vice and wickedness. He promiseth mountains, performeth nothing: glorieth to break oath and promise, and to deceive and surprise both small and great by fair words, sweet speech, humble and courteous countenance, when his heart imagineth villainy and treason to his country. He never forbeareth any thing, he never pardoneth any man, nourisheth and fatteth himself with blood and fire: all peaceable and virtuous persons he disgraceth and overthroweth, supporting and advancing all peace-breakers, robbers, and wicked livers: he taketh bribes for all offices, and oppresseth the people with the unbridled number of catchpole-officers, that maintain themselves only by grating upon others: his subjects he would have live all days of their life in ignorance: painful, wise and learned men, and those that have well to take unto, because they need the less to depend on him, or else sell themselves for his favour, he chaseth far from him, and maketh beholding unto him, none but fools, idiots, jesters, antics, wranglers, and such copesmates as of naught worth are suddenly start up, that wholly depend upon him, and revel in his coffers, not giving him (as they cannot) any good counsel for the commonwealth; they care not which end thereof go forward: but all their care and counsel is for their private gain, which serves to no better use, than to entice and draw them on daily to careless and wicked living. Further yet, so far is he from regarding or placing near about him men of worth and good qualities, that on the contrary, to the imitation of Tarqvinius surnamed the proud (whose story Livy writeth in the first book of his second Decade, concerning the Poppy heads he broke down with his staff, to teach his son by a dumb show, that he should rid out of the way all the Peers of the City, and forsake (as another saith) fifty frogs to catch one Salmon) he breaketh down the highest cares of corn: that is, he causeth all those to be put to death, that might any ways hinder his wicked intents. What should I say more? Such a cursed creature, without God, without conscience, worse than any wild beast, spareth neither kith nor kin, but either by sword or poison maketh away the very nearest of all his blood, that he may reign alone, if it were possible. But notwithstanding the many bands of his guard, he standeth in fear of every man, and is despised, mocked, and detested of all. For why? Besides that is aforesaid, he glorieth and taketh delight to device new subsidies, imposts, and tributes, whereby the commonalty may be impoverished, and held in bondage, and so in steed of Homer's people-feeder, he becometh a people-eater. Of this image of a tyrant, there are examples above number found, both in ancient and late writers of Church histories, and others: So I return to the Poet.    




Nen brot petit sils de Cham, des son enfance veut dominer, & est l'image des ambitieux tyrants. Sesse exercices, asin de se render master redoutable par succession de temps.  Nembrot n'a point encor atteiut le douziesme an  
Qeentre ceux de son âge il tranche du Tyrant:  
Paroit sur ses esgaux, & sous si bon augure  
jette les fondemens de sa grandeur future:  
Et portant dans sa main pour Sceptres des Roseaux:  
Fait son aprentissage entre les pastoreanx.  
Puis sachant que celuy qui genereux aspire  
A l'heur imaginé d'vn redoutable empire,  
Doit passer enbeaux faicts le vulgaire testu,  
Ou porter pour le moins le masque de vertu:  
Il ne passe la nuict sous une molle plume,  
Le iour dedans un poisle: ains, ieune, s'accoustume  
Au bon & mawais temps: ayant, ambitieux,  
Pour chevet vn rocher, & pour rideau les Cieux.  
Les ears sons sesiovets, la sucur ses delices,  
Les Moineaux ses Autours: ses cher Turquets, let lices:  
Et ses mets plus friands, d'vn bean Chéureul lafoy chair,  
Que tremblant il n'a point acheué d'escorcher.   


Continuation des labcurieux exercices de Nembrot.  Quelque-sois i'll s'esbat à vaincre d'vne haleine  
L'aspreté d'vn rother qui domine une plain:  
A fendre coutremont un torrent enragé,  
Qui d'Hyades repeucent ponts a ravagé,  
Et d'vn flot bondissant court à bride auall●e  
Atran●rs les rochers a'vne estroite vallee:  
A r'atraper le traict eschappé de sa main:  
Aprendre à belle course ou la Biche ou le Dain.   


Il chasse aux beasts pour chasser puis ap●es aux hommes.  Mais ayant ia passé cinq lustres de son âge,  
Et sentaint, orgueilleux, ses norss & son courage  
Digne d'vn Mars plus fire: s'il sçait enquelque part  
Vu grand Tiger, un Lion, un Ours, un Leopart,  
Ill ' attaque sans peur, le vein, l'assomme, & plant  
Es lieux plus eslevez sa de spoville sanglante.   

Lors le peuple, qui void par ses guerrieres mains  
Les chemins affranchiss d'assassins inhumains,  
D'horrible hurlemens' les forests solitaires,  
Et les troupeaux de crainte: aim ce domte-feres,  
Cest Hercul chasse-mal: luy monstre safaveur,  
Et l'appelle par tout son Pere, & son Saweur.   

Nembrot par les cheveux empoignant la fortune,  
Et battant le far chaut, flat, press, importune  
Over l'vn, o'er l'autre: & hastant son bon heur,  
De veneur d'animaux se sait d'homme veneur.  
Car comme il employoit enses premier chasses  
Les glus, les trebuchets, les pipeaux, les tirasses:  
Et sur la fin encor, country les plus hagards,  
Les masses, les espîeux, les fleches & les dards,  
I'll gaigne quelques-uns par des belles promesses  
Les autres par presens les autres par rudesses:  
Et rompant, furieux, les liens d'equité,  
Au lieu qu'auparauant le chef de chaque race  
La commandoit àpart, sans que la ieune audace  
D'vn esprit fretillant, brovillon, ambitieux,  
Mist, come over, sa faux en la moissons des vieux.    


3. 
Nimrods' first study and exercise, to get the sovereignty of the people, surthered by nature.  Scarce is the son of Chus now waxen twelve year old,  
But strait o'er all his Peers he plays the Tyrant bold.  
He over-growes them all, and of his power to come  
Upon a trim foreshow he lays the ground with some:  
And in his childish hand for sceptre bearing reeds  
Among the shephard-swaines beginn'th his prentise-deeds.  
Then knowing that the man, whose courage doth aspire  
Unto the deemed bliss of an awful Empire,  
Must pass in brave exploits the doltish vulgar sort,  
Or else by seeming good obtain a good report;  
He wasteth not the night in downy leather-bed,  
Nor yet the day in shade; but, young, accustomed  
Himself to good and ill, and made ambitiously  
His pillows of a rock, his curtains of the sky.  
To toil is his delight, to shoot, his chiefest game,  
His baby-play the lists, his hawk some Sparrow tame:  
His most delicious meat the flesh of tender Kid  
Which trembleth yet, and scarce is out of skin yslid.   


The continuance of his labours to obtain the people's savour.  Sometime he sport's himself to conquer with a breath  
Some craggy rocks ascent that overpeers the heath;  
Or else some raging flood against the stream divide,  
That, swollen with rain, hath drou'n a hundred brigs aside,  
And with a bounding coarse unbridled gallops fast  
All overthwart the stones in narrow valley cast:  
Or else strait after his throw to catch again his dart,  
Or else by footmanship to take the Hind or Hart.   


He chaseth beast's first and afterward men.  Thus till his twentith year his exercise continues,  
Then understanding well his manly mind and sinews  
May fit some great'r attempt, if he knoweth any where  
A Leopard, a Tyg'r, a Lion, or a Bear,  
He stoutly goes t'encount'r, & knocks him down with mace,  
And plants the gory spoils in most apparent place.   

The people then that see by his all-conquering hands  
The ways enfranchised, and all the waster lands  
Rid of such roaring thiefs, and feeding now at ease  
Their fearful flocks and herds; they love this Hercules,  
This rid-ill monster-mast'r, and show him special favour,  
And call him evermore their father and even their saviour.   


He leaveth his former chase for a better prey.  Here Nimrod by the locks handfasting his good fortune,  
And striking th'iron hot, doth flatter, press, importune  
Now one and then anoth'r, and hasting to his bliss,  
Before that hunted beasts, now of men hunter is.  
For as he did employ about his prey before  
The grins, hare-pipes, and traps, and all the lymiestore;  
Yea furthermore, at need for stoutest had his art,  
The heavy club, the shaft, the sharp sword and the dart:  
So some he wins by gift, and others by hard dealing:  
And breaking all in rage the bonds of equity,  
Of that renforcing world usurps the royalty.  
Whereas in time before the chief of each household  
The same did rule apart; nor did the young man bold,  
Aspiring, gyddie-braind, upon a wanton brave  
His sickle thrust, as now, int'haruest of the grave.    

3. Scarce is. The posterity of No being much increased, as Moses reckoneth in the 10. chapter of Genesis, they began to spread abroad and take several habitations, but not far one from another so soon after the Flood. Among other the sons of Cham, is numbered Cus the father of Nimrod, of whom the history maketh mention, that he began to be great on the earth, and was a mighty hunter before the Almighty, and that the beginning of his reign was Babel, Erech, Archad, and Calnch, in the land of Sennaar. Upon this place are given two diverse expositions: The first is, of some that hold that Nimred was the first after the Flood that gave any meet form of public government, and by the consent of many families, considering his wisdom and valour, was accepted for master and governor, to rule and order many households together: by reason whereof (say they) he is called a strong hunter before the Lord: and namely, for that he repressed, by main force, the wicked and unruly, who, like savage beasts, preied upon the life of man. But the greater part of Expositors take this otherwise, and hold, that Nimrod by force and diverse subtleties (here finely set down by the Poet) got the supremacy; and that this power ascribed unto him, was not truly Roy all lawful, but a power usurped by force, a hunter's power, where with he surprised men, and reigning over them cruelly, handled them as if they were beasts, and that before the Lord, which is as much to say, as in despite of God, who had established a gentle rule and government among the families. This second exposition is the more certain; whether we consider the race of Nimrod, or the proper meaning and sequel of the words of the text, or the buildings of Nimrod, or what success his proud attempt had. The Poet relying on this opinion, hath further followed in the description of the youth, and exercises of this first Tyrant that was in the second world, such things as were likely to be, and that with such a grace, as in a discourse is requisite, that out of the holy Scripture hath so narrow foundation, and in other books is, with many fables and names uncertain, darkened.    



Dessus le throne assis, 
Domination tyrannique de Nembrot.  violent, il exerce  
Cent mille cruautez: pesle-mesle renuerse  
Droit humain, & diuin: braue le tout-puissant,  
Luy porte iusqu'au nez son Scepre fleurissant.  

Sesse artifices pour se maintenir.  Et de peur qu'à la sin le peuple aisé ne pense  
Asecouër sou ioug, il le met en despense:  
Espuise sa richesse, & occupe ces bras  
A bastir une Tour, ou plustost un Atlas.  
C'est trop, 
Sous couleur d'esleuer un bastiment contre le deluge, il veut affermir sa tyrannie.  dit-il, vescu en bestes passageres:  
Quittons ces toicts roulans, ces tentes voyageres:  
Massonnons vn Palais, quifrappe, ambitieux,  
Les abismes du pied, de la teste les cieux:  
Asyle inuiolable, & sacré-sainct refuge  
Contre l'iré desbord a'vn ravageur Deluge.  
Sus fondons une ville, & passons la dedans  
Encorps & sous un Roy le reste de nos ans:  
De peur que divisez en pavillons & Princes,  
Nous ne soyons espars par toutes les prouinces,  
Que la lampe du iour visite de son cours,  
Sans nous powoir donner ni conseil, ni secours.  
Que si l'ardent tison d'vn intestine guerre,  
Ou quelque autre mal-heur nous espand sur la terre,  
Au moins frere laissons pour jamais engravez  
Nos beaux noms dans ces murs iusqu'au Pole eslevez.   

Comme un foible Vulcan, 
Comparaison propre, monstrant combien grande efficace ont les desseins des tyrans, fleaux de la vengeans de Dieu sur les peuples.  que la troupe frilleuse  
Des pasteurs laisse choir dans lorée fueilleuse  
D'vne vaste forest, se tient quoy quelque temps,  
Eslevant les nuaux fumeusement flottant  
Sur un humble buisson, puis aydé par Zephyre  
Fait voye rougissant aux efforts de son ire,  
Monte du bas hallier au slairant Aubespin  
De l'Aubespiu au Chesne & du Chesne au Sapin,  
Gaigne tousiours pays, en courant serenforce,  
Et ne laisse Dryade en sa natale escorce:  
Ainsi ce doux propos premierement issu  
De deux ou trois mignons, fauorable, est receu  
Des esprits remuants: puis de main en main passe  
Iusqu'au plus malotru du confus populace,  
Qui desireux de voir parfaite ceste Tour,  
En mestier divisé, travaille nuict & iour.   


Le peuple execute le desir de Nembrot, & s'employ à bastir sa prison & le nid de la tyrannie.  Les vns d'vn fer trenchant font trebucher les Presnes  
Les Aunes bazardeux, & les durables Chesnes:  
Degradent les forests, & monstrent au Soleil  
Des Champs, qu'onque il n'auoit esclairé de son oeil.   

As-tu veu quelque-fois une ville exposee  
Au sac a'vn cam vaineucur? Le pleur & la risee  
Bruyent pesle-meslez. Qui charrie, qui prent,  
Qui traine, qui conduit. Le Soldat insolent  
Ne treune lieu prou seur, ni serreur assez forte,  
Et la ville en un iour fuit toute par sa porte.  
Ainsi ces charpentiers pillent en un moment  
Des collines d'Assur le fucilleux ornement:  
D'vne ombrageuse horreure despovillent les montaignes,  
Et moissonnent, bouillants, les rameuses campagnes,  
Les chars & les mulets s'entre-choquent, espais:  
Et l'essieu sl●chisant gemit dessous le fais.   


Vive description d'vn peuple embesongné a quelque giād besongne.  Ici pour dur ciment nuict & iour on amasse  
Des estangs bitumeux l'eau gluantement grasse.  
Le Tuillier cuit ici dans ses fourneaux fumants  
Enbrique les poussiere. Iciles fondemens  
Insqu'aux enfers on creuse: & les impures ames  
Reuoyent contre espoir du beau soleilles flammes.  
Tout le ciel retentit au dur son des marteaux,  
Et les poissons du Tygre en tremblent sous les coux.  
De tonr & de longuer les murs rougeastres croissent,  
Leur ombre s'est end loin, ja de loin ils paroissent.  
Tout bovillonne d'ouuriers: & les foibles humains  
Pensent au premier iour toucher le ciel des mains.   

Quoy voyant l'Eternel, 
Dieu courroucé de l'audacieuse entreprise de Nembrot & des siens, conclut de rompre les desseins, en confondant leur langage.  renfrongne son visage,  
Et d'vn son qui grondant roule comme un orage  
Par les champs nuageux, desracine les monts,  
Et fait crouler du ciel les immobiles gonds.  
Voyez, dit-il, ces Nains, voyez ceste racaille,  
Ces fils de la poussiere. O la belle muraille!  
O l'imprenable Tour! O que cefort est seur  
Contre tant de canons braquez par ma fureur!  
je leur auois iure que la terre feconde  
Ne craindroit desor mais la cholere de l'onde:  
Ils se font vn rempart. je voulois qu'espandus  
Ils peuplassent le Monde, & les voicy rendus  
Prisonniers en un parc. je desirois seul estre  
Leur loy, leur protecteur, leur pasteur, & leur maistre:  
Ils choisissent pour Prince un voleur inhumain,  
Vn Tyran, qui veut faire à leur despen sa main:  
Qui despite mon bras: & qui, plein de branade,  
A ma saincte maison presente l'escalade.  
Sus, rompons leur dessein: & puis qu'vnis de voix  
Aussi bien que de sang, de vouloir, & de loix,  
Ils s'obstinent au mal: & d'vn hardi langage  
S'animent, sorcenez, nuict & iour à louurage:  
Mettons vn enrayoir àleur courant effort:  
Frappons les vistement d'vnesprit de discord:  
Confondons leurs parole: & faisons que le pere  
Soit barbare à son fils, & sourd le frere au frere.   


Execution de la sentence de Dieu, qui conf●nd le langage des bastisseurs de la tour & de la cité, qui a cause de ce sut appellee Babel. Comparaison representant le son consus de ceux qui en diuers langages parlent les vos aux autres. Representation de la confusion de ces bastisseurs.  Cela dit, tout soudain s'espand confusement  
Vnie nesçay quel bruit par tout le bastiment:  
Vn tintemarre tel, qu' on oit parmi la bande  
Des paisans, que Denys de son Thyrse commande.  
L'vn parle entre les deats, l'autre parle du nez,  
L'autre forme au gosier ses mots mal-ordonnez:  
L'vn hurle, l'autre sisle, & lautre encore begaye.  
Chacun a son iargon: chac un en vain essaye  
A trouner les accents, & termes bien-aymez,  
Dans le berceau tremblant avec le laict humez.   

Leue toy du matin & tandis que l'Aurore  
D'vn clair griuolement l'huis d'vn beau iour decore,  
Escoute patient les discordantes voix  
De tant de chantres peints, qui donnent dans un bois  
L'aubade àleurs amours, & chacun ensa langue  
Perché sur un rameau, prononce sa harangue:  
Et lors tu conprendras quel meslange de sons  
●esle-mesle couroit par-my tant de maçons.   

Porte-moy crie l'v●● porte-moy la truelle:  
On. luy porte un marteau. Venez-çà, qu'on ciselle,  
Dit l'autre, c'este tuille: adonc un Chesne on fend.  
Sus, qu'on tende ce cable: alors on le destend.  
Planchez cost eschasaut: on le iette parterre.  
Baillez-moy le univeau on luy baille l'esquierre.  
On crie, on se tourmente, on fait signes en vain.  
Ce que l'vn a ia fait, lautre desfait soudain.  
Les confus hurlemens les mettent hors d'haleine.  
Tant plus chacun travaille, & moins paroist sapeine.   


Autre elegante comparaison monstrant qu'il n'y a conseil, industrie force, diligence, ni multitude, qui puisse resister à Dieu.  Bref, comme les maçons, qui bastissent soigneux  
Dedans le bas courant d'vn fleuue ravineux  
Les haut spiliers d'vn pont: voyant des monts descendre  
Cent torrents tous noweaux, & ia loin loin s'espandre  
Le flot qui hait ce ioug, quittent soudainement,  
Fuyans deçà delà, ce beau commencement:  
Tout ainsi ces ouuriers, voyans venir l'orage  
De la fur●ur de Dieu, perdent force & courage:  
Laissent làleur besongne: & d'vn courroucé bras  
Iettent regles, marteaux, plombs, & niveaux en bas.    


4. Now he enthroned is, 
The tyrannous government of Nimrod, and his froud attempt.  he bendeth all his thought  
To blood and cruelty, profanely sets at naught  
The laws of God and man, outbraves th'Almighty king,  
And beardeth him (as 'twere) with sceptre flourishing.  
And lest the peopl' at length, when ease had bred their pride,  
Should aim to cast his yoke he keeps them occupied:  
He lavisheth his wealth, to make them labour still  
In building of a town; nay rath'r an Atlas' hill.   

We live too long (quoth he) in brutish wandering;  
Now leave we roaguing tents, our houses wayfaring;  
And let's a palace build that stately may be joint  
In Base unto the deep, and unto heaven in point.   

A privileged fort against another flood:  
And there incorporate live under a royal blood.   

Lest, if we part in tents with many guides, we run  
Asunder, void of help, as far as rolls the Sun.   

And in case burning coals of at-home-bred sedition,  
Or what mishap so-er'e shall drive us to division:  
Yet (brothers) let us leave, as high as heavenly flames,  
Upon this Tower engrau'n our everlasting names.   

5. As fire by shepherds left amidst the dry-leafe woods,  
At first is hid, or makes but only smoky floods   

Among the lower shrubs, and then with help of winds  
A way by flaming force to further mischief finds;  
Unto the bloomy thorné from th'humble shrub it stirs,  
From Thorn to Oak, from Oak unto the tallest Firres;  
And, ever gaining ground, runs faster nar the mark,  
And leaveth not a nymph within her native bark:  
Right so this pleasing speech when first it had been graced.  
By fawning Favourites, of others 'twas embraced;  
Among the gyddie-braines than goes from hand to hand  
Unto the base sort of people through the land;  
Who greatly bend to see the famous tower made,  
Do labour day and night in all and every trade.   

Some trip the speare-wood Ash, with sharp-edged axe's stroke,  
And some the sailing Elm, and some th'enduring Oak;  
So they degrade the woods and show unto the Sun  
The ground where his bright eye before had never shone.   

Who ever did behold some foreign army sack  
A city vanquished? there's grief and joy, no lack,  
Together hurly-burld; he carts, and he lays-hold,  
He drags by force, he leads; and there the soldier bold,  
Can find no place too sure, nor yet no lock too strong,  
The whole town in a day forth at the gates doth throng.  
So quickly do these men pull-off with one assent  
From those Assyrian hills the shaking ornament:  
The wilderness of shade they take from off the rocks,  
And shear off albeswat the level country's locks:  
The veins and yoked Mules scarce one by the other wend;  

A lively description of a people, busied about a great work.  The groaning axeltrees with load surcharged bend.  
Behold here one for mort'r is day and night abruing  
Of some thicke-slimic pool the water fatly gluing.  
And here the Tyler bakes within his smoky kell  
His clay to stone; and here one hollows down to hell  
So deep foundations, that many a damned Spirit  
Aggazeth once again the Sun's unhoped light.  
Hea●'n echoes out the sound of their mauls clitter-clatters,  
And Tigris feels his fish all trembling vnd'r his waters.  
The ruddy-colourd walls in height and compass grow,  
They far-off cast a shade, they far-off make a show.  
The world's all on toil, and men borne all to die  

God being angry with the bold enterprise of Nimrod and his followers, determineth to break of their enterprise, by confounding their language.  Think at the first days work their hand shall reach the sky.   

6. Hereat began th'Lord to sour his countenance,  
And with dread thunders sound that storm-wise wont to glance  
Athwart the cloudy racks, that hills wont overthrow  
And make heavens steady gates flash often too and fro,  
See see (quoth he) these dwarves, see this same rascal people,  
These children of the dust. O what a goodly steeple,  
What mighty walls they build! Is this the Citadel,  
So reckless of my shot that shakes the gates of Hell?  
I swore an oath to them henceforth the fruitful ground  
Should never stand in fear of waters breaking bound:  
They doubting fence themselves; I would by their extent  
Have peopled all the world, they by themselves are penned  
In prison-walls of brick: I would have been for ever  
Their master, their defence, their shepherd, their lawgiver;  
And they have chose for King a savage Live-by-spoile,  
A Tyrant seeking gain by their great loss and toil;  
Who doth my force despise and with vainglory swoon  
Attempts to scale the walls of my most holy throne.  
Come let's defeat their drift, and sith the bond of tongue,  
Of blood, of will, of law, doth egg on all day long,  
And hearten them in sin; to stop their hasty intent,   

Among them let us send the Spirit of dissent;  
Their language to confound, to make, both one and other,  
The father strange to son, the brother deaf to brother.   

7. 
The execution of God's sentence.  Thus had he said, and strait confusedly there went  
I know not what a brute throughout the buyldiment,  
None other like (I guess) then drunken peasants make  
Where Bacchus doth his lance with Ivy garland shake.  
One doth his language too the, another nose his note,  
Another frames his words unseemly through the throat;  
One howleth, one doth hisse, another stuttereth;  
Each hath his babbl', and each in vain endeuoureth  
To find those loved terms, and tunes before expressed,  
That in their cradle-bands they drew from mother's breast.  
Go get thee up betimes; and, while the morning gay  

A sit comparison.  With rainbow-glosse bedecks the portaile of the day,  
Give ear a while and mark the disagreeing moods  
Of winged choristers that sing amid the woods  
Good-morrow to their loves; where each one in his fashion  
Is parched on a bough and chaunteth his Oration:  
Then shalt thou understand what mingle-mangle of sounds  
Confusedly was herded among the Mason-lounds.   

A Trowel ho, saith one; his mate a beetl'him heaves:  
Cut me, saith he, this stone; and he some timber cleaves.  
Come ho, corn ho, saith one, and wind me up this rope;  
Then one unwinding strives to give it all the scope.  
This scaffold board, saith one; one makes it down to far:  
Give me the line, saith one; and one gives him the square.  
He shouts, he signs in vain, and he with anger boyles;  
And look what one hath made forth with another spoils,  
With such confused cries in vain they spend their wind;  
And all the more they chafe, the less is known their mind.   

At length as men that stand an arched bridge to build,  
In river's channel deep that want surround the field,  

Another excellent comparison declaring how neither counsel, art, force, diligence, nor multitude, is able to resist God.  And suddenly behold how unexpected rain  
Hath sent a hundred floods, that downhill stretch amain  
Their yoake-refusing waves; they leave with one advice  
(Some hasting here, some there) their earnest enterprise:  
So when these Architects perceived the stormy smart  
Of God's displeasure come, they strait were out of heart.  
And there they ceased their work & with hands malcontent,  
Rules, mallets, plomets, lines, all down the tower they sent.    

4. Now he enthroned is. This is the exposition of the words, mighty hunter before the Lord: to wit, that Nimred, Cham's nephew, did proudly lift himself up against God and man. His buildings, and the beginning of his reign could not have been such, without offering violence to the peace and liberty of diverse families over whom he bore rule: and there is no show to the contrary, but that by diverse practices from time to time he got the Sovereignty. The holy Scripture oftentimes by the names of hunters and chasers, meaneth God, enemies, and the persecutors of his Church, Psa ' 91. & 124. Ezech. 32. Lament. 3. The seventy Interpreters translate the Hebrew text after this manner: This Nimrod began to be a Giant on the earth, and a huntsman, or leader of hounds before the Lord God. By the hounds of Nimrod may be understood his guards, and the favourers of his tyranny. Moses called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gi●or isaid, that is, lusty, strong, or great and mighty chaser. Which noteth not only the stature and height of body, but also might and authority joined with violence, in all those that want the fear of God. Now although Moses in the cleventh Chapter of Genesis, where he speaketh of the City and Tower of Babel, make no mention of Nimrod, yet hath the Poet aptly gathered out of the Chapter aforegoing, that Nimrod was the author and promoter of those buildings; in as much as Babel is called the beginning of his reign, who could not any ways reign without some habitations for himself and his subjects, and considering that Moses in the selfsame place affirmeth, that the Cities founded by Nimrod, were in the country of Sennaar, and that in the 12. verse of the 11. Chapter he saith, that these builders of Babel dwelled on a plain in the country of Sennaar: by good reason the invention and beginning thereof is here ascribed to Nimrod, who by this means sought to set his state on foot. Also this Monarchy of Babylon, was one of the first, and with it that of Niniveh, as may be gathered out of the words of Moses. But the more particular discourse of these matters, and diverse other questions concerning Nimrod and his outrages, require a larger commentatie.  
5. Like as the Vulcan weak. The Poet saith, that as a small deal of fire let fall by some Shepherds among the dry leaves of a great Forest, setting itself, and hatching (as it were) the heat a while, at length with help of the wind, groweth to so great a flame, that it taketh the whole Forest, and leaveth not a Driad, that is, not a tree in his proper or natural bark: So the words first uttered by Nimrod, then blown with the bellowes of his Minions and favourites set the hearts of the people on fire, that he soon obtained his purpose. This is it that Moses noteth in the eleventh Chapter of Genesis, the third and fourth verses, They said one to another (the chief men having put it in their heads) Come, let us make brick, and burn in well in the fire: so had they brick in stead of stone, and s●●me had they in stead of mortar. Then said they, Go, let us build us a City, and a Tower, whose top may reach unto the heavens, that we may get us a name, lest we be scattered upon the whole earth. The Poet in his verse discourseth upon this devise. It is thought that this proud building was begun about an hundred and fifty years after the Flood. The good Patriarch No, that lived yet long time after, saw his posterity confounded and scattered: for so it was the Lords will to exercise the patiented faith of his servant, to whom in recompense he shown the effect of his blessings in the family of Sem, where still remained the Hebrew tongue, together with the doctrine and discipline of the true Church. Now out of this history of Moses touching the building of the Town, and the confusion of the builders, is sprung (as it seemeth) the fabulous discourse of the Poets, set down by Ovid in his first book of Metamorphosis, touching the Giants that heaped hills one upon another to scale heaven, and dispossess jupiter of his throne. Thus hath Satan endeavoured to falsify the truth of sacred history. Well, this arrogant building showeth us how vain are the imaginations of worldly men; namely, to set at naught the true renown of heavenly life, and seek after the false of earth. Carnal men have no care at all to worship and reverence the name of the true God, they regard only to be accounted-of themselves, and so to write their names in the dust. Against the attempts of the men of Babel, and all their successors, let us oppose these sentences, the 18. and 21. of Proverbs. The name of the Lord is a strong tower, thither shall the just repair and be exalted. There is no wisdom, nor understanding, nor force, can prevail against the Lord: and that which is written Psal. the 127. Except the Lord do build the house, the builders labour but in vain.  
6. God seeing this: Moses in the 5. and 6. verses of the 11. chapter saith: Then the Lord came down to see the City, and Tower, which the sons of men had built. And the Lord said, Behold the people is one, and they all have one language, and this they begin to do, neither can they now be stopped from whatsoever they have imagined to do: come on, let us go down and there confound their language, that they understand not one another. Then he addeth the execution of the sentence, saying; So the Lord scattered them from thence upon all the earth, and they left off to build the City. Therefore the name of it was called Babel, because the Lord did there confound the language of all the earth, and scattered them from thence over all the world. God, that is all in all, never changeth his place, he goeth neither upward nor downward, but the Scripture saith, he goeth down then when he worketh any thing on earth, which falling out beyond and against the ordinary course of nature, witnesseth his particular presence. Under these few words of Moses, a many things are to be considered: chief, he noteth the great sins of the builders, in that he bringeth in the Lord, judge of the whole world, vouchsafing to bow down his eyes particularly upon that foolish people. For it is not without cause that the great God of heaven and earth should arise from his throne, and (if I durst so say) leave the palace of his glory to come and view these durt-dawbers or morter-makers By this manner of speech Moses showeth, and giveth us to understand, that, long time before, these Babylonians had built in their hearts most wonderful high and stately towers, and that long ago they had baked in the sire of their concupiscence some marvelous bricks: to wit, they had much counselled one with another, and discoursed of means to get renown, and found no better way to attain their purpose, then to raise a tower up to the heavens, to ravish with astonishment all those that should behold it. So Moses saith that this pride and froward self trust deserved a grievous punishment: but as God is perfectly just, so layeth he upon the builders a chastisement proportionable unto their offence.  
7. Thus had he said and strait. In God it is all one to will and to do: And further he sendeth not lightning, wind, nor tempest against the tower: but contenteth himself to strike the proud and puffed-up brains of the builders: and so the building founded upon their folly was overthrown by their foolish jangling that God mingled with their language; and the vainglorious masons instead of their imagined renown, have gotten themselves everlasting shame. Who would have thought that God had had so ready such kind of rods to punish mankind withal? But let the Reader consider whether the world at this day be not full of Babel-towers. Mark what a number of men do in every kind of vocation. Sith I do not take upon me but to write bare Annotations, I leave it to the Readers consideration, who may see, now more than ever, that the world continueth the building of Babel: that is, men madly gainset their own wisdom and power against the wisdom and power of God; who treading as it were with woollen feet, and stealing on softly, is able with an arm of Iron to surprise and seize upon these builders, and turn by diverse means their vain purposes and weak endeavours to naught. The Poet hath used many very sit comparisons to represent the confusion of these workmen. The first is taken from that which woe see fall out in a great rabblement of Peasants, overruled by the Lance or Mace of Bacchus: that is, such as have the wine in their heads, and are drunken: for among such people is commonly heard a strange confused noise and jangling, as the Church-ales and Wakes, and other such pass-times do now and then declare. The second is taken from the chirping of Birds, in voice and song diverse. The third from Masons, constrained by the sudden rage of a land-flood, to leave off the begun work of a Bridge. And here is a lively description of God's judgements, together with their degrees and consequences: namely, in the confusion of understanding first, then of speech, and lastly of the whole company; which being unable longer to continue, was quickly so scattered, that (as Moses saith) they ceased to build the City.    



O superbe revolt, 
Detestation de l'audace de Nembrot & des scions, cause de la desunion & barbarie des peuples.  o traistre felony,  
Voy de quelle façon l'Eternel t' apuine  
Par cebigarrement! 'Las! se language doux,  
Saint lien des citez, puissant frein de courroux,  
Mastic de l'amitié, iadis uni, s'esgare  
Et cent ruisseaux taris. Cest or richement rare,  
Dompte-orgueil, charme-soin, traine-peuple, emble-coeur  
Meslé change de son, de poids, & de couleur.  
Ce don se sophistique, & du Nort insqu'au More  
La cheute de Babel confuse bruit encore.   

Le Finlandois eust peu visitor l'Africain,  
L' Indien l'espagnol, 
Incommoditez causees par la confusion des langues aux bastiment de Babel.  l'Anglois l'Amiricain,  
Sans aucun interpret. Auiourd'huy le rivage,  
Qui born nostre bourg, borne nostre language:  
Et sortant quatre pas hors de nostre maison:  
Muets, 'las! nous pardons l'outil de la raison:  

Commoditez contraires.  Ou bien si nous parlons an peuple moins estranges,  
C'est par bouche empruntée, ou par gests estranges.   

Sans master & sans travail, en suçant le laict doubt,  
Nous apprenions la langue entendue de tous:  
Et les sept ans passez, sur la poudre de verre  
Nous commencions tirer la rondeur de la terre,  
Partir, multiplier: & montant d'art en art,  
Nous paruenions bien toast an sommet du rempart,  
Où l'Encyclopedie en signe de victoire  
Couronne ses mignons d'vne eternelle gloire.   


Misere des hommes depuis la confusion des langues apres la cognoissance desquelles ils vieillessent, & le plus fouuent n'out cognoissance que des mots.  Over tousiours-enfans nous vieillissons apres  
La langue des Romans, de Hebrieux, & des Grocs.  
Nous n'auons que babil: & pour la cognoissance  
Des secrets de Nature, ou de l'Vnique essence,  
Qui donne essence à tout, nous vacquons sans repos  
Aplier bien un Verb, à trower de beaux mots:  
A mettre au trebuchet les syllabes & letters:  
Et pendons, jam chews, de la bouche des mistress  
Qui nous monstrent à lire: & nous mettent en main  
Vn petit Alphabet, au lieu du droict Romain,  
Des oewres d'Hipocrate, & du volume encore,  
Où Dieu se communique an lecteur qui l'adore.   

Et que diray-ie plus? 
La langue Hebraique en la bouche de tous anant la confusion des langues.  On disoit en tout lieu  
L'idiome sacré, le language de Dieu:  
Language qui parfait, n'a point de caractere,  
Qui ne soit enrichi de quelque grand mystere.  
M●is depuis cest orgueil chasque peuple vse à part  
D'vn iargon corrompu, effeminé, bastard,  
Qui chaque iour ce change: &, perdant salumiere,  
Ne retient presque rien de la langue premire.   

jadis les Phrygiens, 
Les Phrygiens & Egyptiens de batent de l'ancienneté de leurs languages & even ●apportent 〈◊〉 deux enfans, qui ●ugēt à lauantage des Phrygiens.  & ceux-là que le Nile  
Payest, alme, d'vn desbord heureusement fertile,  
Desireux de sçuoir quel de leur deux languages  
Estoit plustost en estre: ils commirent, mal-sages,  
Le droit de l'eloquence au mol begayement,  
Et firent iuge ceux qui n'ont point judgement:  
Sçavoir deux enfançons, que leurs muettes meres  
Nourrirent dans l'effroy des lieux plus solitaires,  
Sans que d'aucun humain la charmeresse voix    


8 O proud rebellion I o traitorous impiety!  
In what a fearful sort, 
The harms that men suffer by the confusion of speech.  by this thy tongues variety,  
Hath God thee punished? alas that pleasant tongue,  
That holy bond of towns, of anger bridle strong,  
Strong glue of amity, once one, now doth waifare  
A hundred narrow ways: this gold so richly rare,  
Wrath-taming, charming-care, men-tysing, hart-entangling,  
Both colour, weight, and sound hath lost by mingle-mangling.  
This gift corrupted is, and from the North to South  
Confused Babel's fall sounds yet in every mouth.  
The cold Finlanders once might visit Africans,  
The Spanish Indians, th'English Americans,  
Without Interpreter; but now the compass small  
That doth our Cities bound, our language bounds withal:  
And if we from our home but ne'er so little went,  
Dumbe should we seem, and reft of reason's instrument.  
Or if we speak to some that are but neighbour Nations,  
'Tis by a borrowed tongue, or by strange animations:  
Without or School, or pain, and sucking mother's breast,  
We might have learned the tongue that every thought expressed,  
And after seven years old upon the glistering sand  
Begun to draw with skill the shape of Sea and Land;  
To part and multiply; and so from skill to skill  
We might have climbed soon the double pointed hill,  
Where Arts-perfection, in sign of their victory,  
Her favourites doth crown with everlasting glory.   

Now, ever baby-like, we, ere we learn to sound  
The Latin, Hebrew, Greek, are going to the ground.  
We learn but even to prate, and for the deep inseying  
Of Nature's secrecies, and of that only Being  
Which makes all things to be, we labour, as in maze,  
To coniugate a verb, and register a phrase.  
In age we learn to spell, like young Grammaticasters,  
And nought we know without authority of Masters;  
Who teach us still to read, and put into our hands  
An A. B. C. for what the Civil Law commands:  
Instead of Physic skill, and of that holy Writ,  
Where God's to them revealed, which godly readen it.   

9 Nay, shall I tell you more? they spoke in every place  
That holy tongue of God; 
The Hebrew tongue generally spoken before the confusion of tongues.  so full of sense and grace,  
As not a letter it hath, no not a point so small,  
Without some ornament exceeding mystical.  
But since the proud revolt, in sundry sort they prate  
A bastard bibble-babble, impure, effeminate,  
And change it every day; so losing all their light  
They utter not a word of that first language right.   

10 Once when th'Inhabitants of plenty-flowing Nile,  

The Phrygians and Egyptians contend for antiquity of tongue.  With men of Ida striven for eldership of style,   

The right of Eloquence they tried by stammering,  
And such as judgement lacked they set to judge the thing;  
To wit, two sucking babes, whom their two Mothers dumb  
In hermitages kept, where no man else did come.  
No charmy voice of man was heard sound near the place,    

8. O proud rebellion. A fine description of evils ensuing this confusion of speech. First, the acquaintance of all mankind together, the knot and love-bond of Nations, is so loosened and broke, that scarce is there found any remedy for it, some of them not thinking on, or not at all ca●●ng for others. Secondly, that only one language which decked and embellished the acquaintance and fellowship of men, that kept them in peace and temper, such as it was, that made them all well apaid, that moved each one to his duty, and was much regarded of all, hath lost all this by this change; and in a word, hath neither show, nor grace of a language: insomuch, as even at this day the fall of the Tower of Babel is heard from North to South, from East to West. That is to say, in the divers languages of so many Nations, we may observe almost nothing else but a kind of chattering and confused sound, neither fit, nor comely, nor expressing at all the nature of things: At least one people so judgeth of another's tongue. For I pray you what pleasure taketh a Frenchman to hear a Moscovite or a Mexican speak? And even the tongues that we understand, and speak (as we think) reasonable well, what are they unto us in respect of our mother tongue, or the principal tongues? Thirdly, whereas the Nations dwelling farthest asunder, might easily have come together, been acquainted, and trafficked one with another: Now a man is no sooner gone out of his own doors, but he hath much ado to understand those that he meeteth withal; and if he set foot in any fare country, he needeth interpretouts, or must have spent a long time before to learn the tongue, or else must speak by signs, or always hold his peace, and live like a dumb creature. Fourthly, to amplify further this misery, the Poet showeth that if this disorder had not happened, a man might have learned in short time all the Liberal sciences, and gained the top of that hill where Encyclopaedia, (that is, the full compass of all Arts) crowneth all such lawful aspiring minds: and in a word, obtained the perfect knowledge of all things; whereas now we spend our whole life in the learning words of the Hebrew, Greek, and Latin tongues, and that is nothing else but babbling: and in stead of being well seen in the heavenly Philosophy, and that of this lower world, we must take pains in syllables and words, circuits of speech, and other like exercises, until we be gray-headed and white-bearded, and so end our lives scarce having yet attained any sufficient knowledge of Law, Physic or Divinity, that are the chief professions. The learned know how hard a matter it is to have a good style, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure of learning; and that Aristotle, who hath so excellently well set it down, in that wonderful work of his, commonly called the Organ, is understood but of a few. What may a man say then of the most part of the discourses and speech of men now adays living? It is nothing but babble, it is Babel itself. I speak not here of the substance of things, but of the fashion, order, and manner that is used to make them be conceived of those to whom we speak, be they never so cunning in the tongue themselves. Then of Barbarism and ignorance, what shall a man think?  
9 What shall I tell you more? Moses saith, in the beginning of the eleventh Chapter, that then (that is, many years after the Flood, and about the same time when Cham's posterity left the East parts to come and dwell in the plain of Sennaar) the whole earth was one language and one speech, to wit, No and his children: and all the families from them issued, though they dwelled not together, yet spoke they all the same language. All of them parted not from the East to the foresaid plain of Sennaar: but likely enough is their opinion, that hold that No and Sem parted not so soon so fare a sunder, and especially that they accompanied not these builders of Babel, who sought renown, and set up their rest in this world. A man may ask now what was that only language they spoke in the world before the Flood, and after, until the building of Babel. The Poet answereth, it was the language of God himself. Hereupon ariseth two opinions: The first is, of those that to honour their country, after the example of some ancient Heathens, would make us believe they are sprung of the earth, or fallen from the Moon, and think their speech the most excellent of all other. The Egyptians and Phrygians have long sithence debated this matter, as shall be said more at large in the next Section. A few years ago a Physician of Brabant named I. Goropius, set forth a great book entitled Origines Antuerpiana, wherein he aimeth especially at this mark, to prove the Cymbrike tongue (which in his opinion is the base Almain) to be the first speech of the world. Since his death a certain writer of Liege, hath set forth many other books of his about the same matter: and in one of them, that is called Hermathena, this Cymbrike tongue or low Dutch, is preferred far above the Roman, Greek & Hebrew. It asketh a long discourse to answer his Reasons: for this time I will answer but in a word: Namely, that all that which he allegeth for the pre-eminence of his own tongue, is a mere cavil, that is called in the Schools, Petitio principij: when a Sophister taketh for granted that which is expressly denied him, and he knows not how to prove. Goropius groundeth all his discourse on this: that the Cymbrike tongue hath borrowed nothing of any other, and that the Hebrew is comen of it, and even borroweth of the Cymbricke. This a man will deny Goropius and his disciples: and whereas they show some Hebrew words or Phrases that resemble the words and terms of the base Almain, and so conclude that Adam spoke low Dutch, and that the language of Moses and the Prophets is hard, ambiguous, poor, and borrowed of the Cymbricke, which they were not well able to follow: I answer, that they are deceived, and that on the contrary they ought to say, the Hebrew was before all other tongues; who were begun in Babel, and have sithence brought forth infinite others, as the high and low Dutch, and other like, now used in the world. I would the learned professors of principal tongues would find some time to refute the allegations of Goropius: Especially those that make against the Hebrew, which he hath too saucily disgraced in the second book of his Hermath, Pag. 25.26. etc. The second opinion, which I hold with the Poet, is, that the Hebrew tongue, enclosed chief in the Canonical books of the old Testament (which have been wonderfully preserved until our time) is the first speech of the world, and the same that Moses meant, when he said, The whole earth had one mouth or language, before the building of Babel. The reasons thereof are touched in a word by the Poet, who doth hereafter treat of them more at large, as we have also noted in the margin, and mean to speak somewhat thereof in the 12. Annotation. Now whereas this first language hath at this day no letter nor word, but is full of maims and miseries, it may be said of every tongue since the confusion: that it is nothing but corrupt ●angling, weak, uncertain, and changing ever from time to time, as many have already showed heretofore. The Greek and Latin tongues have changed five or six times: and the learned know what wrangling there hath been about the writing, pronouncing, and disposing of their terms and phrases. Then what is to be said of the Greekish and Latinish tongues, those that are but apes of the other? What of the barbarous, strange, and new tongues? Or of those whose foolish pronunciation only no man can abide, or of others that by use, time, and force of people, are waxed current? But this I leave to such as list to Comment hereupon at large.  
10. Long since the Phrygians. The Egyptians, being ever great bragger's, vaunted long ago that they were the most ancient people of the world: a certain King of theirs named Psammetichus, attempted to search out the truth; and for that end thought meet by some means to discover what was the first language of the world: Thus, he took two newborn babes, and delivered them unto shepherds to be nourished, commanding they should be brought up in a secret stall, there to suck the milk of Goats, and straight forbidding, that none should come there to pronounce any word before them: then after a certain time when they were of age, they should be left alone, and made to fast a while. Now so soon as they were past three years old, their governor having in all points accomplished the King's commandment, came to open the stall, and then the two children began to cry Bec, bec: the shepherd said not a word: they repeat still the words: and he let his Master understand thereof, who caused the children to be brought secretly unto him, and heard them speak. So when the meaning of the word was asked, and the Egyptians understood it signified bread in the Phrygian tongue, they granted the pre-eminence of antiquity unto the Phrygians. Herodotus writeth that the Priests of Vulcan, in the City of Memphis, told him the same tale. There are some others that think these Babes were brought up of dumb nurses: howsoever it be, sure it is that the pride of the Egyptians was by some such devise daunted. Suidas, touching the very point, saith that babes nourished of a Goat, must needs cry somewhat like a Goat, and such was the sound of the word Bec; a meet reward for his wisdom that made such a trial. The Grecians in old time were wont to call an old dotard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word composed of Bec and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Moon: the same is turned into a proverb which Erasinus expoundeth. But Goropius in the fifth and ninth book of his Origines playeth the subtle Sophister, as his manner is, and useth his beak upon the word Bec: concluding, since Bec in low Dutch signifies bread, and Psammetichus his babes called for Bec, that so long ago they spoke low Dutch; whereupon it followeth, that his tongue was the most ancient of the world. He calleth also his discourses upon the same Bocceselanea, offering the subject of a Comedy to some new Aristophanes. But let us consider the answers of the Poet to the Phrygians, and to Goropius.    



Resonnast à l'entour de trois-fois douze mois.  
Eux conduits au milieu & des peuples de Xante,  
Et des Egyptiens, d'vne halaine impuissante  
Crient Bec plusieurs-fois, Bec, bec, est le seul mot  
Et que leur langue forme, & que leur bouche esclôt.   


Refutation du iugement de ces enfans.  Adone les Phrygiens sachans qu'en leur langage.  
Bec veut dire dupain, peignent de leur courage  
Laioye sur le front, pour avoir eutant d'heur  
D'obtenir de Nature arrest en leur faveur.   

Sots! qui ne pensoient pas que les bélantes troupes,  
Qui retondoyent les fleurs des plus voisines croupes,  
Leur enseignoit ce terme: & que les mots Gaulois,  
Memphiens, Grecs, Hebrieux, trojan, Latins, Anglois,  
Ne naissent auec nous: ains que chasque langage  
S'aprend & par hantise, & par un long vsage:  
L'aptitude à parler demeurant seulement  
Naturelle aux humains, comme l'autre ornement,  
Qui richement diuers, les rend plus dissemblables  
Aux stupides troupeaux des bestes miserables.   


Response à l'obiection prinse de la voix confuse des animaux.  Que si tu mets en ien que le Taureau misgit,  
Le tardif Asne brait, & le Lyon rugit  
Ore haut, ore bas: & que partels langages  
Ils nous semblent, diserts, descowrir leur courages:  
Ce ne sont point des mots, ains des expressions  
Dubrovillé mowement de peu de passions:  
Des indices confus de douleur, de tristesse,  
Dire, de soif, de faim, d'amour, on de liesse.   


Response à la seconde obiection prinse du gazouillis des oiseaux.  On en peut dire autant de ces chantres ailez,  
Qui sur les verds rameaux des bussons reculez  
Gringotent le matin. Car bien que, comme il semble,  
Deux à deux, trois à trois, ils devisent ensemble:  
Que leur voix se flechisse en cent mille façons:  
Qu'ils decoupent hardis, cent mignardes chansons:  
Qu' Apollo ait esté disciple en leur eschole:  
Cest un son sans sujet, des notes sansparole:  
Vne chanson redite en uniour mille fois:  
Vn discours qui, muet, se perd dedans les bois.   


Auantage de l'homme, doué de rayson, pardessus tous autres animaux.  Mais le seul homme peut discourir d'attrempance,  
De force d'equité, d'honneur, & de prudence,  
De Dieu, du ciel, de l'eau, de la terre, & des airs,  
Au●c termes choisis, signisians, diuers:  
Desuelopant son coeur, non par un seul langage,  
Ains comme Scaliger merucille de nostre âge,  

Louange de joseph Scaliger, tres-docte entre les doctes de ce temps.  Le Soleil des sçavant qui parle cloquemment  
L'Hebrieu, Gregois, Romain, Hespagnol, Alemant,  
François, Italien, Nubien, Arabique,  
Syriaque, Persan, Anglois, & Chaldaique,  
Et qui, Chameleon, transfigurer se peut.  
O riche, ô souple esprit! en tel autheur qu'il v●ut:  
Digne fils du grand jule: & digne srere encor●  
De Sylue son aisné, que la Gascongne honore.   

Mais quant aux Perroquets, qui faisant leur se jour  

Responce à la troisiesme obiection touchant les Perroquets semblables à l'Echo, & parlans sans parler.  Dans un logis percé de toutes parts à-iour,  
Plaident avecque nous lapalme deloquence:  
Prononcent tout au long des Crestiens la Croyance:  
Redisent du Seigneur la deu●te oraison:  
Appellent nom par nom tous ceux de la maison:  
Ils sont tels que la Voix, qui de nostre voix fille,  
Par les creusez vallons, importune, babille,  
Sans sçavoir qu'elle dit. En vain ils battent l'air,  
Et parlant sans s'entendre, ils parlent sans parler,  
Sourds à leur propre voix: d'autant que le langage  
N'est rien que de l'esprit un resonnant image:  
Mesme qu' and it est court, qu'il est peint, qu'il est doux,  
Et tel quavant Nembrot il estoit seen de tous.   


La langue Hebraique est la premiere de toutes les autres, pource qu'elle exprime toutes choses en peu de mots.  Or quand i' entre en discours, que la langue Hebraique  
Auec bien peu de mots heureusement explique  
Les pensers plus brovillez: & guide l'auditeur  
Par tous les plis secrets des Dedales du coeur,  
Beaucoup mieux que la Grecque auec ses Synonymes,  
Epithotes hardis, metaphores sublimes,  
Sesse couplements de mots, ses diuers temps, ses cas,  
Et mille autres beautez dont on fait tant de cas:   


Elle comprend une infinité de secrets en ses ettres, selon l'oppinion des maistres & docteurs d'icelle.  Quand ie pense à par-moy que l'Escole Rabbine  
Treuue dans l'Alphabet de la langue diuine  
Tout ce qu'on voit de l'oeil, tout ce qu'on croit par foy,  
Et que tous ars encor sont comprins dans la loy:  
Soit qu'auec grand trauail en cent façons diuerses,  
Les lettres de ses mots, curieux in renuerses:  
Car ainsi qu'en contant, des chissres le transport  
Augmente fort le nombre, où le décroist bien fort:  
L'anagramme roidit, ou relache la force  
Du nom, à qui, subtile, elle donne un entorce:  
Ou soit que iustement tu mettes comme en blot  
Les nombres, qui naissans des elements d'vn mot  
Expriment vn mystere: & que sous ce vocable  
On en comprenne un autre en nombre tout semblable:  
Soit qu'vn nom soit marqué par un seul element,  
Où toute l'oraison par un mot seulement:  
Comme sous un portrait d'Egypte le silence  
Seelloit, mysterieux, une longue sentence:   


Il n'y a nation sous le ciel qui ne retienne quelques mots d'hebrieu.  Quand ie pense à par-moy, que du riuage Indois  
Iusqu'au mont iette-feu du riuage Irlandois:  
Et que du chaut Tambut insqu' à la mer Tartarus  
Tu n'oeillades, ô ciel, nation si barbare,  
Peuples tant ignorant es sainctes loix de Dieu,  
Qui ne retienne encor quelque mot de l'Hebrieu:  
Et dont les elements, pour bien qu'on les desguise,  
N approchent des saincts noms des lettres de Moyse.   


Le vieil Testament & la doctrine du plus ancien peuple ne se trouue qu'en langage hebraique.  Quant ie pense à par-moy, que le volume sainct  
Du premier testament n' est d'autre lettre peint:  
Qu'Vrim, la Vision, le Songe ne prononce  
Qu'en la langue d'Isac sa Prophete response:  
Que mesme l'Eternel a voulu de son doy  
Graver en mots Hebrieux sur deux marbres sa loy:  
Et que long temps depuis ler clairs courriers du Pole  
En termes Palestins nous portent sa parole.   


Les mots, specialement les noms propre hebraiques, sont de grands poids & signification.  Et quand ie pense encor qu'aux premiers des humaius  
On n'imposoit des noms hazardeusement vains:  
Ains qui, riches, marquoyent aues grande energie  
Quelque insigne accident du discours de leur vie:  
Et toutefois void-on qu'encor tout ces mot vieux  
Sont de son & de sens aviourdhuy mesme Hebrieux:  
Qu' Eue veut dire vie: Adam, formé d'argile:  
Campremier acquis: Abel, comme inutile:  
Seth, remis en saplace: & cil, sous qui les flots  
Laissent en pais laterre, est nommé le Repos:  
I'accorde volontiers, quoy gue gronde la Grece,  
A l'idiome Hebrieule sacré droit d'ainesse.   


Louange de la langue hebraique, mere & Reyne de toutes les autres.  je te salue donc, ô surgeon perennel  
Des pourtraicts de l'esprit parler de l'Eternel,  
Claire perle, ô matrïce, & Rhine des langages,  
Qui, pure, as ia franchi l'abysme de tant d'ages:  
Qui n'as mot qui ne pese: & dont les Elemens  
Sont pleins de sens cachez, les poincts de Sacremens.  
Sainct dialecte, en toy les propres noms des hommes▪  
Des pays, & citez, sont autant d'epitomes  
De leurs gestes fameux: Et ceux làdes oyseaux,  
Des hostes de la terre, & des bourgeois des eaux,  
Sont des liures ouuerts, où chacun eust peu lire  
Leur naturelle histoire, auant que par son ire  
Le Pere roule-ciel d'vn flambant coutelas  
Eust coupé le chemin de l'Eden de çà bas.   


Adam impose les noms hebrieux à tous les animaux.  Car Adam imposant en sigue de maistrise  
Noms à tous animaux dans les urais champs d'elise,  
Lors que devant ses yeux deux à deux, flanc à flanc,  
En monstre generale ils marcherent de rang,  
Il les choisit si beaux que les doctes oreilles  
Portant leson à l'ame, y portoyent les merueilles,  
Dont la Voix forme-tout embellit richement  
Les peuples & du sec & du moite element.   


Il entichit ce langage, par composition de verbes & de clauses.  Et dautant que tout Corps souffre, ou fait quelque chose,  
Ayant f●rgé les Noms, les Verbes il compose.  
Et puis pour enrichir d'autant plus l'oraison,  
Y ioint quelques membrets seruans de liaison,  
Pour coudre proprement ses membres plus notables,  
Ainsi qu'vn peu de colle vnit deux grandes tables: 
Comparaisons.   
Comme seruent encor les pennaches ondants  
Sur le sommet cresté des morions ardents,  
Les franges aux manteaux, les piedestals & bases  
Aux statues de marbre, & les anses aux vases.   


La Langue hebraique paruient d'Adam iusques au téps de Nemb. ot, depuis lequel elle demeute en la maison d'Heber, de qui elle a esté surnomee hebraique.  Ce langage d'Adam de pere en fils coulant  
Paruient incorrompu iusque aux temps violant  
Du prince eschelle-ciel: & seul sit par le monde  
Retentir les accents de sa riche faconde.  
Mais comme partial, il se retire alors  
En la maison d'Heber, soit qu'il ne fust du corps  
De la troupe rebelle: ains, sage, fit à l'heure  
Loin des champ de Sennar sa paisible demeure.  
Ou soit qu'estant conduit par contraint en ce lieu,  
Gemissant, il priast en cachettes son Dieu,  
Et d'vn esclaue bras maçonnast les murailles,  
Qu'il vouoit, despité aux profondes entrailles  
De l'Enfer tenebreux: ainsi que le Forcat,  
Qui combattant la mer, miserable, combat  
Contre sa liberté, & maudit en son ame  
Ceux pour qui unict & iour il occupe sa rame.  
Soit que de l'Eternel les liberales mains  
Allant comme au devant des oewres les plus saincts  
Pour l'amour de soy-mesme, eust laissé de sa grace  
En despost ce thresor à Hebraique race:  
Lors que le demeurant des superbes maçons,  
Brouillon le desguisa en cent mille façons:  
Et que chacun, courant où le destin l'appelle,  
Porta des noweaux mots en sa terre nowelle.    


Till three times had the Sun run out his yearly race.  
When brought they were abroad, and set betwixt the people  
Of Pantus and of Nile,, they cry with voices feeble,  
And often cry they Bec: bec, bec is all the ground  
That either tongue can frame, or else their mouth will sound;  
Whereat the men of Xanth, who knew the word implied  
In Phrygian language Bread, in face they signifide  
The joy they felt in heart, and thought them highly blest  
T'obtain on their behalf dame Natures own arrest.   

11 O fools! who never cast how that the bleating flocks  
That shore the tender flowers upon the neighbour rocks  
Had taught them such a tongue, and that the Dardanish,  
French, Latin, Hebrew, Greek, Egyptian, or English,  
They are not borne with us; but well may be discerned,  
That every tongue by haunt and by long use is learned.  
disposedness to speech indeed is Nature's gift;  
As is the grace of tongues diversity and shift,  
So variably rich, and richly variable,  
As makes a man to beast the more uncomparable.  
And if you list oppose, 
Men only speak. An answer to the objection taken from the undistinct voice of beasts. An answer to a second objection taken from the chirping of biras.  how that the Bull he bellowes,  
The slothful Ass doth bray, the Lion and his fellows  
Now triple roar, now base, and by those tunes ye find  
They seemen eloquent to make us know their mind:  
I say these are no words but only declarations  
Of their disquiet stirs, provoked by sundry passions;  
Confused signs of grief, or tokens of their sadness.  
Of joyfulness, of love, of hunger, thirst, or madness,   

The like may well be said of that light-winged quire  
That on the greene-locke heads of Oak, Elm, 
An answer to the third objection touching Parrots.  Ash and Brier  
Record the morning lay: for though (as is the weather)  
By two, by three, by more, they seem to talk together,  
And though their voice it bends a hundred thousand ways,  
And descant though they can a hundred wanton lays;  
Though great Apollo's self within their School was taught;  
A groundless tune it is of notes intending naught:  
A thousand times a day the selfsame song repeated,  
A dumb discourse, amid the wild of woods defeated.  
But only man hath pour to preach of modesty,  
Of honour, of wisdom, of force, of equity,  
Of God, of heaven, of earth, of water, and of air,  
With words of good import, ye culled and sundry-faire.  
Vnfoulding all his thoughts not only in one language,  
But like to Scaliger, the wonder of our age,  
The Lamp of learned men, can wisely speak and much,  
In Latin, Hebrew, Greek, English, Italian, Dutch,  
In Spanish, Arabic, French, and Slavonian,  
Caldean, Syrian, and Ethyopian.  
This man Chameleon-like will make his transformation,  
(O rich, o pliant wit!) to any author's fashion.  
Great julies' worthy son, great Syluys younger brother,  
In Gascany renowned more than was ever other.  
But as for Popinjays, that passing all their ages  
Within the pierced grates of thorow-ayred cages,  
In eloquence are bold to plead with us for chief,  
Pronounce all throughout the Christian belief;  
Repeat the form of Prayer that from our Saviour came;  
And all the household call together name by name;  
They like dame Echo be, our sounding voices daughter,  
That through the vaulted hills so rudely bableth-after,  
Not weening what she saith: In vain this air they break,  
And speaking without sense, they speak, but nothing speak:  
As deaf unto themselves: for language is defined.  
A voice articulate that represents the mind:  
And short it was, and sweet, and decked with many a flower,  
And understood of all, before the Babel tower.   

12. 
The Hebrew tongue most ancient.  Now when I duly weigh how th'Ebrew doth report,  
And readily express in words both few and short,  
Most cumbersome conceits, and through each secret plight  
Of reason's Labyrinth affords the reader light;  
The first reason. Yea fare above the Greek with her Synonyma,  
Her lofty Metaphors, her bold Epitheta,  
Her compounding of words, her tenses, and her cases,  
And of so great request a thousand other graces:  
The second reason. When I consider well how in the Letter-row  
Of that same tongue divine the Rabby-schoole doth show,  
All we beleove with heart, all that with eye we see,  
And that within the Law all arts employed be:   

By turning too and fro, and changing letters room;  
(As in Aritchmeticke it mends or bats the sum)   

By gathering of some word the numbers mystical,  
And drawing them throughout a word proportional.   

Or that some word is known by some one Element,  
Or by some only word a perfect speech is meant;  
As in a short devise of mystical emblem  
The silent Egypt want employ alonger theme.   

The third reason. When I consider well that from th'East-Indie sand  
Unto the flaming Mount that borders Iserland,  
And from the frozen Sea to scorched Tombuts shore,  
Thou Sun no people seest so void of wit and lore,  
No men so ignorant of Gods most holy Law,  
But they retain as yet, some words of Hebrew saw;  
And but their letters do (though out of order set)  
Come near the sacred names of Moses Alphabet.   

The fourth reason When with myself I weigh that th'holy counterpane  
Of God's old Testament was in those letters drawn:  
That Vrim, that the Dream, and that the Vision wise,  
But in this Hebrew tongue spoke not their prophecies;  
And that th'Eternal self did with his finger deign  
To grave in Hebrew style his Law on tables twain;  
And, many winters since, the Messengers divine  
Did preach the joyful word in tongue of Palestine.   

And when I further way, that th'ancient patriarchs  
The fift reason. Had all their names imposed as reasonable marks,  
And such as fully showed with mighty consequent  
What was of all their time the rarest accident;  
And thereto that we find how every ancient name,  
By writ, by sound, by sense, from Hebrew language came  
(As Eve is constered Life, Cain, first of all begot; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And Adam made of Clay, and Abel, profit not)  
Seth, set in others place, and he surnamed Rest,  
Who saw th'all-hurting flood below the ground suppressed)  
I cannot choose but grant, though Greece with fury some,  
Preeminence of age to th'Hebrews I diome.   


Great commendation of the Hebrew tongue.  Then thus I thee salute, o overrunning spring  
Of utterance of mind, laid of th'eternal King,  
Thou brightly-shining Pearl, queen-mother of languages,  
That spotless hast escaped the dungeon of all ages:  
Thou hast no word but wai'th; thy simplest elements  
Are full of hidden sense; thy points have Sacraments.  
O holy dialect, in thee the proper names  
Of men, towns, countries, are th'abridgements of their fames  
And memorable deeds: the names of winged bands,  
Of water-habitants, and armies of the Lands,  
Are open treatises whereout a man might gather  
Their nature's history, before th'heaven-rolling father,  
By man's offence provoked with flaming Symiteer,  
The way of Eden carved from these base countries here.   


Adam gave Hebrew names to all creatures according to their nature.  For Adam when in tok'n of his prerogative  
He did in true Elise each creature title give  
When as before his eyes in muster general  
Two by two, side by side, in rank they marched all;  
He chose the names so fit, that every learned ear  
Which understood the sound, might als the wonders hear  
Whereby th'all-forming word did richly beautify,  
Or those that live in wet, or those that live in dry.   


He enriched the tongue with verbs and clauses  And for each body must or suffer thing, or do,  
When he the nouns had framed, the verbs he joined thereto;  
And more to beautify this goodly ground of pleading,  
He many tittles made, that serve for knots in reading,  
The parts of most account to join, as best it sits,  
Right as a little glue two planks of timber knits;  
As eke for ornament like waving plume of Feathers,  
Which on the chamfred top of shining helmet weathers:  
Or as Marbl' Images their footstals have and bases,  
And silver cups their cares, and velvet robes their laces.   


The Hebrew tongue continued generally spoken, from Adam to Nimrod, than it remained only in the family of Heber: whence it was called Hebrew.  This tongue that Adam spoke, till in bad time arrived  
That heaven assaulting Prince, sincerely was derived  
From Father unto Son, the world's circumference  
Did throughly sound the tunes of her rich eloquence:  
But after partial wox and quickly she retired  
To Heber's Family; for either he was not hired  
Among the rebel crew, or wisely did abide  
Fare from the Sennar plain in so disaster tide.  
Or, if he thither were with other more constrained,  
In corners worshipped God and secretly complained,  
And so with slavish hand them holp to build the wall  
Against his will, and wished it suddenly might fall  
Into the darkest hell; as galleyslave in guyves  
That combating the Sea most miserable strives  
Against his liberty, and curseth in his heart  
The head for whom he toils in such a painful art.  
Or beit th'eternal God, with his hand ever-giving,  
Preventing as it were the works of men well living,  
For his own honour's sake, and of his only grace,  
This treasure lest in trust with Heber's holy race:  
While all th'  rest of Mason's ill-bested  
A hundred thousand ways the same disfigured,  
And eu'rychone dispersed where destiny them tarried,  
Into their newfound land a newmade language carried.    

11. O fools, that little thought. The first answer is, that this word, Bec, that the children spoke, was a confused found coming near the cry of Goats: And how could they ask bread, seeing that they understood it not, never heard it spoken by any body, never heard the meaning of it? The second is, that words are not borne with us, but that we learn them by haunt and long usage. If they were borne with us, doubtless these infants would have spoken as well other words: for the understanding being moved, the belly pinched with hunger, would not content itself to express his passion in one syllable. The third is, that men are only the right and proper speakers, yet if they be not taught it, and thereto fashioned, but are brought up among beasts, in stead of a right and framed speech, they shall make but a sound and cry confused like unto beasts. In a word, 〈◊〉 take this discourse of Herodotus, touching the two infants and their Bec, to be but a tale made upon pleasure, and a very heard-say; and there-against I oppose the antiquity of the Hebrew tongue. Yet if I were bound to believe Herodotus, I would say the Phrygians Bec was drawn from the Hebrues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechem. The disciples of Goropius will confess that the Phrygians are come from the successors of No: so can it not seem strange unto them, that I say the Phrygians retaining some tokens of their grandfathers language, have (like infinite others) lengthened and shortened the most part of the words: some whereof yet remain whole, to witness the antiquity and principality of the Hebrew tongue. After this the Poet answereth those that build upon the unframed noise of beasts, the chirping and chattering of birds, and the babbling of Parrots, to prove the birth of speech with us, and cast a cloud over that perfection he granted only to the first language; and so he saith that man only endued with reason, is the only creature on earth capable of distinct, ordered, important, and proper speech, and further speaketh many several tongues: whereof he bringeth in for example the learned Scaliger. Hence it ensueth that a man cannot learn to speak, if he be brought up among beasts that have no reason whereby to deserve the name of a speech, or to use the same aright: or if he be brought up with such as are dumb, of whom he can learn nothing but signs and confused sounds, he will never speak treatably, nor understand any thing, except another do speak first unto him, and make him understand the speech with often repeating: As appeareth not only in young children, but in the oldest men also, who learn as long as they live the words and names of those very things which they have oftentimes scene before. It followeth then, that all the discourse of the Phrygians Bec is a devised tale, and therefore unworthy for them to build upon, that go about to prove the Phrygian tongue, or theirs that would draw their pedigree from the Phrygians, to be the first language of the world. Another man may find in his own tongue a many like words, and draw thence as good conclusions as Goropius doth. But a strange thing it is, that the Heathen Authors have said nothing, nor made any mention in their books of the beginnings and occasions of diversity of tongues: especially that the Grecians, and other such learned people that have professed the knowledge of all things, knew not the beginning of their own language. Moses only hath set us down this notable history, and opened to the Heathen the spring of their tongues. And this further is to be wondered at in the History of Babel, that the Hebrew tongue alone, as being the first of the world, hath remained among that people that were the Church of God, where the Messiah was borne, and from whence arose the preaching of the Gospel, touching the appearance of the promised Saviour: which Gospel hath sithence by the gift of tongues, and ministry of the Apostles, overspread all the parts of the world. Thus Moses handling the beginning of tongues, proveth his history to have long foregone all others, and therewithal engraveth upon the gates and walls of the City and Tower of Babel, a goodly warning to all men, to fly and avoid Atheism, and all vainglorious folly, which buildeth Towers against Heaven, and rebelleth against God: who suffereth the wicked to advance and hoist up themselves the space of some few months or years, to the end he may give them a fearful overthrow at length. What would the presumption of a man have done (saith Saint Augustine) when algate the top of this Tower had reached unto the clouds? It is humility that lifteth up the heart on high, to the Lord, not against the Lord: she it is that leadeth us the true, right, and sure way to heaven. These few words I thought good to add unto the rest, because the proud aspiring mind of man cannot be sufficiently discovered, nor too much cried out on. Whereas these builders busily forecast in their mind, and laboured to make themselves renowned among their posterity, and thought men of some worth; let us remember that the true praise consisteth not in works of goodly outward show, but in such as are good indeed, and approved of God. So let us return to the text of the Poet, who having touched in a word the beginning of tongues, and refuted some contrary objections, showeth now which of all the tongues that have been, are, or shall be in the world; aught to be accounted the chief and most ancient, and whereof a man may truly say, it is the most excellent of all other.  
12. The Hebrew tongue. He propoundeth five reasons, whereby he is induced to believe that the Hebrew is the first tongue of all, whatsoever the. Greeke and others doc allege for themselves.  
The first is, that this tongue compriseth much matter in few words, is very significant, briefly and plainly expresseth whatsoever a man can think, and when it is requisite to discover the most secret and hidden plights of the heart, she slippeth none, but for all things hath words lively, pleasant, weighty and of great import: and for her circuits of speech and long discourses, they are more wonderful than the best and sweetest the Greek hath: which notwithstanding her store of selfe-meaning words, her bold and far-fetched Epithets, her cunning Metaphors, her words compounded, her tenses and other fine devices, is no more comparable to the other, than the chirping of a Goldsinch is to the song of the Nightingale. Proof hereof may be made by the earnest and diligent consideration, and weighing the words, sentences, and discourses of the Hebrew with those of the Greek, and all others: not only in Grammars and Dictionaries, but even in whole books and volumes. It shall suffice me to wage and lay the book of Psalms only, or the works of Solomon, or job, or of Esay, against all other Authors: and I dare boldly avouch, that in one of these a man shall find almost in every chapter, more elegance, state and majesty, more figures, and more of all kind of ornaments for a discourse, than in all the tedious works of those that man's wisdom setteth-by so much. I speak not now of the matter and substance of things, which nevertheless is in this tongue as happily expressed as in any other; let them strain themselves never so much, they are not able but very grossly and a-farre-off to make a show of that which this other painteth out in orient colours, what matter soever it hath occasion to utter.  
The second reason is, that the Rabbins or Hebrew Doctors (men wondrous careful to preseive the whole body of the old Testament, so as the least letter, point, and accent, they have counted over and again often times) have noted in the 22. letters of the Hebrew Alphabet, either apart or together considered, all the secrets of divinity and of Philosophy, both natural and moral. This is a notable thing in the Hebrew tongue, that all the letters have their proper signification: and that the letters of most of the principal tongues in the world have taken their beginning from them: as also that the primitive words, and those of whom infinite others are derived in diverse principal tongues, are drawn from the letters, syllables, and words of the Hebrew. To say nothing of the excellency of her accents, and the property of her vowels: the Rabbins have further found out many secrets by divers-way-turning and alter-placing the letters of Hebrew words: and that which the Greeks' and others have after their example invented, is nothing in comparison. For there is scarce any word in the Hebrew, but being inverted (as may easily be done, and sometimes two, three, or four ways, as the number of the letters are) offereth to our consideration another word, either of like sense, or contrary: or making relation to the first, giveth thereto such light, beauty & livelihood, that it is wonderful to behold. Again, oftentimes a Noun or other word, yea a letter, importeth a whole sentence, like unto the Egyptians Hieroglyphikes, invented of them to the imitation of the Hebrew letters and words, yet nothing in comparison of them. This matter would require a whole volume, to be writing according to Art, by the hand of some one that were well seen in the tongues: and I could name three pair yet living that are well able to do it. In the mean season, whosoever is desirous to search further herein, let him read the Harmony of the World, written by Franciscus Georgius, and Guido Faber: the Heptap. of joannes Picus, Earl of Mirandola, the Hieroglyphickes of I. Goropius, from the beginning of the seventh book, to the end of the sixteenth: three books of I. Reuclinus De arte Cabalistica, and other three books of his De Verbo mirabil●, the Cabala of Picus, with the interpretations of Angelus Burgonevensis thereupon Further, much good matter to this purpose a man may find in Thesauro linguae sanctae, set out by S. Pagninus, & after augmented by many other learned professors of this tongue. See further the Syriac Institut, etc. of Camnius: the Mithridates of C. G●snerus: the Alphabet in 12. tongues of Postella, and his book. De antony's quitate linguae Hebraicae, there are many such Treatises set forth by diverse learned men: whereout, and of the books aforenamed, may be gathered infinite proofs of that which the Poet hath touched in this second reason.  
The third is, that there life's no Nation under the cope of heaven, but keepeth still some words of Hebrew in their speech; First, the Caldean, Syrian, Arabian, Egyptian, Persian, Ethiopian, and many other, as the Gotthicke, Troglodyticke, Punic, are so derived thence, that they come as near it as Italian to Latin, some more, some less. Secondly, the Greek, Latin, and those others, that are farthest off, have yet here and there some words that we must needs grant are sprung from the same fountain: a man may set down a many of them, but it were too long here to coat the examples. Thirdly, the roots of many words that are taken to be Greek or some other tongue, are found to be Hebrew, as Franciscus junius hath plainly showed in his learned oration Deliuguae Hebraea antiquitate & praeslantia.  
The fourth reason is, that the doctrine of the old Testament, which is the doctrine of the first and most ancient people of the world, was not written but in Hebrew. No man denieth that the people that came of Sem the son of No, is the most ancient: among these remained the Church of God and the Hebrew tongue. God spoke not but in the Hebrew tongue by the high Priest that wore the sacred Ephod, and the breastplate of judgement, whereon was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim & Thummim (words signifying lights and perfections) which some think was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foure-letered name jehova, contained within the breastplate: others say it was the ranks of those twelve precious stones there enchased, that on them had engraven the names of the twelve tribes of Israel: as if it were a repetition of that which Moses saith in the 17, 18, 19, and 20. verses of the 28. chapter of Exodus, where he speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vrim & Thummim in the 30. verse: others hold they were certain names: others are of diverse other opinions. Some late writers think those words were engraven in the breastplate: This is a secret, the search whereof (whether one dispute of the words, or what they meant, or what's become of them, etc.) is very painful and needless; for that now since the coming of Christ we ought to follow the truth itself, and not stay upon shadows. These words doubtless gave to understand, that all light and perfection cometh of our Saviour, in whom all the fullness of the Godhead bodily dwelleth, in whom are hid all the treasures of understanding & knowledge, who is the light of his Church, that is made unto us of God his father wisdom, justice, redemption, and holiness. In all judgements, demands, oracles, and revelations that were made by Vrim and Thummim (as may be gathered out of the 27. chapter of Numbers, the first book of Samuel the 13. and 30. chapters, and other places where advice and counsel was asked of God, and answer was made by the mouth of the high Priest, there appeared a clear light, a sure truth and perfection: all which in Christ is accomplished. Now these demands and answers were propounded and rendered in the Hebrew tongue, long time before any other language was used in the world. For so soon after their scattering at Babel they could not well be incorporated into a common wealth: and as for religion, that was not kept but in the race of Sem, as Moses plainly declareth all through the history of Abraham. Concerning the Prophets, their dreams and visions, God spoke not, they understood not, neither answered or taught they the Church but in the Hebrew; that significant, unmingled, holy, chaste and heavenly tongue; whereas others lisp and stammer-out uncertain sounds, and are infinite ways defiled through the dishonest, foolish, erroneous, and  discourses of their inventors: I except the books of the new Testament, and all writings drawn from the clear fountains of holy Scripture, besides the which there is nothing but vanity, filth, wickedness, and ungodliness in the world. Moreover, the Lord himself setteth down his law to his people, and writing it twice with his own finger, and speaking with his own mouth to Moses and his other servants in the Mount, used the Hebrew tongue. So did the Angels and Prophets, and jesus Christ spoke the Syriac, a tongue so derived of the Hebrew, that they are very like; as their Grammars declare. The Apostles spoke diverse tongues, and wrote also according to the people and persons with whom they had to do: yet for all that in their books may be noted an infinite many of phrases borrowed of the Hebrew: as the learned interpreters of the new Testament have exactly showed.  
The fift and last reason set down by the Poet is, that the Hebrew words, especially the proper names (some are alleged for example, and many other may be added) are of great weight and importance: for sometimes they lay open unto us the chief things that do befall the person so named. Nay further, if a man would take the pains to change the order of letters, he may finde in them many goodly mysteries. The Greeks' have found the way, and followed it in the interpretation of their proper names: but they come fare short of the livelihood and majesty of the Hebrews, who begun the thing before them many hundred years. As for other tongues the most part of their proper names have no meaning; they are devised at-all-aventures; so are they right tokens of barbarism. Some tongues there are more happy and plenteous than others in this behalf: but their interpretations are for the most part uncertain, especially if the Root thereof come not from or near the Hebrew. Herehence again the curious reader may take occasion of a large commentary: I leave it unto him.  
13. Then do I theesalute. It is not without cause, that the Poet strait upon the former discourse, useth these words: considering the excellency of the Hebrew tongue, and that he setteth out in so few verses her wonderful perfections, each one of them requiring a large treatise, and himself being unable to shut up so great matters in so few words. For example sake let us consider but very briefly those three points that the Poet here toucheth: to wit, that the two and twenty Hebrew letters are full of hidden sense; that the proper names of persons, Countries, and Cities in this tongue are as much as abridgements of their life and deeds; that the names of birds, beasts and fishes, contain the history of their natures: howbeit since the fall of Adam the knowledge thereof is greatly darkened. To make the Reader somewhat more desirous to enter mediation hereon, I will set him down some examples. Concerning the mysteries of the Hebrew Letter-row Eusebius and S. jerom in his Epistle ad Paul. urbic. which is the 155. expoundeth them, as I shall show you in our tongue. The first letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph signifieth doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth a house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghimel, Fullness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth Tables, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He This, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain That or she there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth Life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth Good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod Beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaph a Hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed Discipline, or the Heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man Theirs, or of these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun Continual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech Aide or succour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain a Spring, or an Eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phe a Mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sade justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coph Calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resch a Head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin Teeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau Signs. All which may be thus put together and expounded. The Doctrine of the Church, which is the house of God, is found in the fullness of the Tables: that is, the holy Scriptures. This doctrine and that fullness of the tables is the life; for what life can we have without the knowledge of holy Scripture? Out of these we learn jesus Christ, who is the life of them that believe. And although this knowledge be excellent and perfect in God, yet as for us, we know not but in part, we see as it were by a glass in darkness: But when we shall ascend up into heaven, and become like unto the Angels, than the doctrine of the house, and the fullness of the tables of God's truth, shall be accomplished: then shall we see face to face the Good prince (to wit, God himself the Sovereign Good, who is the Beginning of all things) even as he is in his own nature. In the meantime we must lay Hand to the work of our Calling, by the means of a right Discipline or a true Hart, assuring ourselves that we shall find Continual Succour in this heavenly truth, which is the Spring or Eye of the Mouth of justice, namely Christ our Head, whose Calling is in Signs, or marks of Teeth or framed voice of the Scripture. I desire the Reader to take in good part this short Allegory that I am bold to make upon the Hebrew Letters; and if he desire more in this kind; let him repair to the Roots of the essential words of these letters, there may he view the matter more at large. For this time it shall suffice to have shot this arrow toward the mark our Poet aimed at.  
Now for the second point touching the names of several men, of Nations and Cities, I will note you a couple of examples of each: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham signifieth a Father of many, so was his household much increased temporally and spiritually, he is the Father of all the Believers, whose number is uncountable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses signifieth taken out of the waters, so was he by Pharaos' daughter, when his mother, loath to have him slain according to the King's cruel commandment, had laid him forth in a pitched flasket by the River's brink, Exod. 2. By him also God guided his people through the waters of the red sea, and wrought many miracles. The Arabians are a people who even at this day have no certain place of abode, they wander still up and down the champion countries and wilderness, they are famous thiefs, and lurking in secret places, make often sallies out upon their neighbours, and set upon all passengers unawares. Their name cometh of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab, by Ain in the first Conjugation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearib, which signifieth to mingle day and night together: and because that in a desert and waste place all things are confused, as if day and night were mingled together, therefore the country for the situation is called Arabia. This agreeth right with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab, written by Aleph, which signifieth to he in ambush, or to lurk in dens, as thiefs and ravening beasts do. The Egyptians in the Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mitsraim, because of their strong holds and places of defence, that have been long amongst them: the primitive word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsor, that signifieth to truss close together: In some places of Scripture Egypt is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rahab, that signifieth Proud: so indeed they have always been highminded, and greater bragger's than any other people. Now for Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerusalem signifieth The vision of peace, and just according to the truth: for the peace and grace of God hath been seen and continued upon that place many hundred years, and chief because it hath been a figure of the Church militant and triumphant; as often mention is made of the new and heavenly jerusalem. Babylon cometh of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel, which is derived of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balal, to confound mingle, or trouble, as water when it is mudded. For so indeed the earthy Babel, that was in Chadaea, hath made a hotchpotch of the world: and that Babel, the spiritual, that is spoken of in the Revelation, hath made so many confusions, that it is impossible to name them all.  
There remaineth the third point, touching Birds, fourfooted Beasts, and Fishes, whereof and every of them I will name two only, for a pattern, lest I seem too long in the Annotations. The Stork, so commended for her love toward those by whom she received life, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasida, that is to say, dutiful, loving, and religious. The Eagle is called Nescher, that cometh near to Shor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jashar, the one signifieth to look the other to be rightful: and this bird of all other hath the sharpest sight and looketh against the Sun. There is further a lively description of this bird in the 39 Chapter of job, as also of the Ostrich, and many other in diverse places of Scripture. The horse, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sus, is thought to come of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasas, if rather this verb be not thence derived, which signifieth to advance himself: for it is the bravest and siercest of all other fourfooted beasts: as job finely describeth him in his 39 Chapter. The Hebrues have three names for a Lion; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arieh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labi and La●jsch: the first cometh of a Verb that signifieth to snatch, and tear in sunder: the second of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leb, that signifieth the Hart, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laab, to be in solitary and desert places: the third is commonly interpreted a great and roaring Lion, not unlike the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Losh, that signifieth to surprise or devour, for that this beast rampeth upon and swalloweth up his prey. The Whales and great fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannim, Snakes, Serpents, or Dragons, because they are of a great length, and turn and fold themselves every way, and are no less dangerous in the Sea, than Serpents and Dragons on the land. In the 40. Chapter of job, that great Fish is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviathan, which some derive of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lavah, which signifieth to borrow, or take a thing for his recreation: because the Whole seemeth to play up and down the sea, as in a place borrowed for recreation. The Crocodile, that liveth both on land and water, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hatsab, and seemeth to come of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsab, which signifieth the covering of a Chariot, because this mighty creature hath so long and so thick a skin. More over, the Hebrues of the whole kind of fishes speak commonly as if they were of another world, because they are so fare parted and severed from the sight and conversation of men: they make three sorts of them, which they express by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thannim, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviathan. This have I added the more to show the livelihood and natural importance of this tongue, and herewith I will content myself at this time, desiring that some other, stirred up by my example, would take this matter in hand, and discourse of it better and more at large.  
15. For when Adam. Moses saith plainly, in the 19 and 20. verses of the second Chapter of Genesis: That God made all the beasts of the field, and fowls of the heaven come before Adam, to see how he would name them, and that howsover he named every thing living, so was the name thereof. The Man therefore gave names unto all Cattles, and to the Fowls of heaven, and to every beast of the field. The wisdom, wherewith our first Father was endued before his fall, importeth thus much, that he should give meet and covenable names unto all creatures under his dominion: and although the knowledge and search of birds and beasts names be hard, because of the weakness of man's judgement now since his fall, yet is it not impossible, as men well seen in the Hebrew tongue have already showed.  
16. And for each Body. Adam, a man perfectly wise before he sinned, gave not only meet names to all creatures, that were (in a manner) the moveables and instruments of his house, and of this great shop of the world, whereof the Lord had made him master; but further enriched his language with all manner of ornaments that might be required to make it perfect: So that before his fall he spoke more eloquently than any mortal man since. After he had sinned, entered ignorance into his understanding, and frowardness into his affections: which have made the speech of him and his posterity unfitting, unparfit, deceivable, and often false, even in humane and indifferent things, yea such sometime as we most curiously study upon: But the grace of God, the long life of this Patriarch, and his fresh remembrance of the wondrous things that he had seen in the Garden of Eden, have brought to pass doubtless, that the conversation, instruction, reports and authority of so great a personage, had a marvelous force to persuade and teach all those that were in his school. For from him had we ●irst our Arts and Sciences derived, and especially the knowledge of the true God. And although since his time things have been more and more enlightened and p●rfited, yet must we needs confess that Adam was the first teacher of them. Who so desireth to know the depth of his wisdom, let him at his leisure meditate upon the four first Chapters of Genesis, and he will confess there is contained the sum of all that all men have known, or shall unto the world's end. Now out of all doubt it is, that Adam taught his children and their posterity all these things exactly. But Moses, by the direction of the spirit of God, thought it sufficient to tepresent only the ground of things: otherwise the world neither had not would ever be able to contain the bookus that might be made upon these four first Chapters.  
17. This tongue that Adam spoke. The first world continued 1656 years. Adam lived 930. years, his posterity kept his language, and although they possessed with their tents and dwellings a large piece of ground, yet is there no place of Scripture to be found, whereout may be gathered any proof of the diversity of tongues before the flood. There being then but one, it must needs be the same that Adam taught his children: as may also appear by this, that all proper names until the flood are Hebrew. No the true son of Adam retained and spoke this tongue, and taught it his children. And although three or four score years before the Flood they began to spread abroad themselves, and corruption grew more and more among them (as by that may be gathered, that is written of Nimrod and Asshur, and the children of Cham, Genesis the 10.) yet in the beginning of the eleventh Chapter Moses witnesseth that at what time they, that came to dwell in the plain of Sennaar, spoke of building the City and Tower afterward called Babel, all the earth was one language and one speech: which I understand not only of those that dwell in the plain of Sennaar, but of all people then living in the world. It is likely that they that came out of the East Countries, and settled themselves in Sennaar were a great number. They spoke Hebrew, but when consusion befell their tongue, some drew one way, others another way, and in continuance of time their Hebrew varying by means of their separation was embased, and every several people had their language apart. As for such as were not mingled in this disorder, namely the families of Sem, or the most part of them, they kept the original and primitive tongue, whereof Heber was the chief professor at the confusion of Babel; and thence it cometh (as it is thought) that the tongue was called Hebrew, and the people Hebrues; as Abraham, in whose family that speech remained, is surnamed an Hebrew. The Poet, with some interpreters, leaves it in doubt whether Heber was among the builders of Babel, or dwelled apart. I think with some others, that he was not of the number, but hearing how the Tower-builders were scattered, he gave the name of Peleg (that is, Division) to his son that then was borne: because (saith Mases, Genes. 10.25.) that in his time the earth was divided. Thus much of the Hebrew tongue, which was after preserved by Moses and the high Priests, the judges, Kings and Prophets. Now let us consider what the Poet saith further as touching those other tongues, that first arising of the Hebrew, were after the confusion a hundred thousand ways altered and disguised by the nations living asunder, who themselves invented, and carried new words and language, each to the place of their abode.    



Mais l'âge doux-glissant, 
Les premiers langages divisez en plusieurs parcelles.  gaste-tout, enuicux  
Desfigura bien tost tous ces langages vieux,  
Qui nez dessus les tigre au milieu du tonnerre  
Des ouuriers martelans, parcoururent la terre:  
Et pour rendre àiamais plus confus l'Vniuers,  
Fendit le moindre d'eux en langages diuers.   

Toutelangue se change, 
D'ou procedent les diuers chan gemens en un mesme langage.  ou soit que le commerce  
En nous communiquant de l'Amphitrite Perseus  
Les thresors precieux, & ceux de terre au flots,  
Heureusement hardi, troque mots contro mots:  
Soit que l'homme disert d'vne façon gentile  
Frisant sos mots dorez & mignardant son stile,  
De gloire desireux, marque de noweaux coins  
Les choses & les faicts: on donne pour le moins  
Cours aux noms descriez, & remet en nature  
Les sur-annez, moisis, gastez de vermoulure.   


Comparaison.  Ilen est tout ainsi que des fueilles d'vn bois:  
L'vne chaet, l'autre naist. Les mots qui d'autre fois  

Le temps change le langage comme les autres choses.  Brilloient par-cy par-là dans l'oraison diserte,  
Comme des fleurs de Lys dans le campaigne verte,  
Ne sont plus ore en vogue: ains bannis de la Cour,  
Honteux font sous les toicts d'vn bas hameau sejour:  
Et ceux qui du vieux temps la chagrine censure  
Auoit mis au billon, sont de mise à ceste heure.   

Vn bel esprit conduit d'heur, 
L'Esprit humain peut enrichir un langage.  & de iugement,  
Peut donner passe-port aux mots, qui freschement  
Sortent de sa boutique: adopter ler estranges,  
Entre les sauuageons: rendant par ces me slanges  
Son oraison plus riche: & d'vn esmail diuers  
Riolant sa parole, ou sa prose, ou ses vers.   


L'vsage est la Loy des langages du monde: & quelle est la diversité diceux.  Vn langage n'a point autre Loy que l'vsage  
Courant sans frein, sans yeux, oule peuple volage  
Le va precipitant: l'autre courant, enclos  
Dans les lices de l'art, agence bien ces mots.  
L'vn desia vieillissant sur l'huis de son enfance,  
A le bers pour tombeau: l'autre fait resistance  
Aux filiers des ans. L'vn afaute de coeur  
Vit comme confiné dans un valon obscur:  
Lautre entre les sçauans hardi se fait entendre  
Duriuage de Fezà l'autel d'Alexandre.   

Tels sont pour le iourd'huy l'Hebrieu, 
Excellence de l'Hebrieu, Grec, & Romain par dessus tous autres langages.  Grec & Romain●  
L'Hebrieu, d'autant qu'encore nous tenons de sa main  
Du trois-fois eternel la sacree parole,  
Et que du droict diuinil est le protecole:  
Le Gregeois, comme ayant dans ses doctes escris  
Tout genre de sçavoir disertement compris:  
Et le masle Romain d'autant que sa faconde  
Fut par le for plantée en tous les coins du monde.    


But softly sliding Age, 
The first languages derived from the Hebrew are each of them again diuided into diverse others.  whose envy all doth waste,  
Those ancient languages soon every ' eachone defaced,  
Which in the thunder-sound of Mason's clattering hands  
On Tigris bank devised had overspread the lands:  
And that the world may be more out of order left,  
Into a many tongues the least of them hath cleft.   


Whence cometh the alteration of a tongue.  And language altereth by reason of Merchandise,  
Which bringing us to land the diverse treasuries  
Of azure Amphatrite, and sending ours aboard,  
With good success assays to change us word for word:  
Or when the learned man delightfully endighting,  
With guilt and curled words attires his wanton writing,  
And hunting after praise some stamp ne'er seen before  
Sets both on deeds and things; or doth at least restore  
Disclaimed words to use, and makes anew be borne  
The same that over-age with rot and mould had worn.  
For herein falls it out as with leaves in a wood,  
One sheds, another grows; the words that once were good  
And like fair Lyllie-flowers in greenest Meadow strewed,  
All o'er a learned style their glittering beauty showed,  
Now are not in request; but, sith Court them exiles,  
They blush and hide themselves even under cottage tiles:  
And such as long ago were censured curiously,  
For base and counterfeit, now passe-on currently,   

A well-esteemed wit, discreet and fortunate,  
May warrant words to pass, albe they but of late  
His own efforged ware; he on the natural  
May graft some foreign imp, his language therewithal  
Enriching more and more, and with a diverse gloss  
Enameling his talk, his Poetry or Prose.   

Some language hath no Law, but use untame and blind  
That runneth wheresoever the peopl' as light as wind  
Goes headlong driving it: another closely running  
Within the bounds of Art, her phrases fits with cunning:  
Some one strait waxing old as soon as it is borne  
Is buried in the cradl'; anoth'r it is not worn  
With file of many years; some one faint-couraged  
Within a strait precinct life's ever prisoned;  
Another boldly doth from Alexander's altar  
Among the learned reach unto the Mount Gibraltar:  
And such now th'Ebrew tongue, 
Hebrew, Greek, and Latin the best of all tongues.  the Greek and Latin be:  
For Hebrew still doth hold, as by her hand do we,  
The sacred word of God, eternal mak'r of all,  
And was of Laws divine the true Original:  
The Greek, as one that hath within her learned writ  
Comprised all the skill of man's refined wit:  
And Latin, for the sword, wherewith her eloquence  
Was planted through the worlds so wide circumference.    

17. But softly-sliding Age. The Poet here entereth into consideration of other tongues beside the Hebrew: and saith these first tongues that begun in Babel, being all (as it were) Meslins of Hebrew, by tract of time are so worn out, that each one of them hath engendered a many others, as a man may quickly understand, if he consider the great variety of ancient people that were before the Greeks' and Latins. It shall suffice at this present thus to have pointed hereat in a word. Who so is desirous of more, let him cast his eye upon the three first and principal Monarchies, and all the diverse Nations subject unto them, and mentioned in the Chronicles of the world: the Abridgement of all is to be found in the first Volume of the Historical library of N. Vignier.  
18. And language altereth. He showeth by diverse reasons whence cometh the change of tongues. First, the traffic that one country people hath with another, as well by sea (which he calleth, Th'azured Amp●●●●●e) as also by land, is cause why we learn some new words, as if we made no less exchange of words than of wares. Secondly, a writer that dares venture, and is desirous to enrich his mother-tongue, decketh it boldly w●th that which he borroweth of others, setteth forgotten words on foot again, inventeth new words, colouring and fashioning them according. Thirdly, time altereth a speech; as we see it doth all things else; that we might be forced thereby daily more and more to see and confess, that nothing is sure and steadfast under heaven; and to beat down also the vanity of ●ans conceit, who commonly vaunteth himself and taketh pride in such things as have nothing constant in them but their own unconstancy.  
19 A courage bold. This cometh too near the second reason to be counted a fourth. The French Commentar must pardon me; I think rather the Poet having spoken of Writers, Merchandise and Time, the right and only means whereby new words and phrases are first brought into a language: here he showeth us how they are accepted, for as before he touched in a word that the Courts dislike of old words bred their disuse; so here he telleth us plainly that the authority of him, that deviseth or useth new words, is cause of their acceptance: which is afterward confirmed by use, Q●empenes arbitrium est, & vis & norma loquendi: as Horace writeth. But forasmuch as use without Art draweth a language headlong into Barbarism, and so out of request, and Art without authority of Empire, shutteth it up in a narrow compass, he saith, that the Hebrew, Latin, and Greek, had all these maintaining means, whereby they have continued ●o long, and spread so fare abroad. So beginneth he cunningly to make his passage from words and phrases unto entire languages, the better to come at length to that excellent discourse, that followeth in the next Section, upon all the principal tongues now spoken or known in the world. As for the Hebrew, besides the perfections above mentioned, he saith, in it God hath revealed his will, and that it is the original of the divine Law: both of great force to make the tongue far●e known, and continue long: it had further the Art and knowledge of high Priests and Prophets, the wisdom and state of Solomon, and was a long time used and accustomed to be spoke in the famous commonwealth of the jews. But these because they belong not unto that tongue only, but as well to the other two, the Poet here leaveth our. The Greek he saith, in her books containeth at large all the liberal Sciences: a great cause and most proper to the Greek: the rest as common to the others are let pass. The Latin more grave and forcible than the Greek (that was a more neat and wanton tongue) was advanced and continued in request by the Romans force of arms: whose Empire was the greatest and most warlike of all the rest; and therefore is this cause here only mentioned, as most proper to the Latin tongue, and the rest omitted. These three tongues do at this day fare surpass all others; but ungodliness and contempt of the true Divinity, is cause why the Hebrew is not esteemed as it deserveth: the more is it regarded of them that know it. As for the Greek, that which is now commonly spoken is very gross. The pure and good Greek is contained within the books of Plato, Aristotle, Zenophon, Demosthenes, Iscerates, Homer, Euripides, Sophocles, Plutarch, Basil, Nastanzen, Chrysostome, and many others. The Latin, after some ignorant and unlearned men had greedy embased it, was refined and set on foot again within these fourscore years, at what time there flourished many great and learned personages in Europe, as Melancthon, Erasmus, Picus Myrand. and others: but they come short of that grace and livelihood that the ancient Latin writers have: Cicero, Caesar, Livy, Virgil, Horace, and a number of others well enough known: of whom (as also of the most excellent authors in other tongues) the Poet here goes about to entreat.    



Traçant les derniers verse, 
Le Poëte s'excuse, & reprend halaine pour entrer plus alaigrement au suivant discourse, où il descrit poctiquement & represent les langues principales, & ceux qui ont este plus excellens en icelles. Song du Poet.  & comme à demi-las  
Du labour attrayant de la saint Pallas,  
je frappe bien souuent du menton ma paictrine.  
Mes deux yeux arrousez d'vne humeur Ambrosine,  
See ferment peu à peu. je pers le mowement,  
La plume de ma main coule tout bellement.  
Dessus le lict cheri de rechefie m'allonge,  
En dans le flot Lethal tous mes enwis i● plunge.  
I'y noye tous mes soins si ce n'est le desir  
De donner à la France un vaile plaisir.  
Car le tan sacré-sainct de l'amour qui m'emflamme,  
Ne peut mesme en dormant laisser dormir mon ame.   

Le Song aux-aisles-d'or sortivers le Levant  
Par son huis de crystal, qui s'ouure un peu devant  
Que la porte duiour, fantastic me guide  
En un valou le ioux, & lafoy nuict fresche-humide,  
Le Ciel calm & les Nords, les chauds & les frimas,  
La pluye & l'air serain ne sentresuyuent pas:  
Le May tousioursy regne & nuict & iour Zephyre   

De Roses courronné mignardement souspire  
Par les bruyans rameaux d'vn bois qui doux-flairant  
Valerio ce champ porte-fleurs en ovale murant.   

Instement au milieu de la plain esmaillee  

Description du logis & de l'Image d'Eloquence.  See sleeve une grand ' Roche en piedestal taillee,  
Et dessus sacorniche un Colosse a' airain,  
Qui tient un clair brandon en sa senestre main,  
En l'autre un vase d'eau. De sa langue doré  
Naissent mille chenons qui par toute la pray,  
Subtils, semblent trainer un monde d'auditeurs  
Parl'or cille attachez, plus encor parles coeurs.   

Asses pieds le Sanglier gist sans bave, & sansrage:  
Le Tygrey dort charmé, & l'Ours s'y desawage.  
Le proche mont sautelle: & lenceinte du bois  
Danse, comme on diroit, an doux air de savoix.   


Piliers autour de l'image d'eloquence, f●r lesquels sont les principales langues du mó. de, avec ceux qui les ont enrichies. L'hebraique a pour principaux apuis. Moyse.  De piliers façonnez par une main subtle  
A la cariatique un double peristile  
De l'Eloquence ceint l'Image ravisseur:  
Hauts piliers, qui fond●z sur un plinthe bien seur,  
Portent de quatre en quatre une langue de celles  
Quece siecle sçavant couch au rang des plus belles.   

Or entre les esprit, qui fauoris des cieux  
Estançonnent icy la langue des Hebreux,  
Celuy de coi front flame comme un Comet  
Orne-ciel, donne-peur: qui porte une baguete  
seek & fleurie ensemble: & tient entre ses doigts  
Leregistre sacré des dixplus saints Loix:  
Est la guide d'Isac: l'autheur, qui premiere ose  
Vouër àses neveux & ses verse & sa prose;  
Escrits qui seulement ne davancent, sacrez,  
De long temps les escrits, ains tout les faits des Grecs.   

Le second est David, 
David.  de qui l'agile pouce  
Attire auce sa voix l'harmonie plus douce  
Des cieux organis●z sur son luth qui bruira  
Tant que l'astre du iour sur nos testes luira.  
Mesme, peut estre apres que lescelestes flammes  
Donront fin à leur bal, les bien heureuses ames  
Des champions de Christ, au son de ces accors  
Danseront à l'honneur du Royle fort des forts:  
Et des Anges encor les bandes emplumces  
Chanteront, Saint, o Saint, o Saint Dieu des armees.   


Solomon.  Le tiers est Solomon, qui●es beanx monuments  
A, sage, marqueté de plus d'enseignemens,  
De plus de mots dorez, que sariche couronne  
Derubis de grenats, de perles ne rayonne.   

L'autre est le fils d'Amos, 
isaiah.  vehement en menaces,  
Figuré, grave, saint, accompagné des graces.   


La Grecque a pour apuis. Homer.  La Grecque a pour apuy un Homere aux doux verse,  
Don't l'eschole a produit les regimens diverse  
Des philosophes vieux, & fait par tout le Monde  
Comme un grand Ocean ruisseler sum fecund.  

Platon.  Platon le tout diuin qui semblable à l'viseau,  
Qu'on dit de Paradis, ne se souille onc en l'eau,  
jamais ne touche à terre, ains sur les astres vole  
Plus haut que sur l'Enfer ne s'cleue le' Pole.  

Herodote. Demosthene.  Herodote au clair style: & Demostene encor,  
Loy des hommes deserts, Roy des coeurs, bouche d'or.   


La Roman a pourapuis. Ciceron.  L'enuemi capital d'Antoine & Catiline,  
Qui foudroye, qui ton, & de qui la poictrine  
Source mille torrens, ou de merueille espris  
S'enyurent chasque iour l●s plus rares esprits:  
Cesar, qui ne sçait moins bien faire que bien dire:  
Saluste plein de nerfs: 
Cesar. Salaste. Vngile.  Et celuy qui retire  
Ilisn sur le Tybre: escrivatin chen des cieux,  
Quine serma iamais, pour s'endormir les youx:  
Qui iamis ne broncha: tousiours clair, tousionrs grave,  
Hont eusement hardi, & modestement brave,  
Tousiours semblable à soy, & dissemblable à tous,  
Soustiennent des Romains le parler grave-dous.   


La Tosca●e, auce ses apuis. Bocace, Petrarque. A●●●●●. T●●●.  Le toscan est sondésur le gentle Bocace:  
Le Petrarque aux beaux mots, esmaillé, pl●in d'audace:  
L'Arioste conlant, pathetic, & diverse:  
Le Tasse, digne ouurier d'va Heroiquevers,  
Figuré, court, aign, limé, riche●● a l●●gage,  
Et premier enhonneur, bien que derniore en âge.   

Le language Arabesque a pour f●rmes apuis  
Le subtle, 
L'Arabesque. Auenrois Auicenne. Eldebag. Ibnu-farid. L'alemande, Beuther. Luther. Peucer Butric. La Castilane. Guevare. Le Boscan, Grenade. Garcilace.  le profond, le grand fils de Rois:  
L' Auicenne facond, l'Eldebag Satyrique,  
L'Ibun-farid conlant, gentle, alegorique.   

Le Tudesque a celuy, qui refait Alemand  
Le gentle Sleidan: l'eternelornement  
D'Islebe & Witemberg: & Peucer qui redore  
Sesse attrayans' discourse: & mon Butric encore.   

Guevare, le Boscan, Grenade, & Garcilace.  
Abrewez du Nectar, qui rit dedans la tasse  
De Pitho verse-miel, portent le Castillan.  
Et si l'antique honneur du parler Catalan  
N'eust Osias ravi, docte, il cust pen debatre  
Le laurier Hespagnol avec l'vn de ces quatre.   


L'Angloise. Morus. Baccon. Cydné.  Le parler des Anglois a pour fermes' piliers  
Thomas More, & Baccon, tous deux grands Chancelliers,  
Qui seurant leur language, & le tyrant d'enfance,  
Ausçavoir politique ont conioint Peloquence.  
Et le Milor Cydné qui Cygue donx-chantant.  
Va les flots orgueilleux de Tamise flatant.  
Ce fleuue gros d'honneur emporte sa fecund  
Dans le sein de Thetis, & Thetis par le Monde.   

Mais quel noweau Soleil me donne sur les yeux?  
Sui-ie fait tout d'vn coup heureux bourgeois des cicux?  

A l'occasion de l'Angleterre il fait une digression & entre es lovanges de la Rein Elisabet Princess sage, paisible, docte, & eloquent.  O quel auguste port! quelle  grac!  
Quells yeux doux-foudroyans! quelle Angelique face!   

Fills du sowerain, doctes soeurs, n'est-ce pas  
La grand ' Elisabeth, la prudente Pallas,  
Qui fait que le Breton, desdaigneux, ne desire  
Changer au male long d'vne femme l'Empire?  
Qui tandis qu'Erynnis lass d'estre en Enfer,  
Rauage ses voisins & par flamme, & par far,  
Et que le noir effroy d'vn murmurant orage  
Menace horriblement l'Vniners de naufrage:  
Tient en heureuse paix sa provinse, où la Loy  
Venerable, fleurit avec la blanch Foy.  
Quin'a pas soulement l'opislence fecund  
Du maternel language: ains d'vne bouche ronde  
Peut si bien sur les champ haranguer en Latin,  
Grec, François, Hespagnol, Tudesque, & Florentin,  
Que Rome l'Emperiere, & la Grece, & la France,  
Le Rhin, & l'Arne encor plaident pour sa naissance.   

Clair pearl du Nort, guerriere, domte-Mars,  
Continue à cherir les Muses & les Arts.  
Et si iamais ces verse pewent d'vne ail agile,  
Franchissant l'Ocoan, voler iusqu' à ton Isle,  
Et tomber, fortunez, entre ces blanches mains,  
Qui sous un just frein regissent tant d'humains,  
Voy les d'vn ocil benin, & fanorable pennies;  
Qu'il faut pour to lover avoir ton eloquence.   

Mais qui sont les François? 
Lalangue fiançoise a pour ornemens & apuis. Marot.  Ce terme sans façon.  
D'où la grossiere main du paresseux maçon  
Aleué s●nlement les plus dures escailles,  
C'est toy Clement Marot, qui furieux tranailles  
Artistement sans art: & poingt d'vn beau souci,  
Transports Helicond ' Italy en Querci.  
Marot, que ie reuere ainsi qv'n Colisec  
Noircy, brijé, moussu: une medaille usée:  
Vn escorné tombeau non tant pour leur beauté,  
Que pour le saint respect de leup antiquité.   


Vigenere. Amyot.  je ne puis bonnement cest autre recognoistre  
Il abien, quel qu'il soit, la façond'vn bon master,  
je demeur en suspens: carry le prens tantót  
Pour Blaisse Vigenere, ore pour Amyot.   


Ronsard.  L'autre, ce grand Ronsard, qui pour orner sa France,  
Le Grec & le Latin despoville d'eloquence:  
Et d'vn Esprit hardi many heureusement  
Toute sorte de verse, de style, & dargument.   


De Mornay, en ion docte ocuure de la verité de la Religion Chrestienne.  Cest autre est De-Mornay, qui combat l'Atheisme,  
Le Paganism vain, l'obstiné judaisme,  
Auec leur propre glaive: & pressé, grave, saint,  
Roidit si bien son style ensemble simple & peint,  
Que ses vines raisons de beaux mots empennees  
S'eufonsent comme traicts dans les anses bien-nees.   

Et puis ie parle ainsin. O beaux, o clairs esprits,  
Qui bien-heureux, 
Southait du Poëte considerant les hommes doctes; des escrits desquels la France iovit.  avez consacré vos escrits  
A l'immortalité: puis que sur mes espaules  
je ne puis avec vous porter l'honneur des Gauls:  
Queen, las! ie ne vous puis mesme suyure desyeux  
Sur le Mont, qui besson s'auoisine des cieux:  
Au moins permettez moy que, prosterné ●embrasse  
Vos genous honorez: permettez que i'entasse  
Sur voschefs rayonneux d'vn Auril les moissons.  
De grace permettez, que mes soibles chausons  
Vne gloire cternelle en vostre gloire puisent,  
Et que tousiours vos noms dans mes carmes se lisent.   


Fin de la vision.  Accordant ma demand, ils abaissent le front:  
Le vallon disparoit, les Colomnes s'en vont:  
Et le song suyeit demesne avecques else,  
Si ic ncusse englué de mon ancre ses ails,    


When this I wrote, behold, 
The Poet takes breath to enter afresh into the next discourse, whereby way of a Vision, he cunningly describeth the principal tongues, with their best authors  with 'ticing labour led  
Of Pallas heavenly skill, full heavy grew mine head:  
And now and then I strike my chin upon my breast,  
That softly both mine eyes are closed up to rest  
With sweet Ambrosian dew; knit is my senses band,  
And fairly slides my pen forth of my fainting hand.  
Upon my flattering couch I spread myself again,  
And plunge in Lethe-streame all troubles of my brain:  
So drown I all my care, save one, that with no trance  
Is discontinued, to please and profit France;  
Whose sacred forge of love, that me inflamed keeps,  
Will not let sleep my soul although my body sleeps.  
Then golden-winged dream from of th'east-india shore  
Came forth at Crystal gate, and little while before  
The day-gate was unlocked to valley of pleasant air  
By fancy led my soul, where day, night, foul and fair,  
The North winds & the South, the Summer & Winter's hue,  
The spring and fall of leaf did ne'er each other ensue:  
Where always reigned May and Zephyrus bedight  
With rosy coronets did breath-on day and night,  
A young woods whizzing boughs, that blossoms sweet did yield,  
And ovall-wise bewald the flowre-embossed field  
In middle point of all this ammell-blooming glade  
Arose a mighty rock in footstall-manner made;  
Upon the top thereof a brasse-colosse did stand,  
That in the left hand held a flaming firebrand,  
And in the right a spout; she showed a golden tongue,  
And thence a many chains all o'er the meadow sprung,  
That worlds of hearers drew, with fine devise of art;  
For some were held by th'ears, & some were held by th'heart'.  
Before her feet the Boar, that forest wild had haunted,  
The Tiger slept, and Bear, all aft'r a sort enchanted.  
The neighbour hillocks leapt, and woods rejoiced round,  
Carranting (as it were) at her sweet voices sound.   

A double circled row of pillars high and dight  
By cunning workman's hand all aft'r a Carian right  
With bases vnderpinned, to fasten their foundation,  
Beset this goodly shrine of eloquent Oration;  
And four by four bore-up amid-them one language  
Of those that flourish most in this our learned age.   

Among the blessed wits, to whom was given the grace  

1. The Hebrew.  To beare-up th'Ebrew tongue in such a sacred place;  
The man whose forehead shines, as doth a blazing star,  
Skie-gracing, frighting-men; who for his sceptre bar  
A sear, yet budding, rod, and hath in fingers hent  
The tenfold register of God's Commandment;  
Is he that Isac led: and first authority,  
Both of free style and verse, left to posterity:  
Such holy works as do not only long forerun  
The writings of the Greeks', but all that Greece hath done.  
The second David is, whose touch right cunningly  
Combined with his voice draws down sweet harmony  
From th'Organized heavens, on harp that aye shall sound  
As long as days great star shall o'er our heads go round:  
Nay long'r, as who can tell, when all these heavenly lights  
Are at their measures end, but that the blessed sprights,  
And Champions of Christ, at sound of his accords  
Shall honour with a dance th'Almighty Lord of Lords:  
When all the Choir of heaven, and bands of winged ghosts,  
Shall Holy, holy sing, O holy Lord of hosts.  
The third is Solomon, whose work more bringtly beams   

With golden sentences, then doth his crown with gems.   

The last is Amos son, beset with graces all,  
Grave, holy, full of threats, devout, rhetorical.   


2. The Greek.  The Greek on Homer leans; who sweetly versifies,  
Whose learned school hath taught a many Companies  
Of old Philosophers, and from whose cunning plea  
Run rivers through the world, as from an Ocean Sea,   

On Plato th'all-divine, who like the bird we call  
The bird of paradise, ne soils himself at all  
With earth or waters touch; but, more than hell's descent  
Surmounted is by heaven, surmounts the firmament.   

On Herodote the plain; and him, of pleader's arts  
The Law Demosthenes, the guilt-tongue Prince of hearts.  
Then he that thunder-speaks, with lightning blast and shine  

3. The Latin.  The Foe of Anthony, the scourge of Catiline,  
The spring of thousand floods wherein the rarest wits  
Do daily toil themselves aghast with wonder-fits;  
And Caesar, that can do as well as he can plead:  
And sinewy Sallust next; then he that Troy doth lead  
Again to Tyber-shore, a writer sent from heaven,  
That never shuts his eyes to slumber, morn or cu'n;  
That ever treadeth sure, is ever plain and grave;  
Demurely venturous, and temperately brave;  
That still is like himself, and unlike others all;  
These hold the sweet-grave tongue was last imperial.  
Th'Italian founded is on Boccace pleasurous;  

4. The ●●al●●●.  With Petrarch finely dight, bold and sententious;  
On slowing Ariost, selfe-unlike, passionate;  
With Tasso, worthy wight to frame a verse of State,  
Sharpe, short, filled, figured, with language rolling fast,  
The first to be esteemed albeets he wrote the last.   

Th' Arabian tongue is here most worthily sustained  
By great Auerroes deep-reaching, 
5. The Arabian.  suttle-brained;  
Ibunfarid the smooth allegorising wag;  
And faire-spoake Avicen, and satire Eldebag.   

The glory of Wittenberg and Isleb, Martin Luther  
Is one that bears the Dutch; 
6. The Dutch.  another is Michael Buther,  
Who Sleydan Almaned; my Butrick is the next;  
With Peucer, who reguilds his all-entising text.   

Then Boscan, then Guevare, 
7. The Spanish.  Grenade and Graoilas,  
With Nectar all distained, that mantleth in the glass  
Of hony-powring Peith, upheld the Castillane.  
And had not th'ancient grace of speaking Catallane  
Osias ouer-pleased, his learning might have boar  
The Spanish Crown of Bay from one of th'other four.   


8. The English.  The burd'n of th'English tongue I find here undertaken  
By quick Sir Thomas More, and grave Sir Nicolas Bacon;  
They knit and raised the style, and were both eloquent,  
And Keepers of the Scale, and skilled in government.  
Sir Philip Sydn'y is next, who sung as sweet as Swan  
That slaps the swelling waves of Thames with silver fan:  
This Riu'r his honour bears, and eloquence together,  
To snow-foot Thetis lap, and Thetis every whither.  
But what new sun is this that beams upon mine eyes?  
Or, 
For the fourth pillar of the English tongue he nameth our gracious Queen Elizabeth, duly and truly praising her for wisdom, maintenance of peace, learning, and eloquence.  am I rapt amongst the heavenly companies?  
O what a princely grace! what State Imperial!  
What pleasant-lightning eyes! what face Angelical!  
Say, O ye learned guirles begot of heavenly breath,  
Is't not the wise minerve, the great Elizabeth?  
Who rules the Briton stout with such a tendering,  
That never did he wish to change her for a King.  
She whiles her neighbour Lands are spoiled with sword and fire,  
By Furies weary of hell, with head of snaky tire,  
And, whiles the dark affright of tempest roring-great  
Doth to the world's Carack a fearful ship wrack threat,  
Retains in happy peace her Isle, where true belief  
And honourable Laws are reckoned of in chief.  
She hath not only gift of plenty delectable  
To speak her Mother-tongue; but readily is able  
In Latin, Spanish, French (without premeditation)  
In Greeke, Italian, Dutch, to make as good Oration,  
As Greece can, as can France, as Rome Imperial,  
As Rhine, as Arne can, plead in their natural.   

O bright Pearl of the North, martial Mars-conquering,  
Love still and cherish th'Arts, and hear the Muses sing:  
And, in case any time my verses winged-light  
Shall over th'Ocean Sea to thine Isle take their flight,  
And by some happy chance into that fairt hand slide,  
Which doth so many men with lawful Sceptre guide;  
O read with gracious eye and favourable thought:  
I want thine eloquence to praise thee as I ought.   

But what are those of France? this Image was unshaped,  

9 The French.  Whence hath the bunglar hand of Idle mason skraped,  
No more then th'harder scales of en'ry rugged knor;  
thou (Marot) sure it means, that labourest so hot  
Without Arc Artist-like, and pricked with Phoebus' Lance  
Removest He'icon from Italy to France.  
Thee (Clement) I regard even as an old Colosse,  
All soiled, all to broke, and ouergrow'n with moss;  
Astabl ' or tomb defaced, more for th'antiquity,  
Then any beauty in them, or cunning that I see.   

What one this other is, I searce remember me;  
A Cunning one he seems, what one soe'er he be.  
I rest yet in suspense, sometime he doth appear  
To be james Amiot, sometime Blaze Vigineere.   

Great Ronsard is the next, who doth of Graces wrong  
The Grecke and Latin both to grace his Mother-tongue;  
And with a bold attempt do●h manage happily  
All kind of Argument, of style of Poetry.   

De Mornay this man is, encountering Atheism,  
Iewes stubborn unbelief, and foolish Paganism,  
With weapons of their own; he godly, grave, and pressed,  
So solideth his style both simpl' and courtly-drest,  
That feathered with fair words his reasons sharp as darts  
Instrike themselves adeepe into the bravest hearts.   


The Poets desire considering the learned Writers of France.  Then thus I spoke to them, o bright, o goodly wits  
Who in most happy case have consecrate your writs  
To Immortality! sith that my feeble shoulders  
May not among you be the French renown's upholders,  
Alas! sith I uneth you follow can with eye  
Upon the twy-top hill so near acoast the sky:  
Yet suffer me at least here prostrate to embrace  
Your honourable knees! o give me leave to place  
Upon your shining heads a garland of the Spring,  
And of your goodness grant that these mean tunes I sing  
May in your glory draw an everlasting glory,  
And always this my verse may register your story.   


The end of the Vision.  They yielding to my suit, made semblance with their head;  
So vanished the vale, and all the pillars fled:  
In like sort had the dream with them together hasted,  
But that I with mine Ink his nimble feathers pasted.    

20 Tracing these latter lines. Before he endeth this Book or discourse, having begun to speak of tongues, and their comparison one with another, he taketh thence occasion to set before our eyes the three principal tongues, Hebrew, Greek, and Latin, accompanied with six other greatly nowadays esteemed throughout all Europe. For this purpose, and to enrich his Poem with some new ornament, worthy the things he treateth of; he declareth, how being weary with overwatching himself in these his former studies, he cast him on his bed and slept; yet so as the earnest desire he had to delight and profit his countrymen, kept still his soul awake; which caused him to see in his Dream the Vision here following. A fine invention, and framed to the imitation of the best ancient Poets both Greek and Latin, who, being to handle matters of great importance, are wont by such devices cunningly to provoke the Readers to mark and give care unto them.  
21. And golden-winged Dream. Of Dreams and their causes hath been spoken sufficiently in the first day of this second Week, entitled Eden, page the 46, 47, 48, etc. having here to speak of a Dream clear and easy to be conceived, he distinguisheth it from such as are darksome and deceivable, saying it was about the dawning of the day, when the golden-winged (that is, the sweet, pleasant, and untroubled) Dream came forth at the Crystal gate in the East: as much to say, as when the daystar ariseth, or the morning draweth on, we feel (if we were awake before) sleep gently seizing on us, and our spirits coming and going, as it were, thorough Crystal gates: for then be Dreams and Visions clearest and best distinguished; whereas before our meat be fully digested, our brain overloden with vapours, receiveth but troublesome impressions, waved so to and fro, and so interlaced one with another, that in the twinkling of an eye, it frameth a thousand shapes, that presently vanish away, and are no more remembered. Now the Poet saith, he was guided (as he thought) into a place mo●● delightful, which he describeth in few verses, and it is very fit for the matter following.  
22 Just in the middle point. First he describeth the dwelling of Eloquence: to wit, on a great Rock, wrought and fashioned in manner of a foor-stall, or base for an image to stand on: to show how steadfast and certain a thing this excellent gift of God is. Secondly, the resemblance or Image of Eloquence, he calleth a Colosse, that is, of stature surpassing all others: which betoketh thus much, that eloquent and fair spoken men go many degrees beyond others, whom they use at their pleasure, and draw whither they list, as the example of Pericles and Cicero declare, and many proofs thereof are found in the holy Scripture. He maketh this Image of Brass, which implieth the fair gloss, the sweet sound and strong force of Eloquence; he placeth in the left hand a firebrand, to signify that learned, true, and fair utterance maketh men see and touch (as it were) the right nature of things: in the right hand an Ewer, because the speech of the wise dampeth and putteth out the flame of passions. I might note hereof many examples, but I leave them for the diligent Reader to search: meaning here to offer him but Annotations, which I fear already are grown too long. The little chains that come forth from the Images golden tongue, and draw such a number of hearers by the ears and heart, signify the great power of a well framed speech: the truth whereof appeareth chiefly in preaching the word, in counsels of grave common-wealths-men, and orations of good Magistrates and valiant Captains. In this manner did the ancient Frenchmen paint and set out their Hercules, surnamed Ognius: whereupon Alciat hath made a pretty Emblem: it is the 180. expounded at large by Cl. Minos. The sum of all is, that Eloquence is to be preferred before force. Our Poet aimeth at that description. Further concerning the Boar, the Tiger, and the Bear, lying tame at the feet of this Image, it signifieth that a pleasant and learned speech appeaseth all angry, cruel, and savage men; and cven the maddest and most brutish people in the world: it maketh the woods and hills to dance and leap: that is to say, it moveth, bendeth and instructeth very blockheads, and such as are most hard of understanding; and this may be the meaning of those feigned tales of Amphion, Orpheus, Arion, and other like. Lastly, this Image is environed with a double rank of pillars, well and strongly grounded and under-pinned, that bear up in due proportion the nino languages following, each by her own chief authors and maintainers. For every pillar was wrought in fashion of a man, and framed to the countenance of one of their best writers in a long gown, or stole. And that is the meaning of the French à la Cariatide: After the Carian right: as Vitrwius writeth at large in the first Chapter of his first book of Architecture. This I note because the French Commenter lets it pass, and it troubled myself to understand it at the first.  
23. Among the blessed wits. For chief props of the Hebrew tongue (which he placeth in the forefront of Eloquence, as in every regard it was meet, whether we cofider the sweet gravity, the natural impliance, the shortness, haughtiness, liveliness of it: or the sincerity, holiness, light, & heavenly Majestic) he nameth first Moses, because he is the most ancient of those whose writings in this tongue are extant. As for the book of the Prophecy of Henoch, it was lost a long time ago. He describeth this holy Law-writer after an excellent manner, as was requisite in a discourse of eloquence. His face shineth like a blazing Star: alluding to that in the Scripture, that Moses coming down from the Mount where he had talked with God, his face so shined, that none was able to behold his countenance; in so much as he was fain to wear a veil over it: the rest is very easy to be understood, especially of such as have never so lightly turned over the history. Now for the books of Moses, they were written many hundred years before the Greeks' were known: who were not heard of in the world, but a little before the reign of Saul, & had but few works in writing, or none at all, till after the time of Solomon, as their own Histories witness, whosoever will take pains to turn them over. Nay further, all their knowledge came from the Egyptians, Phoenicians and others, who had leaned somewhat by conversing with the Hebives. And to come again to Moses, he hath been in marvelous account with infinite Heathen Writers. If any have lightly regarded, or found fault with him, it was either because they understood him not at all, or maliced him exceedingly, which a man may easily find in their writings. The second Author of the Hebrew he counteth David, whose Psalms he speaketh of much in few lines; but little it is in comparison of their excellency, whereof many ancient and late Writers have spoken notable things: I will not heap them up here, assuring myself that all true Christians will grant me that the Book of David's Psalms is (as Saint Basil saith) the Storehouse and treasury of all good learning, for all men to come at; and will confess with Saint Jerome, and Saint Chrysostome, that nothing better becometh a man, be he Peasant or Crafts-man, great or small, than to sing unto the Lord the praises and thanksgiving in these excellent songs contained: the very lively and true Anatomies of a believing soul. O how cursed and abominable before God and his Church are those wicked ones, that have forbidden Christians the understanding and use of them, and banished them out of Christendom: that have suffered, allowed, maintained, commanded, and commended unto the people these shameful and wanton Poesies, these books of vanity, error, and leasings, which with their Authors deserve the fire: not the quiet and peaceable persons, that call upon jesus Christ, and believe steadfastly the life everlasting. The soul that feareth God will not take this my digression ill, nor think it needless: As for the , let them spit at it, if they will, I regard them not. The third Author and ornament of the Hebrew, is reckoned Solomon in his Proverbs, the Book of the Preacher, and the Song of Songs, books more besprinkled with golden words and notable sentences, than his Crown was with precious stones and pearls embossed. Happy is the man that taketh delight to mark and daily think upon so profitable and necessary instructions. The fourth is the Prophet Esay, the son of Amos, right such a one as the Poet hath described. These four he thought sufficient to name, because they have most Writings extant, and are withal exceeding cloquent, as might easily be proved by particulars, if I were to write a Commentary, or a whole discourse thereof.  
24. The Greek. Homer, his Illias' and Odyssea containing 48. books, is the most ancient Greek Author we have: his inventions are wonderful, his vain natural, his verses smooth, and full of Art, and the more they are considered, the greater grace they have. There is also in them a hidden sense, and the very wellspring of all humane knowledge; as may appear by that infinite pieces of his poesies are cited in the books of ancient and late Philosophers, Geographers, Historiographers and Orators, as Plutarch and others witness. The next to Homer is Plato, not in time but in worthiness: he is called the divine Philosopher, because he is so marvelous pure, so high and lofty in all his disconrses; the true scholar of him that professing himself to know but one thing, namely that he knew nothing, declared that he knew all things that might be learned in the world, as touching the world. For concerning the knowledge of salvation, Plato and his master both were ignorant: and sith all other knowledge is nothing in comparison of that (the more are we bound to God that have it) he said most truly, that he knew nothing. The third is Herodotus, who writeth in the jonick Dialect, that is a kind of Greek differing a little in phrases and pronunciation from the common-spoken, as some fare situate shires do from the Court or mother-city of their Country: in diverse points it agreeth with the French. Plutarch dealeth somewhat too roughly with this worthy Historiographer, in whose defence I will oppose the authority of a learned man of our time; who in a certain Preface of his, saith of Herodotus: Narrationes eius sunt disertae, iudicationes expressae, speciosae, explicationes accuratae & evidentes, collectiones certae atqueplenae, in his rerum gestarum, hominum, temporum fides, accurata compertorum relatio, dubiorum coniccturasag●x, sabulosorum verecunda commemoratio, miraubique simplicitas, & eximius quidam candour. See the great praises, and perfections of a grave Historiographer. The fourth is Demosthenes, the prince of Greek Orators, the very rule and square of all that endeavour to speak eloquently, a man that leadeth other men's minds as he list, excellent in all his discourses: which are extant, the most of them, and read to the great use and prosit of those that know how to apply them.  
25. Then he of Anthony and Catiline great foe. That is Cicero, surnamed the father of Eloquence: he is the first and chief of those that grace and maintain the Latin tongue. He was extremely hated of Mark Anthony and Catiline, both whom he hath also bitterly pursued and touched to the quick, as his Catilinarie and Philippicke Orations declare: the often printing of his works, and learned men's continual reading of them, and borrowing thence the best graces of their writings, do prove his learning, eloquence and plenty of speech to be such as the Poet here describeth. The second is Caesar, the most valiant of eloquent men, and most eloquent of valiant men, as may well appear by his life in Plutarch, and his Commontaries de bello Gallico: by which work he hath wrung the pen out of learned men's hands, and in a manner discouraged them all from writing Histories, because they see such perfection therein, as they are not able to come near. The third is the Historiographer Sallust: we have of his works, besides diverse Orations, two Histories remaining, Coniuratio Catilinae: & bellum jugurthinum, short they are, but full of sentence and sinews, witnessing the ancient force and vigour of the Roman tongue. The Reader may hereto add the commendations of these three Authors, as they are in many learned books of late writers here and there scattered. As for those that think Cicero babbleth without learning, and that Caesar the dictator and first Emperor wrote not these Commentaries that bear his name, and that Sallust writeth a hard and forced style: because their accusations are false, and they so fare out of the way, I think them worthy none other answer, than our Poets few verses here. Of the fourth, which is the Poet Virgil, too much cannot be spoken: his books of Georgickes and Aeneidos, being such marvelous works, and so fare exceeding all other books of humanitic: I speak not only for the excellence of his verse; but sure in the depth of his inventions, his judgement, his decence, his modesty, his gravity, and his state, how much he doth outstrip and go beyond all others, may be seen not only in every book of his, but even in every verse; wherein is contained a thousand thousand secrets, and as it were the abridgement of all kind of Arts and knowledge; besides his proper terms, his Epithets always fit, his metaphors and figures sown and sprinkled in their right places, and his speech quite throughout eloquent and pure, without any bodging or dawberie whatsoever. The learned Caesar Scaliger, among many others, hath plainly and at large declared in his Art of Poetry, the excellency of this Author.  
26. Th'Italian. For ornament of the Italian, a language risen of the Roman or Latin, he nameth three Poets and one Orator, slipping diverse writers of history and Secretaries, that have left diverse excellent works, Orations, and Epistles among us. The reason is (I think) because these four contain in them all the graces of the others. He nameth also the Tuscan tongue, because of all the diverse Dialects of Italy the Luquish, Milanish, Genevish, and Venetian, none are so pure and fine as the Florentine or Tuscan. john Boccace hath written long time ago, but a very fine and pure style; as his Decameron, his Fiametta, the Philocope, The Labyrinth, and his other books witness, that with the world are in so great request. Francis Petrarch hath written since, and invented goodly words, and partly by his own pregnant wit, partly by imitation of the best Authors, hath enriched the tongue with many graces: he hath ventured also fare and made Sonnets, Chapters, and Cantos wonderful curious. Then Ludovico Ariosto of Ferara hath set forth a legend of Love, entitled Orlando furioso, in verses sweet and meet, famous throughout all Italy; he is full of affections in his discourse, and as delightful as is possible, by reason of the variety of that fabulous matter he writeth of, which he shadoweth so cunningly, that the Reader is therewith often affected and mou●d, as if it were a true story, or at least not altogether false. Torquato Tasso is last of the four in time of writing, but in account (as the Poet saith) the first and chief: he was the son of Bernardo Tasso that eloquent man, whose excellent Epistles are in print. This his son hath written in twenty books or Cantos, of stately verse, a poem the best of all Italians, entitled Gierusalemme liberata, all the graces and riches of the Greeks' and Latins are there gathered together, all wrought into it after the best manner, so grave, so short, so learned, so comely, so lively, so stately, as if it were the work of another Virgil. There are also printed at Ferrara three volumes of his works, containing other kinds of verse, and all sorts of fine inventions, a Comedy, a Tragedy, diverse Dialogues and discourses in prose, all are worth reading, and all make good the judgement that our Poet hath given of the Author.  
27. The language Arabic. This language is comen of the Hebrew: among other learned men's books that have made this tongue of account, we have the works of Aben Rois, that is, the son of Kings: for Ben signifieth a son in Hebrew: and the Arabians add to the beginning this preposition A, and sometime Al. This Aben Rois is the same that we commonly call Auerroës', the Commentar, a very excellent Philosopher. He hath commented upon most of Aristotle, and is translated into Latin, printed at Venice; the work doth show the deep reach and subtle brain of the man. Avicen was a great Rhilosopher and Physician, as his writings also declare. Gesner saith Auerroës' was of Cordway, and Avicen of Seville, and so I think: but it appeareth by their works that they were both Arabians, and professed the superstition of Mahomet. As for Eldebag, johannes Leo writeth of him in the fift book of his description of Asticke. This poet borne at Malaga in Grenade, of great name through all the parts of Buggy and Thunes, was very eloquent in the Arabian tongue, and wonderful sharp in railing on those that did him hurt: he made the men of Tebesse feel it in a Satire he wrote against them, the effect whereof is this: that Nature knowing the Tebessians should be men of little worth and very swine, would make no good thing grow about their City but Nuts. The last, to wit, Ibnu-farid, the French Commentar knoweth not what he was, and I cannot learn.  
28. The Dutch, For the Dutch or Almain tongue he setteth us down Michael Beuther, who very well hath translated the Latin Commentaries of Sleidan: the next is Luther borne at Islebe, as learned and eloquent a man as any was among the Divines and Preachers of Germany, as all will confess, that have read his works in Dutch: he Preached and read Divinity the space of many years at Wytteberg in Saxony. Then Gasper Peucer son in law to Philip Melancibon, an excellent Philosopher, Mathematician, and Physician, as his works declare. And lastly Peter Beutricke, Counsellor to Duke john Cosimer, and chief dealer for him with diverse Princes; lately deceased. I could name you many more, but I content myself, as the poet hath done, with these four.  
29. Then Guevare. The Books of Anthony de Guevare, du Bosean, de Grenade, de Gracylace, have been for the most part, translated into Latin, Italian and French: but they are fare better in their Castilian: which is the most pure Dialect of the Spanish tongue, and wherein the men of learning and good nourtriture are wont ordinarily to write and speak. And these four the poet hath chosen for the most eloquent writers in this tongue: yet nothing foredeeming diverse others that have written well both in verse and prose; as namely Osias, whom but for his old Dialect, he judgeth as good an author as the other.  
30. The speech of English. For ornament of the English tongue he nameth Sir Thomas Moor and Sir Nicholas Bacon both Lord Chancellors: the first of them was very learned in the Arts and tongues: the second exceeding well seen in the common laws of England: and both very eloquent in their mother language. As for Sir Philip Sidney he deserveth no less commendation than the poet hath given him. Chaucer deserveth the like commendation here that Osias did among the Spanish Authors.  
31. But what new Sun is this. He maketh a digression in praise of the Queen of England, who the space of seven and thirty years hath governed her Realm in great prosperity; so as, during the troubles and overthrows of other kingdoms about her, herself and her people have been preserved from infinite dangers. This famous Queen hath also the tougues, here mentioned by the poet, very par fit, and at this day by the singular grace of God she is accounted the precious pearl of the North, and very fortunate in all the wars she taketh in hand: her happy success and victories are every way so memorable, that they deserve to be written in a large history, and reverenced of all posteritic.  
32. But what are these of France? Clement Marot worthy to be admired for his time, in regard of the ignorance and barbarism that reigned in Europe many years before him, hath led the Muses over the Alps, and arrayed them after the French fashion: as witnesseth, among other his works, the translation of nine and forty Psalms of David, a work that will continue in account as long as Yea and Nay are spoken, even to the world's end. Indeed he wanteth that Art, and those fine devices that some later Writers have; but even in this want, and these imperfections he hath done wondrous well; and showeth in his natural vain, that if he had list he could have been excellent: yea in some points and places he hath so done already, as the best of them all could have done no better. For translations we have jacques Amiot, who hath turned into French the Aethiopian History of Heliodorus, seven books of Diodorus Siculus, and all Plutarch, wherein he hath laboured to very good purpose, and with happy success: I would to God he had set his hand also to Thucydides, Xenophon, and Seneca: his style is pure and natural, not affected, not forced; right good and true French. Blaze Viginere hath also translated many books, as the Polonian History, a part of Livy, Caesar, Chalcondylas, Philostratus, three Dialogues of Friendship, and the Psalms in free verse, all which I have read over and again, yet do I prefer Amiot before him. Indeed I find in Viginere a very ready style and matter well chosen, but the other (I know not how) me thinks hath a better carriage of himself. The Soiour de Vauprinas in his French Library saith, of all the foster-childrens of the Muses, that were bred in France, Viginere hath so written, that, as well for learning, as for eloquence of speech, he hath prevented all that shall come after him, and as it were shut the gate against them. See what a commendation here is: I leave the Reader to judge of our opinions. Our Poet stayeth in doubt, but I have been bold to go further; I trust without any great offence: in this consisteth not the good or bad state of France. Concerning Poets, he nameth Peter Ronsard, who hath made himself rich with Greek and Latin spoils, as his Treatises of Love, his Odes, Elegies, and Hymns do witness: wherein a man may read all sorts of verses, and all kind of matter, sometimes in a low style, sometimes in a mean, sometimes in a lofty style: For which the Poet calleth him Great Ronsard. I will note here a notable speech of his: After our Poets first Week was come forth in Print, being asked his opinion of the work, he answered, alluding to the title, Mounsieur du Bartas hath done more in one week, than I have done in all my life time. As for Philip de Mornay, Lord of Plessie Marly, his learned work of the truth of Christian Religion, honoured thus by the true title, and written in good French, with lively reasons there gathered together, moveth and draweth to his purpose, that is, to acknowledge the truth, all that read it with a heart desirous of peace and good. The like may be said of his Discourse of Life and Death, of his Treatise of the Church, his Meditations, and some Epistles and Demonstrations of his. For all his Writings are strengthened with Arguments, Inductions, and proofs invincible, and all in a style with gravity and sweetness mixed, well knit, and well sounding, and easy enough to those that are never so little acquainted with it. The Poet having so lively represented his Vision, endeth his discoarse of Elequence, and her most renowned savourer in every Language, and so shut up his sixth Book: Which is the second of the second day of his second Week.     

LES COLONIES. The third Book of No, or the Colonies.  




Ayant à parler des migrations de tant de diuets peuples issus de Noé, il desire y estre adressé par quelque faveur speciale.  TANDIS que ie conduy par les deserts du Monde  
Du Pilote premier la famille seconde:  
Que ie vay descouurant & par terre & par eau,  
Adelantade heureux, maint Royaume nounean:  
Et que du grand Noé la plautureuse vigne  
De l'vne & l'autre mer, penible, ie provigne:  
Quel nuage clair-brun me conduira de iour?  
Quel feu me guidera la nuict dans le sejour  
Promis à chaque peuple, auant que l'Androgyne  
Eust receu dans Eden sa double-vne origine?   

O sacré-sainct flambeau, qui, clair, marchois devant  

Pour cest effect, sous la figure de l'estoile des Sages d'Orient il implore la grace & lumiere du S. Esprit.  Les trois Magitiens de l'Odoreux Levant,  
Pour monstrer le maillot de cil, dont la ieunesse  
Vit tousiours en sa fleur; chasse la nuict espesse  
Qui me bande les yeux: à fin que par mes vers  
je suiue tous les coins de ce grand Vnivers.  
Car bien quemon esprit durant si long voyage  
Voltige çà & là si n'ay-ie en mon courage  
Autre plus grand desir qu'à mener par la main  
Mes lecteurs à l'enfant diuinement-humain.    



Being to speak of so many people's removes as came from No, a hard matter, he desires the furtherance of God's special favour.  WHile o'er th'unpeopled world, I lead the fruitful stock  
Of him that first aslaid the waters wrackful shock;  
While I by sea and land all in their places range  
Discou'ries fortunate of many a kingdom strange;  
And while of mighty No I toil to spread and twine  
Fro th'one to th'other Sea the many-branched Vine;  
O what twilighty cloud by day shall guide my sight,  
What fiery pillar shall my course direct by night  
To seats each peopl' ordained before the Pair-of-Man  
Their twy-fold-one estate in Paradise began!   

Thou Holy-holy Flame, that leddest the Persian Wyses,  
From th'all-perfumy coast whereout fair Titan rises,  
To show the cradle of Christ, whose youth in living light  
For ever flourisheth; drive hence the gloomy night  
That seeleth-up mine eyes: and so my Muse it shall  
Search all the darker nooks of this great earthy Ball.  
For though my wand'ring thought al-throw this journey long  
Turn here and there, yet I no way more bend my song,  
Nor ought do more desire, than to direct and wain  
My Readers to the Child that was Divine-humaine.    

1. What twilightie cloud. The Poet being to make in and out so many ways, and cross so many seas and countries, huge and unknown, good cause he had to demand (as he doth) a greater help than man's wit can afford, such as the children of Israel had, a cloud by day, and a pillar of fire by night, to guide them thorough the wilderness; and surely God gave him a a very extraordinary gift, otherwise he had never been able so well and briefly to have comprised so many, hard, and worthy matters, as he hath done, in less than six hundred verses. He saith here further, that each people's place of abode was ordained of God before the pair of man (that is, Adam and Eve) had received in Paradise their twifold-one beginning; that is, before Adam was created of earth, and Eve of one of his ribs: noting thereby, how of one they were made two in creation, and after of two one by marriage. And so before the world was made, the Lord had in his eternal deeree marked and skored out the dwelling places of all people: it remained therefore that the same deeree should be accomplished, as appeared afterward.  
2. Thou Holy-holy Flame. The Polestar is the Mariners guide: but here the Poet asketh another manner help to show him the right way in his travel: and glancing at the marvelous new Star that appeared to the Wisemen that came out of the East to see and worship our Saviour jesus Christ, then borne in Bethlem, he calleth on the Holy Ghost the true light of our understanding, averring that although the matter which he hath taken in hand, constrains him to discourse sometime of one thing, and sometime of another, yet is jesus Christ the chief ma●ke he almeth it, unto whom the desire is to lead his Reader, as also whatsoever is set us down in the doctrine of Moses, the Prophets and Apostles, tendeth to the selfsame end. This the Poets holy desire makes much to the shame of those, that having themselves an unclean heart, by setting their filthy works in print, defile also the eyes and ears of many, whom (as much as in them lies) they lead unto the Devil.    




Comparaison monstrant l'effect de l'estonnement suruenu entre les bastisseur de Babel, apres que leur langage fut confondu.  TOUT ainsi que le choc de l'esclatant tonnere  
Que dans le coeur d'vn bois le ciel triste desserre,  
Fait quitter tout d'vn coup aux oiseaux tremblottans  
Leurs perches & leurs nids dans l'air obscur slottans;  
L'vn fuit çà l'autre là: le sisslement des ailes  
Bruit tout aux enuirons: les grises Tourterelles  
Ne vont plus deux à deux: & ceux qui sont conuerts  
Encor d'vn poil folet osent tenter les airs:  
De mesme les maçons de la grand Tour d'Euphrate,  
Oyant la voix de Dieu, qui bruit, tonne, & s'esclate  
En la diversité de leur barbare voix,  
Prennent, esponuantex, leur vol tous à la fois,  
A main dextre, à main gauche: & par la terre vuide  
Chacun voyage à part ou l'Eternel le guide.   


Pourquoy Dieu n'a voulu que les descendans de Noé demeurassent en la plaine de Sennaar.  Car le grand Roy du ciel ayant de longue main  
Enson Conseil priué fait don au genre humain  
De ce bas Vnivers, ne voulut que la Terre  
Fust un nid de brigands: qu'à coup de cimeterre  
On en sit le partage: & que brutalement  
Pesle mesle on peuplast ce bourbeux element:  
Ainçois coupant chemin au feu de conuoitise,  
La grandeur de la Terre en trois lots il diuise  
Entre Sem, Cham, japhet. Sem s'acase vers l'Est,  
A Cham eschet le Su, japhet gaigne l'Ouest.    



A comparison silly showing the effect of that astonishment befallen the builders of Babel.  As, when the sky o'ercast with darksome cloudy rack  
A woods hart thorow-strikes with some great thunder-crack,  
The Birds even all at once their nest and perch forsake,  
And throw the troubled air they flit for fear and quake,  
One hear, another there; their pinions whizzing sound  
Is noised all roundabout; no greisell Turtle is found  
Together with her mate; with downy-callow feather  
Some young ones dare assay to wrastl ' against the weather:  
Right so the men who built the great Assyrian Tower,  
Perceiving Gods great voice in thunder-clashing stour  
Of their confounded speech, each barbarous vnt' either  
Betake them to their heels all fearful altogether.  
Some run the lefthand way, and some acoste the right;  

Why God would not have the posterity of No stay in the plain of Sennaar.  All tread th'unhaunted earth as God ordained their flight.  
For that great King of heaven, who long ere creature breathed  
In privy counsel had this under-world bequeathed  
Unto the race of Man, ne would at all abide it  
To be a den of thiefs, as if men should divide it  
By dreadful dint of sword, and every people border  
This thickened Element beastlike and out of order:  
But, fire of war to quench, he did all try-divide,  

The earth dinided between the sons of Noe.  Among the sons of No allotting each his side.  
So Sem inhabited the day-beginning East,  
To Cham befell the South, and japhet gained the West.    

3. The men who built. That which the Poet saith concerning the affright of these builders, is implied by the words of Moses, Gen. 11.8. they ceased to build: by the one is the other understood: for upon the sudden chance of so strange a confusion, they were scared, as with a thunderclap, and after by necessity constrained to sunder themselves. Yet I am of their opinion, who think the diversity of tongues is to be considered, not in every particular builder, but only in families. As that the goodness of God was such in his judgement, that the builders departing thence, each led his wife and children with him, who understood and spoke as he did, otherwise man's life could hardly have been sustained. They also that parted furthest at the first from those of noah's successors that were not leagued in this presumptuous enterprise, soon forgot all their former language. And true it is, that at the first they sundered not all very fare one from another: but, as it pleased God more and more to increase them, they sought further and further for new countries to dwell in, and all by the secret direction of the wonderful providence of God.  
4 That great King of heaven. He reacheth even to the first cause of the Colonies, and divers-way-partings of noah's posterity. Staight after the Flood God blessed No and his children and said, Increase and multiply, and fill the earth: and the fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the heaven, upon all that moveth upon the earth, and upon all the fishes of the sea, into your hands are they delivered, Gen. 9.1, 2. Therefore if the builders had continued and fast settled themselves in the Plain of Sennaar, they had (as much as was in them) made void the Lords blessing, and bereavest themselves and their posterity of those great privileges which he had granted them. But the degree of God must needs be fulfilled, and therefore according to his ordinance he chaseth fare away these donataries, to the end that year by year, some in one place, and some in another, they may take possession of that which was given them, the whole compass of the world. Whereas the Poet saith further, that the Lord divided the whole earth into three Lots, that may be gathered out of the tenth Chapter of Genesis, and 32. Chap. of Deuteronom. vers. 8. No a wise and learned man, and one of groat experience, was the instrument of God's blessing in this behalf: and though the bounds of these habitations be not all and throughly specisied, as were the divisions of the Land of Canaan among the Tribes of Israel, yet out of the tenth Chapter of Genesis a man may gather, that in those days No and his sons, and their posterity, knew more a great deal hereof, than men can now perceive: as may appear by so many diverse Colonies, so many strange languages, so many names changed and rechanged. A good Commentary upon this Chapter would assoil many questions hereabouts arising.  
5 To Sem was given. Because the sons of No were but three, therefore here are named but three quarters of the world, the East, West, and South: Some of the successors of japhet peopled the North also, as shall be showed hereafter. Concerning the names of these four cardinal points, somewhat hath been said upon discourse of the winds, in the second day of the first week, verse 571. The order of the sons of No is this, japhet is the elder, Sem the second, I'm the last, Gen. 9.24. & 10.21. But Sem is named first, because of the favour of God shown to his posterity, by thence raising the Messiah, and there maintaining his Church. japhet the second, for that in the vocation of the Gentiles he is received into the reuts of Sem, that is, united to the family of the faithful Abraham, according to the Prophecy and blessing of No, Gen. 9.27. Now in the tenth of Gen. vers. 25. Moses further affirmeth, that Heber, Sem's under nephew had two sons, the one named Peleg, which signifieth Division, or parting asunder (for in his time the Earth was divided) and the other joktan. Whereout some gather, that in the time of Peleg, that is (as I take it) before the cofusion of tongues, No and his sons remembered the grant that God had made them of all the Earth: and that No then made a kind of partition thereof among his sons. If we reckon the confusion of the builders, together with the partition of the world, though about the fiftieth year of Peleg, who was borne but an hundred years after the Flood, and lived 239. this confusion must happen within 150. years after the Flood: which were very soon: yet some take it sooner, as from the time that Peleg received his name, for remembrance (as they say) of both things so noteworthy to all posterity, and especially to the Church of God: which well might be advertised thereof; for Peleg lived 46. years after the birth of Abraham, as appeareth by the eleventh Chapter of Genesis. Two things then are here to be considered: the one, that the partition of the Earth, which No made, was to his posterity a token of God's great blessing, which nevertheless the Babel-builders for their part have turned into a curse: the other, that this partition (as many Divines and Chroniclers think) was made before Nimrod and his train came out of the East, and sat down in the plain of Sennaar, what time they were scattered thence again by the confusion. Whereunto this I will adjoin, that as then the bvilder's language was confounded: so by continuance of time, the speech of others also was corrupted, especially when they began to forget the true Religion, which even in Sems' family was decayed, as appeareth plainly out of the 24. Chapter of josua, where it is said that Terah, father to Abraham and Nachor, had served strange gods. It was no reason that the Holy tongue should remain entire and uncorrupt with such as had corrupted the service of God. But the Lord being merciful unto Abraham, restored to him again, and kept for his faithful children the first Language, which had not been so much corrupted in the family of Sem, who parted not so fare from his father.    




La terre partagee entre les enfans de Noé. Sem tyre vers l'Orient.  Ce pays qui s'estend, non moins riche que large,  
Iusqu'au board Perosite, où reide se descharge  
L'Ob Roy des douces caux, l'Ob au superbe course,  
Flew qu'a peine on peut trauerser en six iours,  
jusques à Malaca: les Isles, où s'amasse  
La Canelle, & le Clou: Sumatre, sur qui pass  
Le Cercle egale-nuicts: & iusqu'au slot encor  
De Zeilan porte-perle, & Binasgar porte-or.  
Depuis la mer Euxine, & l'onde fraternelle  
Des flewes Chaldeans, iusqu' à l'onde cruelle  
Du destroit Anien: les paresseuses eaux  

Habitation des successeurs de Cham.  Ou Quinzit est hasty: Chiorze, ou les Taureaux  
Aussi grands qu'Elephans son habillez de soye,  
Est la part du grand Sem. Car le destin enuoye   

Assur en l'Assyrie, a sin qu'en peu de iours  
Chalé, Resen, Ninive, au ciel haussent leurs tours,  
Le porte-scepre Elam saisit les monts de Perseus,  
Et les fertils guerets que l'Araxe traverse:  
Lut, le champ Lydien: Aram, l'Aramean:  
Et le docte Arphaxat, le terroir Chaldean.    


This countrry reaching forth as rich as it is large,  
From Peake of Perosites, 
Sem went toward the West.  where doth himself discharge  
The stately running Ob, great Ob, fresh waters King,  
A river hardly crossed in six days travelling,  
To Malaca, to th'Isles from whence are brought huge masses  
Of Calamus and Cloves: Samotra whereon passes  
Heavens Equinoctial line; and to the waters far  
Of Pearly Zeilan Isle, and goldie Bisnagar:  
And from the Pont-Eusine, and from the brother waves  
Of those two Chaldee streams, unto the Sea that raves  
With hideous noise about the Strait of Aniens,  
To Quinsies' moorie pool, and to Chiorza, whence  
Come Elephantick bulls with silken-haired hides;  
This hight the share of Sem: for Gods decree it guides  
Ashur t'Assyriland, that after some few days  

How and what Nations came of Sem.  Chal, Rezen, Niniué, their towers to heaven may raise.  
The Persian hills possessed great elam's kingly race,  
And those fat lands wherethrough Araxes bont his pace.  
Lud held the Lydian fields, Aram th'Armenia,  
And learned Arphaxad the quarter Chaldean.    

6. This Country. He setteth down the lots of Sem, Cham, and japhet, first in general: after meaning to show the particular Colonies of each. So then to Sem he allotteth Asia. The proof of these several shares may be gathered out of the tenth Chapter of Genesis. It is not meant that Sem in his own life-time took possession of this huge plot of ground, although he lived 600 years: but the posterity of his five sons overspread it by succession of time, as the Poet declares at large hereafter; and a man may perceive some token hereof, in that Moses reckoneth in the foresaid Chapter the sons of Joktan the son of Heber peti-sonne of Arphaxad, son of Sem. Now before I show the bounds here noted by the Poet in this lot of Sem, I will set down the description and division of Asia, as now it is. The map-drawers of our time differ in their order: some consider it by the whole mass; others by the seaborders and parts best known, which they reckon to be nine, and those particularly deciphered in the first chapter of the twentieth book of the Portugal history. But this kind of division, because it is more obscure and farther from my purpose, I leave, and rest on the other, which divides the mass of Asia into siue principal parts: the first, which is overagainst Europe, and under the Emperor of Moscovie, is bounded with the frozen sea, the river Ob, or Oby, the lake of Kittay, and the land-straight that is betwixt the Caspian and Euxine sea. The second is Tartary subject to the great Cham, which abutteth Southward on the Caspian sea, the hill Imaus and the river Juxartes; Northward and Eastward on the Ocean, and Westward upon Moscovie. The third part is possessed by the Turk, and containeth all that lies between the Euxine, Aegean and Midland seas, and so further betwixt Egypt, the Arabian and Persian Gulfs, the river Tigris, the Caspian sea, and the land-straight there. The fourth is the Kingdom of Persia, abutting Westward on the Turk, Northward on the great Cham, Eastward on the river Indus, and Southward on the Indian sea. As for the fist part, it is the same which we call the East-Indies, so named of the river Indus, and distinguished the higher from the lower by the famous river Ganges. These Indies are very large Countries, as the Maps declare, and front out Southward as fare as Malaca, having beside, an infinite sort of Lands great and small, which the Card-men have well set down, both in Maps and writing. Now see we the manner how the Poet considereth Asia. He takes it first by right line from North to South, to wit, from the Peake, foreland or cape of Perosites as fare as Malaca, where he taketh in the Moluckes and Taprobana, and from thence riseth again to Zeilan and Bisnagar. Then draweth another line from the Mayor or Euxine sea on the West, to the straits of Anien Northeast, and toucheth by the way some few Countries most noteworthy, reserving the rest until his particular description of the Colonies: which followeth from the 297. verse unto the 319.  
To make plain some words in the text, the Peake of Perosites is a promontory about the farthest part of Moscovy, near the Scythian sea, where liveth (as Cellarius reports of Asia in his great book entitled Speculum orbis terrarum, and Mercator in his world-map) a certain people which have so small a vent for their mouth, that they are nourished only by the savour and steam of sodden flesh. And about this promontory the River Ob, rising from the lake of Kythay, groweth to an huge breadth, and so emptieth into the Scythian or frozen sea. The Baron of Herbestoin noteth it in his map of Moscovie, and in his History saith as much as here followeth touching this river, fol 82. They that have been thereon say they have laboured a whole day without cease, their vessel going very fast, to pass the River, and that it is fourscore Italian miles broad Which ageeth well with that the Poet here saith, and with report of Merator and Cellarius: so that by good right it may be called, rather than any other stream, the king of all fiesh waters, because in all the world beside there is none so large, and this also is of a wonderful great length: for as the foresaid Baron affirmeth, from the one end to the other, to wit, from the lake of Kythay to the frozensea, it asketh more than three months sailing.  
The realm and city of Malaca are described in the sixth book of the Portugal history, chap. 18. It is near the Equinoctial above Taprobana: so therefore Asia reacheth from the North-pole beyond the Equator.  
The Isles from whence are brought budge masses of Cloves and Cassia, are the Moluckes, siue in number, Tidor, Terenat, Motir, Machian, and Bachian, beset with diverse other Isles and Islets un ler and near the Equator in the East, which with their properties and manners of their inhabitants are well set down in the 13. book of the history of Portugal, Chap. 8.  
Samotra, whereon passes the night-equalling line, or the Equator, is the Isle Taprobana Southward over against Malaca: it is above 450. leagues long, and 120. broad, I have described it in the fist day of the first week: see further the history of Portugal in the sixth book, the 18. chap.  
Zeilan is an Isle right against the Cape of Calcutta, above Taprebana toward the East, it lies North and South, in length about 125. leagues, and in the broadest place is 75. over. There are taken out of the sea great store of pearls very fair and bright for the further description thereof, see the 4. book and 20, chapter of the history of Portugal.  
Bisnagar is a kingdom lying between Decan and Narsingua, the mountains of Calcutta, and the sea called the great gulf of Bengala. It is rich in gold which is there found in rivers. Look the situation thereof in the Map of the East Indies, and in the Asia of Ortelius and Cellarius.  
The Pont-Eusine, is now called the Mayor or the Hacke Sea: at the one end thereof toward the Midland-sea is Constantinople, the Card-men call it by diverse names, which Orteliu: hath set down in his Synonym.  
By the Brother waves of those Chaldean streams, is meant (as. I suppose) the Persian sea, whereinto Euphrates and Tigris both together empty, being before joined about Babylon, now called Bagadet, and so the Poet takes as much of the breadth of Asia at the West end as he doth at the East: the one from Quinsay to Chiorze, the other from the sea of Constantinople to the Persian Gulse.  
Concerning the strait of Anion, the Cardmen are not all of one opinion: Mercator, Ortelius, Cellarius, Thevet, and others, set down plainly a good broad arm of Sea betwixt the North-east point of Asia and America. But Vopelius joins Asia and this fourth part of the world together, greatly enlarging Asia and cut tolling the other, contrary to the opinion of the Author's aforesaid, and many Spaniards that have written of the newfound world: the reasons that may be alleged in favour of either side, require a large Commentary. Vopelius his opinion indeed cutteth off many doubts that arise about the enpeopling of America: but Mercator and the others, who are most commonly followed, seem to ground more upon Geography and better to agree with the seas natural sway and easy compassing the earth. Arias Montanus in his book entitled Phaleg, where he treateth of the habitations of noah's posterity, setteth down a Map according to Vopelius, this book of his bound in the volume called Apparatus, is joined with the great Bibles of Antwerp. But the Poet followeth Mercator, Ortelius, and the common opinion of the Cardmen of our time: for Ptolemy, Strabo and Mela in their days had not discovered so much.  
Quinsay, which the Poet calls Quinzit, is a famous city in the North-east point of Asia about ten leagues from the sea, built upon peers and arches in a marish ground; it is twenty leagues or one hundred miles about, and by reason as well of the great Lake-waters there, as also of the ebb and slow of the sea, it bath (as M. P. Venet, reports in the 64. chapter of his second book) 12000. bridges of stone: the most renowned boundmarke of all Asia, and the greatest city in the world, if that be true. But Thevet gainsaith it in the 27. chapter of the 12. book of his Cosmography, where he describes the City and Lake with the River that causes the Lake to swell; he saith it is not above four leagues in compass: yet M. Paul affirms he hath been there.  
Chiorze is another worthy part of Asia set down here for a boundmarke, because of the strange Bulls there, as great as Elephants, with hair as smooth and soft as silk. Howsoever now adays that country is nothing so civil as others inhabited by the posterity of Cham and japhet, yet the fruitfulness of the ground, and great commodities there growing, for maintenance of man's life, declare it hath been in times past one of the best portions of the children of Noe.  
7. Ashur t' Assyriland. Moses saith the sons of Sem were Elam, Ashur, Arphaxad, Lud and Aram: The Poet here in six verses hath noted out the first habitations of these five: reserving afterward, about the 300. verse and so forth, to show their first, second, third, and fourth out-going over the rest of Asia. Concerning Ashur it may be gathered out of the 10. of Genesis, verse the 11. that having sorted himself with the people that now began to fear Nimred, and liking not to live under that yoke, went on further, and in the Country after his name called Assyria built Ninivy (which a long time remained one of the greatest Cities in the world, as appears by the prophecy of jonas and other places of Scripture) and Caleh and Resen not fare asunder, which have been long ago destroyed, Elam, that was the eldest, seated himself by the river Euphrates near the Persian Gulf, which now is called the Sea of Mesendin. The Poet gives him a Princely title, because the Monarchy began betime and long continued thereabouts, where also reigneth still the Sophi, a great Emperor and deadly enemy of the Turks. The River Araxes is described by Ptolemy in his third Map of Asia, where he makes it spring from the soot of Pariard which some men take for the hill Taurus, and so passing Scapene, Soducene, and Colthene to empty into the Caspian sea. These Countries are very rich, and therefore the Poet calls them sat lands. Lud having passed the River composed of Tigris and Euphrates, which strait after voids into the Gulf, had Elam on the North, the two Rivers joined and the Gulf on the East, and on the West the Marches of Seba, which is the upper part of Arabia. The poet here allotteth him the Lydian fields, if by Lydia be understood that part of the lesser Asia called Meonia by Ptolemy, Herodote and Pliny, Lud should have wandered further than the other four brothers. Moses reports not any thing of his Colonies, and his fare going may be the cause, for according to the Poet he should have coasted up as fare as Aeolia and the Midland sea. The seat of Aram is Mesopotamia, to wit, the Countries about Babylon, and the mountains of Armenia, which were after called by the name of Taurus. This also containeth Syria and the great Armenia, betwixt the which runneth Euphrates. Arphaxad passing Euphrates stayed in Chaldea: and for that Astronomy and other excellent arts there chief flourished, the Poet surnameth him the Learned, which appertaineth also unto him in regard of the true doctrine maintained by his posterity, and after some corruption reform in the house of Abraham, whom the Lord removed from Vr of the Chaldeans into Syria.    




I'm tire verse le Midi.  Cham fut fait le Seigneur de la terre bornee  
Verse l'Autan, par les flots de la noire Guinee,  
De Sephal, Botongas, Gaguametre, Benin,  
Et du chaut Concritan trop fertil en venin.  
Verse le Nort, de la mer qui naissant pres d'Abile,  
Depart lariche Europe & l'Afrique sterile.  
Verse la part ou Tytanle soir noye ses rez,  
De l'onde de Cap-verd, de Cap-blanc, & de Fez.  
Et verse celle ou Phebus le matin se resueille,  
De l'Ocean d'Aden, & de la mer Vermeille.  
Et qui plus est, encore tout ce qui gist enclos  
Entre le mont Liban, & les Arabes slots,  

Habitation des successcuts de Cham.  Entre l'onde Erytree & le Gulf Persique,  
Il l'adiouste, grand Prince, à son sceptre d'Afrique,  
Canan l'vn de ces fils s'amaisonne à l'entour  
Du jourdain doux-glissant, ou se doit quel que iour  
Heberger Israel: Pheud pouple la Lybie:  
Mizraim, fon Egypte: & Chus, l'Ethiopie.    


I'm Lord was of the Land that Southward is beset  
With black Guineas waves, and those of Guagamet;  
Of Benin, Cefala; Botongas, Concritan,  
That fruitful is of drugs to poison beast or man.  
It Northward fronts the sea from Abil, penned between  
The barren Africa shore, and Europa's fertile green:  
And on the Western coast, where Phoebus drowns his light,  
Thrusts-out the Cape of Fez, the green Cape and the white:  
And hath on th'other side, whence comes the Sun from sleep  
Th'arabic seas, and all the ruddy-sanded deep.  
Nay all the land betwixt the Liban mountain spread,  
And Aden waves, betwixt the Persic and the Red,  
This mighty Southern Prince, commanding far and wide,  
Unto the Regiment and scept'r of Africa tide.   

For Canan one his son began to build and dwell  
By jordan, gentle stream, whereas great Israel  
Was after to be lodged: Phut peopled Lybia.  
Misraijm Egypt had, Chus Ethiopia.    

8. Cham. The share of Cham was Africa, which the Poet boundeth out as followeth. It hath on the Southside the Ae●hiopicke Ocean, or the sea of Guinea, the land of Negroes, the realms of Caefala (which cometh near the South Tropic, and is rightover against Madagascar, or as the Spanish call it, the Isle of S Laurence) Bolongas (lower and hard by the Cape of good hope) Guagamet, about the lake of Zembre, from whence the river Nile springeth, as Daniel Cellarius noteth in his Map of Africa; and Benin, that Ises above th'Equator near the great bay betwixt Meleget and Mavicongo. As for Concritan, it is a great wilderness between Cefala and Bolongas, which by reason of extreme hair brings forth great store of poisonous things. Now the Northbound of Africa is the Midland-sea, and on the West it shooteth out three capes or promontories named in the text, all toward the Atlantic Ocean, but the green cape; which is more southward and pointeth more toward the Sea, called (in respect of the Antatticke pole) the North Sea, though it lie very near the Equator: on the East of Africa plays the Arabian Gulf, and the great red Sea now called the Indicke Ocean: and beyond these bounds the Poet saith Cham also possessed Arabia, which is distinguished into three parts, the Happy, the Desert, and the Stony, all enclosed by the Mount Libanus, and the Red and Persian Gulfs.  
9 Canan. He setteth down briefly and in four verses the several abodes of Cham's four sons, according as they are named in the tenth chapter of Genesis. Chus the eldest brother had Aethiopia, which some take for that under Egypt, others for the land of Chus which is a part of Arabia the Happy, as may be gathered by many places of the old Testament, well noted of M. Beroals in the sixth chapter of his fourth book of Chronicles. Mizraim peopled Egypt, that of the Hebrews was commonly called Mitzraijm, and long after Egypt of the name of King Aegyptus, who succeeded Belus in that kingdom, and was brother to Danaus, who came into Greece and was Author of that name general to the Grecians, which, as Saint Augustine thinks De Ciu. Dei, the eighteenth book and tenth chapter, happened about the time of josua. Phut the third son of Cham, gave name (saith josephus) to the Phutaeans, after called Lybians, of one of the sons of Mesrens or Mizrain named Lybis. He addeth also that in Mauritania there is 〈◊〉 certain river and country called Phute. Ezechiel 30.5. numbereth Phut among those that were in league with Chus and Lud, which the Latin interpreter translateth Ethiopia, Lydia, and the Lydians: so also did the 70. Interpreters. This I say to mou● the Reader, that is so delighted, unto a further and more diligent search. I think Phut was seated near Arabia and Egypt; although Arias Montanus and others place him in the coast of Africa now called Barbary, about Tunis, Bugie, Algeri and the Mountains of Maroco. Now of Canan or Chanaan, the fourth son of Cham, was called that Land of Promise, which the twelve Tribes of Israel under the conduct of josua in due time entered and possessed. The bounds thereof are plainly set down in the book of Exodus, chap 23. verse 31. and elsewhere: I need not here discourse of them, except I were to write a long Commentary.    




japhet tirevers le Septentrion & l'Occident.  japhet s'estend depuis les eaux de l'Hellespont,  
Lafoy Ta'en & flot Euxin, iusques au double mont  
Du fameux Gibaltar, & l'Ocean qui baigne  
De son flus & reflus le ruiage d'Hespaigne:  
Et depuis ceste mer, ou les chars attelez  
Se. promenent au lieu des Gallions ailez,  
Iusqu'au flot Provençal, Tyrrhene, Ligustique,  
L'onde de la Morce, & de la docte Attic,  
Country le beau terroir de l'Asie mineur,  
Second iardin d'Eden, & du monde l'honneur,  
Et ce large pays, qui gist depuis Amane  
Iusqu'au source du Rha, & du bord de la Tanes   


Habitation des enfans de laphet, & leurs descendans.  Des reins de so Gomer se disent descendus  
Tant de peuple guerriers par la Gaul espandus,  
Et les Germains encor, iadis dits Gomerites:  
De tubal, ceux d'Hespaigne, & de Magog, les Scythes:  
Mazaca, de Mosoch: de Madai, les Medois:  
Les Thrace's, de Thyras: de javan, les Gregeois.    



japhet to the North and West.  Now japhet spread along from th'hellespontic waters,  
Th'Euxine, and Tanaies', unto the mount Gibraltars  
Renowned doubl' ascent, and that sunset Maine,  
Which with his ebb and flow plays on the shore of Spain:  
And from that higher sea, upon whose frozen alleys  
Glide swiftly-teemed cars instead of winged galleys,  
Unto the Genoan Tyrrhene and provence Seas,  
With those of learned Greece, and of Peoloponese.  
Accost the goodly shore of Asia the less,  
(The second paradise, th'worlds chief happiness)  
And Tartary, the ground that reacheth from Amane  
Unto the springs of Rha, and pleasant banks of Ta'en.   

All those brave men at arms, that France have overspread,  
Of Gomers fruitful seed, themselves profess, are bred;  
And so the Germans are, sometime hight Gomerites:  
Of Tubal Spaniards came, of Mosoch Moscovites,  
Of Madai sprung the Medes, of Magog Scythians,  
Of javan rose the Greeks': of Thyras Thracians.    

10. Now Japhet. Moses reciting Genesis 9.27. how No blessed his two children, sets down two notable points; the one concerning the great and many Countries which japhet and his posterity should possess, the other of the favour that God should show them, by lodging them in the tents of Sem, that is, by receiving them at length into his Church; which hath been fulfilled in the calling of the Gentiles. For the first point, whereas he saith, God enlarge japhet (For so the Hebrew word signifieth, although some translate it Persuade) it is as much as if he had said, Let japhet and his race possess the Countries round about him fare and near. And this hath also been accomplished in that so infinite a multitude of people hath issued out of the stock of japhet, and peopled Europe; which, though it appear lesser than the other parts, hath always had more inhabitants, and fewer void Countries: The Poet hath set down so perfect a description thereof, as it needs no further to be opened, if the Reader have never so little beheld the Maps. On the East it is parted from the greater Asia by the Mayor Sea, the Meotis Lake called by Ortelius the Zabach sea, the River Ta'en or Deu, which voids into the Lake, and the Spring-herds of Rha, Edel, or Volga, running by Tartary into the Caspian Sea: and from Asia the less, sometime the honour of the world & exceeding rich, as still it hath sufficient, it is divided by the Strait of Gallipoli, sometime called Hellespont. On the West it hath the Strait of Gibraltar, the Spanish and British Oceans: on the North the Frozen Sea, and on the South the Midland Sea, which is diversely called, to wit, the Sea of Marseil by the coast of Genes, the Adriaticke about Athens and Morea, and otherwise according to the places adjoining. This goodly part of the world, beside the Roman Empire, hath many great kingdoms full of people, well set forth by the Card-men. Daniel Cellarius accounts it in length, from Lisbon to Constantinople, about six hundred leagues Almain, and very near as much in breadth from Scrifinie to Sicily.  
11 Gomer. Moses reckoneth seven sons of japhet, Gen. 10.2. So doth here the Poet, not standing much upon the order of them, to follow the verse; of Gomer are come the Gomerites, whom the Greeks' called Galates and Gauls: of them came the people that spoilt Delphos, and then sat down about Troas in Asia, and were called Gaule-Greekes, or Asian Galates, who afterward seized a good part of Phrygia. The Lord threatening by Ezechiel, 38. Chapter; Gog, chief of the Princes of Mesech and Tubal, saith he, will destroy him with this Gomer and all his bands, and the house of Togarmah, of the North-quarters. They that expound the Prophecy, gather out of this place that the Gomerites were people bordering on the North of Asia, and brought by the Kings of Syria and Asia to destroy the jews after their return from Babylon. They pressed forth of Asia and enlarged their dominions greatly (as hath been said) for they were a very warlike Nation. Of them, the Poet saith, are come the Germans, so Melancthon affirmeth upon Carrion, so do others also, and chief Goropius in his fift book. But there is great diversity in these outworn matters, between the late and ancient Writers. A diligent conference of places in the old Testament, and the ancient Latin, Greek, and Chaldean translations serve best for the purpose: next, a careful examining of the best Greek and Latin Histories: but this requires a whole volume, whereunto the searches of Goropius, being so well handled, might afford a man great help. Concerning Tubal, the Poet follows the opinion of josephus, that he was Author of the Spanish: which must be rightly understood, that is, after a long tract of time. For by the 38. and 39 of Ezechiel, it seems that the people issued from Tubal & Mosoch, which were neighbours, dwelled near Arabia, and were governed or led to war by the Kings of Asia and Syria. And in the 32. chap. where is mention made of the mourning that should be among the Nations for the King of Egypt, there are named among others, Ashur, Elam, Mosoch and Tubal: whereby it may be gathered they were of Asia. As for their Colonies and outcreases into Spain, they are very dark and hardly proved. Vasaeus indeed in his Chronicle of Spain, and Taraphe in his History, and others that have written of Spain in diverse languages, following joseph and Berose, make Tubal first King of Spain: but sithence they declare not what time he came thither, I leave the Reader to consider of, and search further into the matter. Look the historical Library of N. Vignier, the first part, page 15. where he treateth of the people of Europe.  
Magog, as the Poet saith, is father of the Scythians: his first habitation and Colony was in Coelesyria, as may be gathered out of the fift book and 23. chapter of Pliny, and the 37, 38, and 39 chapters of Ezechiel. At this time the right Scythians are the Selavonians, Moscovites and Tartarians, who vaunt of their descent from japhet. This might have been by tract of time, but not so soon, as the Poet in the sequel. Melancthon in his first upon Carrion takes the prophecies against Gog and Magog to be meant especially of the Turks, whom he calleth by the name of Scythians, and applieth also unto them that which is written in the Revelation. And in the end of his second Book he gives the name to all people that profess Mahomet. I think myself, that, some while after noah's partition of the lands, Magog and his people dwelled in Coelesyria, or there about, and thence by succession of time thrust up into the higher Countries. Now as the ancient people of God were much vexed and outraged by the Kings of Syria and Asia, successors of Seleucus Nicanor, and signified by the name of Gog, who aiding the people of Magog, Mosoch and Tubal, their subjects, greatly annoyed the jews then returned from Babylon: so hath Satan in these later days against the holy City, the Church of God, stirred up again Gog and Magog, many Kings and Princes enemies to the Faith, who have conspired together, and made a League to overthrew it utterly: but the Almighty in due time and season shall confound them. Read the 20. Chapter of the Revelation, and the 89. Sermon of Bullinger thereupon.  
As for Mosoch, joseph saith, of him are come the Cappadocians, and for proof thereof, allegeth a certain Town of their Country called Mazaca. It may be gathered out of the 120. Psalm, that Mesech, or Mosoch, was a neighbour people to Syria and Arabia, which place the Chalde Paraphrast expounding, useth words of this import: O wretch that I am! for I have been a stranger among the Asians, and dwelled in the Arabian tents. The Poet considereth what might have been in continuance of time, and how fare the man's posterity might have stretched.  
Madai sure was Author of the name of Medes, whose Empire was very great in the higher Asia; they destroyed the Chaldean Monarchy, as may be noted out of jerem. 51.11. & Dan. 5.18.  
The Thracians (joseph saith, and the Poet) are descended of Thyras. Melancthou thinks that of him are come the Russians, but the Scripture speaketh not of his posterity. Pliny makes mention of a River Tyra in the Russian or European Sarmatia: Melancthon, Goropius and others call it Nester. Goropius in his seventh Book puts the Geteses, Daces and Bastarnes among the Thracians, as all of one stock, and speaking almost the selfsame tongue, which also (as he saith) comes very near the Cimbricke and Brabantish.  
javan, the fourth son of japhet, gave names to the jonians, who after with their neighbours were called Greeks: and therefore the Latin Interpreter, translating the place of Ezech. 27.19. for the Hebrew javan hath put Graecia: so have the seventy put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the name of Greece, for the same word. As also in the 13. verse of the same Chapter, and in the 19 of the 66. of Esay, they both have translated the Hebrew Jevanim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Graeci. The Country of Athens hath in old time been called jonie, as Plutarch saith in the life of Theseus, and Strabo in his ninth Book recites out of Hecataeus, that the jonians came out of Asia into Greece. Now the Greeks' as they were great discoursers, they have devised a thousand tales of their first beginning: but I let them pass, because my notes are already waxen over long.    



Ioy si-ie voulois, ie ferois une liste  

Discrete modestie du Poëte, qui ayme mieux se taire que traiter de choses obscures & cachees sous le voile de l'Antiquité.  De tous nos deuanciers: & marchannt sur la piste  
D'vn supposé Berose, & d'antres qui menteurs  
Abusent du loisir & bonté des lecteurs,  
Hardi i'entreprendrois de toutes les prouinces  
Nommer de pere en sils les plus antiques Princes:  
Chanter de l'Vniuers les diuers peuplemens,  
Et des moindres citez fouiller les fondemens.   

Mais quoy? ie ne veux pas abandonner ma voile  
Au premier vent qui souffle: & sans la clair estoile  
Qui luit sur tou● les cieux, temeraire, ramer,  
Sur les flos inconus de si lontaine mer,  
Toute pleine d'escueils, & de Scilles profondes,  
Où ne roulle pas moins de naufrages que d'ondes:  
N'ayant autres Patrons que certains escrivains  
Forgeurs denoms de Roys, autheurs decontes vains,  
Qui sont tout à leur poste: & convoiteux de gloire,  
Sur un pied de Ciron bastissent une histoire.    



He will not enter into matter fare out of knowledge.  Here if I were disposed upon the ground to tread  
Of that supposed Berose, abusing all that read  
As he and others do; well might I let you see  
Of all our Ancestors a feigned pedigree:  
I boldly might assay of all the world's Provinces,  
From father unto son, to name the former Princes:  
To sing, of all the world, each people's diverse lot,  
And of the meanest to w●●es to lay the grunsill-plot.   

But what? I mean not, I, as every wind shall blow,  
To leave the former course, and rashly assay to row,  
(The bright Lodestar unseen) upon the waves unknown  
Of such an Ocean sea, so full of rocks bestrow'n  
And Scylla's glutton gulfs; where tumbleth equal store  
Of shipwrecks on the sands, and billows to the shore:  
Not having other guide then writers such as feign  
The names of ancient Kings, and romants tell us vain;  
Who make all for themselves, and gaping after glory,  
On footing of a fly can frame a perfect story.    

12 Now. The like is seen in many books of late times and ancient, that treat of the Kingdoms, Countries, and people of the world: for many labour more to come near noah's Ark, and to find there the foundation of their Towns, and names of their first Princes, then about other more certain and sure grounds. And they had rather forge names, and device matter of their own head, than leave to pack huge volumes full of tales, witnessing the strange vanity of man's brain. The Poet condemns this foolish ambition, and by good ●●ght: all the matter, when it is at the best, being very doubtful and unprofitable: for man was placed on the earth to think rather on the service of God, than so to trouble his head with curious out-search of his ancestors names.  
13 Of that suppos'ed Berose. Who so desires to know that the Berose late printed is false, supposed, and clean contrary to the right Chaldean, cited often by joseph in his Antiquities against Apion, let him read the fourth book of Goropius his Origines Antuerpianae. And so let him think also of Manetho, Metasthenes, Fabius Pictor, Sempronius, Myrsilus Lesbius and others packed, as they are, into one volume, by some one that thought to do great matters by abusing so the Readers, and holding them in amuse by false devices from further search of the truth. I will not here set down the words of Goropius, who at large discovers the forgednesse of this new Berose and his followers: let it suffice to have pointed at the place. The true Berose was one of the Priests of Bel, and at the commandment of Antiochus the third, who succeeded Seleucus, wrote three books of the Chaldean History: so saith Tatianus, joseph, and Clemens Alexandrinus. Some fragments of his we read in joseph against Apion, and they make flat against that other Berose published in our time.    




Pourquoy la recerche de l'Antiquité est obscure: & combien sont mal apuyez ceux qui sondent sur les etymologies & allusions des mots.  L'allusion des mots n'est un seur fondement  
Poury sur-maçonner un ferme bastiment:  
Veu que les monts plus hauts, les rivieres plus belles,  
Et les plus grandes mers changent, bien qu'eternelles,  
De nom à chaque coup: que la posterité  
De celuy quibastit les murs d'vne cité  
N'en est point heritiere: & qu'ici nullerace  
En fief perpetuel ne possede une place:  
Ains qu'a ferme, à lovage, ou par forme de pressed,  
Elle possede un champ, un mont une forest.  
Et comme quand l'orage esmeut la mer profonde,  

Migrations & diverses habitations des peuples.  Le flot chasse le flot, & l'onde choque l'onde,  
Toutes les nations s'entre-poussent des bras:  
L'vn peuple chasse l'autre, & le second n'est pas  
Sur l'huis de la maison dont il pense estre master,  
Qu'vn troisiesme le fait sauter par la fenestre.   

Ainsi le vieil Breton, 
Exemples à ce propos. les Bretons.  exilé par l'Anglois  
De sa grande Albion, de sloge le Gaulois  
Du terroir Armorique: & donne à la campaigne,  
Où le Loire see perd, le surnom de Bretaigne.   


Les Lombard's.  De mesme le Lombard ayant abandonné  
De l'Istre audouble-nom le marge seillonué  
Aux Hongre balafrez, chasse, plein de fury,  
Le reste des Gaulois de la rich Insubrie;  
Qui tombe derechef sous la main des Franço is  
Domptée par le far du plus grand de nos Roys.   

Non autrement l'Alain, 
Les Alains & Vandals.  & l'Arctique Vandale,  
Desplacé par le Goth de Cordube & d'Hispale,  
See saisit du Carthage: & puis sent du Romain  
Sous l'autheur de nos loix la vainqueresse main:  
Et le Roman enoor, joint au camp Barbaresque  
Du More au poil-frizé, fait ioug à l'Arabesque.   


Cause de ces migrations & deslogemens de peuples  La sacrilege faim des Sceptres & de l'Or:  
La soif d'vne vengeance & le desir encor  
D'vnfantastique honneur fondé sur des ravages,  
Ruïnes, cruautez, embrassements, carnages,  
Desbornent le pays; & font en mille parts  
Et vaguer & voguer les peuples fils de Mars.   


Laissant à part les courses incertaines des Arabes, Moors & Tartars, i'll vient à parler des voyages & changemens faits par diuers peuples belliqueux.  je ne discour icy des ravisseurs Scaenites,  
Des Nomades pasteurs, ou des Hordes urais Scyches,  
Qui suyvant les pasquis, errent par bataillons,  
Et sichent çà & là leurs velus pavillons:  
Comme les noirs essaims des vistes Arondelles,  
Qui deux fois tous les ans franchissent de leurs ails  
La mer porte-navire, & vont chasque saison  
Amies' d'vn doux air changer de garnison:  
Ains d'autre peuple fier qui par toute la terre  
Aux despens de leur sang on recerché la guerre:  
Qui sçachant beaucoup mieux vaincre que commander,  
Demolir que bastir, conquester que garder,  
Et preferant Bellona au saint repos d'Astree,  
Braves, ont inondé country apres country.   

Tout tel fut le Lombard, 
Origine, migrations voyages & conquests des Lombard's.  qui nay dedans Schonland▪  
Saisit lafoy Livonie, & de la Rugiland.  
Puis ayant revengé sus le peuple Bulgare  
Le trespass d'Agilmont, audacieux s'empare  
Du terroir de Polongne: & de Polongue anant  
Valerio dans les eaux du Rhin ses blonds chevenx lavant:  
D'où rebroussant chemin, se parque en Moravie;  
A Bude toast apres; de là vole à Pavia:  
O u deux cens ans il regne: & fait quele Tesin,  
Royal, ose egaler son flot au Pau voisin.   

Tell le Goth, 
Des Gotht.  qui sortit de la froide Finlande,  
Scanzie, Scrifinie, Noruege & Gothlande,  
See camp sur Vistule: & voyant que son air  
Aprochoit de celuy de la Baltique mer,  
D'vn  victorieux sait sit la Sclavonie.  
Le terroir Valachide, & la Transsiluanie.  
De là se parque en Thrace: & quittant les Gregeois,  
Desireux du butin entreprend quatre fois  
D'arracher aux Romans, fils aisnez de la guerre,  
Les lauriers conquestez dessus toute la terre;  
Tantost sous Rhadaguise, oars sous Alaric,  
Tantost sous Vidimare, ore sous Dietric.  
S'acase apres en Gaul: & chassé de Gascongne,  
S'arreste en Portugal, Castille, & Catalogne.   

Tell l'antique Gaulois, 
Des anciens Gaulois.  qui, vagabond, rodant  
Par tout ou le Soleil ses rayons va dardant,  
Occupe l'Italie & furieux saccage  
De Romule, ou plustost de Mars mesme l'ouurage.  
De là passe eu hungry: & puis du froid Strymon  
D'vn soc victorieux renuerse le limon:  
Degaste l'Aemathie: & sa main pilleresse  
Ne veut mesme Espargner les plus grands Dieux de Grece.  
ja soulé de l'Europe, i'll pass l'Hellespont:  
Du Dindyme chastré saccamento le Mont:  
Rúine la Piside, occupe la Mysie,  
Et plante une autre Gaule au milieu de l'Asie.   


L'histoire des peuples est ob scure aux plus cler voyant  Des peuples plus fameux l'obscure antiquité  
Estcomme une forest, ou la Temerité  
Bronche de pas en pas: la docte Diligence  
S'entortille elle-mesme: & Paucugle ignorance  
Brossant tout à trauers ses eternelles nuicts,  
S'enfonce en des marests, baricaves, & puits.    



Why it is a hard matter to search Antiquities.  Th' Allusion of words is not a sure ground  
For any man thereon a steady work to found;  
Sith greatest hills and seas, and most renowned rivers  
(Though they continue still) among longafter livers  
Are often diuers-named; as eke the generation  
Of him that built a wall, or laid a town's foundation,  
Enhabits not the same; nor any mortal race  
Hath an eternal state in any one earthly place:  
But holds for term of life, in fee-farm, or at will,  
Possession of a field, a forest, or an hill.  
And like as when the wind amid the main-sea rustles,  
One wave another drives, and billow billow justles;  
So are the peopl' at odds each one for others room,  
One thrusts anoth'r away, and scarce the seconds, come  
To threshold of that house whereas he means to keep,  
But comes a third and makes ●un forth at window creep.   


A fit Exampe▪  So from great Albion th'old Brit●on being chased  
By Saxon-English force, the Gauls forthwith displaced  
That word in Armoricke, and called the Land Britain,  
Where Loire his gliding charge unloadeth on the main.   

So when the Lombard left (with mind to room at large)  
Unto the Skotched Huns the diverse furrowed marge  
Of Ister double-named, he made the French to fly  
By force of warlike rage from out rich Insubrie;  
But under-fell again the French revenging heat,  
And was to bondage brought by sword of Charles the Great.   

And so th'Alaine, and so the Northen-borne Vandal.  
Dislodged by the Goth from Cordube and Hispall,  
In Carthage harboured, then by the conquering stroke  
Of him that framed our Laws, sustained the Roman yoke.  
The Roman eke, and all the soil Barbarian  
Of frizell-headed Moor's, obeyed th'Arabian.   


What causeth people often to remove and change their dwelling.  This hunger ne'r-suffized of gold and great Empire,  
This thirst of sharp revenge, and further this desire  
Of honour in conceit (all builded on rapines,  
On slaughters, cruelties, towne-burning and ruins)  
Dishabiteth a Land, and diverse ways and fare  
To wave and wander makes the people sons of War.   


divers examples of wandering people.  I do not speake-of here the spoiling Arabes,  
The Hordies' ancient Scytheses or shepherd's Nomads,  
Who gazing on in troops disdained every fence,  
And pitched where they list their bristle-hairy ten's;  
Like as with wing are wont black swarms of swallows swift  
Cross o'er th'embillowed sea their airy bodies lift,  
And changing their abode, as 'twere on progress go  
For milder seasoned air, twice yearly to and fro;  
But other Nations fierce, who for a war-renowne,  
With often loss of Blood have roamed up and down:  
Who better skilled the way how t'ouercome then wield;  
To conquer, then to keep; to pull down, then to build;  
And choosing rather war, than holy and lawful rest,  
Have boldly diverse lands, and one aft'r other, pressed.   

Right such that Lombard was, 
The natural Country of the lombards, their diverse removes and conquests.  who, borne in Schonerland,  
Seized on Livonia, thence went to Rugiland;  
And having wrought revenge upon the Bulgar-men  
Of Agilmond his death, he boldly ventured then  
Upon Polonia; so marched on brave and fine  
To bathe his golden hair in silver stream of Rhine:  
Thence turning him about he settled in Moravie,  
And so to Buda went, and after flew to Pavia:  
There reigned two hundred years, and honoured Tesin so,  
He princely dares compare streams with his neighbour Po.   

Such was the Goth, 
Of the Goths.  who left the freezing-cold Finland,  
Scanzie, and Scrifinie, Norway and Gottherland,  
To sit on Wixel-bankes; and, for that air did please,  
As most in temper near his own of Baltic seas,  
With his victorious host entering Sclavonia  
Supprised Zipserland and all Valachia:  
Then fortified in Thrace; but scorning long to toil  
Among the beggar Greeks', for hope of greater spoil  
Four times the Roman tried, God Mars his elder son,  
To rob him of the crown that he from all had won,  
Led once by Radaguise, led once by Alarick,  
Then under Vidimare, then under Dietrick:  
And after dwelled in France; then (chased from Gascoine)  
Abode in Portugal, Castille and Cataloine.   

Such whilom was the French, 
Of the ancient Gauls.  who, roaming out as fare  
As darted are the beams of Titan's fiery car,  
Invaded Italy, and would in rage have spilt  
The towers that Romulus, or Mars himself, had built:  
Went thence int' Hungary, then with his conquering plough  
He fallow'd-vp the soil cold Strimon runneth through:  
The fair Emathick fields he then doth all-to-fleece,  
And spareth not at all the greatest gods of Greece:  
At last with Europe cloyed he passeth Hellespont,  
Of th'eunuch Dindym hill he wasteth all the Front,  
Pisidia ruineth, surpriseth Mysia,  
And plants another Gaul in midst of Asia.   

Of people most renowned the dark antiquity  
Is like a Forest wide, where hardy-foolery  
Shall stumbl' at every step, the learned Sowenance  
Itself entangled is; but blindfold ignorance  
By blundring through the dark of her eternal Fogs,  
Falls headlong down in pits, in dungeons and bogs:    

14 Th'Allusion. They that in our time have entreated of the Nations pedigrees, have much stood upon the resemblance that one word or proper name hath to another, and have aptly framed conjectures of good import and likelihood, as man may note in Carrion, Melanc●hon, Pewter, Althamer, Lazius, Goropius, and others. But the Poet holds that a simple resemblance of words is no good ground for a story. His reasons are, first, that hills, rivers and seas change their names, as by Ortelius his treasure of Geographie doth appear, comparing the books and tables of Ptolemy, Strabe, Mela, and other ancients, with the maps of Gemma Frisius, Vopelius, Mercator, Postel, Thevet, Cellarius, and other late Writers. Secondly, that Cities and Countries are not always called by the names of their founders and first inhabitants. Thirdly, that no stock or Nation hath sure hold of any place in the world, because of the many changes that befall this life. Fourthly, that as in the sea one wave thrusteth on another, so the people, and chief those of old time, have driven each other out of place, and in a manner played In dock, out nettle. All stories prove these reasons to be true, and for the last, the Author shows three notable examples to confirm it.  
15 Th'old briton. It is above 1200. years ago since Vortiger King of England, then called Great Britain, or Albion, (that is, a whitesand Isle) having war with his neighbours the Scots, sent for aid to the Saxon-English a people of Germany, who, after they had done him good service, played as the Turks did in Greece: for they seated themselves in a part of the Island, on the East, where few years after they kept such a coil, that the old Britton, the natura●l Inbred of the Country, was constrained to forsake it. So with a great multitude passed the sea, and landed in Armoricke, now called little Britain: where they gathered more and more together, and increased much by succession of time. See more hereof in the Chronicles of England and Britain. The river Leyre falls into the trench of Nantes, and so voids into the Ocean.  
16 The Lombard. About the year of Christ 568. Alboin King of Lombardes' having heard of the fruitfulness of Italy, left Pannonia, or Hungary (where he dwelled) in guard of certain Huns, upon, conditions, and in few weeks after made a road into Italy with a mighty army, and got many Towns chief in Insubria, now called Lombardy, of those Lombard's, who reigned there about two hundred years, till they were overcome and brought to thrall by the Emperor charlemagne, about the year 774. Look the Histories of France, and the second part of the Library of N. Vignier, Ishall speak anon of their beginning more particularly.  
17. Th' Aline. About they year 412. when Ataulphe King of Goths had driven away the Alaines and Vandals from Cordway and Seville, which they possessed, as also most of the provinces of Spain, the Vandals sat down in Betica, which after was of their name called first Vandalosie, and then shorter Andalosie: The Alaines in Lusitania and the province of Carthage, or (as some say) betwixt the rivers Iberus and Kubricatus, whereabouts in time passed dwelled a people called jacetani, not unlikely to be the men of Arragon; afterward they joined and went both together into Africa, where they reigned a long time. But in the year 534. the Emperor Justinian, who caused the Roman laws to be gathered together into one body, sent an army against them under the command of Belissarius: he regained Africa, took Carthage, and led Gllimer command of Belissarius: he regained Africa, took Carthage, and led Gllimer king of Goths prisoner unto Rome. After all this the Romans and the Moors also were constrained to give place in Africa to the Arabians, who pressed in there, and encamped themselves in sundry places.  
18. This hunger ne'er sussized. The Poet saith, that desire of rule, revenge, and vainglory, ambition and covetousness, have chief caused so many people to remove and change their dwellings. As also many stories of Scripture and others plainly show. Seneca reckoned divers other causes in his book de Consolation ad Elbiam, where he saith, The Carthaginians made a road into Spain, the Greeks' into France, and the Frenchmen into Greece. neither could the Pyrene mountains hinder the Germans passage; over ways unknown and untroad the lightheaded people have carried their wives and children and over-aged parents: some after long wandering up and down seated themselves not according to their free choice, but where they first might, when they waxed weary of travel: some on other men's possessions seized by force of arms: some as they sought unknown places were drowned in the sea: some there sat down, where they first began to want provision. And all for sooke not their countries or sought other for the same causes. Many, after their cities were destroyed by war, fled from their enemies, and so bereavest of their own possessions, were fain to press upon other men's: many left their dwellings to avoid the disquiet of civil wars: and many to empty Cities of their overceasing multitude: some by pestilence, or the earths often gulsing, or like unsufferable faults of a bad soil, were cast forth; and some were enticed from home by report of a larger and more fruitful ground: some for one cause, some for another, etc.  
19 I do not speake-of here. The Poet hath Scoenites, which I translate Arabes, because they were a people of Arabia, great robbers and har●●ers of Egypt and the coast of Afric 〈◊〉 the shopheards' Nomads are (as I take them) the Numidians and Moors: or (as some think) a kind of Scythiant. The Hordies are the Tartarians, who live in the field in chariots and tents. Now the Poet leaving the uncertain course of these roguing Nations, who have had no more stay in them then swallows and other wand'ring, birds, intendeth to speak of a more warlike people: whereof he allegeth some notable examples.  
20. Right such that Lombard was. He setteth down much matter in few ords, concerning the Lombard's. There are divers opinions of their pedigree: Melancthon and Peucer in the third and fourth book of Carious Chron, hold they dwelled in a Saxony by the river Albis, about where now are the Bishoprics of Meidburg and Halberstad, and a part of the marquis of Brandburg; and from thence under the conduct of Alboin entered Jtalie, and in the time of the Emperor justin the second, seated themselves between the Apennine hills and the Alps, where they began a kingdom. They were called Lombard's, either because of their long janelines (for thence it seem are come the names of Halberds and jauclines the bard) or because they dwelled in a country flat and fruitful, as the Dutch word Bard may signify. Some otherutho rs count them farre-northerne people, yet show not their ancient abode. Ptolomee in the fourth table of Europe derives them from the country of Swaube; as also he noteth in the second book and 11. chapter of his Geogr. with whom agreeth C. Tacitus in his Histories. But Lazius in the 12. book of his Migrations of the Northern people, Vignier in the first part of his Library page 905. and out Poet, here follows the opinion of Paulus Diaconus: they differ not much but only about the time of their stay, and place of their first abode. Melancthon and Peucer set them first in Saxonic, Paulus Diaconus, the Poet and others, in Scandinavie, or Schonland, a great nearelsle of the Sound or Baltike Sea, from whence they might come in by the banks of Albis, all or some of them, and some by the coast of Mekelborg, etc. For Paulus Diaconus, in his first book second chapter, saith of this people, They increased so fast in their foresaid Country, that they were fain to part themselves in to three companies, and cast lots, which of them should go seek another seat. This I say, to show the Poets cunning drift, that in so few lines hath set down matter enough, for any man to write-on whole volumes of books. Thus then to follow the Poet, the first notable and fast abode of the Lombard's, who came from the Goths and Vandals, was Schonland, whence a part of them, dislodging under the conduct of Ibor and Agio settled in Scoring, which is about the marches of Livonia and Prussia: and after they had there dwelled certain years, were constrained by a dearth to seek further, so as they came to Mauringia, and at length to Rugiland, and the countries near adjoining, which Paulus Diaconus setteth down by name. There after the death of their leaders, they chose Agilmond for their king. He had reigned 33. years, when the camphors, a neighbour people, assailing them unawares, slew King Agilmond. After him was chosen Lamisson for King, who to revenge the death of his predecessor, made war with the camphors, got and held a dart of Pologne: then waxing weary of that country, he led his people toward the Rhine, to the coast of the Country Palatine, as Tacitus notes in his second book of Histories, and Velleius Patere. in the life of Tiberius. About Heidelberg there is a town called Lamberten, which seems to make somewhat for the Lombard's abode there: so saith Lazius. But many years after, they coasted back again, and dwelled in Moranie, where they warred against the Heru●es, Sucues and Gepides. Then went they up into Hungary under the safeconduit of the Emperor justinian, to whom they paid tribute (as Procopius and Diaconus declare at large.) There had they cruel war with the Gepides, but at length agreed and joined with them; and understanding by the practice of Narses, that Italy was a Country much sitting their nature, their King Alboin made a road thereinto, and got Lombardie before called Insubria; there they rested and reigned two hundred years, until Charles the groat vanquished them, as is before laid.  
21. Such was the Goth. Lazius in the tenth book of his Migrations, hath handled well and largely the History of Goths, gathered out of Procopius, jornandes, Tacitus, Claudianus, Olaus Magnus, Eutropius, and many others. I will shut up all in short, and by way of Paraphrase upon the Poet's verse. The Goths, and Almain people, had for their first assured seat the Isles of the Sound, or Baltike Sea, and Gothland yet retains the name of them. In Sulla's time they left these Isles, and came to dwell in Almain beside the river Vistula, now called Wixel. After they had warred there against the Frenchmen, they bent toward Transsiluania, Hangaria and Valachia, where they remained until the time of Valentinian, maintaining themselves by force of arms against the Greeks' and Romans. Then, for many causes alleged by Lazius, they went forward into Thrace, and there dwelled and became tributaries unto Valentinian and Valens. Eutropius saith, all went not thither, but a good part of them kept their former place, and the cause of their sundering was a civil disagreement about religion: the one side retaining Heathenism under Athalaricke their King: the other under Fridigerne mingling with Christenisme the abominable heresy of Arrius, which taketh quite away the true religion of Christ: The Arrians drew toward the West, and wore after called Visigothes or Westgothes, the other to the contrary, and were called Ostrogothes or Eastgothes, who out of Thrace moved into Hungary and the countries adjoining, where they had much ado with the Roman Emperors, as Lazius well recordeth: at last they got Sclavonia, and all fort ward unto the Adriaticke Sea: there growing to a mighty number, they determined to set on Italy under the command of Radaguise their King in the time of Theodosius the first, son of Arcadius. Their Army was in number above two hundred thousand strong, but by the special grace of God they were overthrown, captived and sold most for ducats a piece, their king slain, and all scattered into diverse countries; but, in the time of Honorius, Alaricke the king of Westgothes made another voyage, and entring into Italy, asked the Emperor a place to dwell on: having obtained the coast that marcheth upon France, as he was going thitherward with his company upon Easter day, one of the captains of Sulico set upon him, and taking him so at disadvantage, by treason slew a great number of the Goths. They, stirred up with anger and disdain of such unf. ithfull dealing of the Romans, make back to Rome, waste Italy, and in the month of September 1164 beleaguer and take the City, and three days after departed thence loaden with the spoil. As Alaricke was marching toward Rome, there appeared a reverend personage unto him, and advised him, since he would be counted a Christian, that he should not make such havoc as he did: whereunto the king answered; it is not my desire to go to Rome, but every day ●●m I forced by some one (I know not who) that still cryeth unto me, Go on, go on, and destroy Rome. As the Goths retired Alaricke died, and Athaulph succecded him, who led them back to Rome again. So they went through with their saccage, and led away captive ●alla Placidia the sister of Honorius, whom Athaulph married. He was after slain of his own people at Barcelona in Spain, for seeking peace for his wife's sake with Honorius. The third road they made into Italy was under the command o● Vidimer: but they were encountered and beaten back by Glycerius, as Jornandes writeth: and so they pressed again upon the French, and Spanish Nations. Afterward the Goths of Sclavonia, weary of easy living, got leave of the Emperor Zeno and entered Italy, and overcame Odocacer the Exarch of Ravenna, and there held estate for many years. At length about the year of Christ 411. in the time of Honorius, they seated themselves in Spain under Alaricke and his successors. Now during the time of their abode near the M●oticke marshes they had nine kings: while they remained in Gothland (which is now divided into the East and West Goth●e, betwixt Swethland and Norway) they had 8. kings; and 10: about the banks of Wixel, and in Transsiluania and Sclavonia 26. After that being sundered into Eastgothes and Westgothes, the Eastgothes had in Italy 11. kings from Alarick: to Teias, who with the greater part of his people was overthrown by Narses. The Westgothes in Lion-Gaule, in Languedoc and Guien, had six kings; and the kings of Westgothes in Spain, from Alaricke in the year 411. to Philip that now reigneth, are eight and twenty in number, according to the account to Lazius; who reckoneth also two and thirty kings of Arragon, and two and twenty of Navarre, unto the king's father that now is. Of these matters it may suffice to have touched thus much in a word.  
22 Such was the French. To enter into the whole history of the Frenchmen, it was not the Poet's meaning, but only to note briefly the chief Outroads of this brave Nation, and that within the compass of two thousand years. I will go no further, but follow the text. The first beginning of the French is diversely recorded, and all the opinions thereof are well gathered and examined by the Author of the French Antiquities: who in the end showeth his own judgement, and avoucheth it to be very likely, that the land of Gaul (which in old time, besides the Realm of France, did contain also the Low-countries, Germany within Rhine, and Lorraine) was first inhabited by the line of Gomer, hither coming upon diverse occasions, and increasing more and more with the time: as also by the Germans a neighbour people: for little could the Rhine hinder the Gauls and Germans from coming together, but that either, as they prevailed instrength, might come into others country for their better liking. And as the men of Marseil are counted an outcrease of Asia, it is like the rest of the Towns and quarters of France were peopled after the same sort. Amianus Marcellinus lively painteth out the Gauls in his fifteenth book. So doth Polybius, Caesar, Diodorus Siculus, Strabo, and others. All agree they were a very warlike people; and their multitude gave them to think upon such remedy as others had used before. Their first outroad, that was of any account, was in the reign of Tarqvinius Priscus, and about the time of the jews thraldom in Babylon, some six hundred years before the birth of Christ. The Celiae (which were the ancient Gauls) possessed the Countries now called Suisse, Savoy, Dauphin, Languedoc, Vellay, Vivaretz, Lionnois, Forest, Awergne, Berri, Limosin, Quercy, Perigort, Xanctoigne, Angulmois, Po●ctou, Brettaigne, Anjou, Tourraine, Maine, Perche, Normandy within Seine, the Chartrain, Hurepois, Beaulse, Gastinois, Brie, Champagne, the Duchy and Count of Bourgongne: their King Ambigat sent forth Sidoveze and Belloveze to seek other dwelling. Sidoveze taking towards Germany, left people in Bavaria, Bohemia and Carinthia, and seated himself in the point of Europe, toward and beyond the Riphean mountains. Belloveze a while staying at the foot of the Alps, was after by the persuasions of a certain Tuscan, called Arron drawn into Italy, and possessed Insubria. Some of his company seating first among the Pyrene hills, at length entered a part of Arragon, and gave the name to Portugal. But these were nothing so renowned as the other: who pressing further into Italy, marched under Brennus as fare as Clusium, and so to Rome. Of his exploits there Livy writeth, and Plutarch in the life of Camillus, which was 386. years before the coming of Christ. A third company that followed Belleveze, because they would have room enough, ouer-ran Slavonia, and maugre all stay entered Hungary, and after many skirmishes departed thence in two bands: the one coasting into Macedon, the other into Greece, where they made the whole world afraid of them: after they had slain Plol●meus Keraunus, brother to Philadelphus' King of Egypt. Pranses was their King, whom others call Brennus; but was not he that sacked Rome. This man not content to have obtained a great victory of the Macedonians, and harried their country, presumed so fare as to spoil the Temple at Delphos, whereby himself and all his were brought to a miserable end. Nevertheless the French that stayed behind, to guard the Frontiers of the Country, fainted not at the report of these news, but went to field with 1500. foot, and 3000. horse, ouerc●me the Gates and tribals, and wasted all Macedon: only through negligence, as they retired loaden with spoil, they were brought to their end. Yet they that remained in Gaul sent forth other companies into Asia: who passed on as far as Bossen and Dardanie, where, by reason of a quarrel that fell between them, they sundered themselves. One part of them cast into Thrace, and reigned there a long time: the other settled about where Saws and Danubius meet, not far from Belgrade. These that remained in Dardanie, when they heard tell of the fruitful soil of the lesser Asia, went on so far as Hellespont, and there because they were three Companies, they parted Anatolia between them into three parts. The Trocynes had the coast of Hellespont; the Tolystoboges, Eolide and Jonie (which the Turks call Quision.) The Tectosages, the country further into the main land. All that part of Asia which lieth on this side Taurus, they made their tributary, planting themselves all along the river H●lys, that parteth Paphlagonia from Syria. That Province where the Gauls dwelled in Asia, from their first arrival to the height of the Roman Empire, retained the name of Gaul-Gre●ce, together with that same language which Saint Jerome (six or seven hundred years after) saith was like that he heard spoken in Gaul about the quarter of Treves. Thus concerning the ancient Gauls: no to clear some few dark words of the Text. The work of Romulus, etc. He meaneth Rome, builded by Romulus, the most warlike City of all the world; and therefore Mars, whom the Painims counted the God of War, may be thought the founder of it. Cold Strymon, a river parting Macedon from Thrace, as Pliny saith: and because Thrace is no very warm country, he giveth Strymon the adjoint of Cold. The Emathicke fields, to wit, Macedon, so called of King Emathion, Pliny speaks thereof in his fourth book and tenth chapter thus, Macedon, a Comtrie containing an hundred and fifty Nations, sometime renowned for two Kings (he meaneth Philip and Alexander) and for the Empire of the whole world: it was afore-time called Emathia: which word the Poets, as Virgil and Lucan, do sometime use for Thessaly, a Country near Macedon. Lucan in his very first verse, Bella per Emathios plusquam civilia Campos. And Virgil in the end of his second Georgic. 
Ne fuit indiguum superis his sanguine nostro  
Emath●am & latos Aemi pinguescere campos.   
The Pharsalian fields are in Thessaly, as Fliny recordeth in his fourth book and eight Chapter.  
Dindyma. A hill in Phrygia. The Poet calleth it Dindyme chastré, guelt Dindym: because the Priests of Cybele, called Curetes, kept and sacrificed there, and were Eunuches atrired like women. The Poet's meaning is, that these Gauls harried also Phrygia, and called the country where they dwelled in Asia, Gaul-Greece, after the name of that from whence they first came, and so planted, as it were, another Gaul in the midst of Asia. What became of their successors in the Romans time, because the Poet makes no mention thereof, I pass it also.  
23 Of people most renowàd. He showeth in few words wherefore he thrusteth no further into discourse of the out-roads the people made in old time. For though Carion, Melancthon, P●ucer, Lazius, Rhenanus, Goropius, and others of our time, have that way fare ventured, and somewhile with very good success; yet it cannot be denied, but that they leave many doubts, and do not all-where clear the matter. See then how fitly the Poet adds that followeth.    




Il dit en somme queles trois fils de Noé peuplerent le monde.  Il me suffira donc de suiure son oree:  
Et pendant attentif de la bourche dorce  
Du sage fills d'Amram, rechanter dans ces verse,  
Que Sem, laphet, & Cham, peuplerent l'vnivers:  
Et que du grand Noé la Fuste vagabond  
Pour lafoy seconde fois float a par tout le Monde.   


Cela ne se fit point tout à coup mais par trait de temps.  Non que i'enuoye Sem de Babylone avaunt  
Tout d'vn vol es terroirs du plus lontain Levant,  
Du Tartarus Chorat boire l'onde argentine,  
Et peupler le Catay, le Cambalu, lafoy Chine:  
En Espaigne japheth: & le profane Cham  
Es pays alterez de Medre & de Bigam:  
Es champs de Cephala, dessus le mont Zambrique:  
Et le Cup d'Esperance, angle dernier d'Afrique.   

Car ainsi que l'Hymete, 
Comparaisons bien propres pour monstrer comment les parties du monde furent peuplees par les  ou le mont Hiblean  
Ne furent tous cowert a● Auetes en un an:  
Ains la moindre ruchee enuoyant chaque prime  
A leurs slancs, à leurs pieds, à leur flairant cime,  
Deux ou trois peuplemens, cher nourissons du ciel,  
En sin tous leurs rochers se fondirent en miel.  

descendans de Noé, asavoir peu à peu, & comme d'an en an, par multiplication de peuple.  Ou plustost tout ainsi que deux Ormes fecondes,  
Qui croissent au milieu d'vn champ emmuré d'ondes,  
An tour de leur estocs produisent des Ormeaux:  
Ceux-cy d'autres encor: & tousiours les noweaux  
Gaignent pied à pied l'Isle, & font mesme en ieunesse  
D'vn grand pré tondu-ras une forest espesse.  
Tout ainsi les maçons de la superbe Tour  
S'en vont, esparpillez, acaser à l'entour  
De Mesopotamie: & peu à peu leur race  
Frayant heureusement slew apres slew pass:  
Saisit terre apres terre: & si le Tout-puissant  
Ne va de l'Vniuers les iours accourcissant,  
Il ne se trowera country si sawage,  

Pourquoy la premiere monarchy se dress en Assirie.  Que le tige d'Adam de ses branches wombrage.   

C'est pourquoy les pays au Tygre aboutissans  
Pendant l'âge premier sont les plus fleurissans:  
Qu'il se parle d'eux seuls: qu'ils commencent la guerre,  
Et qu'ils sont la Leçon aureste de la terre.   

Babylone vivant sous la grandeur des Roys,  
Tenoit l'empire en main auant que le Gregeois  
Logeast en ville close, & que des murs Dircees  
Vn luth doux eust, meçon, les pierres agences:  
Le Latin eust des bourgs, des maison les Gaulois,  
Des hutes l'Alemant, & des tentes l'Anglois.   


Les Hebrieux, Chaldeans & Egyptiens avoyent la Philosophy super naturelle, avaunt que les Grees s●euss●t quelque choose.  Les fils d'Heber avoient commerce auce les Anges:  
Detestoient les autels dressez aux Dieux estranges:  
Conotssoient l'Inconu & des yeux de la foy  
Comtemploient bien heureux leur invisible Roy.  
Le Chaldee sçavoit des estoilles le number:  
Auoit aulné le ciel: comprenoit comme l'ombre  
De la terre eclipsoit l'Astre au front argenté,  
Et la sienne esteignoit du Soleil la clarté:  
Le Prestre Memphien philosophoit des ames:  
Obseruoit, curieux, le sacrébal des slammes:  
Qui pour render leurs fronts slamboy antement beaux,  
Les lauent chaque iour dans les marrines eaux:  
Discouroit de nature: estoit bon Geometre,  
Avaunt qu'aucun des Grecs sceust cognoistre une lettre.   

L'Egypte treluisoit en vtensiles d'or,  

Les Egyptiens & Tiriens iovissoyent de richesses' & delices à coeur saoul, avaunt que les Greos & Gaulois sceussent que c'est du monde.  Que leféuure boiteux n'auoit sous Aethne encor  
Martelé sus le far: & que par promethee  
La flamme entre les Grecs n'estoit point inventee.   

Nous n'estions point encor: ou bien si nous estions,  
Nous sentions le sawage, & barbare, portions  
Des plumes pour habits, banquetions sous les Fresnes,  
Et béans attendions que le Gland cheust des Chesnes,  
Que les bourgeois de Tyrosoyent desia ramer  
Country l'azur sallé de l'Afriquaine mer:  
Hazardeux trasiquoyent, s'habilloient d'escarlate,  
Et que les voluptez regnoyent jam sur l'Euphrate.   

Car comme le caillou, 
Belle comparaison à ce pro pos, monstrant que tous les Arts sont sortis de la plaine de Sennaar pour s'espandre peu à peu par tout le monde.  quilissé, tombe en l'eau  
D'vn vivier sommeilleux, form un petit aneau  
A l'entour de sacheut. & qu'encor il compass  
Par le doux mowement qui glise en la surface  
De cest ondelé marbre, & crystal tremoussant,  
Vne suitte de ronds qui vont tousious croissart,  
Iusqu'à tant qu'à la fin des cercles les plus large  
Frappe du sleuue mort & l'vn & l'autre marge:  
Ducentre de ce Tout qu'icy ie siche au board  
Des ondes, où uasquit des langue le discord.  
L'homme de iour en iour cultivant sa prudence,  
Fait colour tous les Arts par la circunference,  
A measure qui croist, & qu'en troupeaux diverse  
Il esseme fecond par ce grand Vniucrs.   


Premieres colonies ou peu plades de Sem en Orient.  De l'Assirie avaunt du costé de l'Aurore  
On se retire au bord que l'Hytane redore  
De son grauois brillant: on see met àpeupler  
L'Oroate Persan: le Coaspe, qui clair  
leech les murs de Suse: & les valees grasses  
Des croupes du Caucase, où regnoyent les Arsaces.  
On s'heberge en Medie: on commence a semer  
Les champs Hircaniens confrontans à la mer.   


Secondes' Colonies.  Les eufans de ceux-cy ainsi que d'vne ondee  
S'espandent largement sur la terre bordee  
Du flew Chiesel, dessus Thachalistan,  
Charas, Gabel, Chabul, Bedan, & Balestan.   


Troisiesmes.  Leur race puis apres bovillonnante desfriche  
Besinagar, Nayarde, & la campaigne rich  
Que le Gange entre-fend: peuple Aue, Toloman,  
Le Royaume de Mein, le musqué Charazan:  
Et cernele desert de l'Op, ou les phantômes  
Masquezen cent façons espowantent les hommes.   


Quatriesines.  Quelques ciecles apres marchans en divers osts  
Elle saisit Tipur rich en Rhinocerots',  
Caichin en Aloës, Mangit, & le rivage  
De Chinsit & d'Anie arreste leur voyage.   


Premieres Colonies ou peuplades-de laphet en Occident.  De ce centre premier tyrant verse le Couchant,  
Les Nepueux de Noé se vont loin espanchant  
Verse la moindre Armenia, & puis dans la Cilice:  
Occupent peu à peu les ports de Tarse, & d'Isse,  
L'antre Corycien, antre delici●ux,  

Colonies ou peuplades du Septentrion.  Qui des cymbals rend le son harmonieux:  
Les croupes du Taureau, Cappadoce, jonie,  
Du Meandre les boards, Trod, & Bithynie.   

Passant le Phar de Seste, ils s'abreuuent des eaux  
De Nest, 
Secondes' Colonies.  Hebre, & Strimon: pasturent leurs troupeaux  
Es vallons de Rhodope: & cement les campaignes  
Que pres de ton cercueil, o Danube, tu baignes.   

La Thrace d'vn costé peuple les champs Gregeois:  
Lafoy Grece l'Italie ayme-Mars, 
Troisiesmes, divisees en plusieurs branches.  donne-laix:  
L'Italie, la Gaul: & lafoy Gaul, l'Hespaigne,  
Le riuage du Rhin, & la grande Bretaigne.  
Et de l'autre costé se decharge à lentour  
Or' de la Moldavie, or ' de la mer Maiour:  
S'estend verse Podalie, occupe la Seruie,  
Le pays Transsyluain, hungry, Moravie,  
Le Prussien terroir, de Vistule le board,  

Premieres Colonies on peupla des de Cham verse le M●di.  Et de là l'Aleman qui tire verse le Nord.   

Cà, turn verse le Su. Voy comme la Chaldee  
Desgorge en Arabia, en Phenice, en judee  
La lignee de Cham, qui, fertile, croissant  
Entre deux Oceans, en Egypte descent:  
En semence Cyrene, & la coste fameuse  
Où la Punic mer se debat escumeuse:  
Dara, Gusole, Fez, Argin, Galate, Aden,  
Tombut, Melli, Gago, Terminan, & Gogden;  
Les deserts bluettans de la triste Lybie,  
Canon, Zeczec, Benin, Guber, Borno, Nubie,  
Et sablons mouuants du terroir alteré,  
Ou le Nom de Iesus est encor reveré:  
Ou le Prest-ian commande, & bien qu'il judaise,  
Retient, devotieux, quelque forme d'Eglise.   

Que si tu veux sçavoir comment tout ce long traict,  
Qui couuert de glaçons gist sous l'ardent portrait  
D'vn beau char glise-doux: & qui d'vn tour obliqne  
Est clos des flots mutins de l'Ocean Cronique,  
Fut assorti d'humains: pense qu'ayans quitté  
La campaigne, ou le Tigre entre ensocieté  
Deux fois avec les eaux du loin courant Euphrate,  
Ils se logent au pied du blanchissant Niphate.   

De l'Armenic avaunt le champ Iberien,  
L'Albanois, le Colchide, & le Bosphorien,  
Sont fournis de bourgeois, & de là verse l'Aurore  
Ceste  estendue, ou vagabondent ore  
Les Tartars cruels, & devers l'autre part,  
Que la Volgue au long-cours pres sa source mi-part,  
Les plaine de Moskou, Permie, Livonie,  
Biarme, le lac blanc, Russie, & Scrifinie.    


It shall suffice me then to follow the ancient bounds,  

He groundeth all his discourse upon holy writ; and showeth more particularly how the sons of No peopled all the world.  And from the golden mouth of Moses taking grounds,  
With all religious heed in verses to record  
How Sem, japhet and Cham, the world with people stored;  
And how of mighty No the far-out-roaming boat  
Did thus the second time all country's over-float.   

Yet not as if Sem's house from Babylon did run  
Together all at once unto the rising sun;  
To drink of Zaiton the water siluer-fine,  
To peopl' all rich Catay with Cambalu and Chine:  
Nor japhet unto Spain; nor that  Cham  
Unto the droughty soil of Meder and of Bigam,  
The fields of Cephala, the Mount of Zanzibar,  
The promontory of Hope, which afric thrusts-out far.   


Very meet comparisons.  For as th'l blean hills, or those Hymettick trees,  
Not all in one years space were covered with Bees;  
But first some little rock, that swarmed every prime  
Two surcreases or three, made on their tops to climb,  
Aside and all about those nurslings of the Sun,  
At length all o'er the cliffs their hony-combs to run:  
Or as two springing Elms, that grow amids a field  
With water compassed, about their stocks do yield  
A many younger trees; and they again shoot-out  
As many like themselves encroaching all about;  
And gaining foot by foot, so thrive: that after a while  
They for a shared mead a forest make that Isle:  
Accordinly the men who built th'Assyrian tower,  
Were scattered all abroad; though not all in an hour;  
But first enhoused themselves in Mesopotamie;  
By process then of time increasing happily,  
They passed stream after stream, and seized land after land;  
And were not th'age of all cut short by God's command,  
No country might be found so savage or unknown  
But by the stock of man had been ere this overgrown.  
And this the cause is why the Tigre-abutting coast,  
In all the former time of all did flourish most.  
That first began to war, that only got a name,  
And little knew the rest but learned of the same,  

The cause, why the first monarchic was in Assiria.  For Babylon betimes drawn under a kingly throne  
Th'imperial sceptre swayed before the Greeks were known  
To frame a polity, before by charming tones  
Amphion walled Thebes of self-empyling stones;  
Yer Latins had their towns, your Frenchmen household rents,  
Or Dutchmen cottages, or Englishmen their tents:  

The Hebrues & their neighbours were learned and religious before the Greeks knew any thing.  So Heber's sons had long abhorred Altars made  
For any heathen gods; with Angels had their trade;  
And knew the great Vnknowue, yea (o most happy thing!)  
With eyes of faith beheld their unbeholden king.  
The learned Chaldee knew of stars the number and laws,  
Had measured the sky, and understood the cause  
That muffleth up the light of Cinthia's silver lips,  
And how her thwarting doth her brother's light eclipse.  
The Priest of Memphis knew the nature of the soul,  
And straight marked how the hean'nly flames do roll;  
Who, that their faces might more flaming seem and gay,  
In Amphitrites pool once wash them every day:  
He physic also wrote and taught Geometree,  
Before that any Greek had learned his A Be Cee.  

The Egyptians & Tyrians had all riches and delights, before the Greeks and Ganles knew the world.  All Egypt overshone with golden utensils,  
Before the limping smith by Aetna's burning kills  
Had hammered iron bars: before Prometheus found  
The fire and use thereof upon th'Argolian ground.   

Alas, we were not then, or, if we were, at least  
We led an uncouth life, and like the savage beast,  
Our garments feathers were, that birds in moulting cast;  
We feasted under trees and gaped after mast.  
When as the men of Tyre already durst assay  
To raze the saltie Blew 'twixt them and Africa,  
Adventured merchandise, with purpl'enguirt their flanks,  
And pleasure kept her court about Euphrates banks.  
For as a pebble stone if thou on water fling  
Of any sleepy pool, it frames a little ring  
First whereabout it fell; then furth'r about doth raze  
The waving marbl', or even the trembling Crystal face  
With moving parallels of many circles more,  
That reaching furth'r abroad together-waxing flow  
Until the round at length most outward and most large  
Strikes of the standing lake both one and other marge:  
So from the Cent'r of All (which here I mean to pitch  
Upon the water's brink where discord sproong of speech)  
Man dressing day by day his knowledge more and more  
Makes arts and wisdom flow unto the circle-shore;  
As doth himself increase, and as in diverse bands  
His fruitful seed in time hath overgrown the lands.   


The first Colonies of Sem in the East.  From fair Assyriland the Semites 'gan to travel  
Unto the soil beguilt with glistering Hytan-gravell,  
And peopling Persiland drunk Oroates juice,  
And wat'r of clear Coaspe that licks the walls of Suse:  
So took the fruitful dale and flow'r-embellyd plains  
Betwixt high Caucase tops, where shortly Arsace reigns:  
And some in Medye dwelled, and some began to make  
The fields abutting on the great Hyrcanian Lake.   


The second.  These men's posterity did like a flood surround  
And overflow in time the Cheisel-fronting ground:  
They came in diverse troops upon Tachalistan,  
Caras, Gadel, Chabul, Bedane and Balistan.   


●he ●hi●d.  Their Offspring afterward broke-up with toiling hands  
Narzinga, Bisnagar, and all the plenteous lands  
That Ganges thorough flows, and peopled Toloman,  
The realm of Mein, and Aue, and musky Carazan:  
They saw the fearful sprights in wilderness of Lop,  
That mask in hundred shapes way fairing men to stop,   


The fourth.  Long after at sundry times this Race still coasting east  
Tipura seized that breeds the horny-snowted beast,  
Mangit and Gaucinchine that Aloes hath store;  
And stopped at Any straits and Cassagalie shore.   


The first Celonies of japhet in the West.  Now from the Center-point in clining to the Set  
Far spread abroad themselves the children of japhet,  
To Armenia the less, and after to Cilice,  
So got the hau'ns at length of Tarsis and of Ice,  
The sweet Corician cave, that near to Parnas hill  
Delights the comers▪ in with Cymball-sounding skill:  
Huge Taure his lofty downs, jonie, Cappadoce,  
Meander's winding banks, Bythin● and Illios'.   


The second.  Then boldly passing-o're the narrow cut of S,  
They drunk the water chill of Strimon, Heber and Nest:  
The Rhodopean dales they grazed, and laid in swaths  
The leas that (running-by) Danubies water baths.   


The third parted into many c●anches.  Thrace did a thonside fill the Grecian territory;  
Greece peopled Italy, law-giving, loving-glory;  
By Italy was France, by France was filled Spain,  
The borderings of Rhine and all the Great Britain:  
Ath'otherside again it sent a Colony  
Both to the Pont-Eusine, and toward Moldavie;  
So reached Transyluanie, Moravie, Hungary,  
And Seruie farther-west, and eastward Podolie.  
Thence men to Prussie came and Wyxell borders eared,  
Then that of Almanie that nar the Pole is r●ar'd.   

Now turning to the South, 
The firsbies of 〈◊〉 Sou●  consider how Chaldea  
Spewes-out in Arabia, Phenice and Chananea,  
The cursed line of Cham; yet nevertheless it grows,  

The second.  And 'twixt Myd-sea and Red along int'Egypt goes:  
So stores the town Corene, and that renowned coast  
Whereon the Punic Seas are all to-froth betost;  
Fez, Gogden, Terminan, Argin, Gusola, 
The third.  Dara,  
Tombuto, Gualata, Melli, Gago, Mansara,  
The sparkling wilderness of Lybie breeding-venim,  
Caun, Guber, Amasen, Born, Zegzeg, Nubye, 
The fourth.  Benim;  
And of the droughty soil those ever-mooving sands,  
Where jesus yet is known and Prestre jan commands;  
Who, though in many points he cometh near the jew,  
Yet hath a kind of Church not all unlike the true.   


How the North was peopled.  Here if thou mean to know whence all the land so large,  
Which under-lies the draught of many a sliding barge,  
Allover paved with Ice, and of the sea of Russee  
Environed about with surges mutinous,  
Was comeunto by men; think after they forsook  
The plain where Tegil flood swift-running overtook  
Once and again the stream of running-far Euphrates  
They lodged at the foot of hoary hill Nyphates.   

So forth of Armenia the field Hiberian,  
The Colchish, th' Albanick, and high Bospherian  
Might well be furnished, and thence unto th'Vprist  
Might come the Tartar fell, who roameth where he list  
All on that circuit huge; and thence accost the Set  
Was stored the land that Rha doth near his rising fret,  
The shore of Lyvonie, the plain, of Moscovie,  
Byarmie, Permie, Russee, White-lake and Scrifinie.    

24 It shall suffice. The Poet hath heretofore compared Antiquity (chief concerning the Nations Out-roads) unto a great forest, wherein the cunningest guides have often lost themselves. Now therefore he saith it is the safer way to follow and keep near the verge of the forest, rather than venture too fare into it. He shows thereby, that his meaning is to give us a general view of these matters, not curiously to minse the particulars, as they have done, who undertake to gather out of Authors, and teach others the course of noah's posterity every mile, as they have run until this present; and poor still into the Ark, to find there the names of their Countrymen and ancestors. Therefore he voweth to rely wholly upon the golden mouth of Moses, which was the son of Amram, as the Scripture witnesseth, Numb. 26.59. Now Moses saith, Gen. 10. in the end of the Chapter, That of the children of No were the Nations divided on the earth after the Flood. And before in 5.20. and 30. verses, he showeth plainly from whence they began to people the world, and (as it were) to lead again the Ark over the face of the earth: in filling most countries of the world with their great posterity, increased, as it was, by virtue of God's wonderful blessing, Gen. 9.1. Increase and multiply, and fill the earth.  
25. Yet not as if Sem's house. He saith Sem peopled not the East all at once, but by succession of time; that japhet when he came out of the Ark, did not forthwith run to Spain, nor Cham to hide himself in the furthest part of Africa: but that by little and little, and in process of time their issues ranged so fare forth either way. He speaketh of diverse Countries far up in the East, and fare down Southward, the site whereof appeareth plain in the Maps: and to emich this true story, he useth two pretty comparisons, of the rocks of Bees in Hybla, and Elms in an Island: and as by their surci ease both places are by piecemeal at length quite overgrown, so (he saith) the world by yearly increase of noah's posterity was part after part overpeopled as it is. First after the confusion of tongues they lodged one behind another, about the coast of Mesopotamia: afterward as they increased in stock, their new families passed the river's hills and straits, looking-out other dwelling places to their liking: the providence of God directing all (as appears) for the better grace and trimming of the earth, and the commodity of all mankind.  
26. And hence it comes to pass. This ensueth necessarily of that goes before. Where the posterity of No were most together in the beginning, there we must confess was the chief sway and greatness of mankind, and that was in Assyria and Chaldea, as Moses witnesseth, Gen. 11. whereout the Poet concludeth as afore: see further, Gen. 14. Concerning the King's wars that are there named, with their countries marching upon Tigris or there about; and of Nymrod it is namely said that the beginning of his reign was Babel, etc. in the Country of Sennaar, marching upon the river Tigris.  
27. For Babylon betimes. Having spoken in general of the first people's greatness, he specifieth now the first Monarchy; whereof it seems Meses hath enough written in the tenth chapter aforesaid. Now the best Authors many, of these and the former times, declare and prove by the account of years that the first Monarchy as in Babylon, and Babylon was in Chald●a: whereupon some dispute for Nimnie and Assyrians, and some because these two great Cities began about one time, had several Princes, and reigned both many hundred years, they make a double Monarchy of the first, until such time as the Chaldean had swallowed the Assyrian. I take not the word Monarchy too precisely, as if in the time of the Babylonian there were none other in the world. Egypt began in good time to be of power, and great Kings there were in the Land of Canaan, and the countries adjoining. But I understand with our Poet that the first rule plainly appeared at Babylon, even in the time of Noe. He that would upon this point compare profane Histories with the Scripture, might finde matter for a long discourse, the sum whereof may be seen in Funccius, Carion, Vignier and other Chroniclers. To be short, I say the reign of Nymrod mentioned, Gen. 10.10. many years forwent all other we read of, and especially those of the Greeks', Romans, Gauls, etc. as is proved plainly by the account of time. Thebes, a Town of Boeotia in Greece: it hath a spring by it called Dirce, whereof the Towne-selfe among the Poets is often surnamed. Amphion, a wise Politician, who by his eloquence and sleight persuaded the people of those times, rude as they were and uncivil, to join together in building the walls of Thebes; whereupon the Poets, to show the force of eloquence, fain that Amphion by the cunning strokes of his Lute made the stones to come down from the rocks and lay themselves together in order of a wall. And thus saith Horace in his Epistle of Poetry ad Pisones: Dictus & Ampbion Thebanae conditor urbis Saxa movere sono testudinis, & piece blanda Read more of him in Appollonius his Argonauticks.  
28. The son's H●ber. This proves again that the near successors of No filled not the world all at once, but by succession of time. So the true religion remained in the family of Sem: The Chaldeans were excellent Astronomers and Philosophers; the Egyptian Priests knew the secrets of Nature, before there was any knowledge of letters in Greece: which was not peopled so soon as the other by many years, as the histories even of the Greeks' themselves declare. See the latter Chronicles.  
29. All Egypt overshone. Another proof. If the world had been peopled all strait after the flood, riches and dainties would have been found used in all countries at the same time. But they were in Egypt and Tyre long before the Greeks' and Gauls knew the world. So it follows that Greece and Gaul were not so soon peopled as Egypt and Phoenicia. By the limping Smith, he means Vul an, that first found out the use and forging of Iron in Sicily. Prometheus was the first that found the use of fire among the Argol ans or Greeks'. Of him saith Hor. 1. book 2. Ode. Audax japeti genus ignem sraude malâ gentibus intulit. That is, the bold son of Japhet brought fire by craft among the Nations. Of this matter the Poets have set forth many fables, the true drift whereof our Author showeth in a word. Look what I have noted upon the 707. verse of the sixth day of the first week. The rest of this place is easy to be understood.  
30. As is a pebble stone. A fine similitude concerning the aforesaid matter: to show how all the Arts began from the plain of Sennaar to spread by little and little over all the world.  
31. For from Assyria. He beginneth here to treat of the more particular peoplings. And first he showeth how the posterity of Sem began to fill Asla. Their first oute-ease, leaving the coast of Assyria, bend toward the East. Of this river Hytan, Pliny saith 6.23. Carmaniae slumen Hytanis portuosum & auro fertile. Look Solinus cham 67. They having peopled this quarter, thrust on further toward Oroatis a river of Persia: whereof Pliny faith in his 6. book the 23. Flumen Oroatis oslio dissicili nisi peritis; Insulae 2. paruae: inde vadosa navigatio palustri similis, per curipos tamen quosdam peragitur, and in the 25 chap. Persidis initium ad Flumen ●roatin, quo dividitur ab Elimaide. Read also the 24. chapter of the said book of Pliny, for the better understanding of their dwelling here. Then they drew further forth into Persia towards the City of Susa, close by the which Coaspis runneth: such is the sweetness of that water, that (as Pliny, Soline, Plutarch, and others record) the Kings of Persia drink of none other. So they came into the valleys of the famous hill Caucasus, where dwelled the Parthians, whose Kings were commonly called Arsaces. From hence into Medie, and lastly up higher toward the Hyrcanian, or Caspian lake. Look Ptolemy in his first, second and third table of Msia, Mercater, Ortelius, Cellarius and Thevet. All these removes are contained within the compass of five or six hundred leagues.  
32. These men's posterity. He setteth down in four verses the chief countries peopled by the second overcrease of Sems' Issue. The land fronting Cheisel is a part of Tartary, not fare from the Caspian sea, whereinto that river falleth, and riseth near the wilderness of Lop, above Tachaliston; which is a great Country neighbour to the mountain Imáus. Charasse, Charassan, or Chorasan, it is a Country that lies between Isligias, Bedane and Tacalistan, which I note more particularly than I find in the French Commentary, because there is so little difference of letters between that and the name of Carazan, whereof the Poet speaketh in the fourth verse following. This Charasse, Gadel, Cabul, Bedane and Balistan, are provinces enclosed by the river Indus, the mountain Imaus, the Caspian Sea, and realm of Persia, a circuit of land somewhat more than 600. leagues.  
33 Their offspring afterward. He cometh to the third overcrease of the Semites, who went forth Southward as well as North and Eastward. The inhabitants of Cabul thrust forward their Issue toward Bisnagar, a rich country of South Asia, lying between the Persian sea and the Gulf of Bengala. Narfinga (for so I have translated the French Nayarde) is a kingdom lying yet lower, and very rich. That plenteous land that Ganges thorow-flowes, it contains the higher India, where are many wealthy kingdoms set forth well at large in the Maps, as Cambaie, Decan, Bengala, Pedir, etc. Toloman, is further up toward the North. Avarice, is beyond the Gulf of Bengala, toward the East, about Pegu and Siam, countries of infinite wealth, Mein, on the West hath Ganges, on the East Macin, on the South Bengala, and on the North Carazan, which the Poet surnameth Muskey, because there is great store of the best Musk, Lop, a Desert thirty days journey over, lying yet higher Northward. It seems the Roet follows the opinion of M. P. Venet, who in the first book of his Tartarian History, chap. 35. makes very strange report of the fearful sights that the poor passengers there meet with, often to the loss of their lives. Not unlike it is that certain legions of evil Spirits there abiding, have had some special power given them so to punish the Idolatrous Mahometists, who still inhabit those quarters. The Poet saith all che countries marching this Wilderness were peopled by this third outerease of the Semits. It is an opinion somewhat likely, and thereon I rest, until I hear some other (if it be possible) give more certain intelligence of the matter.  
34. Long after sundry times. He speaketh of the fourth and last overcrease of Sem. Tipura, a Country breeding many Rhrinocerots', which, according as the Greek name signifieth, I have translated horny-snouted beasts: read the description of them in the exposition of the fortieth verse of the sixth day of the first week: this Tipura lieth Eastward above Toloman betwixt Carazan an Caichin, or Gaucinchine, for so I have translated: it hath on the West Tipura and Toloman, on the South Campaa, on the North China and Mein, and on the East the East-Ocean: a land very large and bearing great store of Aloës Mangit is fare up in the North: so is also Quinsai, Ania, and Tabin, one above another even unto the Anien Strait and Seythicke Ocean. By this description, plain to be seen in the Maps of Asia, the Poet meant to show us all the several removes of Sems' posterity; who not passing beyond the Anian Strait, might long content themselves with ●o large a portion as Asia containing above four thousand leagues of ground. As for the particular description of these Countries, their length, breadth and commodities, I neither dare, nor will ever charge therewith my notes intended for short. Besides, it was not the Poet's mind to hold the Reader long with view and study of such matter and questions, as may be had and plainly resoiled of the Card-men.  
35. Now from the center-point. Out of Affyria and Mesopotamia, japhet, or the next race from him, drew toward the West, into those places that the Poet names, set down (as they are) in the ancient and later Maps of Asia and Europe. I need not mine 〈◊〉 every word of the text. Armenis is distinguished into the Great and Less, it lieth near the Caspian sea, and coasteth toward Europe. The sweet Corician cave, it is in Cilicia, and is described of Pliny in the 27. chapter of his 5. book, and Strabo in his 4. book, and Solinus in his 51. chapter. Concerning the strange matters which the Poet reports of it, read Pomponius Mela his description of Cilicia, the first book. Besides many notable properties of the place, he saith moreover that when a man hath gone there a troublesome narrow way a mile and more, he shall come through pleasant shades into certain thick woods, which make a sound (no man can tell how) of certain country-songs: and after he is passed thorough to the end thereof, he shall enter another deeper shadow, which amazeth much all that come there, by reason of a noise is heard, loud and passing man's power to make, as it were the sound of many Cymbals. These are his words: Terret ingredientes sonitu Cimbalorum divinitùs & magno fragore crepitantium. He sets down also at large all other the pleasant delights of the place. Concerning this music, some think it a fable: others ascribe it to a natural cause; as that the air entring by a natrow mouth into a vault of stone, wide and very deep, soon grows thereby exceeding raw, and so turns into water, then dropping still down in many places and quantities somewhat proportionable upon the sounding stone, makes in those hollow rocky places a noise, as it were, musical. Taure his lofty downs, this great mountain reacheth hence well toward Pisidia Westward, and on the other side a great way into Asia, as Ptolomee showeth in his first table. Meander a river arising out of the mountains of Pelta and Totradium in Asia the less, runneth thorough Hierapolis, P●sidia, Licaonia, Caria, and other countries thereabouts, into the Midland sea. Illios or Troas, Bythinia and the rest, are higher toward Hellespont and the Mayor sea.  
36. Then boldly passing over. He spoke before of Illios', which lies in low Phrigia upon the shore of the Midland sea, about the Sigean Peake and the river Sin Sis, hard by the Strait of Gallipolie, where Abydos on Asia-side standeth, and Sestos on the side of Europe: now he saith the second overcrease of Semites past the Strait, it being in breadth but the fourth part of a league, as Bellon nuoucheth in the second book and third chapter of his Singularities. In times passed there stood two towers, one in S, the other in Abide, in the tops whereof wont to be set great lights to wain the marrinets by night. Look what we have noted upon the word Phare in the first day of the first week, verse 448. and what upon the word Leander, first week, fift day, 912. verse. At this time S and Abide are two Castles, where the Turk hath Garrisons, and are the very keys of Turkey in that quarter: so near is Constantinople unto them. Strimon, Hebre and Nest, are three great rivers passing thorough Thrace (which is now called Romania) and ●alling into the Aegean sea, called now by some Archipelago, and by the Turks the white sea. Look the ninth table of Europe in Ptolomee. The Rhodopean dales. Rhodope is a mountain bounding Thrace: in the dales thereof, beside other Towns, are Philippoli and Hadrianopoli. Danubie or Donaw is the greatest river of all Europe, springing out of Arnobe hill, which Ptolomee and Mercator puts for a bound between the Sweves and Grisons: this River running thorough Almain, Austria, Hungaria, Slavonia, and other countries with them interlaced, receiveth into it above fifty great Rivers, and little ones an infinite sort, so emptieth by six great mouths into the Mayor sea. Moldavia, Valachia, and Bulgaria, are the countries near about the fall of Danubie.  
37 Thrace. These countries near the Mayor and Aegean Seas, and the Thracian Bosphore, thrust on the third overcrease of people further West and Northward, as the Poet very likely saith: the Maps of Europe show plainly the coasts he nameth for their chief seats. But to show how and when they changed and rechanged places and names of places, driving out one the other, and removing by diverse enterspaces, it were the matter of a large book.  
38 Now turning to the South. He cometh now to handle the Colonies, or overcreases of Cham's posterity: first in Arabia, Phoenicia, and Chananaea, which was after called judea: the site of these countries we know well: they are easy to be found in the general Maps, and those of Europe, beside the particulars in Ptolomce and other late Writers, as namely in the Theatre of Ortelius. When the Chamites had overbred Arabia, and the country's South from Chaldaea, which lies betwixt the Arabian and Persian Gulfs, they went at the second remove down into Egypt betwixt the red and Midland seas: thirdly, they entered Africa, and by little and little filled it. The Poet points out many countries, for better understanding whereof, we must consider that Africa (the fourth part of the world known) is divided into four parts, Barbaria, Numidia, Lybia, and the Land of Negroes. Barbaria containeth all the North coast, from Alexandria in Egypt to the Strait of Gibraltar along by the Midland sea, and is divided into four Kingdoms, Ma●oco, Fessa, Tremisen, and Tunis, containing under them 21. Provinces. Under the same Southward lieth Numidia, called of the Arabians Biledulgerid, and having but few places habitable. Next below that is Lybia, called Sarra, as much to say as Desert, a country exceeding hot, marching athonside upon the Land of Negroes: that, the last and greatest part of Africa reacheth South and Eastward very fare. In the further coast thereof is the country of Za●zibar, certain kingdoms and deserts near the Cape of good hope, which is the utmost and Southerest peake of all Africa. Cor●ne is near Egypt. The Punic Sea, the Sea of Carthage, put for the Midland that parteth Europe and Africa asunder. Fez, is the name of the chief City of that Realm in Barbary. Gogden, a Province of the Negroes, as are also Terminan, Gago and Melli, near the same. Argin, lieth near the White Cape. Gusola is one of the seven Provinces of Maroco in Barbary. Dara, a country in the Northwest of Numidia, not fare from Gusola. Tembuto, agreat country in the West part of the Negroes, near about the River Niger. So is Gualata, but somewhat higher and right against the Green Cape. Mansara (which I have put in for the verse sake, as I left out Aden) it lies near Melli upon the lowest mouth of Niger. By Aden, that the French hath, I take to be meant Hoden, which is betwixt Argin and Gualata, or somewhat lower. The Wilderness of Lybie is surnamed Sparkling, because the sands there overchafed with a burning heat of the Sun, fly up and dazzle men's eyes. Cane, Guber, Amasen, Born, Zegzeg, Nubie, Benim: all are easy to be found in the Map near about the River Niger, saving Benim which is lower by the Gulf Royal, and Nubie higher toward Nilus. Amas●n (which I have added) is a great country, near the place where Niger diveth under the Earth. From these quarter's South and Eastward lies the great Ethiopia, a country exceeding hot, sandy, and in many places unhabitable, because of the sands, which by the wind are so moved and removed oftentimes, that they over-heate and choke-up diverse great countries, that might otherwise be dwelled in. There the great Negus, called Prester-Ian, reigneth fare and near. His Realms, Provinces, Customs, Laws, Religion, and the manner of his people's living, are set forth at large by Franciscus Aluares, is his History of Ethiopia, that is joined with johannes Leo his description of Africa.  
39 If thou desire to know. Hitherto the Poet hath told us how Asia, Europe, and Africa, were peopled by the successors of Noe. But he hath not showed how the japhethites from Chaldaea got up to the furthest Northern parts: and that he now goeth about, and doth in sixteen verses: supposing them from Euphrates to coast up to the mountains of Armenia, and so to enter Albania and the neighbour places, from thence to people Tartary, Moscovia, and all the North Countries, they are plainly set down by Mercator, Ortelius, Thevet and others in their Maps of Europe: and I thought good, for causes often aforetold, not here to entreat of them particularly. There is left us yet to consider two notable questions concerning these outroads and Colonies of noah's posterity. The one, how they came unto the West Jndia, which hath so lately, within these hundred years, been discovered. The other, how it came to pass that so few of them, in the short space of some hundreds of years, were able to increase to such a number, as might empeople and fill so many huge and diverse countries of the world. The Poet strait makes answer hereunto. Let us mark his discourse upon either the demands.    



Mais par ou, 
Comment le monde nouue au descou●it de nostre temps à esté peuplé.  diras-tu, tout ce Monde noweau  
Que l'Hespagne, en flottant comme Dele sur l'eau,  
N'a guere à del erré du tombeau d'oubliance,  
Et qui par sa ruine est mis comme en essence,  
Reoeut ses habitans? Si c'est de longue main,  
Hé, d'ou vient que le Grec, le Perseus, le Romain,  
Qui siers ont estendu si loin leur dextre armee,  
Ne le conurent onque mesme par ronommee?  
Et si c'est depuis hier, d'ou vient que ses citez  
Four millent en bourgeois? que ses antiquitez  
Font honte au Mausolee, aux vieilles pyramides,  
Aux murs de Semirame, aux Palais Romulides?   

Hé, 
Response, les habitans du noweau monde ne sont point tombez des nues, ni nez de la terre.  quoy? tu penses done que ces hommes icy  
Cheurent, ia tous formez, des nues tout ainsi  
Que ces petits Crapaux, que quelque tiede oree  
Dans les fentes des prez verse sur la seree  
Apres un iour ardent, & qui s'entre-touchans  
Bou-bouillonne parmi la poussiere des champs:  
Ou bieu, que deschirant certaines secondines,  
Qui douillettes sichoient en terre leurs racines,  
Ils virent la clarté du Solcil alme-beau,  
Ayant l'humeur pour laict, & l'herbe pour berceau:  
Qu'ils sortirent parmi les grasses motelettes  
Comme des Potirons, des Naveaux, & des Bletes:  
Ou qu'ainsi que les os par le Thebain semez,  
Ils nasquirent, gaillards, de pied en cap armez.   

Tout ce large pays, 
Le monde noweau n'a pas esté peuplé si tost pource qu'il est plus eslongne de la plaine de Sen naar que l'Afrique, l'Europe & l'Asie.  qu'on appelle Amerique,  
Ne fut si tost peuplè que la coste d'Afrique,  
La terre ingenieuse, ayme-loix, porte-tours,  
A qui Iupin donna le nom de ses amours:  
Et celle qui s'estend depuis le froid Bosphore  
Iusqu'au lict saffrané de la perleuse Aurore:  
D'autant que celles-ci voisinent de plus pres  
Du Tygre brise-ponts les marges diaprez,  
D'ou nos premiers ayeuls, estonnez, descamperent,  
Et comme Perdriaux par tout s'esparpillerent  
Que le Monde, ou Coulom sous un belliqueux Roy  
De Castille porta les armes & la Foy.   


Les edifices, thresors & gowernement du noweau monde monstrenl qu'il est habité dés long temrs, encor quele moyen (comme cela s'est fait) soit inconu. Coniectures touchant les peuplades du noweau monde, en Septentrion Occident, O●ient & Midi.  Mais la riche grandeur de ses berux edifices,  
Sesse thresors infinis, ses contraires polices,  
Monstrent que de long temps (bien qu'en diuerses fois,  
Et par diuers chemins) il receust ses bourgeois:  
Soit que lacruauté des nuageux orages  
Ait leurs bateaux brisez ietté sur ces riuages:  
Soit que le desespoir d'vn penple tourmenté  
De peste, guerre, & faim: soit que l'authorité  
D'vn homme d'entreprise ait es Indeses nouuelles  
Auec trauail conduit ses lasses carauelles.   

Qui doute que iadis de Quinsay les vaisseaux  
Nayent, aventureux, peu trauerser les eaux  
Du destroit d'Anien, & trouuer vn passage  
Des Indeses d'Orieut au pays de Tolguage,  
Par un chemin si court, que les flottes s'en vont  
D' Asie au port Gregois à trauers l'Hellespont:  
Singlent d'Hespaigne ex Fez par le destroit d'Abile,  
Et par le Phar. Messin d'Italie en Sicily?   

Des grans landes de Tolme, & Quivir, où les Veaux  
Ont toison de Belier, eschine de Chameaux,  
Et crin de Courserots, 
Diuerses contrees du noweau monde.  ils peuplent l'Azasie,  
Tova, Topir, Mechi, Calicuza, Cossie,  
La Floride, Auacal, Canada, Bacalos,  
Et les champs de Labour ou se gelent les flôs.   


Merueilles du noweau Moude.  Ils sement d'autre part la terre Xaliscaine,  
Mechuacan, Cusule: & dans l'eau Mexicaine  
Fondent une Venise. Ils voyent, estonnez,  
Que les arbres plus verds sont aussi tost fanez  
Que touchez de leurs doigts: & que mesme il se tr●uue  
Dedans Nicaragua un enflammé Vesuue.  
Et de la saisissant l'Isthme de Panama,  
A main droicte il s'en vont bastir Oucanama,  
Cassamalca, Quito, Cusque: & dans la contree  
Du renommé Peru, terre vrayment doree,  
Admirent ce beau lac, dont Colle est abrewé,  
Qui dous par le dessus, est de sel tout paué:  
Auec l'eau de Cinsa, qui, forte, transfigure  
La Croy en un saillon, la fange en pierre dure.  
Ils occupent Chili, ou l'onde avec grand bruit  
Court à val tout le iour, & sommeille la nuict:  
Chinca, les Patagons, & toute ceste coste  
Ou du grand Magellan le bleu Neree flote.  
S'eslargissent à gauche au long du Darien,  
Ou l'Huo les de slasse: au champ Vrabien:  
A l'entour de Zenu, qui vers Neptune roulle  
Des grains d'or aussi gros que les oeufs d'vne poulle:  
A Grenade, ou le mont des Esmeraudes luit:  
Au bord Cumanean, qui d'vn espesse nuict  
Leur aueugle les yeux: & du bord de Cumane,  
Se logent en Parie, Omagu, Caripane:  
Aupres de Maragnon, dans le cruel Brasil,  
Et les champs plats de Plate, on coule un autre Nil.   

On pourroit dire encor, 
Autre coniecture.  que Picne par Grotlande,  
Et les champs de Labour par la Bretonne Irlande  
Ont esté rafreschiss: comme par Terminan,  
Par Tombut, & Melli, les bords de Corican.    



How America was peopled.  But all this other world that Spain hath new found-out  
By floating Delos-like the Western Seas about,  
And raised now of late from out the tomb of Leath,  
And given it (as it were) a living by a death;  
How was't inhabited? if long agone: 
The first objection.  how is't  
Nor Persians, nor Greeks, nor Romans ever witted,  
Or inkling heard thereof, whose ever conquering hosts  
Have spread abroad so fare, and troad so many coasts?  
Or if it were of late, 
The second objection.  how could it swarm so thick  
In every town, and have such works of stone and brick,  
As pass the towers of Rome, th'antic Egyptian Pyramid,  
The King Mausolus' tomb, the walls of Queen Semiramis?   

How think you then? 
Answer negative by an Irony.  belike these men fell from the sky  
All ready-shaped, as do the srogges rebounding fry,  
That ast'r a sultry day, about the sunset hour  
Are poured on the meads by some warm Aprill-showre,  
And entertouch themselves and swarm amid the dust,  
All o'er the gaping clists that former drought had burst:  
Or grew of tender slips and were in earthly lap  
(Instead of cradle) nursed, and had for milk the sap:   

Or, as the Musherome, the Showbread and the Blite,  
Among the fatter clods, they start up in a night:  
Or as the Dragon's teeth sown by the Duke of Thebes,  
They bravely sprung alarmed from-out the fertile glebes.  
Indeed this mighty ground, 
The first earnest answer.  ycleaped Americke,  
Was not inhabited so soon as Affericke;  
Nor as that learned soil, tow'r-bearing, loving-right,  
Which after jupiter his dearebeloved hight;  
Nor as that other part, which from cold Bosphers head  
Doth reach the pearly morn at Titons saffran bed:  
For they much more approach the diaprized ridges;  
And faire-endented banks of Tegil bursting-bridges;  
From whence our ancestors discamped astonished,  
And like to Partridges were all-to-scattered;  
Then doth that newfound world whereto Columbus bore  
First under Ferdinand the Castill arms and lore.  

General.  But there the baildings are so huge and bravely dight,  
So differing the states, the wealth so infinite;  
That long agone it seems some people thither came,  
Although not all atonce, nor all by way the same.  
For some by cloudy drift of tempest raging-sore,  
Percase with broken barks were cast upon the shore:  
Some others much avoid with famine, plague and war,  

Particular.  Their ancient seats forsook and sought them new so fare:  
Some by some Captain led, who bore a searching mind,  
With weary ships arrived upon the Western Ind.   

Or could not long ere this, 
The second.  the Quinsay vessels find  
A way by th'Anien strait from th'one to th'other Ind?   

As short a cut it is, 
Colonies according to the con Answer: noting by the way certain marvels of the country.  as that of Hellespont  
From Asia to Greece; or that, where-ore they want  
Sail from the Spanish hill unto the Realm of Fez;  
Or into Sicily from out the haven of Resse.   

So from the Wastes of Tolme and Quiver (where the kine  
Bring calves with weather's fleece, with Camels bunchie chine  
And hair, as Genets, slick) they peopled Azasie;  
Coss, Tova, Caliquas, Topira, Terlichie,  
And Florida the fair, Auacal, Hochilega,  
The frozen Labour-lands, Canada, Norumbega.   

They sowed ath'other side the land of Xalisco,  
Mechuacan, Cusule; and founded Mexico  
Like Venice, o'er a Lake; and saw, astonished  
The greenest budding trees become all withered,  
As soon as ever touched; and eke a mountain found  
Vesevus-like inflamed about Nicargua ground.  
So passing forth along the strait of Panama,  
Upon the better hand they first Oucanama,  
Then Quito, than Cusco, than Caxamalca built;  
And in Perwiland, a country thorow-guilt,  
They wondered at the Lake that waters Colochim,  
All under-paved salt, and fresh about the brim:  
And at the springs of Chink, whose water strongly-good  
Makes pebble-stones of chalk, and sandy stones of mood.   

Then Chili they possessed, whose rivers cold and bright  
Run all the day apace, and rest them all the night:  
Quinteat, Patagonie, and all those lower seats,  
Whereon the foamy brack of Magellanus beats,  
Upon the left they spread along by Darien side,  
Where Huo them refreshed, then in Vraba spied  
How Zenu's wealthy waves down to Neptune rolled  
As bid as pullet's eggs the massy grains of gold;  
A mount of Emeralds in Grenad saw they shine;  
But on Cumana banks hoodwinked wear their eyen  
With shady night of mist: so quickly from Cumane  
They on to Pary went, Omagu and Caribane:  
Then by Maragnon dwelled, then entered fierce Bresile  
Then Plata's leavell fields, where flows another Nile.   

Moreover, 
The third answer.  one may say that Picne by Grotland,  
The land of Labour was by British Iserland  
Replenished with men: as eke, by Terminan,  
By Tombut and Melli the shore of Corican.    

40 But all this other world. This is the first of the foresaid questions: how it came to pass that the new world, discovered in these latter times, could be so replenished with people, as the Spaniards (who have thereof written very much) did find it. He speaketh of the West India, which is called another world, or the new world, for the hugeness thereof; being more than 9300. leagues about, as Gomara saith in his Indian History 1. book. 12. chap. it is longer than all the other three parts of the world: and two or three ways as broad as Asia and Europe laid together. This quarter, so great and full of kingdoms and people, if it have been long agone inhabited, how hap (saith our Poet) the Perstans, Greeks, and Remans', who undertook so many far voyages came never there, nor once heard thereof? For Ptolomee, Strabo, Mela, and other ancient writers make no mention of it: and if it were peopled but of late years, he asketh, how came so many people there, so many great Cities and stately monuments, as Gomara, Benzo, Cieque, Ouiede, Cortes, and others writ of. Benzo and Barthelemi de las Casas do report, that, in that little the Spaniards have there gotten within these thirty or forty years, they have slain above twenty millions of people, undone and brought to great distress as many or more, and wasted and unpeopled twice as much ground as is contained in Europe, and a part of Asia to that. Nevertheless in many places, and even in Mexico, New Spain and Peru, where they have used all the cruelty, wickedness and villainy that man's heart or the devil's rage could imagine, there are yet living many thousand Indians. Concerning the ancient Monuments of this new world, I will reckon at this time but one of them, taken out of the fourth book and 194. chapter of Gomara: There are (saith he) in Peru two great highways, ●eaching the one thorough the hills, the other over the plains, from Quito to Cusco, which is above five hundred leagues outright, a work so great and chargeable, that it is well worthy noting: that over the plains, is 25. foot broad, and walled on either side, and hath little brooks running along in it, with store of the trees called Molli planted on the banks. The other is of like breadth, cutting thorough the rocks, and filling up the lower grounds with stone work: for they are both of them level without mounting or descending any hill, and strait without stopping at any lake or pool. In a word, whosoever hath seen either of them, will say it is a work fare surpassing all the great buildings and paved causies of the Romans, or the walls of Babylon built by Queen Semiramis, or those most wonderful Pyramids of Egypt. Guaynacapa, a certain King of the Indians (who lived about an hundred years ago) caused these ways to be repaired and enlarged; but he was not the first beginner of them, as some would make us believe: for he could not have finished them in all his life-time, and the stone-worke seems to be much more ancient. There are built upon them a day's journey asunder, many goodly Palaces, called Tambos, wherein the Court and armies of the Princes wont to lodge. But, Gomara saith, our Spaniards have by their civil wars utterly destroyed these causies, and cut them asunder in many places, that they might not come one to another: yea the Indians themselves have broke off and severed their parts in time of war. Now let us hear the Poet's answer.  
41 What then alas? belike. His first answer is, that the people of the West-Indies fallen not out of the air, as many little frogs do in a warm shower, framed, by the virtue of the Sun, of the dust or vapours arising out of the earth: nor that they grew not out of the ground, like roots or plants: nor by any strange or vain enchantment, as of the Serpent's teeth sown by Cadmus, the Poets fain, grew soldiers in complete harness. But these they are men well-featured, stout, and long-living, chief in the North and South-parts of the Country, where both men and women in stature, strength, and continuance, fare excel the people of Europe, Asia, and Africa. The commodities they have for health, their meat, drink and dwelling, their ceremonies, civil government and other properties, duly noted by the Historians, make very good proof of the Poets saying.  
42 Indeed this mighty ground. This newfound world is called America, of the name of Americus Vespusius, a certain famous Pilot of Florence, one of the first discoverers of the Country, not much more than an hundred years ago. His second answer is, that this part of the world could not be so soon inhabited as the other three: because it is discoasted further from the plain of Sennaar, for in Asia the plain itself was. And Arabia being peopled, Africa was very near at hand, and Europe from the lesser Asia is parted but with a narrow Phare: whereas America is fare beyong all these, which way soever we coast. He calleth Europe a learned Soil, tower-bearing, loving-right, for the number of learned men and cunning Artisans, of Kingdoms and States well governed, and Fortresses that are there, That after jupiter his dearebeloved hight, lo wit, Europa, that was the daughter of Agenor, King of Phoenicia. For the profane Poets feign their great god, being in love with her, to have taken the shape of a Bull, and on his back to have carried her over Hellespont, and therefore the place, where he first landed her, was called by her name. From this fable seems to be drawn the name of Besphore: which is as much to say as Bull-ferry. Perhaps this jupiter was some notable Pirate or Tyrant thereabout reigning, who in a Ship called the Bull, stole away some young Lady, and fled for safety into Europe. These words (which from cold Bosphors head Doth reach the pearly dow of Tithonus' saffron bed) set down the length of Asia, that is, from the Bosphere of Thrace unto the East-Ocean. The Castille arms and lore: that is, the Spanish Religion and forces, which Christopher Columbus brought first into America, and there planted in the name of the Spanish King.  
43 But there the buildings. The third answer is, that the stately buildings, infinite treasures, and diverse governments that are there, will witness that the country hath been long inhabited, although hard it is to learn how. I have already spoke of the great Causeyes of Peru. Now the sumptuousness of Themixtetan, the great City of the Kingdom of Mexico, and the King's Palaces of Peru (such they are described by the Spaniards) make further proof of the Poets saying. As for the uncountable wealth of the Indies it plainly appears, that above ten thousand millions of gold have been brought thence into Europe, beside heaps of Rubies, Emerauds and Pearl, much wracked in the sea, and much brought for a yearly tribute into Spain. Whereunto I will add what Franciscus Lopes de Gomara saith concerning the unualuable riches of Guainacapa, (the name signifieth young and rich) the father of Antibalippa, last King of Peru, whom the Spaniards put to death. All the furniture of his house, table and kitchen (saith he in the 120. chapter of his fourth book) were of gold and silver, and the meanest of silver somewhat embased with copper for the more strength. He had in his Wardrobe Giantlike Images of gold lively featured; as also all kind of beasts, fowls, trees, herbs, and flowers that the Land there beareth; and all kind of fishes, that either the Sea there, or any fresh water of his Kingdom breedeth, in the said metals well and proportianably resembled, not so much as cords, paniers, troughes, billets, and other such implements, but were so; to conclude, there was nothing in his Kingdom, whereof he had not the counfeit in gold or silver. It is also said that the Kings of Peru, called Ingaes, have a garden in a certain Isle near Puna, where they delight themselves when they list take the Sea, that hath in gold and silver all herbs, flowers and trees, and other things whatsoever meet for a pleasant garden: such a sumptuous device, as never was heardof, or seen elsewhere. Besides all this, that King, last but one, had gathered into Cusco huge masses of gold and silver unfined: which the Indians hide so secretly, as the Spaniards could never come by it, there was also in and about Cusco great store of picture-tables and tombs all of sine silver, worth some thirty, some fifty, some threescore thousand Ducats a piece: also dining-tables, vessels, and Images a great number, all of fine gold. The Spaniards at the taking of Antibalippa, found as good as 252000. pounds of silver, and of gold 1300265. pezoes, every pezo valued at a Ducat and a halfe. Besides the great golden table of Antibalippa, worth nigh 40000. Crowns. Now for all this great spoil that the Spaniards got, and havoc that they made, as well in Peru, as other the Provinces thereabout, yet the Indians (as Benzo reports, who stayed there with the Spaniards fourteen years, and wrote in three books, worthy reading, that whole story) they stick not to say, they have yet more remaining than all that the Spaniards ever had. And to make their meaning plainer, they will take out of a great vessel full of wheat one grain betwixt their singers, & say: See you this? the Viracochie (so they call the Spaniards) have taken, as it were, this one grain away: but thus much (say they, pointing to the rest in the vessel) thus much and more have they left behind them. Now the word Viracochie, because it comes thus in my way, Benzo himself in his third book saith, it signifies the froth or scum of the Sea: and that the Peruvians so call the Spaniards for deep hatred and abomination of them; saying also sometimes one to another in their language: The wind bears down houses and trees, and the fire burns them, but these Viracochie they do worse than wind and fire. They waste all, they eat all, they turn the earth and all upside down: they turn the course of Rivers: they are never at quiet: they never cease ranging up and down to seek gold and silver: and all they find is too little for them. When they have it, what do they? They take their pleasure, they war one with another, rob one another, kill one another: they are ever given to lying, blaspheming, and denying the same God whom they profess: and these men have cruelly slaine without cause our fathers, our children and kinsfolks, taken from us, contrary to all right, our goods, our liberty and country. Having thus commended the Spaniards, they cause the Sea for vomiting on the Earth so cruel and wicked a people, and often have upbraided the Spaniards themselves with this notorious reproach: that Gold was the Christians God. O how shall this people in the latter day condemn that ever greedy covetousness, for which Europe now adays heareth so ill, and is by the selfe-people thereof so wasted and unpeopled! But concerning the diverse governments of the West-Indies, seeing they are set down so well at large by Lopes, Ou●ede, Benzo and others, it is too great a matter for me to handle in this discourse, which is (I fear me) grown too long already: therefore will I draw to an end. The Poet at the 413. verse gins to show some likely opinions how this newfound world was pleopled: and first in general, that the people of countries inhabited, exercising their ordinary traffic one with another, might sometimes be cast by force of tempest upon the West-Indian shore, and so be constrained (their ships being broken) to remain still there. Others by plague, war, or famine were driven to leave their countries, and seek some quietter dwelling fare off, and so have lighted on these new Countries. Or perhaps some great man of authority, or cunning Pilot, by venturing made a discovery thereof, and led the overcreases of some people thither. As the Poet showeth more particularly in the verses following.  
44 Nay could not long ago. He guesseth in special (and most likely) that the inhabitants of the furthest North-east shore of Asia, to wit, the men of Quinsay, and other places there, might have emptied their overpeopled Cities, by passing the Anien Strait (a part of Sea no broader (as he saith) than the Phare of Gallipoli, Gibraltare, or Messine) and so from the East Indies might they have stored first the land of Tolguage (which Thiefs, in his map of the new world, placeth betwixt the Realms of Anián, Tolm, and Quivir, within 15 degrees of the North-pole:) then the rest as followeth.  
45 So from the Wastes of Tolm and Quivir. In all this huge Northern part of America, few people there are, especially toward the coast over against Quinsay and the other East countries. There are therefore great Waste-lands (as the later Card-men have noted) about the kingdoms or countries of Anian, Tolguage, Quivir and Tolm, about 12000 leagues compass.  
So then the Poet holds opinion that some of Sems' posterity, having once passed from the farthest East-point of Asia over to the West-Indian Coast, thrust their offspring farther into the land. The Countries here named by the Poet, are to be found in the Sea-cards and Land-maps betwixt Now-Spaine and Estotilant: as if he meant that the Northpart of America was first inhabited: concerning the properties and particular descriptions of these places, read the third volume of the Spanish Navigations, the second Book of the general history of Lopez de Gomara, chap. 37. etc. the History of Florida, Benzo, the Reports of Johannes Verazzanus, laque Cartier, and other French Captains, concerning their discovering of the Land of Labour (where the Sea is frozen) Baccalos, New France, Canada, Hochilega, and other lands thereabouts. Read Thenet also, and the later Card men. For the French Calienza I have translated Caliquas, according as I find it writted both in others and in Ortellus; who also hath for Mechi Terlichi-mechi; and therefore I translate it Terlichi.  
46 They sowed at'nother side. Xalisco, now called Nova Gallicia, is described by Gomara in the 21. chapter of his fift book. It is a land very fruitful, and rich in honey, wax and silver: and the people there are Idolaters and Men-eaters. Nunnius Gusmannus, who seized the country for the King of Spain in the year 1530. hath written a discourse thereof, and it is to be read in the third volume of the Spanish Navigations The Province of Mechuacan (from whence not far lieth Cusule) is about 40 leagues lower southward than Xalisco: that also the said Gusmannus conquered, after he had most cruelly and traitorously put to death the Prince and Peers of the country, as Gomara showeth in his book and chapter above quoted. Mexico (which some account all one with Themixtetan) is the mother-city of that kingdom, now called Hispania Nona: wonderful rich it is and strong, and of high renown: built, fare more curiously than Venice, upon a lake salt on the north-side, because it is there of a Sealike breadth, and on the southside fresh, because of a River that empties there into it. Greater is the City thought to be, than Sevill in Spain, the streets are passing well set, and their channels in such manner cast, as cannot be mended. divers places there are to buy and sell-in the needful and ordinary wares, but one there is greater than the rest, with many walks and galleries round about it, where every day may be seen above threescore thousand Chapmen. There is the judgement Hall for common Pleas: and were also many temples and shrines of Idols before the coming of Ferdinando Cortes, who made thereof the first conquest for the king of Spain, exercising most horrible cruelties upon all both young and old in the City, as Barthelemi delas Casas, a Monk and Bishop of Spain, reports in his history of the Indies, where he stayed a long time. Look the description of Mexico in the third volume of the Spanish Navigations, fol. 300. See also Benzo of Milan his history of the new world, the second book and 13. Chapter. Now from these parts abovenamed, (after report of some wonders of many there seen, and worthy a larger discourse by themselves) the Poet draws his Colonies down further towards Peru, by the Land-straight of Panama, which parts the South-sea from the Ocean, and thereabout is hardly 20. leagues in breadth. The fiery mountain of Nicaragua is by Gomara described in his fist book, chap. 203. so are the other wonders, which the Poet here notes, in his fourth book, chap. 194.  
47 Then Chili they possessed. Gomara, in his fourth book, chap. 131. holds opinion that the men of Chili are the right Antipodes or Counter-walkers unto Spain, and that the country there is of the same temper with Andaluzie. This Chili lieth on the shore of el Mar Pacisico, so also doth Quintete (which I have put for Chinca) both near the Panagones' or Giants, whose country is full of people, and hath certain rivers that run by day and stand by night, some think because of the snows which in the day time are melted by the Sun, and frozen by the Moon in the night: but I take it rather to be some great secret and miracle of nature. The cause, why here I made exchange of Chinca, was first for that the Poet had spoke before of the springs of Chink, which I take for the same; then because it is so diverfly placed of the Card-men: for Ortelius, in his Map of the New World, sets it above, and Thevet beside Chili, in either place it stands well to be taken for the Chink aforenamed: but Mercator placeth it a great deal lower, and on the contarry coast, near the river of Plata, where indeed is a country called Chica, that perhaps hath bred this error. Lastly, Quintete stands so right in way, which the Poet follows, from Chili to the Patagones', that I thought it not amiss to take the same rather than the doubtful Chinca. By the somie Brack of Magellanus, he means the Sea and Strait of Magellan close by terra Australis. Gomara describeth it well in the beginning of the third book of his Portugal History. The Poet hath already showed how people came first on the North- America from the kingdom of Anian over the main land to the Atlantic sea shore, then on all the further coasts from Quivir to the Magellan Strait, along the Archipelago de San Lazaro, Mar del Zur, & Pacifico: and now he takes the higher side on the left hand from the Land-Straight of Panama to the river of Plata, which is not fare from the Magellan: noting by the way the most noteworthy places of all this huge reach of ground, represented, as it is, by our late writers in their general and particular Maps of the Newfound world. Huo is a great sweat-water stream arising at Quillacingas, (that lieth under the Equator) and running athwart the country called Caribage into the Sea at Garra. Vraba is the country that lieth betwixt that river and Carthagene. Concerning Zenu, mark what Gomara saith thereof in his second book and 69. chapter. It is the name of a River and City both, and of a Haven very large and sure. The City is some 8. leagues from the Sea. There is a great Mart for Salt and Fish. Gold the inhabitants gather all about; and when they set themselves to get much, they lay sine-wrought nets in the river of Zenu and others, and oftentimes they draw-up grains of pure gold as big as eggs. This country is not fare from the Strait of Darien. In the said second book, chap. 72. He describes also Nova Grenada, and the Mount of Emeralds: which is very high, bare, and peeled, without any herb or tree thereon growing, and lieth some five degrees on this side the Equator. The Indians, when they goe-about to get the stones, first use many enchantments to know where the best vein is. The first time the Spaniards came there, they drew thence great and little 1800. very fair and of great price: but for this commodity, the country is so barren that the people were fain to feed on Pismers: till of late the Spanish covetousness hath made them know the value of their Mountain. Cumana is described in the foresaid book, chap. 79. in the end whereof Gomara saith, the vapours of the river Cumana engender a certain little mist or slime upon men's eyes, so as the people there are very purblind. Parie is described in the 84, chapter of the said second book. Maragnon, a River, which (as Gomara saith, 2 book, 87 chapter) is threescore miles over. It emprieth at the Cape of Alinde, three degrees beyond the Aequator: but springeth a great way further South, by Tarama in Peru; thence running Eastward, it casteth only an Arm into the Amazon about Picora. Which hath caused many the first writers of America to count from that place both but one river. So also doth our Poet here: otherwise he would have msntioned first how the people passed the Amezon, that other great stream now known by the name of Orenoque; which riseth about Carangui, and emptieth (as Thevet saith) 104. leagues above the mouth of Maragnon. Bresile, which the Spaniard discovered in the year 1504 is surnamed fierce, because of the Canibales, Caribes, and other man-eating people there. I. de Leri hath written very fully all the history of his adventure in part of the country, where dwell the people called Toupinamboes'. The river of Plata the Indians call Paranagacuc, which word importeth as much as a great water. Gomara speaking thereof in the 89. chapter of his second book, saith, In this river is found silver, pearls, and other things of great price. It contains in breadth 25. leagues, making many Islands and swells like Nilus, and about the selfsame time. It springeth first out of the mountains of Peru, and is after increased by the infall of many rivers: for the country thereabout is level, or slat, whereof it seems to have received the name of Plate.  
Thus the Poet guesseth at the manner of this newfound world's empeopling by the coast of Asia. Whereunto I will add what Arias Mont that learned Spaniard hath written thereof in his book entitled Phaleg. He saith joktan the double pety-sonne of Sem, (that is, whose double grandfather Sem was) had thirteen sons, which are named by Moses in the 10. of Genesis, and some of them peopled the West Indies from the East. That which Moses saith, Genesis 10. chap. 30. vers. concerning Sephar a mountain of the East, Arias applies to the great hills of Peru, which the Spaniards call Andes: they reach out further in length then any other in the world, and near them stands an ancient town called juktan. Moreover, there lies higher a neere-Isle, betwixt Cuba and Mexico, called jukatas: which may be thought to resemble still the name of him that first brought people into the country. To Ophir, one of the sons of joktan, Arias allots the land of Peru: for as much as in the third chapter, and six verse of the second book of Chron. there is mention made of the gold of Paruaim. To jobab the country of Paria, which is near the Strait of Panama, very ●i●h also in gold and pearl. I have said elsewhere that Arias Montanus took Asia to be all one main-land with America, and knew no Anian Strait. If that be true, sure the race of Sem peopled those quarters. But others considering the horrible ignorance and brutishness of the West-Indians so lately discovered, and the rather to excuse their outrageous cruelty exercised upon the poor people, cannot think but that they are some relics of the race of Cham. This opinion hath but a weak ground, as he may well perceive that will duly examine the circumstances. For strange it is not that the race of Sem, after so many generations, and in so fare discoasted Countries, should at length be thus corrupted. Besides, the West-Indies in diverse places live still after the manner of the East. But for better answering sundry objections, that make to prove them Chamites, read the Preface to the Newfound world of Benzo, Frenched by M. Vrbain Chaweton.  
48 Morcover one may say. This is another guess of the Poet; as that the West-India was peopled from the North by some japhethites, who ventured over the Strait of Grotland. Indeed these Northern countries have ever swarmed with people: and well it may be, that some thence by others driven, or by necessity, or of their own heads, have sought that way other places more to their liking. As also that the coasts of Bresile and Plata (which I think the Poet means by the Shore of Corican) were peopled by some Chamites from Terminan, Tombut, and Melli, Countries lying in the West of Africa, about the fall of Niger. For unlikery it were, seeing Almighty God gave the whole earth to No and his three sons, (Gen 9) that the race of any one of them should engross all this Newfound world, beside his part in the other. Thus rather doubtless, as the Poet guesseth, and I am further bold to gather, by little and little, at sundry times and places, did all the three Families of No possess those quarters as the rest: that the will of God might be fulfilled, and the light of his glory appear, in so equal parting and over-peopling the whole earth: howsoever all that huge reach of ground that lieth under the South-pole, and is thought the fist and greatest part (if it all be habitable) is as yet unknown, or very little discovered.    




Riên n'est impossible à l'ambition.  I'accorde volontiers (me diras tu possible)  
Que ce bas Vniuers n'a rien d'inaccessible  
A nostre ambition: qu'elle breche les monts,  
Court à sec sur les slots des abysmes profonds:  
Et despitant la soif ses caravans guide  
Par le sable Tolmois, Arabesque, & Numide.  

Objection. Qu'il n'est pas possible que Noé & ses trois fils aycnt ainsi foisonné. 1 Response son dee surla benediction de Dieu. 2 Resp. fondee sur l'exemple des septante people doubt nasquirent tant de gens en Egypte. 3 Le pur traitement, la bon ne santé, la paix, la vigueur de corpse corpse, le repos, la longue vie, l'vsage de pleusieurs semmes causoyent la● multiplication duger●re human on ce premier temps.  Mais ie ne puis peuser qu'vne seule maison  
Reduite à quatre licts, ait rompu la cloison  
D'Afrique, Europe, Asie: & qu'encor tout le Monde  
Semble estre trop estroit pour sa race seconde.   

Si tu fais peu d'estat de l'immortelle vois,  
Qui puissant benit pour la seconde fois  
L'amour que le noeud saint du mariage serre,  
Disant, Croissez humains, & remplissez la terre.   

Si, profane, tu tions pour bay, que iadis  
Des enfans d'Abraham seulement sept sois dix  
Pullulerent gaillards dans l'Egypte fertile  
Durant quatre cens ans iusques àcinq cens mile:  
He consider au moins, que nos premiers ayeuls,  
Pour estre alimentez des fruicts delicicux  
D'un non-fumé terroir, & repeus de viands,  
Que l'art gaste-santé des cuisines friandes  
N'alteroit point encor: pour n'estre moissonnez  
Par l'homicide for des voisins forcenez:  
Et pourn' avoir le corps enerué de paresse,  
Ou cassé de tranaux; vivoient pleins de ieunesse  
Quelques centaines d'ans, & que ia tous chenus  
Ils powoint exercer le mestier de Venus:  
Que la poly gamie en leur temps familiere  
Fit que cest Vuivers fust une formiliere  
D'animaux marche-droict: & que bien tost des reins  
D'vn Patriarche seul sortissent tant d'humains.   


Comparaisons à ce propos.  Ainsi un grain de bled si tout ce qu'il rapporte,  
Est sowent resemé dans une terre forte,  
Charge en sin les greniers, & iaunit de moissons  
Toute une grand campaigne. Ainsi de deux poissons  
Lettez dans un viuier la semence fertille,  
De viuers en peu d'ans pouruoit toute une ville.   


Exemple en nostre temps.  N'a-t'on pas en nos iours conu certain vieillard,  
Qui du fruict de son corpse avoit peuple gaillard,  
Vn village à cent feux: & heureux en famille,  
Veu joints d'vn just Hymen sons fills auce sa fille,  
L'arbre de parenté ne powant plus de rang  
Fournir assez denoms aux degr●z de leur sang?   

Scait-on pas, 
Autre exéple.  que bien peu de maisons d'Arabie  
En moins de trois cens ans remplirent la Lybie  
D'habitans tous noweaux? & Fez, Tunes, Oran,  
Tesse, Bugie, Arger, des loix del' Alcoran?   


Siles Africains moins propres à la generation ont peu en peu d'annces em●●lu de grands pays, beaucoup plus les peuples Septentrionaux.  Que si cela se void és bourgeois de l'Afrique,  
Qu' un humour corrosif, picquant, melaneholique,  
Chatoville nuict & iour, & rend plus desireux  
Du plaisir Cyprien, mais non si vigoureux  
A fair des infans: d'autant que la frequency  
De l'amoureux deduit rend foible leur semeace,  
Et qu'vn frilleux Hyuer au centre de leurs corpse  
Regne eternellement, comme un Esté dehors:  
Songez vnpeu combien ceux, qui prez de leur teste  
Voyent tourner du Ciel la slambante charette,  
Frayent secondement: d'autant qu'ils n'entrent pas  
Qu' à temps & rarement aux amoureux combas:  
Et le froid demeurant sous l'Astre de Parrhase  
Tousiours victorieux en la campaigne raze,  
La chaleur se retranche, & dans le Fort du corpse,  
Active, see serrant les rend beaucoup plus sorts.   


Les peuples de Septentrion tousiours en beaucoup plus grand number que ceux du Midi qui sót foibles & ne multiplient pas ainsi.  Aussi de là les Huns, Francs, Herules, Bulgares,  
Sueves, Bourgognons, Circassiens', Tartars,  
Alains, Cimbres, Teutons, Tigurins, Ostrogots,  
Vandals, Tures, Lombard's, Normans, & Visigots,  
On't delugé la terre: & come sauterelles,  
Gasté del' Vnivers les prouinces plus belles.  
Mais le sterile Su à peine en tout iamais,  
Poible, a pen desbander deux osts, qui renommez  
On't fait trembler le Nort: dont l'vn suyvit lafoy rage  
Du Borgne, quirendit Rhine & serve Cartage:  
Et l'autre par Martelpres de Tours martelé,  
Espuisa de soldats tout le térroir bruslé.    



How it was possible that No & his three sons should increase as they did.  Well may I grant you then (saith one perhaps) there's naught  
In all this lower world, but will at length be reached  
By man's ambition; it makes a breach in hills;  
It runneth dry by Sea among the raging Scylls;  
And in despite of thirst it guides the Caravands  
Amids the dry Tolmish, Arabic, Numyd sands.  
But yet he lewdly thinks it goes against all sense  
That one house, beds but four, should break so large a sense,  
As t'ouerbreed the lands of Africa, Europe, Ascanio,  
And make the world appear too narrow for the race.   

What ere thou be, 
1. Answer.  if light thou reck th'Immortals hest,  
That once again the bond of sacred marriage blest,  
And said Increase and fill: 
●. Answer.  if thou profane deny  
That jacobs' little train so thick did multiply  
On Pharoh's fruitful ground, that in four hundred year  
The seventy living souls five hundred thousand were.   

Alas, yet think at least, 
3. Answer.  how (for in elder time  
The fruits they are ne grew not on so foggy slime  
As ours do now, nor was their meats with sauces dight,  
Nor altered as yet with health-empairing slight  
Of gluttonating Cooks; and for with murdering sword  
Of neigh bour enemies they seld were swept aboard;  
And for their mighty limbs they dulled not by sloth,  
Or want of exercise) they wox in lively growth,  
And lived some hundred years, and in their latter days  
With siluer-haired heads were able sons to raise.  
So that Polygamy, then taken for a right,  
This world an anthill made of creatures bolt-upright,  
And many peopl' arose in short time (if thou mark)  
From out the fruitful raines of some one Patriarch.   

Even as a grain of wheat, 
Two sit comparisons.  if all th'increase it yields  
Be oftentimes resowed upon some hearty fields,  
Will stuff the barns at length and colour mighty lawns  
With yellow-stalked ears: and as two fishes spaunes  
Cast int' a standing pool, so fast breed up and down,  
That after a while they store the larders of a town.  

An example of late years.  And have we not of late a certain Elder known,  
That with his fruitful seed a village had o'ergrown  
Of fivescore houses big; so blessed that he saw  
His sons and daughters knit by ord'r of marriage law?  
The tree of parentage was overshort and thin  
To branch-out proper names for their degrees of kin.  

Another example.  Who knows not that within three hundred years and less,  
A few Arabians did Lybie fill and press  
With new inhabitants, and taught Mahu in Fez  
In Oran, in Argier, in Tunis, Bugy and Tesse?  
Now if they so increased that wooned in Afferick,  
That with an humour sharp, fretting, melancholic,  
Provoked are day and night, and made more amorous,  
Then able to beget, (for deed venereous,   

The more enforced, the less it is of force (no doubt)  
And inward do they freeze that most do boil without)  
Imagine how the men, who nearer to the paul  
Behold the flaming wheels of heavenly chariots roll,  
Do wax and multiply: because they come but ceil  
And at well chosen times, to Cytharea's field:  
And sith cold weather stays about the northern Bear,  
O'er all that rugged coast triumphing every where,  
The lively heat reures into the body's tower,  

The North hath swarmed with people, not the South.  And closer-trussed makes their seed of greater power.   

And thence the Cimbrians, Gauls, Herules and camphors,  
The Sweves, Burgundians, Circassians and Tartars,  
Huns, Lombard's, Tigurines, Alanes, and Estergoths,  
Turks, Vandals, teutonics, Normans, and Westergoths,  
Have overflowed the lands, and like to Grasshoppers  
Destroyed the fairer parts of all this Universe:  
Whereas the barren South in all those former days  
Hath scarce been able enough two martial bands to raise  
That could the North affright; one under Hannibal;  
Who brought the Punic State both unto rule and thrall;  
Anoth'r impression made as far as Tower's wall,  
And there with Abderame was knocked by Charles the Maule.    

49 Well may I grant. This is the second objection against that hath been said concerning the Colonies drawn from noah's three sons: to wit, that it is impossible so few households should in so short time fill so many countries as are in the world, so thick as now they swarm.  
50 If little thou regard. The Poet answers at large, and very exactly to the said objection. First, out of the words of Moses, Gen. 9 And God blessed No and his children, and said unto them: Increase and fill the earth. This answer is right to the point, and very sufficient to stop the mouths of all curious questioners, that at least believe the word and power of God. Such is also the answer following.  
51 If thou profane deny. He that believes the holy Scripture knows well that in the space of four hundred years the family of jacob, no more than seventy persons, increased in Egypt unto the number of five hundred thousand, besides women and children. This is an argument from the less to the greater: if in one little country a few so much increased, and that in the short space of 400. years; how much more might all the people else in the world increase in 4000 years? But the profane man will not believe the story, he will say it is impossible. I will make no miracle of it, although the Scripture noteth how the people increased marvellously; and therefore useth a word which signifieth to multiply, or spawn like fishes. But let him cast account, as near as he can, not of excess, but the ordinary increase that might arise of seventy persons in the space they were in Egypt, and before he come to two hundred & fifty of the four hundred, he shall have the number, as Morneus noteth in his book Deveritate, Chap. 26.  
52 At least consider how. This the third answer is also of great importance, especially for Atheists: because it relieth upon natural reason: as namely, that a purer sood, and better health, with peace, strength, rest, long life, and Polygamy (which is the use of many wives) made greatly for the increase of mankind in those former times. Each point of this answer is of great weight, and may persuade easily all that is written of the matter.  
53 Right so a grain of Wheat. For confirmation of the foresaid arguments, he bringeth in two fine comparisons, and sit for the purpose. The one drawn from a corn of Wheat, the other from the spawn of two fishes. Both so much the better in this case, because they are of common things, and such as we daily see before our eyes.  
54 Have we not in our days. He confirms his reasons further by a notable example of a certain man, who lived to see a whole town, of no less than 100, houses, peopled only with persons issued of himself and his: so that there were no names in law for their degrees of blood: Ludovicus Viues affirmeth he saw the man in Spain. There died also lately an honourable Lady in Germany, who saw of herself and hers borne a hundred and threescore children; notwithstanding many died unmarried, and those that were married are yet like to have more.  
55 Who knows not that within. Lo another notable example of a few Arabian families, set down at large by john Lion in his history of Africa, and cited also by Philip Morney in his 26. chapter de Veritate. And we see (saith he) how the threescore Families, that for the Sect of Califa moved out of Arabia, in less than three hundred years have peopled all Africa: so as at this day the countries there are surnamed after them Beni Megher, Beni Guariten, Beni Fensecar, etc. that is, The sons of Megher, the sons of Guariten, the sons of Fensecar, etc. as each of them grew-up to a people. In like sort the East-Indies, that were discovered now a hundred years ago, and strait ahnost unpeopled, within another hundred will be stored again and repeopled by the Spaniards.  
56 Now if they so increase. A strong conclusion from the Less to the More, gathered out of the example next aforegoing: thus, If the people of Africa, that are not very fit to engender, were able in few years to store so huge countries; how much more might the Northern and Asiaticke people increase? and if a small number of weaklings; how much rather an infinite sort of lusty and fruitful men? This is grounded upon natural reason, regarding the climates and site of each countries, together with daily experience of the matter. Hipocrates in his book the Acre, aquis & locis, and his enterpreters discourse at large thereon. It were long to follow their steps, and I have been too long in this matter already.  
57 And thence the Cambrians. For a further proof of the last conclusion, he allegeth, and no man can deny, that the North hath always brought forth most and most warlike people: (and diverse he reckons-up, of whom we have spoken heretofore) whereas from the South have hardly ever come above two Armies worth naming. The one under command of Hannibal, whom the Poet noteth by the name of Borgne, (which is as much to say as Blind, or bad-eyed) because he lost an eye by overwatching himself in the passage of certain great marish grounds into Hetruria, Livy. 22. He it was that enlarged the Empire of Carthage, by means of the great overthrows he gave the Romans, but was after driven out of Italic, and in Africa quite vanquished at Zama field, where the Carthaginians were forced to yield themselves wholly to the Romans mercy, so had their City razed and their State utterly destroyed. The other Army of the South was of Saracens, no less than four hundred thousand strong, led by their King and Captain Abderame: they set out of Africa into Spain, from thence marched forward into Aquitaine, and came wasting all the way as fare as the City of Tours; there three hundred thousand of them, with the King himself, were slain by the French, who had for General the Duke or Prince Charles, that for this great and happy victory was after surnamed Martel the Maul: because he broke and battered the force of that Southern people, as a great maul or hammer doth Iron. Look the Histories and Chronicles of France in the life of Charles Martel.    




A l'occasion du propos precedent il entre au beau discours des merueilles de Dieu en la diveise temperature & complexion des peuples.  Que tu es, o Nature, en merueilles fecund!  
On ne void seulement en chaque part du monde  
Les hommes differens en stature, en humeurs,  
En force, en poil, en teint, ainçois mesmes en moeurs:  
Ou soit que la coustume en nature se change:  
Qu' à l'exemple des vieux la ieunesse se range:  
Que le droict positif change diversement  
En Royaumes diverse: que le temperament  
Qu'ici bas nous humons des tousiours-vives flammes,  
Semble comme imprimer ses effects en nos ames▪   


Differences des hommes Septentrionaux & Meridionaux.  L'homme du Nort est beau, celui du Midi laid:  
L'vn blanc, l'autre tannè: l'vn fort, l'autre foiblet:  
L'vn a le poil menu, l'autre gros, frizé, rude:  
L'vn aime le labeur, l'autre cherit l'estude.  
L'vn est chaut & humid, & l'autre sec & chaut:  
L'vn gay, l'autre chagrin. L'vn entonne bien haut,  
L'autre a gresle la voix. L'vn est bon & facile,  
L'autre double & malin. L'vn lourd, & l'autre habile.  
L'vn d'vn esprit leger change sowent d'auis,  
Et l'autre ne demord iamais ce qu'il a pris.  
L'vn trinque nuict & iour, l'autre aime l'abstinence:  
L'vn prodigue le sien, l'autre est chiche en despence.  
L'vn se rend sociable, & l'autre chaque fois  
Ainsi qu'vn Lougarou see perd dedans les bois:  
L'vn s'habille de cuir, l'autre de rich estofe:  
L'vn est né Martial, & l'autre Philosofe.   


Naturel des peuples entre le Septentrion & Midi.  Mais celui du milieu a part aux qualitez.  
Du peuple qui se tient aux deux extremitez,  
Ayant le corps plus fort, mais non l'ame si vive,  
Que celui qui du Nil seem la grass rive:  
Moins robuste au contraire, & mille fois plus sin  
Que les hommes logez de là l'Istre, & le Rhin.   


Le peuple de Midi represente la vie contemplative.  Car dans le clos sacré de la cité du Monde  
Le peuple de Midi, qui, curieux, se fond  
En ectases profonds, songs, ravissemens':  
Qui mesure du ciel les reglez mowemens,  
Et qui contemplatif ne peut son ame paistre  
D'vn vulgaire sçavoir, tient la place du Prestre.  

Celui du Septentrion la vie active & manuelle.  Cil du Nort, dont l'esprit s'enfuit au bout des doigts,  
Qui fait tout ce qu'il veut du metal & du bois,  
Et qui peut, Salmonee, imiter le tonnerre,  
Y tient rang d'artisan, & rang d'homme de guerre.  

Celui d'entredeuxla vic politic.  Le tiers, comme sachant bien regler un Estate,  
Tient gravement accort le lieu du Magistrate:  
Et bref l'vn studieux admire la science,  
L'autre a les Arts en main, & l'autre la prudence.  

Restriction de la reigle precedente.  Bien est uray que, depuis quelques lustres Pallas,  
Phoebus, Themis, Mercure, & les Muses n'ont pas  
Dressé moins leur eschole en la province Arctique,  
Que Bellone sa lice, & Vulcan sa boutique.   


Diversitez no tables entre les peoples de l'Europe, specialement le François, l'Alemain, l'Italien, & l'Espagnol.  Mesme ne void-on pas entre nous qui vivons  
Quasi pesle-meslez, & qui pawres n'auons  
Pour partage à peu pres qu'vne mot de terre,  
Ceste varieté? L'Alemand est in guerre  
Courageux, mais venal: l'Hespaignol lent, & fin:  
Le nostre impatient, & cruel le Latin.  
L' Alemand en conseil est froid, le Romain sage,  
L'Hespaignol cauteleux, & le Fançois volage.  
L'Hespaignol mange peu, le Roman nottement:  
Le François vit en Prince, en pour ceau'l Alemant,  
Le nostre est doux en mots, l'Hispaignol fire & brave,  
L'Alemand rude & simple, & l'Italien grave:  
L'Ibare en habio propro, impropre le ,  
Inconstant le Prançois, superbe le Romain.  
Nous brauons l'ennemi, le Romain le caresse:  
L'Hespagnol onc ne l'aime, & l'Alemand le bless.  
Nous chantons, le Tuscan semble àpeu presbeller,  
Pleurer le Castalian, le Tudesque hurler.  
Le nostre marche viste, en sire Coq le Tudesque:  
L' Ib●re en basteleur, en boeuf le Romanesque.  
Nostre ameureux est gay, le Romain enuieux,  
Suberbel' Alemand, l'Hespaignol surieux.   


P●u●quoy Dieu a voulu que les infans de Noé f●sse●●●●pais par ●out le monde.  Toutes sois l'Immortel v●ulut que nostre race  
De ce  Vniuers cou●rist toute la face:  
Asin que retirant ses enfans des pechez,  
Don't leurs pays nataux semblent estre entachez,  
Il nous monstrast sa grace: & que du ciel les slammes  
Peuu●nt bien incliner, mais non forcer nos ames.  
Qu'és lieux plus reculez ses seruiteurs devets  
Lui peussent presenter sacrifice de los:  
Et que son Nom s'onist de la froìde Scythie  
Iusqu' aux tristes deserts de l'Asrique rostie:  
Que les tresors produits par les champs estrangers  
Ne fussent comme vams parsaute d'vsagers:  
Ains que les regions de Thetis separees,  
En semble trasiquant, troquassent leurs deurees.   


Le monde comparé a une grand ville, ou les uns troquent avec les auti●es.  Car comme dans les murs d'vne grande cité  
Le Palais est ici, là l'Vniuer sité,  
Deça sont les Marchans', delà les Mechaniques:  
Ce quartier de souliers a plcines ses boutiques,  
Cest autre de chalits, cest autre de chapeaux:  
Cest autre de pour points, & cest autre de peaux:  
Vne rue fournit le drape, l'autre là soye,  
L'autre l'orfeurerie, & l'autre la monnoye:  
Cen'est qu'vn contr'eschange, & tout ce que chaeun  
A de propre, se fait par l'vsage common.   


Ainsi le pays se fournissent les vns les autres de ce qu'ils ont: le tout pour la commodué, & pour l'entretenement de la grande Cité qui est le monde.  Ainsi le Sucre doux nous vient de Canary,  
D'Inde l'yuoire blanc, l'Amome d'Assyrie.  
L' Antractique Perunous fait part de son Or,  
Damas' de son Albastre, & l'Arabie encor  
De son Encens fumeux. La trasiqueuse Hespaigne  
Nous pauruoit de Sasran, de chevaux l'Alomagne.  
L' ardent Chus nous produit l'Ebore rougissant,  
Et le Baltique flot son Amber pallissant.  
Le terroir Russlen ses Martres nous e●uoye●  
Albion son Estain, l'Italie sa Soye.  
Bref chaque terre apporte un tribut tout diverse  
Es caffres du thresor de cé grand Vnivers.   


L'homme est Seigneur du monde, qui contribue tous ses biens pour la commodité de la vic.  Et comme encor iadis la compaigne du Prince  
Des Persans belliqueux nommoit une province  
Sa rob, ou son mateau, l'autre ses brasselets,  
Et l'autre ses patins, & l'autre ses collets:  
L'homme le peut de mesme. He, quel mont si sawage,  
Quell si vague desert, quelle si triste plague,  
Quell slot si naufrageux, quel si sterile board  
Peut on imaginer du Mady iusqu'au Nord,  
Qui ne lui face rent: &, despovillé d'enuie,  
N'aille emtribuant au bon-heur de sa vie?   


Declaration speciale de ce que dessus.  Les vallons esmaillez, que maint ruisseau bruyan●  
Fend du cours replié de son verrcondoyant,  
Nous seruent de tardins: & leur herb fanee  
Met en oewre nos faulx deux ou trois fois l'annee.  
Ceres' regne en la platic, 
Ce que les Atheisies estiment avoir esté creé en vain & ne seruir comme de rien, est bien souuent ce qui nous aide le plus: tesmoms les mont●gnes les deserts & la Mer.  & Bacchus es cout auts,  
Ces esch●llons du Ciel, ces monts asprement hauts,  
Magazines de l'orage, & forges du tonnerrs,  
Que tu nommes à tort la honte de la terre,  
Et crois que l'Eternel (o profane sureur!)  
Les forma par malice, ou le sort par erreur;  
De confins eternels limitent les Empires:  
Produisent des forest, dont tu fais des navires:  
Bastis, ingenieux, ta superbe maison,  
Et te defens du froid de la grise saison:  
Vomissent nuict & iour des prosondes rivieres,  
Qui les peuples voisins nourrissent voicturieres:  
Engraissent les guerets de leurs fertils brovillars:  
Font tourner les moulins: sont au lieu de rempars  
Pour arrester le course d'vne bovillante guerre,  
Et ioignent à la mer le milieu de la terre.  
Ces lands & deserts, qui t' effrayent si fort,  
Sont autant de pasquis, dont chaque heure te sort  
Le bestail à miliers pour labourer les plains,  
Et te fournir de peaux, & de chair, & de laines.  
Et mesme ceste mer, qui ne semble seruir  
Qu' à noyer l'vnivers, & bruyante cowrir  
Tant de largesse pays, où pour ses perses ondes  
Des orget on verroit flotter les moissons blondes,  
Est un grand reseruoir, qui sous ses vagues eaux  
Nonrrit, pour te nourrir, innombrables troupeaux:  
Vivandiere pouruoit vn million de villes  
Qui criroyent à la faim, & languiroyent debiles  
Sans elle, tout ainsi qu'vn Dauphin, qui mi-mort  
A sec l'ondant reslus à laissé sur le board:  
Augment le trafiq, acourcit les voyages:  
Exhale nuict & iour les flo-flottans ni●●ges  
Quira fraichissent l'air, & se fondant en eau  
Font croistre àveuë d'oeil le fromentier tuyau.   


Le Poëte se retire de ceste ample description comme d'v ne vaste mer pour se render au port de France.  Mais seray-ie tousiours le iouët de Borec?  
L'obiet de la fureur du tempesteux Neree?  
Verray ie point iamais mon Ithaque fumer?  
Maschalupe fait cau: ie ne puis plus ramer.  
C'est fait, c'est fait de moy, si quelque humain rivage  
Ne reçoit promptement les ais de mon naufrage.   

Ha', France, ie te voy: tume tends jam le bras:  
Tu m'ouures ton giron, &, mere, ne veux pas  
Qu'en estrange pays, vagabond, ie vicillisse.  
Tu ne veux qu'vn Brasil de mes os s'orgueillisse,  
Vn Catay de ma gloire, un Peru de mes verse:  
Tu veux estre ma tombe aussi bien que mon bers.   


L'ouanges de la France, pays & royaume excellent par dessus tous au ●es, qui a produit les guerriers, les artisans, les doctes.  O mille & mille fois terre heureuse & fecund!  
O pearl de l'Europe! o Paradis du Monde!  
France, ie te saluë, o mere des guerriers,  
Qui iadis ont planté leurs triomphans lauriers  
Sur les rives d'Euphrate & sanglanté leur glaive  
Où la torche du iour & se couch & see leave:  
Mere de tant d'ouuriers, qui d'vn hardi bon-heur  
Taschent comme obscurcir de Nature l'honneur:  
Mere de tant d'esprits, qui de sçavoir espuisent  
Egypte, Grece, Rome: & sur les doctes luisent  
Comme un iaune esclattant sur les palles couleurs  
Sur les astres Phoebus, & sa fieur sur les fleurs.   

Tes slewes sont de mers, 
Sesse grandes commoditez.  des prouinces tes villes,  
Orgueilleuses en murs, non moins qu'en moeurs civiles.  
Tun terroir est fertile, & temperez tes airs.  
Tu as pour bastious & deux monts, & deux mers.  
Le Crocodile sire tes rivages n'infeste,  

Exemple des dangers qui ruinent plusieurs autres pays.  Des piolez Serpens la race porte-peste  
Sur le verd de tes fleurs à rompu-dos-rempant,  
N'aune de sa longueur la longueur d'vn arpent.  
Le Tigre aux pieds volans ne fait ses brigandages  
Dans tes monts caverneux, le Lyon ses carnages  
Dans tes bruslants deserts: & le Cheual de l'eau  
Ne traine tes enfans sous un vagueux tombeau.  

Sesse rich esses estrivent de la preference country les thresors & biens des autres pays.  Que si le rich flot de tes flewes ne roll  
L'or avecses caillous: si de tes monts ne cowl  
Vn Argent espuré: si nous n'y trouuons pas  
Le Grenat, le Ruby, lafoy Pearl à chaque pas:  
Tes toils, tou Pastel, tes Laines tes Salines,  
Tun froment, & ton Vin, sont d'assez riches mine's  
Pour te fair nommer Rhine de l'vnivers.  
La seule paix te manque. 
Elle a rout, sors la paix, que le Poëte demande à celui qui la peut donner.  O Dieu qui tiens owers'  
Tousiours les yeux sur nous, de l'eau de ta Clemenco  
Amortile brazier qui consume la France.  
Balaye nostre ciel: remets o Pere doux,  
Remets dans ton carquois les traicts de ton courroux.    



A fine discourse upon the wonderful wisdom of God that appeareth in the diverse temper & complexion of people.  O world of sundry kinds! O Nature full of wonders!  
For every part thereof, as from the rest it sunders,  
It hath not only men of diverse hair and hue,  
Of stature, humour, force; but of behaviour new:  
Be't that some custom held at length a nature makes,  
Or that the younger sort still after th'elder takes,  
Or that the proper laws of divers-coasted Realms  
Do greatly disagree, or these enflowing beams  
Of h'umour-alering lights, that whirling never stint,  
Here in our minds below their heavenly force imprint.   

The Northern man is fair, the Southern favoured hard;  
One strong, another weak; one white, another sward;  
This hath hair fine & smooth, that other gross and twined;  
He love's the body's pain, and he the toil of mind;  
Some men are hot and moist, some other hot and dry;  
Some merry, and other sad; one thunders out on high,  
Another speaketh low; one dudgeon is and spiteful,  
Another gentl ' and plain; one slow, another slightfull.  
Some are unconstant so, they often change their thought;  
And others ne'er let go conceits they once have caught.  
He tipples day and night, and he love's abstinence;  
A penyfath'r is one, and one spares no expense.  
One is for company, another hath his moods,  
And like a Buggle-bo strays e'er amids the woods:  
One goes in leathern pelch, another richly dight;  
On's a Philosopher, another borne to fight.   

The middle man takes part of all the qualities  
Of people dwelling near the two extremities;  
In body strong'r is made, but not of mind so frank,  
As they who till the gleabes of Nile his fruitful bank.  
Again, he's not so strong, but many ways more fine  
Than they that dwell betwixt the Donaw and the Rhine.   

For in the wide precinct of th'universal Town  
The Southern men that oft with over-musing swoon,  
That fall int' ecstasies, that use to dream and prove,  
That measure how the heavens by rules appointed move,  
And are so curious none other knowledge base  
May satisfy their minds; they hold the Priest his place.  
The Northern whose conceit in hand and finger lurks,  
That all, what ere he list, in wood and mettle works,  
And like Salmoneus with thunder-sound compares,  
He's for the man of war, and makes all cunning wares.  
The mean, as knowing well to govern an Estate,  
Sits with a graver grace in throne of Magistrate:  
And, to be short, the first seeks knowledge wondrously,  
The second handiecrafts, the third good policy:  
Though fourscore years ago Themis that mends abuses,  
Apollo, Mercury, Minerva with her Muses,  
Have taught their holy schools as near the Northern coast,  
As Vnlcan ever forged, or Mars encamped his host.  

How the French, Dutch, Italian, and Spanish nations differ in many points.  Now even among ourselves that altogether mell,  
And have of all the world no more whereon to dwell  
Then as it were a clot, how diverse are the fashions?  
How great variety? the Dutch of all our Nations  
Most stout, is hired to war; the Spaniard soft and neat;  
Th'Italian merciless; the Frenchman soon on heat.  
The Dutch in counsel cold, th'Italian all things weeting,  
The Spaniard full of guile, the Frenchman ever-sleeting.  
Th'Italian finely feeds, the Spaniard doth but minse,  
The Dutch feeds like a swine, the Frenchman like a Prince.  
The Frenchman gently speaks, the Spaniard fierce and brave,  
The Germane plain and gross, the Roman fine and grave.  
The Dutch attire is strange, the Spanish is their own,  
Th'Italian sumptuous, and owers never known.  
We brave an enemy, th'Italian friendly looks him,  
The Dutchman strikes him strait: the Spaniard never brooks him.  
We sing a cheerful note, the Tuscan like a sheep;  
The Germane seems to howl, the Lusitan to weep.  
The French march thick & short, the Dutch like battel-cocks,  
The Spaniards Fencer like, the Romans like an Ox.  
The Duchess in love is proud, th'Italian envious,  
The Frenchman full of mirth, the Spaniard furious.   


Why it pleased God the world sho●●d be inhabited of so diverse natured people.  Yet would th'immortal power appoint so strange a race  
Of this great earthy bowl to cover all the face:  
To th' end he cleansing all his children from the foil  
Of sin, which had as 'twere bestained their native foil,  
His mercy might unfold, and show how heaun'ly signs  
A little only move, but not o'resway our minds.  
That even in further parts his servants every eachone  
A sacrifice of praise might offer to his throne:  
And that his holy name from Isye Scythia  
Might sound unto the sands of red-hot Africa:  
Nor should his treasures hid in far-asunder lands  
Created seem in vain, and never come to hands.  
But that all country-coasts where Thetis enter-lyes  

The world compared to a great City.  Might traffic one with oth'r and change commodities.   

For as a City large contains within her wall  
Here th'university and there the Prince's Hall;  
Here men of handiecrafts, there Merchant-venterers;  
This lane all full of ware and shops of shoemakers,  
That other changing coin, that other working gold,  
Here silk, there cloth; here hats, there leather to be sold;  
Here furniture for beds, there doublets ready made;  
And each among themselves have use of others trade:   

So from the Canar Isles the pleasant sugar comes,  
And from Chaldea spice, and from Arabia gums,  
That stand us much in stead both for perfume and plaster,  
And Peru sends us gold and Damask Alabaster;  
Our Saffron comes from Spain, our Ivory from Ind,  
And out of Germany our horse of largest kind;  
The scorched land of Chus brings Ebony for our chamber,  
The Northern Baltike Sound imparts her bleakish Amber,  
The frosty coasts of Russee her Ermyns white as milk,  
And Albion her Tin, and Italy her silk.  
Thus every country pays her diverse tribute-rate  
Unto the treasury of th'universal state.   


Man Lord of the world.  And as the Persian Queen this province called her chains,  
And that her stomachers; her plate this, that her trains;   

So man may say; for lo, what desert so untrad,  
What hill so wild and wafte? what Region so bad?  
Or what so wrackful sea? or what so barren shore  
From North to South appears, but pays him evermore  
Some kind of yearly rent, and grudging not his glory  
Unto his happy life becomes contributory?   


A particular declaration of the great use of some unlikely creatures against the Atheist, who saith they are to little use, or made by chance.  These moors enameled where many purling brooks  
Enchase their winding ways with glassie-waving crooks,  
They stand for garden plots; their herbage, ere it sades,  
Twice yearly sets on work our swapping twohand blades.  
The plain field Ceres holds, the stony Bacchus fills;  
These ladders of the sky, the rough-aspiring hills,  
The storehouses of storms, and forging-shops of thunders,  
(Which thou untruly call'st th'erths faults & shameful wonders,  
And thinkest the living God (to say't I am aserd)  
Created them of spite, or in creating erred)  
They bond the kingdoms out with ever-standing marks,  
And for our shipping bear of timber goodly parks:  
The same afford thee stuff to build thy sumptuous Hold;  
The same in wintertime defend thee from the cold:  
They pow'r-out day and night the deep-enchaneld rivers,  
Which breed & bear on them to feed the neighbour-livers:  
They oft manure the lands with fruitful clouds and showers,  
They help the mills to turn, and stand in stead of towers  
And bulwarks to keepe-off Bellona's dreely stound,  
They mortar to the sea the mid-point of the ground.  
The wasternesse of land, that men so much amazeth,  
Is like a common field where store of cattles grazeth,  
And whence by thousand heads they come our tilth t'enrood,  
To furnish us with fur, with leather, wool and food.  
The Sea itself, that seems for nothing else to serve  
But even to drown the world (although it never swerve)  
That roaring over-heales so many a mighty land,  
Where, in the water's stead, much waving corn might stand;  
A mighty Stew it is, or under a watery plame  
Flocks numberless it feeds, to feed mankind again.  
For of the Cates thereof are thousand Cities saru'd,  
Which could not otherwise but languish hunger-starved,  
As doth a Dolphin whom upon the shore half-dead  
The tide untrusty left, when back again it fled:  
It shorter makes the ways, increases merchandise,  
And causes day and night the reaking mists arise,  
That still refresh our air, and down in water flowing,  
Set, even before our eyes, the graynie pipe a growing.   


The Poet as after a long voyage landeth in France.  But shall I still be tossed with Boreas boisterous puffs?  
Still subject to the rage of Nere's counterbuffs?  
And shall I never see my country-chimnies reak?  
Alas, I row no more, my boat gins to leak:  
I am undone, I am, except some gentle bank  
Receive, and that with speed, this wrack-reserued plank.  
O France, I ken thy shore; thou reachest me thine arm;  
Thou op'nest wide thy lap to shend thy son from harm:  
Nor wilt I end my days from home so many a mile,  
Nor o'er my bones triumph the Cannibal Bresile,  
Nor Catay o'er my fame, nor Peru o'er my verse;  
As thou my cradle wert, so wilt thou be mine hearse.  

The praise of France.  O thousand thousand times most happy land of price,  
O Europe's only pearl, and earthly paradise!  
All-haile renowned France: from thee sprung many a knight,  
Which hath in former time his flag of triumph pight  
Upon Euphrates banks, and blood with Bylbo● shed  
Both at the sun's uprist, and where he goes to bed.  
Thou breedest many men which happy and boldly dare  
In works of handy-trade with Nature self compare:  
And many wits that seek out all the skill divine  
From Egypt, Greece and Rome, and o'er the learned shine  
As o'er the paler hues do glister golden yellows,  
The Sun above the star's, thy flower above the fellows.   

Thy rivers are like Seas; thy City's provinces,  
In building full of state, and gentle in usages;  
Thine air is temperate, thy soil yields good increase,  
Thou hast for thy defence two mountains and two seas:  
Th'Egyptian Crocodile disquiets not thy banks,  
Th'infectious kind of Snakes with poyson-spotted flanks  
Ne crawl not bursts-in-plight upon thy flowery plains,  
Nor meet an ak'r of ground by length of draggling trains:  
No Hircan Tigers flight boot-hailes thy vaulted hills,  
Nor on thy scorched wastes th'Arcadian Lion kills  
Thy wand'ring habitants; nor Cayrick water-horses  
Drag under uncertain tomb thy children tender corpses;  
And though like Indie streams, thy fairest rivers drive not  
Among their pebbles gold, although thy mountains rive not  
With veins of silver Over, nor yet among they greet  
Carbuncles, Granats, Pearls, lie scattered at our feet;  
Thy cloth, thy wool, thy woad, thy salt, thy corn, thy wines,  
(More necessary fruits) are all sufficient mines,  
T'entitle thee the queen of all this earthy scope:  
Thy want is only peace. 
Peace, the only want of France, prayed-for in conclusion.  O God that holdest   
Always thine eyes on us, we humbly thee desire  
Quench with thy mercy-drops the France-devouring fire:  
O calm our stormous air; Dear father us all deliver,  
And put thine anger's shafts again into thy quiver.    

58 O world of sundry kinds! Without this discourse, all that went before concerning the world's enpeopling, were to lit'le purpose or none at all, save only to breed many doubts in the Readers understanding. For a man may ask, How falls it out that the Nations of the world, coming all of one father, No, do  so much one from another, both in body and mind? The Poet therefore making this objection, most worthy to be considered, giveth also answer thereunto: first, in general, by way of exclamation and marvel, then in particular manner, setting down some special reasons of this wonderful diversity, that appeareth in the stature, complexion, strength, colour, and custom of people wheresoever dispersed over the face of the earth. The first and principal cause is Nature itself, that is, the wise providence of God, marvelous in all his works. If God had made the earth in all places alike, all flowers of one colour and savour, all beasts, fowls, fishes and creeping things, of one kind; had he made the heaven without stars, or the stars all of one bigness, and men all of the same hue, beauty, feature, strength and disposition, as well of body as mind: the diverse colours of his infinite wisdom had not so shined in them. But as he is above all (yea only) wise, good and beautiful, so would he in his works keep a certain resemblance of his own perfection, provoking us thereby daily to advance and raise our thoughts unto the high consideration, perfect love and due reverence of himself. Now if we consider all his works, the light of his wonderful glory no where appeareth more, then in the diligent view of Man, who is very fitly called of the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the little world. For in this little table hath he lymbed-out in orient colours, for all that will behold, the wonders of his unsearchable wisdom: and they are here some of them by the Poet well pointed-out. And a wonderful thing indeed it is, that among so many men as have been since the beginning, are, or shall be to the world's end, there never was, nor is, nor can be any one, but differing much from all the rest, both in body and mind, and in many things else that ensue thereon. This I am content to note, but in a word, leaving all the particulars of this miracle for the Reader privately to consider; that he may wonder the more thereat, and praise there-according th' almighty Creator, the Sovereign Good: neither will I now take in hand to dispute against those that in searching the causes of this diversity, ascribe all to Fortune or Nature, as they call it (meaning a secret property and power of the creatures) or to the stars and other heavenly bodies; to man's laws, custom or nourishment, in stead of God: who is indeed the first and only working cause of all things; in whom we live, move and are. This matter would require a long discourse; and though the Poet here, beside the chief and only tine cause, reckoneth certain under-causes; as custom growing to Nature, th'example of Elders, provincial Laws, and the influence of Stars; it is not his meaning to take from the Lord of Nature this honour due unto him for the diversity of his wonderful works: but only to lay open unto us a few such instruments as his incomprehensible wisdom useth, to make us the better conceive the manner of his heavenly working. The Philosophers, Astronomers, Physicians and Politics, discourse at large upon these differences: he that would see them well handled, let him read the fift chapter of Bodines' Method, entitled de recto historiarum indicio, and the first chapter of his fift book de Republica, which is the sum of all that he writes thereof in his Method. Peucer also in the 13. and 14. books of his discourse upon the principal sorts of divinations: and Hypocrates in his book de Aëre, aquis & locis: but especially Bodin, may serve to expound our Poet; who in very few lines hath penned matter of so long discourse.  
59 The Northern man. He entereth consideration of many points, wherein the North and Southern people differ Bodin in the places afore-quoted shows the causes thereof, according to Philosophy and Physic: because his books are common, specially his Politics, I will not here set down what he saith, nor examine his opinions, but leave that wholly to the diligent Reader. Concerning that the Poer noteth, the best Histories aver the same: and namely for the Southern people, johannes Leo, and Franciscus Aluares; for the Northern, Olaus Magnus, the Baron of Herbestan in his Muscovie, Buchanan in the history of Scotland, and diverse others.  
60 The Middle Man. Bodm in the fift book of his Politickes, the first chapter, divideth all people dwelling on this side the Aequator into 3. kinds, to wit, the hot and Southern people from the Aequator 30. degrees upward; the Mean and temperate in the next 30. and the Extreme cold and Northern people, from the 60. degree to the Pole. And so of the nations and countries beyond the Aequator. The reason hereof he setteth down in his Method, chap. 5.  
61 For in the sacred close. The Poet goes on according to the said division: and in few words implies all that discourse of Bodin: who saith among other matters there, that the people dwelling in the middle Regions have more strength and less wit than the Southern; better parts of mind, and less bodily force then the Northern: and are moreover the fittest for government of Commonwealths, and justest in their actions. And if a man do mark well the histories of the world, he shall find that the greatest and most valiant Armies came ever out of the North: the deepest and subtlest knowledge of Philosophy, Mathematics, and all other contemplative Arts, from the South: and the best government, the best laws, Lawyers and Orators from the Middle countries; and that the greatest Empires were founded and established there, etc. What reason there is for this, he showeth also in his fift chap. of his Meth. Look more thereof in L. Regius, de vicissitudine & varietate rerum. For my part, I am of opinion that Almighty God as he hath knit and bound together the Elements, and Creatures made of them, with a marvelous compass, in number, weight and measure, best for continuance of the whole work, and mutual agreement of the parts; so he hath also placed the chief subtlety and livelihood of spirit farthest from the greatest bodily force, either in beast or man; for the better maintenance of humane society in a just counterpoys, and gave the middle kind of people a nature of either tempered, though if a man enter into particular discourse, he may easily find the northern, southern and middle Nature in every Nation. What say I, every Nation? nay I dare say in every one of us, so fitly is Man called a little world. But the southern men, for the most part having so quick and lively parts of mind in a body less charged with flesh, they represent the contemplative and studious kind of life: the northern that have their wit in their finger's ends, that is, that are so cunning craftsmen, inventors of warlike engines, artillery, and all sorts of needful instruments, they may well be likened unto the active and trading life: and the middle sort unto the civil government and politic life; which is a mean betwixt the other two. Yet this the Poet well restraineth, saying, that the northern people also in these latter days have been renowned for the Tongues, the Laws, the Mathematics, Poesy, Oratory, and all good learning; as well as in times past, they were, and are still, for warlike valour and cunning hand-works. Not without cause; for in England, Scotland, Polony, Denmark, and other such countries, are and have been diverse very learned men flourishing: and Germany especially, which is (as it were) Vuleans forge, and the Camp of Mars, hath brought forth many men excellent well seen in all kind of learning it were needless to name them, they are so well known.  
62 But even among ourselves. The more to magnify the unsoundable wisdom of God, appearing in the creation of so divers-disposed people, he noteth out many points of great difference even among those Nations that live near together, and are severed only by certain hills, rivers, and forests: as the French, Dutch, Italian, and Spanish. He paints them out all in their kind, for such properties as are daily seen in them, and may be easily gathered out of their own Histories: for there are not the like-differing neighbour-nations in all Europe, no not in the world. Let me consider, and all my Countrymen with me, what he saith of the French: the other three may do the like by themselves if they list. The French (he saith) is in War impatient, in Counsel wavering, in Diet sumptuous, gentle in Speech, diverse in Apparel, outfacing his Enemy, a sweet Singer, a swift Paser, a merty Lover. If any man can draw a righter counterfeit of our Nation, let him take the pencil.  
63 Yet would the immortal God. He shows for what cause it pleased God the earth should be inhabited by men of so diverse natures: As first, to the end he might show forth his mercy and loving kindness in raising his chosen out of the sinks of sin, wherewith each of their birth soils were bestained. Secondly, That it might appear how neither the soils, nor yet the heavenly Signs (though they have great power over earthly bodies) can force the minds of men, especially such as God himself hath blessed. Thirdly, That there might be some in all places of the world to acknowledge his manifold goodness, and glorify his Name. And fourthly, that whatsoever needful things the earth any where, by his gartious blessing, bringeth forth proper and severally, they might be interchanged and carried from place to place for the use of man.  
64 For as a City. The last consideration gives the Author occasion to compare the world unto a great City, such as Paris, Rouen, Tolouse, Lions, or any other like, where there are merchants and craftsmen for all kind of wares, each in their several wards, buying, selling, changing and trading one with another. And even so one Country affordeth Sugar, another Spice, another Gums; and Gold, Alabaster, ivory, Heben-wood. Horses, Amber, Furs, Tin and Silk, they are brought from diverse coasts, all the more to furnish with things necessary this great City of the world. Whereby we may note that no Country (be it never so well appointed) can say that it needs not the commodities of another. And again, that there is no Land so barren, but hath some good thing or other which the rest want. For even in men we see the like; there is none so poor but hath some special gift: none so rich, but hath need of the poorest. Our Poet therefore having so fitly resembled the world by a great City, he brings-in thereupon a sine example of the Persian Queen, who (as Herodotus, Xenophon and Plutarch report) called one Province her lewell-house, another her Wardrobe, etc. for even so may every man say, that hath the true knowledge and fear of God; such a man may say, Peru brings forth Gold for me: the Moluckes or Chaldea, Spice: Damask, Alabaster: and Italy, Silk: Germany sends me great Horses: Moscovie, rich Furs: Arabia, sweet Parfumes: Spain, Saffron: Prusse, Amber: England, Cloth and Tin: France, Corn and Wine. Yea more the child of God may say; the Earth, the Sea, the Air and all that is therein; the Sun, the Moon, the Heavens, are mine: for he that needeth nothing, made all things of nothing to serve me, and me to worship him. But of this let the Divines discourse more at large. I will go on with the Poet: who saith further, against the carping Atheist, that nothing was created in vain, but even the most unlikely places bring forth many good fruits, and very necessary for the life of Man. And he proves it plainly by some notable particulars that follow.  
65 The Moors enamelled. First, The Fenny Valleys, though too moist they are and over-low for men to build and dwell upon, yet are they so beset with diverse harbes and flowers, so lagged, guarded, and enter-trailed with rivers, that they are, as it were, the common gardens of the world: as also the plain fields are our seed-plots, and the stony grounds our Vineyards. Secondly, The huge Mountains, about whose tops are engendered thunders, lightnings and tempests: for which cause the Atheists count them hurtful, or at least superfluous, or made by chance and error: they are in truth clean contrary (as Th●odoret hath long ago showed in his Sermons of God's Providence) ●uen the sure standing Bounds and Landmarks of every Kingdom and Country: they bear great store of timber-trees for ships and houses, and fuel to burn: from them spring the great riners, that breed much fish, and help the conveyance of provision and other merchandise unto many people dwelling far-off: by them are stayed and gathered the clouds and thick mists, that manure and fatten the lower grounds: the Windmills are much helped by them, as if they were the the store houses of wind: like rampiers and bulwarks they keepe-of the sudden force of warlike neighbours: and to conclude, they are (as it were) the very mortar that joins Land and Sea together. Thirdly, The great Deserts and wast-grounds, that are for men (by reason of some wants) searse habitable, yet like huge Commons they feed an infinite sort of beasts great and small, whereof we have good use and commodity. Fourthly, The Sea, it breeds fish, maintains many Cities, increases Traffic, and makes the ways for travel easier, and shorter: And lastly, thereout the Sun draweth vapours, which after, turned into rain, do refresh the Air, and make the ground fruitful. The like good uses may be found in all other the Creatures of God, how unlikely foever they seem to wicked Atheists. Look more in S. Basil, Chrysostome, Ambrose and others, who writ of the Creation, and at large have declared what excellent commodities man may reap of every creature.  
66 But shall I still be tossed. Fitly and in very good time the Poet, having overslipped nothing worthy note in this discourse of Colonies, now strikes sail, and after his long voyage thorough all Climates of the world, arrives happily at the haven he most desired, to weet, in France: and well he takes occasion to reckon-up the great commodities of his country, as commending the same above all the Kingdoms of the world. After he hath saluted the land with diverse honourable terms and titles, he saith very truly, that it hath broughtforth many worthy warriors, cunning workmen, and learned Scholars: more is the marvel, because it is but a small kingdom in comparison of Polonia, Persia, Tartary, China and others. But indeed the commodities thereof are most wonderful. Besides the seas that bond it, as on the North and West the Ocean, and the Midland on the South, it hath many rivers of great name, and even little seas: as the Rosne, Saone, Dordogne, Loire, Marne, Seine, Oise: and yet a great number of other lesser streams and brooks. Cities it hath, as Paris, Tolouse, Ro●●m, Lion, Bourdeaux, and others of more value then diverse whole Dutchies, Earldoms, or Provinces elsewhere. There are Forts and Castles now stronger and goodlier than ever were. As for the civil behaviour of the people, I report me to the judgement of other nations. The Land for the most part is very fruitful, and the air there temperate almost every where. Against the sudden invasion of enemies, all is well defended by the two Seas aforesaid, and the Alps toward Italy, and the Pyrenes toward Spain. More than all this, the country is no where troubled with Crocodiles as Egypt is, nor with monstrous long Serpents, or any wild ravening beasts, as the inner countries of Africa are. And in stead of Gold and Silver, Pearls and precious stones, which diverse Lands barren of necessary fruits abound with, it hath of Cloth, Woade, Wood, Salt Corn and Wine, ever-growing Mines, and even unwastable: woad and Salt in Languedoc; and Salt again in Guyenne; Wine in most places; Wool and Corn in Provence and Beausse; and in every Province, but four or five, good store of diverse the said commodities. More there are, but the Poet notes the chief only, and such as the neighbour countries and many far-off do most of all trade-for. Hereby we are taught, and should be moved with hearty thankes to acknowledge the great benefits that God hath bestowed on us: for the Poet rightly concludes that we lack nothing but peace, and peace he craveth of the Lord: with whom, and all my good countrymen, I join humble suit from the bottom of my heart, that once again this Realm (sometime so flourishing) may enjoy a sure, that is, a just and right Christian peace. Amen.     

LES COLOMNES. The Pillars, or fourth Book of Noe.  



ETernel, 
Il inuoque Dieu, estant question d'entrer en la deduction d'vne matter nowelle, haute, & tresdiffici le à comprendre asavoir des Mathematics.  si iamais le plus pur de mon ame  
Put espris de l'ardeur d'vne celeste flame,  
Et si de ton esprit mon esprit inspiré  
T'offrit onques vn verse de la France honoré,  
O Pere de lumiere, o source de doctrine,  
Il est temps, ou iamais, que ta fureur divine  
Quint'essance mon ame, & qu'vn sacré souci  
Meutrier de tous soucis, m'emporte loin d'ici.  
Il est temps qu'espuré des passions humaines,  
Par les brillans' climates du Cieltu me promeines:  
Que bien-heureux i'accolle uranie & ses soeurs:  
Que i'enyure mes sens des charmeuses douceurs  
Des sirens du Pole: & qu'en paix ie contemple  
Le lambris estoillé d'vn si superbe temple:  
A sin que tout ainsi que nos premiers ayeux  
Receurent de ta main les loix du cours des cieux,  
Tu me dictes vn verse, qui grand & beau respond  

Il introduit Phalec, qui ayant trowé.  Aux grandeurs & beautez des plus clairs feux du Monde.   

Apres que des humains l'ambitieux discord  
Eut ce bas Vnivers part agé comme au sort,  
Phalec, le fils, d'Heber, passant chemin rencontre  
Vn Pilier, qui, bravache, en la plain se monster  
Tell qu'vn Roc, qui veincueur du flot-flot importun  
Semble, assis au milicu, fair peur à Neptun.  
Et qui portant un Phare, empesche qu'Amphitrite  
De ses flots ne nous iette és noirs slots de Cocyte.  
Puis en void un second tout semblable en grandeur,  
Mais non point en estofe, & moins encor en heur.  
Car il gist estendu sur la terre esmaillee,  
Basti tant seulement d'vne tuile rovillee,  
Au lieu des grands carreaux du I aspe façonné,  
Et Porphire eternel, dont l'autre est maçonné.   

Quells miracles, dit-il? quelles masses enormes!  
Quells mons faits à la main! quelles estranges forms  
D'antiques bastimen? Toy donq qui tout-sç●nant  
Tiens comme sur le doigt les siecles de devant,  
O Pere debonnaire, instrui moy de l'vsage,  
Du temps, & de l'aut beur de ce iumeau owrage.   

Seth disciple d'Adam, 
Heber respond que les Mathematics ayans esté aprises par Seth à ses enfans, eux preuoyans la ruine du monde dresserent ces deux colomnes pour refister au fcu & à l'eau & graverent de dans les re●gles & precepts des Mathematics.  grand disciple de Dieu  
(Commence adonq Heber) ayant appris le lieu,  
Aspect, course, & grandeur de tant e'esparses flammes  
Qui dorent le seiour des bien heureuses ames,  
L'apprend à ses enfans: ses enfans d'autre part  
Escoliers studieux cultiuent ce bell art.  
Car paissant leurs troupeaux sur les herbeuses rives  
Des ondes du Leuant murmurantement vives,  
Tandis que la douceur du somme abrege-nuis  
Du rest des humains fait dormur les ennuis,  
Et robustes, vivan l'age de trois Corneilles,  
Ils obseruent du ciel les brillantes marueilles,  
Et sur le pilot is de l'ayeul fondement  
Parfont avec le temps un pompeux bastiment.  
Mais sachant bien que Dieu ravagcroit le Monde  
Vne fois par la flamme, une autre fois par l'onde,  
(Cabal hereditaire) ills surhaussent, massons,  
La superbe grandour de ces Piliers bessons,  
Et les font pour long temps loyaux depositaries,  
En faveur de leurs sils de cent doctes mysteries.   


Il owre le cabinet ou sont les statues des Mathematics.  Heber disant ces mots, owre subtilement  
Vu huis ie ne sçay quel du pierreux bastiment:  
Et suyvi de Phalecy true une chandelle;  
Qui a'vn suif eternel payest sa slamme immortelle.   

Comme un homme priné, 
Comparaison.  qui cent fois esconduit  
Par un severe Huissier, en sinest introduit  
Au cabinet d'vn Prince, admire sachevance,  
Et i●tite haut & bas de ses youx l'inconstance,  
Ainsi Phalec s'estonne. 
Demand de Phalec.  O mon Pere, dit-il,  
De qui sont ces portraicts, qu'vn Imagier subtle,  
D'vn art partout equal, a fait tant agreables,  
Que quatre gouttes d'eau ne sont point plus semblables?  
Quell est leur equipage? & quells divins secrets  
Sont cachez doctement sous ces outils sacrez?   


Les Mathematiques ou sciences liberales. Arithmetic. Geometry. Music. 1 Arithmetic avec sa contenence.  Mon sils, respond Heber, voici quatre pucelles,  
Quatre silles du Ciel, quatre soeurs les plus belles,  
Que l'Esprit eternel d'vn double esprit yssu  
Ait engendré iamais, & nostre ame conceu.   

Celle-là qui tousiours remue, comme il semble,  
Et sa langue, & ses doigts: qui leave, couch, assemble,  
Sesse gets en cent façons, est l'art industrieux  
Qui peut, hardi, conter les medailles des cieux,  
Les glaçons de l'Hyuer, & les fleurs diaprees  
Don't l'odoreux Printemps enghirlande les prees,  
Il pare sa beauté d'vn magnific attour:  

Son parement.  Ila de grands monceaux d'argent tout à l'entour.  
Le ciel, comme on diroit, sur sa teste sacree  
Verse les clairs thresors d'vne pluye doree.  
Sarobe est à plein fonds; A sa ceinture penned.  
Au lieu d'vn clair miroir, un tableau qui comprend  

Sesse numbers dont tous les autres sont composez iusques à l'infini. L'vn.  L'honneur de son sçavoir: &, maugré tant de siecles,  
Garde comme en depost la plus part de ses regles.   

Voy de quel charactere on mark l'Vnite,  
Racine de tout number, & de l'infinité,  
Les delices d'Amour, gloire de l'harmonie,  
Pepiniere de tout, & but de Polymnie:  
Non-nombres ain ' plus que number, en qui comme parfait  
Tout par puissance gist, lui en tout par effait.  

Le deux.  Voy quel signe lettré denote le Binaire,  
Fills premier nay de l'vn, premier number, & le pere  
Des pairs effeminez. 
Le Trois.  Quell design le Trois,  
Frere aisné des impairs, propre au grand Roy des Rois,  
Où le number & non-nombre amourensement entre:  
Nombre cheri de Dieu, number de qui le centre  
Des deux extremitez s'eloigne également,  
Et qui premier a fin, milieu, commencement.  
Le Quart, 
Le Quatre.  baze du Cube, & quantité qui pleine  
Auec ses propres parts acomplit la Dixaine,  
Nombre du Nom de Dieu, number des Elements,  
Des saisons, des vertus, des humeurs, & des vents.  
L'Hermaphrodite Cinq, 
Le Cinq.  qui iamis ne s'masse  
Auec un number impair, qu'il ne monstre sa face  
Tout au premier abordicar cinq doublé cinq fois  
Ne fait que vingt & cinque, & quinze cinq fois trois.  
L' Analogique Six, 
Le Six.  & qui, par fait assemble,  
Pour composer son tout, tous ses membres ensemble.  
Car trois est sa moitié, sa sexte vn, son tiers deux,  
Et l'vn, le deux, le trois font le six, joints entre eux.  
Que le critic Sept, 
Le Sept.  le sept masle & femelle,  
Nombre des seux errants de la voute eternelle,  
Des clairs brandon's du Pole, & du sacré Repos,  
Et qui tient, bien-heureux, le trois & quatre enclos.  

Le Huit. Le Neuf.  L'Huit doublement quarré La sacree Enncade,  
Qui des muses comprend une triple triade.  
Le Dix, 
Le Dix.  qui la vertu de tous numbers conioint:  
Le Dix, qui fait la line, ainsi que l'vn le point,  
La figure le Cent, le Mile un corpse :  
Le ' Dix, qui redoublé peut du board Atlantide  
Nombrer la molle arene, & les flots agitez  
Par le souffle orageux des Austres irritez.   


L. 'ddition.  Coutemple comme ici plusieurs sommes escrites  
L'vne sur l'autre à plomb, sont en une reduites.  

La Soustraction. Lamultiplication. La division.  Voy comme d'vn grand number un petit on extrait,  
Comme un number petit, multipliè, se fait  
A peu pres infini. Et d'autre part advice  
Comme en mainte parcelle une somme on device.   

La verge aufront terni, la Nymph audos vouté,  
Qui, 
2. Geometry & sa countenance.  triste, country terre a tousiours l'oeil planté,  
Et qui, comme on diroit, d'vne verge sçavante  
Imprime quelques traicts dans l'arene mowante:  

Son habillement.  Qui porte un beau manteau de Torrents chamarré,  
Recamé de fin Or, de cent fleurs bigarré,  
Parsemé d'arbrisseaux au verdissant fuellage,  
Et frangè de l'azur d'une mer soufre-orage;  
De qui les bordequins poudreux & deschirez  
Monstrent qu'elle a courules climates alterez,    


Eternal, o, if e'er the purest of my mind  
Hath been possessed with heat of any heavenly wind,  
If e'er my heart inspired with thine high spirits glance,  
Hath to thine Altar brought a verse of famous France,  
O Father of shining light, o first Fountain of skill,  
Or now, or ne'er is time, 1. Thine heavenly fury fill  
And quintessence my soul, and that some thought divine,  
Base cares abandoning, me lift-up to the skin.  
Time is thou lead me fare fro men's cares and alarms,  
That I endronke my sense with heavenly Siren's charms,  
Embrace with peace and joy Vrany and her sisters,  
And view th'all-starry roof, that o'er this Temple glisters.   

To th'end, as heretofore our Elders have been taught  
By thine own hand the rules of this high rolling vault,  
Thou prompt my Muse a verse, whose beauty & state may square  
With state and beauty of all heaven's clearest lights that are,  
When th'Earth was severed by men's ambitious I are.   

2. Old Heber on a time with Phaleg walking fare,  
A pillar found upright that on the plain stood-out   

As Rock that scorns the Sea assaulting roundabout,  
And bears a sign in top, to warn lest Amphitrite  
Cast any there to waves of helly-darke Cocyte:  
He saw not far-aside, another like in mass,  
But not in stuff the same, nor that like happy was;  
For on the flowery land Cylinderwise it lay,  
Allonly built of brick and short enduring clay:  
Whereas the standing pile was hewn and framed strong  
Of I asper quarries huge, and Marbl'enduring-long.   

What miracles be these, quoth Phaleg to his father,  
What great enormous heaps? hills handy-wroughen rather:  
I wonder what so strange a frame of work intends;  
Say thou (I pray) that hast ykoned at fingers ends  
The monuments of old, o say for what intent,  
When, and by whom, these twins of ancient work upwent.   

Then Heber said; my son, of God's eternal breath  
First Adam learned all, and he instructed 3. Seth  
The compass, course, and site of all those flaming bowls  
That gilled th'abiding-place of th'ever-happy souls:  
And Seth his children taught, they also viewed the skies,  
And trimmed and perfected this Art in curious wise.  
For, on the fourdy banks of th'eastern hurrying streams,  
All-out the careless night, when other lay in dreams,  
They fed their bleating flocks, and living many Ages,  
Might well the wonders mark of all the shining stages.   

And building on the plot of their forefather's groundwork,  
They raised-up in time a rich, a fair, a sound work.  
But understanding well that God's revenging Ire  
Should once the world destroy by water, and then by fire,  
(As th'old Tradition was) thus high above the land  
They raised a pair of Pyles with cunning Mason's hand.  
That there from throat of Time for their posterities,  
They might the treasures hoard of Algrim Mysteries.   

4. Thus having said, he went unto the standing Rock,  
And did (I know not how) a secret door unlock:  
So went with Phaleg in, and to a candle came,  
Which with eternal thirst maintained immortal flame.   

5. As, when a private man is through a hundred ways  
Brought by some husher stern unto the shining rays  
At length of royal seat, he wonders at the sight,  
And glances up and down his eyes vnstayed light;  
So Phaleg was amazed, and said, o father dear,  
What cunning work is this? whose are these statues here?  
I think four water-drops may scarce be more than they  
Th'each unto th'other like. How strange is their array?  
What secret mystery of heau'nly-learned skills  
Is hidden under veil of these fair utensilles?   

6. My son (quoth Heber) see four daughter-twins of heaven,  
Four sister-ladies brave, the fairest doubled eau'n  
That ere th'eternal Spirit proceeding one of twain  
Begotten hath, or e'er conceived manly brain.   

7. She there, which ever shifts or ever seems to shift  
Her fingers and her tongue, to gather, lay, and lift  
Her counters many-wise, is thou'rt of Odd and eau'n,  
Whose industry can search and count all th'oast of heaven,  
The winter I sickles, and flowers diapreade,  
Wherewith sweet savoury Prime enguyrlands every mead.  
She sets her beauty forth with rich acoutrements,  
And round about her lie great heaps of silver pence;  
Heaven o'er her sacred head a shining treasure powers  
(Like jove in Danae's lap) of many golden showers.  
Her gown trails on the ground; instead of glassy plate,  
To view her beauties in, hangs at her girdl' a slate,  
Which maugr' all force of time for us here keepeth still  
The more part of the rules of her most certain skill.  
See with what manner mark is painted 8. Unity,  
The root of every number, and of infinity,  
True Friendships dear delight, renown of Harmony,  
Seedplot of all that is, and aim of Polymnie;  
No number and more than number, on all-sides so exact,  
It hath in't all by power, and is in all by act.   

See here the Character, that signifieth 9 Twain,  
The firstborn son of One, first number and fath'r again  
Of heavens effeminate: See here of numbers Odd  
That eldest brother 10. Three, which proper is unto God;  
Wherein no-numb'r and numb'r is sweetly-kissing met,  
Whose two extremities and cent'r are eau'nstly set  
Asunder each from oth'r, a numb'r heaven's favour winning,  
And first of all that hath both end, middle and beginning.  
here's 11 Four, base of the Cube, and that with one, two, three,  
His own contents, amountsiust to the tenth degree;  
The number of th'Elements, and of the name of fear,  
Of Virtues, Honours, Winds, and seasons in the year.  
here's 12. Five, th'hermaphrodite, which ne'er is multiplied  
With any number uneven, but shows itself in pride  
Just at the first Encount'r; as five times five we see  
Full Five and twenty makes, and Fifteen, five times three.   

13 Lo th'analogic Six, which, with his own content,  
Nor mounts above itself, nor needeth compliment;  
For three is half thereof, a third two, one, a sixth,  
And all the six is made of one, two, three, commixed.   

Behold 14 The critic seven, male, female, even, & odd;  
Containing three and four, and called the Rest of God,  
The number of clearest brands that fixed are near the Pole,  
And those that guyrding heaven with course uncertain roll.  
here's 15 Eight the double square, 16 And sacred nine lo here  
The sister-Muses holds in triple-triple choir.   

17 See Ten, that doth the force of numbers all combine;  
As one sets down prick, ten draws in length the line,  
An hundred broads the plain, a thousand thicks the bulk;  
So by redoubling ten, the ballast of an hulk  
Or all the sand is summed upon th'atlantic coast,  
Or all the swelling waves that angry winds have tossed.   

18 See here how diverse sums, each right o'er other set,  
Are altogeth'r in one by rules of Adding met;  
How by abating here the lesser number is tried  
From out the more; and here how small ones multiplied  
Wax almost infinite: and then how counter-guided  
Into as many small the greater summs divided.  
This Nymph that sadly frowns, with back & shoulders bend,  
And holds her steadfast eye still on the ground intent,  
And draws, or seems to draw, with point of skilful wand  
So many portratures upon the moving sand,  
In mantle of golden ground with rivers chamleted,  
With many embroidered flowers allover diversed,  
Embossed with little trees, and greeny-leaved slips,,  
And edged with azur-frenge of some sea bearing-ships;  
It is Geometry; her buskins dusty and rend  
Show well she travelled fare, and o'er the Climates went    

1. Thine heavenly fury. That is Inspiration; a word well taken among the Poets, who say, Est deus in nobis, agitante calescimus illo. The Prophets also, swayed by the Spirit of God, had their extraordinary motions, ecstasies, and ravishments; which were holy possessions and inspirations: yet such suffered not the inspired servants to wander from the way of truth; howsoever they had their spirits then raised fare above condition of all worldly things. The Poet than craves that the holy Spirit might be present with him, after a special manner, to raise him unto the heavens, where he may learn to sing worthy so great a subject, as he now takes in hand. The Muses are all sisters of Urania, whose proper office is to treat of heaven and heavenly things. By heavenly Siren's charms, he means the Harmony of the Spheres; whereof hereafter. He saith also that our Elders, that is, Adam and his sons, were taught, by the hand of God himself, rules of the course of Heaven; that is, the knowledge of Astronomy: which is very likely, because the wit of man was not able to atraine to things of so high a nature, without some extraordinary help and favour.  
2. Old Heber. josephus in his first book of Antiquities, toward the end of the second chapter, speaking of the children of Seth, is of opinion that they first invented Astrology; and applied their minds to know the course and motion of those heavenly bodies: And to the end their invention should not be forgotten, or perish before it was known, (Adam having foretold that all things should be destroyed, once by water, and again by fire) they erected two pillars; one brick, another stone, the better to withstand the waters; and graved, and set therein the records and rules of their inventions, for posterity to learn. The pillar of stone some say is yet to be seen in Syria. This doth josephus' report upon hearsay: which the Poet terms an old Tradition, or Cabala. Thus Josephus thrusts-in many things among his Antiquities, that have no good ground, but are taken upon trust of the cabalists and Rabbins; who never considering the majesty and sufficiency of holy Scripture, thought to help out and adorn it with fillets and labels of their own. Many learned men think that No and his sons had the Arts well settled in their minds: and the Ark is a sufficient proof of noah's skill in Arithmetic and Geometry: but the Reader may, if he will, ascribe the invention to noah's predecessors: so doth the Poet, following the opinion of josephus. For the rest, he gives the whole discourse of Mathematics to Heber and Phaleg; because, the earth being in their time divided, it was requisite that these Arts were known, to be carried every way for comfort and help of Colonies, in peopling the world. Cylinderwise it lay. (So I translate) that is, along the ground like a rouller; supposing the waters had overthrown it.  
3. Seth. Polidore Virgil, in his first book de Inuentoribus rerum, chap. 14.17.18. & 19 speaks of the first finders-out of the liberal Sciences, alleging the testimony of diverse Authors. But it came never into his mind to derive all from the springhead, as here the Poet hath done, who shows, with great probability, that Adam, being endowed with excellent knowledge of hidden things concerning both great and little world, taught it his son and scholar Seth, and others that conversed with him; who also conveyed it over to their descendants. And this was not hard to be done, considering the long life of them all. So the true Cabala of inheritance left to posterity, was the instruction which they received one from other by word of mouth; and this might be so continued from father to son, as it need not be graved in brick or stone. But sithence the Poet was content to set-out the opinion of josephus, rather than his own; I'll say no more against it. The means and order kept by Seths' posterity, to continue the knowledge of the Mathematics, was not all of one sort; though the Poet propounds but one, which was very likely.  
4. Thus having said, he went. That is, Heber. Poets, missing sometime the certain truth, are wont yet to stand-upon that is likely; wherefore this our Author, having before spoke-of the pillar of stone, which stood still upright, brings-in Heber opening the door thereof by a sleight, and finding therein a burning lamp or candle. This secret of burning lamps of some unquenchable stone, or other matter of that nature, hath been used in the world long ago; and proved true by diverse ancient sepulchres found under the ground. Selinus in his 12. chap. saith there is in Arcadia a certain stone of the colour of Iron, which once set a fire cannot be quenched, and therefore is called Asbeslos, which signifies as much. Plutarch, in the beginning of his book De cessatione Oraculorum, saith as much of the unquenchable lamp in the Temple of Jupiter Hammon; which was the most ancient, and of most renown among the Chamites, who soon fell from the true Religion. Pliny, in the first chapter of his 19 book, tells also a great marvel of a kind of linen cloth which consumes not in the fire. I think the immediate successors of Adam and No had knowledge of many secrets in Nature, which we now would think incredible, impossible, or altogether miraculous, if we saw the experience thereof.  
5. As when a private man. By an excellent comparison the Poet here describes the affection that Phaleg had to understand these things; and so makes way to his discourse of the Mathematic Arts; which he feigns to be sisters, and one much like another; because they are all composed as it were of numbers, concord's and proportions, which by Addition, Multiplication, Substraction, and Division, do bring forth great variety of rare and dainty secrets.  
6. My son. He shows in few words the just commendation of these Liberal Sciences, called here Virgins, because of their simplicity and purity: Daughters of Heaven; because they are placed in the understanding, the principal faculty of our soul, which is from Heaven; though the understanding adorned with Mathematics, do many times bring forth effects, which depart farther and farther from their springhead; and so by little and little fall among the Mechanics, or Handycrafts. He saith also further, that these four Sciences are the fairest, which that one Spirit issuing from two, (that is, the Holy Ghost, proceeding from the Father and the Son) did ever beget, or man's soul conceive: he speaks this only of such gifts as the Holy Ghost hath imparted unto men, for the maintenance of their society. For what were the life of man, if it had neither number, weight, nor measure; neither sight, nor hearing well governed? as (needs) it must be while it wants the Mathematics: whose due praise and profit ensuing, with what other Arts depend thereon, you may read at large in the Prefaces before Euclide●; especially in one of Christopher Clanius, and another of our English john Dee.  
7. She there. The learned differ concerning the order and disposition of these four Arts: some set Geometry in the first place, Arithmetic in the second, Music in the third, and Astronomy last. Others clean contrary. Our Author hath followed the most received opinion. Read Scaliger against Cardan, Exer. 321. The chief thing is to consider well the bounds and coherences of these Arts, that we neither confound nor sever them among themselves, nor mingle them with others: for, this doing sometimes hath brought most dangerous errors both into Church and Commonwealth. To proceed: In this description which the Poet makes of Arithmetikes both habit and gesture, we may see what is required to the right understanding that abstract Art; now adays fare out of the way, or soiled with gross materials.  
8. Unity. In forty verses, or thereabouts, the Poet hath set down the grounds of infinite Arithmetical secrets. He that will search what the ancient and late Authors have written, shall find matter enough for a good thick book: I speak here but briefly, so much as may serve for understanding the text, leaving the rest to a larger Commentary. First, he calls Unity, or One, the root of all numbers; because every number, great and small, ariseth from One. Secondly, he calls it also the root of infinity; for the greatest numbers, and such as unto us are uncountable or infinite, what are they but multiplied Unities? Thirdly, he terms Unity, True friendships dear delight; because the faithful lover delights in one only, and seeks no more. Fourthly, The renown of Harmony; which tends to one sweet consort of diverse voices. Fiftly, The seedplot of all that is; because by one spice or kind, of man, beast, fish, fowl, etc. was filled the whole world. Sixtly, he calls it the Aim of Polymnie. I think by this he means the intent that all learned men have, in their discourses by word or writing, to tend always to some one certain point or end, as the only mark they aim or levell-at. Let the Reader find out some better note hereupon; for mine own scarce contents me. Seventhly, this Unity is said to be no number; because a number (taken as it is commonly for a name of multitude) is composed of many unities: and more than number, because it gives a being to all numbers; and thus it hath a power to comprehend all numbers, and is actually in all. Let us add a word more to the praise of Unity; God is one, and the Church, of many gathered together, is but one; yea there was but one Creator, one world, one man; for of him was the woman framed; one language before the confusion of Babel; one Law, one Gospel, one Baptism, one Supper of the Lord; one hope, one love, one Paradise, one life everlasting. Concerning the diverse significations of one, and other numbers in holy Scripture, I forbear to speak; because the Poet makes no plain mention thereof. But this I note further; that out of these verses, so artificially couched together, nothing can be drawn, which may any way seem to favour their vain speculations; who go about to build upon numbers the rules of Religion; and such as are of force to establish or overthrew Commonwealths: and lest of all hath any support or rellyance for Arithmanticall Cheaters, Magicians, and other like mischiefs of the world; who abusing the passages of holy Scripture, where numbers are used, think they have found therein the way to foretell what is to come; or power to raise up Spirits; and in a word, to practise many things unlawful; which the curious and profane have taught by their books published in Print: but let their names be buried in everlasting silence.  
9 Twain. The Pythagorians called the number of two or twain, Isis and Diana; because as Diana was barren (saith Plato in his Th●●te●us) so Two, being the head and beginning of Diversity, and unlikeness, hath no such power, as other numbers have. It is the father of numbers huen, which the Poet calls esseminate, because they bring forth nothing; but are cause rather of the ruin of Unity. For, to divide a thing, is to destroy it, as Aristotle argues very punctually in the eight Book of his Metaphysics. Plutarch in his Treatise of the Souls creation, saith that Zaratas, the Master of Pythagoras, called Two the mother of Numbers, and One the father; whereof he yields a reason, which our Author hath in a word.  
10. Three. Some account Three the first of all numbers; for, as for Two, the Pythagorians do not vouchsafe it the name of a number; but call it a confounding of Unities, which are (to speak properly) no numbers, but the roots and beginnings of numbers. I will say nothing here of the praise of Three, set down by Plutarch in his Treatise of Isis and Osiris, and elsewhere: nor yet what say the Poets; whose Chief hath this; Numero Deus impare gaudet; meaning not an odd number whatsoever, as Five or Seven, but only Three, which is the first of all the odd numbers, and makes in Geometry, of three surfaces only, the first body that hath length, breadth, and thickness, called a Triangle. The Pythagoreans call this kind of  Minerva; and in their purifications and washings, do use much the number of Three. Virgil also toucheth upon this secret in the 6. of his Aeneids. Thus, Idem ter socios purâ circumtulit undâ and in the first of his Georg. thus, Terque novas circum saelix cat hoslia fruges. And Ouid. 2. Fast. thus, Et digitis tria thura tribus sublimine ponit. And in the 6. Protinus arbuteâ posts terin ordine tangit Frond, ter arbuteâ lamina frond notal. Infinite authorities have we to this purpose: to name one, Pliny saith, (in translating, I searched out the place) Nat. Hist. 28.4. Ternâ despuere deprecatione in omni medicinâ mes suit, atque ex hec effectus adiu●are. But for as much as this, and the like favours of superstition and witchcraft, I leave it; and for bear also to show further how curiously some apply this number unto diverse mysteries of Religion; contenting myself only to expound the Poet's words. First, he saith it is a number proper unto God, and I think he means it of the holy Trinity, Father, Son, and Holy Ghost, which is one true God: for of nothing else can it be said, that Three are One, and One is Three. Again, he saith it is the eldest brother of all the Odd numbers, but of that we spoke before. Thirdly, he saith that in this number Three is No number and Number well met. Then he saith further, it is a number well beloved of Almighty God; I translate it Heaven's favour winning; and it hath respect either to the sore-alledged place of Virgil; or rather to the effects that God worketh in his creatures, which would make a large Commentary: for the number of three hath been observed by some in the Order of Angels sent down unto Men; in Men themselves, in Sciences, in Virtues and other things so many, as can hardly be numbered. Moreover, he saith the number Three hath a Centre and two Extremities of equal distance one from another: which is easy to be understood, for the Centre of Three is the second Unity, which is equally distant from the first and the third, and by this reason also is it the first of all number, that hath End, Middle, and Beginning, which is also very plain to conceive.  
11 Four. The Cube, or perfect Square body in Geometry, hath a piedestall, or base of four corners, and is the most perfect of  bodies, representing steadfastness, continuance and virtue; whereof came the proverb of Homo quadratus; not square faced like the Chinois (Trigault, in expedit one jesuitica) but a man disposed and dealing squarely; a man sound, constant, and virtuous. Read Pierius his Exposition of this number, with the rest, before and after it. I have said much thereof in my Commentaries upon the Quartaines of le Sieur de Pybrac. Expos. 39 where he saith, that Truth is framed of a perfect Cube. Now to the rest of our Poet's words. Secondly than he ascribes to the number of Four this property, that with his own contents, which are one, two, three, he makes up I en: this is plain. Thirdly, he saith it is the number of the name most to be feared, that is, the name of God. For the Hebrues writ the name of God with four letters, and say it is unutterable, and pronounce ever Adonai for Ichova, which name the Divines call Tetragramaton. john Revelm hath discoursed largely thereof in his Cabala, and in his books de Verbo Mirifico. Other Nations also have given to God a name of four letters. The Assyrians Adad, the Egyptians Amun, the Persians Sire, the old Romans Aius, the Greeks' ΘΕΟΣ, the Mahumetans Alla, the Goths Thor, the Spaniards Dios, the Italians Idio, the Germans Gott, the French Dieu. I pass by the names Adonis, Adni, jaho, jesus; as also what some have invented upon the names of Cain, Abel, Seth, Enos; for they have written herein very much to little purpose. The Spirit of God would have us rest upon the substance of things, not upon the number of letters used in their names. For the fourth commendation of this number, he saith it is the number of the Elements, to wit, the Earth, the Water, the Air, and the Fire: whereof thus Ovid, Metam. 15. Quatuor ●ternus genitalia corpora Mundus-Continet etc. And in his first book more distinctly: Ignea convexi vis & sine pondere coeli Emicuit, summaque●●cum sibi legit in arce. Proximus est Aer illi levitate locoque. Densior his Tellus, elementaque grandia traxit, Et pressa est gravitatesui. Circumsluus hu●●● Vltima possed●t solid●amque coerevit orbem. For the fist, he saith it represents the four Seasons of the year; the Spring, Sommer, Autumn, and Winter. For the sixth, he compares it to the four Cardinal Virtues, justice, Fortitude, Temperance, and Prudence. For these seventh, to the Huanours of Man's body, blood, Choler, Phlegm, and Melancholy. For the eight, to the principal Winds, East, West, North, and South. Let me say moreover, that the Pythagoreans (as Ma●rebius reports) had this number in so great esteem, that they were w●n● to swear by it.  
12. F●ue, th'hermaphrodite. So called, because it is composed of the Female 〈◊〉, and Masculine Three, which is the first Odd number. That which followeth, how this number multiphed always shows itself, is easy. Plutarch (de Cessatione Oraculorum) and upon the Title of Et, in the Temple at Delphos, telleth great wonders of this number of Five.  
13 Th'analogic Six. Saint Augustine in his fourth book, De Trinitate, and in his fourth book also, De Genesi ad literam; and Hugode S to Victore, in his book, De Sacramentis, both say the number of Six is a perfect number, because it is composed of his own proper parts. For the Divisors of Six (besides the Unity, which divides all numbers by themselves) as 1, is in Six six times, and so of the rest) are 6, 3, and 2. Divide then Six by Six, the Quotus is 1, divide it by 3, the Quotus is 2, divide it by 2, the Quotus is 3, that is a sixth part, a Third, and a Second, which 1, 2, and 3, being put together, makeup again the whole Six, which preoves it a perfect number. Other numbers (the most) thus examined, are found more or less than their parts. As the Divisers of 10. are 10.5. and 2. Ten is in ten once, Five is in Ten twice; two is in Ten five times, so the Quotes of Ten thus divided, are 1.2. and 5. which added make but eight, two less than the number divided. Whereas the Divisers of 12. being 6.4.3. & 1. The Quote of 12 divided by twelve is 1. by six 2. by four 3. by three 4. by two 6. and these Quotes 1.2.3.4. and 6. make a Totall of 16. which is four more than the number divided Some say then that, Six being the first perfect number, and answerable to his own parts, therefore it pleased God to create the World in six days, to show that all was perfect; nothing more than need, nothing less. So by good right is this number termed Analogicke, that is, proportionate, and answerable in all points to itself; as hath been showed.  
14 The Critic seven. First, the Poet calls Seven a Critic number, as much to say as judging of a matter. For that on the seventh day Physicians are wont to judge of a disease to life or death: though sometimes, where a strange and resisting nature is, they double the number, and await the fourteenth day; which is (as saith Hypocrates in his Aphorisms) the term of diseases, that are simply acute or sharp. If the malady pass this day, it is commonly seen that it continues to the one and twentieth, which is a third Seventh. Look what Galen saith in his books De diebus Criticis; and what Consorius in his book De die Natali: as also what the Physicians hold concerning every Seventh and Climacterical year, as of the nine and fortieth, composed of seven times seven, and the sixty three, of nine times seven. In the second place the Poet calls this number Male and Female, because it is made of an Even and an Odd, three and four: hereof see Scaliger in his 365. Exer. against Cardan. In the third and last place, he commends it for the number of the Planets, and of the holy Rest-day; because the Lord rested the seventh day, and hallowed it.  
15 Eight the double Square. The smallest Latus of any Square-number is two, which multiplied by itself makes four, and the same again multiplied by the Latus two, is eight, which is the first Cube, and double the first Square. Some have played the subtle Figure-slingers with the Greek name of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and found it to make 888. to wit, eight Unities, eight Ten, and eight Hundreds; applying also thereto certain Prophecies of Silylla, but I leave this subtle device, sithence the Poet gives me no occasion to handle it.  
16 And sacred Nine. So styled for the number of the Muses; though otherwise in Music this number makes a discord; and the Astrologers call it a sinister number, and ill-betokening. In the theogony of ●●●lodus, and in Virgil, where he speaks of the nine turnings of the infernal River Styx, some are of opinion that it represents the disagreeing Complexions of Man's body. See the Hieroglyphikes of john Pierius in his 37. book.  
17 Ten. Of this number Ovid in his book, De Fastis, speaks very properly; Semper adusque decom numero crescente venitur Principium spatijs sumitur inde nonis. But to our Poet, he saith it contain in itself the force and virtue of all numbers, either simply, or by multiplication; as it is plain in the Text. Again, he saith it is like the Line in Geometry, because it is the first that makes a length, for all that go before it are expressed by single Characters, as 1.2.3.4.5.6.7.8.9. and so stand like pricks or points not flowing to a Line: but Ten having always one other Figure or cipher joined unto it, thrusts-out into length, and so makes (as it were) a Line in Arithmetic: beyond which Line there is no proceeding, but by multiplying this Ten again, and so forth to the greatest number that can be given, which may surmount the waves, or sands of the sea. Forcadel in his Arithmetic, and others, besides those of old, have showed the manner how. But Archimedes wrote thereof long ago, and entitled his work De numeo arenae. And surely by the multiplication of Ten it may be done. Let them examine or try it that have leisure: or rather let us all leave this to him that made all things in number, weight, and measure; who only knows the the number of the Stars, with all things past, present, and to come.  
18 See here. He speaks of the four fundamental Rules of Arithmetic, Addition, Multiplication, Subtraction, and Division; whereout do spring an infinite sort of brave and pleasant secrets, which the Masters of this Art have plainly setdowne in their books. Since then the Rules aforesaid are, or may be, well known to all men; I say no more of them, but goe-on to consider what our Poet saith of Geometry.    



Et les terroirs du Nord; est la Geometrie,  
Guide des artisans, mere de Symmetrie,  
Ame des instruments en effect si diuers,  
Loy mesme de la Loy qui forma l'Vuiuers.  
je ne voy rien qui poids, 
Sesse instrumens. 〈◊〉 eftects & ●●●rages. ●●●igne. 〈◊〉 Triangles. Quadrangles & sigures au tres geometriques.  que compas, que mesures,  
Que regles, que niveaux, qu'esquierres, que figures.  
Regarde comme ici iadis l'ouurter subtil  
A tiré dext ement une ligne à 〈◊〉 fil:  
Les Triangles guerriers, les maisonniers Quadrangles,  
El cent autres façons de formes à plus d'Angles,  
Droits, mousses, ●u poinctus. Remarque en cest endroit  
Celle-la, dont iamais le traict ne glisse droit:  
Comme la limac●use avec la serpentec:  
Et la sigu●● en●or des sçauans tant vantce,  

Le Cercle.  Le Cercle compassé, dont l'arrondissement  
Est du centre par tout distant egalement.   


Les figures solides. Le Rond, figure parsaite, & excellente entre toutes les autres, par diuerses raisons icy mar quees clairement par le Poëte.  Mesure ici de l'oeil les figures Solides,  
Cubes, Dodechedrons, Cylindres, Pyramides.  
Admire ici le Rond, image de ce Tout,  
Qui tout en soy compris, n'a ni milieu ni bout:  
Perfection de l'art, & l'honneur de ses freres,  
Merueille contenant cent merueilles contreres:  
Immobile, & mobile: & conuexe, & creusé:  
Oblique en son contour, & du droit composé.  
Voy qu'il n'a pas fi tost commencésa quarriere,  
Qu'il marche en haut, en bas, en auant, en arriere:  
Et que d'autrui poussé ne se meut seulement,  
Ams esmeut ses voisins de son esbranlement.  
(Le Cicl en est tesmoin.) Qui plus est comme il semble,  
Lors qu'il est en repos, de tous costez il tremble,  
D'autant qu'il n'a qu'vn poin●l pour baze & fondement,  
Et que de toutes parts il panche iustement  
D'vne de ses moitiez. Et tout esfois la Boule,  
Sur qui nous habitons pendue en l'air, ne croule:  
Car elle est le moyen des concentriques corps,  
Qu'aucun angle ou forjet ne presse par dehors.   

Les autres corps iettez dans le vague, figurent  
Autres formes qu'ils n'ont: mais les traicts tousiours durent  
Semblables en un globe, à cause qu'il n'a point  
Part qui ne soit pareille aux autres de-tout-poinct.   

Puis apres tout ainsi qu'és l●ges Ambligones  
Se rangent plus de corps qu'es maisons Oxygones,  
Vieu que les angles Droits, & les angles Aigus,  
Vont moins eslargissant leurs iambes, que l'Obtus:  
Le Rond non autrement en sa mousse closture  
Contiendra plus de lieu que tonte autre figure.   

Les autres corps choquez se rompent aisément,  
D'autant qu'on treuue en eux sin & commencement:  
Qu'ils ont des aspretez, des plis, des commissures:  
Mais le Rond est sans coins, sans pointes, sans ioinctures.   


La quarreure du Cercle & le redoublement du Cube.  Sur toüt, mon cher Phalec, bande ici tes esprits,  
Etcompren deux secrets de peu de gens compris,  
Noeuds cents fois renovez, & cruelles tortures,  
Qui sans fin geineront les Escholes futures,  
La quarreure du Cercle, & le redoublement  
D'vn corps qui soit quarré par tout egalement.   


Certitude de la Geometrie, qui a inventé mille utilitez ala vic humaine.  Plus durque dans l'airain tien pour iamais grauees  
En ton sidele esprit cent regles non prouuces  
Parfoibles arguments, par syllogismes vains,  
Ains dont la verité se touche de nos mains:  
Science sans dispute: & qui mere feconde,  
De miracles noweaux remplira tout le Monde.   


Les Moulins.  Par elle le flot bas des ruisseaux fontaniers,  
Comme les foibles vents, seruiront de Meusniers,  
Et le grain ecrazé dans la rouante presse  
Payerace qu'il doit à sa chiche maistresse.  

l'artillery.  Par elle le boulet fumeusement vomy  
Par un gosier d'air ain contre un mur ennemy  
Broyera, tonnerreux, les rochers mesme enpoudre,  
Et rendra parson bruit contemptible le foudre.  

Le Gouuernail & equip page des nauires.  Par elle les cerceaux d'vnfauor able vent  
Tireront du Bresiliusq' au riche Levant,  
Puis des flots Afriquains iusqu'aux glaçons de Thyle  
Vn Palais de Sapin, ou plustost une ville:  
Et le Pilote assis remuera promptement  
Auec un court leuier tout ce grand bastiment:  

L'Imprimerie.  L'Imprimeur en un iour f●ra plus de volumes  
Que le subtil trauail de mille doctes plumes:  
Vne Grue à bastir vaudra cent crocheteurs:  

La Grue & autres machines. Le Rayon & autres engins pour mesurer promptement toutes hauteurs, largeurs & profondeurs. Les horloges. Les images de bois parlantes artificiellement & autres inuentions merueilleuses.  Vn Rayon mesureur, mille ailez arpenteurs,  
Pour partager la terre enclimats & ceintures,  
Et la grandeur du ciel en huict fois six figures:  
L'eau, le sablon, la verge & des rouëts les tours,  
En quatre fois six parts diviseront les iours:  
D'vne image de bois sourdra quelques parole:  
Vn globe contiendra les miracles dis Pole:  
Les hommes se guidans par le vuide des airs,  
D'vn temeraire vol traverseront les mers.  
Et lon ne doute point, que si le Geometre  
Treuue un autre vniuers pour à son aise y mettre  
Sesse pieds, & ses engins, que comme un noweau Dieu  
Il ne puisse porter ce Monde en autre lieu.    


Of North and Southern Pole; painful 19 Geometry,  
The guide of Artisans, and mother of Symmetry;  
Life of those instruments so divers-usuall  
And law even of the law that framed all this All.  
20. Behold her's nothing else but compass, measure, weight,  
Rules, plommets, squires, shapes: See under a line drawn strait   

The soldier Triangles, and th'architect Quadrangles,  
With hundred other shapes of more increased Angles,  
Sharp, blunt, or falling right; Lo here two crooked lines,  
One like a crawling Snake, one like a Dodman twines:  
Lo many crooked shapes, and here, of all the rest  
The Circle in favour most with every learned breast;  
Whose roundel doth itself right-equally display,  
And from the Centre stands like distant every way.  
21. Here measure with thine eye all manner Cors-solids,  
The Cubes, Dodechedrons', Cylinders, Pyramids;  
And wond'r here at the 22. Globe, which all doth comprehend,  
So like the world itself, and hath nor mid, nor end:  
The highest point of Art, and top of all his kynt  
A marvel that contains much counter-maruaile in't:  
Moouabl' and immoouabl', inward-bent and bent-out,  
Composed of a strait, yet crooked round about.  
Behold, at any time when on a plain 'tis throne,  
It down and upward stirs, back, forward, all in one.  
Nor stirs it all alone when cunning force it moves,  
But neighbour movables proportionally shoves;  
As by the heavens appears; nay more, though still it bide,  
It seems to threaten a fall and shake on every side:  
Because a point is all it hath for standing-place,  
And half on every side hangs o'er so small a base.  
And much more wond'r it is how this great earthy ball  
Whereon we dwell, sans-base, hangs fast and cannot fall  
Amids the yielding air: itself is (out of doubt)  
The commyd bodies midst, that are not pressed without.   

All bodies other-shaped, into the water cast,  
Make shapes unlike their own; but always round do last  
Th'impression of a Round: because it cannot strike  
With any diverse part, all are vnt'all so like:   

Beside as more may stand in houses Amblygons',  
Then can in equall-bought of any Oxygons';  
Because the sharp and right take not so large a stride  
As corner blunt; so doth the Round in cloister wide  
More hold then all the rest.   

And other bodies break  
With every knock, because they have both bay and peake,  
Beginning, end, and joints; whereas the body round  
Is creastlesse, cornerlesse, and eu'ry-side-way sound.  
Son, summon here thy wits, and mark that few have found,  
23. The doubling of a Cube, and squaring of a Round:  
Such hundred-folded knots, such hidden mysteries,  
As shall troubl' all the schools of our posterities.   

24. Keep faster then in brass for ever graven in mind,  
In faithful mind, these rules, which thou shalt proved find,  
Not by vain syllogisms or probable arguments;  
But whose undoubted truth appears even unto sense:  
An Art of certainties, whose ever-fruitfull womb  
With wonders new-deuised shall fill the world to come.  
25. By her the gentle stream, by her the feeble wind,  
Shall drive the whirling press, and so be taught to grind  
The grain of life to meal; that with increase it may  
Unto the sparing Dames all that is due repay.  
By her the brazen throat shall vomit Iron balls,  
With smoke and roaring noise, upon besieged walls:  
The force whereof shall rend the hardestrocks asunder,  
And give more fearful thumps then any bolt of thunder.  
By her the borrowed wings of some assisting wind  
Shall bear from out Bresile unto the rich East-Inde,  
And to the frozen Sea from Africa's boiling flood,  
A jogging tower, or even a floating town of wood:  
Wherein the Pilot set shall with a leaver light  
Most huge weights easily move, and make all coast aright.  
So shall one Printer work more learned sheets aday,  
Then even a thousand hands of ready-writers may:  
One Crane shall more avail then Porters many a score;  
And then a thousand men one Staff shall profit more  
To measure-out the fields; to part th'earth into lines,  
And all the cope of heaven int' eight and forty signs:  
So shall the water, and sand, the Style and clock in towers,  
Most evenly part the day to four and twenty hours:  
An Image made of wood some voice shall utter plain;  
An artificial globe heavens wonders shall contain:  
Men through th'air's emptiness their bodies peysing right  
Shall over-mount the Seas with bold-aduentring flight.  
And doubtless if the wise Geometer had place  
To plant his engines on, and stand himself in case  
To stir them after his Art, so could he thrust and shove,  
That like some pettie-god the world he might remove.    

19 Geometry. She is described as a Nymph that frowns, or hath a wrinkled forehead: because the study of this Art is very painful, and makes the student wax old apace; and crookbackt also, by reason of their much stooping downward, to measure and compass their plots. She is sad and looks steadfastly on the ground: because all hard works make men pensive and full of care; Geometry especially, which causeth a man to six his eye wholly upon that he goes about. She hath a wand, or strait rod, also in her hand, wherewith she draws certain figures and shapes in the dust; for that in this Art, above others, must be demonstrations used, without which the Theorems and Propositions cannot be understood. And for as much as She measures the whole Earth, the breadth and deepness of Rivers, high Mountains, low Valleys and Mines, with pleasant Meadows, prospects of Seas and Climates from one end of the world to the other; therefore hath the Poet her so apparelled, as we see in his verse. Furthermore She is called the Guide of Artisans; because they without her can do nothing answerable to the expectation of an understanding eye: and in this respect also is she called the mother of Symmetry, or proportion, requisite in all Crafts Mechanical; yea the soul or life of all those different instruments, which without due measure and proportion would do more hurt then good, as we find by experience. Whereas she is called, The law even of that law which framed all this All: the Poet herein expounds well that saying of Plato, That God exerciseth Geometric from day to day. This also Moses well signifieth in those words, And God saw all that he had made was perfectly good: and the Wiseman in those; God made all things in number, weight and measure: as indeed a man shall not find any creature, small or great, in heaven, earth, or Sea, that is not made (as it were) by the rounding-toole, weight-beame, and squire; by the compass, level and perpendicular of an infinite wisdom.  
20. Here's nothing else. First he shows the tools and instruments necessary for the practice of Geometry: then draughts of one dimension, as of leggth only: to wit, Lines strait, for Optics and planting of Ordnance; and crooked, for mines, ways under ground, and Labyrinths; as we are taught by the story of Theseus and Ariadne. Thirdly, shapes of two dimensions; as of length and breadth also; to wit, Triangles for commanders in war, to range their battles thereby; Quadrangles, for building, because they are most sound and fast-standing; and other figures, wreathed, bulked, longer-one-way-then-other; ovals, Lozenges, and Rounds; all which are setdowne particularly in the Commentaries of Candales, Pellitier, Clavius, and others upon Euclid.  
21. Here measure. In the third place he propounds certain figures, called Bodies ; because they have both length, breadth, and thickness. As the Cube, foursquare every way, like a die; the Dodecacdron, of twelve corners or angles; the Cylinder, long and round like a rouller; the Pyramid, which hath three or four corners in base, and but one above in point. These four, together with the Sphere (which is round through all dimensions) are called the five Bodies regular; whereof Euclid and his Expositors have spoken at large in their sixth book: as they have also many propositions touching the same before.  
22. The Globe. This is a kind of Geometrical Solide most excellent and perfect above all others; as all men, that have written thereof, do plainly declare: whom the Poet here also followeth. Their chief reasons are, 

1. That it hath the same fashion and shape, that the world hath.  
2. That it hath neither beginning, mids, nor end.  
3. That it is movable in place, and immoveable out of place. That it is concave and convex, which is as much to say, as Inbent and Out-bent, or crusye and bulked; that it is made of strait lines, meaning the diameters, and yet crooked round about, as is the surface thereof; that it moveth every way at once, upward, downward, backward, forward, rightway, leftway; that it sways and moves with it, according to proportion, all round bodies next it: This we may well perceive by that heaven called Primum mobile, which draws with it the firmament of fixed stars, together with the seven spheres of Planets: That, although it stand still, as when the sphere is laid on a plain; yet seems it to be in continual motion, and every way nods and threatens to fall, because the base or foot it stands-on is but a point, from whence on everyside half hangs-over. This may seem strange then, even where there is a foundation to rest-on. Much more in the Earth, that hath no foundation to sense, but hangs in the Air; whereof the Poet gives a good reason; because itself is the restingplace, or middle point, of all the bodies concentrike, and round of itself, is not by any promontory or corner forced from abroad. More ample reasons hereof shall ye find in the Commentaries of Clavius, Junctinus, Schreckensuschius, and others, upon the Sphere of john of Hallifax, commonly called johannes de sacro Bosco; and in the Commentary of Millichius upon the second book of Pliny.  
4. The Sphere is always and every where throughout like itself; so are not other bodies Geometrical.  
5: As houses that are blunt-cornerd, receive more into them, then do the strait or sharp-cornerd; because these stride not so wide as the other: so the Sphere being (as it were) every way blunt, contains more than any Geometrical body of other shape.  
6. Other Solides are broken ofttimes, by reason of their beginnings, ends, plights, knobs and joints: whereas the Sphere is void of all those; and therefore must needs be more perfect and sound; as all Astronomers and Geometricians do prove both by their own experience, and to the view of others.    
23. The doubling of a Cube, and squaring of a Round. About these two secrets of Geometry diverse learned men of our Age have taken great pains; as well in their Commentaries upon Euclid, as in Books and Treatises printed apart. But because these matters do require demonstrations with distinct number and figure, it was impossible for me to set them down here; and my aim is at things of more use and profit. He that would be further satisfied herein, let him repair to the learned Mathematicians, or to their Books set forth in Print. Nicolas de Cusa, Orontius, Cardan in his work de proportionibus, Pelletier, Clavius, & Candales, in diverse demonstrations upon Euclid, have largely discoursed upon these Secrets, and others drawing near unto them.  
24. Keep faster. The Theorems, Problems and Propositions of Geometry, contained in the books of Euclid are most certain, and out of all controversy, among people endued with reason; as the Expositors of this Author do plainly show. Howbeit the Sceptikes and Pyrrhonians, both old and new, do oppose them. But the Poet simply considers the truth of things, rejecting all Sophistry; which deserves not to be disputed withal, especially when it denies principles; and such as these, whereby Geometry hath filled the whole world, and that but a hundred years since, with an infinite sort of rare and admirable inventions.  
25. By her the gentle stream. For proof of that last point, he brings in 

1. The use of Wind-mills and Water-mills.  
2. Artillery.  
3. The Sail, mast, stern, and other furniture of a ship.  
4. Printing.  
5. The Crane or wheel, devised to draw or lift-up great stones to a high building; and other Engines, to command and beat down piles, planks and whole trees (if need be) into the earth under water.  
6. The Crossestaffe, or jacobs-staff (as we call it) to measure the Earth, Air, Heaven and Sea, and under this may be comprised all other instruments, which the Surveyors of Land, Camp-masters, Geometors, Astronomers, and other men use to that purpose, or the like.  
7. All kind of howre-glasses, of sand or water, Dial's of all sorts, and sounding clocks, to mark how the time passes both by day and night.  
8. Certain statues and devices of wood, which by means of sundry gynnes of motion within them, have been made to pronounce some words of man's voice: whereto may be added the wooden Pigeon of Archytas, the Eagle and Fly of john de Montroyall, the brazen head of Albertus Magnus, & the clock-cock of Strausburg.  
9 The devise of Daedalus, to fly in the air; which hath been imitated since by others.   In the tenth and last place he glanceth at the vaunt which Archimedes made, that he would move the Earth out of place, if he had but elsewhere to stand. These all deserve throughly to be considered; but for the present I will content myself thus only to have pointed at them. And so come to the third Image, which is Astronomy.    




3. L'Astronomie ne peut estre bien veue que de ceux qui conoissent l'Arithmetique & la Germetrie.  Or d'autant que ces deux nous donnent seure entree  
Dans le sainct Cabinet, où l'Vranie astree  
Tient sa ceinture d'or, ses lumineux pendans,  
Sesse Perles, ses rubis, & ses saphirs ardans:  
Qu'homme ne peut monter sur les croupes iumelles  
Du Parnasse estoillé, que guindé sur leurs ailes:  
Que quiconque est priué de l'vn de ces deux yeux,  
Contemple vainement l'artifice des cieux:  
Le sculpteur a dressé pres de l'Arithmetique,  
Et l'Art mesure-champ, l'image Astronomique.   


Ornemens de l'Astronomie.  Elle a pour Diademe un argentè Croissant,  
Sous qui iusqa'aux talons à iaunes flots descend  
Vn Comet allumé: pour yeux deux Escarboucles:  
Pour robe un bleu Rideau, que deux luisantes boucles  
Attachent sur l'espaule, un damas azurè,  
D'estoilles, d'animaux richement figuré:  
Et pour plumes encor elle porte les ailes  
De l'oiseau moucheté de brillantes rouëles.    


Now these two Arts because they lead us onward right  
Into that sacred tent where uranie the bright  
Sits girt in golden belt, with spangles albedight  
Of carbuncl' and of pearl, of ruby and chrysolite;  
And that a man without the help of either's quill  
May never mount the twins of starry Pernas hill;  
But whosoever wants one of these eagle's eyes,  
In vain beholds the glore and fabric of the skies;  
Therefore this cunning Write hath near Arithmetrie  
And thou'rt of measuring setforth Astronomy.   

A siluer-bright new Moon she wears for diadem,  
Whereunder to her foot shines down with golden beam  
A fiery blazing star; two pyrops are her eyes,  
Or flaming Carbuncles; her gown is like the skies,  
Blue damask, all with stars and pictures beautiside,  
And with two golden clasps on either shoulder tied:  
And for her plume or fan she bears the train and wings  
Of bird whom nature decked with shining studs and rings.    

26. Now these two Arts. Without the help of Arithmetic and Geometry (saith our Poet) a man is not able to reach unto the excellency of the third: as by the Astronomical Institutions appeareth most plainly.  
27. A siluer-bright New-moon. Here is a fit dress for Astronomy; The Moon her Coronet, because of all the Globes of Heaven that is nearest unto us; and under that, her train is a Blazing star; because that fiery Meteor, anciently thought to be engendered in the upper region of the Air, and ever under the Moon, till of late it hath been proved, by the Parallax, to be sometime above. By the two Carbuncles here set for her eyes, are meant two bright stars: the blue damask gown embroidered with stars and pictures of living creatures, is the sky and Zodiac: the two golden clasps or buckles are the Poles: by the plume, or fan of Peacock's feathers, may be meant the starry firmament, or eighth heaven A description very proper, and representing the whole subject of Astronomy.    



Mais que sont, dit Phalec, 
Les deux Globes, celui de sa main dextre est le Tertestre ou la Sphere du monde ou se voyent La Terre,  dit Phalec, que sont ces globles peints  
Qu'elle nous semble offrir en estendant ses mains?  
Mon sils, respond Heber, cesté figure ronde  
Faite à cercles croisez, est la Sphere du Monde,  
Où la verte rondeur du terrestre element  
Retient le plus bas lieu comme vil excrement  
Et marc de l'Vniuers, que la sage Nature  
Entoure obliquement d'vne pierce ceinture:  
Ou plut  que la mer cowre des toutes pars,  
Sice n'est quelques points confusément espars.  
Car l'ondeux Ocean se laisse aller, 
La Mer,  humid,  
Dans les creux plus profonds de l'Element :  
Et cerche en l'inegal de sa vaste rondeur  
Le centre de son poids, & non de sa grandeur.   

Là seroit l'air, 
L'air, le feu. Les cieux des estoilles errantes & fixes ne pewent estre peints. Ils sont representez par des● circles.  le feu, les cieux des sept Errantes,  
Le plancher marqueté de platines brillantes,  
Les mobiles plus hauts, & le seiour des Saints,  
L'vn sur l'autre estendus, s'ils powoient estre peints.   

Maiis l'ouurier de ce Rond ayant feint en leur place  
Dix circle's embrassans la celeste surface,  
Les a representezen un globe creusé,  

Ily en a six grands: asavoir. L'Acquateur ou Equinoctial.  Pour nous guider là haut par un trac plus aisé.   

Entre les six plus grands, & qui d'vn pli contrere  
Partent en deux moitiez le contour de la Sphere,  
Le Cercle egale-nuicts est iustement distant  
De ces deux Gonds, qui vont tout le monde portant,  
Aussi chaque flambeau, qui sous lui se tournoye,  
Postillonne tousiours par une longue voye:  
Fait une plus grand traite, & va plus vistement  
Que tout autre brandon qui luise au Firmament:  
Qui se rend paresseux, tant plus pres d'vn des Poles  
Au son du luth de Dieu il poursuit ses caroles:  
Et tandis que Phebus sous sa line conduit  
Le char donne-clarté, lafoy lumiere & la nuict  
Marchent d'vn mesme pas, & la docte Nature  
Les aune en tous pays d'vne mesme measure.   


Le Zodiaque.  Cest autre, qui sous lui se couche de trauers,  
Escartant ses pivots de ceux de l'Vniuers  
Vingt & quatre degrez, est dit le Zodiaque,  
Lice des vagues feux où Phoebus tousiours vaque  
A r'amener les ans, & changeant de maisons,  
Cause le changement de deux fois deux saisons.   


Le premier Colour.  Cest autre, qui passant & par les Gonds du Monde  
Et par les Gonds du circle ou Phebus fait sa ronde,  
Form des angles droicts: &, courbé, va fendant  
Delà le Capricorn, ici le Chancre ardant:  
Des arrests du Soleil est nommé le Colour.  
Car le Pere du iour rend morn son alleure  
Aux poincts du coupement, comme ne dressant pas  
Au long, ains sur les flanes de la Sphere ses pas.   


Le deu xiesme Colour. Le Meridian.  C'est autre, qui le coupe en egale distance,  
Auecques le Belier, les Poles, lafoy Balance,  
Est le second Colour. Et cestui le Mi-iour,  
Qui ne fait dans le ciel en mesme point seiour,  
Ains suit nostre Zenit, comme avec nostre veve  
L'inconstant Horizon deçà de là se move.   


L'Horizon. Les 4. petis circles sont.  Quant aux quatres petits: voici de ce costé  
Le Tropic hyvernal, là celui de l'Esté:  

Le Tropique du solstice d'hiuer. Le tropic d'Esté. Le Cercle meridional. Le Cercle Septenttional. Le globe en la main gauche, est le Celeste, representant les estoilles du pole arctique & anttarctique.  Et plus pres des Pivots de la Sphere doree,  
Ici le circle Austral, là celui de Boree:  
circles, qui ne passant, come on void, a travers  
Du point qui, ferme, sert de centre à l'Vniuers,  
Ains faisant de la Shere inégales parcels,  
Entre eux & l'Equateur demeurent parallels.   

La Balle qu'elle tient en son senestre poing,  
Est le portrait du Ciel. Car encor que de loing  
L'Artsuyue la Nature, ici les belles ames  
Admirent les beautez du lambris porte-flammes.   

He Dieu quel plaisir c'est, qu'en tournant lentement  
L'abregé rayonneux du doré firmament,  
On void comme passer d'vne superbe suit  
Les luisans bataillons du Celeste exercite.  

Figures attribuces aux estoilles par les Astronomes.  L'vn est armé de traicts & d'arc & de carquois,  
L'autre de cutlass, & l'autre de long bois.  
L'vn chet & l'autre assis dans un coach se roll  
Sur l'airain azuré de la flambante Boule.  
L'vn est des gens de pied, l'autre marche à cheval:  
L'vn devant, l'autre à does: l'vn à mont, l'autre à val.  
L'ordre est ence desordre: & leur paisible guerre  
Engross l'Ocean, & fecund la terre.   


Aspects diverse des corpse celestes.  je ne les voy iamais s'eutr'oeillader à part,  
En triangle, en quadrangle, en sextile regard:  
Or'doux, o'er malins, qu'en un pré ie ne pense  

Comparaison.  Voir des paisans galliards une lascive danse,  
Où l'vn & l'antre sex alegre, s'esiouit,  
Où l'vn file apres l'autre, où l'vn pied l'autre suit,  
Où l'vn d'vn oeil ami guigne sur son espouse,  
L'autre va descohant une fleche ialouse.   

Mais pourquoy, 
Objection de Phalec, pensant que Dieu ait imprime au ciel ces diverses figures selon qu'elles ont esté imagintes par les.  dit Phalec, le Tout-beau, quine fait  
Cà bas rien qui ne soit en beauté tout-parfait,  
Imprima dans les pers de la voute supreme  
(Où doit avec l'Amour viure la Beauté mesme)  
Tant de monsters hideux, tant de fiers animaux  
Dignes concitoyens des esprits inferuaux?   

Certes, replique Heber, lafoy Divine industry  

Astronomes: a quoy Heber respond proprement.  Ne fait rien qu'auec art & just symmetry:  
Et ce qui mesme rend plus beau cest Vnivers,  
C'est qu'il est haut & bas infiniment diverse.   

Puis nos doctes parens, qui sur ce rond owrage  
Des clairs Signs du ciel firent le beau partage,  
Donnerent à chacun & les noms, & les traits  
Qui vont symbolisant à leurs quissans effaits.   


Raison des noms donnez aux douze signs du Zodiaque.  Il ont fait un Mouton de l'Astre à double corn,  
Qui vestu a'Or frizé, des ans choque la borne,  
D'autant que l'Vniuers sous ses tiedes chaleurs  
Se pair richement d'vne toison de fleurs.  

1. Au Monton.  Du second un Taureau d'autant qu'on couple à l'heure  
Les Taureaux, 
2. Au Taureau.  qui fumants vont d'vne morn alleure  
Seillonner la novale: & renuersant les champs  
Refourbissent l'acier de leurs coutres tranchans'.  
Et du tiers, 
3. Aux jumeaux.  des jume aux, d'autant que la quadrelle  
Du doux fire Cupidon fait du masle & femelle  
Vn corps uraiment parfait: les fruits croissent bessons:  
Et qu'on void tout d'vn coup fleur & grain & moissons.  

4. Al'Escreuisse.  Au quart ils ont baillé le non d'vne escrevisse,  
D'autant qu'alors Phoebus devers l'Autan reglisse,  
Va comme elle en arriere: &, n'estant iamais las,  
Sur une mesme orniere il r'imprime ses pas.  
A l'autre, 
5. Au Lyon.  d'vn Lyon. Car comme son haleine  
Brule pesteusement, la moissonneuse plain  
Bluette sous cest astre, & tousiours sur les eaux  
Le perruqué Soleil sagette ses flambeaux.  
Celui qui vient apres, 
6. A La Verge.  est nommé la Pucelle,  
A cause que la terre abomine sous elle  
Le regard amoureux du Soleil qui la cuit,  
Et que ceste saison, verge, rien ne produit.  
L'autre, 
7. A la Balance.  le Trebuchet, pour raison qu'il balance  
La clarté guide-peine, & l'ombre aime-silence,  
Le froid & la chaleur: & qu'au mois donne-vin  
Le iour & nuict, pesez, demeurent sur le sin.  
L'autre, 
8. Au Scorpion  le Scorpion. Car sous lui lon endure  
Les premiers aiguillons, d'vne triste froidure.  

9 A l'Archer.  L'autre retient la form & le nom del' Archer,  
Qui cruel, nuict & iour ne fait que descocher  
Sur les bois, sur les tours, sur les herbs fenees  
Sesse sléches de glaçons & de neige empennees.  
De l'autre on fait un Bouc: 
10. Au Boucou Cheurueil.  car tout ainsi que, pront,  
De rocher en rocher le Bouc sautelle à mont,  
L'estoille au crin doré, l'ornement des Panetes,  
Commence en remontant r'approcher de nos testes.  
Et pour ce que le ciel sous les signs suyvans  
Semble tousiours pleurer, nos bisay eux sçavans  

11. Au Verscau.  Out peint un Verseur d'cau dans le lambris du Monde,  

12. Aux Poissons.  Et puis deux clairs Poissons, qui slottent dans son onde.   


Autre raison, plus subtle.  Que si tu ne te peux contenter de ceci,  
On peut, mon cher Phalec, dire que tout ainsi  
Que plustost que le Rien par une voix fecund  
Fust fait & la matrice & l'embryon du Monde,  
L'exemplaire eternel, l'auant-coucen portrait,  
Et l'admirable seau de tout ce qui s'est fait,  
Logeoit Diuinement dans l'esprit du grand Maistre,  
Et l'vnivers avoit essence anant son estre:  
Ainsi le Trois fois grand tendant, ingenieux,  
Du ciel esclaire-tout le rideau precieux,  
Le chargea de façon, & des futurs owrages,  
Ainsi qu'en un tableau y peignit les images.   


Au ciel sont. les modelles de ce qui est co terre.  Voici pas le crayon d'vn flew iaunissant,  
Qui par le bleu plancher, tortueux, va glissant?  
Ici le Corbeau vole, ici l'Aigle se iouê:  
Le Daufin nage ici, la Baleine ici nouê:  
Le Chevaly bondit, l'ailéureuly fuit:  
L'ardent T'aureauy fume, & le Dragony luit:  
Et l'air, la terre, & l'eau n'ont en eux chose belle,  
Qu'on en treuue là haut quelque insigne modelle.   

Mesme nos cutlass, nos couronnes, nos traits,  
Nos balances, nos dards, ne sont que le extraits  
Des saints originaux, que Dieu par sa porole  
Escrivit pour iamais dans les liures du Pole.    


28 But what (quoth Phaleg) mean these globes of diverse hue  
She holds in hand, and seems to reach unto our view.  
My son (quoth Heber then) this round shape set-out here  
With circles overthwart, is of the world the Sphere:  
Where th'element of Earth made like a greenie ball,  
The settled residence and cent'r of all this All,  
Retains the lowest place; this the wise Naturante  
With azure-wavie scarf hath guirt-about aslante:  
Or (plain to say) 29 The Sea doth cou'r all every where,  
But only certain parts dispurpled here and there.  
For th'Ocean Tide he flows and leaking finds a vent  
Into the deepest holes of all th'earth-element;  
And where her over-face hath any unequal traite  
Seeks-out the midder point not of his mass; but wait.  
30 Here should th' Air & the Fire, & all the wand'ring seven,  
The starre-empowdred vault, the highest-whirling heaven,  
And th'empyrean-self be one o'er other set,  
But that each upper seen would sight of th'under let.  
Therefore in place of them the workman of this Round  
Ten circles here hath made one over others bound,  
And Armyllary-wise hath set-out their array,  
To lead us up on-high an easy and gainer way.  

Six great Circles.  31 Among the greater Six, that with a counterplight  
Do halfe-divide the globe, the circls ' of match-day-night  

The Aequater.  Is justly set betwixt the North and Southern pole,  
Which beare-up, and whereon is turnd-about the Whole:  
Now every lamp of heaven that underglideth it  
A longer journey takes, and doth more wightly flit  
Then any of all the rest, who nar the Poles have leisure  
Unto the Lute of God to dance a slower measure:   

And always when the Sun his give day charrot guides  
Right under line thereof, and roameth not beside,  
The day and night go even, and cunning Nature than  
In every country meats them out with equal span.  

The Zodiac.  32 This other couched here next vnd'r it overth war,  
Whose poles do from the poles of th'All warp-out apart  
Some twenty four degrees, is called the Zodiac,  
The race of wand'ring flames: here Phoebus keeps his tract  
To bring-about the years, and monthly changing Inns  
Procures the quarter-change of Seasons double twins.  

The first Colour.  33 This other passing-through the poles both of the world  
And of the foresaid wheel where Phoebus round is horld,  
And framing angles even on th'equinoctial rote  
A th'onside thwarts the Crab, ath'otherside the Goat,  
The Solsticial Colour is called, for Phoebus there  
Runs slow, as not along, but ath'onside the Sphere:   


The second Colour.  34 And this here crossing that in spheryck angles even  
And running by the Ram, the Skoles and Axe of heaven,  
The second is, and called the nigh-equall Colour.  

The Meridian.  35 And this the circle of Noon, that never standeth sure,  
But with our Zenith flits: as also with our sight  

The Horizon.  Th'unsteadfast Horizon takes every way his flight.   

Now for the lesser four, aside th'Equator lie  

Four less Circles.  36 The winter Tropic low, and summer Tropic high.  

The Tropics.  And higher than the high is 37 th'arctic circle pight;  
And lower than the low th'antarctic out of sight.  

The North Circle and the South.  These four miss common Centr' and wry-part heau'ns-high wheel;—  
Each to th'equator and each vnt' each is paralleel.   


The Globe of heaven.  38 The Ball she bears in left the portrait is of heaven;  
For howbeit Art we find to Nature match uneven,  
Good wits yet ner'thelesse thus also take delight  
To view and maruaile-at the Vault so flamie-bright.   

O what a pleasure 'tis that turning softly about  
This starry brief of heaven we see as 'twere come out,  
And with a stately train before our eyes to coast,  
The bands and banners bright of that all-conquering host!  
One hath a quiu'r and bow, 
Shapes given by diverse aspects.  with arrows quick-to-strike;  
Another sways a Mace; another shakes a pike.  
One lies along, anoth'r enthrond in stately chair  
Rowles-ore the brazen blue of th'ever-shining Sphaire.  
Behold, some march afoot, and some on horseback ride;  
Some up, some down, and some before, behind, beside:  
Her's ord'r even in disord'r; and of this jar doth come  
Both unto Sea and Land a plenty-swelling womb.  
39 I never see them look one after anoth'r askance  
In tryangl, in quadrangle, or in sextile agglance,  
Sometime with gentle smile, and sometime with a frown,  
But that me thinks I see the brave youth of a town  
All dancing on a green; where each sex freely plays,  
And one another leads to foot the country lays:  
Where one darts as he goeth a look of I elousie,  
Another throws his Lass a lovely glancing eye.  
40 Then Phaleg said, 
Phalegs' objection concerning the strange shapet given by the  how is't (Sir) that the Soverain-faire  
Who naught unseemly makes in Sea, in earth, in air,  
Yet on this heavenly vault, which doth all else contain,  
(Where ought delight herself and grace and beauty reign)  
Sets many a cruel beast and many a monster fell,  
That meeter were t'abide among the fiends in hell?   

Son (answers Heb'r) indeed the curious hand of God  
Makes all by rules of Art, 
Astronomers.  and nothing gracelesse-odde;  
And this especially the world doth beautify,  

Heber's answer.  That both aloft and here is such variety.  
Yet more, our ancestors that wisely drew the lines,  
And skoared first the Globe according to the Signs,  
Gave each a name and shape implying such effects  

Reason of the names given to the Signs.  As on all under-things they work by their aspects.  
For thy a Ram they made the Sun's twyhorned Inn,  
His curly-golden sign whereat the years begin.  

1. The Ram.  Wherevnd'r is all the land lukewarmed piece by piece  
And puts on rich attire, a flowrie-golden fleece.  
The next they made a Bull, 
2. The Bull.  for there they want to yoke  
The softly-drawing steers that in a sweaty smoke  
Plow-up the fallow grounds, and turning-ore the mould  
Do scour the coult'r again that rust before had fouled.  
Twins of the third they made, 
3. The Twins.  where Love that angry-sweet  
The male and female makes in one together meet  
For either's perfiture; when fruit in cluster grows,  
And all at once are seen both flower ' and graynie rows.  
The fourth a Crab, 
4. The Crab.  whereat this prince of wand'ring fires  
A coast the South again untireably retires;  
And backward (like a Crab) the way before he trod  
Reprints with equal steps, and keeps his beaten road.  
The fift a Lion fierce; 
5. The Lion.  for as the Lions are  
Of hot-infecting breath, so under this same star  
Our harvest glows with heat; yea on the Sea and streams  
The Lyon-maned Sun shoots-out his burning beams.  
The sixth by their devise the title hath of a maid,  

6. The Virgin.  Because th'Earth like a Girl therevnd'r is ill paid  
To bear the love-hot looks that Phoebus on her flings,  
And then, chaste as a maid, no fruit at all she brings.  
The next hath of the Scoales, 
7. The Balance.  because it seems to way  
The silence-loving night and labour-guiding day,  
The Summer and the Wint'r, and in the month of Wines  
Makes either side so even, as neither more declines.  
The next, because we feel then first the Summer gone,  
And sting of Winter come, 
8. The Scorpion.  they called a Scorpion.  
The next, in name and shape an Archer, bow in hand,  

9 The Archer.  He shooteth day and night upon the withered land,  
Upon th'embattled towers, upon the tufted woods,  
His arrows feathered with Ice and snowy soods,  
The next they made a Goat, where, as in shaggy locks  

10. The Goat.  The Goat is wont to climb and countermount the rocks,  
Our goldy-locked Sun, the fairest wand'ring star,  
Remounting up the Globe gins to come us nar.  
And in the latter signs, because they saw a wet  
And ever-weeping heaven, our fathers wisely set  

11. The Water-bearer.  One with a waterspout still running o'er the brim,  

12 The Fishes.  And fishes there apaire which in the water swim.  
But if-so this (my son) not satisfy thy mind,  

Another more subtle reason.  A man may well thereof some other reason find;  
As, that before the word of God made all of naught,  
Before that breeding voice not only th'Infant wrought  
But even the womb of All; th'etern exampl' and plot,  
The wondrous print of things, (now being, and then not)  
On heavenly manner lodged in th'Architects foreseeing;  
And thus, before it was, the world it had a being.  
So first the great Three-One with drift ingenious  
Diplaid of shining heaven the curtain precious;  
And, as upon a slate, or on a painter's frame,  
The shape, of things to-be, portrayed on the same.  
Lo, is not there the draught of some gold-sandy brook  

On the beauens are the models of all on earth.  That on this azure ground glides (as it were) acrooke?  
There softly fans a Rav'n, here swiftly an Eagle drives;  
There walloweth a Whale, and here a Dolphin diues:  
A Dragon glisters here, a Bull there sweeting frets;  
Here runs the lightfoot Rid, and there the horse curvets;  
What thing so goodly abides in air, at sea, aground,  
But some right shape thereof in heaven aloft is found?  
Our balances, our crowns, our arrows, darts and maulles,  
What are they but estreats of those originals  
Whereof th'Almighty word engrove the portraiture  
Upon the books of heaven for evermore t'endure?    

28 But what (quoth Phaleg.) Phaleg asketh Heber concerning the two Globes that Astronomic held in her hands Heber makes answer that in her right hand is the Globe of Sea and Earth: and because there-over could not be painted the Elements of Air and Fire; nor over them the heavens of Stars wand'ring and fixed; the Primum mobile, and Empirean; they are all here together tepresented by ten Circles, whereof I shall speak hereafter: but first concerning the Seas interlacement with the Earth, to make on Globe.  
29 — The Sea doth cou'r all every where, But only in certain parts d●sparpled here and there. All the points hence arising tò be considered, may be drawn to eight Articles. 

1 Concerning the diverse names of the Sea.  
2. Concerning the place or Channel thereof.  
3. To show the parts thereof, and whether it compose the Earth, and how.  
4. Why it is not increased by the waters continually falling into it.  
5 Concerning the Ebb and Flow.  
6. Why the Sea-water is salt.  
7. Of the Enterlacement of the Sea with the Land.  
8. Whether the Earth be round or flat.   Of them all in order.  
1 For the Names of the Sea, it is called of our Poet, Th'Ocean, Neptune, Neree, and La-Mer. Some think this last was drawn from the Latin Amarum, because the Sea-water is salt and bitter. Why not rather of Mare, which cometh of Marath, signifying the same? The word Ocean hath diverse Etymologies. For Suidas holds the Sea so called of a privative turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido, because the waves thereof so follow one another, as they cannot be severed. Others derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies Swift; because the Sea hath so quick a continual motion. The other two names are merely poetical, and used by a Metonymy.  
2 Now concerning the place or Channel of the Sea: It is said in the 33. Psalm, That God hath gathered the waters together as into a vessel, and heaped them up as a treasure: Whereto not unlike is the Philosopher's opinion; that the Earth is the Centre of the world, girt and compassed (though here and there uncovered) by the Sea; which also falles-into, and fills up the hollow deeps thereof; and so becomes a huge mass and treasure (as it were) of waters, from whence the Divine providence draws innumerable Rivers, to run thorough the veins and over the face of the Earth. And further, that the Sea is not only the receptacle of all rivers thereinto falling; but is also the great store-house of waters, both for the Earth, and Sun; which haling-up the steam of waters from Sea, to mid region of the Air, makes thereof diverse Meteors, but most store of Rain. Our Terrestrial Globes, and the report of Pilots and Navigators, that within this hundred years have traveled all Seas, makegood that is said of the great bed or channel of the waters. And thereto also accords that which Ovid hath, 1. Metam. 
Tum freta dissundit rapidisque tumescere ventis.  
jussit, & ambitae circundare littora terrae.  
Then spread the Seas, them bad with boisterous wind  
To swell, and all the Shores of Earth imbind.   
3 Whereas it hath been aforesaid, in ordering the Elements, that the Water is above the Earth; this breeds a scar to the third Article: for if the Sea lie higher than the Land, and doth the same round about environ; how comes it to pass that the Land is not overflowed thereby? Considering this Element is not easily kept within bounds; but of a moist and flowing nature, still running downward. But this is before answered in the second Article, where it is said, that the Sea is gathered together on a heap to a large compass; so as the parts thereof next the land, tending toward the proper Centre of their whole mass, draw not from, but rather to the Sea; which hath for main bed or channel that large extent of the East & West Ocean: where, what do we see (to speak of) but waters? For a few Islands, here and there scattered, are nothing to the huge wasternes of the Sea. And that is moved three kind of ways: One way, as it is Water; another way, as it is the Sea; the third, as it is accidentally forced by the winds. Of the later I will not here speak, but of the two former together. It is the nature, indeed, of all water to run downwards; but the Sea, as well in proper channel (where it is hoist fare above the land) as also in the parts and arms thereof, hath set-limits and bounds which it cannot pass. For so Almighty God the Creator hath ordained; who shut the Sea with do●res, when it b●ake forth as if it had iss●od out of the womb, job. 38.8. Who bond the Sea with Sand, by a perpetual decree, which it cannot pass; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it, jer. 5.22. and diverse like places there are in holy Scripture. Now, whereas the Sea and Land do make one Globe together, certain it is that the highest part of the Land is commonly furthest from the sea, as plainly appears by the current of Rivers; and the highest of Sea furthest from Land. This also is proved by diverse of the learned, and men expert in Navigation; who say, that coming to land, they perceive the Sea still to decline, and that under the Equator it is higher than in any place else: the reason is (I think) because there it hath in furface the largest compass, and highest Arch of a Circle, or Globe; as appears by the Card. How then doth the Sea compass and enuno on the whole Earth? First by the great body thereof, which is the Ocean; then by the Midland-sea, the Sound, and other like Bays; by the Cimbrian, Arabian, Persian Gulfs; and many other little Seas and great Rivers; which are to that body, as arms, legs, veins and hair, whereby it is joined to the Earth. The particulars of both are plainly set forth unto us, both in our globy and flat Maps of the world; that I need say no more of them.  
4 For the fourth Article we must consider this; that the Earth so environed with Sea is a spongy & poicus body, full of channels & conduit-pipes; both near her over-face, and thorough her inner parts every way: whereby it comes to pass, that all the great streams arising of little springs and fountains fare from Sea, and, before they come there, encountering and bearing with them an ininite company of land floods, brooks, and small tides; yet increase not the Sea; which affords so much water to the whole Earth by her secret ways aforesaid. As for the Snow and Raine, which falleth sometime in great plenty, to increase the waters: this is but an exchange that the Air still makes in paying that again which it borrowed of the Sea. Yet above all is the power and wisdom of God the Creator to be thought-on, who by his only will and command keeps so the waters heapt-together in his great Magazine of the Sea; which otherwise, both by reason of their nature, and daily increase, would overflow all, as they did before God commanded the dryland to show itself: then fled they at the voice of their Maker, as it is said in the 104. Psalm, And beholding the shore stopped their course there; yea ran again backward, as fearing their Master.  
5 Hereupon it folleth out fit, that I speak somewhat of the Seas Ebb and Flow. This is the right and proper motion thereof, considered, not as water, but as the Sea. The Poet in the third day of his first week, shows diverse opinions concerning this Ebb and Flow. Some think that when the waters were first commanded to retire and show the dryland, God gave them this perpetual motion; which as a balance, whereof the Equator is beam, doth rise and fall without ceasing; and hath this virtue from the Primovable; and shall continue it to the world's end. But the learneder sort hold the Moon, by her diverse apparitions of waxing and waning, to cause this motion of the Sea. Whereunto the Poet also, in place above-quoted, seems to incline. Some say also the Sun helps it forward, and breeds great alteration in the mass of waters, by his great heat and brightness: because it is observed that always, when the Sun and Moon are in conjunction, the Seas Ebb and Flow is greatest: but this also comes specially by the Moon; as by some reasons here following shall further appear. The holy Scripture indeed here, as all where else mining the wondrous order of Nature, teacheth us to lift up our thoughts to God the Creator; who stirs and stays the Sea, how and when it pleaseth him: yet may we say nevertheless, that herein he commonly doth use the service of second causes; though keeping still to himself the sovereign authority over them all; so as he can hinder, change, and utterly destroy them at his pleasure. With this acknowledgement consider we these Inseriour causes. Plutarch in his third book of the Philosopher's Opinions, Chap. 17. shows what they thought of old time concerning the Tides and alterations of the Sea. Some (he saith) ascribe the cause of them to the Sun and Winds; others to the Moon; a third sort, to the high-rising of waters in general; a fourth, to the swelling of the Atlantic Sea. Now he distinguishes the motion into three kinds; to wit, the Stream, and that is natural; the Flood, and that is violent; the Ebb, and that is extraordinary. As for the Flood, it is a motion of the Sea water, rising and falling twice in some and twenty hours; whereby the Sea is purged and cleansed, by certain periods answerable to the rising and setting of the Moon. It is in the n●ame Ocean, open to the winds, that the 'slud is strongest, but appears chiefery by the shore-side, & where it is not checked or stayed by some islands. The Midland Sea hath not the Tide: In the Adriatic and other like Bays there is scarse any. The Baltique hath none at all; because it is so straightened and bound with land every way, and is so full of Islands. If the Moon be in the wain, or past the first qua●ter, the Tide is every where weak; but near the new Moon, or full, it waxeth very strong: and this is held to be the reason, because this Planet being so near unto us, and having Domimon over all moisture, increaseth the waters, and draws them to and fro, as she riseth or setteth: for where she setteth unto us, she riseth unto the other Hemisphere. The Ebb and Flow is sometime more slow and gentle, sometime more swift and violent, according as the Moon waineth or waxeth: but herein must we note also the diverse seasons of the year; together with the winds, which help or hinder much the Tides, and cause them to run more swift or slow. This power hath the Moon by motion of the Primovable; which maketh her 'tice and set, as the Sun and other Stars do, in the space of a day. When she riseth, the sea gins to swell, till she come to the Medridian or Moone-line of any place; and from thence abateth all the while she is tending to the set: then the Sea descends with her, till she come toward the Counter-Meridian; where the water is again at the highest, and falls till she rise again to this our Hemisphere. So whereas the Tides keep no certain hour, but are sometime sooner, sometime later; the cause is, that, though the Moon be whirled about with motion of the Primovable; yet, having proper motion in latitude of the Zodiac, thwarting that other, she riseth not always at the same time, nor in the same Sign, not with the same light and distance from the Sun; nor with the same conjunction and aspect of other Planets and fixed Stars: all which cause a difference, and are some more, some less disposed to the increase of waters. And these Sea-waters do also much differ in nature: Some are clear and purified, and have room enough; these flow moderately, but higher; others muddy, thick, and kept-in with straits; which run with more violence, though not with so high a Tide. This hath God appointed to cleanse and preserve the waters: for in time of calms they grow rank, and the Sea sends-up ill vapours; being the great sink (as it were) of corrupt matter, which is to be scummed and cleansed by the Tides and winds. These also do serve for Navigation; but chief to magnify the Creator's wonderful power; when we see thereby, and consider how truly it is said in the Psalm 107.23. and 24. They that go dawn to the Sea in sh●ps, and occupy their busiaesse in great waters, do see the works of the Lord, and his wonders in the deep, etc. For that huge mass of salt-water yields itself captive (as it were) to the Moone-beames, and thereby is easily commanded. I will enter no further into the cause of this Miracle, but, lest I be too long in these notes, leave those to search it deeper, that are more able.  
6 Concerning the bitter and saltness of the Sea-water, Plutarch hath spoke thereof, in his book of the Philosopher's Opinions, 3.16. see what he saith there; and in the ninth question of his first book of Tabletalk, and in the first question of his Natural causes. Aristotle in the 23. Section of his Problemos. Pliny in his second book, from the 97. chap. to the 101. where he assoiles the most objections that are made concerning this point of the Sea: but especially in the 110. he ascribes there to the Sun the Saltness of Sea-water at the top, not at the bottom. With him agrees Mellichius upon the same Chapter of Pliny: Garcaeus in the 36. Chapter of his meteorology: Danaeus in his Christian Physics, 2.11. And Velcurio in his Comment upon Aristolles Natural Philosophy, 3.7.  
7 Of the seventh Article enough hath been said in the third, and the Terrestrial Globe and Maps do make all very plain.  
8 There rests, for the eight Article a word to be said concerning the form or shape of the Sea; whether it be round or flat. That which hath been aforesaid, shows plainly it is round; but neither in it whole self, nor parts: how then? Only as it is interlaced with the whole body of the Earth, and hath for bed the great deep. If any be so curious, as to seek herein further satisfaction; let him read Scaliger against Card. Exercit. 37. etc. So much for these eight Articles touching the Sea.  
30 Here should th'air. The Poet goes about here to range in proper place both the Elements and Heavens: to wit, The Earth lowest, the Water next thereupon, than the Air, than the Fire: next over these the seven Planets, and above them the Fix-star-heaven embraced with the primovable; and over that the glorious habitation of Saints. This is the common opinion of Christian Astronomy, agreed-on by most Winters both of late and former times. Some few, as Copernicus and his followers, gainsay it: but the Poet takes after that opinion, which is most likely and most received.  
31 Among the greater Six The Terrestrial Globe hath Ten Rings or Circles; six great ones; so called, because they divide the Sphere after the full compass thereof into equal parts: and four called least, because they divide it into parts unequal. The first of the great, here mined by the Poet, is the Equator or Equinoctial, which I term The Circl ' of Match-day night. This Circle in every part thereof is like distant from the Poles of the world: divideth the Globe into two equal parts, and is the greatest of all the Circles: by reason whereof it comes to pass that the Sun and other Planets have under this a swifter course than other of those heavenly bodies: as contrariwise, they run slower when they come nearer the Poles. And when the Sun is under this Line, day and night is equal throughout the world, and that caused the name. There are two such times in the year; the one called of the Spring the Vernal Equinox, about the eleventh of March; the other the Autumnal of that Season, and falleth commonly near the thirteenth of September. For when the Sun first entereth Aries, or Libra; then is he under the Equinoctial, and stayeth as long above, as under every Horizon: that is, twelve hours a piece, half the natural day. This and the rest would better be understood with an Armillary Sphere in hand.  
32 This other. The second great Circle is called the Zodiac, which divides the Equator into two equal parts, at the beginning of Aries and Libra, and the one toward the North, is called the Arctic half, and the other, toward the South, the Antarctic half of the Equator. The Zodiac hath other Poles or Axelpoints, than those of the world, and from them also distant 24. degrees: which also in the Globes turning draw-out the Tropic Circles of Cancer and Capricorn; whereof hereafter.  
33 This other passing-through. The Astronomers imagine also two other great Circles, called the Colours, which a man may think do stead the Globe no more than to hold the parts thereof together. For the office that some give them to distinguish the Night-qualles and Sunstaies, belongeth more properly to the Equator and Tropickes. The Poet here exactly describes the first Colour, and saith it is drawn from one of the Tropickes to the other, to note the stays of the Sun, who coming thereto near, goes not so fast as afore.  
34 And this here crossing. This is the description of the second Colour, that shows the equal space betwixt the two Equinoxes, or Eaven-nights of Spring and Autumn, and the two Solstices or Sun-stayes of Summer and Winter. The word Colour comes of the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies curtolled, or cut off by the tail: because only one part appears unto us, and the other is hid, and so saith Proclus.  
35 And this the circls ' of Noon. That is, the Meridian, which passing through the Poles, and our Zenith, or Crowne-point, divides the Globe into halves, the one East, the other West. It is called the Noon-line, or Meridian, because always when the Sun by sway of the Primovable comes thereto, at what time or place soever, then there it is Noon; and Noon is nothing else but the midday Natural, or Artificial: Whereupon it follows, that all Cities under the same Meridian stand alike distant from East and West: and contrariwise, if one be nearer East or West then another, they have not the same Meridian, but diverse. Th'ark then, or round parcel of th'Equator (reckoning from West to East) which is between the Meridian of the Fortunate Isles, and the noon-point of any place or City, is colled the longitude or length of that City or place; and their Latitude or breadth is the Ark of their Noon-circle from th'Equator to the Crowne-point. Hence also arises the distinction of Climates, implied here in the word Horizon, which moveth as fare as you will to North or South. The Ancient Astionomers (saith Appian in the 6. Chapter of his Cosmography) divided the whole Earth into seven Climates, or degrees of heat and cold: but we now observe nine, by reason of our late more exact discoveries. A Climate is a space of the Earth between two parallels, or lines of Latitude, differing half an hour in Sunne-dyall one from other: for the Sun drawing from the Equator toward the Poles, must needs make the days unequal. And so much is one Climate removed from the Equato, as makes the days there differ half an hour from the Equinox; from Day-and night-caven. Hear further is to be noted, that every Climate takes 〈◊〉 of 〈◊〉: en●●keble City, River, Country, Isle, or Mountain etc. From the ●●qu●●● then to reckon Northward, the first Climate is c●lled of M●●●, because it runs thorough the midst of that City in d●●●ke: 〈◊〉 second of Sie●●, a City in Egypt, under the Tropic of Ca●●●: the third, of Alexandria; the fourth, of Rhodes; the fift, of Rome; the sixth, of Pontus; the seventh, of Boristhenes; the eight, of the Riphean hills; and the ninth, of Denmark: And Southward, the same with note of opposition, or relation; as the first is Counter-Me●oe, the second Counter-Sie●●, and so the rest.  
36 The Winter Tropic. Having spoken of the six great Circles in the Sp●ere, he comes now to handle the four less; whereof two are called Tropics or Turns, one of Winter, the other of Summer. The Winter-Tropicke circle is made or drawn by the Sun first entering into Capricorn; whereof it is called also the Tropic of Capricorn, and falls out nigh the 12. of September, with the Winter Sunnestay: for then the Sun ●ay go no further from us, but turns again toward us; and thence hath this Circle the name: as also that other Tropic of Cancer, which is the Summer Sunstay or Turnagaine of the Sun then entering into Cancer, (about the 12. of june) and mounting no higher above our Horizon.  
37 The two other small Circles, are the Arctic & Antarctic, both equally distant from the Equator, and easy to be observed in the Maps, both flat and round. They are imagined, for Astronomy-sake, to be drawn by the Poles of the Zodiac moving about the fixed Poles of the world; one at North, the other at South. That of the North is called the Arctic or Beare-circle, of that Pole so near are markable Star in tail of the little Bear; I say so near, because, although it be commonly called the Polestar, yet is it some four degrees from the Pole: that of the South is called Antarctic, because it is opposite to the other Circle and Pole, and hath not (no more than the South-pole itself) as yet got any other proper name: though some that have that way sailed, have observed, about the South-pole, one great and fair Star called Can●pus; and others take notice of four, which ●●ey call the Cross.  
38 The Ball she b●ares. After description of the Globe Terrestrial, he comes to the Celestial, the Globe of Heaven; wherein are set down, from either side of the Equator to the Poles, the suadry Constellations, according to the diverse names and figures, which the Astronomers have given them; to show in what sort they work upon the lower bodies on earth, and to make their postures and distances the better observed.  
39 I never see them look. By a dainty comparison he toucheth, in few verses, upon the chief point of Astronomy; concerning the Aspects, influences, and wonderful operations of the Setstars and Planets; according to their sundry conjunctions and distances (beside their proper motions) caused by the heaven's admirable whirlung-about. To speak of these, their aspects, and glance one at another, in Triangle, Quadrangle and Sextile, whereupon the Astrologers make their discourse and judgement, would require a long Comment. Read the third book of the Divinations of learned Peucer.  
40 Then Phaleg said, how is't. Phaleg (as the Poet makes him) imagining all these strange & ugly shapes, which Astronomers have devised, were by the Creator's self so drawne-out and limbed on the overface of heaven, asketh Heber the reasons thereof: who nameth diverse, here cunningly set forth by the Poet. The first is taken from the consideration of God's infinite wisdom. who in the diverse proportions of so many bodies, hath engraven most manifest arguments of his own greatness and power. The second is, that the ancient Astronomers, well weighing the powerful effects of these heavenly Signs, gave them names most answerable to their properties As in the Zodiac (to omit the rest) there is 

1. the Ram,  
2. the Bull,  
3. the Twins,  
4. the Crab,  
5 the Lion,  
6. the Virgin,  
7. the Balance,  
8. the Scorpion,  
9 the Archer,  
10. the Goat,  
11. the Water bearer,  
12. the Fishes.   Of those Marsilius Ficinus, in his Comment upon Ficinus Platonicus (3. lib. Ennead. 2.) hath in few words to this effect. The old Heathen Philosophers did set the Ram first of all the Signs in the Zodiac, in honour of jupiter Ammon, whom also they were wont to paint with two horns on his head: The Bull follows next, because when the Sun comes there, the earth is fit for tillage: In third place, the Twins, for increase and multiplication of all things then springing and engendering: After these comes the Crab, because the Sun in that Sign gins to recoil and go backward: then the Lion, because there the Sun is most hot and fiery coloured: then the Virgin, because the earth at that time scorched with heat of the Sun, is barren, or like a Maid brings forth no increase: then the Skoales or Balance, because the Sun therein weigheth (as it were) the day and night, and makes them equal: then the Scorpion, so called, because the Sun is there gone so far of, that the Air gins to stnoteng us with cold: and therefore the rather next follows the Archor: so named for the piercing cold of his arrows driven with the wind. The Goat hath the next place, because the Sun there gins again to raise up himself, as a Goat doth to browse: The two last are allotted unto the Waterman & Fishes, for the much rain and moist season of januarie and February. Some say otherwise; that these Signs, and the rest, had their names from the posture of stars in their sundry constellations. Let me join hereto (as it will be are the translating) that which Macrobius hath in the first book of his Saturnals, chap. 21. The Egyptians when they would consecrate an Image for the Sun, they made it with the head halfe-shaven and hairy on the right side This hair kepton doth import that the Sun is never quite hidden, or hindered from his working upon natural things: but the shaved hair, whose roots yet are left, showeth that this glorious Planet even when we see him not, hath power like hair to rise and grow again upon us. Hereby also they signified that time of year when the day close-powled (as it were) is at the shortest; which men of old time called the Winter-Sun-stay, in Latin So●stitium brumale, of Bruma, drawn from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Short day. Thence the Sun thrusting upward again, out of the secret places where he lay (as it were) hide, enlargeth his course, and prevails even to the Sunstay of Summer; which is counted his kingdom; and therefore the Egyptians have consecrated the beast that stands in Zodiac, where the Sun hath yearly greatest heat: and call that Sign of the Lion, the house of the Sun, because the substance of that beast seems to be drawn from the nature of that Planet. For first he surpasseth all other beasts in force and heat, as the Sun doth other Stars: then as the Sun in the forepart of the day and year, hath his force still increasing till Noon or Summer, and then grows weaker and weaker till Set, which is the weakest part of the day; and Winter which is the weakest of the year; even so is the Lion made strong before, small and weak behind. Moreover, it is observed, that the Lion hath his eyes always open and sparkling; as the Sun with an open and unweariable eye, looks on the round world continually. Thus of that Sign, though all the rest also are held by good reason agreeable to the nature of the Sun. To begin with the Ram; See the great agreement: For he, during the six months of Winter, useth to lie on his left side; and all the rest, from the Spring to Winter again, on his right: as the Sun also, from the Equinox or Euen-night of Spring runs the right side- Hemisphere, and at the other Euen-night changes to the left: and for that cause jupiter Ammon, the supposed Sunne-setting god of Libya, is feigned to have the horns of a Ram; wherein lies the force of that beast, as the force of the Sun is in his beams: The Greeks' also call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ram, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a horn. Now, that the Bull hath some correspondence with the Sun, the Egyptian Idolatry shows it by diverse instances: one, that in Heliopolis (i. the City of the Sun) they chiefly worship a Bull called Netiros, consecrate to the Sun: Another, because the City of Memphis honours the Bullock Apis for the Sun: a third is, that in a stately Temple of Apollo at Herminthi they consecrate to the Sun, and worship a Bull, which they call Bacchis, there famous for diverse miracles agreeable to the nature of the Sun: for his hair grows backward contrary to the nature of other beasts; and therein they hold him like the Sun, striving against the course of Heaven: they say also that he changes his colour every hour in the day. What to make of this I the Translator know not; except it imply the same that Hermes Trismegistus noted, when he saw in Egypt a beast dedicated to Serapis, make-water twelve times of equal distance in a day; and thereby gathered that the day should be divided into twelve hours, P. Virg. de Invent 2.5. and this may have relation to the Sun: but I come again to Macrebius. The Sign of Twins, which are taken for Castor and Pollux, that were thought to live and dye by turns, what may it better signify then one and the same Sun, sometime rising upon our Hemisphere, sometime going down to the other? The sideway crawling of the Crab, what better can it mean, than the Suns never strait, but sideway passing thorough the Signs; and here especially, where he gins to turn from aloft downward? Of the Lion we have said already. The Sign of the Virgin with an care of corn in her hand, what means it else, but the power and virtue of the Sun, whereby that ear and all others are laden with Come? therefore also is this Maiden taken for Justice, which only causeth all fruits growing to serve man's use. The Scorpion, and the Balance likewise, doth wholly represent the Sun's Nature, which is but cold and stark in Winter, and sunk down as the lower Scoale; but afterward stirs-up again the sting of his inward force, nothing diminished by the late could. Th' Archer which is lowest of all the Signs in the Zodiac, hath the forepart of a man, and hinderpart of a horse: to show that the Sun is fallen from his highest place to his lowest; as it is a strange abasing of a man, to become a beast; yet shoots he an arrow, to signify that all creatures on earth be cheered and quickened by the Sun, however fare from them. Under the Goat the Sun gins to advance himself again from below; and this is the right manner of that beast, who commonly stands on his hinder legs to feed upon the Rocks above him. And doth not the Water bearer show also the right nature of the Sun? For how should we have rain upon the earth, if the Suns hear drew not first the vapours upward; which being turned into water by the cold mid-region of the Air falls down again in plentiful showers? In the last place of the Zodiac are the Fishes. These also have been consecrated unto the Sun; not so much for likelihood of nature, as to show the force and virtue of that Planet, which maintains life not only in the Birds of the Air, and Beasts of the field; but even among those Creatures also, which living in the water seem to be unseen of him. So mighty is the Sun's operation, that with his piercing beams he quickeneth such things as man would think fare out of his reach. So ends the Chapter. Now concerning such Countries as are subject to the sundry Signs, look what Ptolomey saith, and what the Poet Manilius in the fourth book of his Astronomical Poem; though many toys he hath, not agreeing with Ptolomey. Read also Lucas Gauricus, who in his Geometry hath set down every particular. I tell them not here, lest I be too long.  
41. But if-so this. Of the aforesaid shapes in heaven, this is the third reason, somewhat more curious than the two former; to wit, that God, from all Eternity conceiving in himself the Idea and pattern of the World, which he meant to create, would have the models of all earthly things be recorded in the heavens: I call this a curious reason; because if it be narrowly examined, it will be found but a pretty invention to embellish a Poem, wherein a man hath leave to take any matter, savouring of truth or likelihood, to refresh and please the most courteous Readers withal.    




Passant outre & pour aneantir les fables des Grease Heber dit que les noms donnez aux estoil les des deux poles contienent les mysteres de l'eglise: ce qu'il tasche de prower par une brefue consideration de chascune d'icelles: premierement du pole arctique.  Et urayement si i'osoy (que n'oseray-ie pas  
Pour arracher du ciel les forcenez combats,  
Les profanes larcins, les nopces detestables,  
Et bref tout l'attirail de ces monstreuses' fables,  
Don't ie ne sçay quells Grease à l'auenir voudront  
Du Ciel glisse-tousiours deshonorer le front?)  
je te pourroy monstrer, que sous ces characteres  
La Tout-puissante main a descrit les mysteries  
De sa saincte Cité: que ce n'est qu'vn crystal,  
Où du sicele avenir se lit l'ordre fatal:  
Vn public instrument, une cart authentic,  
Qui sans order contient le recit Prephetique  
Des gests de l'Eglise. O bean Char flamboyant,  
Qui comme un tourbillon enleves le Voyant,  
Tu roves a l'entour d'vn des Poles du monde  
Sans moviller plus les bords de tes iantes dans l'onde;  

Le Chariot.  Et sans plus establer tes courserots sumans,  
Sous la ronde espesseur des plus bas elements.  
Cependant Elisec, 
Bootes.  attentif, te regard:  
Brule a'vn feu de zeal: &, convoiteux, lui tarde  
Qu'il pique tes chevaux, & que sur l'astré mont  
Il les face tourner dedans un petit rond.   

A son flanc est David, 
Hercule.  qui dans sa main guerriere  
Por te d'vn fire Lyomla flambante criniere.  
Ici luit sa Couronne: ici sa Harp d'or:  
Ici de sept brandon's rich, 
La Couronne. La Lyre. La petite Our se. Le Dard. Andromode.  s'honore encor  
Cest Ours, qu'll mit à mort: & lafoy sifflante Lance  
Que le Roy d'Israël, maniaque, lui lance.   

Patron de Chasteté, saint honneur de l'Honneur,  
Susanne, en te voyant ie fremiroy de peur:  
je pleureroy tes pleurs, & les pesantes chains  
Don't tes bras sont liez, me donroyent mille geines,  
Ainsi qu'à tes Parens: &, triste vers les cieux,  

Cassiopee. Cephee.  Comme eux ie leverois & mes mains & mes yeux,  
Sans que d'vn Daniell'ayde sainctement pronte  
Te sawe bien à temps, 
Persee.  & de mort, & de honte:  
Et par les rais puissans d'vne horrible clarté,  
Qui part non de Meduse, 
La Teste de Meduse.  ains de la Verité,  
Empierre les tesmoins: & fait qu'vne tempeste  
De cailloux foudroyez leur gresle sur la teste▪  
Aussi tant que le ciel en rond se tournera,  
Vn trophee si sainct sur nos chefs brillera.  
Auec ce grand Dragon, 
Le Dragon.  ceste Idol felonne,  
Que ce Prophete Hebrieu dans Babel emprisonne.   


Pegase.  A qui pourray-ie mieux un Pegase égaler  
Qu' al' un de ces Cheuaux qui slamboyent en l'air,  
Avaunt que le Tyran de la petite Asie,  
Euflammé de courroux, 
Maccab. c. 5.  ait Solime saisie?  
A qui l'ardent Chartier, 
Le Chartier.  qu' au grand Ezechiel,  
Qui attelle si bien la coach d'Israel?  
A qui le Cigne blanc, 
Le Cigne.  qu' à ce Tesmoin sidelle,  
Qui pour son master mort souffre une mort cruelle,  
Ace Diacre saint, des Martyrs l'ornement,  
Qui mesme auant mourir chante si doucement?  

Le Poisson Borcal. Le Dausin.  A qui ce be au Poisson qu'on voit ici reluire,  
Qu'au Poisson qui seruit à Tobit de collire?  
A qui le clair Dausin, qu' à ce grand fils d'Amram,  
Qui conduit à trauers le flot Erythraean  
Les poissons de jacob, & pass son armee  
A pied sec & sans nef sur la rive Idumce?   

Et que diray ie plus? Dieu n'a pas seulement  
Engraué dans l'airain du viste Firmament  
Sa devise sacree: & dessous la figure  

Le Triangle. Ophiucun  D'vn Triangle portrait sa trine-une Nature:  
Ains sons ce jowenceau, qui tue le Serpent,  
Son fills domte-Satan, son fill! qui va rompant  
Par le choc d'vne Croix (sa machine plus forte)  
Les verrous eternels de l'infernale port:  
Et sous ce bell Oiseau, 
L'Aigle, ou Colombe.  mignon du Dieu des Dieux;  
Qui contemple asseuré le Soleil de ses yeux,  
Et souuent de ses mains arrache le Tonnerre,  
Son Esprit, son Amour qui visite la terre,  
De plumes revesru: joint que cest Astre ailé,  
Par le chef par le col, par le dos estoillé,  
Ne resemble pas moins la simple Colombelle,  
Quel' Aigle aubec-crochu, l'Aigle fierement belle.   

Et que diray-ie encor du Baudrier, 
Puis du Zodiaque. Le Belier.  qui doré  
Est de deux fois six Feux richement decoré?  
Celui qui guide l'an, est l'Agneau du Passage:  

Le Taureau.  Le second, ce Taureau, que l'idolatre rage  
D' Isaac mole au desert. Et les clairs Ensançonr,  

Les Bessons. L'escreuice.  Du saint fils d'Abraham sont les Enfans bessons.  
Le quart est Solomon, qui comme v●e Escrevice,  
Chemine en reculant: se tovill dans le vice  
Tout ainsi qu'●m verrat: & profane Vieillard,  
See rend d'ame & de cor●●galement paillard.  

Le Lyon.  Le quint, ce Lionceau, que la robuste address  
Dufoy droyeur Samson comme un chéureau despece,  
Et le sixiesme encor, 
La Verge.  la Verge, qui pour nous  
Enfante son german, son pere, & son esponx.  

La Balance.  L' antre, ce Trebuchet, où l'Isacide Prince  
Va just balancant le droit de saprovince.  

Le Scorpion.  L' autre, cest animal qui blesse traistrement  
Car il n' importe rien que ce sign on appelle  
Ou madré Scorpion, ou Vipere cruelle.  
L' Archer est Ishmael. 
Le Sagitaire, Levit c. 16. Le Ch●urecorne. Aquarius.  Et celui qui le suit,  
Est le Bouc qu'au desert le Prestre huslé conduit:  
Le Vers' cau est le fils du mute Zacharie,  
L'auant-coureur de Dieu, le fourrier du Messie,  
Qui dans le clair jordain noye tous les pechez  
Des hommes vivement d'vn repentir touchez.  

Les Poissons.  Et ces ceux clairs Poissons, ceux que dessus la rive  
De l'Asphaltite mer la Parole alme-vive  
Benit divinement, si bien qu' avec cinq pains  
Ils soulent, nourrissiers, plus de cinq mille humains,   


Finalement, celles du Pole Antarctique. Orion.  Mais cà tournons un peu l'estincellante Bale,  
Et subtils visitons la demi voute Australe.  
He, ne cognois-tu pas ce Guerrier furieux,  
Qui pres du clair Taureau slamboye dans les cieux?  

L' Eridan. Le Chien. Le Canicule. Le Liéure.  C'est le grand josué, le fils de Nun, qui pass  
A pied see le jourdain: & qui passé, terrace  
Les Chiens Cananea●s: & met son pied veinceveur  
Sur le Liéure d'Amor jam veincu par la peur.   

Voici l'antique Nef, saint asyle du Monde,  
Qui superbe triomphe & du vent, & de l'onde.  

L'Hydre.  Voici les lawns plis du Coulewre d'airain  
Qui luit dans le desert, Medicine sowerain.  

Le Corbeau. La Coupe.  Voici l'heureux Corbeau qui nourrit le Thesbyte,  
Voici la rich T'asse où joseph premedite  
Sesse Prophets discourse. Voici sur mesine ranc  

Le Centaur.  Le Cheualier du ciel, qui revestu de blanc  
Paroit à Macabee, & dont l'argente lance  

Le Loup, ou fere. Ara.  En sin du Loup pay creve si bien la pance,  
Que sur l'Autel de Dieu profané tant de fois  
Refume un saint encens, que l'accordante voi●  
Des Levites sacrez dans le temple resonne,  

La Couronne australe. Le poisson austral. La Balaine.  Et larace Asmonee obtinent ceste Couronne  
Pour regner en Isac. Voici l'heureux Poisson  
Qui paye le tribut pour Christ, nostre rançon.  
Et la Balcine encor, dont la poictrine infete  
Tient trois iours en depost la vie a'vn Profete.   


Notable correction du Poet, sur les discours precedens en quoy sa piety & son erudition se descowrent.  Or ce pendant qu'Heber, comme mon truchement,  
Des figures du Ciel discourt si hardiment,  
Qu'il tente les destours d'vne sent nowelle,  
Et bat, audacieux, une cord pucelle,  
christians, ne ponsez pas que i'aille recéuant  
Pour Articles de foy ce qu'il met en avaunt:  
Que du Zenonic uneille apuyer le Portique,  
Mettre aux sepi l'Eternel, & du destin Stoic,  
R'ensiler les chesnons: ou, lisant l'auenir  
Dans le liure duciel, Chaldee devenir.   

Rien, rien de teut cela: seulement s'entrelasse,  
Vn si noweau discourse, a sin qu'il vous deslasse,  
Et qu'ay ant●usqu'●ci passé tant de fossez,  
Tant d'horribles deserts, taut de rocs crevassez,  
Tant de baveux torrents, dont la bruyante rage  
Poussant flot country flot guorroye son rivage,  
Vou● reucontriez en fin un lieu delicieux,  
Qui tousiours a'vn bon oeil soit regardé des cieux,  
Où coule un clair ruisseau, où vente un doux Zephyre,  
Où pour vous caresser la terre semble rire.   

He! quisçait ô Lecteur, si ceux-là qui viendront  
Apres nous, comme nous, pleins de zeal, rendront    


Yea, 
Further, to blot out of memory the Greek fables, Heber saith, that the names given to the stars contain the mysteries of Holy Church.  were it not (I fear) to bold an enterprise,  
(Although why should I fear to cancel all the vice,  
Theft, fury, sacrilege, profane incestuous beds,  
And all the monster-lyes wherewith Greeks idle heads,  
(We know not what they were) to mock all After-age,  

given to the stars contain the mysteries of Holy Church.  Of th'evermoving heaven dishonour would the stage?)  
Well could I let thee know how these shapes under them  
Contain the mysteries of new jerusalem:  
That here the fing'r of God as on a crystal drew,  
For holy men to read, what ever should ensue:  
A public register and chartr' authentical  
Containing orderless the view prophetical  
Of all Church-monuments. 
Charles-wain.  O chariot firie-cleer,  
That swift and whirlwind-like up-ravishedst the Seer,  
About the Northern Pole thou drawn art day and night,  
And dippest not at all thy wheels in Amphitrite:  
Nor stablest once thy team, still-royling, never spent,  
Below the massy round of base Element.  

Bootes.  Mean while Elisha (lo) full wistly thee beholds,  
And with a fiery zeal his master so withholds,  
That up the starry mount he makes the steeds to sting  
And round and round again to turn and trow the ring,  
See David fast-him-by, 
Hereulet. The Crown.  who bears in warlike hand  
Some Lion's tufted mane, that flameth like a brand:  
Here shines his royal crown, 
The Harp.  and here his harp of gold;  
With seven stars richly decked; 
The little Bear●.  here th'ugly Bear behold  
That for his father's Lamb he, than a shepherd, slew;  

The Lance.  And here the whizzing lance that mad Saul at him threw.   

Now thee Susanna fair, 
Andromeda.  example of chastity,  
And honour's chiefest hou'r, I tremble should to see,  
And weep thy trickling tears; and those so weighty chains  
That bind thy lily wrists would yield me a thousand pains  
Among thy dearest kin; and cause me to the skies  

Cessiopea.  For thy deliverance join with them hands and eyes:  

Cepheus.  But that a Daniel I see makes holy speed  
From death and shameful doom to save a maid at need.  

Perseus.  He with some powerful beams of over-awing light,  
Which comes not of Meduse, 
Medusa's head.  but of the Truth and Right,  
Confounds the witnesses, and breaks them head and bones  
With thunder-darted hail of ly-revenging stones.  
And sure, as long as heaven doth whirl-round any Sign,  
Shall e'er above our head so holy a Trophy shine  
Anuyst this Idol foul, this dragon ugly and fell,  

The Dragon. Pegasus.  Which was in Babel penned by that young Daniel.  
To whom may Pegasus more sitly be compared  
Then t'one of those same horse that in th'air burning flared,  

Macab. c. 5.  Before the Tyrant great of Asia the Less  
Did in a fiery rage jerusalem oppress.  
This earnest Wagoner, 
The Coachman.  who'st but Ez●chiel,  
Which manageth so right the Coach of Israel?  
And who's the silver swan that shineth here, 
The Swan.  but even  
That Deacon clad in white, the faithful Martyr Steu'n,  
Who death endured for his master crucified,  
And sung more heavenly sweet then swan before he died?  

The Fish of the South.  The siluer-scaled fish that shines here in the skies  
I take to be the same that healed old Tobyts eyes:  

The Dolphin.  And whom this Dolphin bright but great Amramides  
Which out of Egypt led athwart the ruddy Seas  
The fry of Israel, and brought his armed ranks,  
A dry foot, wanting ship, to th'ldumean banks?   

What shall I further say? God hath not only engrau'n  

The Triangle.  His sakersaint Emprese on brass of whirling heaven;  
And in tryangle shape embleamed his mystery  
Of nature wonderful, three in one, one in three:  
But by this valiant youth, 
Ophiouchu●.  who slew you creeping evil,  
Setforth his only Son which overcame the Devil,  
And with sway of a Cross (his engine most of might)  
Broke-ope the brazen gates of everlasting night:  
Yea by this goodly bird, 
The Eagle or Done.  the Gods-of-god delight,  
Which with a steadfast eye beholds the Sun so bright,  
And takes the thunderboult oft out of's angry hand,  
His Spirit and Love is meant; who visited the land  
Descending feathered. for why? this winged sign  
In head, in breast, in back of starred-crmyline,  
No less resembl' it may the Pigeon simple and meek,  
Then th'eagle goodly-fierce, than th'Eagle crookie-beeke.   


Of the Zodiac.  As for the golden belt wherewith all heaven is crossed,  
Whereon the dozen signs are curiously embossed;  
Who, but the Paschall Lamb, 
The Ram.  is he that leads the ring?  

The Bull.  The Bull's that molten calf whom peopl' Idolatring  

The Twins. The Crab.  Made Aron make for God. The Twins, that shine so bright,  
Are isack's sons who striven before they saw this light.  
The next is Solomon, who like a Crab recoils,  
And in his latter time himself with sin besoiles:  
And, as a swine in mud doth after washing roll,  
Becomes adulterer both in his body and soul.  

The Lyon. The Virgin.  The Lion is the same that crushed was like a Kid  
By Samsons thundering hand: The Virgin, she that hide  
In undefiled womb, (for us made maiden-mother)  
And broughtforth at her time, her father, husband, brother.  

The Balance.  The Balance here is set for Kings of Israel  
To judge the peopl' aright and ponder causes well.  

The Scorpion.  The next that serpent is which on the Maltan sand  
With traitorous intent hungon th' Apostles hand:  
For whether it be called a spotted Scorpion,  
Or Viper-poysonous, it matters not, all's one.  

The Ancher. Levit. ●6. Capricorn. The Water-bearer  The Bowman may be thought old Abraham's elder child.  
This Goat that scape-lot is whom Aaron lets go wild.  
This Ewrer is the son of dumb Zacharia,  
Messiah's herbenger, preparer of his way:  
Which in the silver stream of jordan drowned the sin  
Of all that do repent, and will new life begin:  

The Fishes.  And these two Fishes they that with five loves of bread,  
Blest of th'all-feeding Word above five thousand fed.   


Of the Antarctic Pole Orion.  But let the twinkling Ball now upsidowne be rowl●d,  
And with like curious eye the southern half behold:  
O know you not the face of this fierce warlike wight,  
That near the shining Bull enlustres heaven with light?  
The son of Nun it is, that worthy joshuah,  

Eridanus. The Dogs. The Hare. Argo.  Who dry ore jordan went as on a sandy bay:  
And did those Canan dogs from prey unworthy scare,  
And set his conquering foot upon Love's heartless Hare.   

Lo here that Argosy which all the world did save,  
And bravely now triumphs both over wind and wave.  
Lo here the yellow plights of Moses brazen snake, 
Hydra.   
That shone in wilderness all others sting to slake.  

The Rave●. The Gobles.  Lo here that happy Rav'n which did Elia feed:  
Here josephs' golden cup wherein he want arreed  
His wondrous prophecies: and here that heavenly knight  
Which unto Machabee appeared all in white;  

The Centaur. The wo'fe. The Altar-slone.  His ang'r-enflamed lance so strooke this Pagan Wolf  
With pain and bursten-rot athwart the belly-gulfe,  
That on God's Altarstone profaned many a year  
Now reeks a sweet perfume; and Levies hallowed choir  
Sings joyful Psalms again in God's temple Idol-staind,  
And th' Idumean Race this Crown at length obtained,  

The southern Crown. The southern Fish. The Whale.  To reign in Israel. Now here the Fish behold  
With tribute paid for him that was for sinners sold:  
And here the gaping Whale, whose ill-digesting maw  
Three days a Prophet's life held as empawned by law.  

The Poet by this correction shows his piety and learning.  While Heb'r all sings for me, with Muse so bold, new, odd,  
And strikes a string untouchd, and walks a path untrod,  
Think not (o Christian peopl') I take all that he saith  
Concerning th'oast of heaven for articls ' of my faith:  
Or that I meant setup old Zenoes' school again,  
T'embound th'eternal God, and so relinke the chain  
Of Stoyck destiny: or would of all to come  
(As Caldeman) arreed in books of heaven the sum.  
No, nothing less I mean; but only thought by grace  
Of such a new devise, as here I interlace,  
Refresh your weary minds; that having passed before  
So many a foamy flood; such war against the shore,  
And hurly-burling rage of counterbuffed wave;  
So many a ghastly Wild, a dyke, a rock, a cave:  
You might set foot at length on some delightful place,  
Whereon the sky may show for e'er a lovely face:  
Where runs a silver stream, the wind blows sweetly awhile,  
And where to welcome you the ground-selfe seems to smile.   

Oh who (good Reader) knows, but fuller may be done  
Hereaft'r, of some so zealed, this work I first begun!    

42. Yea, were it not. This is the fourth reason, wherein the Poet, with commendable courage, adventures to blot out of memory the Greek, Latin and Arabian fables; which with so many gybrish names had soiled (as it were) the face of heaven; and makes Heber say that the names of Constellations on either side the Equator, do contain the mysteries of Holy Church. First then he speaks of the North-Pole-Starres, and saith the Chariot (which is commonly called Charles Wain) is the same that carried up to heaven the Prophet or Seer Elias, 2. King 2. And Boötes is Elizeus there mentioned to withhold first, and then behold his Masters going away: As for the other names of that kind here following, any Reader acquainted with the Bible, may conceive them at first, and what the Poet means by them.  
43. While Heber sings. The Poet, now he hath made Heber so largely discourse upon the reasons of these shapes and names given by the Astronomers to the six Stars of both Poles and of the Zodiac, he ●oynes thereto a notable correction thereof; to avoid two extremes: the one of Zeno, the chief Stoic and his followers; who so tie the first cause (which is God) to the second; that they hold all good or evil success of our life avoidable to depend upon the Stars. Their opinion touching the necessity of Fate, hath been fully refuted by many famous men, both old and new Writers; but especially by Saint Auslen in his Books De Civitats Dei: The other extremity is that opinion of judicial Astrologers, who make our whole life, from the beginning to the end, liable to the virtue and influence of the heavens. Those also have been refuted by diverse of our time, especially by the learned John Picus Earl of Mirandula; and by his Nephew Francis Picus in his Book entitled De praenotione rerum. Our Author shows therefore that he utterly disavoweth such opinions of the Stoics and Astrologers; whom he termeth Caldemen, or Chaldeans, because judicial Astrologic was in great use among that people; as may be gathered out of History; but most out of the Books of the Prophets, and Esay chiefly, Chap. 52. at length he shows the reason (which I touched before) why he brings in this new discourse: namely, to give the Reader an acceptable pause of recreation, and show how much he desires that our posterity may see Heaven cleansed of these Idols, which the Heathen, by names given to the Stars, pretend to have place there.    



Cest art du tout diuin, donnant à tant d'imagee  
Non le nom des Payens, ains des saints personages?   


Continuation du descowrement des secrets de l'Astronomie, par la declaration des principaux mots usitez entre les Astronomes. Discourse sur les cieux des Planetes destinguez subtillement & doctement par les Astronomes  Mais allons retrower Heber, dont le discourse  
Ensign à son Phalec des Planetes le course  
Figuré dans l'acier: qu'est-ce que Perigee,  
C●ncentrique, Eccentrique, Epicycle, Apogee:  
Et de quelle façon Mars le seme-debats,  
La Torch porte-iour, lafoy Cyprine aime-esbats,  
Saturn, & jupiter, ont trois Spheres en une,  
Cinq le facond Mercure, & deux fois deux la Lune.   

Car les diuins esprits, dont nous tenons cest art,  
Voyant leurs Feux errer or ' d'vne, or ' d'autre part,  
Tantost loin, tantost pres du centre de Nature,  
Pour bannir de là haut le vuide, la rapture,  
Et le brouillis des corpse, que leur desuoyement  
Causeroit dans les cieux couuerts du Firmament,  
On't osé, plus qu'humains, des rouès eternelles  
Qui portent ces brandon's, fair plusieurs rouëlles,  
Qui tousiours se baisant ne s'entreheurtent point,  
Tant bien l'vn rond à l'autre est distinctements joint.  
Le bas est sous le haut qui recourbé l'●●ccolle,  
Ainsi que le Marron porte une taye molle.  
Pour emmantellement, la taye un cuir tané,  
Le cuir un feutre espais, picquant, herisonné.  
Puis il prend l'Astrebale, ou la Sphere est reduite  
En forme toute plate. Ici ie voy descrite  
La Carte des hauteurs, 
Lignes verticales. Lignes parallels du Soleil  les Almucantharats,  
Auec les Azimuts, & les Almadarats.  
(Muse pardonne moy, si ie pein de grotesques  
Vn siriche tableau, side mots Barbaresques  
je souille mon discourse, veu qu'en cest argument  
Il faut pour bien parler, parler barbarement.)   

Mais dessus l'autrepart se tourne une visiere,  
Et sous elle une Table, o● see void la career  
Des slambeaux vagabons, mais sous certaines loix,  
L'Eschelle des hauteurs, les iours, les noms de mois.   

Remuant l'Alhidade, un temps il se travaille  
Amonstrer, 
L'Vsage de l'Astrelabe.  comme on doit toiser une muraille,  
La profondeur d'vn puits, la distance des lieux,  
La largeur d'vn pays par la largeur des cieux:  
Chez quel signe estoillé, conime par etiquete,  
Le Tout-puissant logea la plus belle Planete:  
En quel est son Nadir, come on peut seurement  
Trower & son declin, & son elevement:  
Le temps qu'vn Sign entier doit employer à fair  
Son chemin pour monter dessus nostre Hemisphere:  
Du Pole la hauteur, la ligne du Mi-iour,  
Les heures de la nuict, & les heures du iour.   


Phalec enseigae l'Astronomie à ses enfans, qui enri chissent ceste science par now velles inventions. Ceste science paruient des Hebre●ux aux Chaldeans.  L'ingeni●ux Phalec à si doctes merucilles  
Pressed attentinement ses dociles oreilles:  
Alchimiste parfait, multiply cest or:  
Fait courre ce talon: present ce thresor,  
Pour une rich Estreine, à son illustre race,  
Qui mesme son Docteur endoctrine surpass.   

Mais tout ainsi qu'vn Mars, un Herme, une Venus,  
Vont oars visitant les Troglodytes nus,  
Or' lave, or ' l'Amerique: & torches vagabonds,  
Muent de garnison pour hanter les deux Mondes,  
Qu'vn Cercle egale-iours egalement mi-part:  
Ainsi, ou peu s'en faut, l'honneur d'vn si bell art  
Né cheri, éleué chez larace Hebraique,  

Des Chaldeans elle s'en va aux Egyptiens d'eux aux Grease: de rechef aux Egyptiens, puis aux arabes, finalement aux italians & Alemen.  Fills adoptif, se donne au peuple Chaldaique.  
Puis faisant peu d'estat des sommets sourcilleux  
De l'antique Babel, see retire, ●rgueilleux,  
Du Tiger au Nil fecond, devers l'Austre s'en vole,  
Et dress daus l'Egypte une fameuse eschole:  
Et puis s'amourachant des Pelasges subtils,  
Comet ●ntre leurs mains & soy, & says outils:  
Et derechef encor sous le grand Ptolomee,  
De Peluse revoid lafoy rive bien-aimee:  
Et d'Egypte eschappé, se donne aux Musulmans,  
De'ux aux Hesperiens, & d'eux aux Alemans.   


Lovange des doctes Astronomes.  O urais Endymion's, qui sur l'astré Latmi●  
Caress●z, baisotez, embrassez vostre amie,  
Qui, grand Reine duciel, a son lict entouré  
D'vn miliond ' Archers portans l'escu doré:  
Atlas' non-fabuleux, colomnes eternelles  
Du Palais du Seigneur, ames doctement belles:  
'Las! sans vos monumens la doctrine des cieux  

Vtilitez de la doctrine Astronomique.  Ruineuse cherriot dans le flot oublieux.  
C'est vous qui ae sbrovillez les mois, & les arm es:  
Qui cottez au Nocher les heures fortune es,  
Pour couper la commande: & les iours que la mort  
Peinte au ciel, le se mond d'aller surgir à board:  
En quel temps le Bouuier doit es mains de la terre  
Depositerson grain: quand un homine de guerre  
Doit fair battre aux champs: quand tenir garnison:  
Quand forcer vn rempart: quand tonduire à foison  
Leu viures en son camp: quelle saison est sane  
Ou pour purger le corpse, ou pour owrir la vein:  
Et comme un Medecin doctemert curieux  
Pour ses drogues mester doit regarder les cieux.    


And, by the name of Saints given t'eu'ry heavenly Sign  
In stead of heathen lies, this Art made all-divine?  
Now hear we Heb'r again; to Phaleg whose discourse  

The principal words of this Art.  Of every Planet shows the downing and resours  
Graven on the lasting brass; and what's the Perigee,  

The Planets learnedly distinguished.  Concentrike, Excentrike, Epicycl' Apogee;  
And how the bring-day Sun, and Venus' fond-of-mate,  
Together with the star of Mars the sow-debate,  
Saturn and jupiter, three circles have in one;  
And Mercury only five, and only four the Moon:  
For those same heavenly wits who taught us first this Art,  
Perceiving well these Lights now that, now this-way, start;  
That now allow they stoop, and now aloft they reach;  
To banish from above th'unlikely void, the breach  
And bodie-piercing broil, the which their course vneau'n  
Might cause among the Spheres enclosed by th'uppper heaven;  
Vnt'each eternal wheel, that round each Planet soops,  
Have, more than manly, durst appoint some lesser hoops;  
Who kissing either-oth'r oppose not other-either:  
So well is round to round distinctly set together,  
A less one vnd'r a great with bent so close embraced;  
Even as the Chestnut is in tender skin encased,  
The tender skin ypent within a tanned hyde,  
The tanned hide in husk thick, sharp; rough, brittle-dryed.  

The lines ver. call. Parallels of the Sun.  Then takes he th'Astrolabe, & shows the Sphere in flats:  
The Pole-heights, Azimuths, Alcanthars, Almadrats.  
(Ye Muses pardon me if I deface with blots  
A table of such a price, if I with barbarots  
So soil my fair discourse; for why? this matt'r of mine,  
In case I speak it right, I may not speak it fine.)   

But on that other side a Sight-rule turns about,  
And under it lies a tabl', on which they see set-out  
The course of wand'ring stars (who keep yet certain rites)  
The names of every month, the days and scale of heights.  
He moving that same Rule now takes the pain to teach  
The toysing of a wall, 
Use of th'Astrolabe.  and now to know the reach  
From any place to place; the depth of any Well,  
By view of breadth in heaven a breadth on earth to tell:  
As als' at what-signe Inn, by tyquet as it were,  
Th'Almight ' appoints the Sun to lodge all month's i'th'yeere;  
And where his Nadir is, and how much he declines,  
Or how much he advanced above th'Equator shines:  
What time a Sign entire allotted hath to run  
Ere on our Hemisphere he mount; and how to konne  
Each country's mid-day-line, the Pole-heights every way,  
All hours of the night, all hours of the day.  

Phaleg improves and commends this Art to his posterity.  The pregnant Phaleg yields vnt'all old Heber taught,  
His e'er attentive ear and quick-conceiving thought;  
As perfect Alchemist this gold he multiplies,  
And using well the stock bequeathes rich legacies  
Of learning, treasured in his increasing Casse,  
Vnt' all his noble race; and they their teacher pass.  
But as of Venus, Mars, and Mercury the lights  
Go visit otherwhile the naked Troglodytes;  
Now java, now Peru, and oft remove, to shine  
In either world, athis, athat side th'equal line:  

This knowledge came from the Hebrews to the Chaldeans. From the Chaldeans to the Egyptians. Then to the Grecians.  So this renowned Art was first an Hebrew borne,   

And then a Chaldee adopt; soon after 'gan to scorn  
And bravely setby light old Babel's ruyned pile,  
So south from Tiger flew unto the fruitful Nile:  
There taught sh'a noble school; but thence the Grecian wits  
Her tysed, and she to them her tools and self commits:   


Then to Egypt again. Then to the Arabians, and so to the Italians and Almans. The praise of Astronomers, with commodities of Astronomy.  Then under Ptolomey she t'Egypt turns again,  
Delighting to reuise her dear Pelusian plain:  
And ye: unconstant went from thence int' Arabia,  
From thence int' Italy, from thence int' Almanie.  
O right Endymion's, on Latmos star-set hill  
Who coll, embrace, and kiss your well-beloved at will,  
Dame Cynthia queen of heaven: about whose bed there stand  
A thousand thousand guards, with golden shield in hand:  
O goodly-learned souls! o Atlases unfeigned!  
By whom the throne of God is e'er (as 'twere) sustained!  
Without your helps (alas) into the Sea or Hell  
Of all forgetfulness this skill of heaven had fell.  
'tis you divide the months and seasons of the year  
Confused altofore; you quote the Marinere,  
By searching all that Fate doth on the sky descriue,  
His time to hoise-up sail, and when and where t' arrive.  
You teach the slow-foot ox and daily-sweating swain  
What time the faithful earth may best receive their grain.   

You teach the man of war to keep his hold, or fight,  
And when to scale a wall, and when to vi●tl' aright  
His hunger-doubting camp: of you all season good  
The good Physician learns, to purge and let us blood,    

44. Now hear we Heb'r again. He gins to discover the secrets of Astronomy contained in certain principal words used by the professors thereof; which we are now briefly to interpret. Th' Apogee is the Sun's greatest distance from the earth; as the Perigee his least: for we have two kind of distances; one Solsticiall, and the other Eccentric: the Solsticiall is, when the Sun entering into Cancer, (that is the Sign of the Crab) and, coming near to our Crowne-point in the Noone-line casteth on us his beams most directly, which by reflection from the earth become more scorching, sharp and violent. This distance is not universal, but proper to that Region or Climate whose Crowne-point the Sun than approacheth nearest. The distance Excentricke (common to the whole world) is, when the Centre of the Sun is come to the highest of his Epicyle, and so put-of farthest from the earth: and thither is he brought by means of his particular Orb, in Centre differing from the Centre of the earth; and this shows the meaning of Excentricke and Concentricke. Now, the Sun is at highest of this kind a little after the Sunstay of Summer, and at the lowest soon after the Winter Sunstay, whereof before. When he is at the highest, he seems very small, and to go very slowly: at the lowest, a man's eye may discern him to be much greater, and to pass away swifter. Wherein appears the wondrous wisdom and providence of the Almighty Creator. For so it falling-out, that at the Summer Stay the Sun is hottest, because of his beams more closely gathered and reflected; and that he tarries there the longer, because of the day's length; therefore God raiseth him up then into the Apogee, or highest place of his Epicycle, and furthest ofus; lest running below he should make our heat intolerable. And further, his stay in that place is the longer; darting his beams more perpendicularly, and marching more slowly through the Summer Signs; that he may the better concoct and ripen the Fruits of the Earth. Whereas, in the Winter time, casting his Rays aslope, and so of less force; that the Earth wax not thereby all thorough cold and barren; the Sun descends into his Perigee, or lowest Chamber, to comfort and maintain the all-nourishing Element in heat and vigour. And, to the end the cold, which is enemy to fertility and generation, may the better be driven away, and the Sun recover his higher Signs; from whence he may send down more comfortable beams; God hath given him, about the Winter Stay, great swiftness to dispatch his journey withal. No man will think it strange, that considers the huge distance that is betwixt the Apogee and Perigee; that is, betwixt the highest, and lowest station of the Sun. For the Astronomers cast it up to the number of 315244. Italian leagues. Besides, that neither the other six Planets, nor the Firmament of six Stars, do with contrary motion hinder the Sun in his course, he runs not directly against the Primovable sway; but byasing a-to-side, and as it were yielding to that violent motion: that he might the better come to an end of his own journey, and draw the other Planets with him. Were it not for this course of the Sun in Bias, or (as Heralds say) in Bend of the Zodiac, the sundry Climates and Regions which he comes at by turns, should not be heatte and cooled in their due seasons; Nay certain Season should there be none, nor any inequality of night and day; but all in a hochpoch, all confused: divers other benefits of this bendy motion do the Astronomers declare; who reckon also that the space, from hence to the Suns higest point in Apogee, is 4329244. leagues of Italy; and from hence to his lowest, 4014000. Subduct this latter sum from the former, and so for the distance betwixt the Apogee and Perigee, you shall have, as before, 315244. but enough of this; For one sight of a good Armillarie Sphere will teach more than all these words: yet whoso desires to know more concerning the number of Spheres and Planets, let him read 1. Bassantin, who sets down the figures very exactly.  
45 Then takes he th' Astrolabe. That is an Instrument flat and round, a foot or less in Diameter, of brass or wood, containing many lines both strait and circular, and invented long since; though the Author be not certainly known (some hold it was the Arabian Messahala, some Ptol●mey, some Abraham) to cast and know the motions of these heavenly bodies and their dependences. Some call it the Planisphere, because it hath the Sphere drawn into a Flat. The word is Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sign or Star, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which cometh of the same verb) a bandle to hold by; for hereby we layhold (as it were) on the Stars, or take the position and height of them▪ For holding this Instrument by the handle, a skilful man may soon discover the brave secrets of Astronomy. As for the parts thereof, there is first a large ring that beares-up the handle, than the Astrolabe itself, which hath two sides: the fore-side, otherwise called the Mother, because she contains in her womb (as it were) diverse other tables, serving for diverse elevations of the Pole, and the backside, whereon are drawn sundry lines and circles: the first of them, next the edge, shows the degrees of Altitude, whereof there is a double use; for, applying them to the numbers in border that exceed not ninety, they show how many degrees the Sun or other Star is raised above our Horizon, with many commodities thereon depending: and applying them to the numbers below, which goe-on from thirty to thirty, they show the degrees of the Zodiac, where the Signs are written with their names and characters, to know the true place of the Sun every day. After these you shall find set down other circles, wherein be the twelve Months of the year, answerable to the Signs, with days unto each apart, or two by two, numbered by Five or Ten, not exceeding 31. which is the quantity of the greatest Month. This serves to know in what degree of the Zodiac the Sun is every day. Moreover, there are two Diameter-lines crossing each other in Rectangle at the Centre of the Astrolabe; one called the Noone-line, drawn from the Ring by the Centre downward; and another from East to West, which represents the general Horizon, at whose either end indifferently begin the degrees of Altitude aforesaid. Six other small lines there are like Arches, together with the Scale of heights, the Winds, and the Rule turning-about on the backside, whereof we shall speak anon. As for parts of the foreside, called the Mother; there is first a circle or border divided into 360. degrees, these stand for the equinoxial or Even night, wherein are by just measure set down and distributed the 24 hours of the day, containing each fifteen degrees, and every degree four minutes, so as every hour hath threescore minutes. The womb (as I said) of this Mother is to bear sundry tables according to the Pole height of sundry places: these tables have each about their Centres drawn three concentrike circles; whereof the least is the Tropic of Cancer, called in the Sphere the Summer Tropike; where the dry is at longest about the twelfth of lune: the Mid-circle is the Equator, passing close by the beginning of Aries and Libra, in which two places the Sun makes day and night equal throughout the whole world; to wit, about the eleventh of March, and the 13. of September. So follows it then, that the greatest circle of these three, which is towards the edge of each table, must be the Tropic of Capricorn, where the day is at shortest, about the twelfth of December. Moreover, in these Tables there are the Almucantaraths; by that Arabian word is signified the circle of Pole height upon our Hemisphere, some perfect some imperfect. The first of them stands for the slope Horizon, dividing the world into two parts; whereof the one we see, the other is hid from us. The Centre of the least Almucantarath stands for the Zenith or Crown point, from whence to the Horizon are ninety degrees every way drawn-out by Twoes, Three, Five, or Ten, according to the capacity of the Instrument, and distance of the lines; which are so drawn, for the Sun or other Star to be thereto applied; as often as a man will take their elevation above the Horizon. Beside these, here are also the Azimuths, or crown circles; which do cut every Almucantarath by Five, Ten, or Fifteen, into 360 degrees, quartered by ninety, and distinguished one quarter from another by the two principal Azimuths, which are the Meridian, and the Equinoctial; that passeth from the right East-point by our Zenith to the West. Where we begin commonly to count the degrees of the Quarters Northward and Southward. These are to make known in what part of the world the Sun or other Star riseth and setteth. After these do follow the unequal hours, called the hours of the Planets, together with the names and characters of then Planets; the lines of twy light, noon and midnight; the figures of the twelve houses, the line of the Zodiac, and consequently the directory or Index which turneth about the Instrument at either side, by the brim. Lastly, there is the Hole of the Net or Cobweb, which stands for the Pole of the world; and by the pin that goes thorough the same Hole are all the tables or plates of the Astrolabe joined and held fast together. Concerning the use of this Instrument in measuring all heights, bulks, lengths, breadths, thickness and depths, I. Stoster, D. jaquinot, and I. Bassantin have largely thereon discoursed in their books of the Astrolabe: And what need I take further pains in Englishing more of this Subject, when the famous Geoffrey Chaucer 233. years ago hath made all so plain in the best English of his time? Somewhat only must be said of that Alhidode, as the Poet here calls the Rule; it is an Arabian word, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Radius: as in Virgil, Descripsit radio totum qui gentibus orbem. It is the turning Rule on the backside of the Astrolabe, whereon are fastened two square tablets with small sight-holes pierced, for the height-taking of Sun or Star, and for measuring of quantities aforesaid, or any other use here specified by the Poet.  
46 The pregnant Phaleg yields. Having showed the excellence of Astronomy, he comes now to declare by what means the knowledge thereof was derived unto us; and saith (as it is most likely) that from the Hebrues it came to the Chaldeans, from them to the Egyptians, from them to the Arabians, and so to the Italians and Germans, whose names have been gathered and set down by H. Ranzovius, in his Treatise of the excellence of Astronomy.  
47. O right Endymion's. This is in commendation of the learned Astronomers, and their profession. The Poets fain that the Moon was so in love with Endymion, that as he slept on a high hill-top, she came thither to kiss and embrace him. It is thought he was some great Astronomer. At least, this fable was meant of Students in Astronomy, whom our Author for that cause here termeth Right Endymion's. The great use and further commendation of this Art you may read in Virgil. Georg. 1. Aeneid. 1. & 3. and almost every where in Ptolomey; but especially in Peucer and such as have lately written, or prefaced upon Astrology.    



C'est vous qui parcourez les celestes provinces  
En moins d'vn tourne-main: qui plus grans que nos Princes,  
Possed. z. tout le monde: & faites, demi dieux,  
Turner entre vos mains les clairs Cercles des cieux.   

Pour vous, 
4 Il l●●sse l'Astionomie pour consi●erer la quatriesme Image, qui est la Music, la quelle il descrit avec ses ornement.  Esprits divins, ma plus diserte-plume.  
Feroit son miel plus doux couler dans ce volume:  
Vous seriez mon subiet, si la derniere Soeur  
Desia ne me trainoit à soy par sa douceur.  
Car i'enten mon Phalec, qui d'vne humblè language:  
S'informe avec Heber du nom du quart Image.  
I'oy qu'il respond ainst. Cher fils, ce teint noignard,  
La douceur de ces yeux, ce pied qui fretillard  
Semble tousiours danser: les guitterres, les fluttes,  
Les cistres, les cornets, les luths, les saquebutes,  
Et les lyres encor, qu'autour d'elle tu vois,  
Nous monstrent que c'est l'Art qui modere la voix,  
Qui mesnage le vent, & qui guide, mistress,  
Dessus les nerfs par leurs de nos nerfs la souplesse:  
Le discordant accord, lafoy sacree harmony,  
Et la nombreuse loy, qui te noit company  
A Dieu, lors qu'il voulut donner, ingenieux,  
A la terre repos, 
Discourse Platonique de la Music & harmoni● des Cieux.  & des ailes aux cieux:  
D'autant, comme lon dit, que la Voix soweraine  
Logea dans chaque ciel une douce Siren,  
Comme sur-intendante: a sin que ces bas corpse  
Emprunt assent des hauts lours plum parfaits accords,  
Et qu'vn Choeur aime-bal avec le choeur des Anges  
Dans sa Chapelle ardent entonnast says lovanges.   


Comparaison servant a representer plus aisement ce qu'il à touché de la musique des Cieux.  Ou çomme un mesme vent artistement vomi  
Par le souflet Panthois, see pourmetne parmi  
L'ingenieux Secret, entre par les soupapes,  
Qu'en battant le clavier, organiste, tu frapes:  
Cowl dans la graveure, & monte, divisé,  
Par les conduits espars du Sommier pertuisé:  
Anime tout d'vn c●up les aiguës Cimbales,  
Les flutes au-doux-air, & les aigres Regales:  
De la bouche de Dieu l'Esprit tout-avinant  
Des cieux organisez va les rouës mounant●  
Si bien que retraçant leur orniere eternelle,  
L'vn d'eux fait le burden, l'autre la chanterelle.   


Music es humeurs, saisons & elements. Le Bassus.  Or tous ces co● tr'accerts enchanteusement doux:  
Plus clairque dans le ciel s'entendent parmi nous.  
La plus pesante humeur, l'Hyuer, la Terre base,  
Vont tenant la party & plus lente, & plus casse.  
Le Phlegm blanchissant, l'humide Automne, & l'Eau,  

Le Tenor. L'Altus ou Contratenor.  La Teneur qui tousiours cowl comme au nineau.  
Le Sang, lafoy Prime, & l'Air transparentement rare,  
La Voix qui fleuretant se peint, se tord, s'esgare.  
La Cholere, l'Esté, l'Element sec & chant,  
La corde plus tendue, 
Le Superius.  & le son le plus haut,   


Efficace de la Music.  Et c'est pourquoy (mon fils) les plus rebelles choses  
Se laissent veincre au chant, comme tenant encloses  
Les semences du number: &, foïbles, ne vivant  
Qu'en vertu de l'Esprit qui va les cieux mowant.   


Ample description del efficace & vertu de la Music. A lendroit des hommes sages & fouls.  Le chant harmonieux fait aux plus fiers gendarmes  
Tout ensemble tomber la cholere, & les arms:  
Sereine l'ame triste: & charmeusement doux  
Acoise peu à peu les bourrasques des fouls:  
Donne frein au desir, & fait mourir la flamme  
De celui qui, bovillant, idolatre une femme:  
Guerit le patient des Phalanges blessé,  
Qui proche du tombeau saute comme insensè.  

A lendroit des beasts.  Le Cigne en est ravi, la Biche en est trompee,  
Et des peints oisillons la simplesse pipee.  
Le Dausin suit la Lyre, & le bruyant essain  
Des Abeilles t'arreste au tin-tin de l'airain.   


A lendroit de Dieu mesmes.  He, que ne peut le chant? veu que mesme il commande  
A l'Esprit donne-esprit: ven qu'il fait qu'il descend  
Dans l'ame d'vn Prophet: & d'vn diuin acceut  
Vnit l'esprit ravi à l'esprit ravissant?  
Veu que quand l'Eternel en sa fureur plus grande  
Fume, ton, treluit: que tous ses nerfs il band:  
Et que courbant le dos, & haussant ses deux bras,  
Sesse foudres plus aigus il veut lancer en bas:  
L'accord melodieux, qu'vn coeur devot souspire,  
Destrempe ses tendons, fait rendormir son ire,  
Et Clemence aux-doux-yeux emble d'entre ses mains  
Le supplice ensouffré des rebels humains?   


Canan entrerompt le propos d'Heber, dont le Poëte lassé préd occasion de mettre convenable sin aux beaux discours de ceste seconde Semaine.  Mais si tossed qu'Heber veut de l'antique Music  
Deschiffrer, eloquent, & l'art, & la pratique,  
Canan, qui du Iourdain cerche le fatal course,  
Passant pres la Colomne, interrompt son discourse.   

Aussi n'en puis-ie plus. La longueur du voyage  
Que, foible, i'entreprens, me fait perdre courage.  
Il me faut impetrer noweau secours d'enhaut,  
Et reculer un peu pour faire un plus grand saut.    


And how to mingl' his drugs: you pass all o'er the sky  
In turning of an hand, or twinkling of an eye.  
You, more than princely rule all countries under Sun;  
You demigodly make heaven 'twixt your hands to run.  
For you (o heavenly wits) my fairest painting quill  
Should on these folded sheets her honeydew distil,  
Still would I write of you: but with her dainty sweets  
The last sist'r of the four me calls and lovely greets.  
For I this Phaleg hear with sonly-meeke language  
His father entreat to tell the name of th'other Image;  
And Heb'r him answer thus: Dear son, this painted girl  
By that her wanton foot seems still to dance and tirle,  
By glancing of her eye, the Cornets, Guytterns, Flutes,  
Shawms, Sackbuts, Viols, Harps, Bandoraes', Organs, 
Music, the fourth Image, described with her Implements.  Lutes,  
Which allabout her lie upon the table and ground,  
Appears to be that Art which rules the voice and sound.  
Which guides the gentle breath and mistresse-like appoints  
How on the tuned string we trull our nimble joints.  
The sacred harmony, the discordant accord,  
Law numbered, number lawed, which waited on the Lord,  
When his creating Word spring of All-everie  
Made th'earth to stand so fast, and heaven so fast to fly.  

Plato's opinion of Harmony among the Spheres.  Sith every Sphere (they say) hath some Intelligent,  
Or Angel musical, for Lady precedent,  
Appointed by the Word: to th'end of those above  
These lower things may learn the perfect cord of love;  
And that with Angell-queers a dancing Set be seen  
To revel on his praise in temple fyrie-sheene.  
Or as from bellow-loongs a breath one and the same  

The Spirit of God compared to the wind of an Organ.  In skilful wise put-out strays through the secret frame  
Of curious handiwork, quits every stop and list,  
That opens when the keys are tickt by th'Organist;  
And mounting here and therefrom out the channel scored▪  
Into th'esparsed pipes o'th'Sommier thorow-bored,  
Allives, all in a trice, Recorders sweetly-still  
And Regals eager-tuned, and Cymbals sounding shrill:  
So of God's mouth the breath and Spirit all-aliving  
Stirs of the tuned heaven these wheels all lovely striving,  
And as their wont way eternally they trace,  
Some of them trill the Trebl●, and some bomb-out the Base.  
Now all these counter-notes; so charmy-sweet, 
Music in our Humours, Seasons and Elements. B●ss●.  appear  
Yet not so plainly in heaven as even among us here.  
Th'humour Melancholic, the Wint'r, and cold dry ground,  
They bear the Bases part, and soft and slowly sound.  
The white phlegm, th'autumn-time, the water cold and wet,  
They all aleavell run, 
Tenr.  and are for Tenor set.  
The Blood the prime of year, the moist and lukewarm Air,  
Play Descant florisher, divider, painter, 
Countertenor.  strayer.  
The Choler, Summer, Fire, that are so hot and dry,  

Triple.  Resembl' a strained chord that soundeth e'er on high.  

The reason and force of Music.  See then the cause (my son) why song doth often win them  
That are most fierce by kind; there are enclosed within them  
The seeds of number and time: nor can their life holdout  
But by the Spirits help, that whirleth heaven about.  

With wisemen.  Sweet harmony it makes the fiercest Army stay  
Their deadly feud and force; the grief it doth allay  
Of every pained soul; and with a gentle charm  

And Fools.  Withdraweth by degrees the Fool from tricks of harm;  
It bridleth hot desire, and putteth-out the flame  
That makes a lovers-heart Idolatrize a dame;  
It heals a man that's hurt with fly Phalangy's sting,  
That even at point of death will madly dance and fling:  

With Beasts.  The Swan delights therein, deceived thereby we find  
The shy discoullard fowl, and fearful starting hind.  
The Dolphin love's the Leer, th'unhived swarm of Bees  
With tinkling sound of brass, are clustered on the trees.  

With God himself.  O what's to Music hard? which wont so much to merit,  
Which want so to prevail even with th'inspiring Spirit,  
As bring him down on Saul, and in Elisha wed  
The Spirit ravisher unto the ravished?  
Yea when th'eternal God, to sharpest anger bend,  
Smokes, thunders, lightens, hails, with all his powers assent,  
And with his heau'd-vp arm, and with his back enfouled,  
Is ready to discharge his forest blasting-boult;  
Th'armonyons accord that hearts devout shall weep  
His sinews albenombes, and brings his ang'r asleep:  
Then sweet-eyed mercy steals (as well she wont and can)  
From under his hand the rod deserved by rebel man.  
But now as Heb'r had thought t'have further gone & told:  
The practice and the skill of all the Music old;  
See, Canan searching-out his Iordans fatal walk,  
Unto the Pillernies and breakes-off all the talk.   

Nor can I further go; this journey's irksome length  
In weakness undertook, hath wasted all my strength:  
I must anew entreat some help of heavenly grace,  
And somewhat need recoil to leap a greater space.    

48 For you (o heavenly wits.) Showing that he had a good mind to dilate upon the praise of this Art, he breaks-off to come to the description of the fourth Image, which is Music; and her he sets-out with all the most necessary and graceful attire, both for voice and instruments of diverse sorts. It requires a long dispute and hard to resolve, what manner of Instruments, and how framed they were, which we read by translated names to have been in use among the Hebrues, Greeks, and other people of old time. This would takeup a whole Volume; as also that other question, what was their vocal Music; whereof Plutarch and Boetius both have treated. I persuade myself they had in those days a kind of skill in making and managing their musical Instruments, and joining voice thereto; which is hardly well known or conceived now of us: though some of our Musicians we find both in voice and upon instrument so exceeding skilful, that they are able much to move our affections; but short of that wonderful power which hath been ascribed to the ancient Music.  
49. Sith every Sphere (they say.) The Poet upon this occasion of Music, raiseth himself to consider the accord and harmony of the Heavens; borrowing his discourse from the Philosophy of Plato: whereof I shall endeavour here to set down the sum He saith then that our Music on earth is but a shadow of that superlative harmony which God hath ordained the great Cymbals (as it were) of heaven to make, by their so swift and orderly moving: sithence unlikely it is, but that the Primovable and other Spheres, that whirle-about continually and have done so long, should make some noise answerable to their compass and cadence so proportional. And rather may we presume they make a most excellent melody, and far exceeding our earthly Music, which from that heavenly borroweth her perfection. For so it being, that God hath made all things in number, weight and measure, very likely it is that he kept a due proportion in the heavens; and that more exactly than on the earth: because this is the lowest part of all, for habitation of the meanest creatures; when they (as their English name signifies) are heaven-up on high, to make a beautiful and glorious palace for th'All-Creator. To consider the matter yet more particularly; the Platonikes do say, that God (who is the Voice Sovereign, and giveth voice, sound, and harmony to all things, high and low) hath in every Sphere of heaven set an Intelligence (some call it School; some, Angel; some, morion quickened by the Primovable) whereby the heavens are moved to their cadence appointed, so exactly as no melody can be more pleasing. As for mine own opinion hereof, I think the Platonics (who say also that God still exerciseth Geometry) meant hereby to commend the perfection of Mathematics, and chiefly Astronomy; which is most excellent and certain of them all. And because the mind is marvellously delighted with Musical proportions, which no where can be found more perfect than in the heavens; who so hath the gift to understand them, enjoys a contentment surpassing all sweetness of earthly and eare-pleasing Music. Now, to the end this heavenly Music may be the better conceived; our Poet here useth a very choice and dainty comparison, and saith the Spirit of God gives the heavens a Musical motion, which breeds a sweet harmony among them; even as an Organist by due fingering the keys of his Instrument stirs up therein a melodious sound. Thus much by the way; that the Reader may thereby take occasion to stop his ears against the tempestuous broils and discords of this world, and raise-up himself toward this heavenly concord; or rather to fly-up thither with the wings of faith, and learn, in the company of Saints and blessed Souls, to understand those excellent Songs, which are partly setdowne for us in diverse passages of the Apocalyps.  
50. Now all these counter-notes. Leaving that heavenly Music of the Spheres, he shows now that we have a Music also contained even in the humours of our bodies, answerable to the four Seasons of the year and the Elements: Our Melancholy, like the Earth and Winter Season, holds the Basse; our Phleme, like the Autumn time, and Element of Water, the Tenor; our Blood, like the Spring and Aire, the Counter-tenor, which runs through all kind of Notes; our Choler, as the Summer time, and Fire, the Triple: as for all other parts used in Music, they are ever correspondent to some one of these four.  
51. See then the cause. He speaks now of the effect and power of Music. The Platonics held the soul of Man to be composed of numbers and proportions, the excellence whereof is chiefly in the heavens: whereupon it ensues that Musical harmony, somewhat partaking with the nature of ise and soul, diversely moves and affects all living Creatures capable thereof. The Poet plays upon this opinion, but still with a caveat, that the truth and ground of this doctrine be rightly understood: For man's Soul is not made of numbers, as the word is simply taken: but thus much only means the Platonist, that these spiritual substances enclosed in man's body are so exquisite, and (as it were) harmonious, that all harmony concord, and proportion delights them and contrariwise all discord and disproportion, or confused noise offends them, as we see by daily experience. Furthermore, he that hath created all things in perfect concord and proportion, would even in such as seem farthest from well agreeing, have the force of Music show itself, ●y the attention it commandeth of hearers, and by their love and reverence thereof. Whereupon I boldly dare avouch that soul not well ordered in itself, or not well fitted with a body, which cannot abide sweet harmony  
52. Sweet Harmony. In twelve verses here the Poet sets-out the force of Music, both in regard of men and beasts: whereof we find in ancient History very notable examples; as Te●●a●der, Timotheus, Ari●●, and others, wh●●by their Music have done great wonders; made the most offended to be friends one with another; the most melancholy and sad, to be merry; fools, to be wise; and sum as were like to run mad for love, to be stayed; and what not? It is reported also, that against the Ph●l●●gies poison, there ●●n help to ready and overaigne as the well ordered sound of Musical Instruments▪ See what Aegean, P●●●y, and Plutarch ●y thereof.  
53. O what's to Music hard. He goes on yet further, and shows how Music is able to preua●e even with God himself. And this he proves by three examples; the first of Soul, (1. Sam. 10.) who meeting a company of Prophets with Instruments of Music, began also to prophesy among them; the second, of Elizeus (2. King. 3.) who called for a Minstrel; and when the Minstrel played, the hand of the Lord (that is his Spirit) came upon the Prophet: the third, of God, anger appeased by devout singing of Psalms; and namely those of David, which in the mouth of God's faithful servants are of wonderful power; as by many particulars of these and former times may well be proved. For God indeed hath promised to be near unto all those that call upon him faithfully, Psal. 145.18. And it becometh well the righteous to rejoice in the Lord and be thankful, Psal. 33.1. To conclude, here is the effect of a zealous prayer, wherein heart, voice and accent run together, most lively set-out by the Poet, describing with most elegant similitudes the fierce wrath of God against sin, and the sweetness of his mercy, when he is appeased.  
54. But now as Heb'r had thought. The Poet intending to make here an end of the second day of his second week, brings-in Canan the son of Cham, to seek (as it were by Fate) along the banks of jordaine, for the Country that was after to be inhabited by his posterity. So he coming toward the Pillar, breakes-off the learned conference that was betwixt the other two. And here therefore shall end our Commentary-Notes upon these high conceits of this excellent Poet.     
FINIS.   

The Epistle to the Lord Admiral. 1596.  
WEighing how near it concerns your Honourable Charge, what strangers pass the Seas into England; I was thereby, and otherwise in humble duty, moved, to give your Lordship first intelligence of this Gentleman, whom I have newly transported out of Frame: and also thought it necessary to crave your favourable protection of him in this his travel. A worthy man is he (my Lord) in his own Country, howsoever here disguised, and one of the sons of that Noble and Divine Poet LE SIEUR DV BARTAS; in my simple judgement the properest, and best learned of them all, I am sure the best affected to England, and the gracious Empress thereof: for which cause I made special choice of him, and do therefore the rather hope to find favour on his behalf with your Honourable Lordship; whose loyalty to the Crown, the Prince by trust of so high an Office; whose love to the Land, the people by joint consent of daily felt virtues, have so fully witnessed, that the fame thereof hath spread itself fare beyond that your admirable Regiment. In so much as this gentle stranger, though he were at the first unwilling, Ulysses-like, to leave his native soil, especially now in this dangerous seafaring time, while all the world is in a manner troubled with Spanish Fleets; yet after he called to mind what he had heard and written of the mighty Goddess of the English Ocean, and who there swayed the Trident under her, trusting upon such a Neptune, he went aboard with a good courage, and doubting not at all but that the proud Spanish Carackes', if they be not yet sufficiently dismayed by the wrack they suffered in their former adventure, but dare again attempt the like, be they never so many more or greater than they were (if more and greater they can be) shall again, by the grace of God, directing (as before) the courage and wisdom of England's renowned Admiral, be dispersed over the frowning face of our disdainful Seas, and drunken with salt waves, regorge the bodies of their presumptuous Pilots. And so (my Lord) with a favourable wind, breathing directly from the French Helicon, by the safe conduit of your Honourable name, and help of the Muses, at length I landed my stranger in England. Where since his arrival he hath gladly encountered diverse of his elder brethren, that were come over before, some in a princely Scottish attire, others in fair English habits, and to the intent he might the better enjoy their company, whh by this time had almost forgotten their French, he was desirous to learn English of me: therefore I kept him a while about me, was his teacher at home, and enterpreter abroad; and now that he hath gotten such a smattering of the tongue, as he can (so as he can) speak for himself, may it please your good Lordship to talk with him at your leisure: though I know you understand very well his natural speech, I am of opinion it will much delight you to hear him utter such counterfeit English, as in so little time I was able to teach him. He can say somewhat of the godly government of good Princes, & the wicked practices of Tyrants, as well in compassing as maintaining a Sceptre, both worthy your Lordships hearing for the manner sake, though the matter be not unknown to your wisdom. But some other things he doth report very strange, as of NIMROD, that was the first Tyrant of the world, after the time of Noah, the first Admiral of the world: his aspiring mind and practices in seeking the people's favour, his proud and subtle attempt in building the Tower of Babel, and Gods just punishment thereof in confounding the language of the builders. Very truly reckoneth he (that which few do consider) the great and manifold inconveniences, that are befallen mankind by the diversity of tongues. Further, he can tell of speech in general, whether man speak by nature, or have but only an aptness to speak by use, and whether any other creature have the like: as for several speeches, he can prove, with many goodly reasons, which is the best and most ancient of them all; what altereth each tongue, what continueth each in account, what languages are in greatest regard nowadays, and what Authors have most excelled in them. And upon occasion of the English tongue, my Lord, he setteth-out in such manner the Queen's princely Majesty, her learning, wisdom, eloquence, and other excellent virtues, that I know your noble and loyal heart will greatly rejoice to hear it, at the mouth of such a stranger. The rest, if it be more curious, then for the States weighty affairs, your L. may intent to hear, I wish referred unto those goodly young Gentlewomen, your noble and father-like-minded Sons, whom after your L. I do most of all honour: there shall they find profit so blended with pleasure, learning with delight, as it may easily win their hearts, already virtuously aspiring, from the wanton and feigning Cantos of other Syren-Poets (wherewith many young Gentlemen, and chiefly those of greatest hope, are long and dangerously misled) unto a further acquaintance with this heavenly-poeticall Writer of the truth: who is now grown into such a liking of this Country, chiefly for the peaceable government thereof (blessed be that Governor) and free course of the Gospel (God continue it, and send the like into France) that he is desirous to become a Freedenizen; and hoping further to be an eyewitness of God's wonderful mercies towards this Land, whereof in France he spoke but by hear say, to behold that precious Northern Pearl, and kiss her Scepter-bearing hand, whose worthy praise he hath sung so sweetly, he humbly beseecheth your gracious favour to be enfranchised, which if it may please you to grant (my Lord) vouchsafing also the patronage of him; that under seal of your Honourable name he may escape the carping censures of curious faultfinders, and enjoy all honours, privileges, liberties and laws, that belong even to the natural inhabitants of this noble Isle, myself will undertake to Fine for him, at least hearty prayers for your daily increase of honour, and all such obedience, as it shall please your L. to impose:  
Whose I rest ever at command, WILLIAM L'ISLE.