VIRGIL'S ECLOGVES TRANSLATED INTO ENGLISH: By W. L. Gent.  
Quis non Virgili● Ingenium admiratur acutum?  
Quae ●e suos censura potest reprehendere versus?  
(Delitias Animi, (miscentes utile dulci:)  
Pagina non lasciva sua est: non turpi●● lectu  
Caermina (ficta licet, non sunt mendacia: gryphis  
Mirus inestque lepor, ●iciorum maximus usus:)  
P●umbeue est, Callumque sibi non molte palarum,  
Qui veneres, nequeatque sales gustare Maroms:  
Vno (Sylla ait) Marij sunt Casare mille  
Vno in Virgilio, sunt centum mille Poetoe:  
Talia; tantae Deum fictorum, qualia quanta  
Qui cecinit cecinisse queat? (si nosset jesum;)  
(Heu quam me miseret, Christum nescisse Maronem.  
LONDON, Printed by William jones, dwelling in Red-crosse-street, 1628.   

To the worthy Reader.  
AMongst other things, wherewith the learned Satire taxeth the times wherein he lived, this was one, that they were desperately far spent with a sickness which he calls the Scribendi Cacoethes, or the scribbling disease: The Infection whereof (as may seem) was then so strong, that the contagion of it, hath run all along in a vein, (like the knotty Farcye in a horse's side) from Age to Age, to this very Age wherein we breath; seeing (as then) so now, tenet insanabile multos, Scribendi Cacoethes; many Crow-Poets, and Pye-Poetesses, Rhimers, and poor versers, (quales ego, vel Cluvienus,) such as I, and bald Cluvienus, as well as those true wits indeed, who can deserve that of Virgil to Varus, (Sola Sophocleo tua Carmina digna Cothurno,) even all sorts, learned and unlearned, (like the clean, and unclean Beasts, posting to the Ark, and (with the Ape) doting on the whelps of their own Brayn, and breeding, do, (even to the oppressing thereof,) daily throng to the Press, (every one gasping greedily after the sweet air of popular praise: whereof some are so ambitious, that (rather than lose it) (with the Duchess of Burgundy in Hen. 7. time,) having no children of their own, to serve their turn) they will set forth a Child of an others begetting: and (with the Cuckoo, sucking up the Eggs of an other Birds laying,) set themselves down in the Nest, and there lay their own name, (in steed of an Egg) at the foot of the dedication; which being thus hatched, and flying abroad, gulls the credulous world, as if the whole Nest had been of their own stuff, and building; and in steed of being an honest Steward to the right Author, (against all true practice of piety,) (with Ziba,) make themselves Heirs to an other man's pains and praise: Others also the world hath heard of, who (being no less ambitious of this vulgar applause, though quite bankrupt of all ability, to deserve it,) are also so envious, that (with Richard the third,) they will smother the Royal and learned labours of other men.  
In this scribbling itching Age, wherein for a Man to do, as the most do, is to be least noted, (with him in the Lottery,) content to be a Fool for Company, En ego Musarum rudis, et pauperculus hospes, ay, that am not worthy (gentle Reader) to hold a Trencher to the Muses, have (with bouldness enough) thrust my hand into the dish amongst them, and do here present thee with some of the dainties which I found at their Table: Take them as the pastime of my pastimes, and the Recreations and Interims, which in my younger time, I reserved from sports & pleasure, (especially that bewitching Enticement of Hawks, and hawking, which have flown away with so much of my most precious time; and wherein the greatest and the best part of the young Nobility & Gentry of this Land, (by an ill received, and worse continued custom) do ravl'e out a great part of their golden days, as if the terminus ad quem, the end of all their careful and chargeable education. at home and abroad, were only to make them ripe and fit for the slavish service of Hawks & Hounds, and other poorer sports and pleasures, (whose rare and seldom use is indeed their greatest commendation.) Long have these trifles of my pains line imprisoned by me, and some of them, above treble the time that Horace enjoins, (ut nonum premantur in Annum:) yet now at last I have granted them an exeatis into the world: I will not deny, that they had long since adventured abroad, but that I still looked, and as much desired, that some good able Poet would have taken this task in hand, much wondering, that many of the other Latin Authors, both in prose & poetry, had found so much courtesy amongst sundry of our ingenious Countrymen, to be taught to express their minds very happily in our English tongue, and that this Author, (so much honoured in all times, as the Prince and paragon of all Latin poesy, should yet stand still as a noli me tangere, whom no man, either durst or would undertake: only Master Spencer long since translated the Gnat, (a little fragment of Virgil's excellence,) giving the world peradventure to conceive, that he would at one time or other have gone through the rest of this Poets works: and it is not improbable, that this very cause was it, that made every man else very nice to meddle with any part of the Building which he had begun, for fear to come short with disgrace, of the pattern which he had set before them: as none would adventure (for the same reason,) to finish the portrait of Venus, which Apelles left behind him unperfect, at his death: Wherefore I make no doubt, but this which I do, willbe addomed against me for a bold, and a daring deed: but Epistola non erubescit: and now they are out of my hands, I hope they will quickly learn so much Impudence of the world, into which they are crowding, that a little blushing will serve their turn: some Readers I make no doubt they will meet with in these dainty mouthed times, that will tax them, for not coming resolved word for word, and line for line with the Author: To whom (if any such chance to be) I only say: That this small Endeavour of mine being at first undertaken only for my own private delight, my homely Muse dressed the whole feast, according as she knew it would best please my own taste and diet, (Coquus enim Domini debet habere gulam:) & I used the freedom of a Translator, not tying myself to the tyranny of a Grammatical Construction, but breaking the shell into many pieces, was only careful to preserve the kernel safe and whole, from the violence of a wrong, or wrested Interpretation; for as we cannot chide him for an ill tasker, that beats the Corn clean out of the straw, though yet he thresh it not Ear by Ear, or sheaf by sheaf, in the same order, as it first grew in the Field. neither are we want to discommend those Hounds, who spending their mouths merrily together, trail the Hare home to her form, though they hunt not all the while so close within the compass of a sheet, nor hit every head, or every double in the very direct tract, that the Hare pricked it out before them: & as we do not condemn that Greyhound to run fowl, that (with good footmanship courseth the Deer strait without coasting, though his strains be more or fewer, shorter or longer than the Deers, and his turns not all so nimble and round, in the same narrow compass together with the Hare: Nor do we hold that Falcon any bad Hawk, who (working herself into a good Kill-ducks place, & flying jump & round) stoops frankly, strikes sure, and comes home close to the very blank water, though yet she come not so close, as to ineau, or go to plunge together with the Fowl: no more do I conceive herein my course to be faulty, though I do not affect to follow my Author so close, as to tread upon his heels; if yet I can keep at a nearer distance unto him, than Creusa to her husband, in their going out of Troy, so as neither to lose myself, nor my Guide, in so difficult and dark a journey; holding myself for a passable travailer, to have held my Author all the way by the hand (as Ascanius did Aeneas, in the dark night of their trudging out of the massacre) howsoever my short-legd Muse, (not able to take so long strydes') have walked with him (as that young stripling with his Father) non passibus aequis. Every line of this Poet, in his own language, deserves the acceptance of the very best Reader: but the language which I have taught him; (not daring to stand upon justification by merit, and therefore needing rather pardon then acceptance,) appeals unto your courtesies with that limitation wherewith the good Theodosius bespoke the Romans, on his deathbed, in the behalf of his two young sons (si promerebuntur:) or (if I should use any other insinuation) it should be that which Shemi, as bad a Man, as I can be a Poet,) used to K. David, because I am the first, that have met my Countrymen with these dainty Aeclogues, in our English tongue: which (being like Riddles, wrapped up in a Mask, and under a cloud of reserved sense, & a double Meaning,) I have sent abroad with a Gloss borrowed from diverse learned Authors, as strangers with a guide to direct them in an unknown way: not doubting, but some can be very well content to delight their tastes with the pleasant juice, as their eye with the outward rhind of these golden Pastorals.  
To tender either the Text or the Gloss, the Garment, or the Imbroydery, (as they are mine,) to the learned sort, were to offer to light up a Taper before the Sun, or to bring Farthings (though a currant Coin) in payment unto the exchequer: but amongst those of my own growth, and last, of knowledge and understanding, perhaps (formy Author's sake) the one may be acceptable, and the other welcome, (as a hand to draw aside the Curtains from delicate Pictures) that so they may discover the face at least, though not the whole body of the Poet's meaning. But lest I may draw an imputation of having my wings broader than my nest, or my porch larger than my house, with equal respect to all according to the rank and quality of every several Reader. I rest.  
W. L.  
Quod meus Idortus habet, sum●s impune lic●bit,  
Si dederis nobis, quod ●uus Hortus habet.   

Aegloga prima.  
ARGUMENT.  
TITYRUS, is a feigned name, and in the Laconian language signifies, a greatgrowne-Ramme, which is wont to lead the Flock: Under this name, VIRGIL co●cheth himself, and describes his own fortune; and (by the way) sets forth the Bounty of CAESAR unto him; and testifies his own Thankfulness to OCTAVIAN, by making a commemoration of his happiness, which by his favour he did enjoy: (herein performing the two duties of true Gratitude at once: the first part whereof is to acknowledge the good turn; but the sum of all, is to confess the person, that is the Author of the benefit.  
MELIBE, is also a feigned name, so called of the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he hath the care and looking to the Oxen committed unto him; Under this Person VIRGIL describes an unfortunate miserable man, exiled and forced out of his own Country; but more pertinently and directly, the woeful state of the poor People of Mantua, VIRGIL'S native Country, where he was bred and borne.   

TITYRUS.  
The bucolics of PUBLIUS VIRGILIUS MARO.  
Aegloga prima.  Melibeus. 

THou, in cool Covert of this broad Beech-tree,  
(Tityrus) at case, dost meditating lie  
On small Oat Pipe, thy sylvan Muse; But we  
Leave our fair Fields, and our dear Country fly:  
Whilst thou lye'st shaded in security,  
Teaching the hollow woods, loud to proclaim,  
And echo, with the sound of Amaryllis name.   Tityrus. 

Ah (gentle Melibe) Providence divine,  
And God himself, hath blest me with this ●ase,  
Of his mere grace, without desert of mine:  
'Tis he; who (as thou see'st) in franker Leaze  
Let's my Herds rove, at pleasure, where they please;  
He gives me leave, upon my homely Quill,  
And rustic Rheed, to pipe, what songs, & tunes I will.   

For-thy; him as my God I will behold,  
And I his Altar often will imbrue  
With my young Kids, the fattest of my fold.   Me. 

(Shepherd) the happiness which thou dost show  
I not envy; and yet (to tell thee true)  
Thy goodly Fortune I admire more  
In this tempestuous stound, all full of foul uproar.   

See here my Kids, whom I am forced to drive  
Sick as I am; and this young Tenderling  
(With much ado, to save it e'en alive)  
A little lack of dead (poor weakly thing)  
All way, I in my arms, am fain to bring:  
For'mongst the Trees ere while, on bare flint steane  
This Goat, two Twins, (the hope of all my Herd) did eane.   

The Oaks I saw, parched with heaven's blast,  
This mischief often did prognosticate,  
(Had I had wit, or any small forecast:)  
On hollow Ilex, (as she croaking sate)  
The lucky Crow, did oft this intimate.  
But, thilk same God, whom yet ye herry thus,  
Of curtsy do me, t'understand (good Tityrus.)   Tityrus. 

Sicker, ye me to thing doo'n timely tempt,  
Which erst, I bet, than ye did never ken:  
Ah fon, (friend Melibe) I whilom dempt,  
That famous City, which I now and then  
In common chat, amongst our Countrymen,  
Have heard yclept, by the name of Rome,  
Certes for all the world, sibb, to our homely home.  
Where we poor shepherds, wont attend our Lamms,  
And tender younglings wean. So did I dare  
Kids, liken, to their Goats, Whelps to their dams,  
And Mowle-hills, wont, to Mountains, to compare,  
" But sooth, to it all other Cities are  
" As to huge Firre-trees, the young tender plants;  
" (So high her haughty head she 'boue them doth enhance.)   Melibe. 

But what so great cause hadst thou Rome to see?  
Tityrus. My Liberty; which (late though) yet when all  
Selfe-helpe, and hope, both failed, respected me:  
After my grey Beard did to the Barber fall,  
It came at last, and pitied me (poor thrall:)  
When once me Awaryllis did receive,  
Poor Galatea left me, and I did her leave.   

Whom till I left, I fairly must confess  
I neither hope had, nor intendment  
Of liberty, ne care, ne mindfulness,  
Of Flock, or Herd: though from them often went  
Many a sweet Sacrifice, and fat Cheese sent  
To that ungrateful Town; which nathemore  
Not once, fulfilled my fist, with any golden ore.   Melibe. 
(Sad Amaryllis) I did wonder much,  
Why thou in this man's favour didst prepare,  
And all the Gods invoke; suffering none touch  
The fruit upon his Trees: yea, with such care,  
That if once Tityrus, hence absent were  
Fountains, and Shrubbs, the lofty Pines, and all  
Soon Tityrus, can miss, and eachwhere him recall.  Tityrus. 

What should I there do? spending my fruitless days  
Hopeless, of any opportunity,  
From my blind bondage, my poor self to raise  
Ne means have had to know the clemency  
Of such, so bounteous Gods; here, first mine Eye  
That young Prince Paragon, (good Melibe)  
(To whom twelve days, each year, mine Altars smoke) did see.   

He, (first unasked) did my Petition grant,  
And thus himself, did answer my request:  
Feed (Ladd) thine Oxen, (as wont, paravant)  
And to the yoke, break the Bulls stubborn crest.  
Melibe. Happy old man, and fortunately blest  
Under so mighty Patronage; for-thy,  
Thy fields, henceforth to thee, in safety shall abye.   

And spacious, they shall be, and large enough  
Albe each pasture, fenced be around,  
Mounded with stone, and rushy slimy stuff:  
Ne shall unwonted feed in Neighbour's ground,  
Tempt thy bigg-bellied Crones, out of their bound:  
Ne shall the murrain, or aught like disease  
(Amongst thy Neighbour's Cattle) on thy Cattle seize.   

" Happy old Man, and more than fairly blest,  
" Who amongst these well known streams, and sacred springs,  
" Mayst suck the sweet, cool air, into thy breast:  
" here, from the hedge, of thy next Neighbourlings,  
The buzzing Bees, confused murmurings  
(About the sallow blooms) shall oft invade  
Thy lulled sense, and to sweet slumber thee persuade.   

here, mayst thou hear, under these hollow Rocks  
Unto the air, the Lopper, loudly chant,  
And sing wild descant, to his Axes knocks.  
Here, the hoarse stockdove (thy delight) will haunt;  
Ne, shall the mourning Turtle, cease to pant  
In the Elms thick tops, (aspiring to the skies;)  
And groan her doleful notes, and earnfull Elegies.   Tityrus. 
The light-heeled Hinds, in th'air shall feed therefore,  
And in the Ocean, all the fishes die  
For want of water, on the naked Shore:  
The wand'ring Parthian, first shall drinken dry  
Huge Araxis; and guzzling Germany,  
Suck down their thirsty throats, swift Tygris-tyde;  
Ere, his dear lovely face, shall from my bosom slide.  Melibe. 

But we, like Pilgrims must forsake this Rea'me,  
Wand'ring amongst the scorched Africans:  
Some to Oaxes, (Creta's rapid stream)  
And some amongst the frozen Scythians:  
And some, far hence, amongst th' unknown Bryteans,  
(A people of another world, and quite  
From all the world beside, divided in their site.)   

God knows, if ever I, my Country dear,  
And my poor Cot of turse, again shall see;  
Or (after many a long and tedious year)  
Admire my Fields of Corn, as now they be.  
" Shall the rude godless Soldier have (ay me)  
" These well-plowed Tilthes? or shall some barbarous slave,  
" Of these rich goodly crops, the bounteous harvests have.   

Lo, here by our own discord and debate,  
How huge a Sea, of endless misery  
(Distressed Citizens) doth us await:  
Lo, now, for whom, we all so carefully  
Have sown our grounds. Plant now (poor Melibe)  
Thy Pears, and done, in order dress thy Vine,  
And to some thankless stranger, leave them trim & fine   

Go now (my once, dear happy heard:) and ye  
My tender Kids, farewell: never more, I  
You (hanging on the mossy Rocks) shall see  
far off, whilst I in some green Cave do lie;  
Ne songs, will I more sing, as formerly,  
Ne, henceforth (Kiddies) whilst I feed, shall you  
Browse on the flourie shrubs, and sour sallowes chew.   Tityrus. 
Here yet with me, a sorry simple Bed  
Accept, and welcome, on this homely Floor,  
Such as thou see'st with fresh green Boughs o'respred:  
Some mellow apples, yet we have in store,  
With Chessnutts smooth: ilk, we have curds galore:  
And now (far off) the village-Chimnies tall,  
Smoke high; and larger shadows, from the Mountains fall.   

The Preface of LODOVICUS VIVES to his Gloss upon VIRGIL'S Aeglogues.  
THE Greek Poets that lived in former time, were held in more honour, and estimation amongst the favourers of learning in that Nation, than the Latin Poets were amongst the Latins, insomuch that the most exquisite wits of the greeks did write divers Comments upon Homer, as likewise sundry Philosophers amongst them; and namely Aristotle, (in my mind, the Prince, and instar omnium, of them all) wherein our Countrymen the Latins (I speak not of those, who lived in the age, wherein Poetry had not yet begnn to have any the least acceptance, (men which never had leisure to lay the plough, or the lance out of their hands) but I mean those in these latter ages, who have applied themselves to Philosophy, and the more graver studies) have so opposed themselves amongst the gentle Muses, as that they thought it a disparagement once to touch, or come near them: as if but glancing upon these milder kinds of studies, had been the ready way to have flung them headlong from that height of wisdom to which they did aspire: certainly hereby they did defraud themselves of no mean delight unto their wits, and a great refreshing and rejoicing of their minds and spirits, in shutting wilfully their ears, against that delectable sweet harmony of the Poets. The blame hereof partly the perverse obstinate natures of those times, and partly the times themselves, and ill received opinions, must bear. As for me, (having so warrantable an Author for so weighty a matter, as Aristotle) I will never make nice to intermix these so pleasing and sweet remissions, and unbending of the mind, with the severity of my more serious studies, and to comment upon the merry Muses, as now of late I have done upon Virgil's bucolics, out of which I have picked a deeper sense in many places, than the vulgar common Grammarians can conceive. For, did these Aeglogues contain in them no farther hidden matter, than the very bare bark of the words makes show of, I cannot think that the Author had needed to have taken three years' time to have brought them to perfection, especially borrowing the greatest part of the whole subject out of Theocritus the Sicilian Poet; Add hereunto, that he undertook this task to present the greatest wits of Rome withal, namely Cornelius Gallus, Asinius Pollio, Varus, Tucca, yea the Prince himself Augustus; all which (excellently learned men themselves, and much conversant and accustomed in the best and chiefest writers, both in Greek and Latin) would doubtless never have been so taken, and infinitely delighted, with such kinds of light matter as Pastorals, had they not afforded some hidden meaning and sense of a higher nature. Again, when he once set himself to insinuate into their favour and grace by this work, it is to be thought that Virgil, under these sporting passages of pastoral verse, did finely and neatly as it were, inlay, and couch many things tending to their praise and commendation, and sundry other matters, befitting them to take notice of; which being understood rightly, might affect the Readers minds, like the elegant and artificial Pictures, which lay secretly hidden under the statue of the Sileni. Hereunto may likewise farther be added, that the matter itself and subject of this work doth plainly witness in sundry places, that it is not simply, but figuratively spoken, under a shadow: which makes me admire the more at Servius Honoratus, who will in this book admit of no Allegories, but only in that passage of Virgil's grounds, which were lost: when as many other matters are therein manifestly and merely allegorical and dark: wherefore I have thought good, to signify to the world, that I have trimmed up these Allegories for their use, and behoof, who are delighted with the reading of Virgil, (as who is it that it not?) to the end that the finest wits might have a certain repast, and delicate food fitting their taste, and might be drawn to mount higher than the simple sense of the very bare letter. Moreover I shall hereby restore the Poet to the true scope and aim of his meaning, and show, that his purpose was not to consume so much precious time, and exquisite verses in trivial light matters of no moment; and that those things which Theocritus in a ruder barbarous age, did sing in a Pastoral plain sense, Virgil here doth apply to the Romans, making them his own, under a mystical understanding, worthy the cares of the most learned: notwithstanding I make no doubt but I have fitted some of his verses with such an allegory and explication, as the Author himself never dreamt of; as likewise many other, I have as aptly applied, according to his scope and meaning in the writing: wherein yet I know I have done a thing, neither unacceptable, nor unprofitable to the Reader: Greek writers have done the like before my time, in expounding of Homer; and Donatus in our language, hath attempted and performed as much in his comment upon Terence and this Poet, where he undertakes by his Glosses, to bewray their sense and meaning, etc.   

TITYRUS.  
The GLOSS.  
BY Amaryllis, he meaneth Rome, or else, Octavian: whose praise he set forth in his pastoral verse, which is meant by his slender oaten pipe.  
And God himself, etc. Octavian was not yet accepted nor worshipped for a God, when Virgil composed these Aeglogues: and therefore he useth this word Mihi: for had he been so generally reputed as a God, this emphatical pronounce (which the Poet inserts upon especial consideration) had been superfluous. For he intimates thus much, that howsoever he had behaved himself as an enemy to others, yet he had approved himself to him, in stead of a God. For as Pliny saith, he by whom a man receives help and comfort, is a God to him; and therefore antiquity Him as my God hath feigned very brute beasts, (by whose service they received profit) for Gods: So the Cat, the Dog, the Ox, and the Ibis were honoured as gods amongst the Egyptians. And so the Grecians set them up for gods, who had found out the first use of things profitable and necessary for man's life; as namely Minerva, for the invention of oil: Bacchus, for finding the making of wine: and Aesculapius, for the use of medicine and chirurgery.  
But thou liest shaded in security. Thou art secure and free from the scorching hair of the Sun; that is, safe from the fury and violence of the conquering soldier, that harry's our Country all over at Mantua.  
The Oaks I saw blasted with etc. When I saw the Oaks blasted with lightning; that is, the Bruts, and Cassius, and others the murderers of Caesar, when I saw them banished, and overthrown, and all that took their part, (amongst whom they of Cremona were) I might have escaped that calamity, if I had departed; and avoided the contagion of my neighbours, (that is, their treason and conspiracy) and had by some means made my peace with the Conqueror, and procured him to be my friend.  
The lucky Crow etc. In the Latin, it is Sinistra Cornix: this word Sinistrum, (howsoever in humane affairs it signify unlucky,) yet in those kind of fites and ceremonies, used in divination, among the heathen, Sinistrum is taken in the contrary sense, as Avis sinistra, is as much to say, as good luck: intonuit Laevum, it thundered on the left hand, that is, it thundered luckily, or we shall have good success: and this word sinistrum, is so named à sinendo, from sufferig and permitting, because the gods do suffer us to proceed in our purposed projects: and therefore Cicero, in lib. 1. de Divinatione, saith, A sinistra Cornice, ratum, & firmum Augurium fieri: The prophecy of the Augurs was ratified, and confirmed, from the Crow, which they beheld on their left hand: and in the law of the twelve Tables, it is said, Ave finistra, populi magister esto; that is, By the bird on the left hand, it is certain, that thou art the man who must rule the people. And from hence (in the judgement of Lipsius, in his Lib. 2. Cap. 2. Elect.) the Grecians have named the left hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the best. Now the reason, why those things that did appear to the Augurs, in the time of their diving, on the left hand, were commonly held to be tokens of good luck, was for that in the giving of a benefit, the giver's right hand is opposite, and just against the left hand of the receiver: so that in this Eglogue, and in the ninth, Sinistra Cornix, is to be taken for lucky, or fortunate; because appearing on the left hand, it forewarned of danger, before it happened.  
But thilk same God, etc. Here demanding him of Caesar, (befitting the rudeness and ignorance of a Shepherd) with a long circumstance, and yet wittily and cunningly he tells That famous City, etc. him a tale of Rome. For in describing Rome, he magnifies the greatness of Caesar, who ruled Rome, and subdued it to his government: and here the Poet (as in all other passages) observes an excellent decorum, suitable to Country plain men) as if they had no more knowledge of Rome, than by a light flying hearsay; (a thing natural and usual to Shepherds, to know no ne●es of any thing, though of importance and weighty) if it be but a Furlong beyond their fold; (as not being inquisitive and curious of foreign marters.)  
Siker: an old Saxon word; as much as verily, or surely.  
Bet: a word contracted from better, and used in this sense by Chancer, and Mr. Spencer.  
Sibb to our homely home, etc. Shepherds, as they be rude and ignorant, so they esteem and measure all things according to their own means. So Tityrus saith, he deemed that pompous goodly City (so full of Nobility, Lords, and Gentry, and the seat of the Empire) to be like their poor Shepherd's Town, or rather Sheepe-cote; that is, He thought, that the wit, understanding, eloquence, humanity, civil behaviour, and education of the people of Rome, was like their homely stuff, and clownish manners at Mantua.  
Fon: a contraction from fondling: Spencer.  
Dempt: for deemed, or imagined: Spencer.  
Yclept: named or called: Chaucer.  
Sibb an old Saxon word, as much as of kindred or alliance: from hence comes our word Gossip; corruptly so written and spoken; it being indeed, God-sib: that is, a kindred in God: all such as are Godfathers and Godmothers together at the christening of a child, by the Pope's Canons, become Sib to each other, and of a spiritual kindred, so near allied, that such Godsibs may not marry together, without special dispensation from his Holiness.  
But what so great cause dandled thy desire, etc. A rustical speech, and a question well suiting the silliness of the Country; for shepherds, and home bred people, are wont to stand at gaze, and admire at any thing the cause whereof, and the reason, they know not.  
My freedom etc. A specious tittle, and a very reasonable pretext, and such as might easily pierce the simple mind of a Shepherd; it being even imprinted in the disposition of all creatures as well reasonable, as others, naturally to affect freedom: which principle is found most true by daily experience, in such birds, and beasts, as by man's art are reclaimed, how loath th●y are to yield unto bondage; and being subdued, if never so little left to themselves, how soon they apprehend their first estate and freedom, and how warily they preserve themselves from being enthralled again. Again Virgil could not have devised to have flattered more artificially, than by confessing to have gained liberty by his means, who was suspected to have aimed at the destruction and usurpation of the general liberty and immunities of Rome: moreover in acknowledging Caesar's favour, for restoring him to his estate, and liberty: he yet mentions his liberty in the first place, as the most excellent benefit worthy to be preferred before all other blessings whatsoever, as the most excellent benefit, worthy to be preferred before all other blessings whatsoever, as a jewel of most incomparable value; which caused another Poet to cry out, (as being rapt with admiration thereof:) O bona libertas, pretio, pretiosior omni: Dear Liberty, a gemm beyond all price.  
After my beard grew white, etc. VIRGIL was but young, when he wrote his bucolics about thirty years old; for he was borne in that year, when Pompey and Crassus were Consuls; from which time to the Triumvirate, were twenty four years: again, the Triumvirate lasted ten years. Therefore this speech of Virgil is hyperbolical and used by him, with great affection; intimating thereby that he had lived so long without true liberty, and preferment, in mean estate, and poverty, that he seemed in his own mind to have grown old in living all this while in this kind of mean condition.  
I fairly must confess, etc. At Mantua, I could neither enjoy liberty nor wealth; howsoever I did there give as much testimony of my wit, and learning, no less worthy the acceptance, than I did at Rome: but virtue had there no respect, nor learning any estimation amongst those Mantuan Blockheads; who as their minds were not capable of arts, and true knowledge, so likewise they did as little regard them.  
Sad Amaryllis, etc. By Amaryllis, he meaneth Rome; and he calls it sad, (though it were the Empress of the world) in respect of the favour and esteem, which Virgil was in, as being sad, and all the whole City out of quiet, if he did but stir a little from thence; so gracious was he to all sorts.  
And all the gods invoke, etc. I did wonder much, why Rome should invoke and entreat all the gods (that is, Caesar, and all the Nobles) to show thee savour, and to be good to thee, and to suffer thy apples to hang safe on the tree, untouched of any: that is, to give charge that none should meddle with any of the goods of Virgil.  
Fountains and Shrubs, etc. Thou hadst such an interest, in the minds of all sorts, the highest, the middle sort, and the meanest of the commons, as that thou couldst not be missed, but all men did seek thy love, and acquaintance.  
Here first mine Eye, etc. This was cause enough (if there were no other reason) to have enticed me to go to Rome; for there I first saw that goodly young Prince Octavian, for whose prosperity I do dedicated twelve days every year, to sacrificing and prayer. He names him That young man, by an excellence, as being (as in degree above all other) so in all virtuous qualities, and behaviour, the non parcille of all the youth of his age; he being very young at that time, not exceeding five and twenty years.  
He, first unasked, etc. He, (namely Caesar Octavian) without any second means of his Lords, or any entreaty of my own, of his own clemency and princely disposition, did prevent me in my request, and granted it unto me, before I could ask him.  
Feed (Ladd) thine Oxen as wont, etc. Go forward in thy studies, which thou hast begun, and under my Patronage and protection, increase, and finish them.  
Under so mighty Patronage, etc. Under so great a Patron and defender, the monuments of thy wit shall remain for ever; or else it may be simply understood of his grounds, being spoken in the praise of Caesar's bounty and mercy to him.  
Although each Pasture, etc. This is simply, and without any figure to be taken, as meaning that Virgil's grounds were bounded in, on the one side with mountains, on the other with marsh, and fenn; nevertheless it should be sufficient for him, and his stock, so that neither he nor they should need to seek abroad for more to maintain himself or them: intimating further, the great commodity which he receives by the strong fencing, and mounding of his grounds, whereby his Cattle shall be safe from the injury of neighbours, which those beasts which are apt to stray and room abroad, (such as are bullocks and Bees) do often fall into.  
Ne shall unwonted feed, etc. Being backed with these so mighty Patrons, though others lands be taken from them, yet thine shall be saf●; neither (having these so gracious pill●rs of learning to countenance thee) shalt thou fear, that the esteem of thy wit, and thy M●se, shall ever suffer loss.  
Amongst these well known streams, etc. This is none of the least happiness of a man's life, for a man to live all his whole time in his own Country, and to spend his age, where he began his youth, and hath long continued: according to that saying of Claudian, Foelix, qui Patrijs aevum transegit in arvis.  
Amongst the Britons, etc. Antiquity called only that the world, which was the continent all along the main Ocean: but as for the Lands of the Ocean, they counted to be out of the world; esteeming no Lands to be part of the world, but those of the Mediterranean; as Sicilia, Sardinia, the Cycladeses, and the rest. Therefore the calamity was wondrous grievous, which could not be repaired by any near journey at home; but the Citizens of Mantua, were enforced to seek habitation out of the Roman protection, as it were in another world, which compared with the Roman, was all barbaros, and senseless of civility.  
God knows, etc. A natural affection and sympathy in outlaws, and banished persons, which makes them apt to snatch at every little accident, which may suggest the least hope to see once again the delights, which they were forced to leave behind them: at sight whereof they both wonder and rejoice: the like passion usually affects travailours, after their long and tedious peregrintation, especially in Countries of courser condition, & for all things fit for pleasure, & true comfort, every way short and inferior to their own, 〈◊〉 Shall the rude, etc. This is expressed with great indignation and disdain, that some ●ude barbarous Rascal should enjoy that, which the poor owner hath sweat for, and gotten hardly together.  
Lo, here (distressed Citizens) by your own: Civil wars, not only in Rome, the head of the Empire, but also intestine broils in every hamlet and tributary town; And this is a sentence, full of weight, and grave indignation: describing herein the main reason and ground of the subversion, and alienation of all Kingdoms, to proceed from mutinous and envious distractions, amongst the people of the same Nation, which makes them fit and easy to be over-runne.  
Lo, now for whom, etc. So it happens in most worldly matters, that such enjoy our labours, whom we least desire, and hold most unworthy thereof: of which unhappiness Solomon so much complains in his book of the Preacher.  
Plant now, poor Melibe, etc. All these are most passionate, and pathetical speeches full of commiseration: for the ill which afflicts us, and the good which we have lost, do equally affect us in the remembrance: he here shows the vicissitude, and counterchange of all worldly matters, and withal, man's dullness, and ignorance, in the apprehension of future things.  
Go now, my once, etc. The departing from such delights, as either the eye or the ear were wont to take pleasure in, proves very woeful, and almost intolerable.  
Citysus, is a shrubby Plant; and it is called shrubb Trefoyle, or Tetrafolye: some call it milke-trefoyle: because it increaseth milk in the Cattle, which eat thereof: but we have no proper word for it in England, (as being a shrub, whole kind grows not amongst us.)  
Here yet with me, etc. Here the Poet describes true courtesy, which offers all which is in her power to perform; observing a handsome decorum, in the Shepherd's bounty, and rustic hospitality, inviting his poor Friend to Bed and Board, and to such dainties, as the Country of itself affords, and is within his mean power, and ability to bestow; which indeed is right liberality, and the office of true Friendship. Moreover, as he shows his honest mind towards his afflicted needy friend, so he invites Octavian by this his example under a feigned Person, likewise to show mercy. And whereas he persuades Melibe to stay with him, and take his rest, because it was night, hereby he intimates that the end of all these miseries was not far off, and therefore wisheth him with hope quietly to expect it. Galore: An Irish word, and signifies plenty, and abundance.   

THE ARGUMENT OF THE SECOND EGLOGVE.  
COrnelius Gallus was in his time an excellent Poet, and advanced by Augustus Caesar to chief place in government of the Commonweal, as also in his wars: This man's favour and near acquaintance above all other, Virgil entirely affected, (as may appear by the verses in his tenth Eglogue:) but (by his continual employments, and the especial grace wherein he stood with Augustus, who carried him ever with him, wheresoever he went) Virgil was still disappointed: An other Rub in his way, may seem to be, the small esteem which Gallus at first did make of Virgil, (which the Poet in some passages doth seem to intimate,) himself considered, as the great General of the Emperor's Provinces and Armies, and Virgil, a homely Country fellow, and a Poet: (which Art, being in former Ages of no great account,) in Augustus' days began to be accepted, like as versisying in the native Tongue, began under john the second, King of Castille, to be esteemed. Concerning this his love and desire, (which he could by no means enjoy) he composed this plaintive Eglogue.   

ALEXIS.  
Aegloga secunda.  

THE POET.  

THe Shepherd Corydon erst dear loved.  
His Master's darling, young Alexis fair:  
But in pursuit thereof he still improved,  
Not having what he hoped; but reaped despair,  
Though every day alone he did repair,  
And amongst the cacuminous thick Beech's shade,  
In vain, this idle stuff, to hills, and woods bewrayed.    

CORYDONS' Complaint.  

(Cruel Alexis) thou hast no regard  
Of my sad songs, no pity of my pain,  
Yea, thou dost do me dye with usage hard:  
For now the Herds, for shadow leave the plain,  
And Lizzards green close hid in moss remain,  
And Thestilis, Be●ony, and Garlic beats,  
(Rank herbs) for Harvesters, all faint with scorching heats.   

Whilst I (sore Sunburnt, in sad quest of thee,  
Together with the Grasshoppers hoarse cry,)  
The very shrubbs make mourn: (far bet for me  
Proud Amaryllis ' sdainfull surquedry,  
And peevish angry humour to abye;)  
Yea, much'il better were, Menalcas scorn,  
(Albe, he not so fair as ye) t'have borne.   

Ah my fair Boy, trust not thy hue too much:  
Hurtless, though black, by every handsome hand  
Are plucked; whilst Daisies, none vouchsafe to touch;  
Albe they white, yet shed they as they stand.  
My Love thou scornest, ne dainest to demand  
Once after me, or of my state to know,  
How rich in milk, and cattle white as snow.   

My Lambs by thousands in the Mountain's stray,  
Ne want I milk in Winter, ne in Prime,  
And with his droves, in Aracynthia,  
When self Amphyon called, at any time  
Did I forbear to sing my wonted Rhyme.  
Nor am I so deformed; selfe-saw I, as I stood,  
On shore right now, when wind-free was the Flood.   

Ne, but my shadow me deceive, I wis,  
Needs me, (though thou be judge) self Daphnis fear,  
Oh, moat it please thee, grant me only this,  
With me, in my poor simple Cottage here,  
Living a Country life, to strike the Deer,  
And chase the Stagg, and my bigg-bellied Goats,  
With mallows green, to gather to their coats,   

Amongst these woods, together here with me,  
To Pan thou mayst in singing thee adapt:  
Pan first devised, with skilful symmetry,  
Of tempered wax, a composition apt  
Of many Rheedes, each one in other lopped;  
Yea, Pan, with tender care, regards the sheep,  
Ilke, as he doth, the Shepherds, who them keep.   

Ne, ere repent, thy lip to wear away  
Upon a Pipe: Herein his skill to breed,  
What pains took not Amyntas night and day?  
Selfe-have I a Pipe, of sevenfold jointed Rheede,  
Which once Damaetas, left me by his deed,  
This Pipe (quoth he) as he his last did breathe,  
To thee, (the second owner) I bequeathe.   

Heereat, the Fool Menalcas, much repined:  
Besides two milk-white spotted Kids I have,  
Which in a perilous dale, I chanced to find  
Two duggs they daily suck, whilst they can crave,  
And these I purposely for thee do save:  
Though Thestilis full fain would have them both,  
And so she shall, sith thou my gifts dost loath.   

Come hither (my fair Boy) with Bolles brimful  
Of silver Lillyes. See where the Nymphs do come;  
And lovely Nais, violets pale, doth pull,  
And Poppy tops, and precious Cynnamum,  
Sweete-savoury Dyll, and Daffodillyes some;  
With Hurtless soft, decking the Marigould,  
And other sweet flowers mingled manifold.   

And I'll thee pluck the down-soft hoary Quince,  
Chessnutts, (which my ' Amaryllis did affect)  
And mellow Plums, (a present for a Prince:)  
Ye Laurels also, (still with verdure decked)  
And next (ye Myrtles) I will you collect,  
And by your leave your bonny Berries take,  
For precious perfume, ye together make.   

But (Corydon) thou's but a sorry swain,  
Nor doth thy gifts, Alexis ought regard:  
Ne, thou Iola's free consent canst gain,  
Albe thou shouldst him tempt with rich reward:  
(Ah) how have I mine own fair market marred!  
My flowers keeper, I the South have made,  
And to the Bore my Crystal streams betrayed▪   

(Ah foolish Fon) whom dost thou seek to shun?  
Why; Dardan Paeris, (that same Shepherd Knight)  
Yea, e'en, the gods themselves, the woods did won:  
Let Pallas praise her Towers goodly height,  
And in her pompous Palaces delight,  
Which she hath builded; but of all the rest,  
(In my conceit) the Forrest-life is best.   

The crewell-grim-faced Lioness pursues  
The bloody Wolf: the Wolf, the Kid so free:  
The wanton capering Kidd, doth chiefly c●use  
Amongst the flowering Cithysus to be:  
And Corydon (Alexis) follows thee:  
So each thing as it likes; and all affect  
According as their nature doth direct.   

But now from plough the yoked Oxen creep,  
And Sol, his eking shades doth double kest:  
Yet, Love burns me; (for Love no means can keep:)  
(Ah Corydon, Corydon) what chance unblessed,  
Or madness, hath (at mischief) thee possessed?  
Unfinished, thus to leave thy halfe-pruned Vine,  
Which on these leavy Elms, doth here incline.   

Whilst, thou dost rather choose some other way▪  
Of lesser pains, to set on work thy wit;  
(At least, which may thy present need defray)  
Some homely Haske, of Osyers', woven, fit,  
With Rushes round, and soft: how ever yet,  
If still Alexis do disdain thy love,  
Thou shalt some other find will kinder prove.     

ALEXIS.  
The GLOSS.  
AND Thestilis doth garlic beat, etc. This Thestilis was the name of a Country wench, who (according to the fashion of hot Countries) did pound leeks, garlic, and other strong herbs together, for the workmen to allay their heat, in extreme hot weather: for, as Pliny saith in his Natural History, Omnis medicina aut à contrario, aut à simili quaeritur: All remedies are fetched either from contraries, or from things of like quality: whence it comes, that extreme heat is abated, either by cold, which is his direct opposite, or by another heat. According to which Principle the Poet in the last Eclogue brings in the Lover, resolving to find remedy to his vehement heat of Love, either by travailing into Scythia, or into Egypt, two Countries quite different in disposition; the one extreme cold, the other extreme hot.  
far bet for me, etc. It had been much better for me, to have made choice of some friend of meaner condition, with whom I might have conversed and discoursed, and delighted my mind with his acquaintance, unto my own hearts desire: there being in this life nothing more sweet, than a parity in friendship.  
Ah my fair Boy, &c: Trust not too much to the gifts of Fortune, whereof the greatest often fall away, and the meanest are preserved. As also, amongst great persons often friendship is dissolved, when amongst mean folk it is charily maintained. For who would willingly affect his acquaintance, which by reason of his greatness he can never conveniently enjoy? In friendship there must be every way an equality, that so friends may enjoy each other so much the more freely.  
Did I forbear to sing my wonted Rhyme, etc. I do not only understand, and am skilled in the human arts, but I make verses like the ancient Poets, and so near imitate them, that there is hardly any difference to be found between them: for amongst the later writers, it is held a great honour to be compared to these of former ages; when yet ofttimes the later far exceed the former.  
Self as I stood; on shore, etc. For I have conversed with Octavian himself, with Maecenas, with Tuccas, and Varus: so that I learn to set a true value upon myself, by their judgement of me.  
When even was the Flood, etc. In the time of the last peace, when in the cessation of wars, every man betook him to his own home, laying by their Arms, and all tumults removed, that so it may appear, that they were at leisure, to make a true estimate of me; For as a quiet still water, doth receive the resemblance of the face, and so presents it back again; so when the mind is quiet, it gives right judgement, which being troubled, and full of agitation, it is not able to perform▪ the Poet here very fitly names Italy the Sea, and the Winds the troubles of wars.  
The Hurtle is a wild berry, black as jet.  
Pan first devised, etc. This Pan by the Poets feigned to be the Country god; his shape they have made, as it were the counterfeit of Nature, from whence he hath his denomination of Pan; which signifies All, as resembling every part and member of nature: For he hath horns, in resemblance of the beams of the Sun, and the horns of the Moone● his complexion and face is ruddy, in resemblance of the sky; he hath in his breast the spotted skin of a fallow Deer, representing the Stars; his inferior members are rough, and shagged, resembling thereby the Trees, Shrubbs, and wild Beasts; he hath Goats feet, signifying thereby the solidity and fast compacture of the earth; he hath a pipe of seven joints, intimating thereby the Harmony of the heaven; in which there are seven several sounds, seven distinct airs, or kinds of voices: lastly, he hath his sheephook, or staff with a crook at one end, resembling the year, which runs his course, till it return into itself where it began: now because he is the general god of all nature, the Poets have feigned that on a time he and Love contended together, and that Pan was overcome, according to that principle which the Poet holds: Omnia vincit Amor.  
Ne, ere repent, etc. Hereby he plainly shows, that Cornelius Gallus was the first composer of Pastoral verses; having indeed made trial of rustic Rhymes, but not of the rustic life. Cicuta: is properly the space that is between every joint in the cane. 
Herein his skill to breed, etc.  
What pains took not Amyntas?  Some Poet as it should seem, both famous and witty, who did greatly affect this kind of pastoral vein, but could never attain any facility therein.  
Which once Damaetas, etc. Theocritus is this Damaetas; (or whosoever else, most skilful in this kind of verse) was Mr. to Virgil.  
Heereat the fool Menalc as, etc. Amyntas did envy this succession of skill, and excellence in Virgil, worthy therefore to be taxed with the opprobrious term of fool, in affecting that, which nature had denied him, or his own negligence; and envying those, to whom nature had been more bountiful therein,; or who by their own industry had attained thereunto.  
Besides two milk white, etc. Two Poems, his bucolics, and his Georgickes, which with great study, and hard labour, he had composed; both which he was minded to dedicate to Cornelius Gallus: with which gift when he perceived him not much delighted, he intends to translate the dedication thereof, to Pollio, or Maecenas, who entreated this courtesy of him.  
Two Duggs they daily suck, etc. Hereby he signifies the elaborate pains of the works; as if they did even suck from their parent, a double study both of night and day.  
And lovely Nais, Violets pale, etc. The delight is in the colour and sweet smell of the flowers; but the fruit is in apples, chessnuts, Plums, and the like: The flowers have relation to his Pastoral Poem, and the fruit to his Georgickes'. Servins Hono. Nuces, generaliter dicuntur omnia tecta corio duriore; ut Avellanae, Amygdalae, juglandes', Castaneae: sicut contrà, Poma dicuntur omnia molliora, ut Malorum omne genus, Pyra, Cerasa, Pruna; et his similia.  
Albe thou shouldst him tempt, etc. What canst thou with all thy best endeavour, bring to entice Alexis to thy love? which he cannot more plentifully, and of better stuff furnish himself withal at Rome, yea e'en in Caesar's self; yea though thou shouldest set thyself to sing of wars, & of the mighty deeds of worthy men: for Augustus wrote divers Poems; amongst the rest, the Tragedy of Aiax.  
Ah, how have I mine own market marred! etc. I labour in vain, I rehearse my verses, where is no ear open to entertain them. I strew my flowers before the southern wind, which scatters them all abroad: I lose my time unprofitably, and whilst I adapt myself to win him, I omit many fair occasions and opportunities of other acquaintances.  
Why Dardan Paris, etc. A great Prince, in a manner equal to the gods, being the son, (yea and the most lovely) of so great a King; to whose judgement, three goddesses did once submit their trial: if you cannot imitate the example of the gods, yet let the example of men move you.  
The cruel grim-faced Lioness, etc. This is a general sentence, drawn from examples; (which the Logicians term, Induction:) and by addition of a gradation, is made so much the more, fitting to the purpose. The meaning is; (Cornelius Gallus) deal with me as you think good; avoid my company, disdaigne me; nevertheless I know not by what propensity of inclination, I am (will I, nill I) haled on to affect your Love: neither will I alter my desire herein, howsoever you demean yourself towards me: For I must confess, I am led by the instinct of my nature thereunto, as prone, as the Wolf is to the Kid, or the Kid to the bushy shrubs; and as every thing in the kind, is drawn by sense, to follow that which they find to be agreeing, and most fitting to their natures.  
So each thing as it likes, etc. Pleasure, in every thing being propounded, (as the end, aimed at,) doth persuade the mind. For the end, is the impulsive instrument to each action; and is first in the intent, though last in execution; for there it rests.  
But now from Plough, etc. All things have their time of rest, both things living, and without life, yea even the heaven itself; speaking after the capacity of Shepherds, who think, that (like as all other mortal creatures) so it at night betakes it also to a quiet ease: only the desire in Love knows no rest, until the full enjoying of the thing desired. Such is man's life, till such time as it be conjoined, and made one with God.  
Ab Corydon, Corydon, etc. He calleth the greatness of his Love by the name of madness, forasmuch as he did forget, and neglect himself, and was as it were out of his own power, which kind of posture, is of the Philosophers, termed fury.  
Unfinished thus to leave thy, etc. Turn thee to thy first begun works; and out of these fetch comfort, and ease to thy desire: that is, finish thy Georgickes, and thy Aeneiads; which works thou hast commenced, and left unperfected.  
Whilst thou dost rather choose, etc. Thou dost take in hand, some subject of less moment, or such matters, as thou knowest, are more acceptable, or gainful, unto the present time.  
If still Alexis. etc. You will still persist in your love to Cornelius Gallus, according as your affection unto him doth persuade you; but by finishing those two more serious works, they will draw the love and respect of some other worthy, able friend, though Gallus do neglect you.   

THE ARGUMENT OF THE THIRD EGLOGVE.  
VIRGIL having gained the good will and favour of Augustus, Pollio, Maecenas, and Gallus, and other the Lords; was envied by many learned men of Rome for the same. This Eglogue is a contention and bitter brawl, between Virgil, under the person of Damaetas) and some other Poet, (who envied him) under the person of Menalcas, who endeavoured to extenuate Virgil's authority and acceptance, amongst the Roman Princes, and advance his own.   

PALEMON.  
Aegloga tertia.  Men. 
TEll me (Damaetas) been these Beasts Meli●e'st.  Dam. 
Nay: but Aegons': Aegon late left them me.  Men 
(Poor Sheep) (of all (ah) still most fortuneles:)  
Whilst he Neoera courts; and fears lest Thee  
Should me before his worthless self prefer;  
This hireling milks the sheep, twice every hour,  
So they, of nourishment are reaved; ilk,  
The sucking Lambs quite cozened of their milk.  Dan. 
Yet, ill doth thee beseem, (take heed) to jeer,  
And tax men thus: I know, who once saw you,  
When all the Goats (ascance) did at thee leer:  
And I could tell thee in what Chapel too,  
But the mild Nymphs, (thee scorning) did repine.  Men. 
Yea, so I thought; 'twas when they saw me shred  
Old Mycons' Orchards, and new-planted Vine,  
With pruning hook, as blunt as any sledd,  Dam. 
Rather, amongst these dotard-beeches', here  
When Daphnis Bow and Shafts, thou brok'st in twain:  
Which (peevish Ass) seeing they given were  
Unto the Lad,) thy heart groaned with disdain,  
And hadst not hurt, or done him some mischief,  
Thou mot'st need dye, for very spite, and grief.  Men. 
What will selfe-masters, dare to done, and say?  
When such lewd Lozells been so boasting bold?  
Saw I not thee (base Buffoon) th' other day  
Filch a Goat slily, from out Damon's fold?  
(Though loud the Mongrel barked:) and when I cried,  
Whither runs he so fast, and called, hold, hold,  
(Tityru●) look to thy herd; then thou beside  
The long green saggs, thyself didst (skulking) hide.  Dam 
Why should not he, (first conquered by my song▪  
My Pipe, and verses meed) that Goat resign?  
For, know: that Goat doth unto me belong,  
And Damon's self, confessed him to be mine,  
Though (as he said) he durst him not deliver.  Men. 
Was he by thee in singing e'er outwent?  
Or, hadst thou Pipe, with wax compacted ever?  
Wert not thou wont, thy rascal Rhymes to vent?  
In each high way, to every Traveller,  
With poor endeavour on thy squeaking Rheede?  Dam. 
Wilt then by turns, we hand to hand do try,  
What either can, and prove each by our deed?  
I'll pawn this Heiffer: (which lest thou deny,)  
She twice hath come, already to the pail,  
And two Twins suckells at this time Now say,  
What pawn thou'lt gauge, with her to countervail?  Men. 
Nought dare I of my flock with thee to lay,  
For I, a Sire have, and cursed Stepmother,  
Both who my Goats, done number twice a day,  
And one of them still counts my Kiddies over:  
But (which thou wilt confess much better be,  
(Sith, thou wilt needs be mad) I'll pawn thee down  
A merry Mazer, framed of Beechen tree,  
Carved work, by hand of divine Alcim'edon:  
'Tis round impaled, with a scattering trail  
Of tender Vine, and over all between  
A pale green Ivy, wherewith (as a veil)  
The thick diffused chusters shaded been.  
Just in the midst▪ Conon is portrayed,  
And (whosoever he been) an other by,  
Who with his rod unto the world bewrayed  
The whole world's compass by Geographye;  
And seasons fit prescribed for Reaper's trade:  
And for the corbed Ploughman's husbandry.  
Ne, to my lips, have I once lift this Cup,  
But charily till now have laid it up▪  Dam. 
Why, self Alcimedon, me likewise made  
Two carved cups: (their handles trailing trim  
With soft Acanthus; in the midst portrayed,  
Orpheus, and all the Forests following him)  
Ne, I these cups, once moved to my lips,  
But laid them up, and keep them fresh and fair;  
Yet, canst thou count these cups, no bet than chips,  
If with my Heiffer, thou dost them compare.  Men. 
ne'er, shalt thou scape, i'll meet thee where thou date,  
If so Palaemon, us to hear, do deign;  
See, where he comes: I'll make thee well aware  
For my sake, how to challenge man again.  Dam. 
Then leave thy bragging, and at once begin  
Thou shalt not find me slack, I warrant thee;  
I'll shun no judge▪ ne, fear I him a pin:  
Only, (of fellowship) Palaemon be  
Intentive as thou may; (the cause is great.)  Palae. 
Say then; as here we sitten all around  
The tender grass: the fields with kindly heat  
Now flourish fair: the woods with leaves abound:  
And now the year's in his chief sovereignty.  
Begin Damaetas; and (Menalcas) thou  
Follow, by turns each other to revie,  
The Muses, these alternates, best allow.  Dam. 
Their first commence from jove, the Muses take,  
jove all fulfils: he fertile makes the land,  
And graciously respects the songs I make.  Men. 
And Phoebus favours me: I still at hand  
(The sacred things to Phoebus consecreate)  
Sweet purple, Hyacynth, and Laurel have.  Daem. 
Me, with an Apple, that same delicate  
Wanton (Galatea) hit; and (self to save)  
Fled to the Sallowes; (but would first be seen.)  Men. 
But my sweet heart Amyntas, of his own  
Accord, doth come to me; that, Delia ' I ween  
Not half so well unto our dogs is known.  Dam. 
I for my Venus, have a Present found,  
For I espied, a stock-dove, th'other day,  
Building her nest, not far above the ground.  Men. 
And (all I could) I plucked, to send my Boy  
Fro'a wildling tree, ten golden Apples round,  
And more to send, to morrow done I mind.  Daem. 
How oft to me, and in what gracious sort  
Hath Galatea spoke? I would the wind  
Some part would to the gods own ears report.  Men. 
What good is me (Amyntas) though in heart  
Thou scorn me not; if while the Boar thou chase,  
I, at the Nets, am left behind apart?  Daem. 
Send me my Phillis, (jolae) ' of thy grace,  
Against my birthday: and when for my corn  
I sacrifice a Calf, come thou among.  Men. 
Phillis I love, of all that e'er were borne,  
For she at parting wept, and cried, long  
(My fair Io●a) ' adieu, adieu, to thee.  Daem. 
Showers to ripe fruit; the Wolf unto the fold,  
Wynds to young trees: Amaryllis wrath to me,  
Disastrous is, and direful to behold.  Men. 
Budds; new-weaned Kids; dew, corn (but lately sown;)  
Beasts; (great with young,) soft sallowes, manifold  
Delights; and dear Amyntas, me alone.  Dam. 
Pollio, loves mine, (allbeeed a homely Muse.)  
(Pyerian Ladies) feed ye every ' each one  
Far Calf for him; (your learned Readers use.)  Men. 
Why; Pollio's self new kind of verse doth make,  
Feed him a Bull, whose butting horns can strike,  
And feet, the sands, abroad already rake.  Dam. 
Who loves thee (Pollio) wheresoever thou like,  
Let come: to him let luscious honey flow,  
And sweet Amomus, from the brambles grow.  Men. 
Who Bavius hates not, M●●vius songs let love▪  
And let sick Lorrell, Fox's yoke together,  
And to draw milk from Ram-Goates, let him prove.  Dam. 
Ye bonny Boys, who flowers wont to gather,  
And skulking Strawberries, hence soon remove:  
A cold snake, lurking in the grass doth hide.  Men. 
Drive not your Flocks, too near the waters side▪  
The bank is dangerous; the Ra●●me, right now  
Since he fell in, his heavy Fleece hath dried.  Dam. 
Thy feeding Kids, als' (Tityrus) done thou  
Force from the brook; for when I see fit tide,  
All in the flood, I'll wash them white as snow.  Men. 
(Ye Shepherd swains) now homeward draw your flock,  
If heat, (as erst it did) their milk forestowe,  
In vain, we shall their empty udders struck.  Dam. 
Ah, for my Bull, (albe he daily fed  
With vetches fat) how megre lean is he?  
Flock, and Flocks-master both, hath love misled.  Men. 
But love's not cause, that these so evil be,  
And poor in plight: I wot not what ill Eye  
My tender Lambs bewitch unluckily.  Dam. 
Tell in what Coast, (and I will herry thee  
For great Apollo's self) the Welkin large  
Just three else broad, and no more seems to be.  Men. 
Tell in what Coast, the Flowers have their marge,  
With King's names in their leaves, inscribed plain,  
And to thyself have Phillis for thy pain.  Palemon. 
So great debate lies not in my poor power,  
Betwixt ye to compose: Both thou and he  
Deserve the Heifer; and who ere the sower  
Shall hap to try, or fearful chance to be  
Of sweetest Love: (Boys) shut the Rivers out;  
Enough, the Meads have drunk, and quenched their drought.   

PALEMON.  
The GLOSS.  
TELL me Damaetas, etc. Herein the Poet imitates Theocritus so near, that he useth e'en the very same words. The beginning, is an envious obrayding, and uttered (as it were) with a contempt of the Person; as if Menalcas would show, and prove Dametas, not to be Master of the Flock, but a mere by hireling, for wages. Whose is this Pastoral verse? (quoth he) is it Melibe's? some base infamous Rhymester, such as Maevius, or Bavius; or the like? No, (saith he) it is Aegons': by whom he means some rare excellent Poet, namely Gallus, or Cynna.  
(Poor Sheep.) (Unfortunate Pastorals,) to come into unworthy hands: for whilst Cynna, Pollio, Gallus, and others, (famous and exquisite in that kind of verse, excellently able, and (as it were) the Masters of that art,) do contend with me for grace, and admiration of the Peers, and the People;) a straggler, and a stranger, hath here, shuffled into place, and thrust into the study of the Muses, singing Pastorals, barren, and dry, without any grace at all; and (like a Thief) hath stolen the true beauty, and comeliness from this a●t; venting his own ex-tempore stuff, void of wit and invention.  
To tax men thus. The word Virro, in the Latin, is often used, as a word of honour, and is referred to virtue, and strength of the Mind, or Body. As Cicero in his 2 Philippics. That cause (saith he) requires a Man, that is, a person of wisdom, and understanding: and therefore Dametas terms himself by the title of Man: as though that other were so base, and vild a Rakeshame, that he did not deserve to be reckoned amongst the number of reasonable Creatures, in respect of himself.  
I know who once saw you, etc. We have seen your foolish ridiculous Poems; which the scorned and unworthy vulgars' do read; but the gentle crew of Nobles, and true heroic spirits do deride. And here he hath most artificially expressed the manner of seeing, and looking at him in contempt, and with disdaigne: namely with the corners of his Eye, or askew, (as we say:) So as Pliny reports, the Lion cannot abide to be looked on.  
The Goats did at thee leer, etc. Pliny saith) that the Goat, (being a most salacious Beast, if he see any other Creature engendering together, he is so enraged with lust, at the very sight, that he runs at them with all his force; and from hence the Poet (expressing herein (under the nature of the Goat) Damon's disposition) may seem to allude to the disdaign, which the learned sort held his verses in; (that manner of looking askance, being a posture, betokening contempt and scorn.)  
In what Chapel, etc. The Nymphs had sundry Chappells in the fields, dedicated to them; where they used to frequent.  
Saw I not thee? etc. He accuseth him of filching from the Greek and Latin, so palpably, that other Poets did take him with the manner, and obrayded, and made (as it were) hue and cry after him for his theft.  
Whither runs he so fast, etc. He well hath expressed the rustic manner of speech in this: and this word (he) carries with it the force of scorn, & disdain.  
For know, that Goat doth unto me belong, etc. The commendation of this Poem which thou dost obraid me to have stolen, I would have you well know, is due to me, purchased by my Ingeny, and Invention. Neither would other Poets deny it me, were they not hindered by authority of Antiquity; which bears so much sway in the opinion of the vulgar, that they attribute smally to new writers, (though never so worthy) esteeming skill and excellency, by years, and age, (as Horace saith.)  
I'll pawn this Heifer, etc. ay, whom thou obraidest as an hireling to another, will pawn this Heifer: to let thee know that I have a stock of mine own.  
Nought dare I of my Flock, etc. Virgil saith he will pawn down of his Cattle; This hath relation to the excellency of the argument, and subject of his song: Menalcas saith, he may not gauge his Flock; out he will lay willingly, two Cups, curiously turned and wrought. This hath relation to the neat artificial handling of the matter, and the newness of the fashion.  
Self Alcimedon, etc. I want not elegance, and delicate fine delivery of my mind: and I can express myself in the newest manner of phrase, and ornament, which is now of any other affected: and refuse not to set up my rest, and venture my wager, upon that bet: but this is not worth the speaking of compared with true, profitable solid matter. For the count, neat elegancy of words, is but the flowers; but the sense, is the fruit.  
Say then, as here, etc. He sets down here, that the fittest time for singing or composing verses, is the Spring, and the mind being not only quiet, but merry.  
If so Palemon, etc. Remnius Palemon, was a most excellent Grammarian, and Tutor to Fabius Quintilianus: Such was his pride and arrogance, that he would usually vaunt, that Learning had her first being at his birth; and at his death all learning would likewise dye. He was wont likewise out of pride and scorn, to term Marcus Varro, (that great learned Roman) Porcum literatum, the learned Hog. He was likewise wont to brag, that it was prophetically (as it might seem) done by Virgil, to use his name here in his bucolics; foreseeing that Palemon, in poetry should prove so exquisite, that all Poets and Rhetoricians shall honour and admire him, as their judge, and umpire of their learned contentions. He further gloryed much to recount how a sort of thiefs did once spare him, and dismissed him untouched and unrifled, when they once heard his name. He was so luxurious, as he bathed often in a day: at last he became so poor, that he was enforced his living to become a vine-dresser.  
jove all fulfils, etc. This sentence is taken from the Poet Aratus: that is, jove fills all things with his bounty and blessings, otherwise it were impossible for them to abide and continue in their being; and therefore with whom can they more proper●y begin, than with his honour, from whom all things have their beginning.  
And Phoebus favours me, etc. Herein he alludes to Augustus, who being yet very young, having performed great services, was thought to be the son of Apollo; but afterward in process of time he was called himself by that name of Apollo.  
And all I could, etc. Menalcas saith that he had sent also Country gifts, (to wit, a Country song, and meant to send another.) By the ten oranges, or golden apples, some interpret Virgil's ten Eglogues: but I leave that indifferent.  
Send me my Phillis, etc. I pray thee, (Augustus) suffer me to invite Pollio to this banquet, which I make for my birthday; that is, my Country feast: suffer me to dedicate this work of my Pastorals unto him: as for thee (Augustus) I will invite thee, when I sacrifice a Calf for my Corn: that is, I will sing thy name in a verse of a higher strain.  
Pollio loves mine, etc. here without any figure he names Pollio plainly: and that his Country verses and Pastorals were well liked of him.  
Pierian Ladies, etc. Ye Muses, feed a fat Calf for Pollio; who so willingly reads your works, and is therewith delighted: that is, furnish him with delicate invention, and infuse into him elegance of style, whether it be in verse, or prose.  
Why, Pollio's self, etc. New kind of verse doth make, etc. He is not only delighted with Pastorals, but he makes verses of a new kind, and of an extraordinary argument and subject, by which he will be able to overthrow all his adversaries; and with his horn, that is, with the sharpness of his verse, he will gore the envious: And he will scrape the sand with his feet; that is, (to the terror of his envious foe●) he will raise such a dust, that the unlearned sort shall be afraid of his so great fierceness and fury.  
This Pollio was a great learned man, and of an excellent and acute judgement, but harsh of conversation, and in condition unpleasing and dogged. He was Tully's Aemulus; and did affect old kind of elegance (in his time quite laid aside:) he writ many Orations and Tragedies.  
Who loves thee Pollio, etc. Damaetas, (to show how strongly he stood affected to Pollio▪) he prays for all his friends, that God would bless them with all felicity of the golden age, which should bring plenty of happiness in all places.  
Amom●m: Of some said to be the Rose of jerusalem, or our Lady's Rose; some call it Garden Pepper: They say, it is a little shrub growing in clusters like Grapes, bearing a flower like a white Violet, and a leaf like the white Vine. It grows in Armenia, in Media, Pontus, and Assyria▪ from whence other Countries fetch it.  
Ye bonny Boys, etc. You who apply yourselves to the study of the fair arts, avoid this venomous tongued Poet.  
Drive not your flocks, etc. Arrius the Centurion had Virgil's grounds bestowed on him; but when Virgil returned from Rome to Mantuae, with a warrant from Caesar, to command Arrius to render up his land again: the Centurion, (like a Bedlam soldier) drew his sword, and 〈◊〉 at Virgil, to have killed him: who flying, and having no other way to avoid the mischief, skipped into the Mincius, & so swimming cross the River, escaped. Under the name of the Ram, Virgil may seem to mean himself, and his own danger of drowning.  
Thy feeding flocks als', etc. He admonisheth either his own hired servant, or all those of Mantua, to carry themselves warily, & to avoid danger as well as they may: he would take a fit opportunity, to procure of Caesar, an effectual restitution of all their grounds, which should be good against all men: neither to the effecting hereof should he need to make his means by the Tribunes, or Ambassadors, but he would go to the wellhead, that is, to Caesar himself.  
Ye Shepherd swains, etc. Do not promise to yourselves great matters, & hope after things which will never be gained: your safer way willbe to keep your sheep together, & to hold a careful eye over them, and to preserve that which you have left; lest if some mutiny or troublesome storm of wars should arise again (as of late it fell out) the whole profit of your Cattle would utterly be lost.  
Tell in what Coast, etc. here they make an end of their brawling, and fall to puzzle each other with Riddles: that so they may get the victory this way.  
The Firmament, etc. This Riddle is thus unfolded: in the bottom of a deep pit, whosoever stands there, shall see no more of the heaven, than the very breadth of the mouth of the pit. This question seemed so unreasonable, that writer's report, that Virgil (being asked the meaning of both these Riddles) answered, that he had made that gallows of purpose for the Grammarians to rack themselves upon. Macrob. Sat. lib. 6.  
Some think also, that hereby is meant the silver Mines; out of whose bottom if a man look, he shall perceive the Sky to be but three else broad, or no broader than the Mouth of the Mine, at the most.  
Tell etc. the flowers have the print. On these Mines grow these flowers; that is, Could and Silver, which being beaten into Coin, the names of Kings are stamped into them: and indeed, there is nothing in the world more sweet and delightful unto mankind in general, than these flowers, and roses: namely the golden rose-nobles.  
And I for great Apollo's self, etc. Either are very bitter against other: Menalcas affected nothing more, than glory, and admiration of his wit: therefore, saith Dametas, you shall attain the scope of your ambition, you shall be Apollo himself to me. But Virgil was popular in his desire, and gaped at the favour and good will of the people of Rome: Therefore Menalcas saith to him, Enjoy Phillis to thyself; (whom elsewhere he names Amaryllis) I will yield her to thee without any contradiction. By Phillis, and Amaryllis, he meaneth Rome.  
To herry, is to worship, or to honour: an old Saxon word.  
Who ere the sour, etc. He deserves great reward, and commendation, whosoever doth wisely fear the favour of Princes, and the praise of the common people; or can stoutly and valiantly bear the scorn, or hatred of either, with an undaunted resolution and neglect.   

THE ARGUMENT OF THE FOURTH EGLOGVE.  
A Sinius Pollio, warred upon the Illyrians, and took from them their City Salona: during which time he had a son born, whom (after this City's name) he called Saloninus. Virgil having read in the Sibyl's verses of a rare Child to be borne, about those times, who should restore the world, applied this Prophecy of the Sibyl, to this young son of Pollio, making no doubt, that it could not be appliable to any other nation, but needs it must happen within the Roman Empire, in respect of the huge extent thereof: But this Child died very young; and Asinius had another son, which was his heir, named Asinius Gallus. In honour of Pollio, Virgil entitles this Eglogue by his name: but Lodovicus Vives affirmeth in his Gloss upon this Eglogue, that all herein must of necessity be spoken of Christ, to whom (saith he) I will apply the interpretation, and restore the possession to the right owner, to whom of right it doth belong. Let profane men therefore herein be silent, for even in the very simple and natural sense of the words, without any need of Gloss or Allegory, it cannot be understood, whatsoever is here spoken, but only of Christ.   

POLLIO.  
OR THE PROPHECY OF A SECOND GOLDEN AGE.  
Aegloga quarta.  
(SIcelian Muses) yet a little higher  
Let's sing a while: sith all delight not in  
Short shrubbs; ne all low Tamariske admire:  
(Our ●ong, al●bee't of woods,) woods worthy been,  
A Consul them, his best acceptance deign.  
Now is fulfilled the period, and last time  
Of Cuma's Prophecy; and now again  
All former Ages, in their precious prime,  
With blessed order are anew begun.  
The Virgin, toward us again is bend,  
And Saturn's reign doth back unto us run:  
And a new Progeny from heaven sent.  
Thou, only, to this Child, (by whose dear birth,  
The Iron Age, especially shall end.  
And Age of Gould, begin through all the Earth,)  
(Lucina chaste) with thy best help befriend.  
Now thine Apollo, holds the Diadem,  
And Pollio (thou being Consul) shall come in  
This the words glorious ornament and gem,  
And the grand Months shall their increase begin.  
If any print or monument remain  
Of our inherent sins; thy wondrous grace  
From endless fear, of punishment and pain  
Shall us redeem, and all misdeeds deface.  
A Godlike life he shall receive, and see  
The heavenly Hero'es, the Gods among;  
And he, of them ylike, shall viewed be.  
Als' ', shall he, by his Father's virtue strong  
The world, with peaceful governance maintain.  
But yet (fair Child) the Earth, shall bring to thee  
Her first fruits, without labour, and hard pain,  
Selfe-growne, without all help of husbandry,  
Wilde-climbing Ivy, with her Berries black,  
And Brank; with cheerful Haresfoote; yea the Goats,  
With full-blown udders, (even like to crak)  
With creamy Milk, shall come home to their Coats:  
Ne, shall the Herds, the ramping Lion fear.  
The Cradles-selves, to thee sweet flowers shall yield,  
Dye shall the Serpent, and all herbs which bear  
Enchanting venom, whither in the field.  
Th' Assyrian Rose, in each high way shall grow;  
And herewithal, the praises thou mayst reed  
Of princely worthies, and shalt learn to know  
Thy Father's virtues, and each doughty deed:  
The Fields, shall by degrees, full goodly show  
Their tender Ears, all yellow as the gold;  
The rugged Oak, shall sweat with honey dew,  
And the wild Thorns, (as full as they can hold,)  
With ruddy Grapes shall hang: yet some small tract,  
Of ancient fraud, and lewdness shall remain,  
Which shall tempt men, at Sea, to venture wrack;  
And wall in Towns, and plough the Champian-plaine▪  
Than second Typhis; and new Argosye  
Of select Lords, shall bear a princely train,  
And Garboils, and fresh wars abroad shall fly:  
And great Achilles, sent to Troy again;  
Now, when firm age, to man's state once thee brings,  
Seamen, in ships shall truck no more for ware,  
For every Land, shall yield all manner things.  
No Furrows in the Land, the Plough shall are:  
Ne, Vines, shall pruning need; the Ploughman shall  
For ever quit his Oxen from the yoke:  
Ne, shall the snowwhite wool, in several  
Di●couloured waters, more be taught to soak:  
But in the meadows, (dainty diapered  
With purple flowers, with red spots sweetly stained,  
And saffron Lands, like scarlet coloured)  
The Ram shall change his fleece, all deep ingraynd;  
The feeding Lambs, with Ceruse naturally  
Shall clothed been.  
Th'agreeing Parcae, to their spindle's said,  
(By fatal power of stable destiny)  
Run out at length, and let such age be made.  
Decree Child of God, Ioves infinite increase,  
Oh once begin; the time now nigheth near,  
Great honours, and much glory to possess,  
Come see the world, decrepit, now, and sere,  
E'en nodding-ripe, with it own ponderous heap:  
The Seas, and Earth, and highest heavens view;  
How, all things, in them all, done even leap  
For joy of this same age now to ensue.  
Oh, moat I live but long enough to tell  
Thy worthy acts; not Lynus-selfe should me;  
Ne, yet the Thracian Bard, my songs excel,  
(Allbee Calliope, Orpheus' Mother be,  
And Sire to Linus, bright Apollo, come:)  
Yea, should self Pan, (Arcadia being judge)  
Contend with me, yet by Arcadia's doom  
Self Pan, to me, the conquest would not grudge.  
Begin (young Babe) with cheerful smile to know  
Thy Mother, for her ten months tedious pain,  
(Infant) begin; whose Parents wept for woe  
For thee, at bed, nor board, Goddess, nor God did deign.   

POLLIO.  
The GLOSS.  
SIcelian Muses, etc. Herein he hath respect to Theocritus the Sicelian; whom in this kind of verse, he doth especially imitate: and therefore he termeth the Pastoral verse, by the title of the Muses of Sicily.  
Yet a little higher, etc. For all men delight not in this low strain of Pastorals.  
Of woods albe I sing, etc. Let none wonder, that I sing of great matters, in a homely kind of verse: For even the woods are oftentimes a fit subject for a Consul; that is, worthy they are of a Roman Consuls gravity: as Suetonius writeth; that the hills, and woods, were apportioned to julius Caesar, in his Consulship, for his Province.  
The Period and last time, etc. Concerning the Sibyls, Ludovicus Vives hath spoken largely, upon Austin. The coming of our Lord was a thing of such weight and moment, that it was necessary to have it foretold both to jews, and Gentiles, that thereby, who were before his coming, might expect him: these in his time might receive him, and those which came after him might believe him: and therefore, as there were Prophets among the jews, so were there amongst the Gentiles, Sibyls; that is to say, such as were privy, and conscious of heavenly counsel. Now Virgil did conjecture, that the time of this Prophecy was near to accomplishment, because divers of the Sibyl's verses were so composed, as that the first or last letters of the verses, did even point out the very time, or the person: as Cicero teacheth in his Divination: & in Eusebius there is a Sibyl's Prophecy of the last judgement of Christ set forth in the same manner: which S. Austin citeth in his 18 book of the City of God.  
Cuma, is a Town in jonia the less, where one of the Sibyls did abide; of which place she was called Sibylla Cumaea.  
The Virgin now returns, etc. Peradventure the Sibyls spoke something about the blessed Virgin Mary: which the Poet here applies to Astraea, the Mayden-Lady justice; or perhaps she means it of the wondrous justice of Christ, and of the golden age: which also the Prophet Esay describes, Chap. 9 And there shall be in the last times, etc.  
And Saturn's reign, etc. In his time men lived in great tranquillity and quiet, with great equality amongst all sorts, without pride, wrath, or envy; such as the people of God (who are to adapt themselves to his commandments) ought to be indeed.  
Now a new Progeny, etc. The descent of the Son of God from heaven amongst us, could not by a Christian man, be expressed more exactly, or in more absolute terms.  
Now thine Apollo, etc. Diana is termed Lucina, of bringing those that are borne into the light: Apollo is her Brother; he prays Diana to be propitious and favourable to the child in his birth, namely in the Kingdom of her Brother, Apollo: Augustus was thought to be Apollo's son, and in a manner was also called by the name of Apollo.  
And Pollio, thou being Consul, etc. Pollio Asinius was fellow Consul with Cneius Domitius, Calvinus in the Triumvitate: in the year of the City's building, 714 and before our Saviour Christ's birth, 37. years.  
Grand Months: the Months of this Great year.  
Thy wondrous grace, etc. Original sin shall be blotted out by the virtue of Christ; as in Baptism is performed by a true faith in him: he hath with great reason called it the monument or print of sin; for original sin is a print or Stigma, derived to us from our first parents.  
From endless fear, etc. For Faith in him, who is God, shall exclude all fear of punishment for sin, whether our own by actual commission, or hereditary, from our first parents. And here most fitly, the Poet calleth our fear endless, because it never ceaseth to vex and torment us: And in this sort and sense Saint Austin in his City of God, interpreteth these verses.  
The world with peaceful governance, etc. All things are given by the Father unto the Son: a speech frequent in the book of the Psalms, and other mystical books; and again, The Father hath subdued all things unto the Son.  
But yet dear Child, etc. Here is described the course of Christ's Church, that is, his Kingdom here on earth. For in the Gospel, the Kingdom of God, amongst other meanings signfies the Church. In the infancy of the Church, without ordinary means, or labour, but by the immediate work of God's Spirit, there sprung up, Presents yielding most fragrant sweet smell, and acceptable savour unto the nostrils of God, (namely so many Apostles, Disciples, and Martyrs, in every place.)  
The Goats, etc. Peradventure by Goats may be meant the Gentiles, who should become in many places (as afterward it appeared) very fruitful in good works, and repentance: moreover it may be hereby meant, that the Disciples and Teachers of the Gospel, did never go forth, to teach and preach, but they returned with great advantage, in winning of souls unto their Master.  
Ne shall the Herds, etc. The Flock of Christ shall not stand in fear of the Monarches and Tyrants of the world, notwithstanding all their rage and fury: yea amongst the Princes of the earth, there shall be incredible Concord, and Peace, without venom of Pride or Envy.  
The Cradles-selves, etc. Young children, (as it were new-weaned) shall be inspired by the Spirit of God, to proclaim the praises of God, as the young children did, when they went singing Hosanna, and cast the branches of trees in the way before our Saviour Christ, riding to jerusalem.  
And herewithal the praises, etc. In the succeeding ages, by the doctrine of God once settled; by Christ's example, and instruction of the Apostles; Piety shall extend itself every where, in all parts of the world, not to the bringing in of small gifts, or mean matters, but even to the gathering in of a large harvest, of corn, wine, and honey. The jews shall enter in to the society of the Church, and multitudes of Gentiles: The green tender stalk of the Gentiles shall by degrees grow yellow and ripe, and from the thorns of humane obstinacy shall be gathered a sweet, and pleasing Grape; and from stubborn, hard and wilful Ignorance, shall spring the sweet honey, and delicate taste of knowledge and understanding.  
Yet some small tract, etc. Christianity could not so be imprinted in the minds of men, but still some dreggs of old errors, infidelity, avarice, envy, cruelty, wares, ambition, and arrogance, would remain unremooved; and from hence would afterward arise desire to traffic by Sea to foreign nations, for gain: from hence it grew, that men, (not trusting one another, and from mutual hatred and grudges,) did devise the walling in of Towns, and Cities: From hence greedy minds bethought themselves of ploughing and digging the Earth: All which endeavours of men, and all these things (howsoever in themselves they be not simply evil) yet man's depraved affection, in the inordinate desire and use of them, is bad.  
Then second Typhis, and new Argosy. The old discommodities and mischiefs, received at Sea by shipping, shall again return, and wars, (from whence such infinite calamity hath overwhelmed all mankind.) And here these things may seem to be spoken by a kind of revolubilitie of all things, proceeding from the order, and influence of the stars; and hath relation to the old story of the Sea, which Pelias made to Colchos for the golden Fleece, which the Ram bore, that carried Phrixus through the Sea. The Ship wherein Pelias made his voyage, was called Argo, and bore his name, (as here the Poet calls it:) and the Master of the ship was named Typhis: In all which several passages, the Sibyl prophecies of the troubles, (which should creep up) by way of allusion: For by Navigation, she intimates that men's minds should tempt them to venture to Sea, to get wealth and riches. By walling in of Towns, she intimates wars: by Ploughing she foretells the fear of famine: And the better to express her meaning, she reckons up some special particulars, in stead of the generals: As by Typhis, we must understand any shipp-master: by Argo, any Navy of ships: by Achilles, any General, or gre●t Commander: and by Troy, any other City whatsoever, that might by Enemies be distressed.  
Now when firm age, etc. The Sibyl here speaks, either of the blessed estate in heaven, or of the perfection of Christians, in whose minds is settled unspeakable quiet, and tranquillity, and the true golden age: For their desires shall not be conversant about worldly matters, neither shall they use the things of this life, for pleasure or delight of their vain lusts, but merely for necessity's sake: as we read of Saint Paul, that he did wove Tents; and our Forefathers in Egypt did plough the ground, and applied themselves to husbandry. Neither shall their affections be upon these base earthly matters, but their conversation shall be in heaven, content with any thing, (how mean and homely soever,) that may serve their present need: whereby it shall come to pass, that there shall be plenty of all things in every place, every one's mind being so temperately inclined, as to affect nothing out of curiosity, but only for use and necessity.  
The accordant Parcaes, etc. It may perhaps seem somewhat too curious, to say, that by these Parcaes, (equal in number to the three persons of the Godhead, (which Christians believe) agreeing in power, and will of destiny) the Sibyl would understand the three Persons in Divinity.  
Run out at length, and let such Age be made. Either the Destinies said this, answrable to what every man wished might be; or else they appointed it so to be: For Christ's Kingdom is an everlasting Kingdom without end. Moreoever, Fate, is nothing else, but the absolute will and commandment of God, and his express word; according to the Etymology which Palingenius giveth thereof, Fatum, quasi Deus sic fatus, or Deus ita fatur.  
Dear Child of God, Ioves infinite increase, etc. Nothing can be more plainly spoken of Christ, then to say, he is the begotten of God, and the increase of his Father. For of what mortal man or created creature can it be said that he is the increase of jove; who can add any increase to God? But Christ, being God, the Son of God, is the Glory of his Father, inasmuch as he is wisdom and power.  
Come see, the world, etc. It is now high time to bring remedy into the world, when as now all things were at the last gasp, and at the worst, and all mankind in a poor afflicted state.  
Come view the Seas, Earth, etc. All things, not only men, but even the Angels, yea, even things without sense, did show their wondered joy at the coming of Christ. For as Saint Paul saith, the whole frame of the world shall be thereby freed from the bondage of corruption.  
Oh mote I live, etc. The works of Christ are wonderful, and unspeakable, and the longest life will be too little to recount them: I would I might but live half so long as to sing thy praises: Or the Sibyl desireth long life, that she might have the opportunity to write of that worthy subject.  
Albe Calliope, etc. Though Calliope one of the Muses, help her son Orpheus, and Phoebus (the god of Poets, and songs) inspire his son Linus with skill.  
Yea should self Pan, etc. Herein Virgil forgets not the decorum fitting Shepherds, who think more highly of Pan the Shepherd's God, then of Calliope, & Phoebus. And here he ends his comparisons, & goes no farther, (as thinking nothing could be more added, having once vouched the Shepherd's God, for authority of his vaunt.  
Begin young Babe, etc. I make no doubt but these things shall one day infallibly happen, & come to pass: Now yet begin to bring comfort to thy mother with thy comfortable laugh: do not be sad or solitary, do not by thy sadness bring sorrow unto her, who hath endured sorrow and pain enough during the ten Months, which she bore thee in her womb. But these Months must be taken to be Menses Luxares, not civiles  
Nor God, nor Gods, him at Bed nor Board, etc. The Grammarians make much ado about these two verses. Vives upon St. Austin, hath spoken somewhat hereof: But shortly, his opinion is, that (by God) here in this place must be meant Genius, to whom a Table was dedicate: from whence this Proverb did arise, Genio indulgere; when a man was a dainty affecter of curious meats, & made it as it were his whole exercise to eat, he was said to cocker or flatter his Genius, that is his appetite. MoreMoreover, by goddess is meant juno, for whom a Bed was prepared ready, on which the Child new borne was suckled. Hereby is intimated, that it is a dangerous sign of death when young Infants are sad, and not apt to laugh, showing thereby that the tutelares Dij, (the Gods who have the charge of young children) do not favour them: (which so fell out,) for this young Child of Pollio's died soon after it was borne; God himself (as it may seem) not suffering him to live, to whom the Poet of so great authority in those times, did apply those precious praises which the Prophetess, (this Sibyl) had foretold of the blessed Son of God. And Vives is further of the mind, that Virgil did add these two last verses of his own making, after the Child's death: (a conceit full of probability.)   

THE ARGUMENT OF THE FIFTH EGLOGVE.  
IN the former Eglogue, Virgil (borrowing his matter out of the Sibyl's verses, prophesying of the birth of our Saviour) doth apply the prophecy very unworthily to Saloninus. In this Eglogue, out of other of the Sibyl's verses, he sings of the death and ascension of the same our blessed Lord; which as unfitly and unproperly he attributes to Caius julius Caesar. The Poet here mingleth some things of his own, out of Ignorance of the true sense and meaning of the Prophecy, not knowing how to make it fall fit with the right application, There be some who hold, that under the name of Daphnis the Poet doth deplore the death of his own Brother; but without ground of truth: for from those verses, The Nymphs did Daphnis, etc. And after, Now lovely Daphnis doth admiring sit, etc. They are the very Prophecy of the Sibyl, by Virgil translated.   

DAPHNIS.  
Aegloga quinta.  Menal. 

MOPSUS, what lets (both skilled in music) met,)  
Thee blow thy Pipes, whilst I some ditty sing  
Amongst these Elms, and mixed hazels set?   Mop. 

To thee (Menaleas) as mine Elderling,  
Befits me yield: whether us list incline  
Under the waving West's uncertain shade,  
Or to this Cave: see, how this wild grown Vine  
Hath o'er this Cave, her tender Imps displayed.   Men. 

In all our mountains, (but Amyntas) none  
May strive with thee Mop. but what if he should prove  
Great Phaebus-selfe, in singing to outgone?   Men. 

Mopsus, begin: if any of Phillis love,  
Or Alcons' praise, or Codrus brawls thou have:  
Begin: Tityru● shall keep our feeding flock:   Mop. 

I'll try those verses, which I erst did grave  
In the green tender bark of Beechen stock,  
And scored them out in parts by turns to clay,  
Then set Amyntas to contend with me:   Men. 

Much as soft sallow yields to th' Olive grey,  
Or homely spike, unto the red-rose-tree,  
(If I can judge) Amyntas yields to thee.   Mop. 

But (Boy) now peace: whilst in this Cave we sit:  
The Nymphs, did Daphnis dreey death bemoan,  
(Ye Hazells, and ye Floods, can witness it)  
When the sad mournful mother, (woe begun)   

Embracing in her Arms full tenderly  
The lamentable corpse of her dear Son,  
Both Gods, and stars appeacht of cruelty:  
In all the fields, where Herds, and Flocks, did wo●n,   

Of none, (as though) the fed Ox driven was  
To the cool Rivers: ne, fourfooted Beast  
Sipped any water, or once touched the grass:  
The Lybian Lions, e'en their grief expressed:   

The woods, and savage mountains testifyde  
Their sorrow for thy death: why Daphnis taught  
Armenian Tigers, (in meek manner tied)  
Them fair submit unto the Chariot's draught.   

Daphnis to Bacchus, Guarlands did devise,  
And slender spears to wreath with Ivie-twine:   

Look how the Vine, is honour of all Trees,  
And as the Grape imbellisheth the Vine:  
Look how the Bull is honour of the Herd,  
And Corn the glory of the fertile Field;  
Ilk, thine: by thee, been graced and preferred:  
Soon, as to death, thy fate thee forced to yield   

Self Pales, and Apollo, left the Earth,  
The Furrows, where big Barley we did sow  
Unlucky Lollium, now there hath his birth,  
And the wild Oat, doth domineering grow.   

Steed of the soft-napt, velvet Violet,  
And Daffodillies sweet, (in purple died,)  
Th'ungracious ●histle, now there grows, (unset)  
And the base Bramble, with his prickly side,   

Bestrew the ground, with leaves (ye Shepherds all)  
And silver Fountains hide, with shady gloom,  
Such, Daphnis wills should be his funeral,  
And fix this pitaph upon his tomb.   
I Daphnis in the woods, known to the stars so high Shepherd of a Flock so fair, but fairer far am I  
(Poet divine.)  Men. 

So me thy song, as sleep on grass doth queam  
The Traveller, (his weary limbs to drench,)  
Or as cool water of the gliding stream,  
In Summer's heat, (his eager thirst to quench.)   

Ne, dost thou only in piping parallel  
Thy Master; but in singing mayst compare:  
(Oh bonny Boy) next him thou'st bear the Bell;  
And though my songs unkempt and rugged are,   

Yet, as they been Isle them by turns rehearse,  
And mount thy Daphnis to the skies above,  
I, to the stars, will Daphnis by my verse  
Enhance: (for me did Daphnis allgates love.)   Mop. 

What Gift to me but half so pleasing may?  
Lief Ladd was he, best worthy to be sung;  
Yea, Stimacon to me, upon a day  
These verse praised, with his praiseworthy tongue.   Men. 

Now lovely Daphnis doth admiring sit,  
Th'unwonted Portall of Olympus high,  
And sees the Clouds, and Stars, beneath his feet,  
The joyous Groves, and pleasant Plains for-thy.   

And jolly Pan, each Shepherd, and his Boy,  
And mayden-crew, of dainty Dryads,  
Sweet pleasance, and dear joyance shall enjoy,  
And shall securely live in endless ease.   

The Wolf, from ravine, on the Flock shall cease,  
No toils shall been, th'unwary Stagg to kill:  
(For Daphnis joys, in sweet accordant peace;)  
The rough-hewed mountains all the air fulfil   

With accents of their joy; the Rocks likewise  
Sing rustic Rhimes, in honour of his name:  
The very shrubs (Menalcas) with loud cries,  
A God, a God, he is, do still proclaim.   

Oh, be propitious, and thy servants bless,  
Behold four Altars; whereof two to thou,  
And two to Phoebus I will here address,  
And with new milk, fresh strocked from the Cow   

Two Flagons every year, I unto thee,  
And twain with juice of Olives, will pour forth:  
Ne, store of Bacchus' fruit shall wanting be,  
To cheer the feast; (which else is nothing worth.)   

And wine at Aruse (second Nectar) made:  
By the fires side, if it in winter chance;  
Or if in summer, in the friendly shade,  
Whilst Alphasibeus, trip the Satyr's dance.   

And Lictius AEgon, and Damatas sing:  
These duties I to thee will always pay,  
Both when my vows I to the Nymphs do bring,  
And when in harvest I my fields survey.   

Whilst Boars the Mountains, or Fish love to haunt  
The Floods, and Bees on Thyme delight to taste,  
Or Grasshoppers on dew make their provaunt,  
Thy name, thine honour, and thy praise shall last.   

And as the Husbandman wont year by year  
Their vows to Bacchus, and to Ceres pay,  
Ilk, they with offerings, 'fore thee shall appear,  
Yea, thou their vows shalt bind them to defray.   Mops. 

(Ah my lief Lad) what guerdon peregall,  
For sick a long as this, can I bestow?  
Sigh not the bibling streams, which gently fall  
At ween the gritty valleys here below,   

Doth add such pleasure to my lulled mind:  
Nor working of the waves against the shore,  
Ne, cool, fresh breathing of the Western wind,  
(Me featly fanning) doth delight me more.   Men. 

This simple Pipe, I'll give thee (if thou please;)  
On it I learned the song, how Corydon,  
The fair Alexis loved: on it likewise  
I learned the Roundelay, which thus begun,  
Whose Beasts been these? or been they Melibes?   Mop. 

Mean time, (mine own Menalcas) of my hand  
Accept this Sheephook, which Antigines  
Full earnestly of me did oft demand.   

Nathless this boon I did to him deny,  
(Though of my love, and it, he worthy was,)  
Which as thou seest, is scrude in daintily,  
With two neat joints, and bound about with brass.    

DAPHNIS.  
The GLOSS.  
But what if he, etc. Mopsus was somewhat moved at the naming of a Rival: but he answers mildly to him, as to his elder; as if he should say: It is no great commendation to contend, but to overcome, is all the glory: any man may cope with Hercules, but not conquer him.  
Mopsus begin: if any, etc. Now the signior speaks in good sooth, and shows unto him, what subject is fittest for his song: either of the impatiency of Love, or of the excellency of art; or of the zeal to his Country.  
Phillis love, etc. Phillis was daughter of Siton, (the Queen of Thrace;) who falling in love with Demophoon, King of Athens, the son of Theseus, at his return from the Trojan war, desired to have him to her husband: he told her, that he would first return home into his own Kingdom, and settle all things there, and then he would come back and marry her: But staying somewhat longer than she had patience to expect, what through love and grief, (conceiving that he h●d cast her off,) she hanged herself; and was turned into an Almond tree, without leaves: But afterward, Demophoon returned, and understanding what had happened, he embraced the tree, for love of his sweet heart; which (being affected as it were with joy for the coming of her husband,) instantly flourished, and became full of leaves.  
Or Alcons' praise, etc. This Alcon was Hercules companion, a famous Archer, and so exquisitely skilled in shooting, that he never missed the mark: one trial of his skill, was, that he would set a Ring on a man's head, and shoot through it, never hurting the party: he could cleave a Hare when he list with his shaft; and setting up a sword, or a spear end-ways, right against him, he would shoot a headless arrow, and hit the point with the end of his shaft, and cleave it just in the midst. Upon a time, a serpent fastened upon his young son, at whom Alcon drew so steady a draught, that he struck the serpent through, and never hurt his son.  
Or Codrus brawls, etc. Codrus was General of the Athenian Army, who in the beginning of the war between the Athenians, and the Laconians, (understanding from the Oracle, that that side should win the day, whose General was first slain,) and finding that the enemy did purposely forbear to assault him, he put himself into poor clothes, and so went disguised to the enemy's Camp, where he fell to quarrelling and brawling with one, and an other, who (judging him by his homely habit) slew him; (by this means he making way to that Oracle:) for in that battle the Laconians were discomfited, and lost the field.  
The Nymphs did Daphnis, etc. He brings in the name of Daphnis, either for that he was some delicate young youth, son of Mercury; or else for that he was some man of esteem in Sicily, for his wealth in Land and Cattle: to whom some Authors attribute the first invention of Pastoral verse. Therefore he saith, that nature itself generally in all things, did condole the death of our Saviour Christ: first, the Nymphs, (that is) the heavenly spirits and powers themselves.  
Ye Hazells, and ye Woods, etc. The heaven, and the inferior creatures did testify by their motion, and perturbation, the great sympathy of the superior powers, wherewith they were affected.  
When the sad mournful Mother, etc. After mention of the Gods, he presently adds Rome, which is their Mother next to the Gods.  
Both Gods and stars, etc. This is spoken after the manner of the Heathen: a course with them usual; but of Christians to be abhorred: for when jupiter their god did not answer them in their desires, to their content; they would obraid him of cruelty, and savage disposition. But our jupiter, (the true jove indeed) doth with great resolution, both begin, and end all things at his pleasure, and of them doth most sweetly dispose in his best time and season.  
Won: keep or abide.  
As tho, of none the fed Ox, etc. Herein he intimates the great consternation and dismay of the Shepherds, that is, of the Apostles of Christ, and the cessation of the doctrine of the Gospel, by the death of Christ: so that, there neither were any to teach; nor the auditors that were, would hearken to what was taught; the minds of all were so perversely alienate from the means of savation.  
As though: then, or at that time.  
The Lybian Lions, etc. Even Lions, that is, most fierce and savage Beasts, and farthest from all sense of humanity, did lament the death of Christ: Many (to weet) of the jews, and Gentiles; as the Centurion, and Pilate: and others, who returning to jerusalem, testified their grief, by smi●ing their breasts.  
The Woods and Mountains, etc. Perchance herein the Prophecy of the Sibyl hath allusion to the renting of the stones, the opening of the graves, and the earthquake, at the time of our Saviour's giving up the Ghost.  
Armenian Tigers, etc. Christ was the author of a new, and everlasting Religion, and thereby did bend the stubborn and untamed necks of the most fierce Tigers, enforcing them meekly to submit unto the yoke of his laws and commandments. By Tigers here is meant, such worldly Tyrants, as live altogether like these brute creatures, rather than men: and yet, jesus Christ, by the inward working of his grace, can bring this impossible-seeming work to pass.  
Daphnis to Bacchus, etc. Servius saith, that these words have relation to the history of Caesar; because he first did institute the sacrifice, and feasts to Liber, that is, to Father Bacchus' But (saith Vives) I do not remember to have read this in any other author, neither is it likely, or probable; forasmuch as there were in Rome feasts to Bacchus, before Caesar's time: But I will hold my order in glozing, which I have propounded to myself: he seems therefore especially to mention the sacrifices to Bacchus, for that antiquity did believe that they were available, for the purging of souls; and for that reason, gave him that title of Liber, which signifies free, because he doth free the mind from cares and molestations.  
As the Vine is honour, etc. Christ is the head and glory of all spiritual creatures.  
Bestrew the ground, etc. After Christ's resurrection, did follow a renewing and repair of all things, and new joy was declared to the Shepherds, namely to the Apostles, whom God appointed as Shepherds of his Flock.  
Such Daphnis wills, etc. The tomb of Christ is the perpetual remembrance of his death, which the Church hath evermore in sight: for what is a tomb, but a monument of death?  
And fix this Epitaph, etc. This shall be the superscription of the death of Christ.  
Epicedion, is a mournful song made before the body be interred.  
And  
Epitaphion, a funeral song, after burial.  
I Daphnis in the woods, etc. Write not upon him as on other dead men's tombs: here he lies interred: For Christ now liveth not in earth only, but is acknowledged above the stars, and dearly loved of men, and Angels.  
Well known unto the stars, etc. The Sonn of God descended from heaven to become man; after he being man, ascended from earth to heaven: Therefore Christ as he was man, began first to be known upon earth, and so from thence the knowledge of him reached up into heaven.  
Of a Flock so fair, etc. Christ being most fair, pure, and good, nay beauty, purity, and goodness itself, doth admit none into his Kingdom, and unto his pasture, but those who are fair, & pure, and good. Iddio fa suoi all suo essempio: God frames his to his own sample & pattern. And he makes only them such, who do with all readiness commit themselves unto him to be by him reform and refined. Christ hath chosen out Angels, and holy men: These are the Cattle of the Shepherd, who is incomparably more fair, and beautiful, than any the best creatures, (in whose lips grace is diffused.)  
Poet divine, etc. If a song upon Caesar's death, (being otherwise bitter to the friends of Octavian, and hurtful to many, to none profitable) was so acceptable to a Shepherd, how precious ought the remembrance of Christ's death to be to us, from whence redoundeth everlasting salvation to all mankind?  
Queme: please: a Saxon word: Spencer.  
For me did Daphnis allgates love, etc. This cannot be meant of Virgil; who (I verily think) saith Vives) was never known to julius Caesar, nor scarce ever seen. For Virgil was but a Child at the time of Caesar's murder: neither did Cicero ever see or hear any of Virgil's works, seeing Cicero outlived Caesar, not above two years: and therefore it is a mere fiction, which I know not who writes in the life of Virgil; as likewise many other things are taken upon report from the hearsay of others, that Cicero protested of him, in these words,, Magnae spes altera Romae. Therefore they are spoken in the person of Menalcas, who was elder than Virgil.  
Allgates: also.  
Now lovely Daphnis, etc. The Sibyl hitherto sung the death of Christ, here she prophecies of his ascension, and of the eternity of his kingdom in heaven. Christ in his humanity being received up into heaven, doth rejoice to behold all things subdued unto him: according to that which herein we are taught in the holy Scriptures.  
And sees the clouds, and stars, etc. All things both in heaven and earth.  
The joyous Groves, and pleasant, etc. By Christ's ascension into heaven, abundant great joy hath flowed down, upon the Apostles first, (by the sending of the holy Ghost;) then after, upon all men in general: for by his ascension, he hath led our captivity captive, and given gifts unto men.  
The Wolf from ravine, etc. The peace of Christ is hereby meant, which subdues all Tense and motion of the superior over the inferior; of the wild beast, against the tame; of the crafty against the simple; charity making an equality every where, and causing all things to be safe and secure.  
For Daphnis joys in sweet, etc. Charity is the special commandment of Christ; and Peace his Inheritance.  
The Mountains, etc. The holy Ghost, saith Saint Paul, is diffused in our hearts by jesus Christ; and being fulfiled with this joy, we come truly to understand jesus Christ, who he is, and acknowledge him to be God. For no man saith, that jesus is the Lord, but by the holy Ghost, and the Gospel. Blessed art thou Simon Bartona, because flesh and blood hath not revealed this unto thee, but my Father, which is in heaven. By the Mountains, is meant the Bishops, and chief learned men of the Church, and other where; by Rocks, is meant, the inferior sort; by shrubbs is meant the common people: All do openly profess and adore the divinity of Christ.  
A God, a God, he is, etc. To the afflicted mind, for the sad and lamentable death of Christ, it is said: Why dost thou weeper Be of good comfort, for he is a God: why dost thou seek the living amongst the dead● He is God that lives for evermore. From hence comes joy into our hearts, and great hope of blessedness. All which in the next verse is prayed for; namely that he would confirm his happiness, and ratify that which by his express commandment, we● promise to ourselves concerning him.  
Oh be propitious, and thy servants, etc. Who trust in thee, who with all their endeavour do cleave and adhere unto thee, and do fly to thy patronage, as to a safe Asylum; and make them absolutely thine, whosoever call upon thee for help.  
Behold four Altars, etc. Perhaps Virgil adds this after the custom observed of the heathen: and he very often mentions Apollo, either in respect of the Pastoral verse, or for that he is the God of all Poets, or else having respect to Augustus Caesar. But if he took these verses out of the Sibyl, hereby is meant worship due to the humanity of Christ under the person of Daphnis; and to his divinity under the person of Apollo. Therefore it is that he useth this word Arae to Daphnis, and Altaria, to Apollo: forasmuch as Arae, are used, to those who of mortal men were made Gods: Altaria, dedicate to those who were the supreme and chief of the heavenly Gods. Moreover Christ is the true Phoebus, that is, the Sun of justice and Righteousness.  
Ne, store of Bacchus, etc. Christ's feasts are not after the manner of such as are dead, solemnised with grief, in silence, and mourning, but with joy and rejoicing, as of one living and reigning, and mediator of our everlasting peace, and grace with his Father.  
These duties I will, etc. The remembrance of Christ, & his holy worship in the Church shall never end, so long as man kind and nature have any being. This is, saith St. Paul, the Cup of my new and eternal testament, so oft as ye shall eat of this bread, and drink of this Cup, ye shall show the Lords death, till he come.  
Their vows to Bacchus, and to Ceres, etc. As to the most useful Gods for the sustaining of this mortal life; (without which man cannot propagate, and preserve their kind,) so they shall offer their vows, and other duties of devotion to thee: and thy power to grant or deny suits made to thee, shall be no less than theirs.  
Nathlesse: nevertheless, or notwithstanding.   

THE ARGUMENT OF THE six EGLOGVE.  
THis Eglogue intreateth of sundry secrets, namely, of the first beginning of all things; and of the divinity of the Heathen. Herein the power and virtue of the Muses is deciphered, whose Knowledge reacheth to all things, They celebrate the Gods, and preserve the memory of the Heroes, and noble Personages, as Gallus, and Varus, etc. They also pierce into the ne●rest secrets and mysteries of nature, (whereof they have their denomination) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to search, or (by searching) to know: for as much as they have the knowledge of all things. Therefore the opinion of some, (unskilful and unlearned) is ridiculous, who imagine, that only the skill of songs & verse belongs to the Muses, seeing that a Muse properly is the knowledge and skill of all things, both humane and divine, (as Virgil declares, lib. 2. Georgic.)   

SILENUS.  
Egloga sexta.  
FIrst my Thalia deigned in Syracusan verse  
To play: ne, amongst the woods blushed to converse:  
(When Kings, and Arms I sung,) Cynthius mine ear  
Twicht: and this Item whispered, dost thou hear?  
(Tityrus) a shepherd, his flock fat must feed,  
And homely Hornpipes, carol on his Rheede:  
Now (sith great Varus) many may be found,  
That can thy praises, and dread wars resound;  
My Muse in tune to my small Pipe I'll set:  
Ne, I (unbidden) sing: if any yet  
These songs delight to read, my Tamarisk,  
And every wood shall Varus sing of thee;  
Ne, any lines to Pha●bus grateful be,  
As which bear title of brave Varus name.  
(Pharian Muses) now begin the same:  
The Ladd Muasilus, and young Chromis spied  
All in a Cave, Silenus (gaping wide)  
His veins all swelled, (as wont) and fast asleep,  
With wine which yesterday he gusled deep:  
(Slipped from his head) his Guarland off did lie,  
And his great tankard (handle-worn) hung by:  
Now (for the dotard, had with hope of song,  
Them oft deceived) they seize him all among,  
And with his own-selfe Guarlands, sast him brayld:  
(They fearful standing) Eagle him assailed;  
(Eagle, 'mongst all the Naya●des most fair)  
And all his front, and temples doth besmayre  
With Mulberry-bloody-Iuice: with this he wakes:  
And scorning their abuse, why Sirs, what makes  
You bind me thus (quoth he?) Lads, set me free,  
And think you blest, that me you might but see:  
Call for what songs ye please: songs, your reward  
And other guerdon I'll this Nymph award.  
Eftsoones, he to his songs himself addreast:  
Then moat ye see the Fauns the measures trip,  
The Beasts do leap the rigid Oaks do skipp,  
Their curled branches, capr'e in the air:  
For, of Parnassus' mountain, the sole heir  
Phoebus is not; nor Orpheus th'only he;  
Whom Ismarus, and Rhodope admire:  
And first he sings, how seeds of air, and fire,  
Water and earth, from that vast Chaos, were  
United first: then from these Elements  
How th'infant world, and all things did commense:  
How th'Earth woxe firm: and Naereus confined  
Within the Seas: how all things in their kind  
Received form, successive by degrees.  
Then how amazed the earth stands, when it sees  
The new-Suns radiant Beams: and cloudy towers  
(Exhaled high) now melting into showers:  
And when the woods in green, were first arrayed,  
And when strange Beasts, the uncooth mountains strayed  
The story then of Pyrrha's stones, again,  
He doth recount: and of Saturnus reign:  
The Fowls of Ca●casus: Prometheus theaft,  
Of Hyl●●; and the fatal stream; (where left)  
The woeful Mariners, him loud deplore;  
That Hylas, Hylas, echoed all the shore:  
Then fortunate, (if herds had never be)  
He comforts in his song, Pa●iphae,  
For loving of the snow-white-Bull, (alack)  
(Ah hapless Dame) what fury did thee rack?  
The Pratides, the fields, and forests streawd  
With false-forced lowings; yet were not so leawed  
With lust of Beasts, unkindly to be caught;  
(Though on their necks they feared the yoke, & sought  
And felt for horns, in their smooth foreheads oft:  
(Poor soul) now roming'mongst the Hills aloft;)  
Whilst, all among the Daffod: Ilies soft,  
(Streaking his white lithe-limbes, under some tall  
Black Holm-tree) he, or upward doth recall  
Into his tender Cudd, the pallid herbs,  
Or woos some sweetheart in the goodly herds.  
(Dict●ean Nymphs) ye Lady Nymphs of woods)  
Shut up the Groves; fence round the Forrest-bracks,  
Enaunter I espy his straggling tracks:  
The pleasant Grass, (I muchil am afeard)  
Or some, or other Heifer of the heard,  
May to Cortinia this Bull persuade,  
Then he pursues the story of the Maid,  
(Erst of th'Hesperian fruit enamoured)  
Than Phaeton's sisters he enveloped,  
With bitter Alders-hoary-barke-around,  
And tall strait Trees, them planted in the ground,  
Then did he sing, how Gallus, (wand'ring by  
Permessus streams,) one of the Sisters nine,  
Led him to those Aonian hills divine;  
How, Phoebus' train, (all rising up) did bow,  
And lowly-lowted to the Man: and how  
Good Liws, (with his hair embraved so trim  
With flowers, and bitter Appium) to him,  
In divine verse, these lines did dedicated,  
Hold here: these Pipes the Muses thee present,  
Which whilom they to old Aseraeus lent:  
Whose charming music (from the Hills above)  
Tall Ashes from their stations wontremove.  
These shall deriye the first original  
Of the Crynaan wood to thee; that so  
Then it, no wood, may please Apollo more:  
What should I speak of Scylla, Nysus-Chyld?  
Who, in the Gulf, the Gracian ships turmoiled,  
Whilst round about her Belly (white as snow)  
Fowl monsters, ever howling, (as some show)  
Th'amazed Mariners (alack for fear)  
With Seadogs (merciless) in pieces tear:  
Or how he told of Tereus changed shape,  
The feast which Philomela for him makes,  
The course which in the wilderness he takes,  
And (loath to part) (poor man) how he did sore  
And long, his own dear dwelling hoverd o'er:  
And all what ever Phoebus erst did preach  
In blessed Eurota's hearing, and did teach  
The Laurels for their Lessons, he did sing:  
Which did affect the valleys in such sort,  
That they his songs unto the star's report;  
So long till Evening- Vesper warning gave,  
The sheep to number, and them drive to fold,  
And (maugre Olympus) from the Earth, his course did hold.   

SILENUS.  
The GLOSS.  
THALIA: One of the three graces, whom the Poets supposed to be jupiers daughter, and inspired men with delectable speech, and sweet pronunciation.  
In Syracusan verse, etc. The sense of these verses I take to be this. My Thalia, (that is the Muse which hath pre-eminence over the fields) did first deign to sport in Theocritus his verse, applying itself first to sing of Country matters.  
Cynthius' mine ear, etc. That is, Apollo put him in mind of his duty, and very fitly doth the Poet here mention the Ear to be touched by Apollo; because as the forehead is consecrate to Genius, the fingers to Minerva, the knees to Misericordia, so the Ear was consecrate to Apollo.  
Cynthus: was a Hill, where Apollo and Diana were borne: and thereof he was named Cynthius, and she Cynthia.  
Great Varus, etc. Quintilius Varo, (General of the Roman Army,) having often overthrown the mighty Armies of the Germans, at last lost a famous Battle, against Arminius the Germane: whereat he conceived so hearty a grief, & indignation, that he slew himself, not abiding to outlive so great a disgrace, as he conceived for this overthrow: (but this happened after Virgil was dead.  
My Tamarisk, etc. Thou shalt be remembered, so long as these my Bucolics shall be read in the world.  
Pyerian: Pieris is a Hill in Thessaly, dedicate to the Muses, of which they are called Pyerides.  
Mna●lysus, ●nd young Cromis, etc. By these twain, the Poet meaneth himself, and Varu●; to whose honour he did compile this Eglogue. They were two Satyrs, so named; to whom he also joineth a young Lass: describing thereby the sect of the Epicures, at the full; which sect teacheth, that perfection consisteth in pleasure, without which nothing can be absolute, and pleasing. And in this Eglogue Virgil doth purposely treat of the Epicurean sect, and doctrine, which both himself and Varus had learned of Syron, and so brings in his Master Syron, speaking under the person of Silenus unto them: and it is said, that Virgil did not devise this of Silenus, as a fiction of his own, but did only translate it out of Theopompus; who reports, that King Midas his shepherd's sound this Silenus on a time lying drunk, and fast asleep; in which case they bound him: Afterward (his bands losing themselves without help) he resolved diverse questions propounded unto him by the King, in natural Philosophy, and Antiquities: some say he was the son of Mercury, some of Pan, upon a certain Nymph, others affirm him to be born of drops of blood, issuing from heaven.  
Silenus' fast asleep, etc. Stories make mention of two famous men, and of great antiquity of this name: one was schoolmaster and tutor to Bacchus: the other long after him, and a great wise man, in the time of Cyrus; whose sage saw, that was to Croesus' the Lydian King, Optimum non nasci; proximum citò mori. Bacchus is the Poet's god, as well as Apollo: and Parnassus, the Hill of the Muses, hath two tops, one sacred to Apollo, the other to Bacchus. Now Poets are crowned with Guarlands of Laurel leaves, (which is Phoebus' tree,) and with Ivy leaves, (which is Bacchus' tree.) Therefore by Silenus, (Bacchus his Master,) we must understand the Muse itself, of whom Bacchus (the Poet's god,) is secretly instructed. And for this it is, that they say, that this Eglogue doth exceed the matter of a Pastoral.  
His Guarlands, etc. That is, in that age all care and regard of humanity, and honour, and praise by Poetry, was laid aside; sith no man did esteem it, or cared to be crowned with the commendation thereof.  
With hope of songs, etc. We must never cease our pains, in attaining of skill and knowledge; if our first Endeavours succeed not, we must not give over, but set on again, and again, knowing that diligent labour at last brings all to good effect: according to that, si ter pulsanti nemo respondet, abire non licet: urgendum est.  
With his own self Guarlands, etc. The beauty and delight of learning did so enamour the truly generous minds, that they did even by violence force the Muses to abide with them, giving them no rest, but even waking them out of their quiet sleep, to teach and instruct them: some out of an eager desire of glory; some other more noble, out of an endless and covetous longing to attain knowledge: For Guarlands have relation to the honour due to Learning; whether it be the beauty of knowledge, or the desire of excellence.  
Aegle came to help, etc. Soft and effeminate desires do intermix themselves with all manly and worthy minds; which desires do seek for learning, knowledge, and good quality, not for their own sakes, or for the beauties of their excellent virtues, but for gain, or some other sinister respect.  
Naiads, feigned by the Poets to be the Nymphs of the waters.  
With Mulberry bloody juice, etc. The young Lads bind and hold down Silenus, but the Lass scoffs him, and endeavours to make him ridiculous to others: Noble and generous minds, by care, and their best industry, do adorn the Muses, and detain them with them; when as base people, and abject minds do dishonour and abuse them, aiming at nothing so much, as how to expose them, to the scorn of the vulgar. And whereas the Lads waken him to hear his melodious voice, the Lass laughs him to scorn; it teacheth the contrary entertainment, which Learning finds in the world: as being received with all manner of grace, and solemnity, amongst the true and ingenious spirits, whereas base, and vile degenerate persons, accept them only for gain and pleasure.  
Bloody juice, etc. This kind of tree bore a white fruit at first, and likewise the fruit yielded a white juice; but Pyramus and Thisbe, having appointed to meet at this tree, and afterward killing themselves under it, they say, that the Tree, (being tainted with the blood which sprinkled from their wounds,) hath ever since retained the colour of blood, both in her fruit, and the juice.  
The like mutation is reported of the Rose, which was also at first white; but so it happened, that (Venus running by the Rose bush, and accidently scratching her tender foot, it bled;) for which the Rose hath ever since been red; (as blushing for shame of such her rudeness.)  
Enough is ye, etc. It is enough that ye have found the Muses: They shall not henceforth fly from you any more, but willingly and gently they shall apply themselves to teach you whatsoever you desire.  
Call for what songs ye list, etc. You men of understanding shall receive knowledge of what kind soever you shall make choice to bestow your time in. This shall be the reward of your labours. But the effeminate minds, shall have money, and sordid gain, as the recompense of all they seek after.  
The Beasts did play, etc. Learning doth tame, and mollify rude and brutish minds, making them pliant and subject to order and reason.  
Fauces and Satyrs were the gods of the woods: a kind of Monsters, with heads like Men, and bodies like Goats.  
Ismarus, and Rhodope, etc. Two Mountains in Thrace, (the Country where Orpheus was borne.  
The rigid Oaks, etc. here he seems to allude to those things which are reported of Orpheus. Cicero in defence of the Poet Archia, saith, the woods and wilderness do answer to the voice, and oftentimes the savage beasts are persuaded, and stand at gaze, at the sweetness and delight of Music.  
For Phoebus is not, etc. Indeed Phoebus and Orpheus sing sweeter; but there is more learning, and knowledge of matters worthy a man's understanding in Silenus his song, and therefore more delight therein.  
For why he sung, etc. He taught and opened the causes, and first principles and original of things; (a matter most pleasing and delightful,) out of the most abstruse and hidden points of Philosophy; here needs no Allegory. Only it teacheth that such kind of subject, (containing learning and knowledge, and wise Philosophy,) ought truly and of right to be the matter of a right Poets pen.  
The story of Pyrrha, etc. Servius here moves the question, why the Poet, (leaving the learned and wise discourse of the world's original, and such like things,) suddenly passeth to the narration of fables. To which he answers, that either it is, because herein he holds himself to the Epicurean manner, (which sect doth evermore purposely farce the most serious matters,) with some pretty pleasant passage, or other; or for that he did apply himself to the nature and disposition of youth, whose minds are wonderfully inclined and apt to be made bend, and relent with fables, which afford matter of admiration: for Fables were first invented, to delight and refresh the hearts of men; Now the fable here of was this. jupiter (hating the Giants of the Earth for their cruelty, and so likewise (for their sakes) all their posterity,) drowned all the whole earth, except Pyrrha and Deucalion, who escaped the deluge, upon the huge mountain Athos. These two (by Themis instruction) by casting stones behind them, did thereof repair mankind again. Some report this fable, and the cause of the deluge otherwise, and that Pyrrha was daughter to Epimetheus, and Deucalion son to Prometheus: & that on Parnassus' hill, they increased mankind again. As also that the meaning of this fiction is, that those few, who escaped to the top of this hill, (during the deluge, hiding them amongst the bushes, and rubbish of these rocky places,) and arising from thence afterward, were said to be made of the stones, which (upon the forsaking those strong places) they left behind them. Moreover there were two general deluges, whereof stories report, one in the reign of Ogiges, King of the Thebans; the other in the time of Pyrrha, and Deucalion. And by these deluges is morally signified the alteration and mutation of times.  
The Fowls of Caucasus. That is, the Eagle which fed upon Prometheus his heart, upon the Hill Cancasus.  
Prometheus' theft. The Poets feign that this man made men; (induced thereunto,) because he was the first who devised the making of Images: and they feign that he went to heaven, and stole fire from thence to inspire his men with life: at which jupiter being sore displeased, bound him to the hill Caucasus, and there set an Eagle to tire and gnaw continually upon his heart.  
The meaning of all which, is this: Prometheus (according to the Etymology of the name) was a very wise man: for Prometheus is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Providence. He was the first; who taught the Assyrians the art of Astrology. To which knowledge he attained by observing the stars on the high Mountain Caucasus; where with great study, and continual pains, he did carefully and diligently frequent. Now this Mountain in Assyria is so high, that it is said to reach almost unto the stars, so near, that upon it he did observe, and descry the greater stars, together with the rising and setting of them all, in their several seasons and times.  
And whereas an Eagle is said to eat his heart, it hath relation to the curious scrutiny, and deep contemplation of his studious mind, ever busy, in beating his brains, for the finding out of the motions of the stars, and celestial Bodies: (the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in Greek, an Eagle, and carefulness.) And because by wisdom, and wondrous Prudence and understanding, he effected this by the help of Mercury, who is the God of wisdom and reason among the heathen: therefore he is said to be bound, by Mercury, to the Rock Caucasus: alluding to the custom of great students, who sit so close and continually at their books, as if they were even tied to their seats: He found out also the reason of the Lightning, and taught it unto men: And thereupon sprang that part of the fable, which saith, he stole fire from heaven. For by a secret art, which he taught them, posterity learned how to draw fire from heaven; which proved very useful to man, whilst it was used to a right end: But after once men abused it, it turned to their destruction; as we read in Livy, of Tullus Hostilius, who was consumed with all his his whole family, by that kind of fire: and yet we read of Numa Pompilius, that he used it with very good success, employing it only in the sacrifices of the gods. And this gives occasion to that part of the story, which saith, that the gods being angry at the stealing of fire from heaven, sent down diseases and Plagues upon the earth, in revenge thereof.  
Thus much Servius.  
And next of Hylas, etc. This young man was the son of Theodamus, and companion to Hercules; who in his journey to Colchos, going to land in the woods of Mis●a, and sending Hylas to the River Ascanias, to draw him some water, Hylas (overreaching himself,) fell into the River, and was drowned: whose loss. Hercules took so impatiently, that not knowing of his drowning, till long after, he travailed all over Misia, in quest of his dear Hylas, ever crying out and calling him by his name, all the way he went.  
And fortunate Pasiphae, etc. The sense of this seems obscure, here he brings in Pasiphae comforting, and as it were blessing herself from the love of the Bull: So that the words following, (ah hapless Maid,) seem to be her own; in which words she comforts herself, about the absence of the Bull, taxing her own furious lust; yet in the second person, (which bears more weight, and seems to be more passionate,) the like manner is that where Corydon bewails his misfortune in the second person, as more forceable to express his passion. But presently she pursues her speech in the first person, in these words, If this Bulls straggling tracks I chance to spy, etc. That is, if he should chance to come hither and attempt me, I pray let me entreat you to shut up all passages to prevent his coming: see●●g perchance he will come, though not purposely, yet casually, as he follows some beautiful Cow or other of the Herd, whom he hath undertaken; or seeks after some more delicate pasture. Therefore restrain him within the woods, that the fury of this filthy Love, may at least by absence be assuaged, and not be farther provoked, or inflamed by beholding.  
Servius upon this passage glosseth thus: The Poet (saith he) may seem to excuse her misdeed, as having committed this foul fault, by enforcement rather of Fortune, and destiny, then of her own disposition: and therefore, (out of his pity, and tender commiseration of her,) he cries out (Ah hapless Maid) comforting her herein, and alluding to the cause, that enforced her to this action: For so it happened, that Venus being infinitely angry with Sol, for bewraying to the world, her adulderies, with Anchises, or (as some say) with Mars, or rather with both: in revenge possessed his daughter's minds with monstrous desires, to abuse their bodies with unhonest and unnatural lusts: To as did Cyrce, Medea, and this Pasiphae. And in this sense he calls her unhappy; and that in this kind of lamentable madness; others were less unhappy, in that they thought themselves to be very Beasts indeed; whereas she, though she knew herself to be still a woman, yet she doted so through extremity of lust and passion, as (against her reason, which she still retained,) to follow a Bull.  
What madness thee bewitched, etc. In these words he seems rather to chide, then to comfort her: perhaps giving it as a rule, that the office of a true Comforter, is to mingle (as he sees cause) sharp reproofs, and as it were, vinegar with his oil, (allbeeit to a mind that may seem half overtaken with sorrow.)  
But the Poet's ground this fable of Pasiphae upon a true story, as they most commonly do in all the fictions which they have left unto the world. For the truth is, she was wife to Minos, King of Crete; and as Servius saith, falling in love with Taurus, Secretary got her with Child of two Twins, whereof one was like Minos, and the other like Taurus. And this was the cause that gave first occasion to the Poets to fable, that she was in love which a Bull, and suffered the Bull to have carnal copulation with her, within a wooden Cow, made by Daedalus, and that she was thereupon delivered of a Monster, half a man, and half a Bull, which (according to the shape partaking of both natures,) they named Minotaurus; intimating therein the foul play which she used therein with the King's Secretary, by allusion to both their names joined in one.  
The Praetides, etc. These were daughters of King Praetus, and the fair Staenobaea; or as Homer saith Antiope; who for preferring themselves before june in beauty, (or as some hold, being her Maids of honour, adventuring to take the gold from her raiment, and convert it to their own use,) were by the Goddess, (being heereat extremely in censed,) distracted in their minds; so that (conceiving themselves to be Cows,) they strayed up and down, lowing amongst Fields and Forests, being fearful to come near any mankind, lest they should be put to draw in the plough. Now the Coheherence of this example with that which went before is this: That howsoever these distracted poor Ladies were so deprived of their reason, as that they did verily believe them to be Cows indeed, and in very nature, and their fancies being so destroyed, as that their behaviour was now in every thing answerable to that conceit which they had of themselves, yet none of them in these their bestial imaginations, were so transported, as to long and to lust after the unkindly company of the savage Bulls, as Pasiphae did: And therefore her lust was monstrous, and so much the more monstrous, and foul, because she still retained both her outward shape of womankind, and knew herself to be still a humane creature, enjoyed her right senses, and was in her right mind, all the time that she was overtaken with this kind of lust: so that her madness was beyond expression, and skill of man to conclude, from what ground it might proceed.  
Dictaean Nymphs, etc. They were so called of Dictis, a Mountain in Cretae, where they used much to haunt: and here (as Servius saith) Pasiphae did first fall in love with Taurus.  
E●aunter: lest that.  
Then Phaeton's Sisters, etc. Phaeton wa● sonn to Phoebus, begotten of fair Clymene: who instantly entreated his Father to give him leave to rule the chariot of the Sun for one day, which with much importunity, and great unwillingness Phoebus at last granted. But (not able to govern the unruly jades,) they run away with the Carr, and overthrew it, and set the whole world on fire. Whereat jupiter being sore afraid to be burnt likewise, and to be fired out of his Kingdom, struck Phaeton with lightning, and threw him into the River Padus, in Italy now called Po: for which untimely and unfortunate death of their brother, his three sisters, Lampaeti●, Phaethusa, and Lampethusa, grieved so extremely, that the Gods (in ruth of their incessant weeping and dreariment,) turned them into Alder trees, which ever since, delight most and thrive best in moist and wet places.  
Enveloped: clothed, or wrapped about.  
Then did he sing how Gallus, etc. In all this whole tract, there is nothing spoken more sweetly, or sung with greater influence of the Muses then this, wherein the admirable praise of Gallus is set forth: who was himself a renowned Poet, of whom Virgil makes mention in Alexis, and after in Gallus.  
Lowly lowted: did make obeisance down to the ground.  
Permessus: a delicate River in Boeotia.  
Into the Aonian Mountains did him lead, &c The study of one science and art, draws and leads a man by degrees, to the knowledge of others.  
And how the Attendants all, etc. The very Muses-selves, did admire Gallus his wit; which they once perceiving and throughly understanding, they fell in love with him, showing themselves courteous, affable, and very friendly unto him.  
In divine verse, etc. He calls the verse divine for the excellence thereof, either for that he was some great Heros the son of Calliope,) or because (as saith Servius) he was a kind of Prophet, and a diviner of things to come.  
Which erst to old Ascraeus, etc. Hesyod, the Greek Poet, borne in Ascra, (a town in B●etia, near to mount Helicon) was of that town's name, surnamed Ascr●us.  
These shall derive, etc. Of the Grynaean wood, etc. The wood Gry●nea is in jonia, dedicate to Phoebus. Of this wood, and of this wood, and of the works done therein, (namely of the Prophecy of Mopsus, and Calcas, as also of Apollo's self, Euphorion the Grecian, of the City of Calcis,) wrote an excellent Poem: which Gallus, with great dexterity and skill did translate out of Greek into Latin; following rather in his translation, the argument and manner of his Authors handling, than the very words: which by these means he made his own, as Virgil did his Bucolics, and his Aeneiads; in both which he did follow Theocritus, and Homer. He saith therefore these pipes shall derive the first original of the praises, unto thee of the Grynaean wood: (because that by his translation, he shall hereafter seem rather the Author and inventor of that work, than Euphorion himself:) whereby it shall happen, that by thy commendation, and song of that wood, (though Phoebus have many other Temples, and sundry other Groves sacred to his service,) yet he shall delight in none more, or rather not so much, as in that, as it is set forth by thy excellent wit.  
What should I speak of Scylla, Nisus child, Ovid in his fourteenth of his Metamorph. saith, that this was daughter to Phorcus, and not to Nisus; and that (she falling in love with Glaucus, (Circe's her sweetheart:) Circe's out of disdain, and mere malice, to see her preferred before herself, despitefully poisoned the Fountain with venomous herbs, where Scylla wont to bathe herself; of which villainy the poor soul being utterly ignorant, (as she was washing for her recreation,) spied suddenly all her neither parts turned into snarling and howling dogs: at which deformity she was so aghasht, that she threw herself presently into the next Sea she came at: where they say, she was metamorphosed into a Rock, lying right against Charybdis, which ever since proves very dangerous to Passengers sailing that way.  
Of Tereus changed shape, etc. Tereus' deflowered his wife's sister Philomela: his wise Progne to be revenged kills young Itis, (his only son,) and dressed his body like meat, and set it before her husband: whereof he having fed, she brought in the head of the dead child, and set it before him; at sight whereof, Tereus ran after Progne to kill her; but in flying from him, she was turned into a Swallow; Tereus into a Lapwing; Philomela into a Nightingale, and Itis into a Pheasant.  
Blessed Eurotas, etc. A River in Greece, which he therefore termeth blessed, in enjoining the company of so learned a man, and hearing so excellent songs, as he sang, by the banks thereof.  
Till evening Vesper, etc. It is the west star, which by reason it appeareth first of all the other stars, after the Sun is set, is called Vesper, or the Evening star: and it is also called Hesperus: it is also Lucifer, and is so named, because it is the last of all the stars, which in the morning, upon the first preparing of the Sun to rise, is last seen, and stays longest to our discerning, before it vanish (as it were,) and set out of our sight.  
And maugre Olympus, etc. This is a Mountain in Greece, above which (by reason of the exceeding height,) no cloud appeareth: and therefore among Poets, it is taken, and used for the heaven. And yet the Evening star, (seeming to rise from the bottom thereof,) in despite of his height, was clambered up above him.   

THE ARGUMENT OF THE SEVENTH EGLOGVE.  
VIrgil here feigns, that at his being at Rome, he was present at the contention of two Poets: one whereof (as may be thought) was his dear friend, and perchance was either Gallus, Varus, or Asinius: whom he doth wondrously extol, of purpose to extenuate the commendation of the other, who happily was one of his rivals, which envied him, for the grace and acceptance he found amongst the Nobles of Rome.   

MELIBAEUS.  
Egloga septima.  

ALL underneath a tall strait Holm, whyleere  
Sat Daphnis: whilst Thyrsis, and Coridon,  
Their simple sheep, & milk-stuft-Goates, yfeere,  
(Their several flocks) compelled into one:  
Arcadians both, and both of equal years,  
In answers prompt; and both in singing Peers.   

As I from could the tender Myrtl'es save,  
The Goat (the husband of the heard) did stray,  
I Daphnis spied: he me: and me did wave,  
And cried; (Melibae) thy kids are well: away  
Come; here's thy Goat too: if thou mayst be stayed,  
(Of fellowship) come rest thee in this shade.   

here all the herds done leave their meadow-feede,  
To come to drink: here quiet Mincius bounds  
The verdant flowery banks with tender Rheede,  
And sacred Oak with buzzing swarms, resounds.  
What should I do?  
Not having Phillis, nor Alcippe, whom  
To send shutup, my weaned lambs at home:   

And much to do, was like to be (God know,)  
'twixt Thyrsis, and Corydon; yet foolish I,  
Did for their toys, my business foreslow:  
Tho, both by turns, their verses 'gan to vie,  
And each with turning songs invoke their Muse,  
First Corydon; next Thyrsis his course ensues.   Cor. 

(Lybethrian Nymphs) (my joy, my dear delight,)  
Or done me help sick ditties to indite,  
As Codrus erst ye taught: (for none so nigh  
As he, to Phaebus-selfe can versify:  
Or if we cannot all so happy be,  
I'll hang my Pipe, on this Pine-sacred tree.   Thyr. 

Crown your new Poet, (ye Arcadian Swains,)  
With ramping Ivy: that so, Codrus raines,  
And very guts may crack, with fell despite:  
Or if he praise him more, then is his right,  
With Berries bind his front: that his ill tongue  
Hereafter may not do your Poet wrong.   

This Boresrough head, Micon (my little wag)  
And branched horns of a longlyved Stagg,  
Doth here present (fair Delia) unto thee:  
Which if he find, them fair accepted be,  
Of finest marble thou shalt stand upright  
(Thy Calves, leapt all, in Punick-Buskins-light.)   Thyr. 

Thou, but an Orchard-Keeper art, no more;  
(Poor Priapus:) enough is thee therefore  
This bowl of Milk, and wafers every year:  
Now, for the while, allbee I make thee here,  
But of course marble; yet if once my Fould  
Double my stock, I'll carve thee all of gold.   Corid. 

(Naereus dear daughter) Galatea ours)  
More sweet to me, than Hybla's precious Time,  
More (than white Ivy) smooth; then Swans, more fair,  
When once the Bulls, from feed returned are  
Unto their stalls, if that thy heart be right  
To thine own Corydon, come bless him with thy sight.   Thyr. 

Let me be held more sour than Sardian-grass,  
Rougher than brush-wood; abject more and base,  
Then the Seas weedy wrack, if not to me  
Long as a year, this one day seem to be:  
(My Bullocks) having fed, no farther room  
For shame, (if ye have any shame) go high you home.   Corid 

Ye mossy Fountains, and ye Herbs which be  
Softer than sleep: And (oh) thou Strawberry-Tree,  
(Who thy thinn shade dost over all extend,)  
From the Solstitium done my beasts defend:  
The sultry Summer 'gins his broiling heat,  
And the Vine buds, done burghen broad and great.   Thyr. 

We, Chimneys here, and Torches-dropping fat,  
And Fires (nose-high) we have: and unto that,  
Posts, with continual smoke, as black as jet:  
here, we by Borras could no more do set,  
Then one wolf fears whole flocks of sheep: no more  
Then tumbling Tides, reaken the several shore.   Corid. 

The juniper, and rough-ryned Chessnut stand,  
And under every Tree, each-where on Land,  
The Apples ready lie: and every thing  
Doth laugh for joy: but if my dear darling  
Alexis, from these Mountain's chance to stay,  
Soon shall you see the Floods quite dried away.   Thyr. 

The Field doth wither, and the dying Grass,  
By th'air's distemper doth to nothing pass,  
The Vine envies the Hills her branched shade:  
But all the woods full goodly been arrayed  
At my fair Phillis coming, and self- jove,  
In precious showers, descendeth from above.   Corid. 

Most is the Poplar, to Alcides' leefe,  
The Vine, to Bacchus; Venus, myrtles-cheefe  
Affects: and Phoebus, Laurels most approves:  
And Phillis, Hazels: which (whiles Phillis loves,)  
Nor Myrtles, can the Hazels parallel,  
Nor Phaebus-Laurels ever them excel.   Thyr. 

The Ash is glory of all Timber-woods,  
The Pine, of Orchards; Poplar, in the ●loods:  
The Fir is beauty of the Hills so high:  
But (would my Licidas continually  
Come visit me,) both Fir, and Ash, and Pine,  
To thee (my Leefe) the Guarland must resign.   Meli. 

These I remember, and that after long  
Contention vain; Thyris was laid along:  
And ever since that time, is Corydon,  
My noble Corydon, and Paragon    

MELI BAEUS.  
The GLOSS.  
AS I from could the tender, etc. Whilst I addicted myself to the milder studies of the Muses, I lost the greatest part of my patrimony; and for that cause I came to Rome.  
Whileere: a while since.  
I Daphnis spied, etc. By Daphnis he meaneth some one of the learned friends of Caesar; who wished him to fear nothing, notwithstanding the loss of his grounds: and therefore invites him to be secure, and to lend his time, quietly to the hearing and determining of a great controversy between two singers.  
Yfeere: together.  
here's thy Goat too etc. Not only all which thou hast lost, but whatsoever thou houldst at this present, (and more too,) shall be kept safe for thee.  
If thou canst be, etc. If thou canst be spared from thy necessary business at home, rest here in this cool shade, (that is) at Rome, here among us, in tranquillity, and peace of mind, free from all strife, and contentious jangling.  
All the herds, etc. The tide of all businesses to be decided, flows hither: The Prince himself, and the chief Commanders of all his Army, will be here; yea, Arius the Centurion, who expelled thee from thy land, will be here: so that thou mayst bring all thy matters to pass, according to thy hearts desire.  
Mincius. A River (rising out of Benacus, (a Lake in Gallia Cisalpina, near unto Brixia, (a Town of the Venetians) with his broad waters, makes another Lake near unto Mantua: from whence, (sucking in many small streams by the way,) it empties itself into the River of Po, anciently called Padus, of which the City of Milan, took first the name.  
(Lybethrian Nymphs) So called of a Cave, called Libethra: wherein was a well called Libethros, where the Muses did much frequent.  
My joy, my dear delight, etc. As being pierced with infinite love; from whence proceeds, that divine fury, which doth raise the mind above the common strength and scope of nature; whereof Plato in his jon, (being a dialogue of poetical fury,) doth discourse.  
As Codrus erst ye taught, etc. He adapteth him to the imitation of some noble, and famous Poet.  
As he to Phoebus, etc. Phoebus is the God of the Muses.  
Or if we cannot all, etc. If we have not skill given to us from above: for (as the common saying is,) Poeta nascitur, non fit, a Poet is so borne, and not made. There must be a certain natural quality, and a kind of ex●taordinary, supernatural wit, to this faculty: so that oftentimes there are many most excellent Poets, who in all other learning are very meanly qualified. Wherefore study, and all the industry of the world, avail nothing hereunto, unless an an be fitted, and naturally cut out (as a man may say) for the purpose.  
The Pine was dedicated to the Mother of the Gods: the Oak to jupiter: The Laurel to Phoebus: To Venus the Myrtle: The Poplar to Hercules: The Hazel to Phillis.  
If he praise him more, etc. here he may seem to allude to the general received opinion, that (as there are some complexions, and some men, of such a coloured hair, whom antiquity hath branded, for unlucky people, to buy or sell with;) so it hath likewise been observed, that there are Persons of so unlucky a Tongue, that if they offer money for a Horse, or any other Beast, (if they have it not at their own price,) it either days soon after, or never thrives more. Of this kind Solinus writes, that whole Families, are noted in Africa, People, naturally so fatal and mischievous, that even their very praising and commendation of any man, woman, or any other creature, is a kind of witchcraft, to forespeak them, to pine, and dwindle away to nothing: and therefore not without great reason, were all men shy of such, and very fearful to receive a good word, (against their desire, or desert,) from such mischievous mouths.  
With Berries bind, etc. Antiquity hath conceived that the Bay tree hath a natural virtue, and privilege, against blasting by Thunder and Lightning: according to that of the Poet, Missa triumphalem non tangunt fulmina Laurum: and perhaps from thence they have imagined, that the Berries of the Laurel, worn about them, is as a spell, and powerful charm, against the blasting and injury of an evil tongue.  
Fair Delia, etc. Delos was the most famous Island of all the Cycladeses, (lying in the Aegean Sea:) Latona was here brought to bed of Apollo, and Dyana, both at a birth: and of this place, Dyana ever since was called Delia: so sacred was this Island in the opinion of all the world, for the estimation of these two deities, that the Persians, (who threatened all Greece, and even God and Men with their invincible Army,) arriving at Delos with a thousand sail of ships; yet departed from thence, peaceably, doing no manner of wrong thereunto.  
(Poore Prayapus,) etc. Priapus was said to be the son of Bacchus and Venus: and by superstitious Antiquity, believed to be the God of Gardens and Orchards.  
More sour than Sardian grass. Writers report, that in Sardinia there grows an herb, (as Sallust faith) which so soon as a man doth but taste, it contracts, and dilates his mouth to and ●ro, with contrary convulsions, that with extreme pain, he days, yet (as it were laughing:) from the effect of which deadly herb, wiseth the Proverb, Sardi●ios g●l●s, Sardinian laughter: appliable, when a man sets a good face on it, (as we say,) and feigns a forced kind of mirth; when yet his heart is all sad, and heavy within.  
Having fed, got high you hom●, etc. Country people do not distinguish the times, by the hours, but by signs and observations to them best known, and most familiar, taken from the Summer and harvest: the noon they know by their cattle sitting down to rest.  
Ve●●● Myrtler chief, etc. They say that the Myrtle is dedicated to Venus, because when she went out of the Sea, she hid herself under the Myrtle, from being seen naked: or else, for that it is brittle, like as Love is unconstant; or else, because the Myrtle yields a sweet pleasant savour, as Love is woodrous delightful to those, who are there wit● affected.  
Most is the Poplar etc. Other of the gods are diversely delighted, some with one thing. some with another, whereby those things are highly esteemed, and had in honour; but so long as Ol●vian takes pleasure in Poetry, none of all the other arts shall be so acceptable and lovely, as it: 〈…〉 it may be● understood of 〈◊〉 diverse are delighted with several kinds of verses, but so long as Pollio likes the Pastorals best, it shall bear away as great commendation as any other kind whatsoever, and howsoever esteemed, of the greatest Gods.  
Leefe: beloved, or dear.  
To Alcides' leefe, etc. Hercules loved this Tree best, because he shaded himself with a Guarland hereof, in his return from hell: and by a Guarland of this tree, (whose leaves are of two colours, he testified his double labours of heaven and hell, as faith Servius: of this tree the Poets have this fable.  
Leuce, was the most beautiful amongst all the Nymphs, and the daughter of Oceanus. Pluto falls in love with her, carrying her away with him down to hell: who after a certain time died. For whose death, Pluto (as well to comfort himself, as to remember her by some monument,) planted thee Tree Leuce, in the Elysium of the Saints: of the branches of which Tree, Hercules made him a crown at his return from hell.  
These I remember, etc. Corydon adores the Gods; Thyrsis rails at his Adversary: Corydon begins from piety, Thyrsis from rage: Corydon invokes a chaste Goddess; Thyrsis an obscene God: Corydon sings of pleasant matters; the other of sad and doleful things: he wisheth; this curseth: Therefore full worthily was the victory adjudged to Corydon.  
And ever since is Corydon, etc. Maelibe addooming the conquest to Corydon, after a clownish manner, (the Poet therein observing most excellent decorum,) imagining more than he hath words to express, or ability to utter, breaks of abruply, and as it were in admiration and applause of his absolute conquest, and superlative worth so far beyond the other.   

THE ARGUMENT OF THE EIGHTH EGLOGVE.  
Here two Shepherds sing: The one disdaigneth that all praise, honour, and reward, is bestowed on the woorthless and unworthy, the whilst men of desert are neglected.  
The other perceiving that favour and acceptance, could not simply, by good and virtuous means be attained, casts about to gain them by tricks of policy and knavery. And in the persons of both these Shepherds, Virgil doth closely act his own cause: For he doth herein secretly inveigh, both against th●baseness, and lewdness of the paltry Poets of his time, and withal doth tax the blockish, and gross judgement of the Nobility of Rome.   

PHARMACEUTRIA.  
OR THE WITCH.  
Egloga octava.  
THE Shepherds Damon, and Alphesibeus Muse,  
(Whose strife, the Herds admiring,) did refuse  
Their wont food, and (harkening) stood at gaze:  
Whose songs, the spotted Lynxes did amaze,  
And in their course, enforced the Floods to stay:)  
This Damon, and Alpesibeus Muse (I say)  
Befalls me now, in order to discourse:  
And thou (great Lord) now whether in thy course  
Over Tymanus Rocks; (or sailing o'er  
The mighty main, unto th' Illyrian shore,)  
Shall I so lucky be, to see that day,  
When I thy doughty deeds, may brave portray?  
Or shall I live, unto the world to tell  
Thy haughty songs, (which none may parallel?)  
(Of Sophocles his buskin worthy best:)  
In thee I do commense, in thee I rest:  
Vouchsafe these verses of my hand to take,  
Which I by thy command, did undertake.  
And this slight Ivy, let thy Temples deign  
With thy triumphant Laurels, them to strain:  
Scarce fallen from heaven, the Night's coole-shadow was  
(What time, the dew, (like Pearl,) on every grass,  
To beasts most pleasing,) each-where did rely,  
When honest Damon, (leaning carelessly  
On slender Olive-plant,) thus sadly said:  
Damon. (Luciser) break forth, and, coming, done prevent  
The blessed lingering day, whilst I lament  
The cursed cozenage, which I now do prove  
By my wife Nisa's, fowl, unworthy love  
And whilst, I all the Gods, to witness may  
Invoke, yet once, before my dying day,  
(Though thereby little help, (God wot) I win,  
With me Meenalian verse, my Pipe begin.  
For, Maenalus, hath underwoods', great choice,  
And lofty Pines, which speak with human voice.  
He Shepherds loves, and self Pan hears each day.  
(Who first did teach, on painful Pipe to play.)  
With me, Menalian verse, my Pipe begin.  
Moisus, and Nysa, wed together are,  
What lover ere, hereafter need despair?  
Griffins, with Horses, shall now joined be.  
And doubtful Deer, and dogs, so well agree,  
That they shall drink together at one cup:  
Torches, new-dight, now (Mopsus) done set up,  
For thy new-wedded Bride: fling (Bridegroom brave  
Thy Nuts abroad: now Hesperus leaves the wave,  
And for thy sake, his Oeta doth forsake.  
With me Maenaelian verse, my Pipe begin.  
Oh, goodly match, and wondrous worthy make,  
Choice piece (I wis) whilst for his proper sake,  
Thou all else scornest, and hould'st in hate my song,  
And slights my Goats; & my beard lovely-long.  
And thick-hayrd brows; and in thy mind dost think  
That all the Gods, at things on Earth, do wink:  
With me Maenalian verse, my Pipe begin.  
I saw thee once, and then I was thy Guide,  
When thou wert yet but young, to our backside;)  
Where, amongst our hedges, thou and thy Mother,  
Ripe Queen Apples, into your laps did gather.  
I than was twelve years old and from the ground  
The tender boughs could reach, and plucken down:  
Soon as I saw thee, I entangled was,  
And by lewd error, quite misled (alas:)  
With me Manalian verse, my Pipe begin.  
Now what this whooresonn Love is, I well wot;  
It is a little busy Boy, begote  
Not of man's seed, ne sibb to one of us,  
(But farthest Garamants, and Ismarus,  
Or rocky Rhodope, (as it should seem) In their rough ragged hills engendered him.  
With me Maenalian verse, my Pipe begin.  
Lewd love was cause, the Mother first defiled  
Her guilty hands, in blood of her own Child:  
Cruel Mother, thou the while: but whether  
Mother cruel more, or Boy wicked? either  
(Both wicked boy, and mother cruel been.  
With me, Menalian verse, my Pipe begin.  
Henceforth let woolves, of their own nature fear  
To touch the flock: and boisterous Oaks, let bear  
Oranges; and Alders, Daffodillies brisk:  
Fat Myrrh, let sweat, from bark of Tamarisk:  
Henceforthlet Shretch. Owls with the Swans compare,  
And Tityrus Orpheus been: Orpheus as rare  
Amongst the woods, as was Aryon dear  
Unto the Dolphins, in the sea whyleere,  
With me Menalian verse, my Pipe begin.  
Yea, midst the main, let all surrounded lie  
Ye woods farewell: and let impetuously,  
On highest top of airy mountain placed,  
Myself from thence, against the waves be cast  
And this last duty, acted for her sake,  
By'a dying man, vouchsafeth she to take.  
Now cease (my Pipe) Menalian verses cease.  
These words spoke Damon, and so held his peace:  
But now what answer Alph●sibeus made,  
(Pyerian Sisters) be by you bewrayed;  
For none of all, can do all manner thing.  
Alphesib. Come bring forth water, and soft Filleting,  
To gird this holy Altar round about;  
And for a Sacrifice, be poured out  
Fat oily Vervin, and male Frankincense;  
Wherewith to witch my Husbands sounder sense,  
By sacred magic, where now nought doth want  
But Charms, and powerful words him to inchant.  
Bring home from Town, my verses Daphnis bring.  
Why: Charms, the Moon can from the welkin wring  
Circe transformed Ulysses men, this way.  
And Charms, the could-grass-serpent, can dismay.  
Bring home from Town, my verses Daphnis bring.  
First I about thee wind, this threefould Thread,  
(Each trebbly braided, each discoloured)  
And thrice thy Portraiture, (thus crossed, and bound)  
About this holy Altar bear I round:  
(God still delights in this odd numbering)  
Bring home from Town, my verses Daphnis bring.  
These Knots discoulered (Amaryllis) ●ay,  
(Doon only tay them;) then Amaryllis say,  
These Knots I tie, in Venus' endless string.  
Bring home from Town, my verses Daphn●s bring.  
Like as self fire, melts wax, and hardens clay,  
Ilk, Daphnis, for my love, so suffer may.  
Sprinkle on meal, and done with brimstone burn  
This brittle Laurel, till to dust it turn.  
For, cruel Daphnis, doth me all inflame,  
And I in Daphnis steed, will burn the same.  
bring home from Town, my verses Daphnis bring.  
Such love, as taketh the Heipher in her pride,  
When (tired with seeking, through each Grove & spring  
Some Bull, her longing to have satisfied,  
(Forehayld with last,) by some green River's side,)  
Lies down at last, (forgetful to depart  
When night avails:) ilk, like salatious tide  
Of satelesse Love, moat seize on Daphnis hart:  
Ne, let me care (regardless of his weal,)  
With timely help, his malady to heal:  
Bring home from Town, my verses Daphnis bring.  
These Relics, erst this Faictour did me leave,  
(Dear pledges of his love;) which I bequ●athe,  
Oh Earth to thee, within this Portall here,  
Daphnis is owner of these pledges dear.  
Bring home from Town, my verses Daphnis bring.  
These herbs, and poisons, of his gathering.  
For me in Pontus, Maris did bestow.  
For, these in Pontus, in abundance grow.)  
By power of these, I often Maris viewed  
Into a Wolf to have himself transmewd,  
And hide him in the woods, from people's sight:  
By power of these, he wonted to excite  
The quiet Ghosts, from forth their deepest grave,  
And standing Corn, I als', have seen him wave,  
And from their native soil elsewhere traduce,  
By secret power, and virtue of their juice.  
Bring home from Town, my verses Daphnis bring.  
Bring hither Ashes, (Amaryllis) swing  
And paddle them, in some fair running stream:  
Then (cross thine head) fling and bescatter them:  
(Look not upon them, I do thee areade:)  
Herewith my Daphnis I'll assay to win,  
Sith Gods nor Charms, he reaketh not a Pin.  
Being home from Town my verses, Daphnis bring:  
See, how the Ashes, (whilst I them forslow  
To bear unto the Altar, there to blow)  
Gin blaze alone: God sends good luck; and bark,  
Als' ' doth the Hyl●x in the Portall bark.  
There's something in't, (if I could it areade;)  
Dcon we believe, that things been so indeed,  
Or is't trick, from which no lover's free,  
To feed on hope of things, ne'er like to be,  
Trusting to dreams, which in their busy brain,  
And soothed Imaginations they do feign?  
But Charms now cease: my Dephnis is come home.   

PHARMACEUTRIA.  
The GLOSS.  
Refused their wonted food, etc. They sung such verses, which like to Orpheus, did affect the very dumb brute Beasts: and yet their song was altogether plaintive, (as not attaining the end of their desires.  
The spotted Lynxes, etc. The Lynx is a Beast like to the Panther, and is under the protection of Bacchus.  
And thou great Lord, etc. This he speaks of Pollio, who had the government of Illyria: to which Countries he took his journey through the Territories of Venice, from that part of Gallia, which borders on the River of Po; from whence he was sent to that war in Illyria. The verses are full of delight, and above the usual neateness of Pastorals.  
Tymavu●, is the Gulf of Venice, or Hystria.  
Illyrian shore, etc. Dalmatia  
Of Sophocles, etc. Not only to celebrate thy renowned deeds, in war, but thy wit, and excellence in the Muses: For Pollio wrote diverse Tragedies.  
His Buskins, etc. This kind of Buskin, coming but half way up the leg, was wont to be worn by Tragedians, upon the stage, in acting their Tragedies; and first devised by Sophocles, (as some writer's report) who was, for his lofty, stately style, esteemed the most excellent Tragick-writer of all other.  
In thee I do commence, etc. I began this kind of Pastoral verse, at thy command, and will cease to go on in this kind likewise, any farther, when it shall please thee to command.  
And this slight Ivy, etc. Give leave, that this glory of the Muses, may be numbered amongst thy Triumphs, and suffer thyself to be praised both as an invincible Captain, and an excellent Poet.  
With the triumphant Laurels, etc. Victorious Emperors were wont to be crowned with Bays, and Poets with Ivy: some give these reasons, why the Tryumpher was crowned with bays, either for that jupiter had a branch of Laurel in his hands, when he over came the Tytans: or because the General of the Army under Romulus, (upon the conquest of the Fidenatis,) was crowned with a Guarland of this Tree. Or else, because this Tree is ever green, and doth always flourish.  
As for the Reason why Poets are crowned with Ivy; some say it is, because Poets are great and professed wine-drinkers, (for the most part,) as Horace report, of Ennius; and all the Lirick Poets in their verses do testify. Again, Ivy is a very could herb, and tempers and qualifies the heat of the wine: And thereof grew the custom of setting this kind of Guarland npon the head of the Poet, rather than upon any other part of his Body. And Varro saith, that Bacchus was wont to be crowned with Ivy, for this very reason; as also that the Muses themselves were woon●ed to be crowned heerewithall.  
Lucifer break forth, etc. He invokes the light against so great darkness, and obscurity of judgements; and in mentioning of the morning, he intimates a beginning already of the alteration of judgements.  
And whilst I all the Gods invoke, etc. That is, all the Peers and Noblemen of Rome.  
Though little good, etc. By reason of the gross wits and poor understanding of these great men.  
Yet ere my dying day, etc. Out of very indignation, he falls into despair of any amendment, and thereby into impatience.  
Maenalian verse, etc. Maenalus is a Mountain in Arcadia, where the most and best Poets frequented; and Pan also, the Shepherd's Precedent, and first deviser of Pastoral verse.  
What Lover need despair? etc. Who need despair the obtaining of any thing, when a most elegant Nymph was marched to Mopsus, (a homely Shepherd of mean quality:) That is, the honour of learning and favour is conferred upon a Lozel, having neither knowledge, nor understanding to commend him what may not any person, of what sordid condition soever, either by squinteyed favour, or power and violence, hope to attain, if but boldly he will put himself forward.  
Gryphius with Horses, etc. This he speaks of Impossibilities, alluding to the natural Antithesis and enmity of the Gryphen, to the Horse.  
This Beast lives in the Hyperborean Mountains: The shape of his whole body is like the Lion, but his face is like an Eagles; and he hath wings: and is consecrate to Apollo.  
Torches new-dight, etc. In these verses he alludes to certain ceremonies used in Marriage: For they were wont to bear Torches made of horn, before young Maids, so soon as they were made sure to their Husbands: And the young Brides, did use to snatch at them, out of their hands that bore them: The meaning of which ceremony, was to show, that being now to marry, she did take her husband for her guide and direction, intimated by the light of the Torch: and for her protection, and defence, against all hazards and injuries, that after this might happen to her life, or otherwise: all which was signified by the horn.  
(Bridegroom) fling thy Nuts, etc. This other Ceremony of flinging Nuts about upon the Marriage day was, that all the Boys might scramble, that so by their continual noises and tumults which they make during this their striving for the Nuts, one from an other, the Bride might hear nothing elsewhere, that might discontent her, or any business to disturb her Marriage day.  
Some think the using of this Ceremony is, for that this kind of fruit is very potent to stir up lust.  
Varro saith, that the reason of this custom was, that so jupiter might give a blessing to the Marriage, and that the Bride might prove a Matronlike woman, like juno. For Nuts are loves fruit, & under his protection: whence the Latin word juglandes', quasi jovis glans. Others say, it was the order to fling the Nuts about, that so by the noise of the Boy's scrambling for them, the Bride might not be heard cry out in the lossing her Maidenhead.  
Now Hesperus his Oeta doth forsake, etc. Oeta jam a Mountain of Thessaly, where Hesperus is said to be worshipped. Under this Mountain the Stars seem to set, as they seem to rise out of the Mount Ida: The Poets feign, that Hesperus (which is now taken for the Evening Starr, which first appears before the Sunsetting,) loved a beautiful Boy, named Hymenaeus; who (as they say) lost his voice with long singing at the Marriage of Aryadne, and Bacchus: from whose name Marriages ever after were called Hymenaei.  
Oh wondrous worthy make, etc. Oh thou Fame, and rash breath of popular commendation, how worthy art thou like the Rheum, falling on the weakest places, to settle on the unwoorthiest persons, being herein justly punished, for despising the good, and most worthy; and being proud and disdaignfull toward all in general. For indeed, there is nothing more base, nothing more absurd, and foolish, then public praise and commendation from the vulgar.  
And houldst in hate, etc. The common people most commonly pass their verdict for the worst; that is, such who are disposed like themselves, whilst they hate the good and honest, whose worth their gross apprehension cannot reach unto, because they balk wholly from their nature and condition; as the people of Rome, who (in bestowing the Praetorship,) forsook noble Cato, and gave their voices with factious Vatinius.  
And slightest my Goats, etc. Thou despisest the things, which are simply and truly honest, sound and profitable, and followest after the vain and false; which have in then● only a mere show, and counterfeit shadow of truth.  
Dost think the Gods, etc. Thou dost feeme by thy actions, as if thou hadst no reverence or esteem of the Gods, or of their divine power; insomuch that by thy deeds many are seduced to believe against God's providence, when they see thee translate the reward due to the good and just, upon the sordid unwoorthy sort; and contrarily in a preposterous manner, dost affect innocence, with scorn, punishment, and obloquy.  
Amongst our hedges, etc. The first love and desire of study, and glory; which (as it were the first shoots of a young hedge,) did begin to sprout in my mind.  
The tender Boughs, etc. I began to have now a little smatrering in learning.  
Now what this love is, etc. By the name of love, we mean all the desire and lust in the mind, whether it be of gold, honour, glory, government, or venery; and when this racker of the mind, doth once get the conquest, it enforceth a man, to do and suffer many fowl, cruel, and base passages, to attain the scope and end of his desires. Certainly, desire, like a Tyrant, doth harry and torment the mind with great violence and fury.  
Begot not of man's seed, etc. This strong lustful and impetuous love, is not naturally proper to man, as he is civilised, & brought to true humanity, but fitting rather the savage immanity of brute beasts.  
Lewd love was cause, etc. here by the way he toucheth the fable of Medea: who (because she found herself rejected by her husband jaeson,) slew her own children, which she had by him.  
Yea, midst the Main, etc. Through mere indignation to see, in what a beastly base course, without any order or respect, all things were carried, he breaks into despair, that ever the world could prove better, or amend, and so falls even into a very loathing and hatred of all Mankind; like Timon, who was termed Misanthropos, or the Manhater.  
Why Charms the Moon, etc. Carmen in the Latin hath many acceptions, as being used both in the better, and worse sense; sometime it is taken for Incantation, (which (some say,) is verbis solis, vel etiam rebus adiunctis, aliquid supra naturam moliri: either merely by a set form of words, (which we call a charm,) or some other ceremonious action, together with the words to assay to bring something to pass above the common course of nature: by power whereof they at-tempt the effecting of some ill, or the helping some ill already done, or the preventing some ill to be done. And julius Firmicus: lib: 1. Mathes: observes, that there are some Persons, whose Horoscope is under the forepart of Scorpio, who naturally prove Enchanters, or good Witches, (as we call them;) that with certain powerful words shall have skill to cure and mitigate pains, aches, and Agues, and uncharm, and unbewitch things that have been bewitched, & enchanted by others. Now the Poet here alludes to the old received opinion of the superstitious Romans, who when they saw the Moon, in the Eclipse, thought that she suffered great pain, by reason of some mischievous Enchantment that was upon her, and during the time of her absence, in her wane, when they could not see her, as at other times, that some strong witchcraft had wrested her from her place in the firmament down to the Earth: and that by powerful and skilful Countercharmes, she was relieved, and brought forth of her darkness, and painful passion again: at which ridiculous conceit juvenal in his sixth Satire scoffs notably (deriding their ringing of pots and pans, blowing of trumpets and horns, and such like confused loud noises, as the only remedy to succour her, and bring her to herself again.  
Circe transformed Ulysses men, etc. Someime Carmen is taken in th●e ill sense, as here, wh●re it is sai●, Circe, the famous sorceress, transformed Ulysses his men, into other shapes; so that by power of words (metrically disposed, or other wi●e,) and pronounced against any man or woman, a charm shall work so strong upon their fancy, and distempered Imagination, and spoil the reason in such sort, that for a time they shall verily conceive themselves to be Hogs, or Dogs, or of some other shape and form, and adapt themselves really to the nature of those things, to which they think themselves turned: such a kind of Enchantment was that also of the Praetides, which thought themselves to be Cows: though there is no doubt, but the Poets, in these and the like feigned transformations did aim at some real truth indeed, altogether beyond that which the outward vizard of the fable doth seem to import.  
Charms the could Serpent, etc. Sometime Carmen is taken for a ●ong: (as here by my Author,) alluding to the custom practised by Antiquity upon the Adder, (a venomous, and harmful kind of Serpent:) whom by certain words digested into meeter, and set to some musical tune, they wrought so vehemently upon his senses, that they cast him into a deadly transe for the while: the powerful effect of this charm of Music, may be seen daily amongst Nurses, who use to lull their wayward Infants asleep, with the melody of their songs: And that which is reported of Alexander Musician Timotheus, declares abundantly the strength and power thereof: who playing to the King (new set to supper,) a Phrygian strain, (which is a lusty warlike melody,) it wrought so upon his courage, that (forgetting his meat,) he in a rage called for his Arms, (as if he had had a sudden alarm from the enemy,) which his Musician perceiving, changed his stroke into the Lidyan or jonique air, and presently his mind was also changed, and he sat him down as still, and peaceably, as if he had been at his Council Table. But (as an instar omnium of all other proofs, for the excellent virtue of Music, let us imagine we see David with his melody, charming the evil spirit that so tormented King Saul: and (if we believe Bodin,) he will tell us, that no house is haunted with spirits, where much Music is used; and he tells us the Reason, because it presents still to the Devil's memory that blessed Place, where he had once a happy Interest, where there is Melody and sweet Harmony beyond expression: so that Music ever since torments his soul worse than Hell itself: And if this fancy be true, the Invention of ringing of Bells to clear the air of bad spirits, may seem to have some ground of reason, and probability to defend it; seeing the Harmony of Bells (I know) shall have many to maintain it, for none of the meanest Musics in the world.  
The could Serpent, etc. He is said to be could, because of his poison, which is of a quality extremely could.  
Sometime Carmen is a charm, or formal set of words in nature of a Conjuration; Such was that which the Ancient Romans used at the besieging of Cities: by which they did call forth the Tutelar Gods and Goddesses of their enemies, lest otherwise they might seem to presume to make war, and offer violence also unto them.  
Sometime Carmen was by them used in the nature of a Curse, whereby they were wont to forespeak the Army of their Enemies: such was that perhaps, which Balak entreated Balaam to practise against the Host of Israel: Macrobius sets down the formality of both these, lib. 3. cap. 9 Saturnal.  
Circe transformed, etc. Circe was a notorious sorceress, and exquisitely skilful in that damned art of poisoning; and one of the arrantest Light-skirts of her time: she poisoned her husband, King of Sarmatia, and usurped his Kingdom; but was soon spewed out by the people, for her cruelty, and banished the land: she loved Glaucus, and transformed Scylla (his sweetheart) into a Sea-monster, (to possess him wholly to herself:) she changed Ulysses companions into swine: she suffered Ulysses afterward to get her with child, and for that courtesy restored his people to their former shape: she turned Picus (King of the Latins) into a bird of his name, for that he had praised his wife Canens, before her, for worth and excellence: By all which fictions the Poets have painted her out for a noted woman, who may seem to have been some rare and beautiful creature, and used her beauty, and excellent skill in Music, as baits to entice men, who being even bewitched with her delicacy, had no power to forsake her, but spent their whole time in Luxury, and effeminate wantonness and pleasure with her; (a life suiting better indeed with swine, then with the divine soul of a reasonable man:) she was a prime one amongst those Mulieres quinque literarum, Women of five letters; who have made the fifth an unfortunate number, in being blemished with the names of many infamous and notoriously noted Courtesans, such as Medea, Flora, Elena, Lhais, Trine, Thais, with julia, and Livia, (the daughter, and Niece to Caesar,) whom he termed his Vomicas, his two Impostumes, for the uncleanness of their lives: beside joan, (a Queen of Naples,) and joan, to whose honour that verse was made, Papa, Pater Patrum, peperit Papissa Papillum: and Arden, Ambry, Nubry, and Arlot, (the conquerors Concubine,) whose name (by the addition of the aspiration,) ever since (as some say) hath increased our English tongue with one Synonimons more for a whore then it had before.  
But yet the learned Catholics have redeemed the credit of this quinary number in their legends, with diverse goodly observations, (as a number full of oracle, miracle, and mystery, with which God hath made it sacred to the world:) As by those five words of our Lady to the Angel, fiat mihi secundum verbum tuum, our Saviour pleased to become Man, in the womb of the Virgin.  
By five words, Hoc est enim Corpus meum, Christ appointed his Body to be consecrate in the Eucharist.  
And at the five words, Deus propitius est● mihi peccatori, our Saviour absolved the penitent Publican: but as one saith, qui sanae fidei est, nunquam committet, ut quod Dei est, verbis demurmuratis adscribat: no man sound in faith, will ever dare to ascribe matters of God's worship or honour to the power of words, superstitiously mumbled over.  
Male Frankincense, etc. So called, because in modum testiculorum nascantur.  
This threefold thread, etc. Three white, three red, and three black.  
God still delights in this odd numbering, etc. Either by God here, he meaneth some one of the heavenly Gods, according to the doctrine of the Pythagorians, who ascribe the Ternary number, for perfection, to the high God, from whom the beginning, the middle, and the end of all things doth proceed: or else, he meaneth Hecate, whose power is said to be threefould, according to the vers, tria Virginis ora Dianae:) Though indeed the power of all the Gods may be manifested, by a triple sign: as Ioves threefold Lightning: Neptune's trident, or threeforked Mace: Pluto's threeheaded dog, Cerberus: Apollo, Sol, and Liber, are three in one: Or he speaks this, because all things concerning the Gods, or heavenly matters, are contained in the ternary number: As the three Destinies, three Furies: Hercules begotten in three nights. The Muses also counted by three: the three Graces, called the Charites: And many other things, if not in this direct number of three, yet in an odd number; as the seven Chords, seven Planets, seven days dedicate to the names of the Gods; seven North stars: and many such like. The odd number is held to be immortal, because it cannot well be divided. The even number is said to be mortal, because it may be divided: though Varro saith, that the Pythagorean should the odd number to be finite, and the even infinite: and therefore for Physic, Surgery, and many other such like conclusions, odd numbers are wont to be kept, and observed by some very curiously, and with a kind of superstition.  
Like as self fire mealts wax, etc. The witch here makes two medals, one of clay, for herself, and another of wax, for Daphnis: and these words are in the nature of a charm, wishing, and bewitching the heart of Daphnis, to grow as hard (toward her whom he loved so dearly, and all others after whom he straggled, and haunted,) as clay doth by being heated in the fire; and to relent, and mealt with extreme love and passion in such manner towards herself, as wax is wont to fry, and waste, by the heat of the same fire: as if she should say, let him grow careless, disrespective, and hard hearted to all others, but so affectionate, and passionate toward me, that he forsake all other loves, for the love of me alone.  
Forehayld, vexed, or distressed, even to tiring out.  
Oh Earth to thee, etc. Vesta, and Tellus, are the same Goddess under two names.  
Look not upon them, etc. It was a Ceremony observed amongst the heathen, not to look upon the filth and excrement of those things, which had been sacrificed for the expiation of any crime for fear they might draw infection from thence into their Bodies.  
I aroade, etc. I warn or charge thee.  
Reaketh. Careth, or respecteth.  
See how the Ashes, etc. Her mind bodes her some good luck, from the sudden flaming of the Ashes without blowing: and by the dogs barking, she assures herself, some body was coming, and it might be her husband, (if good luck served.  
Hylax, or the Barker, is here a dog's name, taken from Vlactein, signifying to bark.   

THE ARGUMENT OF THE NINTH ECLOGVE.  
AFter Virgil had escaped murdering by Arius the Centurion, he returned to Rome, giving order to his Baylives to see to his grounds in his absence, and to carry themselves fairly, in the mean cime to Arius: hereupon Maeris (Virgil's Bay live,) (following his Master's direction,) carried two Kids to Mantua, as a present from his Master to Arius: In his journey another Shepherd and he fell into discourse of their meseries, and diverse other things. This Eclogne is all mystical, and a mere Allegory throughout.   

MAERIS.  
Aecloga nona.  
Whither goest (Meris) directly to the Town?  Maer. 

〈◊〉 (ah Lycidas) 〈◊〉 to see  
(What lest I send) a man to 〈◊〉 known  
Possess my land; saying in scorn to me,  
●how ancient Owner, now thy Right resign,  
Hence, 〈◊〉, beegone: for now these fields be mine.  
Yielding, (though loath,) yet (setting how things 〈◊〉  
〈◊〉 by Fortune) unto him I send  
These Kids, of them the 〈…〉 him good,  
And all ill 〈◊〉, together with them w●nd.   Lici 

Certes I heard (all where the ●●lly C●ag●,  
〈◊〉, and lower, 〈…〉 descend,  
〈…〉 and the broken s●●●gs,  
〈…〉) Menakas, (thy dear friend)  
〈…〉, and 〈…〉 defend.   Maer. 

Right hast thou heard, and so reported they:  
But (Lycidas) our songs done here prevail,  
Amongst Martial bloody Arms, much (as they say)  
Chaonian doves, when eagles them assail:  
That but the lucky Crow, (as on a day  
On hollow Ilex sitting,) had bewrayed  
New garboils, like to happen every way,  
Neither had Maeris, (whom thou lov'st so dear,)  
Nor self- Menalcas, now been living here.   Licy. 

Ah, may it be, that so great villainy,  
Mote any man befall? (ah welladay)  
All solace almost, and sweet jollity,  
With thee Menalcas, would been rapt away:  
Who than the Nymphs renowned praise should sing?  
Or who the Earth should have enveloped  
With flowery herbs? or who the crystal Spring,  
Should with green shadows, have incourtained?  
Either who should those verses sing, which erst  
(As thou to our dear Amaryllis wentest,  
I softly reading to myself rehearsed:  
Feed my Kids (Tityrus) the whilst I go  
A little way, and instantly return:  
Then water them: and (driving to and fro,)  
Look to the Goat, (he'll butt) beware his Horn.   Maer. 

Yea, who should sing, the precious lines, which he  
(Unfinished yet) to Varus sung whyleere?  
(Varus) thy name, (whilst Mantua lives to be  
Mantua, too, too, to poor Cremona near,)  
The singing Swans, shall to the stars endear.   Lyci. 

So may thy swarms, escape the Cyrnean-Ewe;  
And may thy Cows, (on juicy Cloverfedd)  
Their strutting Udders swell: now then (if you  
Ought can,) begin●ilk, me a Poet, bred,  
The Muses han: and I can versify,  
The Shepherds als',, (forsooth) say I'se a Bard,  
But devil a bit done I believe their lie:  
For nought yet worthy ' of Varus, have I framed,  
Ne learned Cynna's Ear: but make a noise,  
And muchil●like the gagling Goose have scramed  
Amongst melodious Swans, sweet tuneful voice.   Maer. 

I am about it, and I beat my brain,  
If I could call't to mind: and sooth, the song  
Is worth the hearing, and no common vain:  
Come hither (Galatea) there among  
The wasteful waves, what pleasure to be found?  
here is perpetual spring, all the year long,  
here (round about the pleasant streams, the ground  
Hath every way, discoloured flowers shed:  
Eke, the white Poplar, and the pliant Vine,  
A shady Canopy, have here dispredd,  
And hand in hand, over this Cave incline:  
Come (my dear Love,) let be, the Bedlam floods  
Against the shore, to dash their surging sudds.   Lyci. 

But where's the song, which (sitting all alone)  
I heard thee sing, in the cleere-star-bright night,  
The tune, I wot well, but the words are gone   Mar. 

(Daphnis) why dost thou still observe the site,  
The rise and setting of the antic signs?  
Dion●an-Caesars stars, now come to light,  
(The star, in open hills which helps the vines,  
In colours new, the tidy Grapes to dye,  
And glads the Ears of Corn with rich increase:)  
Observe it (Daphnis) and thy Pears, thereby  
Graft thou; and thy Posterity in peace  
By it, their riper Apples, gather shall:   

But age reaves all; man's mettle, mind and all:  
Whole Summers' days; I oft in singing spent,  
I well remember, when I was a Lad,)  
Now all's forgot, both songs, and merriment,  
And Maeris voice is quite decayed and bad,  
(Ere Maeris them, the woolves han Maeris spied:)  
But now enough of this; Menalcas-selfe,  
Hereof shall thee relate, some other tide.   Lyci. 

Ah what delays and scuses dost thou find,  
To while my Love: (though all things now invite:)  
Dead-calme the Sea: and now behold the wind,  
And all the boisterous blasts, are ceased quite;  
Besides, wee'have gone but half our journey yet:  
(For, see, Byanors Monument, in sight:)  
here (Maeris) now we'll sing our Carolett,  
Where the thick bowghs▪ the Ploughman, wont to shear,  
here, leave thy Goats; we time enough shall get  
Unto the Town: but if so be, we fear,  
Enaunter, Night before do gather rain,  
Let's sing; (our way the shorter will appear;)  
Until the City we at last attain;  
And that we may go singing all the way,  
Thy cumbrous load, myself I will defray.   Maer. 

Leave (Ladd) of this now, more at all to say:  
And turn we to our instant Business,  
We better (when he comes,) shall to our songs address    

MAERIS.  
The GLOSS.  
ILK me a Poet bred, etc. I feel in myself a kind of poetical fury, not so much by institution, and gained by precept and rules, as by divine inspiration.  
For nought yet worthy Varus, etc. I esteem not myself a Poet, though the world so esteem me, because methinks I have sung nothing which may seem worthy the approbation of two so excellent Poets.  
Cynna: was a Poet, who wrote a Poem entitled Smyrna, which lay concealed, (as Quintilian affirms,) thirty years: but it should seem, that it was wondrous acceptable to that age: For many noble Grammarians, wrote diverse Comments upon it: but Cato Grammaticus excelled them all therein, (as Suet●niu● reporteth;) though, of so famous a work, there are but only two verses extant, which Servius citeth in his first book upon the Georgics.  
And all ill luck, etc. The Devil give him good, etc. This manner of sending presents may seem to be drawn from that which is reported of Hector and Aiax; who being professed enemies, sent each other a present, which afterward proved very unlucky and fatal: and therefore might seem to be ominously sent: for the sword wherewith Aiax killed himself, was sent him by Hector: and Hector had the guirdle on, which Aiax sent him, when he was thereby dragged up and down the Town of Troy, after Achilles had slain him.  
Menalcas thy dear, etc. By Menalcas, is here meant Virgil.  
Even to the water, etc. That is, the River Myncius.  
Did with his songs defend, etc. This hath relation to Virgil, for whose sake, the people of Maniva had their grounds restored to them again.  
Come hither Galatea, etc. These words are spoken by Cyclops to Galatea, and are taken out of The●critus: The Allegory is appliable to Augustus; entreating him to return from the Sea-wars, into Italy: for Virgil often useth Galatea for Augustus, (as in the 3. Eclogue.  
Mantua, too, too, to, etc. The reason of this passionate Repetition, depends on the story of Caesar, who having overcome Anthony, and the rest of the murderers of julius Caesar, gave the territory about Cremona, (which City had taken part against him) for a prey to his soldiers: which being not sufficient for the whole multitude every one some, Augustus gave the Fields of the Mantuaus, to be divided amongst them: though not for any fault committed against him, or his Father, but merely by reason of their vicinity, lying so convenient upon the borders of Cremona.  
The Cyrnean-Ewe, etc. The Taxus, or Yew-tree, is held to be venomous: Corsica is full of this wood, and this Island in Greek is called Cyrne, of Cyrnus, the son of Hercules: if Bees eat hereof, their honey proves extreme bitter; therefore Lycidas prays, that Maeris his Bees may not taste of this unwholesome tree.  
Daphnis, why dost thou, etc. Thou shalt not need to observe hereafter the old and traditionary rising, and setting of the stars namely of the Ram-star, the seven stars, Aryadnes' Crown, the Canicular, or Dog-star, and the like, in setting, ploughing, sowing, planting, and reaping: julius Caesar's one star will suffice in steed of all these: neither need we implore the help of any other Godhead but only that fortunate and propitious Numen of Caesar, under whose protection all things shall succeed most luckily unto us. And because he speaks of the rise and setting of the signs, he observes good decorum, in saying he sung of the Night, and in a clear Night: seeing the course of the stars are then best observed, (according to the manner, which the Assyrians, and the Egyptians held, who were the greatest Astronomers.)  
Caesar's star's now come, etc. When Augustus Caesar did celebrate the funeral plays to his dead Father, there appeared a star at noon day, which he by a decree commanded to be called his Father's star. And Baebius Macer saith, that Caesar affirmed it to be his Father's soul, and erected a statue thereunto; upon the head whereof was placed a star of gold, and at the foot this inscription, Caesari Ematheo.  
Ere M●ris them the woolves, etc. In these verses he shows, that he hath lost his skill in singing, which he once had: And by an Allegory doth demonstrate, that his mind is oppressed with misfortune. Now to show some reason for the loss of his voice, he hath relation to an old received opinion, that if a wolf spy a man, before the man espy him, the man presently loseth the use of his speech for a time: which opinion the natural Philosophers do confirm-Whereupon the Proverb, (Lupus est in fabula,) doth arise; & is properly used, whensoever the party, of whom we talk, comes into our company, and doth by his presence (as it were,) take away our power to speak that, which otherwise, (if he were away,) we would confer of. Now as there are unlucky tongued people, so are there also men of an unlucky Eye: who by looking earnestly upon any living object, send an insensible wound suddenly thereunto, that causeth it to pine and waste away, (like a mortling Deer,) ever eating, never thriving till it consume to death. Such an Eye the Shepherd in the third Eglogue complains had looked upon his Lambs: this kind of mischievous looking he calls Fascination: Pliny (out of Cicero,) reports, that there are some women born with Eyes, having duplices papillas, the apples or pupils of their eyes double: & that such do naturally faescinun circumferre, bear about them this kind of Eyewitchcraft, (as I may term it.) There are two sorts of this fascination: the one proper to men and women, and effected only by them: and this is done noxio vultu, & fictis laudationibus, by a mischievous look, and feigned counterfeit praises and commendations mingled together, and is that, which (as Tully saith of Invidentia,) doth fortunam alterius nimis intueri, behold an others prosperity too curiously, and with too fixed an Eye, full of envy, with looks even bewraying an inward indignation, and malicious grief and repining of the heart at the good which we see. The other sort is that which is done merely by the eye: such is that of the Wolf, spoken of here by Virgil, by bereaving a man by his very sight, of the power of speaking for the while.) Such also is the which they write of the Basilisk his sudden kill by his so virulent and piercing sight: and if we can believe that which they report of the bird Icteros, (so called of curing the yellow jaundice, only by being looked upon by the sick party,) we may easily believe the witchcraft, and mischief of an evil Eye, to be a most true conclusion.  
Dead calm the Sea, etc. He exhorts him to sing: that is to addict himself to the study of the Muses, during the peace wherein Italy now was: For howsoever the Actium war, which Octavian raised against Anthony, were a civil war, yet that part of Italy, where Caesar governed, was quiet: Although indeed it was not the wars, but the taking away of his grounds, which troubled and hindered Virgil. Han. i. Have.  
Byanors monument, etc. This I take to belong to the true description of their journey, (Byanors sepulchre being just half way, between Virgil's land, and Mantua, and may seem to have his name given him, of his great wisedoome and strength both of mind and body: for so it signifies, being compounded, apo tes bias, kai anorées, quasi animo & corpore fortissimus: strong both in mind and body.  
Leave (Ladd) of this, etc. Having necessary affaites, and matters of consequence to dispatch, let us apply us to them, and leave our sports, which will befit us better, then when Virgil (having recovered his grounds again,) returns in peace to his own house; or when Augustus returneth from the wars, into Italy, the study of the quiet Muses shall be restored unto us again, without interruption. Enaunter: Lest that.   

THE ARGUMENT OF THE TENTH ECLOGVE.  
COrnelius Gallus, (a man of most exquisite and dextrous wit, and an admirable Poet, after he had been preferred to Augustus and raised by him to the government of Egypt,) was accused to Caesar, to have conspired, and to attempt something contrary to his mind; for grief of which accusation, he killed himself: This his death Virgil deplores under the title of Love.   

GALLUS.  
Aecloga decima.  

OH Arethu (a) lend me of thy skill,  
This same last labour, goodly to fulfil;  
Some verses, (yet such as Lycoris may  
Self deign to read, I must to Gallus say,  
(For who few verses, Gallus will deny?)   

So mayst thou glide full fair and easily,  
Unmixed, with bitter Doris filthy mud  
Under the Channel of Sycanus flood.  
Begin; let's Galius careful love bewray,  
The whilst our Goats, do browse the tender spray:  
We do not to the deaf, our songs partake,  
For, unto all, the woods done answer make.   

(Ye Maiden Nayaedes) what Woods or Grove,  
When Gallus perished through unwoorthy Love,  
Did hold you then, (against, or with your wills?)  
Sigh not Parnassus-tops, nor Pindus' hills,  
Not thee, th'- Amnion Aganippe kept:   

The very shrubbs, and Laurels for him wept:  
And (as he lay under his lonely Rock,)  
The Pene-tree Me●●lus, and frozen stones  
Of i'll Ey●●us, him with tears bemoans.  
And all the Rocks, about him flocking were;  
Ne, ever they, of me, need them repent,  
Ne, (divine Bard) needs thee repent of them:   

Sith, fair Ad●nis, erst, alongst the stream  
Wont feed his sheep: Vpilio, als' among,  
And the slow Neateheards, thither eke did throng:  
Men●as came, with winter-mast bede●●d,  
And all inquire, whence grew this Love so lewd:  
And sooth, Apollo-selfe, there came and said:   

(Ah Gallus) been thy wits from home astrayd?  
Thy Love Lycoris, through frost and snow,  
And th-horrid Camp, after new Love doth go:  
Silvanus, allgates, (with his head adorned  
With rural honour,) came, and in his hand  
Fresh Find waved, and large Lyllies spanned:   

Eke Pan, (th'- Arcadian God) (whom bespyde  
With dangling Danewoorts bloody herries died,  
And vermilion Synople) and what (quoth he)  
(Alack the while) hereof will the issue be?  
For sike-like things love careth not a pin;  
Nor thirsty grass, with Rivers sated been,  
Nor Goats with brouce, nor Bees with trifolio,  
Ne cruel love, can tears ere satisfy:   

He (sad) ●●thless, said; ye 〈◊〉 shall  
Sing these things, on your hills; (Arcadians ye,  
Who only skilled in skilful singing be:)  
How quiet will my bones henceforth remain,  
If your sweet Pipes, my luckless love proclaim.  
And sickerly, I would I had been seen  
One amongst you, or your Flocks-keeper been;  
Or your ripe tidy clusters set to gather:   

Sure, whether Phillis I had loved, or whether,  
Black-browed Amyntas, I affected had,  
Or any other Country-Lass, or Ladd,  
(What though Amyntas, browneas berry be,  
And Violets sable, so we likewise see,  
And shining Hurtl'es, black as Ebony,)  
Certes with me they should together lie:  
Amongst the Sallowes, underneath the Vine,  
She guarlands gay, should for my head combine,  
Whilst he in singing spend the merry time;   

here been cool springs, here meadows in their prime  
And here, thick groves, (Lycoris) been beside,  
Where I once meant, with thee t'have lived, and died  
Now frantic love detains me fast in arms  
Of awful Mars, amidst the deadl'alarmes,  
Of such, as 'gainst me, done contrive mischieve:   

Thou (far from home) (which let me ne'er believe)  
The snowy Alps, (without me) dost behold,  
And frozen Rhine dost see: (ah) let no could  
Thy body hurt; (ah) nor the Icy grit  
Cut the soft soles, of thy nice-tender Feet:   

I now will go, and to myself rehearse  
Those songs, which erst, I, in Calcidick verse,  
On the Sicilian Shepherd's Pipe, did frame:  
Much rather choosing, 'mongst the beasts untame,  
Henceforth to suffer in this lonely Cave,  
And there, my love, in bark of Trees engrave,  
That as they grow, (my Love) thou als' mayst grow:   

Eft, then on Menalus, I to and fro,  
Will spend my time, the dainty Nymphs among,  
Or hunt, to lay the boisterous Boar along;  
No could shall let me make my Ringwalkes, round  
The thick Parthenian thickets, with my hound.   

Methinks I so, how sometimes I dispase  
Me, amongst the Rocks, and hollow Woods do traces  
Sometime I joy, to draw, in Parthian bow,  
Cydonian arrows, at the mountain row:  
(As if these things moat cure my malady,  
Or that, that God, moat e'er relent thereby,  
Or pity learn, the poor to give them ease:)   

Again, sometime, nor th'- Hamadryads,  
Nor songs, delight, nor aught that I can tell;  
And (ye delightful Woods,) now fare you well:  
Not all, which we can do, may change his mind:  
No, not, allbee in bittrest could, and wind,  
I Hebrus shoulden drink, or clamber up  
The hanging heaps, or headlong mountain's top,  
Of candid snow, or i'll Sithonian Rocks;  
Ne should I tend the AEthiopian flocks  
Under the Crabstarr, when the dying Vine  
On th-Elmes proud tops, doth dwindle away & pine.   
Love makes all yield; and I to love must yield.  

(Pycrian Ladies) now suffice it ye  
This song, which once your Poet sung, as he  
Of small soft twiggs, fate making Baskets fear;  
To Gallus, ye can make them seemen great:  
(Gallus) whose love eekes in me every hour,  
Much as (revived with Phoebus' blissful power)  
Green Alders wont to sprout, in prime of spring:  
Now let us rise; 'tis naught in shade to sing;  
Shadows of juniper unwholesome been,  
And shadows hurt young fruits, and herbage green:  
Go Kiddyes, (see) now Hesperus doth come,  
Enough ye now have fed; go high you home.   
Verbae, non sensum, transtuli.   

GALLUS.  
The GLOSS.  
OH Arethusa, etc. This was a Fountain in Sicily, dedicate to the Muses; & here he invokes the Fountain, as if the Muses by their presence, had infused virtue, and of their power and influence thereunto, to help the Poet's Invention, and to make him facetious, and witty, in the handling of his matter.  
Arethusa, was a River rising in Peloponesus, and running a long course within the veins of the earth, (unseen) as far as Sicily, (by Virgil here called Cicania:) where near to that part of the City of Siracusa, named Ortigia, it breaks forth into a goodly broad water: The Poet here alludeth to the course that this River holds quite underneath many other Rivers, and by that means, never mingles with the salt and brackish water, by the ebbing or flowing of the Sea, (which is here meant by Doris.) Of this River, and of the cause of the course thereof under the ground, the Poets have this fiction: Arethusa was a young dainty Virgin, Companion, and fellow huntress with Dyana: with this Nymph (they say) the River Alpheus fell in love; and thinking to have forced a courtesy from her, which he could not gain by fair means, Dyana, (pitying the danger, and willing to save her,) turned her into a clear fountain of her own name: then Arethusa, (to be safe from farther violence of her rude suitor,) stole away closely from him under the ground, (like a modest maid, shrinking down into the bed, and hiding her head within the clothes, at the sight of a stranger,) and never appearing again, till she came at Siracusa: which when Alpheus knew, & with much ado finding which way she was gone, he followed day and night after, in quest of his sweet heart; at last he overtakes and enjoys her.  
Such a River is that of Gadez in Spain; of which a King of Spain once (in a merry discourse between himself and some other Princes, about the riches and rarities, each one of their own Country,) boasted of: that he had a Bridge in his Country, that fed every year ten thousand Cattle upon it: (thereby meaning the River of Gadez; which from the spring head, runs seven miles under ground, and then breaks forth into a fair, and pleasant River. near to this River (as may seem) is that little Island, (called the lesser Gadiz,) where the land is so frank and fertile, that the Cow's milk yields neither whey nor Cheese; except they mingle therewith a great deal of water: and so wonderful rich, and barning is the pasture, that they must let their Cattle blood often, or else in thirty days they so overgrow, that they are stifled with fat.  
Such as Lycoris, etc. Augustus himself so dear to Gallus.  
For who few verses, etc. To so great a man, to so great a Friend; or so great a Poet.  
Doris bitter Flood, etc. Doris is said to be the daughter of Tethis and Oceanus: and is here taken for the Sea.  
Sicanus Flood, etc. That is Sicily.  
For unto all the woods, etc. That is, the Echo of the woods will answer us.  
Ye Maiden Naiads, etc. The Nymphs of the Meadows.  
Parnassus-topps, etc. A Mountain of Greece, having two tops, under which the Muses dwelled.  
Nor Pindus' Hills, etc. A Mountain in Thessaly.  
The Aonian Aganippe, etc. A fountain in that Country of Greece, which is called Aonia; dedicate to the Muses: and hereof they were sometime called Aganippides.  
Menalus, etc. A high Mountain in Arcadia.  
What woods, etc. These were the places of Gallus his retreat amongst the Muses, and to the study of sweet Poesy: wherein if he had still retired himself, and not addicted him so eagerly to the gaining the acquaintance of the great ones, and had not aspired to the great Employments, and Business of state, which caused his ruin, he had still lived.  
Sith nor Parnassus, etc. For, by his study Gallus waded so far, that Greek was as familiar, as his own language: therefore the knowledge of the Greek Poets and the other Arts, was no hindrance, but that he might still have persevered in his study, so happily begun.  
The Laurels, etc. The Shrubbs, etc. All sorts of people lament Gallus his death: the Laurels, that is, the Poets and students in that kind of Learning: The Shrubbs, that is, the Commons: The Stones, that is, the most inferior, amongst the vulgar; (the most rude, and ignorant sort, had a sense of his loss.  
The Flocks about him, etc. The Bucolics, which he himself had made.  
Ne ever they of me, etc. That kind of verse, that is, (Bucolics,) is so handled by me, that it need hold no shame, to have fallen into my hands.  
Ne, needs it thee, of them repent, etc. Thou, howsoever thou art so excellent in Poetry, and so admirable in this art, that now thou mayst even be counted for divine, yet needest not repent, or shame to be known to have addicted thyself, and taken pains in this kind of Pastoral verse.  
Vpilio came, etc. here he describes the wonder, that all, both Lords and Commons were in, about the cause of Gallus his death. For all sorts held it incredible, that he, (so great in authority, so wary a wise man, every way, and so dearly inward to Augustus,) would once be drawn, so much as to think an unworthy thought against Caesar: or that Augustus would deal in any hard manner with such a friend, whom he favoured as his right hand.  
With winter mast bedewed, etc. The difference between the two Synonima's uvidum, and humidum: this is referred to the outward moisture, and that, to the inward: and hereof uva, for a grape; as much to say, as the fruit full of inward juice.  
Are thy wits distraught? etc. The Poet here brings in Apollo, (the God of wisedoome) fore warning, and prophesying alteration of Fortune to Gallus: intimating thereby that Gallus should have had recourse to his wisedoome, and have armed himself with patience, and constancy, to abide, and withstand, yea and foresee all hazards and accidents before they happened: seeing he could not choose but find, (by comparing matters, and marking the strange carriage of things,) that Caesar's heart was alienated, and his love beginning to grow could, by the secret practice of such as bare him an inward grudge: and this is it which he meaneth, when he saith, that his Love Lycoris followed others; that is, he was willingly led by others Council, who intended mischief against Gallus.  
What will the issue be? etc. There will be no end of this anxiety, grief, and sorrow, for Caesar's displeasure: For the ambition of Princes, and their love to domination, and ruledome, is blind: against which if any be but barely imagined to have attempted, or practised in the least sort, the offence is implacable, and no merit or satisfaction ever held sufficient.  
Nor thirsty grass, etc. By these similitudes he doth illustrate his former speech: as dry grounds, and the like, are never satisfied with water, so love of rule and dominion, (having once taken offence,) is never reconciled, or satisfied, with tears, and repentance.  
He sad, nathless, etc. Being full of heaviness, for the loss of his great Friend, and his dearest life, (in both which he was at the point to suffer,) and being now resolved to dye, he bequeathes the memorial of himself, unto the learned, and great students, (as a legacy:) having now nothing else of his mighty Fortune left him or remaining, which he could truly call his own.  
And sickerly I would, etc. I wish now that I had continued my study, amongst my Books, and held me to my private life, than I had proved learned like others; at least I might have had the happiness, to have been always in the company of Scholars, and learned men.  
Whether some Phillis, etc. That kind of life would have afforded me some pretty delights, if not so glorious, and goodly, as might be had in that Sunshine of dignity, and honour, yet no less sweet, and pleasing.  
She Guarlands gay, etc. I should have had two Guarlands, that is, glory, and commendation of my wit: and songs; that is, private pleasure, and delight.  
Now frantic Love, etc. Now in steed of the peace, and tranquillity, wherein I should have lived, by means of Augustus his great love, I live amongst my capital enemies, who have contrived my confusion, and brought this calamity upon me; and am forced to keep amongst the wars, where my Adversaries do undermine mine estate, and conspire against my life.  
Thou far from home, etc. Thou art quite changed from that inbredd, and wonted humanity, and bounty, wherewith thou didst usually embrace me: yea thou art quite altered from the Roman civility, and gentleness, which all do profess.  
Let me ne'er believe, etc. I am loath to believe this change in thy sweet nature, but yet, so it is reported.  
The frozen Alps, etc. Thy disposition being metamorphosed, into a barbarous hardness of heart, (not against others, to whom thou art still the same, in courtesy, and noble usage,) but against me alone. Of Augustus his clemency, Seneca writes, in his book, de clementia.  
The Alps. Mountains, which part Italy, and France.  
And frozen Rhine: A famous River in Germany.  
Ah let no could, etc. I am not careful for myself, but for thee; for fear, lest by the change of thy disposition, and sweet manners, thou mightst draw hatred, and envy upon thy head; whereas now all love, and wish thee well.  
The Icy Gritt, etc. Gritt, is the small sandy gravill, incorporate and frozen amongst the Ice, which makes it rugged and sharp.  
And there to engrave, etc. And there to commit my love unto writing, and to bewray it in my Poems: which as my verses grow in number, so shall it, grow in fervency and zeal.  
No could shall let, etc. The venom of detraction, and malice of my Accusers, shall not hinder my delight in my studies and meditations.  
As though these things, etc. This is Ironically spoken; as if he should say, I flatter myself in my own Imagination, if I think by these means to heal my misfortune, or make my love again acceptable to Augustus.  
Nor the Hamadryades, etc. here is described the inconstancy of a troubled mind: that it hates the things, which erewhile it did long for; and by and by desires the thing, which even now it contested most against.  
Hamadryades, Were Nymphs, who were borne together with the first springing of Trees, and died again, when they died; their name being accordingly significant unto their nature: apo tou ama, kai tes druos: una cum arbore. Such a one was she, whom Erisychthon slew; who cutting a Tree unwillingly, there issued from thence, both a voice, and blood; (as Ovid testifies.)  
Dryads, are Nymphs, whose abode is always amongst the woods and groves; according to the Etymology of their name.  
Oreades, were Nymphs inhabiting the Mountains, whereof they have their denomination: and indeed the Nymphs had sundry appellations, upon diverse respects; as from sheep they were named Peribelides from the waters Naiads: from the meadows, Licmoniades: and from the sockling, and nursing of young Infants, Curotrofae.  
Not all that we do, etc. Let all beware how they touch Kings, and Princes in their ambition; or endeavour to cross them, in their aspiring to domination, and government, or attempt to lessen their dignity, or authority; For I say, there is nothing which can mitigate these their thirsty and ambititious desires.  
Hebrus: A River in Thracia.  
Sithonian Rocks, etc. Sithonia, is held to be Thracia: others say, it is that part thereof which from Mount Haemus, reacheth to the Euxine Sea: It is a Country in the North parts of Europe; neque Coelo, neque solo tractabilis, the soil and Climate, very rough and unpleasing, as being extreme could and beaten with continual frosts and snows: so that except it be on that side, to the Sea ward) it is very barren and unfruitful.  
As once he sat, etc. That is, he was quiet, and conversant amongst his learned studies.  
Making small Baskets, etc. Exercising his homely Muse, or his humble plain manner of style; (namely) his Pastorals.  
Seemen great, etc. These poor Pastorals, 〈◊〉 sorry stuff in themselves; but if ye Muses do but favour the work, and add 〈◊〉 my dull brain, capacity, invention, 〈◊〉 such matter, as a Book (which must 〈◊〉 live acceptably long in the world,) ought to have, they will bring rare and great praise to Gallus: or, these simple small trifles (〈◊〉 your help) will seem worthy of Gallus his best acceptance, as if they were greater.  
Whose love eekes, etc. Virgil here, (as the pattern of a true friend, and constant,) doth not dissemble or conceal his Love, to him dead, whom he professed to love living: and that which is more, he professeth, that his love and desire of his dead Friend is increased not every day, but every hour.  
FINIS.