THE FOUNTAIN OF ANCIENT FICTION. Wherein is lively depictured the Images and Statues of the gods of the Ancients, with their proper and particular expositions. Done out of Italian into English, by Richard Linche Gent. Tempo è figlivola di verità. IL VOSTRO MALIGNARE NON GIOVA NULLA. LONDON, Printed by Adam Islip. 1599 To the right virtuous and well-disposed Gentleman, M. Peter Davison Esquire, Richard Linche wisheth all affluence of worldly prosperities, and the fruition of all celestial graces hereafter. WOrshipful Sir, the first thing that I here will request at your hands, shall be pardon, in presenting unto your view a subject so much disagreeing with your own disposition. The matter itself I grant can challenge no such grave Maecenas, being indeed wholly fabulous: but the willingness of my soul, to show some sign of gratefulness for courtesies received, hath enforced me to adventure so far upon your acceptance, as to offer this strange-borne child of idleness wholly unto your favourable patronage. And herein I imitate the fashions and usances of the ancient Persians, who always when they saw their king, would offer up something or other that they had about them unto him, as a token and testimony of their love, duty, and reverence and one day the king being abroad, one of his subjects upon the sudden met him, who having nothing in his hands to give him, ran in all haste to the waters side, and brought him both his hands full of water, which the king graciously accepted, & gave him thanks as for a greater present. This piece of work (Sir, may be compared to those hands full of water) being indeed of little worth and value, and also very hastily performed, which as it is, I offer in the fullness of love, and do desire a favourable censure for the same: for I know, that as a handful of water is an unmeet present for a king, so this matter so stuffed and compacted of poetical and vain fiction, is not altogether beseeming the countenance ofso grave and so worthy a parsonage. But my error herein proceedeth wholly of my willingness to do something that might merit your forepast favours, and to discover a good meaning of gratefulness, though the means itself perhaps prove not grateful unto you. Howsoever it is, I consecrate it wholly unto yourself, and crave patience if any hastbred imperfection therein offend your better judgement. Thus recommending you unto the safeguard of the divine Majesty, I wish you all fortunes suitable to your virtues. Yours in all loyal fidelity most assured. Richard Linche. To the Reader. HE that believeth, that in his writings he pleaseth all men's humours, too much crediteth his own opinion, and flattereth his own judgement: for men indeed that have attained to the true maturity of knowledge, & arts perfection, it is good to agree with, as for lame, and yet snarling censurers, it is matterlesse to satisfy: for so much as the prodigality of such their lavish opinions, hath his first conception of old father Ignorance, and is brought up and educated by an infectious nurse, called Selfeglorie. This matter now handled, was undertaken suddenly, and dispatched hastily, for which he craveth milder constructions, & in very deed had it not by an extraordinary accident happened into the hands of a stranger, it had not now (poor father forsaken child) endured the insupportable tyranny of lawless censure. But when I found that it was so far gone, and as it were irrevocably escaped from out my hands, and even ready to be thrust out naked & clothlesse into the world, I chose rather to father it, and re-entertaine such my wandering traveler, and bestow some few lines in his behalf unto the reader, than that so bare a subject should pass in his imperfections unepistled, or not befriended with the author's name in such his privateness and obscurity. Such as it is therefore, either culpable in words too much affected, or in disproportion being not methodically composed, or in shallowness in the not proper understanding of the first author's meaning, it must now pass, as for me it is too late to recall it, and too needless to repent it, for howsoever it is, it once never imagined to have been now subiest to the error-searching sight of a general eye, being only penned & translated for mine own exercises and private recreations. But herein I am something too tedious, for as it is an absurd part in an architector to frame a long & vast entry for a little house and of small receipt, so for me to use many words in this place, whose substance (you will say) challengeth no worthiness, they should be frivolously bestowed, and time purposelesse entertained. For the indifferent Readers I cannot but promise equal allowance: for any venom-lipt roughcensuring Satyrs, I keep sorrow for their wood-borne incivility and rustic imperfections, and do arm myself with steele-mettald patience to abide the shock of their injurious toung-oppressions. And so in hast I leave you. Rich. Linche. The Images, Statues, and Pictures of the gods of the ancients, with their several expositions. THere have lived very few people, or rather none at all, since the first proportionlesse and indigested heap of all things (whatsoever) was reduced by divine providence into this admirable form: which have not among themselves embraced a certain and peculiar sort of religious adoration. For the soul of man even upon her first entrance into this earth-framed and corrupted receptable of her celestial essence, doth seem to bring then with her a certain kind of natural religion, the divinity whereof procureth the discrepance betwixt men and beasts, which as they want the intellectual sense and feeling of any such motion, do therefore neither worship or reverence any deity: Only man, whose body is framed erect, with his eyes still looking on that perspicuous and thought-amazing composition of the heavens, is forcibly constrained to believe, that there hath been some one of eternal and infinite command, that hath had that unspeakable wisdom, and inexcogitable care, as first to compose, then to govern and dispose this so rare and miraculous wonderment: and him they entearme by the name of GOD; as it were the giver of all good things, who by his infiniteness is eternal; incomprehensible, and invisible. But such their belief extended not so far, nor was it so impressed in all men's hearts, as that every one therefore attained to this stainelesse and truth-yeelding opinion. For at the first, the corruptible sottishness, and faith wanting weakness of man was such, as illustrating the heavens and their revolutions, the earth and her increase, the sea with her strange courses, only with the external eyes of their faces, not admitting the same to any contemplation or soul observance, the vulgars', and such as blindfolded went groping up and down in the dark for knowledge, were entangled in such an intricate garden and Labyrinth of error, that they were firmly persuaded that there was a god in this Statue, another in that picture of earth, stone, and other metals, and oftentimes in painted Images: from whence it proceeded, that there were then in such frivolous and superstitious reverence, so innumerable multitudes of gods among the ancients. For not only the several humours of diverse Nations, but every particular City, caused their Image that they would worship, so to be framed, according as they were then to crave and request some especial and extraordinary boon of their wooden deities, or having already obtained it, intended thereby to manifest their thanksgiving and gratefulness. And being (as it were) rocked asleep with the pleasing conceit of this their superstition, it grew so far upon them, that in the end they worshipped and devoutly adored men like unto themselves, such as were known to have invented and found out some special good and adiuvament for their easy and quiet living, or to have (as it were) hewn out and forced from their deepe-searching capacities some strange and uncouth art, science, or profession. And to these men were erected and dedicated excellent graven statues, in whose curious architectury all those good things and deeds which they devised or atcheeved here among men, were lively and exactly set forth and intersected. And although this kind of Idolatrous veneration, firmly possessed the thoughts of men generally, yet universally it extended not. For there then lived, who carried an irremoveable belief of the sacred deity of one God only, which was ever-during and invisible, and therefore shaped not to themselves any further Image or representation (which who so seeks to entertain, walketh in the erroneous paths of soule-endangering ignorance.) The jews (which among the ancients attained nighest unto the sure and infallible truth) worshipped one God only, and him they adored not in counterfeit and stone-built Statues, discerned only with the eyes of the body, but with the cleere-shining light of the mind, and were still rapt with premeditating and contemplative thoughts of his ymeuse and incomprehensible divinity. And as Cornelius Tacitus affirmeth, Cornelius Tacitus. they accounted them wicked and impious, who of themselves would make such countershape or representation of God, composing in it likeness and similitude to the proportion of a human and terrene body: and therefore neither in their Cities, nor in their Temples admitted they any such vain & senseless adoration. Lycurgus (who in perfection and maturity Lycurgus. of true knowledge, did no way equalize the jews) would not by any means that there should be contrived any frame or Idea of their gods, because (saith he) they cannot be likened neither to man or any other living creature, and being likewise invisible, who can depicture that which his eyes never faw. Lactantius writeth, That the Egyptians worshipped Lactantius. with all devotion the four elements, and yet not making any Image or picture of them. The Persians, the Scythians, and those of Libya, never had Statues, Altars, or Temples, but only made their resort in several conventicles to consecrated woods & groves, and to them only they submitted themselves in reverence, and powered out their devotion. And so likewise did those of Maxilia in Gallia Narbonense, worshipping in all humility certain woods and groves, which they purposely consecrated for that intendment: and directed up all their devout prayers and obtestations to leavelesse trunks and stocks of trees, whereupon Lucan writeth thus of them: They worshipped stocks, and armless trunks of trees, Which neither shape or due proportion have, And to these posts all reverence they gave. Cornelius Tacitus (writing of Germany) saith, That the Germans not only denied all reverence to any pictures of their gods, but would not by any means suffer any Temples to be built or dedicated unto them: saying, that it was very incongruent and inconvenient to shut up their deities within the walls of so small a circuit, and that it was not a thing meet or agreeable for their infinite greatness to be shaped out to the small form and proportion of a human body. As the Grecians did after that, and the Romans, and before them the Egyptians, who all framed their Images of their Gods to the due likeness and proportion of a man's body. But yet they did not so far overshoot themselves, as to think that their celestial gods had either heads, hands, or feet; but to show (as Varro saith) That the soul of man, which is imprisoned Varro. here in the fleshly dungeon of the body, resembles the divine souls, which inhabit in the celestial dwellings of the heavens: and for that the mind or soul cannot externally be seen or proportioned, they did prefigure it, and make it apparent by the shape of a human body. Porphirius saith, as Eusebius Porphirius. reporteth, That the Images of their gods were made to the likeness of men, because God (saith he) is all spirit and reason, whereof men, and no other creatures do participate. Lactantius giveth another reason of Lactantius. these Statues, saying, that they were first made for the conservation of the remembrance of deceased kings and governors, for the perpetual eternisement of their famous and memorable atcheevements: whereupon Eusebius writing of the Ecclesiastical history, Eusebius. likewise writeth, That it was a general custom among the Gentiles to honour the greatest personages, and men of best demerit, by representing their Ideas by Statues or Pictures, and so by that means keeping them as it were alive by the memorious trophies of their never-dying worthiness; whereby their succeeding posterity might evidently perceive what respective regard was had and canonized of those who had in their life time adjoined to their valorous approvements, civil and virtuous conversation: you shall read in Pliny, that in Rhodes were found at one Pliny. time more than three thousand Statues, and not many less in Athens, or in Delphos, and so also in many other places of Greece. In which foolish superstition, Rome also (though not so lately) was unto any of those nothing inferior, who had indeed gathered together so many pictures and supposed gods, that it was said, that in Rome there were another sort of people made of stone, for what pictures soever they could get, either of painters or ingravers, they omitted no means to compass, and with those would they beautify their houses, not only in the City, but even in their country or farme-houses: which indeed was judged to be too effeminate & soft for the strict and severe life of the Romans. Lucullus (as Varro Lucullus. writeth) had such delight in such Images, that almost every day infinite numbers of people resorted to his farms in the country to see his strange pictures and curious engraved Statues. And this note the ancients observed, that those their Images were made with a devise, as when they pleased themselves, they might take off their heads, and set them upon others. Whereupon Suetonius speaking of the glorious and insolent Suetonius. humour of Caligula, saith, That he perceiving himself to have surpassed all other Princes and Governors his predecessors in greatness and powerful command, began to soothe himself up so far in that insolency and supererogation, that he commanded all these heads of their greatest Gods, which either for devotion or rare workmanship, were most adored, as that of jupiter Olympius and others, should be taken away, and upon themshould be placed the true portraiture of his own, most exquisitely hewed and engraved. And Lambridius likewise saith, That Lambridius the Emperor Commodus took away the head from that famous and art-exceeding Image of Nero, which was so cutiously with such ingenious architectury depictured, and upon that likewise commanded his own to be erected. Not long after this, the Statuaries of Princes were so regarded & held in such reverent embracements, as whatsoever (occasioned by what means you will) had fled to these privelegious places, had been freed from any pursuing danger whatsoever, and not to be enforced or brought away during his stay in that so regarded sanctuary. Only we read of Marcus Antonius (who as Suetonius affirmeth) flying Suetonius. to the Statue of julius Caesar, for his better safeguard, was by Augustus caused violently to be haled from thence, and afterwards stopping his ears to all prayers and entreaties, commanded him to be slain. The Statues of Princes were oftentimes portrayed out naked, oftentimes also clothed, and most commonly gloriously depainted with gold: as we read with Titus Livius, who saith, That Acylius Glabrio was the first in Italy that made any golden Statuary, Titus Livius. and after that it was generally accustomed through all the Country. Alexander Afrodiseus writeth, That in Alexander Afrodiseus. those days the Images of their gods, and of their princes were made as it might seem naked, & a greater honour thereby was attributed unto than, as of those whose clemency and justice lay open and manifest unto all men: signifying that Princes and Magistrates ought to be naked as it were, and immaculate from all corruptible vice, carrying in themself a crystalline and clear conscience, not cloaked or covered with any inward mischief working or deceitful thoughts. Upon any pompous solemnity of any exercises and sports, not only the Images of their gods were carried by several turns on men's shoulders, but also the Statues of Emperors, valorous Captains, and far famed commanders, were likewise presented on those feastivals. But Alarius, in that he was ignoble by birth, and of mean descent (as Sallust saith) had not Sallust. then to carry any picture of his own, nor of his ancestors, but in steed of those, he there manifested the high and condign rewards he had received for these so honourable and renowned prizes which he won, and triumphantly carried away in many gallant and victorious expeditions. Assuredly, the Images and Statuaries of the gods in those days were almost innumerable, and framed into so many several and infinite fashions, as to endeavour to set them all down, were as difficult, as blindfolded to work myself out ofsome intricate and strange-framed Labyrinth. Only those whom approved and authentic Authors will warrantise currant and passable, we will now remember: and yet if all other Nations had observed that course which the Egyptians used, happily we might have touched the most part of them. For according to the writings of Plato, in Egypt were reserved Plato. among all their most reverend and sacred relics, those engraven or painted Images which were then already framed and left unto them from their ancestors, never labouring or studying to invent more, as almost all other Nations at that time busied themselves. In Greece for the most part their gods were fashioned, according as the several humour of the people then affected, every one enucleating thereby theirselfe-pleasing conceits, and inward delectations: so that because the Lacedæmonians were generally martial people, and very oftentimes in wars employments, their gods were always depictured in complete armour. And the Phoenicians (in that they were given to Merchandises, and other worldly gaine-procuring travels, accounting him only blest that possessed greatest treasure and abundance of wealth) caused their gods to be hewn out with a great swollen bag or purse in each of their hands. And so likewise in diverse other discrepant fashions, were their Statues in those ages framed, according as they then believed to be in them several natures, powers, & effects: by reason whereof, (as Eusebius rehearsing the words of Porphirius saith) The ancients to make the diversity Porphirius. of their gods appear, depictured some male, and some female, others virgins, and others married, and so accordingly habited them in their agreeable vestments. The metals and substance of which Statues, Eusebius (taking it from Porphirius) thus saith: That Porphirius. God being absolutely clear, pure-shining, and corruscant, whose eies-dazelling lustre man cannot comprehend with terrene sense, they always framed his picture of the most fine and precious transparent crystal, and of the most pure and unblemished marble that they could by any means and by all strict investigation acquire and compass: sometimes also they would frame his Statue of the most glorious gold, to show the eternal and divine fire that burneth continually where he remaineth, and that his nature is free from all corrupted rustiness of our human affections. Others that would have his Statue of black stone, intend thereby to note his invisibility. It is written by Plutarch, That the making of thesekind of Statues, Images, and Pictures, hath been very ancient, Plutarch. but (saith he) the fathers in those days, did make them for the most part of wood, because it seemed to them, that the hard and art-resisting metal of stone was too stubborn and harsh a stuff for them to make their gods of, and that either gold or silver were too base, as being excrements of an unfertile and fruitless soil, because whereas the mines of those metals are found, are seldom seen any plant or root to grow: and such ground as brought not forth flower, herbs, and other fruits, they held as accursed and unfortunate. These men indeed which lived in those days, were not so bewitched with the enchantments of the sweet-seeming, though soure-proving delights of this world, nor regarded they the use of either silver or gold in such inestimable prize, but studied only, and were laborious to search out such life-preseruing commodities, as they might thereby be fed and nourished. Plato in like manner would have such Statues Plato. altogether of wood, For (saith he) the earth being a place consecrated unto the gods, there ought not to be composed thereof any Image or Picture, so likewise neither of gold or silver, for that among the possessors of those metals, there is hatched and brought forth detestable contentious, and malicious envies. And Lactantius saynth, That such glorious Lactantius. and gold-embossed Statues of their gods, did only show the avaricious minds of men, who under the shadow of religion and devotion, would be continually possessed with infinite store of riches, both of gold and silver, and other very precious stones and jewels, whereof they made them such sumptuous Images, which indeed many of them regarded & endeared, more for the inestimable cost and charges bestowed upon them, than for any reverence of those gods by which they were represented. But the opinion of Plato, as I have said, was to have them altogether made of wood: For Iron (saith he) and other such hard metals are used and employed in many fatal and horrible bloody massacres, and are the occasions of huge and infinite slaughters. Tibullus speaking of their domestical Tibullus. gods, whom they called Lar, thus saith of them: Marvel not you foolish men to see these our gods made of stocks of dry trees, for such (sayeth he) in the prosperous days of our contentful fathers, when religion, faith, and justice were sincerely and lovingly embosom'd, were reverenced with truer zeal of unfeigned veneration, than are now adays these gorgeous and gold-composed Statues. It is written by Pliny, That Images and Pictures be of great antiquity Pliny. in Italy, yet they were not made of any other metals but wood: and some few of stone, since Asia was vassallized and subjugated to the Romans. And for that unto all such Statues and Images of their gods, was annexed and adjoined the picture of Eternity, I think it not amiss in this place in some sort to touch it. Although Boccace writing of the Progeny of the gods, saith, That the ancients have derived it from Boccace. Demogorgon, as the principal and first of them all, and who inhabited in the middle centre of the earth, encircled round about, & circumuested with a dark and obfuscate cloud, breathing from his mouth a certain liquid humidity: but herein I will proceed no further, having no further warrant for such depicturance: only I will now revert my pen to the Statue of Eternity, which what it is, the name doth clearly discover, containing in itself all worlds and ages, and not limited or measured by any space of time: And therefore Trismegistus, Plato, and the Pythagorickes, called Time the Image of Eternity: in Trismegist. that it is revolved in itself, and admits no date. Whereupon for the more ample and copious manifesting thereof, we will hear the opinion of Claudius Claudius. in his Stiliconyan commends, who there makes a description by a Serpent, that compasseth round with her body the den or cave wherein she lieth, in such sort, that making as it were a circle, she holdeth in her mouth the end of her tail: by which is signified the effect of time, which in itself always goeth round: which description is taken from the Egyptians, who before that the use of letters and of writing was invented, signified the circumference of a year by a Serpent, with her tail between her teeth: For that in times there is the like coherence and depencie, for the end of one year or time passed, is the beginning of the other succeeding. And I remember the picture of Eternity to be by some thus defigured: A woman clothed in rich robes down to her feet, holding in her right hand a round ball, and upon her head is instrophiated a thin vail, which spreads and casts itself down so far, as both her shoulders are therewith wholly circumcinct and covered. The Image weighed in the heedful balance of advise, is not much unlike that reported by Claudianus, which we will endeavour (though not in his right colours) thus to compose. Down in a vale (close hid from Phoebus' eye, Held in the arms of two heaven-threatning mountains, From out whose bosom furiously their fly, With unresisted force, two swiftwinged fountains) There dwells an aged Cave: that near will die, Though death sits pictured in her horrid countenance, She sends forth Times, and calls them back again, For Times and Ages aye with her remain. Upon her lap a greene-scaled Serpent lies, Whose hugeness fills her wide rotundity, Darting forth fiery sparkles from her eyes, And what she finds, devours most hungrilie, Her wrinkled tail fast twixt her teeth she ties, Even which she seems to gnaw most greedily, All in a circle thus she sits involved, Whose firm tenacity is ne'er dissolved. And at the gate of this so strange-framed den, In Matron's habit, and in grave attire, Stands gracious Nature noting with her pen, Whom she lets forth, and whom again retire: And round about the cave the souls of men Fly here and there, as seeming to aspire, And longing to recover heaven; but these With Nature must remain till death shall please. In furthest nook and corner of the cell, Sits an old man, whose coloured hair Is far more white than any tongue can tell, And whose clear lovely face exceeds all fair, Writing down laws for those that here do dwell, That ignorance may never cause despair, And as he sits, each star he doth divide, And every Planet in his course doth guide. Prescribing with immutable decree, To every one their courses as they lie, By whom all living things (what ere they be) That have or life, or death, do live and die, Then straight he turns him round about to see How Mars attends his course full busily, Who though through doubtful paths he long doth stray, Yet at the length all tends but to one way. How jupiter the world's ne're-failing friend, Directs his circuit through the azur'd sky, How Luna at her brother's journeys end, Rides in her purple coach most gloriously, How sour-faced Saturn his slow steps doth tend, And how fair Venus through the air doth fly, And next to her succeeds heavens messenger, Posting amain as Phoebus' harbinger. Who when (He) comes in his all glorious shine, Great Nature meets him in most reverent wise, To whom the aged man doth make a sign In courtesy, as though he meant to rise, When strait the gates of this same cave divine, Open themselves with wondrous subtleties, Within whose adamantine cell is seen What from beginning of the world hath been. Here, every age of sundry metals framed, Apactly seated in his due degree, And of those metals so they still are named, Whether of wood, brass, iron, or steel they be Here shall you see, the silver age so famed, Staining the former in clear purity, But when you see (that) of resplendent gold, The other, but base metals you will hold. The description of this cave or den (according Boccace. to the opinion of Boccace) importeth thus much: That Eternity hath an absolute and sole command over all times, and therefore she lives far hence remoted in some unknown vale: where human steps never approached, but is even unfound out of the celestial inhabitants, that is, those happy souls which stand before the presence of the greatest, who only knoweth all things: she sendeth forth times, and recalls them back again, for that from her, all ages have had their beginning, instantly possess their being, and with her for ever shall continue: she sits encircled and involved in herself, as we have already discovered in the former description by the form of a Serpent, who continually with her tail in her mouth, turneth herself round with as great slowness or leisure as is possible, showing thereby that Time with a creeping and unseen pace, steals by little and little clean from us. At the entrance of the cave (where Nature sits) the souls of men seem to flutter and hover over her head: which importeth the infinite numbers of men that are every day created, bringing then with them their souls, and for that they appear to fly directly over the bosom of Eternity, it meaneth, that whosoever attains unto (that) excellency of perfection, must first enter his aspiring steps by the means of Nature, and for that cause she is placed at the door or portal. The aged man, which there sits dividing and parting the stars, may be called God, not that he is old, for time over him loseth her virtue, and worketh no effect; who of himself is perpetual and everliving: but that the ancients heretofore have pleased so defigure him, and because he effecteth all things by infinite wisdom, ruling and commanding all creatures whatsoever, by his unspeakable power, they therefore attribute unto him old age, wherein is commonly found more wisdom, gravity, and experience than in youth. Thus far Boccace reporteth, not touching any thing at all the explication of the ages and worlds, which followed in that his description, in that indeed they were not so enigmatical, but every one might easily admit the conceiving knowledge of so familiar intendments. Therefore now we will proceed, beginning with the Image or Statue of Saturnus, according as it hath been by the Ancients heretofore composed. Saturn. SAturne being expulsed heaven by jupiter (as histories record) and thrown down from thence into this middle region: after many days sailing upon the sea, at the length he arrived in Italy, where he lived many years with janus, than king of that part of the Country where Rome afterwards was built: but poorly and meanly he lived, as indeed all the people in those times did, as having unfound out the use of tilling and planting, whereby corn and other fruits of the earth might suppeditate their wants of necessary food and victual. The use of which things they now learned from Saturn, who painfully instructed them in the perfect knowledge of the nature of each soil, and how, and by what industrious means of art any ground (fruitless of itself by nature) might become fertile and rich. This learned and powerful skill of Saturn, janus infinitely admired, insomuch, as (manifesting his gratefulness, for so be hoofefull and commodious a good turn received) he communicated part of his kingdom for him to live upon: affording him many other princely and respective regards. And further commanded his people, that when he died, they should with all reverence honour him as a god, a thing easily embraced by the ignorant Heathen in those days, who in that they had received so unexpected a benefit from his means, willingly condescended to ascribe and attribute unto him all godlike reverence, and devout adoration, as men indeed unto whom the sole and eternal God had not ministered the Key of understanding, that their close-shut hearts living in the dark cave of ignorance, might therewith be opened and unlocked for the admittance of the true acknowledgement of his sacred deity: but they only worshipped him for their god, who by his human knowledge had found out some new means either for the earth's better increase, or other like profit that were most available for their labour-lesse and sluggish living. And therefore they willingly adored Saturn as a mighty and puissant god, dedicating unto him many sumptuous Statues and temples. And him in his Statue they framed with a hook or sith in his hand, demonstrating thereby (as they meant it) the invention of tilling of the ground, because with that the corn once recovering his maturity, is cut down. Other writers there are, that would have him signify Time, as that with his sith he should measure and proportionise the length of Time, and therewith to decurtate and cut away all things contained therein. Those also would have him to be in the shape of a very aged man, as one who began from beginning of the world, holding in his hand a child, which by peecemeales, he seems greedily to devour, importing the revenge he took, being banished heaven by his own children: those which escaped the furious gulf of his maw, were only four, jupiter, juno, Pluto, and Neptune, which intent the four elements, Fire, air, earth, and Water, which are not perishable by the all-cutting sickle of devouring time. Martianus Capella depictures him, holding in his right hand a Serpent, with the end of Martianus Capella. her tail in her mouth, still turning round with a heavy and dead slow pace, and he hath his temples redemyted with a green wreath, which seemeth still to flourish, his hair of his head, and his beard all milk white, looking like one of many years, withering and declining, and yet manifesting that it is in his power to rebecome youthful, fresh, and blooming. The wreath on his head imports the beginning or spring of the year, his hair and beard the snowy approach of churlish Winter, the slowness of the serpent's paces the sluggish revolution of that planet, which as it is of all the greatest, so it asketh longest time for his circular circumference, and in that from this planet proceed dolorous and dismal effects, they shape him to be old, louring, sorrowing, hardfavonred and sluggish, his nature being cold, dry, and melancholy. The same Martianus saith, That the nuptials of Mercury Martianus and Philologia, when she had searched and perviewed each corner of the higher and lower heavens, she found Saturn sitting with great solitude in an extreme cold mansion all frozen & covered with ice and snow, wearing on his head a helmet, on which was lively depictured three heads, the one of a Serpent, the other of a Lion, and the third of a Boar: which three by many constructions may signify the effect of Time, but in that it is by the Authors themselves, but slightly approved, we will wade no further in it. And yet Macrobius toucheth it very nearly, when he describes Macrobius. him with a lions head, a Dog's head, and a Wolves head: intending by the lions head the time present, which duly placed between that past and that to come, prevaileth most, and is of greatest force; or discovering thereby the stormy troubles of man's life, by the rough, unpleasing, and grim aspect of the Lion: by that of the Dog, is meant the present time, who always fawns on us, and by whose alluring delights we are drawn unto vain and uncertain hopes: The Wolves head signifies the time past, by his greedy devouring what ere he finds, leaving no memory behind of what he catcheth within his claws. Astarte the daughter of Celum, and wife and sister of Saturn, made for her husband a princely helmet, which had four eyes, two before, and two behind, which continually shut themselves, & slept by turns, so that two always were open, and upon his shoulders were likewise made four wings, two of them volant, and two couchant, which signified, that although he slept, he always waked, and flying, continued fix and permanent; unclouding hereby the nature of Time: these heads were cut out with exquisite subtlety, and rare politure: Eusebius further saith, Eusebius. That the same Astarte placed also upon the head of Saturn two wings, demonstrating thereby by one of them the excellency and perfection of the mind, and by the other he meant man's sense and understanding. For say the Naturalists, the soul of man when she entereth into the human body, bringeth with her from the sphere of Saturn the force of knowledge and discourse, so that the Platonics understand by Saturn, the mind, and the inward contemplation of things celestial, and therefore called the time wherein he lived the golden age, as a time, entertaining quiet, concord, and true content. And Macrobius among the rest of his descriptions saith, That his Macrobius. feet are tied together with the threads of will, agreeing thereby with the Proverb of the Latins, saying, That the gods do not any thing in haste, nor make any forced speed to castigate the iniquities of men, but proceed with a slow and unwilling progression, as giving them time and leisure of amendment. And thus concerning the Statues of Saturn. janus. IT lieth far from my intendment in this treatise to touch in any sort the life of the gods of the ancients, or to tell now how janus was one of the richest kings of Italy, and how he received Saturn then an exile, and participated part of his kingdom unto him in lieu of those his knowledges discovered: for so much as my purpose only extendeth to tell of the Images and Statues which in those times of blindness and superstition were erected and consecrated vuto their gods. According therefore to Macrobius, janus was the first that in all Italy caused sacred temples Macrobius. and sanctuaries of devotion to be built, ordaining sacrifices and such like rites of expiation to be used with all reverence and zealous solemnisation. By reason whereof he himself was afterwards among those ignorant Plebeians, held and canonized as a god. And because I say that he was the first inventor and setter up of such sacrifices, the ancients would never offer up any of their oblations unto their gods, unless they had first invocated the helping assistance of janus. And this reason also induced them the rather thereunto, for that he was afterwards supposed to be the god which continually sat at the door or portal of heaven: so that the petitions and prayers of men below, could not pass or ascend unto the hearing of their gods, unless he had first granted and allowed such their access and admittance. The gates or doors of the heavens are said to be two, the one placed at the East, the other at the West; through the first the sun entereth, when he cometh to illuminat with his brightness the world's obscutitie; and through the other he goeth out when he descendeth to the Antipodes. Those therefore that by the sun understand janus (as Macrobius and others) attribute unto him the charge or keeping of those gates, in that he is always freely licenced to enter in and go out through them at his pleasure, and for this cause they shape him forth with two faces, for that the sun always looketh round about him, both before and behind in each part and corner of the world: and in one of his hands they put a long rod or wand, and in the other a key; showing by the one the rule and government he commandeth over all the world: and by the other he openeth and unlocketh it as it were from the close prison of vapourous cloudiness, when he discovers the oriental resplendency of his radiance, and how he shutteth it up again when he leaveth it to the gloomy government of the night. Neither is this to be understood by the day and the night only, but by all the year also, as when the sun unloseth the spring from the stubborn embracements of the Winter, enameling the pleasant verdure of the earth with so many delicate and diverse-coloured flowers, where is found all choice of pleasing pretinesse in that gorgeous fair of bounteous Nature: which at his due time ended, the sun locketh up such the sumptuousness thereof, suffering the earth to lie naked to the merciless tyranny ofyce and snow, whose all-perishing coldness benumbs her useless and stiffewaxing joints, which lately so empresse-like flourished, and was so gloriously invested. The 2 faces of janus signify also Time, the one of them being withered & hoary, intendeth the time past, the other youthful & beardless, meaneth the times after coming and succeeding. Pliny Pliny. writeth, That Numa king of the Romans caused the Statue of janus to be hewn out in such sort, that the fingers of his hands appeared to be three hundred threescore and five, to demonstrate thereby that he was God of the year, and had the sole rule and government thereof. Whereupon they called the first month of the year januarius, of janus, there then king. The Phoenicians, as Marcus Tullius and Macrobius report, understood by janus, the world: Marcus Tullius, and Marcobius. and therefore framed his Image in the form of a serpent, holding her tail in her mouth, continually turning round and circumfered: as that the world doth nourish and feed itself, and the times thereof depending and cohering one of another. But returning to the two faces of janus, some will have such depicturance to signify the wisdom and grave intellect of prudent Princes, which besides that by their wise counsels they do act things politicly and discreetly, instantly, and for the time present, carry likewise in themselves a fore-providing prescience to prevent, and thereby to remedy succeeding mischeefs and ensuing dangers: for that with the one face before, and the other behind, they continually behold and view round about them, recording things past, and premeditating those likely to follow: the which things the ancients prefigure unto us by the Statue of intending (as Plutarch saith) That Princes and Governors Plutarch. ought to be the true patterns and mirrors of gods among men. And as the Romans worshipped Antevorta, and Postuorta as companions and fellows with their gods; the one pre-knowing what will come, the other remembering things past, as that from the divine powers, nothing live obscured or unrevealed: so in the Image of janus, with two faces, is imported the wisdom and knowledge of kings and rulers, which ought not to be ignorant in any thing whatsoever, which may tend to the quiet religious and civil government of their people and country. There have been also who have depictured janus with four faces, as there were Statues of the same found in diverse places of Tuscan: and undoubtedly they manifested thereby the four seasons of the year, being all of diverse natures and effects, but because the description of the Spring, the Summer, Autumn, and Winter are with every one very familiar, I will cease to proceed therein, commemorating that only of Ovid, when he speaketh of the regal seat of Phoebus: Before divine Apollo's regal seat, The beauteous spring sits crowned with curious flowers, Next whom (with ears of corn about her head) The summer sits in her all-parching heat, And Autumn (die ' de with juice of grapes) downepoures A world of new-made wine of purest red, Next whom (as placed all in due a-row) Sits grim-faced winter covered all with snow. These Stations are many times thus intellected: by the Spring is meant Venus: the Summer signifies Ceres: Autumn challengeth Bacchus: and for the Winter, we oftentimes understand Vulcan: & sometimes the winds with Aeolus their commander: because from these proceed those tempestuous storms, which are commonly predominant in that season. Under the feet of lanus is oftentimes placed twelve altars, meaning thereby the months of the year, or signs of the Zodiac, which the sun yearly in his expedition doth circulate. There was found in Rome a Statue dedicated unto janus, which had as it might seem, four doors, and underneath four columns, which underpropped and supported the weighty heaviness of the Image, in every one of which columns were set four several shells of fish, wherein were intersected the twelve months with greatest curiousness of art delimated and filled. And let this suffice for the Statues of janus, progressing to the Images and Pictures dedicated to the Sun: for that he seems to be the grand patron of all Times, and that all things whatsoever have their being and increase through his virtues and motions. Apollo. THe error that so possessed the unsettled and wavering thoughts of the ancients, believing that there were many and diverse gods; proceeded from the opinion that they then carried of wise-appearing and learned-seeming men in those days, who with their pleasing delivery of things, supposed to be revealed unto them, brought and seduced the people into such a settled belief of those their absurdities, as long after it continued, ere they could free their entangled conceits from such their bewitching ensnarements: for they only seeking from what original cause the birth and increase of things upon the earth might arise (wholly ignorant of the true conceivement thereof, as men guided only by others opinions, and common nature's reasons, and therefore not able to advance their cogitations to the embracement of the true cause indeed, being the invisible and everliving God) some of them judged the elements to be the chief and efficient workers of what the earth yielded forth and produced. Neither did all of them attribute this unto all the elements together, but some only gave the cause of such increase to the virtues of the water, some to fire, some to the air, and many also to the earth. Whereupon the Poets (as Aristotle saith) Aristotle. being the first that chanted forth the powers of such their gods, induced the silly and soon-persuaded people to think, that there were then in efficient power many and divers. By reason whereof, and upon such surmises, they called Neptune or Oceanus, the father of the gods; and the mother of them Vesta or Ops, the wife of Saturn: whom likewise they entearmed, Lagrand Madre, understanding thereby the earth, in that from her as from the original proceed all increases whatsoever, and this was generally the opinion of the Arcadians. Thales Milesius ascribed the cause of Thales Milesius. such generation of things unto the virtues of the water, and so diverse others were of diverse and several opinions: and in the end they brought the vulgars' to believe likewise, that the Sun, the Moon, and the Stars, were the only causes of such increase on the earth: whereupon it issued, that they were afterwards regarded and worshipped as gods, having Altars, Statues, and Temples consecrated unto them. And yet generally with the Assyrians this persuasion prevailed not: For (say they) we may well erect Temples and Images to many other gods, but unto those whose true shapes we may continually behold with our eyes, it shall be very purposelesse: yet notwithstanding (saith Macrobius) because some in those days affirm the son and jupiter to be all one, in one part Macrobius. of Assyria there was found a Statue made and erected of the Son, all gloriously beautified and polished with gold, in the form of a young man without a beard, who stretching out his arms, held in the right hand a coachman's whip, and in the left a thunderbolt with certain ears of corn: showing thereby the powers, both of Sol and jupiter. And because that of all the celestial bodies he carrieth greatest force in the creation of terrene things, the ancients through him understand many times many of their gods, as his virtues, natures, and effects are many. Whereupon it grew that they framed him in so divers and several shapes. But leaving such their opinions to themselves, we will now speak of him as he is Apollo, Sol, and Phoebus, which three I do make all one, him therefore the ancients (as I have already said) shaped with a very youthful countenance, beardless, and young-yeard. Alciatus (speaking of that youthfulness which the ancients Alciatus. then framed and set down in the shape of a beauteous Nymph, with her apparel exquisitely well woven, excelling in curious work of foliature, having her temples bound about, and instrophiated with sweet-smelling garlands, resembling much the goddess Flora) depainteth there among such works of youthfulness the true form of Apollo and Bacchus, as unto which two it did only belong to be always young: Whereof Tibullus likewise speaking, Tibullus. among other his descriptions, thus saith: Bacchus alone, and Phoebus aye are young, Though both of them have beards both white and long. Where Tibullus depainteth Apollo with a bread, though Macrobius and generally all others, set him down otherwise, as Dionysius the Tyrant of Syracuse likewise approveth, when he (taking occasion to discover the sharpness of his conceited jests,) with great fury pulled away the beard from the picture of Esculapius, saying, That it was very inconvenient and incongruent, that the father should be beardless, and the son to have one so wondrous huge and exceeding long: for that indeed it is read, that Esculapius was the son of Apollo. Many that have depictuted the shape of Apollo, make him holding in his hand a Harp with seven strings, agreeing in number with the planets of the heavens, which moving with a due distinction, yield forth a pleasing harmony. Macrobius Macrobius. saith, That the sun continually standeth amidst the planets, commanding them to hasten or enslacke their revolutions, in manner as in efficient vigour and strength they receive from him their virtues and operations. And for this cause likewise the ancients called him the head or guide of the Muses, which likewise were framed like unto young virgins of beauteous and youthful aspect, habited as wandering and sylvan Nymphs, with diverse-shaped instruments in their hands, melodiously and with a soul-ravishing touch continually playing: and from these all the liberal sciences acknowledge their being, whereupon they were entearmed the daughters of jupiter and Memoria, as instantly becoming skilful and perfect in what they undertake to learn. They were impaled with coronets, composed of sundry-shaped flowers and leaves, to which were annexed beauteous garlands of palm: and oftentimes also they had their temples curiously adorned with feathers of diverse and strange colours, by which is intended their victorious prevailement over the Piërides, contending for the pleasantness of their voice to compare with them in singing, which being afterwards foiled and disgraced in such their super-arrogating challenges, were for their sancinesse therein, metamorphised into tattling birds, which with us we call Pies, ready and prompt to bring forth many familiar languages by use and teaching. Some think also, that such their coronets of flowers and palm, signified the triumph which they carried away from the Sirens, presuming likewise to compare with them for the clearest and most delightful voices. And in Rome of latter times was seen a Statute dedicated unto the Muses, which on the head and culm of the picture had many and diuers-fashioned feathers infixed; and they were thought to be those of the Sirens. The ancients when they intended to set down how the liberal arts, and all other sciences, depended one upon the other, and were as it were knit and coheared together, depictured the Muses, holding one another by the hand, and heedfully dancing (as it were in a round) lead and guided by Apollo: which meaneth that superior light and understanding, which illuminateth and enknowledgeth the intellectual parts of men. The heavens (according to the opinion of the Platonics) have every one their several Muse, called by them oftentimes Sirens, as most harmoniously and sweetly singing, alluded unto the celestial orbs, which in number are likewise nine, and have their motions according as they receive their several powers from the son, which commandeth absolutely both above him, here with us, and in the lower centre: by reason whereof he is called Dio del Cielo, della Terra, e dell' Inferno: and the ancients attribute unto him powerful commands over all the three. The Harp which (as I have said before) he holdeth in his hand, denotateth the celestial and incomparable music of the heavenly orbs: his shield or target by his side, represents the circular composition and rotundity of our hemysphere; for the ancients defigure him with a shield on his arm, and some also give him a quiver of arrows on the other side, which may signify, that as they once loosed from the bow, penetrate and enter in with great force where they hit, so the forcible virtues of the suns transparent rays, search out and pierce through the smallest crase or avoidance on the earth. Others that say Apollo is called Dio dell' Inserno, and give those arrows so appropriated unto him, do mean, that from the over-vehement ardour and riscaldation of his beams, pestilences and infections are engendered and nourished on the earth: but yet say they, not so universally dispersed, or undoubtedly mortal, but with the moderate warmth and temperature thereof, they are chased away, and healthy airs and natural increases spring up and re-succeed. Among other things appropriated unto the Sun, the ancients dedicated unto him a Wolf, and their reason was this: That as the powerful virtue of the Sun sucketh up and drieth the waterish exhalations of the earth: so the voracious greediness of the Wolf dispatcheth and consumeth that prey which in his famine meeteth him by chance. Afterwards it grew that some were of opinion, that the Sun, the Moon, and the Stars, fed themselves and were maintained and nourished with the moistures and humidities, ascending from the earth. And this Homer seemeth to affirm, Homer. when he saith, That jupiter with other gods (meaning the Sun and certain Stars) descended down to Oceanus to a banquet. It is reported, that the Wolf is of so sharp and clear sight, that he sees very perfectly in the thickest night, piercing through the vaporous mistiness of the same, as the Sun upon his first appearance and second hours circuit, rarefies the condensate air, banishing the obfustate and conclumerated cloudiness thereof. In Delphos in the temple of Apollo, there was found the picture of a Wolf of stone and other hard metals, exquisitely well cut out and hewn, and the lively parts thereof were with such great cunning and curiousness of art intraversed, as it possessed the beholder's eyes with an earnest and continuous admiration. And this picture there was held with such great veneration, for that Latona begot with child by jupiter, and transformed afterwards to a Wolf (as fearing to be detected by juno) brought forth being so metamorphised, and in that strange shape, Apollo: or that as some others think, that picture was regarded there with such zealous observance, for that it was supposed to be a Wolf which discovered the sacrilege and robbing of certain endeared relics from that temple: howsoever, my opinion is, that the ancients used to appropriate the names of such beasts to their gods, as they perceived to be in them any assimilitude or correspondency of natures and effects. Martianus therefore saith, That Martianus. unto Apollo was consecrated the Crow, in token of his foretelling and prophetical divination: and likewise the Swan, manifesting thereby by the contrary colours of these two birds, that the perspicuous and corruscant tralucencie of the sun, maketh the aspect of the day in clearness and brightness like to the feathers of the Swan, and after his departure from us, absenting his irradiance from the world's illustrement, he causeth the night to look of that pitchy and gloomy countenance, resembling in darkness and jetty hue those feathers of the Crow. Pausanias writeth, Pausanias. That in many places of Greece they reverenced with great devotion a Cock, as the bird of Apollo, because in his morning notes he pre-warneth us of the appropinquation of the Sun's return. Homer maketh Homer. mention, That the Sparrow-hawk (as we now call them) was consecrated to Apollo, and he calleth her his swift-posting messenger. And in the same place he writeth, That Telemachus returning home into Ithaca, beheld a Sparrow-hawk in the air eagerly pursuing and chase a Dove, which he took as a special divination of succeeding good hap, and that he should now free and empty his house of those over-earnest and importunate suitors which daily remained there for the love of his mother. Eusebius reporteth, Eusebius. That in Egypt the Image of Sol was so framed, that it seemed to be set in a ship, carried up, and supported by a Crocodile: meaning to signify by the ship, that quick motion and lively stirring, which in each moisture and humidity worketh for the generation of what it containeth: & by the Crocodile is understood that wholesome and sweet water from which the Sun by virtue of his temperate rays exhaleth away all corruptible and infecting humours. And further, touching the Sparrow-hawk this may be spoken: It is found written by Diodorus Sycula, entreating of these Diodorus Sycula. beasts and birds, which in the days of the ancients were worshipped and regarded as gods, that in those times a Sparrowhawke was seen in Thebes, a City of Egypt, carrying in her mouth a book written with red letters, which she delivered to the Priests and Churchmen there, containing in it in brief, with what zeal and unfeigned veneration the gods ought to be worshipped and adored, and how nearly now it concerned them to proceed with a heedful and due effectuating what was there proposed: Whereupon afterwards it grew, that their writers of sacred and holy books did wear always on their head a red cap, with a wing of the same bird infixed thereunto. The ancients heretofore did not only unshadow the property of their gods, by beasts and living creatures, but many times also by plants, flowers, & trees, which they consecrated of purpose, & dedicated unto them: whereupon the laurel or Bay was then appropriated unto Apollo, and therewith were made wreaths and garlands, with which his temples were girt and redemyted in token (as some think) of the ardent love and affection which he carried to Daphne the daughter of Peneus, transformed into that tree by Neptune. The Egyptians, before the use of letters and writing was found out, framed the shape of the sun by composing a sceptre, in the upper top whereof they infected an eye, very curiously and with great industry of art engraven: and they called it The eye of jupiter, as that he beheld and over-viewed the large scope and compass of the world, ruling it with great wisdom and due execution of rightful justice, so intended by the sceptre, signifying command and government. The Lacedæmonians caused the Statue of Apollo to be cut out with four ears, and with as many hands, the reason that they so shaped him as many think, was for that he was seen to fight for them in that form and proportion: but others take it to discover & show unto us the judgement and prudency of that god, as being slow to speak, and ready to hear, and thereupon it grew as a Prove be among the Grecians, Hear him (say they) that hath four ears: meaning thereby the sound knowledge and understanding of him that heareth much and speaketh little. Apulcius affirming, Apulcius. That the sun with his deepe-searching rays beholdeth any thing whatsoever, saith, That in Thessaly were certain witches, which when they had with their enchantments and sorcerismes either bewitched any man, or theevishly stolen any thing away, would presently fly, and convey themselves into transfaced and upreared caves, and many times into graves where dead carcases lay interred, seeking by such means to shroud themselves from the view and sight of the sun, thinking it almost impossible to keep any thing hid from the farre-reaching and sin-discovering eye thereof. The Phoenicians had the Statue of the sun framed of black stone, large and spacious at the bottom, but very sharp and narrow at the top, the which Herodotus reporteth, they boasted to have Herodotus. received from heaven, and they solemnly affirmed that to be the true Image or Idea of the sun, not made by any cunning of art, but so defigured by the divine powers. Lactantius saith, That in Persia the sun was Lactantius. the principal and chiefest God they there adored, and him they worshipped in a cave or den, and his Statue was framed in this manner: He had the head of a Lion, and was habited according to the Persian custom, wearing on his head such tires & ornaments as the women of Persia used to be interested with, and he seemed to hold by main force, a white cow by the horns. The head of the Lion meaneth, that the sun hath greater virtue and domination in that sign then in any other of all the Zodiac: or that he is of power and command among the planets so mighty as the Lion is among beasts: the cave or den intendeth his eclipse: the cow may seem to signify the moon, for those reasons which hereafter in her description shall be discovered. The sun seeming to enforce and constrain her, meaneth, that he very oftentimes darkeneth her light, and clean taketh away her brightness, in that Nature (by her proposed laws) commands her to obey and follow him. Pausanias writeth, That Pausania. in Patra, a city of Achaia, was found a Statue dedicated to Apollo. made of strange stones and other very hard metals, and it seemed to have the frame & proportion of an Ox or Cow, which beasts as they said, were grateful to Apollo: and Homer speaking how Apollo Homer. was hired to keep the heard of cattle for Laomedon, thus saith, when he reported the speech of Neptune: When first I laid the sure foundation Of those proud clouds aspiring walls of Troy, Near to brought by force to ruination, Nor stooping her high looks to dire annoy, Had she believed Cassandra's divination, Thou Phoebus, in thy shepherds weeds didst keep In pensive solitude thy wandering sheep. Which shows, that besides the many names ascribed to Apollo, he was likewise sometimes called a shepherd, from which it may be intended, that as from the temperate heat and virtue of the sun all things here are nourished and increased, so by the diligent care of the shepherd, his flock receiveth healthiness, soundness, and increase. Lucianus saith, That Lucianus. the Assyrians only defigured Apollo with a beard, reprehending all others for shaping him otherwise, saying, that such youthfulness and greenness of years, discovered a certain want and imperfection, which (say they) ought not to be allowed in framing the Statues of their gods, and therefore they shaped him with a reasonable long beard, as one attained to his true and perfect virility: and upon his breast they placed a shield, holding in his right hand a spear, on the top whereof was set forth a figurelet of Victoria: in his left hand he seemed to hold a very rare flower: down from his shoulders depended a vestment, wherein was curiously proportioned the head of Medusa, from which dangled and pointed downwards infinite swarms of Snakes: on the one side of him were placed certain Eagles volant: before his feet stood the lively picture of a Nymph, which on either side of her likewise had two other Nymphs placed, whose bodies a Serpent with her flexible and oftenturnings seemed to annodate and conjoin. This curious-composed Statue flowed with strange varieties of eie-delighting and illustrious decoraments, that undoubtedly the beholder's ears asked as great satisfaction to understand the meaning, as their eyes craved time to behold the matter. And for that Macrobius sets it so forth, we will hear what expositive interpretation he can deliver it. His beard which from his chin hangeth down very long, sharpening itself towards the end, resembles (saith he) the rays of the sun, which from the heavens reach down unto the earth. The shield and spear intent the nature of Mars, for that with some they are held to be all one. The figure of Victoria, showeth us, that all things whatsoever, are subject unto the sun, and have their beginning and being from the virtues thereof. The flower signifies the beauties and excellencies of those things, which the secret powers of the sun with the life-giving warmness of the same engendereth, nourisheth and maintaineth. The Nymph which stands before his feet, representeth the earth, the which the sun from above, comforteth with his moderate heat: The which also the Assyrians themselves did seem to confirm (as saith Macrobius) by the Image of their god, which Macrobius: they called Adad, unto whom they made subject and obedient the goddess Adargate, and unto these two they believed all things to be tied in subjection; and by the one they understood the sun, and by the other the earth. The other two Nymphs which stand on both sides of him, signify the mould or substance whereof things are made, and Nature which shapes them into proportion. The Serpent with her often twining of her body, denotateth the many crooked windings and turnings which the sun with his rays incircleth. The Eagles in that by nature they are swift of wing, and covet always to fly very high, are alluded unto the wonderful velocity, and exceeding altitude of the sun: or as the Eagle commandeth above all other birds, so the sun hath his absolute dominion over the Planets. The habit which he wore on his shoulders with the head of Medusa, signifies Minerva, which is nothing else (as Porphirius saith) but Porphirius. that pure virtue of the sun, which cleareth and refineth human intellect, and infuseth ingenious conceits into the brains of men. The Egyptians composed many Statues of the sun, and among the rest one was in the shape of a man, with the head of it (as it might seem) half shaven, and the hair taken away, so that on the right side only remained hairs, which (according to Macrobius) meaneth, that the sun is never absent Macrobius. from Nature, but she continually feeleth the virtues and operations of his rays. And that that part of the head that is shaven, signifies, that though the sun for some time detain his glorious aspect from the world, yet that he is to return and re-beautifie the same with as great brightness as at the first, as those hairs so shaven will again spring forth & re-increase to their true and full perfections. And in some parts of Egypt they infixed on the Statue of the sun two feathers, the one of them black and of a dusky hue, the other bright and shining: and the black they termed Penna infernal, and the other Penna celeste, for that the sun keepeth his abiding in the heavens all those times when he passeth through those six signs of the Zodiac, whose virtues make the station of the parching summer, being called Segni superiori, and they report him to descend down into the lower centre of the earth (called Tartarius) when he beginneth to take his circuit through the other six signs, entearmed Segni inferiori. And for that they placed those feathers so upon him, it signified (as Macrobius likewise saith) his swiftness and fast-flying circumference. It is read, that in one part of Egypt they understood the sun by the name of Serapides (which name likewise is oftentimes taken for jupiter) and him they shaped in form of a man, holding in his left hand a bushel, intending thereby that there ought to be a proportion and due measure among men, observed with an equal and just distribution of all things necessary. And this their god which they then termed Serapides, had a Statue in the temple of Alexandria a city in Egypt dedicated unto him, compacted almost of all sorts of strangest and unknown metals, and it was framed of so exceeding huge and immeasurable extension, that his arms (being stretched forth) reached to both sides of the temple, at the one side of which was made with subtle curiousness of art a windolet or smallest prospective hold, into which the all-searching radiance of the sun upon his first appearance (having unbolted the purple coloured doors of the East) would penetrate and enter, glistering and shining with a marvelous reflection on the well-hewen and finely-polished face of that coloss, in such a sort, that the foolish and faith-wanting vulgars' in those times, credibly believed, that the sun came every morning of duty to salute Serapides, and to kiss his cheeks. This picture was there adored with all reverence and humble veneration, being made with such incredible art & workmanship, that the stones and other hardest metals thereof were so collaterally couched, and with such privy conclansture, as it they had been wax, or framed of other like flexible substance, being so exquisitely well disposed, and with such commodulat order of discreet correspondency. Martianus Capella speaking of the marrying of Mercury, saith, That Mercury Martianus Capella. and Virtue looking for Phoebus for his advise in some matters, found him sitting gloriously in a regal and tribunal seat, having before his feet four vessels of several metals, whose lids were closely shut and covered, and these were made of divers forms and substances, the first was framed of the most hard and durable iron, from which there seemed to evacuate fresh-burning and lively fires, and it was called, Capo di Vulcano: The next was of clearest and brightest silver, filled with the purity of well-tempered air, and this was called Riso di Giove: the third was compacted of solid and peizie lead, implete with rain, hail, frost, and snow, called Morte di Saturno: the last which stood near to Phoebus, was framed of the finest and transparent glass, containing in it the invisible seed which the upper elements sprinkle on the earth, and it had to name Poppa di Giunone. Out of these vessels, sometimes from the one, and sometimes from the other, would he call out such working virtues, as thereby men here below received their health and life, or their diseases and death: so that when he intended to send unto the world a healthy temperature, and life-preseruing air, he would commix some of that contained in the silver vessel, with that enclosed in the vessel of glass: and when he meant to plague the world with pestilences, infections, and mortalities, he conjoined the burning and ardorous flames of the iron vessel, with that inteined in the other of Lead. Whereby it may directly appear, that the diversities and contrarious effects of Times, proceed from the moderation of the suns forcible radiance, or from the extremity of his fiery riscaldation: and that as the one bringeth with it a general healthiness and increase, purging the air of gross and plagues-ingendring vapours, so the intemperature and overscorching fury of the same, possessing the earth with a universal aridity, poisoneth the air with infectious humours, and distilleth down on the middle region all kinds of noisome unsoundness and infirmities, by whose ill-smelling odours and corruptions, the bodies of men and all other creatures, become lame, sick, putrefied, and diseaseful. Among the ancients, Esculapius (as is already said) was held to be the son of Apollo, and he was said to be the father of Higiea, which interpreted, signifies soundness of body, and perfection of health. And Pausanias taking it from the Pausanias. Phoenicians, saith, That Esculapius is nothing else but the air, which purged of ill humours by the sun, bringeth vigour and lustiness to men on the earth: whereupon also they called him many time's god of Phisyke. But returning to the Images of Apollo, there was found at Naples a Statue dedicated unto him, which (besides many other curious ornaments and beauties it was decked with) had depictured on one of the shoulders with greatest skill and disquitition of the, inventor, a lively and excellent-proportioned Dove: and there stood before the Image a virgin, marvelously well cut forth, which seemed with wondrous earnestness to behold, and as it appeared to reverence the bird: which virgin among the ancients was said to be Parthenope, who in her travels from Greece to Naples, was safely conducted by the good guidance and leading of a Dove, perceiving by many manifest tokens coming from that bird, the good success and effect of that her journey. Martianus (oftentimes busy in the descriptions of Phoebus) thus Martianus sets himforth: Upon his head (saith he) he wears a gorgeous and royal crown, whereon were destinctly dispurpled, and apactly inchased many most precious, priceless, and corruscant gems, of such conspicuous and bright-glittering lustre, as dazzled any human eyes to gaze thereon: of which, three of them beautified his all glorious and far-shining forehead, and these exceeded any of the rest in purity of glister and daintiness of colour; six other adorned his temples, three on the one side, and three on the other, with rare perspicuity and incredible clearness, whose virtues at certain times of the year with divers and several hues, compounding the pleasant and perfect verdure of the spring with sundry-sorted colours of strangest commixture, beautifies and depaints the earth. The other three which were placed in the hindermost part of the crown, are of this nature, that they are first engendered, and receive their true and full perfection in the most cold snowy and yce-frozen Winters: his tresses of hair which hang down his shoulders, look like the most pure and refined gold, his countenance seemeth at the first view wholly flamigerous, and he hath two wings infixed on his heels, beset with sparkling and ardent Carbuncles, his upper vestment is compacted of a wondrous thin and subtle substance, woven & wrought in, as it might seem, with finest purple and purest gold. In his left hand he holdeth a bright shield composed of rich stones, and in his right hand a hasty and furious-flaming firebrand: and thus far among other his descriptions, Martianus depictures him. Eusebius likewise Eusebius. writeth, That in Elefantinopolis, a city in Egypt, the Image of Apollo was framed to the due likeness of a man throughout the body, save only that he had the head of a Ram with young and small horns, and his aspect was of a cerulean and blewish-greene, not unlike that of the sea: which signifies (as Eusebius interprets it) that the Moon conjoined with the sun in the sign of Aries, becomes more moist and humorous then at any other times, from whose humidity there fall on the earth waterish mists and thickened vapours. But leaving these things to the Astrologers, I will impose an end to the Statues of Apollo, concluding with that description of his and his sister's birth, which Claudianus reporteth to be so curiously wrought in an upper garment which belonged to Proserpina. And although in the Italian it carrieth a far more pleasing grace than in the English, yet finding it there set down in verse, I thought it not irrequisite so to discover it. There might you see with greatest skill intexed, The portraiture of Phoebus lively drawn, And his fair sister's shape thereto annexed, Whose beauteous parts seemed shadowed o'er with lawn: And though with equal art both were explained, And workman's care gave each of them their due, Yet to the view great difference remained In habit, shape, aspect, and in their hue: For one of them must give the day his light, And th' other reign commandress of the night. Both twins even newly born th' are here set down, For so it pleased the workman to devise, And Thetis ready, when she sees them frown, With gently rocking them to still their cries: There might you see the love of their fair mother, Dandling the smiling babes within her arms, Now kissith she the one, and now the other, With careful study to prevent their harms, And when she hath removed all troublous noise, She charms them fast asleep with heavenly voice. Thus was great Phoebus in his tender years, Strengthless his virtues, and his looks were mild, Nor any fiery countenance appears, More than is found in a quick-sprighted child. Some blush-like tincture sometime died his face, Much like a new-blowne red-leaud rose: his gesture Such as beseemed one of so royal race: More pallid-hued and wan looked his fair sister, Whose pure-white ivory forehead, there adorns With wondrous grace, two new-sprung siluerie horns. And thus far Claudianus touching the birth of Sol and Phoebe. In this conclusion of the Statues and and Images of Sol, may also be inserted a brief touch and description of Aurora, who although in the upper region of the higher heavens, she goeth as it were as herald and messenger of Phoebus, discovering to the world his gladsome coming and return, yet I thought it fittest in this treatise to postplace her, and to speak of her after his mention, and succeeding him: for so much indeed, as she is wholly engendered, and receiveth her being from the virtue of his beams, and is no other but that rubicund & vermilion blush in the skies, which the fiery ardency of the suns first appearance worketh in the oriental parts of the heavens, and from thence descending, beutifies with such resplendent guilture the forehead of our hemysphere: neither do I find (although with the ancients she was held and worshipped as a goddess) that she hath any Statues, Images, or Altars dedicated unto her. Homer Homer. describes her of the aspect of a young virgin, having her hair dishevelled, and hanging lose about her shoulders, being of the colour of the purest gold, and that she sits in a glorious chair, compacted also of gold, with all the rest of her vestures of that colour, hue, and glister. Virgil saith, That upon the instant Virgil. time of the sable-faced night's departure, she cometh with one of her hands full of roses, gilly-flowers, and lilies, taken out of a little basket which she carrieth in her other hand, and after that those twinkling candles of the firmament are by her approach fled and vanished, she besprinkleth those flowers on the marble pavement of the lower heavens, adorning the same with a wondrous grace and unspeakable beauty. Others there are that describe her, holding in one of her hands a flaming torch, and that she is drawn in a gorgeous and starre-bespotted chariot by winged Pegasus, which favour she obtained of jupiter by many importunate requests, presently after the downfall of Belleferon: and thus far touching the Statues of Phoebus, and descriptions of Aurora. Diana. FOr so much as among the ancients the Moon was reverenced and adored under divers and several names, so likewise did they then erect and dedicat unto her Statues, Altars, and Images of divers and several forms, for that with some she was called Diana, with others Proserpina, with others Hecate, with other some Lucina, and in Egypt generally entearmed Isis. And according unto such the property of her names they so ascribed unto her, would they express her proportion of body, her habit, her natures, virtues, and effects. And therefore according to the description of Propertius, she was depictured in the Propertius. shape and due resemblance of a young and pleasantlooking virgin of most amorous and beauteous aspect, having on either side of her forehead two small glistering horns, newly peeping forth: and that she is most gloriously drawn through the air in a purple coloured coach by two furious and swift-paced horses, the one being of a sad and darkish colour, the other beautiful and white, which (according to Boccace) Boccace. intendeth her powerful operations, as well in the day as in the night. Festus Pompeius writeth, That Festus Pompeius. her chariot is drawn by a Mule, comparing her (being cold of nature) to the barrenness and sterrillitie of that beast; and as herself giveth no light or splendour of herself, but borroweth such her brightness of her brother Phoebus, so the Mule never engendereth by any of her own kind, but by asses, horses, and other like beasts. There are also who depicture the chariot of the Moon, drawn by two white bullocks (as Claudianus) when he speaketh of that great search and inquiry which Ceres made for the finding out of her ravished daughter. It is read, that in many places of Egypt they reverenced the Image of a bullock with wonderful zeal and veneration, which they cut out and depainted of a sad colour, having one of his flanks bespotted with divers white stars, and on his head were placed two such sharp horns, as the Moon seemeth to carry in her chiefest wain, and lights imperfection. And in those places they offered great Sacrifices unto her upon the seventh day after any child was born and brought into the world, as in token of their gratefulness and thanksgiving for the safe delivery of such new-born infant: for from the moisture and humidity of the Moon (say they) the woman receiveth speedier deliverance, and the child easier evacation. And for these causes would they oftentimes invoke her gracious assistance, entearming her the most mighty, merciful, and most sacred Lucina. Marcus Tullius writing against Verres, Marcus Tullius. describeth there a Statue or Picture of Diana, which he brought from out a temple in Cicilia, and he saith that it was of a wondrous height, and huge dimension, having the whole body circumcinct with a thin vail or coverture, the face of it of a most youthful and virgineall aspect, holding in her right hand a lively, burning torch, and in her left an ivory bow, with a quiver of siluer-headed arrows hanging at her back. The torch or firebrand (as Pausanias saith) signifieth Pausanias. that brightness and day-resembling splendour, which she so graciously affordeth to the uncertain steps of forren-nationed pilgrims, and disconsolate travelers: the sharp pointed arrows mean those dolorous fits and passions that women feel at their child's deliverance, which in this point is appropriated unto her as she is Lucina. Among the Poets Diana is called the goddess of hunting, and imperial governess of pleasant groves, shrub-bearing hills, and christal-faced fountains: given unto her as some hold, for that in the heavens she never keepeth any direct course, but wanders and stragles from that true and perfect circuit which the sun always observeth, as likewise hunters in the chase and pursuit of their game leave the most accustomed and trodden paths, posting through uncouth thickets and wayless passage: and they depicture her in the habit of a young nymph, with her bow ready bend in her hand, a quiver of arrows hanging at one side of her, and to the other is fast tied a most swiftfooted greyhound, with a collar about his neck set and inchased with many rich stones of infinite value, and after her follow a troup of sylvan virgins and light-paced huntresses, whose habits and aspects I remember to be by some thus described. Early one morn old Tithonus' spouse arose, And raised young Phoebus from his quiet rest, Drawing the certaines that did then disclose Him fast twixt Thetis arms whom he loved best. He when he heard the summons of the day, After some sweet repast straight stole away. Scarce was he mounted on his glorious car, When thwart th'ambitious hills and lowly plain, Scouring a pace, you might perceive a far A troop of Amazons to post amain, But when they nearer came unto your view, You might discern Diana and her crew. A careless crew of young-yeared Nymphs, despising The joyous pleasures and delights of love, Wasting their days in rural sports devising, Which know no other, nor will other prove. Wing'd with desire to overtake the chase, Away they fling with unresisted pace. Some have their hair dishevelled hangging down, Like to the suns small streams, or new gold wires, Some on their head do wear a flowery crown, Gracing the same with many curious tires, But in their hot pursuit they lose such graces, Which makes more beauty beautify their faces. Their necks, and purple-vained arms are bare, And from their ivory shoulders to the knee, A silken vesture o'er their skin they wear, Through which a greedy eye would quickly see. Close to their bodies is the same ingerted With girdles, in the which are flowers inserted. Each in their hand a silver bow doth hold, With well-stored quivers hanging at their backs, Whose arrows being spent, they may be bold To borrow freely, so that none ere lacks: They never need be niggards of their store, For at their idle times they make them more. Sometimes when hottest they pursue their chases, You may perceive how fast the sweat distilleth In hasty-running streams adown their faces, Like sevenfold Nilus when she proudly swelleth: For from the time that first Hyperion burneth, They cease not till the widowed night returneth. And in that swartish and estranged hue, Caused by th'abundance of such blubbered heat, They look like youthful men at the first view, So are their beauties over-drownd with sweat. Thus are those nimble skipping Nymphs displayed That use t'attend that Goddess, Queen, and Maid. And thus much touching the description of those virgins, which are said to accompany that woods-delighting goddess in her sports of hunting. Pausanias writeth, That the bow in which Diana her Pausanias. self useth to shoot, is made of the saddest coloured Ebony, clean contrary to the opinion of Ovid, who ovid. directly describeth it to be of the purest gold: and he further writeth, that her chariot is drawn by two white Hinds, (as Claudianus likewise affirmeth) when Claudianus. he saith: Down from the steepest clouds-o're-peering mountains, Drawn in a chariot by two winged hinds, Posts the commandress of the groves and fountains With greater speed than Eol's angry winds, O'er hills and valleys, rocks, and roughest seas, These golden-horned hinds go where they please. It is read likewise with Pausanias, that in Arcadia was a Statue made of Diana, all covered over with the skin of a Hind, and from her shoulders there hung a quiver of arrows: in one hand she held a burning lamp, and the other she leaned upon the heads of two gentle serpents, and before her feet there stood a hound, cut out and proportioned with wondrous great art and industrious labour of the workman. The ancients first began to consecrate Hinds unto Diana, since that time that she sent such infectious plagues among the Grecians, in token of her displeasure which she conceived against Agamemnon, for killing a Hind. And afterwards also among the Romans they did commonly sacrifice a Hind unto her, adorning their holy sanctuaries and temples with the horns thereof. And hitherto for the description of the Moon as she is Diana, who was oftentimes also among the ancients called Trivia, and depictured with three heads, which indeed rather belongeth unto her as Hecate, and not as Diana. This Hecate the ancients worshipped and adored, as she that had the guard and keeping of all cross ways, and such lanes as in the end concurred and conjoined themselves in one, and for that cause they depictured her with three heads, whereupon Ovid thus speaketh: If in thy travels thou do miss thy way, Doubtful and wavering how to guide thy paces, Inquire what Hecate to that will say, Who for three several ways hath several faces, Invoke her aid, and she will guide thy feet, Which always after the true path shall keep. From whence likewise it proceeded, that Virgil oftentimes calls her Trigemina, Trivia, and Triforme. And it is said, that Orpheus ascribed unto her such faces, meaning to declare thereby the divers and sundry aspects which we oftentimes may discern to be in the Moon, and that her virtues and effects are powerful and working, not only in the heavens where she is called Luna, and on the earth where she is known by the name of Diana, but also extend down even to the bowels of Erebus, where she is called Hecate and Proserpina, where it is supposed she remaineth during the time of her lights absence from the world's view and illustrement. And these things Eusebius thus expoundeth: The Moon (saith he) is Eusebius. called Hecate and Triforme by reason of the many shapes and figures that appear many times to be in her countenance, which proceedeth from the quantity of the light which she receiveth from the beams of Phoebus. The ancients appropriated the Laurel unto her as due unto her from her brother Apollo. And thus much as she is Hecate. The Egyptians (as I have already said) worshipped the Moon under the name of Isis, and her they depictured covered with a black and sable vesture, in token that of herself she giveth no light. And it is written by the Poets that she was the daughter of the flood Inachus, and called by the name of lo, and after that she lost her virginity to jupiter, she traveled into Egypt, where among them she was so entearmed by the name of Isis. And they framed her Statue, holding in one hand a Cymbal, and in the other an earthen vessel of water, whereupon (as Servius saith) many supposed her to be the Servius. Genius of Egypt, in that through such her depicturance the nature of that country was opened and discovered: understanding by the Cymbal which she so holdeth in one of her hands, that uncouth noise and farre-heard murmur which Nilus roareth forth, when with her tumbling and furious billows she over-washeth the spacious fields of Egypt: and by the other vessel of water, the many Rivers, Pools, and Lakes in which that Country excelleth. Apulcius Apulcius. reporteth, that after his recovery from his transmutation into the form of an ass, be dreamt to have seen Isis appear one night before him in a vision, and he there so describes her, as it may be easily gathered that she was the very same as I have already set down Luna to be, and which the Egyptians with so strange and newfound ceremonies so adored. Martianus writeth, That Philologia entering into that Martianus sphere of the Moon, saw there many and divers-framed Cymbals, and likewise the torches of Ceres, the bow of Diana, the Timbrel of Cibele, and a kind of shape also with three horns, which I have already said to be in the Moon: all which things are appropriated and due unto Luna. But returning to the description which Apuleius so maketh of her in such his Apuleius. vision, he saith, That she than seemed unto him as it were all wet and new come out of the sea, with her hair hanging lose about her shoulders, and upon the crown of her head was mounted a most curious and delicate chaplet, composed of divers sweet-smelling and sundry-sorted flowers, in the midst of her shining forehead appeared a certain squared and quadrangulate circle, glittering with wondrous lustre and unspeakable corruscancie: on either side of her stood certain young whelps of Serpents: her apparel seemed to be of diverse colours of a most subtle and thin substance, some part of it showing white, and of an ashy hue, othersome darkish and sad, and in some other places of it, it appeared reddish and high coloured. And over this garment she wore one other of all black, yet glistering in that kind, and of a most perfect iettish hue, which was very thick bespotted and adulterated with true-shapt stars of gold and silver, amidst the which was inserted a most glorious and bright-shining Moon, form out with inimitable art of the workman, and round about the hem or skirt of this un matchable vesture was interposed a most curious and delicate border of verdant foliature, intraversed among the lively depicturances of all kinds and sorts of fruits. In her right hand she held a certain instrument made like a Cymbal, which of itself would yield forth a most shrill and loud report: from her left arm hung down a straunge-fashioned vessel, compacted clean of gold, with the handle and foot of it proportioned into the form of a lively serpent, which seemed mightily puffed up and swollen with poison: and before her feet there was placed a certain ornament and skilful devise, made of the leaves of palm. And thus far Apuleius describes the appearance of Isis. The variety of such-her colours in her apparel, may be drawn into these natural reasons: for that the Moon doth oftentimes turn herself into diverse aspects, which thereby denotate the diversities of the natures of seasons succeeding, as her redness and high colour foretelleth the approach of furious and blustering winds, her dark and muddy-hued look the clustering together and conglomeration of watery clouds from which issueth over abundance of rain and moisture, and her white and clear aspect pretokeneth calms and serenity of weather: her upper garment being black, signifieth as I have said, that she hath no light of herself. Some think, that the Cymbal which Apuleius describes so to be in one of her hands, discovered those old usances of the ancients, who in those times credibly supposed to have infinitely pleased the Moon by making certain strange musical noices which they caused by certain instruments then in request among them: others say, that it intended that pleasant sound which the Moon in her revolution through the upper heavens is heard to make, which is also the opinion of the Platonics, who affirm, that the stirring of the celestial orbs yieldeth forth a most harmonious and delightful music. Herodotus saith, That in those sacrifices which the Herodotus. Egyptians used so to offer up to Isis, the women accustomed to play on Cymbals, and the men on tabor, honouring such their feastivals with infinite sorts of rites & ceremonies of solennization. The vessel which hung down from her left hand, signifies the lively motion and stirring of the waters, caused by the operative humidity of the Moon, whereupon it is supposed, that according to her fullness or decreasing of her light, the sea receiveth that proud and lofty carriage of her billows in her flowing, and that lowly and dejected demeanour in her ebbing: and for that the often changes and alterations of the Moon, may in some sort touch the unsteadfast and uncertain remain of all things in man's life, it is not amiss to remember the sayings of Ambrose, who many times alludeth Ambrose. the goods, possessions, and pleasures, which here men do enjoy to the inconstant and mutable changes of the moons aspects, noting thereby, that there is nothing on the earth firm, permanent, or ever during, but that all the beauties and ornaments of the world are wasted and spoiled by the severe tyranny of all-devouring time: whereupon (according to the opinion of many) the Romans afterwards (such especially as were nobly descended, and of ancient family) wore always on the tops of their shoes certain little Moons curiously depainted, insomuch, as that they being of mighty revenues and of powerful commands, might so be remembered and put in mind of the casualty and doubtful enjoying of such their world-bred felicities and terrene pleasures: and that continually meditating on such the instabillitie of fortunes gifts and favours, they should not grow insolent, proud, forgetful of their being, or over-highly thoughted. And thus much concerning the Statues of Diana. jupiter. THat ever-memorable and famoused prevailement which jupiter so victoriously carried over his father Saturn, in expelling him from the imperial government of the heavens, with many other valorous and haughty performances by him achieved, purchased and won unto him such wondrous reputation and credit among the ancients, that they not only dignified him with all titles and graces of warlike honour, but also deified him with such reverence and adoration, as they ever afterwards held him as a most mighty and powerful God, exuperating any of the rest in the height of glory, state, and magnificence, and so accordingly erected unto him most sumptuous temples and costly altars, reputing him indeed to be the only and especial god that had the power and authority to befriend or prosper the estates of men here below, or to plague & scourge them with crosses, miseries, and mortalities, where upon the Latins called him jupiter a iwando, for those many benefits and good turns wherewith he possessed the people then living on the earth. The Platonics understand by jupiter the soul of the world, and that divine spirit, through whose mightiness all things whatsoever first received their being, and still ioiously increase and flourish in their instant continuance: and such powerful spirit and commander they entearmed by the name of god. Orpheus (that farre-famed Orpheus. Theologian among the Greeks') ascribed thus much unto jove, that he was the first before any thing in the world received form, and shall continue the last after the consummation and dissolution thereof, and that he sitteth on the highest part of it, whose feet reach down to the lowest and basest corner thereof, within whom is contained earth, water, air, fire, day, and night: whose Image he thus setteth forth, his head (saith he) with those his golden-hued locks, is the beauteous firmament gloriously adorned with such infinite armies of tralucent stars, and from each side of his temples peep forth two young golden horns, signifying by the one the East & by the other the West, his eyes are the Sun and the Moon, his shoulders and breast the spacious compass of the air, and the wings thereon infixed, intent the furious swiftness of the winds, his belly down to the knee, is the wide earth circumcinct with the waters of the sea, & his feet descend down through the bowels of the lower centre. This description of jupiter made by Orpheus, is not much unlike that of Pan, by whom the ancients also signify the universe, and took him and jupiter to be all one, as his Image or Statue in some sort manifested, which was erected (as justine writeth) in a temple in justine. Rome hard by the hill Palatine, which appeared to the view almost all naked, save that it was slightly enshadowed and covered with the skin of a goat. It is read therefore that this Pan was reputed in those days among the ancients to be one of those gods that remained & kept his habitation among the hills, woods, and groves, for that all of such their gods as they then so worshipped, could not possibly have room and several commands in the heavens, but that of necessity some must be enforced to descend down and live below upon the earth: among the which (as I have said) was Pan, who was indeed most of any, adored and worshipped of the shepherds, as he that had the peculiar care and government of their flocks, and of the increases thereof, whose shape Silvius Italicus Silvius Italicus. thus setteth forth: Upon the shepherds cheesest festival, When down the floure-imbrodered lawns they trace, Playing on Oaten pipes most musical, To whose due steps they frame a true-kept pace, In front of all the troup you there may see Goat-eared Pan in this solemnity. From out his head two small-tipt new-growne horns Advance themselves, about whose either side A flourie garland twines, and there adorns His curled temples with a wondrous pride, His face is of a reddish blush and fiery, From which doth hang a stiffe-rough beard and hairy. And for his body's vesture he doth wear The finest skin of the most spotted do, That ever any in those woods did bear, Which from his shoulders lose hangs to his toe, And when he walks, he carrieth in his hand A shepherds hook made of a knotlesse wand. After such his description he progresseth further, and saith, That he is of that marvelous firm footing, that he easily climbeth up, and ascendeth the most craggy and steep mountains that be, and is of a most wonderful speed and swiftness in his running, alluded therein to the nature of the world, which in his revolution and circumference turneth about with a sudden and quick dispatch of time Servius saith, Servius. That the ancients so shaped Pan with horns, as intending thereby the beams of the sun, or those horns of the Moon, which she seemeth in her imperfection and lights decreasing to carry. Boccace understandeth by such his horns; newly sprung forth Boccace. and reversed towards the heavens, the celestial bodies which receive knowledge and conceivances by two manners; the one by art, through which by Astrological skill and judgement, the course and extravancie of the stars is proportioned and known with their habitations, natures, and distances; the other is that continual proof and efficient power which is employed here in things below: The redness and high colour of his face, signifieth that pure and lively fire, which above the rest of the elements is adjoined next to the heavenly spheres: his long beard hanging down over his breast, meaneth the two superior elements, Air and Fire, which are of nature, force, and operation, masculine, and they infuse their workings and impressions in the two below, which are feminine: The spotted vesture which he weareth over his shoulders, signifies the eight sphere, spotted and bespangled with so many glistering stars, which cover all things belonging unto natural increases: The Shepherds hook which he always carrieth in one of his hands, discovereth (according to Boccace) the rule and government which Nature beareth over all terrene things: And in that it is at one end somewhat crooked and retorted, it unshadoweth (as Servius saith the course of the year, which in itself Servius. is circumfered and bended: And in the other hand some place a whistle or pipe made of seven reeds, demonstrating thereby the celestial harmony above, which hath in itself seven several sounds, and seven differing voices, according to the revolution & working of the seven spheres, from which they receive such their musical motion. And this Macrobius understandeth Macrobius. many times for Echo, whom the ancients report to be most entirely beloved and endeared of Pan, of whom (besides that which Ovid speaketh of her in the transmutation of Narcissus) it is read, that she was a goddess, and the daughter of Speech, and of the Air, and therefore invisible. Whereupon Ausonius Gallus reporteth, That she hath oftentimes disuaded and reprehended him whosoever will undertake Ausonius' Gallus. to depicture her, and Ausonius repeats it there in an Epigram, whose sense is thus reduced to a Sonnet. Surcease thou meddling Artist thy endcuour, Who for thy skill hast reaped such long-lived fame, Strive not to paint my body's shape, for never Did any human eyes behold the same: In concave Caverns of the earth I dwell, Daughter of th' air, and of each tailing voice, In woods and hollow dales I build my cell, joying to re-report the least-heard noise, To greefe-opprest, and men disconsolate, That tell each grove their soul's vexation, Their dying agonies jaggravate By their plaints accentsiteration, And he that will describe my form aright, Must shape a formelesse sound, or airiespright. But returning to Pan, I will proceed in his description, whose lower parts of him are defigured, as it were over grown with marvelous rough and stubborn hair, with the feet of a Goat: signifying hereby the nature of the earth, which in some places is hard, craggy, bushy, and uneven, being beset with plants, trees, and briers, and in some places champain, in others full of deepe-discented valleys, and other where very mountainous. Some also will have Pan's horns signify the effigies and aspect of the new-changed Moon, his rubicund and fiery face the blushing countenance of the morning against the approach of Phoebus, and likewise of the evening upon his tramontation and descent to the antipodes, whose beams then seeming to reach down unto the earth, are understood by his long and sharp-pointed beard. The spotted skin over his shoulders, explicates (as hath before been spoken of) the innumerable companies of stars which presently show forth & advance themselves upon the suns departure towards the kingdom of Oceanus. The rod or sheephooj in his hand, meaneth the rule and government which he carrieth over all things. By the pipe of seven reeds may be intended the musical melody of the heavens, caused (as some hold) by the motion of the sun. And so diverse men vary and differ in their descriptions, similes, & applications. Plato understandeth through Plato. Pan, Reason & Knowledge; and that it is of two sorts, the one of a man, the other of a beast: And for that (saith he) it is many times argued and reasoned both truly and falsely between two parties, he intendeth by the upper part of Pan the truth, accompanied with reason, which being of itself divine, erecteth and lifteth up itself always towards the heavens; and that part below signifies the falseness of things, which being harsh, beastly and rude, liveth here in the world, and is only delighted with the pleasures and foolish vanities thereof. But howsoever this description of Pan may be drawn into several meanings, it pleased the ancients so to defigure him from the middle upward (as I have said) they framed him to the proportion and similitude of a man, with his face ruddy and sanguine, being very hairy, his shoulders and breast covered with the skin of a spotted do, Panther, or Leopard. In the one hand he held a sheephooj, and in the other a whistle, much used of shepherds, when in their pleasant humours they carol forth their rural notes of mirth and iovisance: from the middle downwards he carried the perfect shape of a Goat, both thighs, legs, and feet. After the same form and portraiture also were the Fauns, Silvans, and satires depictured and set forth, having little short horns growing on their heads, with small ears, and short tails. And it is read that among some people they are held in very great regard and observance, and that they are crowned by them with lilies, and other delicate flowers. They are of a most wonderful speed in running, and inhabit among the steepest and highest hills of India, (according to Pliny) being of that incredible Pliny. footmanship, that they are never taken unless by extremity of old age, or other impedimentall disease or sickness. Plutarch writeth, That there Plutarch. was one of these brought and presented for a rare gift unto Sylla, returning from the wars against Mithridates. But regressing to Pan, Herodotus writeth, That he Herodotus. was one of those eight chief and principal gods which were so worshipped and adored among the Egyptians, and among the Mendesians held in greatest regard and reputation. And unto him there they dedicated and consecrated the Pine, of whose leaves they composed many curious garlands, and encompassed his horns therewith: the reason hereof (as some say) was for the love of a virgin called Pitis, afterwards metamorphised into that tree: as it is read also of Syrinx, turned into a reed, whereof Panso frameth his pipes and rural instruments. And now to the finishing of the Statues of jupiter, beginning with that which is read with Porphirius, Eusebius, and Suida, who Porphirius. Eusebius. Suida. depicture the Image of jupiter as it were sitting upon a firm and irremovable seat; to signify that that virtue which governeth and preserveth the world, is firm, permanent, and continuing: the upper parts of the picture appear naked and unclothed, the lower parts covered and invested: dishadowing thereby, that the mercy and compassion of the divine powers is always manifest and apparent to those that are possessed with an understanding spirit: the lower parts being clothed, meaneth, that all the while that we are here in the world delighted, and as it were rocked asleep with the illecebrous blandishments thereof, we cannot any way apprehend superior knowledges, but they are kept obscured, hid, and unrevealed from us. In his left hand he held a sceptre, for that (say they) on that side of the body lieth the principal part of man, being the heart, from which are dispersed and sent out the vital spirits and powers of the body: and as the king ruleth absolutely, and commandeth over his people at his pleasure, so the world, & all things contained therein, are tied in subjection and duty unto the will of the highest king. In his right hand they place a mighty Eagle, joined with the portraiture of Victoria, meaning thereby as by the other, that as the Eagle over all other birds whatsoever ruleth as chief, so all the men in this world, and all other things enclosed within her spacious embracements, stand vassalized and subject to the all-commanding power of jupiter. And this picture was erected in Piraeus, a stately and magnific gate of Athens. The Egyptians framed unto themselves for the picture of jupiter, a piece of squared wood, wherein was proportioned two round circles, as it were one over the other, through which there seemed to creep a Serpent, having the head of a Sparrowhawke. The circles intended the wideness and rotundity of the world: the Serpent the great commander and conserver of all things therein; for among the Egyptians and Phoenicians they held that Serpents were of a divine and supernatural power, as having such speed and swiftness in their going, without the supportation of any exterior limb, carried only by an interior spirit and liveliness, which makes them so often wrest & retort their bodies with so many flexuous and winding turnings, and that they live on the earth a wonderful long time, as disburdening themselves of their years, by dispoiling and uncasing them of their upper skins, and so instantly again rebecome youthful and vigorous: the head of the Sparrowhawke signifieth nimbleness, promptness, and agility. Martianus (when Martianus. he writeth how jupiter summoned all the gods to the marriage of Mercury and Philologia) depictures him there impaled with a regal crown, all adorned with most precious and glittering stones, over his shoulders he wears a thin vail, woven and made up by Pallas own hands, which appeareth all white, wherein are inserted diverse small pieces of glass, form out into the due proportion of the most resplendent stars: in his right hand he holdeth two round balls, the one wholly of gold, the other half gold and half silver: in the other hand an ivory Harp with nine strings, his shoes are made of the green Smarald, and he sitteth on a foot-cloth, wherein is wrought and intexed diverse strange works, with the feathers of a Peacock, and hard by his side lieth a tridentall gold-embossed mase. And so far Martianus among many other his descriptions, sets him forth. In many Countries the Statues and Images of jupiter were so depictured, as they thereby discovered not only what he was, and of what virtue, power, and command, but gave light as it were and admonished Princes and Governors how to proceed in the execution of their rule and authority, as being on earth the viceroys and under kings unto jupiter, appointed and installed by him to see justice and equity truly and effectually ministered and performed. And Plutarch writeth, That in some places of Plutarch. Crete were Statues erected of jupiter, which had all the proportion and shape of a human body, save that they had no ears, signifying thereby, that he that commandeth in superior authority above others, ought not to be persuaded or carried away by any private conference, or glozing insinuation, but must stand upright, firm, and steadfast, not leaning to one side more than to another, whereby he may be known not to favour or partialize. And contrarily, the Lacedæmonians framed his picture with four ears, as that jupiter heareth and understandeth all things, alluded also to the wisdom of Princes and Magistrates, which ought to have information of every cause or matter thoroughly before they deliver out a definitive sentence or judgement: and likewise that they receive and admit intelligences and notices how their laws, precepts, and edicts, are kept and observed among their subjects. Pausanias reporteth, That among the Argives there was erected in the temple of Minerva, Pausanias. the Statue of jupiter made with three eyes; two of them seated in their right places, and the other in the middle of his large forehead: understanding thereby, that he hath three kingdoms to govern and maintain: the one the heavens, as that especially and entirely commanded by him: the other Hell, which is there understood by the earth, which compared with the wondrous glory and beauteous excellency of the heavens, may in that respect worthily merit that name: and the third kingdom is the sea, for so much as Eschylus in many places entitleth him with the name of the lord and commander of the watery government Eschylus. and dominion. It is read also, that hard by the pictures of jupiter, was always placed the Image of justitia, as that kings and great potentates might not commit any thing wherein justice and right were not administered. And much to this purpose Plutarch writeth, Plutarch. That in Thebes were certain Statues and Images of jupiter made without hands, demonstrating thereby the duty of justicers, and authorized Officers, for that indeed they ought to be as it were without hands; that is, that they should not receive any kind of bribe or reward, nor be corrupted with the enticing proffers of bounteous gifts, whereby they might become injurious to the true deservers of right and equity, and be drawn to give wrongful judgement upon the truth-inferring pledant. Some there are also who have defigured him without eyes, as by that means justicers, and men authorized for deciding lights and controversies, might not see their dearest friends in such times of pleading, and so not put in mind either of friendship, kindred, or other occasion to lead them to partiality. And it is thought that this jupiter with the Romans, was the same which they then entearmed Deus Fidius, so reverenced and adored among them, whose picture was always kept among their most sacred and regarded relics, and it was thus composed: There stood in the midst of a Temple a great Colosse of marble, out of which was framed and hewn with great curiosity of art, a window, in which were ensculpted three figures, whereof one of them which stood and was placed on the right hand, being in the form of a well-yeard man, full of modesty and gravity, had these letters engraven upon it, Honour: The other on the left hand, form into the portraiture of a woman in Matrone-like habit, carried these letters, Veritas. These two pictures seemed to hold one another hand in hand, before whom there was placed the third figure, of the proportion of a young man, of beauteous, yet sober aspect, on whose head were infixed these words, Deus Fidius. And thus much touching that note, taken from the writings of Pausanias. There have been few Statues composed of jupiter, to which hath not been annexed the shape of an Eagle, which bird of all others the Ancients have most often appropriated unto him, by which (as it is poetised) his glorious chariot is swiftly drawn and conveyed through the airy passages. Some hold, that jupiter when he warred & was conversant here below in many fights & skirmishes, was by many signs and tokens given by an Eagle, assured of prosperous and fortunate success, which afterwards fell out true, he himself victoriously triumphing in those wars: Or that as he is feared and adored among men, so the Eagle carrieth a superiority, and reigneth as Empress over all other birds. Among the Eleans (a people in Greece) the Statue of jupiter was compacted of gold and ivory, and himself sitting upon a regal and stately seat, was impaled with a coronet, made with the leaves of an Olive. In his right hand he held the Image of Victoria, crowned in the same manner: and in his left hand a sceptre, tempered of diverse and sundry metals, on the top whereof was mounted the true portraiture of an Eagle: his shoes were all of gold, whereon was set forth and depainted the forms of diverse strange beasts and of rarest flowers. The seat itself was clean gold, in which was inchased with most excellent embellishments and curious politure, the lively representation of many unknown birds and fishes. And this Statue was upheld and supported by four Images of Victoria, hewn out and proportioned with inimitable skill of the art Topiaria. And it is read, that in Caria (a region in the lesser Asia) was erected a Statue of jupiter, holding only in one of his hands a Poleaxe, and Plutarch allegeth this reason for it, saying, That Hercules after that he had overthrown and slain Hippolita, Queen of the Amazons, took them from her and carried away among other her arms, this poleaxe, which afterwards he gave to Omphale his wife, which by birth was of Lydia: and in this respect the kings of Lydia always afterwards used to carry with them in the wars such weapon, and held and regarded it as a thing sacred, and of a wondrous respect. This weapon through the succession of maniekings in the end came to Candaules, who not vouching to carry it himself always, gave it in charge to one that accompanied next unto him, who afterwards with Candaules himself was slain by Gyges', then triumphant victor over those wars so undertaken: who among other spoils and relics, carried and brought the same away into Caria, which first the Amazonian commandress so lost to Hercules. And this was now infixed in the one hand of this Statue, which was dedicated unto jupiter. And thus much touching the Images, Statues, and Pictures consecrated unto him. juno. THose that have written, that the Ancients under the names of diverse gods have worshipped the four elements, have understood by juno the Air, calling her the sister of jove, by whom is meant also that element of Fire. And as they then adored and worshipped him as supreme governor of the heavens, so likewise they entearmed and entitled her the Queen and Lady thereof, being both indeed the superior elements, which in themselves have greater strength, virtue, and operation in the creation and increase of things here below than the other two: and oftentimes also they take I uno for the earth, and in that respect acknowledged as the wife of jupiter, in that (say they) there falleth from above a certain powerful and engendering seed on the earth, by whose strength and virtue it receiveth means and ability to bring forth, maintain, and nourish what we see here produced. There are many also who have worshipped and taken this goddess the same as Luna, cognominating her by the name of Luna, as it were signifying thereby, that she giveth light & guidance to the deliverance of the new-born infant. From whence it grew, that the ancients parting (as it were) and dividing the parts of men severally and asunder, giving unto every god some one part, some another, whereof they should take charge and care, have dedicated the eyelids unto juno, in that they are placed and next adjoined to our eyes, by which we receive our light and steps direction, and that they seem to defend and protect the purity of their virtues from any hurtful and offensive thing that might otherwise fall down, and get in upon them. The Statue of juno hath been framed by the ancients into the proportion of a woman of middle age, yet habited like a grave Matron, holding in the one hand a silver vessel, and in the other a sharpe-pointed spear: and although it may seem strange to place in the hand of juno this warlike weapon, she being of herself naturally mild, peaceful, and gentle, yet the ancients have so defigured her, in that she is many times also fierce, wrathful, and furious, as she showed herself when she conjoined with the Grecians to overturn the prosperous estates of the Phrygians, adventuring herself in person, accompanied with Minerva amidst the most perilous and desperate skirmishes of those wars: as Homer among those his notes Homer. more copiously remembreth it, where also he saith, That her chariot (for in those times the greatest Captains and especial commanders always fought in chariots) glisteren as it had been beset with purest carbuncles, the axle-tree was of solid gold, the wheels of Ebony, whose circulous plates with the nails thereof were clean silver, the chains whereunto the horses were tied, were gold, and the seat wherein she herself sat mounted, was of the most refined silver, beautified, adorned, and bespotted round about with stars of gold. And although at all other times almost she is depainted to be drawn in her chariot by two gentle birds, yet at this approach she is reported to be carried by two furious horses. And Virgil Virgil. likewise describes her in such a chariot, when he saith that she affected and favoured Carthage very much, as to leave there her chariot, horses, & furniture thereof. Homer by the many and sundry colours which appear Homer. to be depainted in that her chariot, understandeth and meaneth the several aspects of the air. And Boccace taketh it otherways, saying, that she is so gloriously Boccace. set forth and adorned with colours, to signify that she is goddess of riches, and such her weapons so belonging unto her do unshadow, that for riches, wealth, honour, and advancements, men undertake arms, and are conversant in the greatest dangers of the wars. And she is also oftentimes pictured with a sceptre in her hand, to show that she hath the bestowing of governments, authorities, & kingdoms: as likewise she promised Paris upon such his censure of beauty between the three goddesses. Unto her also is dedicated among the ancients, the Peacock, as the bird chiefly appropriated unto her, as that men are so drawn and alured with the desire of riches to the possession and embracement thereof, as the diverse-coloured feathers of this bird, enticeth the beholder's eyes more and more to view, & to gaze upon them. And Boccace (speaking of the progeny of the gods) saith there, That men of mighty revenues, Boccace, treasures, and possessions, are alluded to this bird, as that they are proud, insolent, desirous to overrule all men, and well pleased to be soothed up and flattered in such their thrasonical humours and over-arrogant haughtiness, desirous to be praised & extolled, whether justly or undeservedly, it matters not: of which sort of people, as in those times of Boccace, so I do not think also, but in these days many of them may be easily found out. Among the ancients it is delivered, that the messenger of juno is called Iris, by which name also the Rainbow many times is understood, and that she was the daughter of Thaumante, which signifieth admiration, insomuch as the strange variety of the colours thereof, possesseth the beholder's minds, with a continuing wonder and admiring continuation. And she is appareled in lose vestures for the more nimbleness and dispatch of the goddesses affairs and negotiations, who besides this messenger had also fourteen other nymphs, continually awaiting upon her, priest and ready to perform all duteous services, and serviceable duties: as Virgil Virgil. affirmeth when he saith, that she promised unto Aeolus the fairest & most beautiful of all her handmaids, if he would let lose his then imprisoned winds to the dispersing and scattering of Aeneas fleet, then bound for the coasts of Italy. And these are said to be the causes of the changes and alterations of the air, making it sometimes fair, sometimes tempestuous, rainy, and cloudy, and some other times sending down hail, snow, thunder, and lightning. Martianus depainting Martianus juno sitting in a lower chair under jupiter, thus describes her: She hath her head (saith he) invested and covered with a thin white vail, on the top whereof is seated a stately coronet, inchased & adorned with many most precious and rare-found jewels, as the Heliotrope, the Smarald, jacynth, and Scythis, with many other of more unknown virtues and wonder-worthie operations: her inward vestures are composed of some marvelous subtle substance, reflecting with a most starlike glister, appearing as it had been made of glassy tinsel: over it depended a mantle or upper coverture of a sad & darkish colour, yet yielding forth (as it were) a secret-shining lustre and beauty: her shoes were of a most obscure and gloomy colour, as signifying the sable countenance which sudden wonder the afflicted and wave-tossed sea men took as an assured token of ensuing safety, as it afterwards fell out. Whereupon it came to pass, that always afterwards that star was invocated and called upon by distressed Mariners, as Seneca and Pliny Seneca. Pliny. likewise report, That the appearance of that star foretelleth serenity of weather, and peaceable calms. And because this star is seated in the air, and so juno herself many times taken for the air, it pleased Apuleius (as I have already written) as he took it by tradition from the ancients to accompany this goddess with those two brothers Castor and Pollux. It is found with Pausanias, that in a certain place of Beotia Pausanias. there was a temple dedicated unto juno, in the which was erected her Statue, of a wondrous height and extension, and it had to name as the Italian giveth it Giunone sposa. The reason of such name may be this: juno on a certain time upon some occasions displeased and discontented with jupiter, in a great choler and furious rage departed from him and went away even to the furthest parts of Eubea, he willing to pacify and calm such the conceived anger of his wife, asked advise of Cithaeron then lord of that Country, how she might be won, called home, and reclaimed: he presently advised him, that he forthwith should cause to be built an Image or picture of the wood of an Oak, in the due likeness and proportion of a young virgin, and covering it over with some nuptial vestments, should procure the same cunningly to be carried along with him to the place where marriages were then used to be solemnized, that by such means it might be blazed abroad how a new marriage was intended, and the old spouse for ever rejected and forsaken. jupiter liking of this new-devised plot, instantly proceeded to the execution thereof. And in the end when all matters were ready, and he himself going with this picture in great solemnity to the accustomed place of marriages, juno understanding thereof, suddenly approached, and fearing indeed to be now cast off for ever, in great anger and jealousy violently tore away the garments of the supposed bride, and finding it to be a counterfeit Image, and a devise made only to reduce her to her old husband, converted such her displeasure into new liking & fancy, and at this conceited jest infinitely rejoiced. Afterwards among the ancients, this day was (in remembrance of the reuniting of jupiter and juno) held and observed in great solemnisation. This fable Eusebius reporteth to be by Plutarch thus unclouded: The discord (saith he) which so arose between jupiter & juno, Plutarch. is nothing else but the distemperature and struggling contention of the elements, from whence issueth the destruction, death, and overthrow of all things whatsoever; as by their quietness, concordance, & agreement, they are produced and conserved: if therefore juno (which is as much as a waterish, moist, and windy nature) in such their striving and disagreements overmaster and subject jupiter, there ensue most wonderful floods and rainy witness on the earth, as once happened in the Country of Beotia, being all overcovered and drowned with the superabundance of such floods and waters, till by the reuniting and knitting together of the old kindness between jupiter and his spouse, the waters decreased, shrunk away, and dissipated themselves into several arms of the sea, which indeed fell out even upon that very instant when juno plucked away those clothes, so invested upon the Image, and discovered the substance and body of an Oak: of which tree also it is written, that it was the first of all others that sprouted forth of the earth after the departure of the universal deluge and inundation of the whole world, and which (as Hesiodus saith) then brought unto mankind manifold and sundry profits and conveniences, as that by the fruits thereof, men in those days lived and received nutriment, and by the wood of it built and composed their mansions houses and temples. The ancients heretofore have consecrated unto juno the Lily, and thereof have framed for her diverse wreaths and garlands, and they called it the Rose of juno, because being besprinkled with her milk, they turned & were presently made white, being before of a ruddy and sanguine colour, & it is thus fabulized: jupiter (knowing of the old hatred, and spiteful malice which his wife always carried towards Hercules) one day (as she lay asleep) so devised and brought to pass, as he conveyed Hercules with great secrecy to the paps of juno, that thereby he might suck and draw from her some of her milk, whose virtues should disannul and frustrate her old conceived spite, and change the same into a new-made love and kindness. But Hercules sucking overgreedily, and belike pulling too hard upon her paps, juno suddenly awaked, and perceiving him so unexpectedly there, whom from her soul she so much hated, distractedly as it were started from him, and by that means of violence her milk spurting forth, and making through the element a certain white list and streak, called by the Astrologers Via lactea descended down on the earth, and fell upon those Lilies, then growing sanguine and reddish, which afterwards grew discoloured, pale, and milky white. Tertullian writeth, That in Argos a City of Tertullian. Greece, was erected a Statue unto juno, all covered over, and behung with the bows of a Vine, and underneath the feet of it lay the skin of a Lion, which discovered thereby the hatred and disdain she carried towards Bacchus and Hercules, both which were highly seated in her greatest disfavour; much like the kindness used of such in these our days, for it is poetised indeed, that she was Stepmother unto them both. Some have depictured the Statue of juno in Matrons habit, holding in one hand the head of the flower Poppy, and at her feet lying a yoke as it were, or a pair of fetters: by these was meant the marriage knot and link which coupleth the man and wife together; and by the Poppy the innumerable issue of children, which in the world are conceived & brought forth, alluded to the numberless plenty of seed contained in the head of that flower. And this was so appropriated unto her, for that with many she is supposed and held to be the goddess of Marriage. And thus far concerning the Images and Pictures dedicated unto her. Terra, olagran Madre. THe earth among the Ancients was taken and held to be the first, and of greatest antiquity of all other their gods, and in that respect they termed her to be the mother of them all. And as they perceived in her sundry natures, and divers properties, so they ascribed unto her divers and several names, and erected Statues and Altars unto her, according to those names, under which they then so worshipped and adored her, who (as I have already written) was with many taken and understood for juno: and those statues and images which were dedicated unto her, were made also many times of many other goddesses: whose properties signified them to be in nature the same as the earth, as first Lagran Madre, la Madre de i dei, open, Rhea, Cibele, Vesta, Cerere, Proserpina, anb many others which of their places and habitations where they than remained, had their names accordingly, all signifying one & the same thing, being as I have said, the Earth, from the which indeed, & from whose fruits, all things here in the world seem to receive their life and being, and are nourished & conserved by the fertileness thereof, and in this respect she was called the mother of the gods, insomuch, as all those gods of the Ancients, which were so superstitiously adored and held in that respective regardance, lived here once on the earth, and were fed and maintained by the increases, fruits, & suppeditaments thereof. But to return to speak of those her several names, first she was called Open, (who also was the wife of Saturn) for that it signifies assistance, aid, and adiwament, in that there is nothing so commodious, helping, or available to the preservation of human life, as the earth with her increases: whereupon Homer calls her the giver of life, because by her Homer. means all living things do breath and enjoy vitality. And Martianus describing her saith, That she is Martianus. enaged, and of many years, and grown up to a great bigness and corpulency, and saith, that notwithstanding that she is old, she continually bringeth forth issue from her womb, being as it were encompassed and set round about with her sons and daughters: she goeth for the most part in green vestures, with her upper vail over her body, bespotted with divers and sundry colours, wherein is wrought & set forth infinite curious knots, among which are inserted all those things which with mortal men are most esteemed, as precious gems, stones, pearls, and other most rare metals of unknown, and therefore unspeakable values. Varro (as S. Augustine reporteth in his book Varro. call de Civitate dei) saith, that the earth is called Ops, because by man's help, industry, and labour, it becometh more rich, fertile, and increasefull, and that the oftener it is wrought upon, tilled, and manured, it reacheth still to more plenty, perfection, and fecundity. She is called Proserpina (according to the opinion of many) in that the blades and stalks of corn spring forth and grow with such stealing and unseen progression and fashion of increase, as the Serpent in her sliding paces smoothly creepeth, and snekingly conveyeth herself away. She is entearmed Vesta; because she sitteth always clothed and invested. And Varro describeth the picture of Ops, (as it is taken out Varro. of Boccace) to be thus, and he thus expoundeth it: On her head (saith he) she weareth a stately crown, made in the form of many towers and castles, in that the circuit and compass of the earth is round, like the shape of a crown, and is replenished and filled with Cities, Castles, and Villages: her apparel is woven and composed of green herbs, all overshadowed with frondiferous boughs, discovering thereby the infinite numbers of trees, plants, and flowers, growing on the earth. In one of her hands she holdeth a Sceptre, which signifies, that in the world are many riches, kingdoms, and governments, as also the powerful commands and mightiness of terrene Lords and Potentates. By the ball which she holdeth in her other hand, is meant the roundness of the earth, divided into two spheres: and hard by her is placed a chariot with four wheels, which discovereth, that although she herself remaineth for ever firm and irremoveable, yet the works and negotiations of the world are continually altering, changing, and unstable, according to the natures and powers of the four stations of the year. This chariot is drawn by four Lions, which enucleateth either the subtlety which husbandmen use over their ground, to cover & hide the seed so soon as it is sown, from the greediness and narrow search of the birds: as Lions (according as Solynus reporteth) are accustomed, when they are chased and hunted by woodmen to sweep & disperse Solinus. the dust with their tails, that so the print and impression of their footing, might not detect their course of escape, or else to show, that there is no ground so barren, stubborn, and fruitless, but may in time by often cultivation, & industrious manuring, be made a plenteous & fertile soil, as the Lions themselves in the end become gentle, tame, and tractable. The empty and void seats which are placed round about the picture, do import, that there is no country so populous and abounding in people, but are by pestilences, infections, dissensions, and wars, wasted, spoiled, and depopulated; or to show that in many places of the earth are diverse countries unpeopled and desolate. And thus far Varro in his description of Ops. It is read with Isiodorus, that the Image of this goddess, Isiodorus. called Lagran Madre, is framed holding in one of her hands a key, signifying thereby, that the earth in the time of Winter and cold season, is locked up (as it were) and encloseth within it the seed which is dispersed and thrown down into it, which at the approach of the Spring and Summer doth peep forth, and show itself again, at which time it is said, that the earth is again unlocked, and openeth her bosom. Cornelius Tacitus reporteth, That certain people of Cornelius Tacitus. Germany worshipped and adored this goddess, as she that of all other was the most friendly & helping to mankind, supplying their wants and necessities with her manifold fruits and increases. And in that they erected not unto her (as I have in some places already written) any Statues, Images, or Pictures, they performed such their adoration in consecrated groves, wherein they placed a chariot or coach, covered all over with sacred vestures, unto which no man might be suffered to approach and touch, but only a certain Priest appointed to speak to her, as he only that knew the goddess to be there, & was further acquainted with all her unrevealed matters of secrecy, and in this respect they all gave him pre-eminence, place, and dignity. And this chariot was drawn very solemnly (and with all observancy of reverence done unto it by the people) by two white Cows. It is to be pre-intended, that the world in those days was not afflicted with wars, stratagems, contentions, intestine broils, and fatal massacres, neither knew it the use of iron or steel, the days and years were then circumfered in joy, tranquillity, and hearts content, all places were free, peaceful, secure, and quiet, & unto this sight and solemnity the people came flocking in, with great humility devoting unto her their poor services, with many gifts, presents, and oblation. And after that this goddess afterward intended to end such her progress, and to abide no longer below in the world, the chariot with the clothes thereof, was suddenly by some sleightfull art thrown violently into a Lake or River, with the picture of the goddess in it, and the servants so appointed for this devise, all overwhelmed and drowned in the water. And it is thought, that this fond ceremony increased mightily their opinion and belief of such their religion, and caused that she was always among them adored and worshipped as a mighty goddess. And this goddess was also called (as I have already written) Cibele, which name (according to the opinions of many) came of a certain mount so entearmed. But Festus Pompeius gives her the same nature and virtues, Festus Pompeius. and the same Statues, Images, and Pictures as she hath being Ops, with her chariot likewise drawn by two furious Lions: which Aristotle likewise affirmeth, when writing of many wonders and miraculous Aristotle. things in the world, he remembreth in such his description a certain stone which groweth on the hill Sipilus in Phrygia, the which who so had found and carried away any part of it into the Temple of Cibele, he should become instantly most dutiful obedidient and regardant unto his parents, although he had before infinitely hated, despised, and by violent and impious hands beaten them: and under her picture there in that temple, were placed with great curiosity of art, two stately and majestical Lions. But Diodorus Diodorus. and many others are of opinion, that the Lions so dedicated unto her, signified, that she was once fed and nourished by them on that Mountain Sipilus, as it is read also of many others that have been kept alive and preserved by Wolves, Hearts, Bears, and Serpents. The Naturalists, and such as have laboured for the virtue and nature of things produced, say that the elements admit in themselves such a coherence, communencie, and conjunction, that the one is easily changed into the nature of another, according as the air becometh indensate and gross, or pure and rarefied. And in that regard there ought to follow less admiration among us of such intricate names, effects and properties of the gods of the ancients, as the one sometimes understood for one thing, and sometimes for another, and yet all signifying under several names and titles one and the same thing: as jupiter oftentimes is taken for the element of Fire, sometimes for the air, and so likewise the Sun and the Moon in many places taken for the same, and yet exposed under diverse names. The waters also had diverse gods, showing forth their sundry qualities and effects in the same manner, as the earth, from whose bosom ascend up misty and vapourous exhalations, and are settled and remain in the lower part of the air, composing there thick and conglomerated clouds, from whose moistness afterward issue down on the earth great vents and abundance of rain. And for this cause (according to Fornutus) the earth is called Rhea, as it were guilty, and being the cause and occasion of such Fornutus. showers and rainy moistures. And the Image of this goddess was set forth with many Cymbals and vessels of water, as also torches, lamps, and firebrands, meaning thereby the many lightnings and sudden flashes which immediately precede the approaches of violent and tempestuous showers. The Statue of the earth (as she is Vesta) is proportioned in the shape of a young virgin, with her apparel beautified and bedecked with many curious ornaments, and attires of sundry and diverse colours, as we see the earth upon the coming of the Summer to be so gloriously bespotted with severall-sorted flowers. But it is to be observed, that among the ancients was also another Vesta, which as the first (as I have said) signified the earth, this intended the fire, that is, that lively & nourishing heat, from which (being dispersed into the bowels of the earth) every thing therein contained, receiveth his being and increase, and of this the ancients shaped not any Image or Statue, in that it could not be discerned by any outward eyes, but with divine and contemplative thoughts, being of itself wholly celestial. And besides these names of the earth, it was called also, when of itself it proved not fertile, but industriously manured by the labours of man, by the name of Ceres, and her Statue was framed to the assimilitude of an aged Matron, having her head circumcinct and redemyted with ears of corn, holding in her hand the stalk of a Poppy, in that this flower signifieth fertility and great increase. And Orpheus Orpheus. writeth, That her chariot is drawn by two furious Dragons of most fierce and indomitable nature. And the reason of it as Hesiodus reporteth is, in that in the Hesiodus. Island Salamina, seated by the Euboicke sea, there lived a most powerful, angry, and devouring Serpent, of a most admirable, strange, and uncouth hugeness, by which indeed all that Country became wasted, spoiled, and depopulated, until afterwards by the valorous prowess of Euricolus it was overmatched, chased, and expelled the Country, which upon that fled into the next Province called Elousis, where at that time Ceres remained, as hoping by her to be protected and safe guarded. And from that time it long after continued there in the temple of Ceres, as her attendant servant and minister. Many also have depictured Ceres with many torches, lights, & firebrands in her hands, as in the same manner in a temple seated upon a promontary of Attica was a Statue so depainted by Praxitiles. The reason was, as some hold, in that she had been so seen raging up and down in the search and inquiry of her daughter Proserpina, ravished and stolen away by Pluto. And hitherto concerning such Statues, Altars, and Depicturances. Neptune. AMong the ancients Neptune was held and supposed to be him of the three brothers to whose share the kingdom of the waters fell and was allotted, and therefore and in that respect they entearmed him god of the sea, depainting him with diverse and several countenances, setting him forth sometimes with mild and pleasant looks, at other times louring and sad, and at other times with a mad, furious, and angry aspect: which is given him (according to Virgil & Homer) in that the sea itself at sundry times, so showeth herself. And they describe him many times to be naked, holding in his hand a silver Trident, or forked Mace, and standing upright, as carried in the conceavitie of a huge marine shell, which in steed of a Chariot, is forcibly drawn by two monstrous horses, which from the middle downward have the due proportion and shape of Fishes, as Statius at large describeth them. Sometimes they depaint him with a thin vail hanging over one of his shoulders of a cerulean or bluish colour. Lucianus (speaking of certain sacrifices offered by certain people of Greece unto Neptune) setteth Lucianus. him down there with marvelous long hair, hanging down over his shoulders, being of a very sad & darkish colour. And yet Servius and many other writers do Servius affirm, that among the ancients all their gods of the sea were for the most part depainted in shape of old men with white and hoary hairs, as that their heads were so died with the froth and spume of the sea. Whereupon Philostratus (describing Glaucus being Philostratus. a god also of the sea) saith, That he had a long white beard which was very supple, gentle, and soft, & that the hair of his head was also very white, and hung down wet & dropping about his shoulders, his eyes to be green, and marvelously glistering, being hollow, and set far into his head, his brow full of furrows, wrinkles, and green spots, his breast all overgrown also with a greenish coloured sea weed or moss, something like that which hangs to the bottoms of ships after long voyages, his belly, and from thence downward both thighs, legs, & feet, became fishlike full of fins and scaly, and that he had a wonderful long tail, all glistering with scales, which he always lifted up and advanced above the waters. The three-forked Trident so given to Neptune, signifieth the three gulfs of the Mediterranean sea, which from the head thereof mainly tumbleth down into the Ocean. Others allude it to the three several natures of the waters, as that those of Rivers and Fountains are in the taste sweet and pleasant, those of the sea saltish, sharp, and hard, and those of lakes, pools, and standing meres are neither bitter nor salt, nor yet pleasing, sweet, or grateful to the taste. Unto Neptune also the ancients gave the Trumpet or horn, as belonging unto him, which they devised in respect of that shrill and loud-noised shell which the Tritons used always to carry & sound before him: which Tritons were supposed also to be gods of the sea (according as Solinus delivereth) but most writers entearme Solinus. them the sea-trumpeters, or else the Heralds of the great Emperor Neptune. Higinus writeth, That when the Giants warred and contended with the gods of the heavens, jupiter in great earnestness sent down unto Neptune for some of those his Tritons, which being come, made forthwith such a horrible & fearful noise with such their crooked and retorted shells, as the Giants never before hearing any such like noise, all astonished and amazed, not being able to endure the terrible and affrighting sound thereof, instantly retraited, fled away, & departed. Solinus reporteth, That on the top of a certain Temple dedicated unto Saturn, the people of Lydia erected and placed one of these Tritons, sounding forth with with his Trumpet: unshadowing thereby (as Macrobius expounds it) that from the times of Saturn, history Macrobius. and letters began first to speak (as it were) sound forth and to be heard, which until those days slept dumb unrevealed, mute, and speechless. These Tritons as some affirm, were not altogether feigned and devised by Poets, for that (as it is credibly written) there now remain in the sea, fishes which have the due proportion and shape of men from the middle upwards. Plynie writeth, That in the time of Tiberius the Emperor, Pliny. there arrived at Rome certain Ambassadors, sent from the City of Lisbona in Portugal, concerning some private negotiations of their estate, who there credibly reported, that they themselves had beard such Tritons so to sound their crooked shells, hard by the shore where they dwelled. Alexander Neapolitanus Alexander Neapolitanus. reporteth, That a certain Gentleman a near neighbour of his, and a man of worth and credit, constantly affirmed, that he had seen a seaman taken by certain fishers, which at that time being dead, was all covered over and seasoned with honey, to the end it might last, and continue sweet: and that he saw it then in Spain, being sent thither from the furthermost parts of Africa, as a present of great wonder and admiration, and much after this manner he describeth it: It had the face of an aged man (saith he) with the hair of his beard and head wondrous rough, stubborn, and long, of a cerulean or azure colour, his stature exceeded the proportion of a man, upon his shoulders grew two wings, such as upon many other fishes are now commonly known, & his skin, though wondrous tough, and of great thickness, yet shined and glisteren very brightly. The same Author adjoineth, That Theodorus Gaza likewise affirmed, that he had seen a sea-nymph or water-maid (one of those which we call Nereids) by great fortune cast a shore on the coast where he inhabited, which saith he, had the true aspect & countenance of a woman of a most pleasing & beauteous face, but from her neck to her thighs she was covered all over with scales, and so downward became wholly like a fish: whereupon it grew, that the Poets feigned such Nereids to be most beautiful and gracious Nymphs, attending the gods and goddesses of the sea, as Oceanus, Nereus, Neptune, Thetis, Dorida, Galatea, and others, which Galatea as Hesiodus writeth, is so entearmed by reason of the whiteness of her skin, who also describes her hair to be milk white. Ovid saith, That Polifemus being bewitched with her incomparable beauty, describeth her to be more clear and fair than the purest Lily. Philostratus in a certain tablet which he maketh Philostratus. of the Cyclops, depictureth Galatea drawn in a straunge-framed chariot by two mighty Dolphins, on a quiet and gentle sea, which Dolphins were guided by two silver rains, held in the hands of old Triton's daughters, over her head was carried a Canope made of Purple silk, and Silver, to enshadow her delicious face from the beautie-scorching fury of the suns irradiance: her hair hung dispersed over her shoulders, which with the reflection of Phoebus' beams seemed like small wires of gold, with the favourable and gentle breath of Zephyrus dissipated and spread abroad. The prescribed Alexander Neapolitanus, credibly delivereth, that one of those Tritons which before we spoke of (or as we may term them) marigenous men, having by chance from a little cave or hollowness of a rock where he lay, espied a young woman fetching water from a fountain there hard by, upon a sudden leapt out of his watery den, set upon her, and forced her violently with him into the sea, notwithstanding her vehement shrieks, and all-endevoured resistance: which being by some of the inhabitants thereabouts perceived, though a far off, they laid plots, & consulted among themselves, how they might again entice him to the land by any means whatsoever: which afterwards they accomplished by sending another maid to that fountain, & spreading that place all over with subtle nets, in the end they ensnared him therein, and so brought him alive into the Town; which within three days, not being able so long to endure the land died. Not altogether unlike to these Tritons (in respect of human shape) but more nearly indeed resembling those Nereids, are those which we entearme by the names of Sirens, in that (as it is poëtised) they have also the face and countenance of a woman, & so the rest of their bodies above unto the middle, from which downward they become fishes. And it is written with some, that these have wings, and that their feet are like those of a Cock. Servius describeth that lower part of them to be in the shape of a bird: as Ovid also remembreth, when he ovid. saith, That those were the companions of Proserpina, which after that she was ravished by Pluto, were metamorphised into such forms, being half women, & half birds. But howsoever the Poets vary in their opinions, they generally understand by those Sirens the delicate pureness of beauty, wantonness, pleasure, & enticing allurements to the daliancie of amorous embracements. And it is read, that they sing so melodiously, and with such a sence-besotting sweetness, that the suspectlesly enchanted sea-travellers are infinitely beguiled and lulled asleep with the harmony and pleasing blandishment thereof, and by that means are murdered and devoured by them, as indeed it often times befalleth unto those miserable and unfortunate men, who bewitched with the illecebrous and honny-dewed tongues of harlots, suffer themselves to be (as it were) cast into a sleep, shutting the eyes of understanding and reason, and by that means are made a prey to those devouring & greedy vultures, & in the end utterly eaten up, wasted, and consumed. Whereupon Boccace reporteth, That the Boccace, Ancients heretofore depictured the Sirens dancing and sporting in a green mead, which was all over spread and strewed with bones and carcases of dead men: unclouding thereby the assuredness of ruin, decay, and perishment to those that so voluptuously addict themselves to the unbridled affection of such lascivious and soule-hazarding concupiscence. As there are many most ugly monsters and strangeformed creatures in the sea (thought indeed to be much more than on the land) so Homer also maketh especial mention of one, which he calleth by the Homer. name of Scylla, which (saith he) liveth in a fearful dark and secret caverne hid in the sea, in the nature of some huge rock, and who with her uncouth and loud barking and howling, make the waters thereabout mightily resound with an incredible report and echo of such her strange violations. And this monster saith he, hath twelve feet, six necks, & six heads, and in every mouth are placed three ranks of most wonderful huge teeth, from whence continually issueth and gusheth forth a most deadly venomous foam: her heads are always peeping forth with greedy vigilancy to see if any ship do pass by that way, that thereby she might make a prey of the poor, miserable, and distrust less passengers, as once happened to the most afflicted and hard-fortuned companions of Ulysses. Of the beforementioned Nereids, Plato writeth, Plato. that there are supposed to be a hundred, majestically riding on Dolphins, and always attending on Neptune, which number of them he also remembreth, when he describeth that stately & magnific temple which the Atlantickes dedicated unto Neptune, where he himself was depictured, seated in a sumptuous chariot, holding the rains of the bridle in one hand, and a whip in the other, and his sea-horses galloping with incredible swiftness & celerity of pace: and this Statue was made with such immeasurable extensure and height, being also adorned with many pillars round about, that it seemed a most wonder-worthie & huge pyramids, the top whereof reached up even to the uppermost roof of the temple. Martianus (when he speaketh of the concovation of the gods to the marriage of Philologia) describeth Neptune of a greenish complexion, wearing on his head a white crown: signifying thereby, the spumie froth of the sea, being troubled and boisterously tossed with the over-furious blasts of Boreas. Among the Ancients also the picture and portraiture of Neptune was shaped out, not much unlike that of Oceanus, whom they called and held as the father of the watery gods, and understanding by him all the whole powers, natures, and effects of the sea. Thales Milesius judged to be the first and chief producer of all things whatsoever, and which opinion Thales Milesius. the Poets afterward embracing, supposed Oceanus as I have already said, to be the father of all such their gods: whom they depaint riding on the sea, drawn in a glorious Car, accompanied & attended upon with a mighty troup of Nymphs, and those before-specified Tritons, joyfully sounding forth their shrill-voiced Trumpets: after these do follow a wonderful heard of marine beasts, commanded & kept together by Proteus; for it is read, that in the Carpathian sea are found great numbers of beasts, which for the most part have the upper part of them like calves, and the rest like fishes, which with us are called sea-calues. Of these and many other such semi-fish, the Poets ascribe the charge and government to Proteus. The chariot in which Oceanus is so decribed to ride, signifieth the compass which the sea maketh about the body of the earth, the rotundity of which, is represented by the wheels of that chariot. By these nymphs is meant the property and nature of the waters, and the divers and several operations and effects thereof, the which by the Ancients were understood, not only under the name of Oceanus, Neptunus, Thetis, Dorida, and Amphitryo, but also many times under the title and name of Achelous, Alpheus, and divers others: for by the first is intended only the nature of the salt waters, & by these, that of Fountains, Springs, and Rivers, which likewise by the Ancients in those days were form and depictured in human shapes. But before I proceed any further concerning the waters, I will here somewhat touch the description of the winds, because having spoken of the sea, I think it not here incongruent to insert them, for that upon the waters they commonly show forth their force and power more than on the land. And although I might have before among the treatises of juno conveniently remembered them, in that (according to the opinion of the Naturalists) the air itself being moved and troubled, is the very wind, and that juno is oftentimes also taken for the Air, yet it shall not be overmuch digression in this place to capitulate some opinions, as they are delivered unto us by the writings of others. The winds therefore among the Ancients, were held and worshipped as gods, and Sacrifices and oblations offered unto them accordingly, with great zeal, and many rites and ceremonious observances, for so much as they reputed & judged all prosperous and successful voyages of navigation to proceed by the favourable quietness and gentle disposition of the winds, which they depictured with two small wings infixed on their shoulders, and with a fiery and high-coloured countenance, with their cheeks puffed up and swollen like one that with main force striveth to send forth some forcible blast, their natures and qualities are discrepant, in that some engender and thicken clouds, some again with their breath expel and chase them away, othersome occasion the fall and sprouting forth of great abundance of rain, and others again dry up the air, making it thin, subtle, and clear. And as in divers manners they show forth their properties, natures and powers, so are they of the Poets diversly described and set down, of whom it is written, that four only are the chief and principal which blow from the four quarters of the world, every one severally from his own seat & quarter, as they are touched by Ovid in his division and partition of the universal frame of the world. And yet (according as Strabo reporteth) with many there are acknowledged only two: the one called Aquilo Strabo. or Boreas, being the wind that blows from the Septentrional, which also (as Pausanias writeth) had a most stately and excellent Statue curiously cut out and engraven in the Temple of juno in Greece, frequented by the Eleans: and the other is called Auster or Notus, predominating the Southern region of the air, and because commonly proceed from his blasts dark showers and stormy tempests, he is thus, or to the like effect described: All gloomie-faced, looks the stormy South, Whose ever-weeping eye, drop showers of rain, Who with his strong-breathed allore-turning mouth, King's stone-built temples tumbles down amain, Whose furious blasts the wave-tost seaman feeleth, When up aloft his ship is hoisd to heaven, Whose storme-crased sides each churlish wave so reeleth, That her right course she never keepeth even. He never looks with any clear aspect, His temples are adorned with clouds, his seat Of terrifying thunderbolts compact, Which when he sends, he denotates huge heat. He never breathes or sighs with any pain, But from the same do issue showers of rain. Of these winds, the third is called Eurus, whose blasts proceed from the Oriental parts. And the fourth, whose mild and gentle breath procures so temperate and pleasing air, is called Zephyrus, who (for that his warm calmness and moderate blowing, is the cause of the flowers and herbs better increases) is supposed by the Ancients to be the husband of Flora, the goddess and lady of all sweet-smelling flowers. And this shall be sufficient for the winds in this place, returning now to the finishing of those descriptions of the floods and rivers, which according to the Ancients, were framed in the shape of a man, wearing long hair, and with a long milk white beard, and leaning upon one arm, (as Philostratus remembreth) when he saith, that rivers are never straight, or run out right: and as Statius likewise depictureth the flood Statius. Inachus, which passeth through the continent of Greece, saying thus: Amidst a fertile flowre-adorned Dale, Walled round about with banks of sedge and willow, Lies horned Inachus, dreirie and pale, Leaning his head and arm (as on a pillow) Upon a vessel full of water filled, Which thorough fertile Grecia is distilled. The Rivers (according to Servius) are framed with horns, either because the murmur and noise of the waters, something resemble the soft bellowing of bulls, or else because we always see, the banks and sides of rivers to be retorted (as it were) winding and crooked like horns: whereupon Virgil, where he calleth Virgil. Tiber the king of all the floods and rivers of Italy, calleth him there cornuted (as it were) having horns. And with some also the river Po is fashioned into the shape of a bull, for those reasons belike before spoken of and mentioned. And hitherto in this treatise it shall be sufficient to have proceeded. Pluto. THe ancients heretofore allotted unto every several place a particular king, governor, or commander, who of that place so committed unto him, should take upon him an especial care and charge, who there commanded and ruled as an absolute lord, as it is poëtised of the kingdoms of the heavens, the waters, and the earth: in the partition of which, it fell out, that the government of the lower centre which is under us, happened and was allotted unto Pluto, which also with us is called Erebus. He therefore was amongst them then accounted the king and lord of the dead, and that he according to the laws of justice gave them their punishments & torments according as they had deserved, when they lived upon the earth. Yet many writers do affirm, that unto that office were appointed, and did belong the three just judges, Aeacus, Rhadamantus, and Minos, of which three, some little here in this place shall be commemorated. Plato therefore saith, that in the times of Saturn Plato. those laws and orders were in practice and exercised which also in the first days of Pluto were held & observed, and his words are these: There was a law (saith he) in those times, that those men which in their life time had lived well, and according to the rules of virtue and her commandments, should after they were dead be sent and transported unto the Island of the fortunate: and that those which had lived viciously and lewdly, should be conveyed to the place of horror, there to receive condign punishments, according to their merits and qualities of offences. And in those times (saith he) when also jupiter began to reign with usurped authority, all men were adjudged to punishments, pains, or else to happy pleasures, even the very day before the parties died. By means whereof many were wrongfully condemned, & some also sent to the blessed Island, that had deserved intolerable pains and tortures. The which thing jupiter understanding by the information of Pluto, who complained of that abuse, thus answered. Well (saith he) I will find out a remedy for this inconvenience presently, and therewith seemed to be wondrous angry. This proceeds (saith he) in that men are adjudged, being then living, and who knows not that this man, or that man hath friends and great alliances, who will not stick to bribe and corrupt the judge for favour and partiality, and that this other man hath deadly enemies and ill-wishers, who continually are aggravating the offence, and provoke by unlawful means some wrongful sentence to be denounced. As for great men's faults, they are covered and hid with glorious habiliments, with wealth, authority, noble descent, gentry, and parentage, And then the judges themselves being earthly, (and therefore imperfect) must needs give wrongful judgement and verdict. We must therefore take some such order, that in these cases mortals must not be pre-acquainted with the times when they must die, as now they do, and thereupon commanded Prometheus to perform it accordingly: for after that (saith he) they shall be thus despoiled of their earthly robes, riches, and power, and being dead and naked, shall appear before judges likewise dead and naked, (which then shall be void of friendship, partiality, or favour) it shall be an easy matter in this case to give true and rightful judgement, according to the quality and height of their offences. For the confirmation of which my purpose and intended decree (which I have now resolvedly concluded within myself) my pleasure is, that my three sons, two of them borne in Asia, being Minos and Rhadamantus, and another in Europe, which is Aeacus, standing in a certain green mead, out of which do part and are divided two several ways, the one into Hell, and the other into Elisum (for so we may now call them) shall be appointed there as judges of the souls of mortals, Rhadamante judging those of Asia, and Aeacus those of Europe. And that, if it fortune that any doubt or undecided scruple, shall arise between them, that then the same be referred presently unto Minos, that thereby he may give his censure and opinion of it: for so much as we intent to deal and proceed uprightly in these cases, & that there be not admitted therein any favour, cozenage, or deceit. This (saith Plato) was the order and decree of jupiter, which afterward was presently effected & put in execution. First upon the examination of their sins, Rhadamantus and Aeacus sat together in two iron chairs, holding in either of their hands a white rod. And Minos (divided from them both) was seated all alone, holding in his hand a golden sceptre, who seemed to meditate and ponder with a musing & sad countenance upon the punishments, torments, or pleasures, to be denounced & due to the offenders. As Ulysses (according as Homer reporteth) gave out that at his being in that infernal kingdom, he there saw the three judges in such manner so to doom the souls of men: and thus far are the words of Plato. Martianus writeth, (where he speaketh of the lower Martianus. region) that Pluto himself sitteth most majestically in a mighty ebon chair, holding in one of his hands a black imperial sceptre, and on his head seated a stately and sumptuous crown. At this left hand sitteth his Lady Proserpina, attended with many furies and ugly spirits, at whose feet lieth chained the dog Cerberus. And further the same Author proceedeth not. Unto Pluto also the Ancients have given a triumphant chariot, drawn with four furious black horses, from out whose fiery nostrils proceedeth wondrous thick and ill favoured smokes: which is also the opinion of Claudianus. Although Boccace speaketh Boccace. only of three horses, and that his chariot hath but three wheels. Some writ also, that Pluto hath his head redemited and compassed about with a garland or wreath made of the leaves of Cypress trees, which signify sadness and horror, and which are used in burials, massacres, & about dead carcases. Others affirm, that the same garland is made of the Narcissus leaves, for those also are held grateful, and are employed about dead bodies, in memory of the untimely death of that youth, afterwards transformed into that flower. And the like garlands also did those furies wear which were attending on Pluto, and which were appointed by him to afflict the souls of men with such measure of torments and pains, as their vicious and lewd life had merited and worthily deserved, their names were Allecto, Tisiphone, and Megaera: who in stead of hair to adorn their heads, had venomous Snakes and Adders encompassing the same, whose winding and crooked tails hang down dissipated and disparckled all about their shoulders, faces, and breasts. Some writers do allege a fourth fury, adjoined to these three, which they entearme by the name of Lissa, which is as much to say as madness, & therefore they hold, that from her proceed all lunacies, distractnesse of sense, & forgetfulness of understanding and reason. Whereupon Euripides reporteth, Euripides. that Iris (commanded by Inno) brought this fury to her son in law Hercules, because she intended to bewitch him with a brain distempering passion of madness, fury, and rage. And this Lissa is always depictured with an iron stringed whip in her hand. Poet's also have in some sort annexed unto these furies, as partaking something of their natures, those monsters which are called Harpiae, for that the Ancients believed, that these also were employed by the gods in punishing the sins of mortal men, who are said also to remain & inhabit in the infernal kingdom: although Virgil reporteth, that they dwell in the Islands Virgil. called Strophades, environed with the Ionian sea, & are described to have the face and countenance of beauteous and fair women, yet lean and something meager, the rest of their bodies framed in the due proportion and shape of birds, with mighty broad wings, and crooked and sharp talents, for so Virgil describeth them, which afterwards was most excellently imitated by Ariosto. Of these Harpiae are engendered those birds which are called Striges, which always fly in the night, and (as it is written) in the dead of silence get into men's houses where young children are, and privily suck their blood, whereby oftentimes by loss of too much blood, they miserably pine away and perish. Statius saith, That these have also the face of women, and do remain & breed in the infernal region. Some also have writ, that those spirits which are called Lamiaes, with the Grecians are held to be the very same as the other, which they called by the names of inchantresses or devilish old women, always practising mischief, hurt, and villainy. Philostratus saith, That they are ill spirits, or wicked devils, cruel, bloody, and luxurious without measure, and most hungry and greedy after human flesh. Suida and Favorinus report of one Lamia, who was a Suida and Favorinus. most lovely and beauteous woman, on whom jupiter became exceedingly enamoured, who had also one goodly and fair child, at whose delicate feature and well-shaped lineaments, juno exceedingly repined, and in the end by her infinite spite and jealousy, caused it to be by such night spirits most cruelly murdered: upon which unexpected and unlucky accident, the woe-afflicted mother became almost frantic and distracted of her wits, who since in that miserable passion of frenzy useth to wander up and down, working and contriving all the mischief, hurt, and despite to all other young children whatsoever. Others writ, that these Lamiaes had the faces of women, and the feet of horses. But Dyon the historian describeth Dyon. them in another sort, which also with many is held to be the most probable. It is read therefore with him, that in certain deserts & unhabited places of Lybia, are certain most fierce ravening, and most furious beasts, which (saith he) have the face, neck, & breast of a woman of the most love-alluring fair and delicate hue, that any art of man for a most perfect colour can any way invent, who in their countenance and eyes do retain so pleasing a grace, and such attractive and enticing smiles, that they do enwrap & overcome (as it were) the beholder's senses even with an entranced wonderment, and amazed admiration. The rest of their body is all covered over with most hard glistering & bright scales, whose form downward is of the shape of a most ugly serpent, fearful and terrible. They have not any wings, nor have they any voice, only like snakes they do hiss, and make some soft noise with their lips: they are so infinite swift and nimble in running, that no other beast is thought able to overtake them, they make their prey of wild men, by laying open, and discovering their delicious snow-white breasts, which who so seethe, becometh instantly so besotted with the beauty thereof, that he presently desireth the taste of those pleasures which are promised by so fair outward shows, and in coming to embrace them, they themselves altar not in any point their countenance, unless by seeming to be bashful, modest, and shamefast, they six their eyes downward on the earth, always keeping hid and secret their sharp talents and serpent-shaped tails, until by such their inveigling and deceitful demeanours, they fully are possessed of the prey between their embracements, which presently they impoysen to death with the venom of their sting, and afterward do eat and devour them most greedily, whose man's flesh-coveting maw is never filled or satisfied. Homer speaketh of Homer. a certain beast which was called Chimaera, which was described to have the head of a Lion, the belly or middle part of a Goat, and the tail and feet of a Dragon, and from whose mouth issued forth fiery sparkles, which also Virgil affirmeth in more large allowance. The nearer conjectures are, that this Chimaera was not a beast, but a certain high mountain in Licia, from whose top seemed to ascend & mount flames of lively fire (not unlike the nature and quality of those of the hill Mongibell) in the upper parts of this mountain, in certain hollow caves & dens lived many Lions of an extraordinary, furious, and cruel kind: towards the bottom of it, which was encompassed about with many high trees, bushes, and thickets, were found infinite numbers of Snakes, Serpents, and Dragons, in that abundance, as the Country thereabouts was altogether unfrequented and disinhabited of any human dwellers. For which inconvenience (proceeding from the number of those ravenous beasts) it is written, that Belleferon found out a remedy, and endeavoured so far, as he drove all those beasts clean out of that country: for which cause (it should seem) the Poets afterwards supposed, that the beast Chimaera was slain by Belleferon. Concerning the sisters, which we call Parcae, and which are said to attend on Pluto, there are also three, whose names are Clotho, Lachesis, and Atropos, whereof the first (according to the opinion of the ancients) taketh charge of the birth & nativities of mortal men: the second, of all the rest of their life: and the last, of their instant deaths, and departure out of this world: all which three are depictured sitting on a row, busily employed in their several offices, the youngest sister drawing out of a distaff a reasonable big thread, the second winding it about a wheel, and turning the same till it became little and slender, and the eldest, which seemed decrepit and far in years, stood ready with her knife, (when it should be spun) to cut it off: and they are described to be invested with white veils, and with little coronets on their heads, wreathed about with garlands, composed of the flowers of Narcissus. And now to conclude with these descriptions of the Inferi, we will end with that of Charon, supposed to be the ferry man of Acheron, with the explication thereof, as both Boccace and Servius have delivered, as also Virgil and Homer, and divers others affirming the same. By Charon therefore is understood Time, which Boccace. Time (according to some opinions) is the son of Erebus, (which is taken for the divine and celestial counsel, held privately before the world began) and from which, since, all things have been produced: and as the Ancients (as I have said) supposed it to be the father of Time, so likewise they held the Night to be the mother thereof, insomuch, as before time there was never any matter whatsoever, nor any light or appearance of day could be discerned, and therefore this Erebus by the Ancients is placed now in darkness, which is the infernal region. And whereas Charon is supposed to have the transportation and passing over of the souls of mortal men from the one side of the river Acheron, or (as some call it) Styx unto the other, it is enucleated (as it were) & unclouded thereby, that Time so soon as we are borne and brought forth into the world, doth carry us along by little and little unto our deaths, and setteth us over the river of Acheron, which word interpreted, signifieth sorrowfulness, for that indeed we pass this life with miseries, adversities, and laments. He is described old, and yet exceeding strong, for that Time never looseth his strength or virtue by the over-ruuning of years, and he is appareled with a black and most noisome stinking mantle, which hangeth loosely over his shoulders, whose smell nothing is almost able to endure, all which signifieth; that while men are here in this world subject to time, we never respect the glory of the celestial habitations, only devoting ourselves to the riches, wealth, and pleasures of this world, which indeed are most vile, filthy, and stinking, compared to those joyous and happy blessings of heaven, whereunto we should wholly addict ourselves, and direct our studies, endeavouring by all endeavours to acquire & purchase the same unto us: but we are so covered over & invested with this cloak and vail of mortality and mundane affections, that we are carried away blindfolded into a thousand miserable and disordinate desires. For the cankered rust of effeminate desires hath so deeply eaten into this our iron age, as notwithstanding the infinite laborious endeavours of many artificial workmen, have most largely extended, yet est tali rubigine tincta ut oleum & opera perdiderunt, Who ever assayed the varnishing thereof. For such an irradicable habit hath it attained unto, that as the pestiferous shirt, wherein the triple nighted brood was enwrapped, effused a venomous contagion, which did incorporate itself into the flesh, fretted the sinews, and festered into the marrow, so this en-eating iron mole, wherewith the insensate os-pring of this time is attainted, admitteth a remediless infection, that staineth the crystalline purify of our minds, & doth enervate the contexed ground of our senses: only we herein differ from him, that the poison wherewith he was infected, wrought in him such torment, as he instantly sought a remedy: but perceiving it so deeply rooted, that otherwise he could not be thereof dispatched, he sacrificed himself in a fire, whose ascending flames mounted him up to the heavens: whereas contrariwise we (as entoxicat with Circaean drugs, and lulled asleep by the villainous deceits of the sweet-seeming delights wherewith we are besotted) seek by all means possible to pamper and feed up our humourous conceits, and loath death, for nothing so much as we thereby are deprived and dispossessed of our pleasures, which we willingly would never forsake, from whence while we draw backward, with all our forces still clinging to our foul desires, we are by the weight of wickedness thrown down headlong, and precipitated into hell. And thus much shall suffice for the descriptions and expositions necessary in this Treatise. Mercury. IT hath been already largely declared, that among the Ancients many, yea infinite numbers of gods were held and worshipped in most strange and superstitious adoration, of which, as many of them had many places and charges to take care of, protect, and govern, so likewise they were to undertake many functions, offices, and duties. By reason whereof, it proceeded, that also they had so many names, titles, and degrees appropriated unto them, which is the cause, that the Ancients oftentimes shape forth & engrave the effigies and form of one god in diverse and several fashions, according as they were at that time to show forth the quality, nature, and condition of such their then presented deity and working virtue. By means whereof, because unto Mercury (of whom we now entreat) they attributed these natures, as that he sometimes was taken to be the god and patron of gain and profit, sometime of eloquence, and sometime also of theft, subtlety, and deceit, they have depainted him now in this shape and now in that form, and always diversly: but the truest draft and similitude of his portraiture is, wherein he is depictured and set forth as the messenger of the gods: of which office also there were two sorts held and observed among the gods, the one was executed by Mercury, and the other by Iris, between both which, all the embassages and errants dispatched wheresoever, were done and performed: only this difference there was, that Iris more particularly attended upon juno, and was for the most part commanded by her only, unless when the gods among themselves had intended to afflict mortals with pestilences, wars, or some other all ruinating mischiefs, than was Iris commonly employed in these fatal messages. And about other matters of sports, meetings, marriages, or pleasant affairs, Mercury was solely used and command- The Ancients therefore depictured his form in she likeness & shape of a young man without a beard, with two small wings infixed on the tops of his ears, his body almost all naked, save that from his shoulpers depended a thin vail, which wound & compassed about all his body: in his right hand he held a golden purse, and in his left his Caducaeus or Snaky staff: behind him was depictured a lively Cock, and with wings also on his heels: with the Egyptians his staff was thus described, He hath (say they) in one of his hands a slender white wand, about the which two serpents do annodate and entwine themselves, whose heads do meet together even just at the top thereof, as their tails also do meet at the lower end, and the one of them is a male, & the other female. And this depicturance with them was called Concordia, or Signum pacis. Whereupon afterwards it grew, that Ambassadors and great parsonages (employed in matters of state) carried always in their hands such like staff, and were also called Caduceators. Many who would have depictured the portraiture of Peace, have taken and set down this for the very same, adjoining unto it some certain branches of the Olive tree. Whereupon it is written by Virgil, Virgil. that Aeneas sending certain Ambassadors to the king of the Latins, caused them all to be crowned with green Olive branches. Statius also saith, That when Statius. Tidaeus' went to demand of Etheocles the kingdom of Thebes in the name of Polynices, he held in his hand an Olive branch, as a token of a peaceful Ambassador. And that (when he could not obtain his request and demand) he violently threw it from him on the ground, and in a furious manner stamped upon it with his feet, as the sign of a most fatal and bloody war, which afterward was prosecuted accordingly. But now, having taken this occasion to speak of the Olive branch, it shall not be much digression somewhat to touch the Statues of Concordia or Peace, who (according as Aristofanes delivereth) was framed in the shape of a Aristofanes. young woman, holding between her arms the infant Pluto, taken sometimes for the god of Riches, in that by Peace they are acquired and conserved, and by wars wasted and consumed. And this Peace was by the Ancients held to be a very special and loving friend to the goddess Ceres, from which two proceed the increases of fruits and corn, & all other nutriments whatsoever. And Tibullus thus speaking of her saith: Tibullus. All-plenteous, fair, and well-disposed Peace, In whom all learning finds eternal spring, Through whom Bellona's stratagems do cease, Thou wast the first of all that ere did bring The stiffnecked bull unto the crooked yoke, Making the fields yield plenty every where, Who with thy gentle mildly-gouerned stroke Exempteth all the world from further fear. By thee, all prospers well consern'd, and cherished, By furious war, all's lost, consumed, and perished. Whereupon Claudianus reporteth, that Ceres by no entreaties would marry her daughter either to Mars or Phoebus, being importunately sued unto by both of them: in that she held Mars as her professed and open enemy, and excepted also against Phoebus, for that with his over-ardent and fiery beams, her increases were parched, burned, and consumed. But returning to our first intended treatise, it hath been already spoken, that Mercury was depictured & drawn forth with two wings on the top of his ears, and also (as some hold) two lesser infixed on his heels, & with his white rod or wand in his hand, as Homer allegeth when he saith: that jupiter sent him to Calypso to release Ulysses and others of his company from these mischievous and devilish enchantments, and when he was sent also at another time to conduct Priamus through the Grecian camp to demand the body of his slain son Hector. And at another time when he was dispatched to Aeneas, then remaining and sojourning with Dido the Carthaginean Queen. And indeed generally of all writers he was described in that form: unto those feathers or wings so placed upon Mercury (who as I have said, is oftentimes taken for learning and eloquence) is compared and alluded the nature of speech, discourse, and words; in that they are no sooner pronounced and delivered from the prison: like mansion of the mouth, but they do as it were fly away, and are so suddenly vanished and departed, as if they had wings (as a man may say) to carry them away both out of sight and hearing. And in that regard Homer oftentimes calleth them winged or Homes. feathered words. Almost all writers agree, that Mercury was depictured with very long hair on his head, and that it hung down about his shoulders: whereunto also some hold, that his wings were fastened, yet Apulcius describes it otherwise, (when he writeth of Apuleius. the Comedy of the goddesses, striving for the golden ball) where he saith, that Mercury was sent unto them by jupiter, and that he appeared there like a very youth, hardly attained to full virillitie, and that he had very short hair on his head, which looked like the colour of amber, and was curled, and that for his vestures he had only a subtle & thin vail, composed of purple silk. Martianus Capella describes him to be young also, but of a marvelous strong & Martianus Capella. active constitution, and of a well disposed body, of well-knit artures, joints, and sinews, and on his chin saith he, begin to sprout forth and show themselves, certain young hairs of a yellowish colour. According to his opinion is Statius. But Lucianus describeth him without either his Caduceas, or any such wings Lucianus. so infixed upon him, or that he had any such yellow hair, but saith, that he looked like a lusty young man, powerful and vigorous, and that he was very skilful and well exercised in running, wrestling, and activity Philostratus. Whereof likewise Philostratus speaketh when he saith, that Palestra was the daughter of Mercury (which since we have entearmed by the name of wrestling) and that she was so indifferently form, that it was very hard to judge her either for a man or woman: for saith he, her countenance seemed both youthful & maidenly, her hair not altogether so long as a woman's, nor so short as a man's, her breasts were delicate and white, and yet small and slender, her general proportion every way pleasing, and yet nothing effeminate, and he describes her there, sitting in a green mead, holding between her naked breasts an Olive branch, grateful and acceptable unto her, in that the wrestlers (called also Palestrians, which did customably use those kind of exercises) used to anoint their bodies before they attempted their sports, with the oil of Olives. And thus Philostratus depainteth her, saying, that she was the daughter of Mercury, because it is read indeed, that he was the first inventor & setter up of those exercises of wrestling, leaping, & other active & agile performances. And for this and other causes the Ancients worshipped and adored as a god, Mercury, unto whom also, they attribute the first devising and finding out of Letters, Music, and Geometry. He was taken also for the god of Traffic & Merchandises, as that unto those kind of professors it is fit and necessary to have eloquence, knowledge, and subtlety of wit for the better managing & handling their deceitful affairs, whereupon Fulgentius Fulgentius. saith, That the wings so depictured on the heels of Mercury, signify the course of those that do traffic, which (saith he) is always uncertain and full of doubt, now prosperous, and anon unfortunate, and that they themselves are carried up and lifted up (as it were) with the wings of hope, and assurance of good success, and many times also despairing, & that they are continually vexed with un-assured thoughts, and disquieting vigilancy; the which thing the Cock, placed behind this god, doth signify & disclose, although with some it is held, that this Cock rather meaneth the watchfulness and waking studies of learned men, for so much as for those kind of men that professed letters, it was held an odious thing in those days to spend the whole night in sleep and drowsy cogitations. And therefore Mercury was often taken for that light of knowledge, & spirit of understanding, which guides men to the true conceavement of dark and enigmatical sentences. And yet notwithstanding, natural and seasonable rest and repose was altogether also in those times allowed as the refresher of men's wits. Pausanias writeth (speaking of the Country Pausanias. of Corinth) that with the Trezemyans there was erected an altar, on which were performed & offered certain Sacrifices and oblations to the Muses, and unto Sleep, as joining them both together, & accounting Sleep to be a greater friend, and more agreeable to the Muses than unto any other god or goddess whatsoever, unto which Sleep also they erected Statues, Images, and Pictures, adoring him with great zeal, reverence, and veneration, as supposing him to be a great god, and the giver of ease and quiet, & the mittigater and allaier of great and heavy labours. According to Homer & Hesiodus, Sleep was accounted the brother of death, the which thing also the Images ensculpted in the curiously-engraved chest of Cipselus, lively explained, wherein was inchased and set forth the true resemblance and portraiture of a woman, of a most sour, louring, & sad aspect, something grown in years and elderly, who in her left hand held a young child, of a reasonable & ordinary beauty, and in her right arm another child of a most swartish, black, and dull complexion, having his legs and arms growing marvelous crooked; both these children were cut out and fashioned with their eyes shut, the first was Sleep, and the other Death, being both brothers and twins: the woman that held them so in her arms, was Night, and mother unto them both. This Night also hath been defigured by the Ancients in form of an old woman, having two great wings growing on her shoulders, all coal-black and spread abroad, as if they seemed to offer a flight, and that she is drawn also in a chariot, whose four wheels are made of Ebony. Boccace saith, That the wheels thereof signify the four parts of the night so divided and distinguished by Martiners, as also of soldiers upon their guards. And he there also affirmeth, that she looketh with a very heavy and sad countenance, but her upper garment or vail being of a black substance is notwithstanding depainted and adulterated with sundry spots of silver, made to the true assimilitude and shape of stars, which (saith he) is alluded to the beauteous ornament of the heavens. Tibullus saith, That the Night like a grave Matron is always attended & waited upon with all her children, which are said to be, Death, Sleep, the Stars, Melancholy, and many others. Philostratus in a Tablet (which he Philostratus. made for Amphiarus) depainteth there the portraiture of Sleep in the shape of an aged woman, all lazy, slothful, and sluggish, and that she was habited with two several vestments; that above was white, and the other under that, all black, by the one is understood the day, and the other the night: & she held in one of her hands a horn, from which she seemed to pour forth upon mortal men the seed of rest, ease, and quiet. Ovid describing her place of her habitation, ovid. saith, That she dwelleth with the Cimmerians (people which by reason of the absence of the suns illumination) have continual darkness. Homer setreth Homer. down her dwelling place to be in Lemnos, an Island embraced by the Egean sea. Statius saith, That she Statius. abideth with the people of Ethiopia. And Ariosto writeth of her abode to be in the furthermost nook or corner of Arabia. But Ovid (as I have said) speaking of her habitation to be with the Cimmerians, saith also, That the bed she resteth upon, is made of the hardest and blackest Ebony, covered all over with black vestures or attillatures, & that on the top of the bedstead are framed forth in most excellent and curious manner, an infinite multitude of dreams, of diverse and several natures figured out and exposed. But of this it shall be sufficient to have said thus much, reverting my pen to the perfecting of our former matter of Mercury. It is read therefore, that unto the Statues and Images dedicated unto Mercury (those especially which were erected in public streets and high ways) it was the use and custom for every passenger that passed by, to throw stones, sticks, or other such like, according as upon the first view, or by chance they happened upon them, by reason whereof, about those Statues in very short time, were raised very great hills only of stones: by which is either signified, that the gods (so adored in those days) were to be reverenced and worshipped with all those things, which at the first sight presented themselves, thereby offering them up (as it were) as an oblation unto them; or else it did mean, that Learning, Discourse, and Knowledge, is compacted and made of little parcels and pieces of phrases, figures, and sentences, as that hill was grown to mightiness & huge proportion, by heaping and entermingling of those little stones so particularly gathered together, and accumulated by the passengers. The Ancients also have ascribed unto Mercury the charge, care, & protection of shepherds, which Homer likewise seemeth to confirm, when he saith, that Phorbus was the richest in cattle and herds of beasts of all the Troyans' whatsoever, whom Mercury (saith he) favouring and affecting, had raised and advanced to that wealth and happiness. Pausanias Pausanias. writeth, That in a certain Provine of Corinth in a high way, was erected an Image or Statue of Mercury, wholly composed of brass, at whose right side was depictured forth a Lamb, lying on the ground. The same Author also saith, That there was another of the like held in great reverence among the Tanagreans, people of Beotia, on the shoulders of which picture was drawn forth, sitting, the portraiture of a Ram with golden horns, and the reason of it was, in that (as they held) Mercury was seen to go in such sort with a Ram on his shoulders, round about the walls of a City in Beotia, when he caused a most grievous and infectious pestilence to cease, which had almost perished and consumed all the inhabitants of that city. Whereupon it was always afterward observed, that upon the celebration and solemnizing of the feast of Mercury, there was appointed a beautiful young man, who should that day three times go round about the walls of the city, with a Ram on his shoulders. Pausanias speaketh also of another kind of Pausanias. Statue, which was brought from Arcadia unto Rome, and there erected in the temple of jupiter Olympicus, which on his head had a helmet of engraven Steel, and over his shoulders was cast a Soldiers coat, who held also under his arm the shape of a Ram. Macrobius, who is of opinion, That by all the gods of the Ancients were understood the several virtues Macrobius. of the Sun, saith, that the wings so given to Mercury (as is before touched) do signify the swiftness and velocity of the suns expedition in the Zodiac. And that whereas it is written, that he slew Argos the guardian and keeper of the daughter of Inachus, transformed afterward into a Cow, he saith, that that Argos supposed to have so many eyes, is nothing else but the heavens, beautified with so many stars, which beholdeth and governeth the earth: which earth also the Egyptians in their sacred letters framed in the likeness of a Cow, so that Mercury (who is also oftentimes taken for the sun) thus killing Argus, is only the banishing, vanquishing, or putting to flight of the stars in the firmament, which (as it were) hide themselves upon the first appropinquation of the suns all glorious resplendency. Martianus saith, That Philologia entering into the second heavens, saw there coming towards her a Virgin, Martianus holding in one of her hands a certain tablet, wherein were intersected many descriptions, properties, conditions, and figures of Mercury. In the midst of which was lively proportioned a certain Bird of Egypt like unto a Stork, which with them was called lbis, and also the head of a young man with long yellow hair, & round about it seemed to twine two young Serpents. Under that was drawn a white wand all gilded at the top, in the midst of it of a greenish colour, and towards the end coal black. On the right hand of it was depictured a great shell of some strange fish, and also a Scorpion: and on the left side was depainted a Goat, & a little bird, much like unto a Sparrow-hawk: all which depicturances contain within themselves the mysteries and dark meanings of the Egyptians, with whom Mercury was worshipped & adored under the name of that god, which with them was called Anubis, and was depictured also with his Caduceus, as Apuleius likewise (where he writeth of Apuleius. certain tales of those people which traveled with Isis) depainteth him. And saith, that Anubis (which the Egyptians called Mercury) was setforth & depictured sometimes of a black and swartish complexion, sometimes also very beautiful, and of a fair aspect. And among some of them also they framed his Image, as having the head of a Dog, in his right hand holding a Snaky wand, and with his left shaking a greenebough of Palm. By the head of the Dog was understood the subtlety & craftiness which proceeded from Mercury, for so much as there is thought no beast to be so wise, capable, and wily as the Dog: Or else they so shaped him with the head of a Dog, for that (as it is written by Diodorus Siculus) this Anubis Diodorus Siculus. was the son of Osiris, who long before that following his father in the wars, showed himself so valorous and approved hardy, as that indeed after he was dead, he was worshipped & honoured as a god. And for that in his life time, he always carried depainted in his shield the portraiture of a Dog, defiguring the same also upon all his other arms, his Image or Statue was afterward in that manner drawn and set forth with a Dog's head, demonstrating also thereby, that he was loving, faithful, and obedient to his father, defending him always from all dangers, abuses, and perilous accidents, which also is commonly seen in that beast towards his master or keeper. There be some have written, that Mercury was taken & held for the very same as Hercules, or not much different from him, as his Image or Picture held among the French men manifested, which people likewise adored him as the god of Wisdom & Eloquence, and his Statue was thus composed: There was hewn and cut out with most exquisite skill and care of the workmen, an excellently well-proportioned Image, in the similitude and shape of a very aged man, even decrepit as it should seem, and in the extremity of years, his head almost bald, saving that on the sides remained some few hairs, short, and curled, his countenance severe, grim, and sour, his complexion of a tawny and time-worne hue, his upper vesture was the skin of a Lion, and in his right hand he held an unwieldy and huge poleaxe, in his left hand an iron bow, and at his back hung a quiver of steele-headed arrows, to the end of his tongue were fastened and annexed many small chains & links of gold, with which he seemed to pull and draw unto him infinite multitudes of men of sundry Nations, which were also tied and fastened to those chains, and yet of themselves seemed voluntarily to follow him, the picture looking always backward to behold such innumerable troops flocking towards him. And this piece of work was framed with inexplicable & rare perfection of knowledge, beautified & adorned with delicate politure and true couching and conclausture of those hard and almost impenetrable stones. By the description and setting forth of which, is discovered and unripped (as it were) the all-drawing force, and attractive power of eloquence, so attributed & ascribed by these people unto Hercules. In framing him old and in years, is understood, that in men of experience and long studies, eloquence is of more virtue and power, as attained unto naturitie of perfection, being indeed raw (and therefore not well digested) in younger years which of necessity must want judgement and a settled experience to adjoin unto it, by which it is made more forcible, prevailing, and gracious, as Homer at large & copiously speaketh thereof in his commends and praises of Nestor. From whose mouth (saith he) most fluently rushed forth streams of dulcet honey, and whose pen distilled sugared drops of delicious sweetness, and whose works and fruits so complete & adorned with golden sentences, assuageth the malice of time, and mitigateth and allaieth her spite of forgetfulness, whose perpetuity is engraven in the brasse-leaved books of never-dying memory. And thus much concerning the Statues, Images, Pictures, and Descriptions made of Mercury, held among the Ancients to be the god of craft and eloquence. Minerva. IT is manifest, that the knowledge of never so many things without either a grace, or a certain kind of pleasing delivery of the same, is not absolutely exquisite in praise; yet merritting due commends, though not in the excellency or height thereof: so likewise to speak much, and to enter into the handling or discourse of many matters for one that knoweth little, & is but slightly traveled in the truly-conceaved paths of literature; not only discovers an ineducated rudeness, and lame ignorance of letters, but oftentimes induceth unto himself danger, and may offend very highly, as Marcus Tullius at large and learnedly hath written. As therefore among the Ancients Mercury was taken and held (in respect of his mellifluous and honny-dewed tongue of delivery) for the god of eloquence: so likewise was Minerva reverenced and adored amongst them, for the Queen and Goddess of Wisdom, Learning, and Knowledge. And to let us understand, that it is requisite (as before is something touched) to know very well what we undertake to speak and discourse of, and to apprehend a right conceavement what we suppose we know indeed, to argue with short and pithy disputes, thereby to pull on attention, and avoid the misery of being thought to be tedious; to contend mildly, and lastly, to write methodically, and with a good grace, (being indeed a special introducement of a reading spirit) the Ancients have thought fit to conjoin the Statues of this god & goddess together, as between whom rested a kind of Sympathy and concordance of dispositions, and they called it by a Greek name, Hermathena, for that the Grecians entearmed Mercury Hermes, and Minerva they called Athena. And they used to erect this Picture or Image, always in schools, intending thereby to put scholars in mind, that they ought to embrace knowledge with eloquence, making thereof a composed meddling and entermixing, as that by the one, the other received far greater virtue, grace, and perfection by the combination of both their powers together. And it was held among the Ancients, that Wisdom and Knowledge was not only necessary, and to be acquired solely in Cities, and in private & domestical governments, but also to be entertained & embraced abroad in the wars, among Generals, Captains, and all sorts of commanders: therefore they attribute unto Minerva the care & charge of the wars, and depicture her in her Statue all armed like a valiant commandress, as it is recorded that she showed herself very gallant, valorous, and forward in the wars, held between the gods & the Giants, wherein (as it is written with some) she hand to hand slew Pallantes the most fierce, terrible, and mightiest of them all. Whereupon she afterwards got the name of Pallas, and was so entearmed. But other writers affirm, that she was called Pallas, for some other reasons, whereof it shall be now needless to speak, only it is sufficient, that they all agree, that Minerva and Pallas were all one and the same. Many have written also, that Bellona was goddess of the wars, and the same as Minerva, but by their Statues and Images dedicated unto them, these differences do appear: By Minerva was understood and intended the wise counsels and advised prudency of Captains and Officers, in managing their military affairs: and by Bellona were meant all bloody stratagems, massacres, surprises, executions, and fatal meetings of the enemy whatsoever, and therefore she was depictured to hold in one of her hands a whip of redhotyron strings, and in her other hand a great earthen basin, filled up with congealed blood, she was held also to be the goddess of wrath, fury, and anger, and many times depainted with a trumpet at her mouth, as she that gave the sign of battle, and of general encounters. But most writers do agree, that she was most commonly depictured with a flaming firebrand in her hand, for that the Ancients (as it is read with Licofrones) before the use of the Trumpets was found Licofrones. out, when they intended to give a signal or token of battle, accustomed to send a slave before the camp of the enemy with a flaming torch or firebrand in his hand, the which after that he had shaken three times in his hand, would throw it down towards the face of the enemy, and presently after begun their battle & furious encounters on both sides. Claudianus & Statius do report, that this Bellona was the first that was seen to carry in her hands this fiery token of fight. And thus much shall suffice for her description as she is taken for Bellona. Minerva by most writers was depictured in the shape of a young woman, of a lively and fresh countenance, yet something threatening and angry in her looks, her eyes were very fix, assured, and steadfast, and much like the colour of a bluish green, or that of a troubled sea, and she was armed complete at all pieces, with a long spear in one hand, & on her other arm a shield or target, made of the purest Crystal, on the top of her helmet was placed a garland, made of Olive branches, and hard by her side were drawn forth, and portrayed two young children with naked knives in their hands, seeming (as it might appear by their looks) to menace one another, the one was called Fear, the other Horror, as that those two always waited, and were conversant in wars and bloody controversies. Whereupon Statius (writing that Mars Statius. commanded by jupiter to set wars and quarrels between the Argives and Thebans) saith there, that Mars sent before him those two, Fear, and Horror. Pausanias writeth, that the picture of Fear was shaped forth in several forms by the Ancients, as that Pausanias. sometimes it was made with the head of a Lion, terrible and furious; which manner was used much by the Grecians, and which form was engraven on the shield of Agamemnon: with some other it was framed with the face and body of a woman, but of so ugly and deformed countenance as is possible to imagine. The Corinthians dedicated this picture so made, unto the sons of Medea, slain and murdered for bringing such fatal gifts to the daughter of old Creon, whereby she and all that regal family perished, and were for ever extinct. The Olive tree was consecrated to Minerva, for that (as Virgil saith) the Athenians used to crown the Virgil. heads of Conquerors and triumphant commanders, with garlands thereof. Many writers do disagree in the description of Minerva, and especially those of Greece. Touching the birth of her, it is written, that she was borne without a mother, and that she issued and came forth into the world out of the head of jupiter (according to the opinion of all fantastic Poets.) By which is meant & understood, that all human knowledge and understanding proceedeth from the superior and divine guidance above, whereby these intellectual parts become celestial, and despisers of terrene delights. But Martianus interprete it to the disgrace of women, (being indeed a great and sore enemy unto all that sex) but (his exposition being too severe and rigorous in that behalf) it shall not be pertinent further to declare it. Whose opinion also Aristotle himself something embraced, affirming (being too much opinionated therein) that as Minerva Aristotle. was borne without a mother, so all women generally are of themselves without wit, knowledge, secrecy, or assured constancy: but such invention proceeds only of malice, and some other seed of rancour, which was indeed irradicated in his breast against that praiseworthy sex. Wherein I dare in some sort contradict Aristotle, in that (it is apparent) that there are in the world women of as great spirit, wit, capacity, and settled resolutions as most men are, and are as eloquent in delivery of their thoughts, & as scholarlike in choosing fit and significant words, in composing & annexing their pithy, sententious, and well-placed phrases, as most men are whatsoever (exempting some famous professed Doctors, and daily Students.) But returning to Minerva, the Ancients (as I have said) framed her Statue to be all armed throughout, in the fashion of a most valorous and hardy warrior: & she wore on her head a wonderful rich helmet, all made and hammered of massy gold, which with the beauty thereof shined most gloriously, sending forth a most excellent lustre, and delicate transparency. Homer Homer. saith, That by this helmet so infixed on her head, is signified, that the wit and policy of man (which always resteth in the brain of the head) is (as a man may say) so armed, and at all times provided & ready, that it descendeth the body from all eminent dangers, mischiefs, and inconveniences, & that it doth shine, & is made beautiful with virtuous & worthy works, studies of contemplation, and divine meditations. The same Homer saith, That the excellent wit of man Homer. doth never discover all that it knows, nor yet leaveth all that it discourseth of, easily to be understood & conceived: wherein such words are compared to the doubtful answers of an Oracle, or the dark and intricate speeches of Sphinx: whereby belike it came, that in a certain part of Egypt, they placed in the temple of Minerva, the Statue and portraiture of this Sphinx, which the people there reverenced & adored, believing it to be the goddess Isis. Pausanias (speaking of the Athenians) saith, That Pausanias. there was in that country a very stately, and curiously built Image of Minerva, which had engraven on the top of the helmet the shape & form of Sphinx, and on both sides of it were cut out & carved the portraitures of two Griffins, which are held indeed to be neither beasts nor birds, but do equally partake of both kinds, for they have the upper part (as the head, neck and wings) of an Eagle, and the rest of their bodies shaped to the true similitude of Lions. These strange form beasts are found to remain (though Pliny sets them down as fabulous) in the furthermost parts of Scythia, where (as it is written) are certain mines of gold and silver, which these Griffins do continually guard and keep, so that the people of that Country, being called Arimaspes (which as many writers affirm have but one eye in their forehead) cannot without great danger and hazard of their lives dig or search for any of that gold. On the top also of that helmet so made for Minerva, someimes they placed the form of a Cock, as in one part of Greece (inhabited by the Eleans) there was such a Statue erected & made by Phidias, which was wholly framed of gold and ivory, which was so consecrated and dedicated unto Minerva, because that bird of all others is most fierce, bold, and hardy in his fight, as likewise in Captains and men of war, is requisite and required: or else it did demonstrat thereby the vigilancy and wakeful cogitations of great commanders and wise Governors, in whom is required great foresight, watchfulness, & care. And herein I must somewhat digress from this treatise of Minerva, to observe my Author, who in this place hath inserted some few capitulations of other abstracts, the first beginning with the descriptions of Veritas, or Truth, with the explications thereof. It is written with many Authors, & especially with Hypocrates, that the effigies and portraiture of Truth Hipocrates. was framed in the due similitude & likeness of a beauteous young woman, attired with very grave & modest habiliments, and yet for that kind of elderly habit, very rich and costly. And the same Author also depainteth there the shape of Opinion, likewise resembling a young woman, not altogether so fair & lovely, and yet not deformed or ill proportioned: who (saith he) seemed rather impudent than modestly bold, in all her demeanours, with her hands reaching forth to take and receive whatsoever is offered and presented. Philostratus (speaking of Truth) saith, that she remaineth in the cave of Amphiarus, clothed all in white garments, glistering, and of a beautiful hue, where also she was taken and supposed to be the mother of Virtue, which Virtue, the Ancients reverenced and worshipped as a sacred Goddess, & consecrated many Temples, Statues, and Altars unto her, whose Image they erected directly before the Temple which was dedicated unto Honour, meaning thereby, that none could enter or have access thereunto, but by means of the other, and that there was no way or means to get true honour, but by the way & line of virtue, as that honour, dignity, and advancement were the rewards and recompenses of virtuous and well-governed actions: and this picture of Honour also (as divers writ) was oftentimes set forth with two wings on the shoulders thereof, intending & unshadowing thereby, that honour and glory do as it were lend wings unto men of virtue and merit, to lift up and advance themselves above the ordinary pitch and seat of vulgar and desertless people, even to the wonder and admiration of all men. Lucianus speaking of a certain Temple dedicated Lucianus. unto Truth, saith, that in the midst thereof was erected her Image or Statue in the form of a young woman, all sorrowful, sad, and discontent, habited in unseemly rags and base attire, and (as it should seem by certain superscriptions over the head) she complained, that she was ill-intreated, abused, & wronged by Fortune. In many places (especially in Greece) Virtue hath been shaped forth in form of a Pilgrim or traveler, in that she findeth no resting place, secure abode, or certain habitation, being sometimes vexed & oppressed by the government of Tyrants, sometimes of Usurers, and avaricious commanders, sometimes by luxurious Rulers, & sometimes also by the fury and chances of wars, intestine seditions, & civil broils. Sometimes she is defigured forth like a grave and austere Matron, sitting upon a four-squared stone, all solitary, pensive, and melancholy, and leaning her head upon her knees, as though she seemed weary of her life, being so full of crosses, miseries, and perturbations. It is written with Zenophon and Marcus Tullius, that Hercules when he was in his adolescency, and Zenophon. prime of his blooming days, wandering by chance in a desert and unfrequented wood, came where two several ways divided themselves in two contrary courses, the one leading directly into the wood, and the other inclining on the one side thereof: Hercules as uncertain which of these two he should take, stood pondering and considering of the choice, he had not long stood thus revolving within himself, but there appeared before him (all on the sudden) two women, the one of which was called Pleasure, who indeed was wondrous beautiful to the eye, and of a lovely aspect, wanton in her demeanour, and exceeding pleasing in all her gestures, and she was appareled with very glorious and gorgeous habiliments, whose eye-dazeling brightness amazed Hercules with huge admiration thereof, she was so adorned and decked with resplendent jewels, and glistering stones, & this woman seemed to persuade him to take the way of sensuality & delights, which at the first entrance appeared unto him very large, fair, and easy, beset with very pleasant and green herbs, and diverse-coloured flowers, but towards the end it grew very straight, stony, rough, and full of sharpe-pricking thorns: the other woman (somewhat more grave & settled in her countenance) was called Virtue, who was clothed with very simple and mean garments, and she with her finger pointed unto that way which she would wish Hercules to take, which indeed at the beginning showed itself very narrow, full of rocks, and steepe-ascending banks, very crooked, and almost inaccessible; but after towards the midst it showed very pleasant, and at the very end of it was a most delicate green mead, all beset and enwalled with trees of the rarest and daintiest fruits that could be wished for, the vale itself all bespangled (as it were) with field-flowers of sundry sorts and colours, intermixed with the odoriferous rose, gillowflower, marigold, & pink: through the midst of this green plot, glided and stole along a soft-murmuring crystal spring, through the purity of whose clearness (by means of the reflection of the suns beams) an infinite number of golden hewed pebble stones, danced as it were, & leapt on the sands, as moved and stirred with the swift-paced current of that faire-running water: and unto this path Hercules betook himself, labouring & striving very eager to pass in at the first entrance, which at the length, with continuing and laborious endeavours, he recovered, & so attained to that delicious & beautiful meadow, which his choice so elected, afterwards purchased unto him everliving fame and glory, registered by time in the brasse-leaved book of endless perpetuity. The Ancients also made and dedicated Images and Statues for the adoration and worship of Honour, which (as Alciatus giveth us to understand) they framed Alciatus. in the shape of a little child, clothed and appareled with a purple garment, having a garland of Laurel, wreathed about his head: with whom was depainted to hold hand in hand the god Cupid, who seemed to lead and guide the child unto the goddess Virtue, which was depictured right over against it, hewn forth and engraved with exquisite and rare intaliature. Among the Ancients likewise was reverenced and adored as a great goddess, the Lady Volupia, Volupia the goddess of pleasures. which they held to be the goddess of pleasures and delights: and her Statue was depainted, as having a pallid and lean countenance, yet sitting in a pontifical and majestic chair, all embroidered and embossed with stars of refined gold. And under her feet was drawn out the picture of Virtue, looking as though she had been dejected, trodden down, and despised by her. It is written with Pliny (as also Solinus and Macrobius Pliny. affirm the same) that in a certain temple dedicated unto this goddess Volupia, was cut out with egregious skill of the workman (as sitting upon an Altar) the goddess Angerona, looking with a heavy and sad countenance, which also was framed with her lips tied together, and fast conjoined, to show us thereby, that in all pleasures or other mattets whatsoever, it behoveth us to hold our peace, & to keep silence. Macrobius expounds it thus, that whosoever knoweth how to use secrecy, silence, and to dissemble his griefs, and discontents, shall in the end overcome them, and shall lead a most pleasant, easeful, and quiet life. The Egyptians did much reverence and worship their god of Silence, which with them was called Harpocrates, and according to the Greeks', Sigaleon: whose Statue and Image (as Martianus and Apuleius Martianus. record) was made in the likeness of a young child, who close to his lips held one of his fingers, as a sign of secrecy. Whereupon it comes, that the same fashion is now also observed when men would signify by signs, that a thing should not be unrevealed or spoken of. Sometimes the portraiture of this God is drawn without any face at all, all covered over with the skin of a Wolf, on which were depainted as many eyes and ears as could be inserted thereon: signifying thereby, that it was needful to see and hear much, and to speak little, in that he that speaketh not, offendeth not. By the Wolves skin is understood the property of that beast, who when it hath stolen any prey, presently conveyeth himself away, and runneth with such heed, fear, and quietness, that he dares not in all that time so much as draw his breath, or pant, with such sly secrecy doth he escape and steal away. But now it is time to return to our first entreaty of Minerva, whom (as I have already said) the Ancients all armed, with a Spear or Dart in one hand, and a Crystal shield in the other. By the shield (in that Minerva is taken for Wisdom and Knowledge) is understood the roundness and compass of the world, governed with wise decrees, politic laws, & discreet commandments. By the Dart or Spear, is unshadowed the force, virtue, and power of wisdom, & that the words and speeches of a learned man do prevail, and are effectual throughout the whole world: or that the sharpness and vigour of an excellent wit, & all-apprehending capacity, is able to penetrate & make entrance into the hardest and obscurest enigma whatsoever; as the Dart being furiously delivered from the hands of a powerful body, pierceth very deep into any hard ground or other metal of good proof or resistance. Pausanias writeth, that in a certain place of Greece was erected a most huge and great Colossus, out of which was cut forth and carved the picture of Minerva, sitting as it were on a little stool, & drawing forth small threads from a distaff: for that the Ancients supposed her to be the first inventresse and deviser of spinning, as also of weaving in silk, and other like inventions. They attribute also unto her the first finding out of almost all kind of Arts and Sciences: understanding thereby, that the wit and invention of man (for which Minerva, as I have said, is taken) is the beginner and discoverer of all sorts of trades, fashions, sciences, or professions whatsoever: touching which the Poets do feign, that Prometheus with the help of Minerva went up to the higher heavens, and stealing away some part of the fiery chariot of the Sun, gave and bestowed it on men below, whereby afterwards they contrived new arts, and mechanical tricks of cunning and skill, every one after his own manner, devise, & humour: in working of which arts (as Pliny writeth) is required two things, the first is Wit, and Conceit, and the other, Heed, Care, and true effecting of what is proposed: the first is meant by Minerva, the last by Vulcan (which is as much to say as fire) for under the name of Vulcan, we oftentimes read the nature of fire to be understood, being the instrument and means to form and fashion almost all things whatsoever. Many writers have described the portraitures of Vulcan and Minerva both in one Statue and Image, as Plato in one place saith, That these two were equally supposed to be the gods and protectors of Athens, Plato. for so much indeed as in those times the study and practise of Sciences, was no less used and followed than the profession and inward exercises of letters and learning. Others writ, that Neptune and Minerva were the joint-protecters of Athens, so appointed by the order and decree of jupiter, whereupon the Athenians stamped and imprinted upon their coin the picture of Neptune's Trident, and on the other side the portraiture of Minerva. But (as I said before) Vulcan was many times understood for fire, or at the least for the force, property, and nature thereof, as Eusebius in many places alloweth. Alexander Neapolitanus reporteth, that in one place of Egypt was erected the Statue of Vulcan, Alexander Neapolitanus. which held in one of his hands the true and lively proportion of a certain beast, which we call a Mole, and in his other hand a thunderbolt: and the Egyptians so placed a Mole in his hand, for that they supposed that Vulcan had sent into one part of Egypt infinite and unspeakable numbers of Moles of purpose to eat, gnaw, and destroy the saddles, bridles, targets, and such like furniture made of Leather, belonging to the Arabians their enemies, who then were entered into their Country with huge armies of soldiers, to overrun and depopulate the Country, which notwithstanding afterwards by the innumerable swarms as it were of these Moles, (so noisome and offensive unto them) were constrained to retire, leave, & abandon the country: which thing is not altogether unlikely, for so much as many authentic and approved Authors have verified the like. Elianus reporteth, that the roots of trees and Elianus. herbs in certain parts of Italy, were eaten and destroyed in such sort with multitudes of Rats, that the inhabitants in the end (although they daily endeavoured to kill them) were notwithstanding for penury, feign to leave and forsake their Country. Marcus Marcus Varro. Varro writeth, That there was a Town in Spain situated on a sandy ground, which was so undermined by Coneys, that in short time it sunk, and was utterly decayed. Neither have these chances happened only in wild Countries and many continents, but in places also environed with the sea, as that it is written, that one of the Isles Cyclades, called Giare, was by the over-abundance and multitudes of Rats and Mice, left void and destitute of inhabitants, being so tormented and annoyed with them, that very necessity caused them to forego their Country. It is also reported, that in France a very famous town was by the said vermin (so abounding therein) left void & unfrequented of any Inhabitants. The like chance also (as it is written) happened in a certain country of Africa by the swarms of Locusts and Grasshoppers. Pliny reporteth, That in a certain Province adjoining to the confines of Aethiopia, Antinous, and other small vermin, exiled thence all the inhabitants thereabout. The people of Megaris in Greece, were constrained by bees to leave and forsake the country. Theophrastus speaketh of another Country, which was destroyed by Palmers, which are little worms, long and rough, having many legs, and in Latin may be called Bruchi, Camp, or Multipede. Antenor writing also of the Isle of Crete, saith, That a certain multitude of Bees, chased out of a great City all the inhabitants thereof, using their houses in the stead of hives. But returning to our former matter, which was, that the people of Egypt verily believed, that those Moles were sent by Vulcan into their Country to destroy and drive away their enemies the Arabians, then entered into the land: It is credibly written by Plutarch and others, that the people of Arabia do at Plutarch. this time infinitely abhor & hate those kind of beasts, and do lay all plots and devices to kill & destroy them wheresoever they hear them to remain, which kind of vermin also the Ethiopians, & especially the conjurers of Persia hold an opinion to be very odious & displeasing to their gods. But it is not written, that the Egyptians believed that Vulcan should send them those Moles, nor what reason moved them unto that conceit in the embracing of such opinion: but it is so recited as is before spoken of by that Author Alexander Neapolitanus, without any further explication of it. Although with some writers it is thus expounded: By Vulcan (say they) is meant the dryness and extreme heat of that season, which was summer: or else indeed the natural dryness and warmth of that Country of Aethiopia. And Pliny writing of those vermin saith, they do increase and multiply in most abundant manner, always coveting those places, which by the ardent fury of the suns virtue, become dry, sandy, and crazed, as likewise most of the country of Aethiopia is, and further expositions are not found to be delivered by any Writers, touching that opinion and conceit of the Egyptians. The opinions and writings which the Ancients have made of Vulcan, remain diverse & many, and in that respect he is shaped forth sometimes in this form, and sometimes in another: with some he is depictured, standing, working, and hammering in a Smith's forge on the hill Aetna in Sicilia, framing thunderbolts for jupiter, and fashioning arrows for the god of love and was taken to be the rarest workman that ever lived, unto whom when the gods had any occasion to use such manner of weapons, they presently repaired: as Thetis went unto him to desire him to forge an armour for her son Achilles, and Venus for her son Aeneas. Some depicture him lame of one leg, and of a very black and swart complexion, as one all smoky, & of a general ill-shaped proportion of all his lineaments. It is not read, that unto Vulcan were appropriated any beasts, plants, or trees, as unto all other of their gods, only Elianus writeth, that the Egyptians consecrated Elianus. unto him the Lions, in that those beasts of all other are most hot, dry, & fiery by nature, by which abundance of heat within their bodies, it comes to pass, that they do so exceedingly fear and are astonished at the sight of fire, which they can by no means endure, but run from it with great affrightment. It is read also, that on the hill Mongibell in Sicilia there are certain great dogs, which do there guard and keep the Temple of Vulcan, which is seated hard by a woods side, adjoining to that Mountain, and the people thereabouts do worship and adore Vulcan in that Temple, and in those consecrated woods and bushes. It is written by the Poets, that Vulcan was the husband of Venus, as lawfully married unto her, and that they are always depictured together, as accompanying one the other. By which is understood, that the generation and birth of creatures (meant by Venus) cannot be effectual without a moderate heat & warmness (which is also understood by Vulcan.) Some also do adjoin Mars as the companion to Venus, meaning by him the heat of the Sun, whereupon the Alcitans (people inhabiting the furthermost parts of Spain, as Macrobius reporteth) made the Statue and Image of Mars, so adorned and beautified with the beams of the sun, in as lively manner as could be devised; which picture was there reverenced with wondrous zeal and adoration. Macrobius also saith, That the gods (being the substance of the celestial fire) were only different in name, and not otherwise: and that Mars was generally taken for that heat and warmness which proceeded from the virtue of the Sun. By reason whereof, the lively heat and blood which is within us, is easily set on fire & inflamed with anger, fury, and desire of war: of which things Mars also is held and supposed to be the god. And after that fashion the Ancients worshipped & adored him, dedicating unto him many sumptuous Statues, Images, and Pictures, and they shaped him of aspect, most fierce, terrible, and wrathful, with hollow red eyes, very speedy and quick in their revolutions, his face all hairy, with long curled locks on his head, depending even to his shoulders, of a coale-blacke colour, he stood all armed throughout, with a spear in one hand, and in the other a whip, and sometimes they depicture him riding on a horse, sometimes drawn in a chariot, whose horses were called Fear and Horror: And some other say, that his chariot was drawn with two men, which always accompanied him wheresoever he went, and they were called Fury & Violence. The which thing Statius imitateth when Statius. he saith. That jupiter sent for Mars, and commanded him to raise and stir up bloody wars and quarrels between the Argives and Thebans. And in this place Statius describeth the arms of this god to be these: He wore (saith he) on his head a helmet most bright and shining, and of so fiery a hue and glister, as it seemed there issued out of it great flashes of lightning, his breastplate was of solid gold, reflecting with a most glorious and eye-delighting lustre, and there was insculpt thereon many figures and shapes of most fierce and ugly monsters, his shield was depainted all over with a red or bloody colour, inchased also with most strange-shaped and deformed beasts, cut out and engraven with rare invention, & purity of workmanship, excelling in the topiarie art. And thus he road with aspeare and scourge in either of his hands, in a most costly and gold-embossed Chariot, whose horses (called Fury and Violence) were guided by the two churlish coachmen, Wrath and Destruction: directly before this chariot was depainted the portraiture of Fame, stretching abroad her wings, & seeming to proffer a flight, which at the first view, seemed to mount, and afterward to rove abroad, and search into all corners of the earth, and this picture appeared (a little off from it) to be very small, but coming near unto it, it was of a great bigness, which workmanship was performed with great cunning and precise curiousness of art. The Ancients also pictured this Fame in the form of a woman, appareled with a thin and sleightly-woven mantle of purple silk, which was close girted about her body, that she might with more swiftness run and scour through the Countries of the world, in both her hands she seemed to hold a crooked shell, long and hollow like to an instrument, which we call a Cornet, which she held to her mouth. With some she is depainted with two wings on her shoulders, and her face beset full of eyes, and over all her body were infinite numbers of ears, and tongues lively set forth and depictured, as Virgil most excellently hath delivered, who also saith, Virgil. that she flieth always in the night without taking sleep or repose at any time, and that she commonly seateth herself on the top of a high turret, where she uttereth and babbleth forth all that either her eyes have seen, or her ears have heard, being indeed so many, that nothing can escape them, whereby she was entearmed the tattling Lady, & mistress of news. But touching the former descriptions of Mars: It is written with some, that such his glorious and sumptuous chariot whereon he used to ride in the wanres, was commonly drawn with four mighty strong horses, which were so furious, hot, and proud, that even very fiery sparkles seemed to issue forth from their nostrils Isiodorus saith, That the picture of Mars was Isiodorus. oftentimes set forth and depainted, with the breast of it all naked and unclothed, to unshadow thereby, that in the wars and chances of danger, men ought not to be timorous, but should expose themselves to all hazardous and uncertain adventures whatsoever. Herodotus writeth, that the people of Scythia hung up Herodotus. a sword in the middle of a temple, and worshipped it as the Image of Mars, as people ignorant, how to represent the god of war otherwise. Statius describing Statius, the house of Mars saith, That it is built in an obscure corner of Thracia, where the people wholly give and addict themselves to wars and stratagemicall policies, and that it was wholly made and composed of iron, all rusty, black, and foul, and that the porters there which kept the gates, were called Horror and Madness, within the house inhabited Fury, Wrath, Impiety, Fear, Treason, and Violence, of all which, the governess and commandress was Discord, who there was seated in a regal and princely throne, holding in one of her hands a bright shining sword, and in her other a great iron basin full of human blood. Of this Discord it is written, that she was the overthrow and ruin of that famous town of Phrygia in Asia Minor, called Troy, & the reason (as some writ) was, in that she was not invited to a certain great feast made on the Mountain Pelion by jupiter for the solemnizing and celebrating of the nuptials between Peleus and Thetis, where almost all gods and goddesses whatsoever, were convented; and where also she appeared, but notwithstanding was commanded by jupiter to departed from that marriage, and not allowed to be at the solemnisation thereof: and this great meeting was not ten days before the contention between the three goddesses for the golden ball, ended and decided by Paris, which proved the destruction of all the house of Priamus, and slaughter of the Troyans'; for of this marriage was begotten that ever-famed knight Achilles: but as I told you, because Discord could not be admitted to this feast, prepared only for merry, pleasant, and for familiar agreements, she afterward raised such mischievous occasion, and so laboured day and night in her devilish plots, that by her means grew that long-continuing war and enmity between the Phrygians and Pelasgians, prosecuted, maintained, and ended, by the prowess of this new-born child Achilles. Virgil saith, That this Discord was by many writers framed and set forth in the likeness of one of the furies of hell: as likewise Petronius and Aristides affirm, saying, That she hath the aspect and look of an infernal hag, with hollow Petronius. and bleared eyes, far sunk into her head, from which evermore distilled down many watery drops, her lips are pale and dry, her teeth all furred with loathsome corruption, her breath all-infected, ill-savoured, and thick, her cheeks discoloured, wan, and thin, & that she stretched forth her long & lean hands, as ready to catch and take hold of any occasion proffered, in her breast she carried a naked knife with a sharp point, her legs were wondrous crooked, and little, as scarce able to support the burden of her withered body, for her garment she wore a mantle made of black rug; and thus Petronius describes her leaning upon a staff. Pausanias writeth, that in a lid of a chest given to Cipselus, was engraved & carved the combat of Ajax and Hector, performed in the presence of Discord, which (saith he) was an old and hard-favoured woman. Ariosto upon some occasion speaking of Mars (from Ariosto. whom now we have a little wandered describeth there his palace or court where he used to abide, saying, that through every part and corner of the same, were heard strange echoes, resounding most perfectly, which of themselves without any former speech, would yield forth voices most plainly and distinctly, which commonly were fearful shrieks, threatenings, and dismal cries: in the midst of this palace was erected the Image of Virtue, whose looks seemed to be sad and pensive, and her soul all sorrow-beaten, discontented, and melancholy, and she stood leaning her head on her arm in most distressful manner: hard by her was seated in a chair the picture of Fury, triumphing in joy, pleasure, and delight, and seeming proud with good fortunes, and happy successes. Not far from her sat Death, with a bloody and stern countenance, whose face was overwasht with blood, and hacked with many and cruel slashes, where upon a stately altar, he was offering sacrifices in goblets made with the skulls of men, and filled up even to the brim with human blood; which oblation was consecrated to god Mars, with coals of fire (which set on flame the sacrifice) fetched from many Cities, Towns, and Holds, burnt and ruinated by tyranny of the Wars: round about the Court were hanged up (as pictures to beautify the same) many famous spoils and glorious ensigns of victory, brought from all the parts & corners of the world: In his bed chamber were depainted forth with wondrous curious workmanship, fatal massacres, burning of towns, dismal slaughters of men, castles won by treason, murder, and villainy, with many such like all in row conjoined and set together. Unto Mars was consecrated by the Ancients, as grateful unto him, a Cock, either to show thereby the vigilancy and careful watch which should be in soldiers, or else (as Lucianus writeth) because that Alectrio (a soldier entirely beloved and endeared of Mars) was by the gods transformed and changed into this bird. Some also have appropriated unto him the wolf, being a most ravenous & devouring beast, and therefore attributed unto him; in that all soldiers and men of war, upon their first fury and heat are given much to spoiling and consuming of goods, ruinating and overthrowing all things whatsoever, that happen unto them in the pride of their choler, & first inflammation of their blood: or else because this beast (as I have in other places remembered) seethe most perfectly in the darkest night, as wise and provident captains and commanders ought to do, that is, that they with an all-foreseeing advisedness and circumspection, prevent and frustrate the secret, dark, and hidden plots, and close-contrived stratagems of the enemy whatsoever, for by the sharpsighted eyes of this beast is understood the farre-reaching capacity and witty brain of a politic commander, in discovering and seeing through the secret and concealed intendemennts of his adversary. And thus much shall suffice for the natures and properties of Mars, imposing also an end to the Statues, Images, and Pictures dedicated, erected, and consecrated to him, as also to Minerva, so taken by the Ancients to be the goddess of Wisdom, Learning, and of Wars. Bacchus. HIstories do deliver unto us, that this Bacchus (of whom we now entreat) was held among the Ancients in great repute and esteem for a most valorous, hardy, and well-approved Captain, performing in those his times many worthy, haughty, and gallant services, which gained unto him the report and title of a victorious and all-conquering commander: as Diodorus Siculus, and many other authentic Authors have written. But in the end, whether in regard of such his valiancy, or other particular property and knowledge, he was amongst others of their superstitious errors, canonized & worshipped as a god, dedicating temples, and erecting Altars and Statues unto him: among whom also he was known and called by diverse and several names, as sometimes Bacchus, sometimes Dionysius, & at other times Liber pater, & many other, and by reason thereof was sometimes depictured in this form, and sometimes in that shape, according to the several opinion of the people with whom he was so worshipped. Philostratus saith, That his Statue was framed in the likeness of a young man without a beard, of a corpulent & gross body, his face of a high colour, and very big, and about his head was wreathed a garland of ivy leaves, from his temples seemed to peep forth two small horns, and close by his side lay a certain beast, called a Panther. The which description made by Philostratus, is in some sort drawn from the Philostratus. nature and quality of Wine, of which indeed, the Poets feign that Bacchus is the god, for so much as he (as it is written) was the first that ever found out the commodity thereof, and discovered unto men (then abiding in ignorance thereof) the manner of gathering grapes from the vinetree, and to press and bruise them together, of whose juice and liquor afterwards Wine was made. But some affirm, that Icarus the father of Erigonus, first invented the making of Wine, and that it was first of all drunk in Athens, where he himself being drunk with the force thereof, was miserably slain by the people. And it is also written that in Italy Saturn was the first that ever instructed them in the true use of the grape, which he before had practised and learned in Crete. Plutarch saith, That in France one Arras an Etruscian was the first that caused it to be used. But concerning the truth of the first invention thereof, it is infallibly certain, that it was found out by Noah, which Lactantius and josephus affirm, beside, that place also in the nineteenth of Genesis approves it, which is sufficient warrant against all allegations whatsoever. jaques de Bergamus in his jaques de Bergamus. second book of the Chronicles of the world, saith, That No by this means found out the nature of the grape: No (saith he) on a certain day viewing and marking the feeding of beasts on a mountain of Armenia called Coricus, among the rest espied a young bull brousing on the berries of a wild vine, of which he had not long fed, but that he became exceeding wild, furious, and mad. No wondering at the force and effect of those berries, planted them afterwards on better grafts, and so had the experiment and trial of the virtue and property of them, of which presently after he caused Wine to be made, and for that cause, was among the Scythians called janus, which signifieth in that language, the giver of Wine. But proceeding with the depicturances of Bacchus, Claudianus saith, that his Image or Statue is made and set forth (as it were) all naked and without clothes, meaning thereby, that the fury and working power of wine over-abundantly taken, causeth a man to discover, lay open, and (as it were) make naked, any seceret or concealed thing whatsoever, which before that time with never so much labour, industry, and care, was kept private, close, and unrevealed: with some Bacchus is depictured in the similitude of a very aged man, anatomising and unshadowing thereby, that the excess taking of wine, hasteneth on, and is the cause of the sudden and untimely approach of old age, as debillitating and eneruating the contexed ground of our senses and sinews, with the sucking up and drying of the humidity and natural moisture of youth-maintaining humours: for so much as it is manifest, that the unexpected failing, and weakness of our senses, (by that means admitting a more feeble estate of our bodies) being old age, is nothing else but the absence and utter decay of a natural moistness within us, and a general siccitude throughout the whole composition of our bodies; which we seeking to recover and repossess, accept no means so fit, nor think any prescription so available, as the usual drinking of wine, wherein indeed men are infinitely deceived, and enveloped (as it were) with clouds and mists of blindness, and of error: for so much as though wine be in the first taste and receipt thereof into our bodies, something moist and engendering rheum and raw humours, yet it is in the operative virtue and power so marvelous hot and fiery, that it drieth up, and concocteth all the moistness and humidity whatsoever, before engendered and bred: for Galen (that ever-famous Doctor) saith, That the greatest Galen. drinkers of Wine, the more they drink, the more dry and thirsty do they find themselves, & by how much the more they think and do believe to quench and allay their thirst by drinking more Wine, so much do they increase and augment their dryness and desire thereof. Not much unlike that former description of Bacchus, was that depicturance which we read to be made of one Comus, held and reputed among the Ancients to be the god of Feasts, Banquets, and mirth-ministring conventicles: whose Statue or Image was likewise drawn forth and framed in the resemblance and likeness of a very young man, whose face seemed to thrust out a few small hairs, his countenance pleasant, gracious, and smiling, and his complexion rubicund and high coloured. And Philostratus describes him standing at the door of a great chamber full of guests, invited to a most sumptuous banquet, wherein was much drinking and feasting, with great excess, and too much superfluity, as solemnizing and celebrating the espousals of a new-married virgin: and saith, that he stood there leaning on a staff, with his eyes half shut, and half open, so that by little and little his head declined towards his bosom, and his bosom towards his arm, then resting on the staff, which was indeed very uncertainly placed: and thus between falling, and a weak supporting of himself, he reelingly wavered and moved to and fro: about his head (saith he) was wreathed a garland of smeet-smelling flowers, and also over most part of his body, at the one side of him was placed a great goblet of wine, and hard by that a musical instrument like to a Cymbal: the flowers so redemiting his temples, signify joy, mirth, and pleasance, and the instrument the lightness of heart, and contempt of sadness and melancholic cogitations: his pleasant, fresh, and lively countenance shows, that by the operation and stirring virtue of wine, men's spirits are awaked and made joyful, as without doubt a moderate and temperate receipt thereof, quickeneth & reviveth drowsy and drooping senses, infusing into their spirits a more lofty and aspiring thought. Pliny writeth, Pliny. that discreet taking of wine, increaseth & contexeth a man's forces and sinews, purifies the blood from congealed corruption, sharpens the sight, comforteth the stomach, procureth appetite, provoketh urine, nourisheth sleep, forceth vomits, purgeth melancholy, expelleth sorrowfulness of heart, and to conclude, exceedingly rejoiceth and doth letificate the spirits of men. Plato saith, That as rain temperately afforded, nutrifieth and giveth increase to all kind Plato. of herbage whatsoever, and that overmuch abundance thereof, and extraordinary inundations, destroyeth, drowneth, and spoileth them: even so wine taken with moderation, and discreetly, comforteth the heart and spirits, whereas overmuch used, it scorcheth, inflameth, and consumeth it: Apuleius Paniasis Apuleius Paniasis. (that writ of the divers operations of meats) saith, That one cup of wine a man may drink after meals with health, and the preservative means thereof, but the second quickeneth and provoketh venerous lusts, and the third bringeth shame, dishonour, & infamy. The Grecians never put any water into wine, but caused a little wine to be meddled with a great quantity of water, Hesiodus commandeth, that one cup of wine be intermingled with three of water. The ancient Romans absolutely forbade the use of Wine to any women or children, as Valerius reporteth. Pliny writeth, That wine was so highly forbidden in Rome, and with such severe penalties imposed on Pliny. the breakers of such law, that on a time a certain maid having stolen the keys of her masters wine-cellar, privily to have drunk and tasted thereof, (or perhaps a desire only to infringe the commandment, according to the humours of many of that sex) was for the same (without any further intent therein meant by her) adjudged by famine to lose her life, and that also not without the consent and well-liking of many of her friends, kinsfolks, and parents. It is written of Romulus, that when he had made any great feast or banquet, and invited many guests thereunto, would have great plenty of wine at the table, but would never himself so much as taste thereof, saying, that to morrow he was to determine of weighty affairs. It is read, that julius Caesar never drunk wine: and yet that famous Alexander, that true subject of warshystorians, almost never abstained it, but in the end it overthrew him, and deprived him of further use thereof. Anachrases saith, That Wine presenteth unto Anachrases. us three grapes, the first of pleasure, the second of drunkenness, and the last of tears, sorrow, and disgrace. Diodorus Siculus saith, That Bacchus was depictured among the Grecians in two several forms, the one of a very aged man with a very long beard, growing stiff and thick, the other of youthful years, of a pleasant and amorous aspect: by the first is unfolded the nature of wine, being immeasurably taken, which maketh men look furious, wild, and of a stern countenance, and by the second (as when wine is moderately and temperately taken) is meant, that it maketh men pleasant, discursive, and full of merry pastimes. Macrobius, who (as I have already many times Macrobius. remembered) always understood by the nature of such their gods, the several properties and virtues of the Sun, saith, That Bacchus was framed sometimes in the likeness of a young child, sometimes of a youth, sometimes at the full age and growth of a man, and sometimes in the form of one very aged and decrepit, with a long white beard, to signify that all these several ages and increases are seen to be in the sun, for in the time of the winter Solstitium, when the days do then newly begin to lengthen and grow longer, it may be said, that he is then a young child, daily increasing and growing. And that at the Equinoctial of the Spring he hath attained to the years of adolescency, and may be called a young man. Then afterwards at the Solstitium of the Summer, when days are fully at the longest, and can lengthen no more, he is said to be at the estate of entire virility and manly growth, and hath then a full beard, without further increasing or growing. But because after that time the days begin again to shorten, by reason of the suns withdrawing himself from our horizon, and obscuring his bright irradiance and glory from the world, he may be called an oldman, as shortening and lessening his days declining and drawing to an absolute obscurity and departure from this life, and thus Macrobius hath expounded his application. Diodorus Siculus describeth Bacchus with two horns on his head, which (saith Macrobius) signify Diodorus Siculus. the rays and beams of the sun, but Diodorus saith, That by them rather is unshadowed and intended, that Bacchus was the first that instructed and taught men how to till their grounds, by subiugating and coupling their Oxen for the performance thereof. Some writers understand by those horns so infixed on Bacchus, audacity, impudency, boldness, and fierceness, approved by the overmuch taking of wine, which makes men hardy and adventurous, as also impudent and shameless, as is generally affirmed by Philostratus, Festus Pompeius, Porphirio, Persius, and others that have writ thereof. Musonius a Greek writer Musonius. saith, That unto Bacchus were not only horns given, but that he was of many Poets described and defigured in the shape and likeness of a bull, the reason was, for that (as Poets deliver) jove (transformed into a serpent) lay carnally with his own daughter Proserpina, the which by him being great, brought forth Bacchus in the form of a young bull, whereupon with the Cizenians (people inhabiting the further parts of Persia) his Image and Picture was framed to the true similitude and likeness of a bull. But Theopompus and other writers say, that they gave those horns so unto Bacchus, in that in Epirus and Theopompus. many places thereabouts, were bulls of that hugeness and mighty bodies, that with their horns (being answerable also in bigness) the people there made them their great vessels to drink in, which there was a general cup or vessel throughout all those Countries thereabouts, and which fashion also spread itself afterwards into many other Countries round about them, among which they always used and accustomed to drink out of horns. The Athenians afterward taking hold of that custom and manner, framed their silver vessels and bowls wherein they used to drink, in the fashion and proportion of crooked and retorted horns. But it is understood with some, that such horns on Bacchus, signified certain few hairs, which from either side of the head were left growing in those days, which likewise now at this time the Priests and holy men of Armenia (and in many places of India) do use to wear, and observe, which do shave all the upper part and top of their heads, and also behind in their necks, (reserving only two mighty long locks, growing on either side before, towards their temples) which they used to bind with a fillet or lace very hard, and so made them to stand of themselves erect and out right. For which cause and fashion also Moses was said among the Hebrews to have had horns, and so was King Lysimachus with the Persians. Philostratus writeth, That Bacchus was oftentimes depictured and drawn forth in his Statues and Images, clothed with women's garments, and in effeminate habit, when he reporteth, that he went in such manner appareled, with a long purple rob, beautifully set forth and adorned with tires of silk, unto his love Ariadne, and that then he wore on his head a coronet of roses, curiously composed & made, his companions and followers also were all in like wanton and lose habiliments, fashioning themselves some like rural Nymphs, as the Dryads, Oriades, and such like; some like the sea Nymphs, as the Nereids, Sirens, and others; and some also in the shape of Satyrs, Fauns, and Silvans, and all these attended him, going to his amorous delights, and sports with Ariadne. The clothes and garments of women, so said to be on Bacchus, signify, that the inordinate taking of wine weakeneth and debillitateth the natural forces and powers of a man, making him feeble, unconstant, and strengthless, like a woman: or that (as some hold) he was so depictured, because on certain days of the year he accustomed so to habit himself, when those great feasts, which were called Bacchanalia, were solemnized and kept, at which almost all the women thereabout would meet, drinking and carousing in that abundance and immoderate excess, as they would become with the force thereof even furiously mad, brainsick, and wild, with dancing and leaping, singing loud canticles, beating one another, running among the woods, valleys, and mountains, and using all strange and rude gestures, and behaviours, worse than people extremely mad and lunatic. And in this manner almost all the hither part of Thessaly for the space of ten days used to banquet and riot, delighting in their barbarous customs, and uncivil observances. Pausanias writeth, that among the Eleans the picture of Bacchus was there cut out, as having a long Pausanias. beard, with a garment or gown covering all his body even to the feet, and that he held in one hand a hook or sharp sith, and in the other a goblet or bowl of wine, and round about him were depainted forth many vinetrees, and other fruitful and commodious plants. And with some he was called Bacchus Bassareus, by reason of that long garment which usually he wore, and which was called Bassara, so named of a certain place in Lydia, where those kind of clothes were made, or else it was so called of the skins of wolves, which those women in their Bacchinall feasts used to wear about their shoulders, for that in the Thracian language a wolf is called Bassara. Neither did those women use only the skins of Wolves, but of Panthers and Tigers also, which they carelessly would hang about their shoulders in their fits of drunkenness and fury, tearing up the grass and herbs with their nails as they went along, their hair hanging over their faces, which they set forth with diverse and sundrie-coloured flowers; over one of their arms they wore a garland made of ivy leaves, or the white Poppy, for that this Poppy was supposed to be an infernal flower, and growing on the banks of Acheron, and therefore the Ancients appropriated it unto the companions and followers of Bacchus, for that among some he was held also and taken to be the god of the infernal region, whereupon (as I have already very lately delivered) the Poets do affirm that he was borne of Proserpina, which was Queen of the lower kingdom, wife to Pluto, and daughter to jupiter and Ceres. It is written with Diodorus Siculus, that Bacchus was not always conversant and merry in drinking Diodoros' Siculus, and in feasts, but saith, that he showed himself in many services a very valorous & courageous captain, and followed the wars with great fortunes many years together, in which time, he would commonly wear for his upper garment the skins of Panthers, and such like beasts. He victoriously overcame in battle (saith Diodorus) many kings and great commanders, as Lycurgus Pentheus, and others, and also subjugated and reduced unto his command all the hither India, returning from thence with mighty triumph and victory, carried on the back of a huge Elephant, with all his whole army celebrating and extolling the praises and worthy exploits of their lord & commander. Neither is it read, that before his time there was ever any king or Perfect that ever triumphed in the wars, or was led home with such ceremonious signs and testimonies of victorious prevailement over his enemies. And therefore unto Bacchus, as unto the first triumpher, was consecrated the bird Pica, being a bird full of prattle, and apt to speak any familiar language, for that in those triumphs it was lawful for any one to reprove another's vices with any despiteful terms, or disgrace whatsoever, every one crying out, and objecting what might be said to the defence or denial thereof. The Ancients also have attributed unto this god the first innention and making of garlands, who also was the first that did wear any, and for himself he made them of ivy leaves, which afterwards was consecrated also unto him: whereupon Alexander the great minding to imitate him therein, caused all his army in his return from the conquest of India, to make them garlands and wreaths thereof. This plant or tree was for diverse reasons attributed unto Bacchus. Plutarch saith, That it hath in itself such a hidden Plutarch. and secret power and virtue, that being applied in a certain fashion, observed by the Physicians, it causeth men without either beer or wine to be exceeding drunk and giddy in the brains. Eustathius writeth, That ivy according to the Greek word Eustathius. thereof, which is Lisso, signifieth lust, or desire of carnal voluptuousness, and in that respect was given unto Bacchus, for that men being drunk and overcome with the braine-distempering fury thereof, are sooner drawn and inclined to those desires, than at other times. The Statues of Bacchus also was sometimes (as some writer's report) set forth and adorned with coronets made of the leaves of a Fig tree, in memory (as some hold) of a Nymph which was called Syca, which word with the Greeks' signifieth as much as Fico in Italian: which Nymph was entirely beloved of Bacchus, and metamorphised by the gods into that plant. As it is read also of Staphilis, a Nymph on whom Bacchus was likewise exceedingly enamoured, and who afterwards was transformed into a vine tree: so that it should seem from thence it comes, that these plants are so pleasing & grateful unto Bacchus. With some also he is crowned with the leaves of the flower Narcissus, and many other fragrant and sweet-smelling flowers. Whereupon Statius saith, That his Chariot wherein he was used to be drawn, was all adorned and beautified with flowers, herbs, and young plants. Boccace (by the Chariot which is so given unto him) expoundeth, that by the extreme taking of Wine, men's heads, and also their bodies go tumbling and reeling up and down like the wheels of a chariot: which saith he) being drawn with Panthers and Tigers, signifieth, that the working power of Wine maketh men seem furious, cruel, and terrible in their looks, and wild behaviours, according to the qualities of those beasts so appropriated unto him. Philostratus saith, That those Panthers are so given Philostratus. unto Bacchus, for that they are of a most hot and dry constitution, (as commonly the drinkers of wine are) and that they are light and speedy either in leaping or running, as men likewise find them more nimble and light when they are drunk and have somewhat overgone themselves in too much wine, than they do at any other time. The same Author also saith (in a certain place where he depainteth the ship of Bacchus) that the prow or forepart thereof was framed in the likeness and proportion of a Panther, round abound which were Cymbals and Shawms depainted, and played upon by many young men: in the midst of the ship was placed a long and straight tree, on the top of which were hung purple garments, woven with pure gold of Triolus, which the frantic women in the Bacchinall feasts used to wear, which also were depictured there with rare perfection of true cunning and workmanship: on both sides of the ship were set forth with great life many ivy trees full of berries, as also many vines, whose very branches with plenty of fruit, seemed to crase and break off from the stock, whose green leaves and new ripened grapes were depainted forth with unspeakable curiousness and labour. Towards the bottom of the ship was hewn and cut out a most lively and perfect fountain, flowing and streaming with pure Wine, whose sweetness certain men (most exactly drawn forth underneath it) seemed to taste, and eagerly receive, wherein was discovered by admirable skill of the workman, a most lively representation of an exceeding thirst and desire of drink: and thus Phtlostratus describeth the ship of Bacchus, whose very like by all descriptions and particular resemblances, was long time kept and preserved in Rome, in the temple there called La chiesa di Santa Agnese, and afterward called the temple of Bacchus. It is written of Bacchus by ancient Authors, that when he was a young child, the three fatal sisters compassed him about as he lay in his cradle, and cast over his face two most venomous and ugly serpents, which as histories mention, never offended him: from whence it afterwards grew, that the bacchinall women, in celebrating their rites and ceremonies, used to eat and devour young Snakes. And Catullus saith, that those frantic women in performing and executing Catullus. the ceremonious observances of their feast, used to carry in one of their hands some member & part of a young heifer, all mingled and cut in pieces: and the reason was for that (as it is read) Pantheus king of Thebes (being a great enemy to all those customs and fashions) despised and set at nought all such honours so dedicated unto Bacchus, neither would he admit by any means any such ceremony to be performed within his rule and government, who to derogate the more from Bacchus, and disgrace his observances, one day as they were busily employed in great reverence and zeal amidst their chiefest oblations, caused a mad heifer (or as Ovid reporeth, a wild Bear) to be driven in amongst the thickest troup of them, so to disturb and affright them in their ceremonious intendments, who at the first being somewhat suddenly surprised, sat astonished, but remembering themselves, and being also half drunk, they furiously set upon the beast, and with short bills and knives, and other such like weapons as they had, hewed and cut it into a thousand little pieces, and every one joying and rejoicing in their victory & triumph, fell presently again to drinking, of which being overcome and subdued, in great fury they ran up and down, carrying in their hands some piece or other of the slaughtered beast, with making strange shrieks, shouts, and uncouth noise for the victory thereof, and thus through the woods, bushes, hills, or valleys would they in an extreme fury, and forgetfulness of sense, confusedly and out of order run galloping together. And ever afterward to eternize this their prevailement over that beast, would they in their bacchinall feasts and drinking, carry in one of their hands some joint or other of a new killed heifer. And thus much shall suffice for the Statues, Pictures, and Descriptions that ancient writers have made and delivered of Bacchus. Fortune. LActantius writeth, that this Fortune is nothing else but a vain, idle, and senseless name, which showeth forth the shallowness and weakness of man's wisdom, in attributing the success or event of any thing whatsoever, to her virtue, power, or pleasure. Which opinion also Marcus Tullius confirmeth, saying, that this name of Fortune was first brought in and used to cover and shadow the ignorance of man, who (saith he) giveth the success of all haps and accidents unto her, of which he himself by natural judgement can show no reason: which only proceedeth from the barrenness and dullness of wits and capacities, for so much as those things and events, whereof he could give any likely reason or conjecture of probability for the effect thereof, he never ascribed unto this goddess Fortune. But the Ancients were no more deceived in this, than in other the gods and goddesses, and therefore consecrated and dedicated unto her many Statues, Altars, Temples, and Pictures, adoring her as the absolute disposer and dispensatrix of mundane affairs and businesses. And they supposed, that as well all evil, and bad mischiefs and inconveniences, as good and happy prosperities proceeded from her. By reason whereof, there was held to be two Fortunes, the one good, the other bad, and from the one came riches, happiness, quiet, content, and pleasures: from the other all misery, war, affliction, crosses, and disaster calamities whatsoever. Whereupon she was depictured with some, as having two faces, the one white and well-favoured, the other black and disproportioned. Alexander Neapolitanus Alexander Neapolitanus. reporteth, That at Prenestes was a temple dedicated unto Fortune, wherein was drawn out & portrayed a Picture or Image in the shape and form of two Sisters, both conjoined together in the same Statue, and that it was there held and worshipped in high reverence and adoration: And it was taken for the representation of Fortune. But yet amongst most people, and according to most writers, there is acknowledged but one Fortune. Pausanias saith (writing of the monuments Pausanias. of antiquity) that the most ancient Statue and Image of Fortune was that which Bupalus (that farre-famed Architector & Ingraver) composed and made in Greece, which picture afterwards the Smyrneans (people also of that Country) bought with a great sum of money. And the same was cut out and proportioned in the shape and likeness of a woman, on whose head was infixed a round and circular ball, and in one of her hands she held the horn of plenty and abundance, called Cornucopia: by which depicturance is plainly understood the office & property of that goddess, which is to have the bestowing and giving of great riches, wealth, and treasures, the which notwithstanding she bestoweth on men with such uncertainty, that they never remain long with them, but are unsettled, unsure, and quickly rolled from them again, as the heavens are tossed and circumfered by the two poles, resembled thereunto by the ball so placed upon her head. Lactantius saith, Lactantius. that unto Fortune was given the stern or rudder of a ship, to signify, that she doth rule, command, and govern all human things whatsoever, as the ship is governed by the rudder: and saith, that she is unconstant in all her gifts, mutable, and never assured, favouring and affecting for the most part wicked and irreligious persons, and advancing men of mean worth, virtue, and learning, dejecting and oppressing the true children, and rightly begotten of the muses, and those in whom perfection of merit abideth. And she is oftentimes also called the blind goddess, and the uncertain and partial Lady, and that she is humourous, and must be pleased by submission and acknowledgement of her power and superiority, as certain verses much to the same effect, do demonstrate and testify, which englished are these, or much agreeing with the true meaning of the Author: Imperious ruler of the world's designs, Lady of solace, pleasure, and of pains, Who in thy well-pleasd humours, kings erecteth, And when thou list, them down again dejecteth: Powerful in all, in few things constant, alluring Base men to greatness, though nothing assuring: Those which true virtue truly do embrace, Not subject to the smiles of beauty's face, Nor seating vaine-built hopes on glassy frame, Of big-swollen titles of thy glorious name, Thou dost severely scourge with unjust rigour, Showing in their afflicts thy powerful vigour. Like tennis-bals thou beatest us to and fro, From favours to disgrace, from joy to woe, From wars to peace, from rule to be commanded, Till at the length clean out of sight w' are banded: When straight fresh balls (called favourits) come in place, Which (being new) look with a smooth-white face, And for a while are pleasing and well-liking, And gently tossed with mild and easy striking, Till in some humour (wearied with that play) Some stiffer racket bandies them away, O Fortune, that thy sacred deity, Should so consist in such variety. And in another place a discontented person railing against her cruelty, thus saith: How long shall these my soule-bred sorrows last Which hourly thus increase and multiply? Tell me (proud Fortune) shall they never waste? Is there no date of this my misery? Wilt thou needs show ensample of thy pride On my o're-burdened wo-possessed heart, Which thousand times far better might abide Death's all-concluding momentany dart. But yet if in the end thou show me grace (As thou delight'st in instabillitie) And look on my devoires with smiling face, Changing these greases to joys tranquillity, O then how gladly would I these endure, If of thy favour I might so be sure. Forced by vile Fortune, I seek out new ways, And range in uncouth corners of each wood, Where darkness, and sad silence spend their days, And melancholy lives in angry mood, There sit I penning satires 'gainst these times, Railing 'gainst Fortune's malice in my wrongs, Composing Odes, and rage-expressing rhymes, Sad madrigals, and heart-unburdening songs: There as a man all dead with discontent, I feed on sighs, and drink mine own salt tears, When senseless trees shed sap, and do relent, And flowers do hang their heads, as though th'had ears To hear my plaints, and all do seem to say, We wail thy hap thou Image of decay. The crystalline and siluer-faced Brookes Their soft-touched music to the dancing stones Do cease, they wonder so at my sad looks, Each savage Beast doth bellow forth my moans, The vales-delighting Nymphs, and hill-borne Fauns That wont were to leap and lead the hay, Crossing the flourie verdure of the lawns To hearken to my moans would rest that day, The shrill-voiced Birds sing forth a doleful ditty, And warble out some dreirie note of mourning To show how much my griefs they all did pity, As one in fires of woes for ever burning, The woods grow weary of my wretchedness, Nymphs, Brooks, Beasts, Birds, admire my heaviness. By all which we may evidently perceive what sway and power over human affairs, is ascribed unto Fortune. And in another place a certain in amoretto passion-rent (as a man may say) and full of melancholy, partly complaining of his mistress, but especially inveighing against the foolish partiality of Fortune, in advancing the desertless and illiterates, leaving and forsaking the virtuous and learned to miseries, and all-despised poverties, (as also accusing the world and the children thereof with two much forgetfulness of themselves, in regarding so dearly the fruition of many riches and pleasures, wholly neglecting, or rather scorning the embracement of virtue, letters, or knowledge) thus saith. But first the Poet setteth down the place where this discontented lover unboweled (as it were) and anatomised his hearts oppressions. Down by that proud ambitious rivers side, On whose enameled banks were wont to lie The weeping sisters of that daring guide, The daughters of Clymene, and sisters of Phaeton. That needs would rule the chariot of the sky, Under the shade of a frondiferous beech, Sits greefefull Dolio breathing out this speech: Sleep Phoebus, sleep, rest in thy watery bed, Look on us this black and dismal day, Where at he paused, and hanging down his head, Grief stopped the passage of his speeches way. All sorrow-wounded thus, he looked like one, Whom heavens had metamorphized to a stone. Such stone, within whose concave bosom dwells, Some thin-cheekt Fountain, lean and hollow-eyed, From out whose loins spring forth a thousand wells, Which closely sneak away for being spied, So stealingly there creeps Down Dolios' face Two small divided streams with silent pace. At last, when inward griefs had almost slain him, (For un-revealed woes soon kill the heart) Viewing the blushing East, he thus 'gan plain him, O thus he wailed, as though his life should part: Sleep Phoebus, sleep, rest in thy watery bed, O rest in Thetis lap thy drowsy head. And thus he often wooed, and still entreated The sun to hide the glory of his face, Which words he iterated and repeated, To show the black disasters of his case, Sad night (he knew) best fit a his dull sprite, The wo-tormented soul doth hate the light. O cruel Fortune, stepdame to my joys, That dishinherits them from sweet content, Plunging their hopes in seas of dire annoys, Depriving them of gifts which Nature lent, When will thy proud insulting humour cease, That freed from cares, my school may live in peace. But why do I entreat thy ruthless heart, That knows thy greatest pleasure, thy delights, Censists in aggravating my soul's smart, Poysened with woe by venom of thy spite? No, let me rather curse thy bloody mind, Which executes the wrath of one so blind. So blind as will advance each low-bred groom, To haughty titles of a glorious place, Lifting him up from nothing, to the room Where those of honours, and of virtues race Should seated be, and not th'illiterate: Learning, not place, doth men nobillitate. But what thou wilt, must stand, the rest must fall, All human kings pay tribute to thy might, And this must rise, when pleaseth thee to call, This other perish in a woeful plight: Thy courses are irregular, thy kindness Misplaced, thy will lawless, all is blindness. Thou fill'st the world with hellbred villainies, This arming virtue of all true defence, Leaving her naked midst her enemies, That are both void of learning, wit, and sense: Only this sense they have, for e'er to hold Their high-piled heaps of all-prevailing gold. And that is it that chokes true virtues breath, Making it die, though she immortal be, Fruitless it makes it, subject unto Death, That's want: or else it lives eternally, But men do count of virtue as a dream, Only they study on some golden theme. Never was any thing so priceless deemed, So lovingly embosom'd in man's thought, No not religious rites are so esteemed As gold, for which both earth and hell are sought, All pains are ease, so we may it obtain, All ease is pain, when we should virtue gain. Where have you seen one of the Muse's train, Whose mind is impleat with virtues seed, Scorning this worldly soule-polluting gain, But that he lives in everlasting need, And yet not basely, though in mean estate, For virtue scorns base means with deadly hate. But there's no thought of virtue, no regard, Whereas this guilded idol bears the sway, Men of desert from favours are debarred, And churlishly thrust from preferments way, When some base Gnato's sleep in Fortune's lap, Whose wealth, not wit, procures such fools such hap. Then come you wounded souls, conjoin with me, In some obumbrate thicket let us dwell, Some place which heavens fair eye did never see, There let us build some sorrow-framed cell, Where we'll cast our sighs and sum our cares, Penning them sadly down with sea-salt tears. Wearying the lowd-toungd daughter of the air, Echo. Infusing trembling horrors in each beast With suddein-broken accents of despair, With deepe-fetcht groans, as signs of our unrest: And if the satires ask why we complain, Fortune commands, and virtue now is slain. Thus in these raging fits of true-felt passion, This melancholic lover used to cry, Railing 'gainst Love and Fortune in suoh fashion, As if twixt both there were one sympathy Of natures and of humours all one kind, Both being false, mutable, and both blind. And in this invective and selfe-afflicting vain, the same Lover in another place further complaineth of the overmuch rigour of his Lady, preserving and continuing in hate and scorn of his love: which words reduced to a Sonnet, are these, or to the like effect. Hard is his hap who never finds content, But still must dwell with heavy-thoughted sadness, Harder that heart that never will relent, That may, and will not turn these woes to gladness, Then ioies-adue, comfort and mirth, farewell, For I must now exile me from all pleasure, Seeking some uncouth cave where I may dwell, Pensive and solitary without measure, There to bewail my such untimely fortune, That in my April days I thus should perish, And there that steele-hard heart still still t'importune, That it at last my bleeding soul would cherish, If not, with greedy longing to attend, Tillpitty-moved Death my woes shall end. And thus far have I continued the exclamations of an unhappy lover, who in the same place also writ many other invectives against Fortune and Love, joining them both together, which I will here pretermit, having already too much digressed from our chief intendment: reverting therefore from whence we left you, it is written, that the Thebans in a certain statue which they dedicated unto Fortune (being also in the shape & similitude of a woman) placing in one of her hands a young child, which they termed by the name of Pluto, which with many is taken to be the god of riches: so that is discovered, by representing Pluto in the form of a child, that in the hands of Fortune was the bestowing and disposing of wealth, riches, possessions, and advancements, commanding them and having that absolute authority & rule over them, as mothers govern and rule their children. Martianus thus describes her to appear at the marriage of Philologia. Martianus. There was (saith he) among the rest a young and beautiful woman, more talking and more abounding in idle discourse and words then any of the rest, who seemed to be full of gestures and of fantastic carriage of her body, and always moving and stirring up and down, her upper garment was of the thinnest silk, whose lightness the least breath of wind would puff up, her steps and paces as she went, were very uncertain, & she never would abide long in one place, or in one company, and he saith, that her name was Chance, which also is the same in sense as Fortune, and which likewise with some is called Nemesis: she carried in her lap (which was very spacious & wide) almost all the sundry kinds and sorts of all the beauties, ornaments, riches, and graces of the world, of which, some she seemed to offer with her hand to some that stood by, but in so hasty manner, and so suddenly as was possible, as that if they did not instantly take hold and accept of her courtesy, all what was offered was lost, to some she seemed very familiar & kind, dallying with them and playing with their locks, and using many other such wanton and alluring behaviours: but to some others again she would seem marvelous angry and displeased, striking them over the faces and heads with a white wand, which she held in her hand, and with such sign and token of revenge, as if she had been highly provoked and incensed, and would assuredly acquit herself on the offenders whosoever. In a temple in Greece was erected a Statue of Fortune, which was made in the form and similitude of a grave Matron, habited and clothed in garments suitable to the desires and fashions of elder years, and in her countenance she seemed very sad and pensive: a little before her was placed the Image and portraiture of a young virgin, amorous in aspect and pleasant, which seemed to give & offer her hand to the picture of the other: behind these (even hard at their heels) was engraven forth another Image in the likeness of a young child, which with one of her arms seemed to lean on the picture of the sad Matron, which looking so doleful and heavy, signifies herself to be that Fortune which is already past and slipped by, and therefore she sits lamenting and bewailing the departure thereof. The other which seemed so pleasant and offered her hand, is the present Fortune, and the young infant behind them both, is that which is to come and succeed. Among the Ancients and among the old writers, Fortuna and Nemesis were oftentimes taken to be all one, yet at other times they made this difference and several natures to appear for Nemesis: as Amianus Marcellinus saith) was held and taken to be the Amianus Marcellinus goddess, to whom only it belonged to punish and castigate the offences of the wicked and male act is, afflicting them with pains and torments, according to the quality of their sins; and also rewarded the virtuous and well-livers with advancements, honour, and titles of place and dignity: and that she did know and see all things even into the darkest and most private corner of the world, & thereupon was by the Ancients supposed to be the daughter of justitia, who (say they) dwelled & inhabited in a very secret corner, within the house of Eternity, where she noted down in her books of memory, the offences and wicked deeds of the evil. Macrobius saith, this Nemesis was adored Macrobius. and worshipped among the Egyptians as the revenger and chief enemy of pride, insolency, & haughtiness, and that she was also with many called Rhamnusia, so termed of a certain place among the Athenians; where also was erected and dedicated unto her a most stately and magnific Statue of marble, and that she was also sometimes known by the name of Adrastia, of king Adrastus, for that he was the first that ever caused her to be held in that worship and reverenced regard, and that ever consecrated any altars or temples unto her. The same Author also describeth her, saying, that her picture was depainted and set forth with wings on her shoulders, to signify, that she was always ready and at hand amongst men: hard by her side was placed the rudder of a ship, & she herself stood upon a round wheel, holding in her right hand a golden ball, and in the other a whip, manifesting thereby, that where she favoured or disliked, either advancements, wealth and honour, or miseries, crosses, and afflictions followed and ensued. She is oftentimes also depainted, as holding the bridle of a horse in one of her hands, and in the other a small and long piece of wood of a certain measure, which we call an ell or a yard: unshadowing thereby, that men ought to rule & restrain their tongues from evil and corrupting speeches, and that they should administer justice and true measures with whom they deal or do converse. It is written with Pausanias, that Nemesis was the Pausanias. most severe and cruel punisher of arrogancy & vainglory of all others, & saith, that she abased & brought down the insolency and overweening boldness of the northern barbarous people, who with an assured conquest and victory (as they thought) entered into the countries of the Athenians, and there (scorning as it should seem) their small forces and resistances, fell to spoil and rifeling, and presently set up and erected their huge Colossus, or pillar of marble, which they of purpose brought with them to engrave and set forth their victories, trophies, and spoils that they should make of their enemies: but being afterward overcome themselves, & beaten back into their countries, the same stone the Athenians caused to be consecrated unto Nemesis, whose picture and counter fet by the incomparable skill of Phidias, was most curiously and exactly engraven thereon, to show thereby, that she only was the cause of the clean subverting and expelling their fatal enemies out of their Country, and that she therein extended her power and office to the revenging and abolishing the over-haughtie attempts of pride, & foolhardy presumption. And in that she was thus held to be punisher of vain humours, and proud demeanours of mortals, the Ancients also held and supposed her to be the very same in nature and property as the goddess justitia, whose description (as Aulus Gellius affirmeth) was by Chrysippus thus set forth and composed. Aulus Gellius. Her Statue (saith he) was framed out in the due proportion and similitude of a beauteous young virgin, who was not of any proud, lofty, or disdainful countenance, nor base or dejected in her look or carriage, but carrying so settled and modest demeanours, as seemed worthy of all reverence, love, and due commendation, her eyes seemed most quick in their circumference, clear and lively, which she often turned this way, and that way, looking and prying into every place round about her, and for that cause the Ancients entearmed her the all-discerning Lady. Apulcius oftentimes used to swear & take his oath by the light of Phoebus, and eye of justitia, adjoining them both together in equality of clearness. By which may be understood, that there ought to be in judges and administers of justice, a sharp & clear eye to find out and investigat the truth, & as it were to see into (with the sight of capacity) any offence or crime perpetrated whatsoever: whose clearness and far-piercing manner of examination, discovers and lays open what before hath been long kept hid, & in dark and obscure covertures. And inframing her like a virgin, is also meant, that such officers, and men authorized for execution of justice, aught to resemble a virgins chastity, by not suffering themselves to be tempted and so led away by corruption of bribes, by partiality, flattery, or insinuation, but to remain unmoved, constant, and steadfast in sincerity of conscience, proceeding in their profession according to right, equity, & reasons Pausanias writeth, that in a certain place in Egypt Pausanias. was portrayed forth the Image of justitia, in resemblance also of a fair young virgin, which seemed to draw after her with her left hand, another black and hard favoured woman, which she haled and pulled forward, even by main force, & striking her many times over the face and head in most despiteful & severe manner, seeming therein (as it were) to revenge some wrong or injury offered unto her. The young virgin was justitia, and the other Iniuria: which intellecteth us thereby, that judges and such like officers for civil & domestic governments, ought continually strive by all endeavours to suppress wrongs, injuries, and misdemeanures, and that no man receive molestations, violence, ot hard usages of the stronger party. And that they also carry an equal hand over all matters and complaints exposed unto them, and not to give forth and denounce sentence, till both sides may be produced to plead for themselves, alleging lawful reasons for their innocency, and purgation of those crimes objected against them: unless they will resemble that judge which Apelles drew forth in a certain piece of work of his, which (according to Lucianus) is thus described, with the occasion and reason Lucianus. of the depainting and setting out thereof: After that Ptolemy king of Egypt had delivered Apelles out of prison, and restored him to liberty, when indeed he had once thought to have punished him with severe tortures of death (having overlightly believed the unjust information of Antiphilus, who merely of malice had accused him of a certain rebellion and insurrection in that Country) & after that in am of such his wrong of opprobry and false imprisonment, he had given him a hundred talents, as part of amends for such his trouble, & had commanded that Antiphilus should always afterwards be his slave and bondman: for requital of such his injurious practices, and slandering his integrity of life, he in a fantastical humour, betook himself to his art, intending by some curious devise thereof to show forth the depicturance of the danger & peril of his life, which at the time of such his accusation he then stood in, which was in this manner with incomparable knowledge of skill performed, being called Calunnia di Apelle: There was placed in a judicial and high seat, made (as it were) for the determining & deciding of civil causes and affairs, the Statue of a man, with marvelous long ears, such as Midas is reported to have had, who there represented the presence of a grave & reverend judge. Unto this judge two women (one of the one side, and the other on the other side) seemed to whisper some matter or other in his ears, the one of them was called Ignorance, the other Suspicion, and he held forth his hand towards another woman, called Calumnia, being of the shape of a beautiful, rich, and young woman, then coming & approaching towards him, she was marvelous gorgeous in her habit, and of a passing fair aspect, saving that at that instant she seemed somewhat angry, disdainful, & discontented, insomuch, as her eyes looked very red and fiery: In her left hand she held a flaming torch, & with her right she seemed forcibly to draw & pluck after her a young man by the hairs of his head in most tyrannical sort, who miserably and dolefully with both his hands erected toward the heavens, bemoaned & lamented his woe afflicted condition and state: a little before her approached Envy, which was in the form of a wondrous lean old man, with pallid & meager face, on whose withered cheeks it should seem Time with the all cutting ploughshare of his remorseless cruelty had wrought deep furrows, & involved wrinkles. And immediately after her (Envy ushering them all) came two young women more, which seemed to flatter and gloze with her with persuasive and insinuating phrases, extolling her beauty, and (as it were, forcing her to assume a strong opinion of her own incomparable fairness, & seemed also to adore and deck her habiliments and clothes with many conceited and curious toys of fantasy and delight: & the one was called Deceit, and the other Treachery, both sisters, and of one humour. After all these followed also another woman (whose name was Penitence) habited with vild ragged and base attirements, who infinitely deploring her being, seemed to crucify herself with strange impassionated fits beyond all measure, who looking back, and seeing another poor woman making haste to overtake her (called Truth) even for very sorrow shame & grief, fell into divers sounds, & was ready to die and departed from the world. And thus Lucianus describes that picture, which was called Calumnia di Apelle. By which this little may be observed, that the meaning of it is nothing else but a false & malicious accusation, entertained and supported by the judge of one, that is not there himself in presence to purge and clear himself of that which is objected against him, whose accuser is oftentimes Envy: seconded and coadiuted by Deceit and Treachery: the cause of the judges rash sentence, is Ignorance, together with Suspicion, and the embracing of calumniation or slander of the innocent: the bewailing & tears of Penitence at the discovery of Truth, shows the grief and shame that the guiltless and true persons receive by bringing their reputation in question of villainy and dishonesty. And this shall suffice for the description of this Picture of Apelles, with the explication thereof, returning to the finishing and concluding of the Statues and Images dedicated unto Fortune. Quintus Curtius saith, That Fortune was depictured among the people of Scythia, in the form of a woman without feet, & that there was placed round about at her right hand a number of little wings, first to signify, that she cannot stand fast or firm, & that her gifts and favours are no sooner given, but are presently lost, & do (as it were) suddenly fly from a man before they be fully entertained or possessed. Alexander Alexander Neapolitanus. Neapolitanus writeth, That with certain people of Greece her Picture or Statue was wholly framed and compacted of glass, as showing thereby, that upon every small occasion, riches, and happiness are decayed, consumed, and perished. And yet all the Ancients for the most part so absolutely relied & confided upon her power and virtue, that they referred and attributed all lucky successes of battles & other pleasures also unto her favour, kindness, and good liking. In Rome (as Livy reports) was erected a very sumptuous temple Livy. by Camillus, which he dedicated unto Fortune after the victorious overthrow he gave unto the Hetruscians. Plutarch also speaketh of another Temple which was dedicated unto Fortune, which was built two miles out of Rome in that very place, where Coriolanus, approaching like a gallant captain in arms (though then against his country) met with his own mother, and others of his kindred, at whose urgent entreaties & prayers, he surceased to proceed in his (till then) implacable fury and wrath, and so that glorious Metropolitan of the world, was no doubt preserved from saccage and ruin at that time, for that before he had resolutely vowed to burn & consume it to ashes. And in this place (as I have said) was erected a temple unto Fortune, where she was portrayed forth in brass to the resemblance and true proportion of a woman, which afterwards (some Devil haunting the same) was taken and held by those faith-wanting Idolaters in great reverence & adoration, as a most infallible and true Oracle. It is written of Galba, that when he had taken away a certain chain or bracelet of gold from this Image of Fortune (which was then hung about her neck) & had placed it on the Statue of Venus, that she (that same very night following) appeared unto him in his sleep with threatening means & words of revenge, which so appalled & confounded his senses, that not many days after in a great affrightment and terror, he departed from this life speechless and dumb many hours before he died. With many Authors it is written, that in a certain country of Egypt Fortune is depictured, as turning round a great wheel made of glass, on the top whereof are set forth the pictures of many men playing joyfully, and in the pride of mirth and jollity some others also climbing & endeavouring to ascend to the top thereof, and others having newly attained it, precipitating and tumbling down back again. Spartianus writeth, that almost all the Roman Emperors were so addicted to an opinion, which they Spartianus. embraced of the powerful mightiness of this Fortune, that they kept evermore her picture or Image in their bedchambers, and other private places of retreat, & that when any of them died, the same Image was presently carried into the lodging of the known successor. The first (as Livy affirmeth) that caused in Rome any temples to be erected unto Fortune, was Servius Livy. Tallius, the sixth king of the Romans. And yet Plutarch Plutarch. saith in his books entitled (The fortune of the Romans) that Marcius, which was the fourth king (after their computation) was the first that dedicated or built any Statues or temples unto this goddess; & that as this Empire attained higher and higher unto her puissance and glory, so the superstitious devotion of these people, increased for the reverencing and worshipping of Fortune, which afterwards spread itself throughout all Italy, though it continued no long time. The Philosopher Cebes resembled Fortune very fitly Cebes. unto a Comedy, in which many actors appear, oftentimes in likeness and similitude of kings & great monarches, and presently after perform the part of some rogue or villain, & are become poor fishermen, slaves, and bondmen, and such like. Socrates' compared Socrates. her also unto a common place of meeting, conventicle, or theatre, where without all order or observation as they come, men are placed and have their seats; nothing respecting the worthiness or dignity of any among them whatsoever, all being intermingled, and confusedly thronged together: showing thereby, that Fortune without either respect of gentry, worthiness, or merit, but all unadvisedly, & without order or reason bestoweth her favours, riches, and felicities. It is read, that Vupal was the first that in all Greece caused any Statues, altars, or temples to be consecrated unto this goddess Fortune, and that in the town of Smyrna he erected one most stately temple, in the midst whereof, the portraiture of Fortune was placed; which picture was cut out & carved with incredible curiousness of the workman, and beautified & graced with divers delicate embellishments, and almost art-exceeding politures. In Egira a city of Achaia, the Image of Fortune was drawn forth in the shape of a marvelous fair woman, who held in one of her hands the horn of abundance, called Cornucopia, and in the other the boy Cupid: all which (as Pausanias' interprete it) signifieth, that it little availeth any woman to be of a beautiful, amorous, & well-composed feature, if fortune in that body be wanting and absent: meaning that beauty without riches or honour, loseth partly her value & esteem among men, which riches are intended by that Cornucopia, signifying abundance of wealth, and enjoying of much treasure. And indeed he is very fortunate & happy, that in his love shall find beauty to be counterpoisd with riches, and that the fruition of that shall be accompanied with the graces of Venus, and those all-overcomming accomplements. Giraldus (writing of the gods of the ancients) saith, that with some Fortune is depictured riding on a Giraldus. horse, who with his wonderful and strange swiftness of gallop, carries her away almost invisible: and after her posteth Destiny, with great fury and exceeding celerity, holding in her hand an iron bow ready bent, and aiming to strike Fortune even at the very heart. This brief depicturance may unfold unto us the unstaid and changing mutability of Fortune, and her sudden & most swift departure from those whom even now she favoured & highly advanced: or that it signifies, that she is always flying from destiny, seeking all means to avoid her company, for that indeed these two can never accord or agree together; for so much as where Destiny sets her foot, Fortune is there as itwere enchanted & conjured, as having no power, efficacy, or virtue. And thus much shall suffice for the depicturances & descriptions, with the several explications adjoined, which are read in authentic writers to be made and devised by the Ancients of this their goddess Fortune. Venus. BEfore it be descended to the descriptions of the images & statues dedicated unto this goddess Venus, it shall not be impertinent somewhat to touch the severalnatures & conditions understood & signified by her, as being a furtherance & light to conceive the reasons why so many divers statues & pictures were so diversly fashioned & composed of her. According therefore to the opinion of the Poets, Venus was taken to be the goddess of wantonness & amorous delights, as that she inspired into the minds of men, libidinous desires, and lustful appetites, & with whose power & assistance they attained the effect of their lose concupiscence: whereupon also they entermed her the mother of love, because that without a certain love & sympathy of affections, those desires are seldom accomplished. And unto her they ascribe the care and charge of marriages and holy wedlocks, of which likewise it is written, that Himeneus & juno are the protectors & rulers. But according to the works of nature, which under this name, are indeed diversly understood, Venus doth signify that secret & hidden virtue by which all creatures whatsoever are drawn with association, effectuating thereby the art of generation: whereupon Macrobius saith, that from Venus is brought the desire Macrobius. and humour of carnal lusts and voluptuousness, which afterward taking root more deeply, conduceth unto a true accomplishment thereof. Some that have written of these natural causes, have affirmed, that Venus, juno, Luna, & Proserpina have been all one, retaining only different names and titles, in that many effects and issues proceeding from them, have been divers and several. But leaving these opinions, let us now enter into the Images & Pictures made and composed of her. It is written with Philo (an Hebrew author of great antiquity) that this Venus was born and engendered of the froth of the sea, taking force and virtue of the privities of Celum, which his son Saturn cut off & threw down therein: and her statue is framed in the shape of a most beautiful and amorous young woman, which seemed also to stand upright in the midst of a huge shell of a fish, which was drawn by two other most ugly & strange fishes, (as Ovid at large noteth it) who also saith, ovid. that unto her was consecrated the Island of Cyprus, & especially in it the city of Paphos, standing by the sea side, for that she was seen and discovered upon her first appearance out of the sea, to go on land on that part of the country: by reason whereof, the people thereabouts adore and worship her with great zeal & veneration, and erected and dedicated unto her a most rich and stately temple very gorgeous and costly. Pausanias saith, that Venus is drawn in a coach through the airy passages, with two white Doves (as Apuleius also affirmeth) being birds of all others most agreeable and pleasing unto her, & are called the birds of Venus: for it is written indeed, that they are most abundantly inclined to procreation, & that almost at all times of the year, they engender, increase, and bring forth their young, of whom it is observed, that upon their first association and coupling together, they do kiss one another, and as it were embrace, and friendly entertain their acquaintance and friendship; alluded to the fashions and customs of amorous lovers, in their first salutes, and times of dalliance. Eleanus writeth, that Eleanus. these birds are so consecrated unto Venus, for that (saith he) it is read, that on a certain mountain of Sicilia, called Erice, were kept and observed certain days as holy days and times of pastime and disport, the which the Sicilians terms The days of passage; insomuch (as the Indians report) that Venus passed and took her journey in those days from thence into Libya, at which time not one dove was seen to remain behind in the country, as attending & accompanying the goddess in her voyage, which being performed and ended, they all returned and came back again unto their old haunts and accustomed places as before: whereupon after that, certain solemnities and rites were on that mountain kept and celebrated. Horace and Virgil affirm, that the chariot of Venus is drawn by two white Swans, whereof Statius also maketh mention, saying, that those kind of birds are most mild, innocent, and harmless and therefore given unto Venus: or that their harmonious & pleasant notes, which they sing a little before the approach of death, are compared to the amorous & delightful discourses and conferences of lovers, which commonly afterward prove & turn into sorrow, misery, or death. With the Grecians the image & picture of this goddess was set forth naked & without clothes, as Praxitiles also an excellent ingraver in the Island of Guidos composed it: meaning thereby, that all venerous & licentious people are by such their inordinate lust, like beasts, deprived of sense, & left as it were naked and despoiled of reason and the clothes & garments of understanding; & oftentimes also stripped and wasted of their pristine & former riches, and goods. And this picture there framed in that Isle of Guidos, was wrought and cut out by the same Praxitiles with such exquisite art & deepe-knowledged skill, that the desire of the view and sight thereof drew and alured many passengers and voiagers by sea to sail to Cyprus to satisfy their eyes of what their ears so highly had heard commended. The ancients used to dedicat unto this goddess many plants & flowers, among the which, specially were the roses, whose fragrant and sweet odor is resembled unto the pleasing delights & outward fair shows and colours of love, & in that they are of that blushing and rubicund colour, and that they can hardly be plucked without their pricks, and molesting men's fingers: they are likened unto luxurious people, & such as give themselves over to the unbridled affections of carnality, for that such unlawful & foul desires are seldom effectuated without shame & blushing, & that there accompanieth and conjoineth with them, dolours, afflictions, pains, griefs, horrors, and a polluted conscience, or else they are so compared, for that the colour & delicate hue of these roses is soon faded, perished, & dccaied, as the beauties of women, as also the delights & pleasures thereof suddenly fall away and are consumed. But concerning these roses, the Poets do invent, that at the first they were of a milk white colour, & grew very pale and discoloured: until Venus on a certain time having intelligence that Mars (for some jealousy conceived) had complotted & determined a devise to have murdered her sweethart Adonis, and she in great haste and rage running to prevent & disannul the intended mischief, grievously pricked her foot on the stalks of these flowers, of which wound (sending forth abundance of blood) they were presently turned into that fresh colour which now at this time they do retain. It is read with Pausanias, that Marcellus erected and Pausanias. dedicated a most sumptuous temple unto this goddess Venus: which he caused to be built two miles off from Rome, that those kind of humours & wanton pleasures ought to be remoted a far off from the minds and thoughts of all chaste virgins of Rome. Lactantius writeth, that the Lacedæmonians framed Lactantius. & composed the Image of Venus all armed like a warrior, holding in one hand a spear, and in the other a shield or target, which depicturance they devised in regard of a certain overthrow which the women of that country gave unto their enemy the people of Messenia, and with success they supposed to have proceeded from the power and assistance of Venus, as inspiring into those woman's hearts manly courages, stontnesse, and resolutions. In memory whereof, they always afterward reputed Venus to be of most forcible power and mightiness in arms, and after that belief reverenced, adored, and worshipped her. Concerning which depicturance and setting forth of the statue of Venus, Ausonius in a certain Epigram made by him to that purpose, saith, that Pallas was most wonderfully Ausonius. incensed, and mightily stomached such description set out in that manner, and that she presently fell into great contention and quarrel with Venus, for allowing it so to be done, that she of herself any way should seem thereby to take upon her any martial performances or exploits, derogating and detracting from her honour, dignity, and worthiness. In which Epigram also Ausonius declareth how proudly and gallantly Venus answered her thereunto: as that she wondered and stood amazed how Pallas durst now be so rash, bold & over-hardie, as to accuse or brave her therein, considering that she stood then all armed, and had much more advantage against her, than she had upon the mountain Ida, wherein likewise by the verdict of Paris, she utterly then confounded and overthrew her mightiness, and made her departed away ashamed, angry and discontented. All which argumentation & striving controversies, the same author most exquisitely there hath set down and depainted. And thus far only in this treatise shall be progressed, as not adventuring to displease the modest in capitulating such over-wanton and too lascious expositions and meanings which the Ancients made and understood of the natures, qualities, properties, and conditions, of this their goddess Venus. FINIS.