THE Confinement. A POEM, WITH Annotations.  
LICENCED. Roger L'Estrange  
LONDON: Printed for C. C. 1679.   

THE Confinement. A POEM.  
LONDON: Printed by I. C. 1679.   

THE Confinement.  
BL●st Liberty, that Patents dost disperse  
To make us Denizens, o'th' Universe:  
The first great Magna Charta of us all,  
Till Tyranny did Innocence enthral▪  
(Not valued till thou'rt gone) what feet shall I,  
For to express thy loss, in shackles tie?  
Granted alike thou wert, to Man and Beast;  
Freedom, to both was equally expressed; 

I Consider them at that time to be in a state of subjection to Mankind, but not Captivity: they being no more infringed of their liberty, than those who being governed by wholesome Laws, may be said to lose their Title of Freemen. I deny not but Man was their Superior, and had dominion over them; but which way he should have occasion to exercise that Authority, in his state of Innocence, so far as to infringe them of their liberty, I cannot well imagine. For he stood not then in fear of the fiercest, they having neither will nor power to molest him; neither did the most shy and wild shun his society: so that he might have a fair prospect of them, without cooping of them up, or putting an enclosure about them. Man had no occasion for their service, neither in Peace nor War, neither for Pleasure nor Profit; neither to till the Ground, the Earth yielding all things abundantly, of its own accord; nor yet in War, there being no grounds for enmity in that state of Innocence; neither for Pleasure, excepting what delight and satisfaction he might receive from the view and contemplation of the wonderful variety, symmetry and proportion of their parts; but as for that of Hunting and ensnaring of them, he had no cause for it, he having no need of them fo● food, nor yet wanted so ●lender a pastime, having more noble diversion from the exercise of his own mind. Profit he could make none of them, nothing being then to be done that turned towards gain, there being no ●●ars of either Want or Penury. There was no use to be made of them for Clothing, he then having no need of it, either for ornament or necessity; nor for Food, for we suppose him not in that state to have ever preyed upon any of them: he was more tempted with the Fruits of the field, than the Beasts of it; and though he knew his own Authority, would never exercise it in the way of Cruelty. He knew not then what Death was himself, and therefore we may suppose him never to have attempted to deprive another of life▪ But this is too nice a speculation to be handled in this place: however, I am apt to believe, we now use a greater cruelty towards them, than we are able to maintain; and there will be found but few that are merciful to their Beast.  
Caveamus ne nimis superbe de nobis ipsis sentiamus, quod fieret non modo si quos limites nobis nulla cognitos ratione, nec divina revel●tione, mundo vellemus e●●ingere, tanquam si vis nostra cogitati●●●s, ultra id quod à Deo revera factum est ferri posset; sed etiam maxime si res omnes propter n●s solos, ab illo creatas esse fingeremus. Renat. Descartes, in his Principles of Philosophy, the Third part.    
And by them both enjoyed; until the first  
Made in himself, his fellow-creatures cursed,  
And lose that stamp, by which they might have gone  
As free as Cain, when wandering not one  
Durst stop, or injure, for the mark was known.  
Close by the Lion, you the Lamb might see  
Lie down, and fairly bear him company.  
Fearless of an arrest, 〈◊〉 to be made,  
Were all his paws, in their full length displayed▪  
And the Dove, jointly with the Eagle spy,  
Not fearful of his Talons, for to fly.  
Captives to none, though Subjects unto Man,  
Who nourished, but not preyed upon them then.  
Till by surprise, to Sin a Prisoner made,  
He them enclosed, on them too yokes he laid.  
Since when, they mutually themselves enchain,  
And o●t within their jaws, imprison Man.  
From that time none were truly born as free;  
Total was then the dire captivity.  
The stronger to the weaker fetters gave;  
Until the Deluge, did them all enslave,  
Excepting those, who though they scotfree scaped  
The briny Goal, in which the rest were kept,  
For safety must a years' confinement bear,  
And in the hollow Ark, close Prisoners were.  
Since, numberless of holds, not for to save,  
But to destroy, their Sons invented have.  
Within each Kingdom, you may muster o'er  
A hundred Goals, for Hospitals a score.  
Strange proof of Man depraved, can be so bold  
Such Swarms, such numbers, daily to withhold  
From their grand privilege the World to view,  
And give the great Creator, praises due.  
Who dare forbid them, his grand works to eye?  
Which they must do, if freedom they deny.  
Without whose friendly aid, each worm might scan  
With wonder, the Creation, like to Man.  
And give as just accounted a● they crawl by▪  
Of the vast 〈◊〉▪ stupendious Symmetry.  
W●●n th●● we lose, we almost cease to ●e!  
And but by ●aint remembrances, of that  
We heretofore have seen, and wondered at,  
Can the great end pursue, for which we're made,  
To praise our Maker, in his works surveyed. 
They have no opportunity of viewing new Objects, and consequently of having a larger field wherein to expand themselves in their praises to the Almighty, for his wonderful Works in the Creation; and therefore can go no further in that part of their Devotion, than in their reiterated praises to God, for those Objects they have already seen.   
What prospect can the wretch enclosed ere see  
Of Nature's work, but in effigy?  
Not by the hands of Reuben or Vandike,  
That may an awful admiration stri●e,  
But some few strokes, in dark resemblance made,  
Of Sun, or Moon, by the dim Charcoals shade; 

Men are apt to revolve in their thoughts the memory of those lost pleasures they have not a fair prospect of suddenly enjoying; nay, to put a greater estimate upon them, than they themselves would do in other circumstances, where they might opportunely be had. Thus we may easily imagine, their Confinement to a dark abode, their conversation with uncouth and sordid Objects, must recall into their mind those glorious ones, of which heretofore they have had the opportunity of a free view; and why not the Sun or Moon, as well as any other?  — by the dim Charcoals shade. 
Painted upon the w●ll with Charcoal; that place scarce affording any better pencil.    
In trembling dash●s, by some mournful wight,  
As a remembrance, he had once ●een light.  
Thick Walls, strong Bars, bound the Horizon there;  
Beyond those con●●●es▪ nothing does appear.  
The Caitiff that's condemned, ●●ch happier is,  
To descend daily to the deep abyss  
Of rich Peruvian Mountains, big with Gold;  
His cares, some intervals of bliss unfold.  
He's not confined, unto that dark abode,  
But purchases his freedom, by each load.  
Each ba●ket, to the top when 'tis conveyed,  
With the blessed sight of heaven, 〈…〉.  
Which he may freely view, from the Hills●brow;  
A prospect seldom, they'll to these allow.  
The banished wight, on distant Islands thrown,  
Has the soft Aether, circling him, not stone.  
May freely breathe, (and Sighs i'th' open 〈◊〉  
Lose in their passage, half their weight of care.)  
He with th●se thoughts, his gloomy breast ●ay cheer;  
He's Natures, not ●he Sheriff's P●isoner.  
No nois● of 〈…〉  
He ha'● 〈…〉  
The Slave, that daily tugs it at the oar,  
Has various prospects, from each Foreign shore.  
sees the brisk Dolphin's play, the glorious Sun  
From East to West his courses duly run.  
Sees him i'th' Morn, rise from his bed of State,  
And views his purple Couch, when it grows late.  
And when his eyes cares open keep, the sight  
Of beauteous Cynthia, gives him still delight,  
And every Star, that makes the Welkin bright:  
Perse●s, Orion, and the Pleyades;  
With all the Heroes, that adorn the Skies.  
His thoughts (not fixed like theirs) may gently move;  
And like the wand'ring Planets, they may rove,  
With Saturn, Mercury, I●ve, Venus, Mars;  
Theirs are like Lodestones, linked to iron bars▪  
His eyes the large extent of Heaven survey,  
And the wide Champain, of the milky way.  
Old tattered Walls, con●ine their bounds of sight;  
And 'tis but by reflection, they have light.  
The Sun ne'er reached their Entrails with his Ray,  
But all his cost upon their Front does lay. 
The cost of guilding them with his beams.   
The Doric Tablature, with Triglyph graced, 

Most Prisons are of the Dorique Order. This Order representing Solidity to us, as its specific and principal quality. We ought not to employ it (says Vitruvius') but in great massy Buildings and Edifices of the like nature; as, for Ports of Citadels, and Fortresses of Towns, the outside of Churches or public places, and the like. Where the delicateness of the ornament is neither convenient nor profitable; forasmuch as the Heroic and Gigantic manner of this Order, does excellently well in those places, discovering a certain Masculine and natural Beauty, which is properly that the French call la grand Maniere. See Mr. Evelins parallels of Architecture.  — Tablature. 
The Architrave, Frieze, and Cornice, taken altogether, is called the Entablateur.  — With Triglyph graced. 
The Triglyph is an inseparable ornament of the Dorique Freeze. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, imports a three-sculptured piece, quasi tres habens Glyphas; they were made in imitation of Apolo's Harp. The Island of Delos built a very famous Temple to him, in memory of his Birth in that place, of the which th●re was in the time of Vitruvius some vestigia's remaining; and in this it was, that the first Triglyphs were made in the form which we now behold them, representing the figure of an antique Lyre, of which Instrument this God hath been the Inventor.    
In imitation of his Harp, there placed,  
And grisly Metopa's, of Beasts they slay  
In Sacrifice to him, entice his stay. 

The Metopa's were generally in the figures of Ox's heads▪ the word is fetched from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forehead of th● beasts, whose sculls remaining after the sacrifices, were usually carved in the Intervals between the Triglyphs.  — entice his stay. 
He seems to be induced to it by the ●ight of a Frontispiece, like that of his Temple, adorned with his Lyre, and the relics of his Sacrifices: for here be his Trophies;— Hic illius arma, hic currus.    
The jetting Cornish, with the swelling Freeze,  
And the bold Architrave, each daily sees.  
These do adorn the Front: but ah, within,  
No such Embellishments were ever seen.  
For there, alas, the Order solely is,  
That of the captived Cariatides. 
Vitruvius, and several of the Moderns since him, mention the original of this Order. The Inhabitants of a certain City of Peloponnesus named Carya, having made a League with the Persians against their own Nation the Greeks, after the rout of the Persians, were afterwards Besieged by the Conquerors, and so barbarously saccaged, that putting every Man to the Sword, consuming the City to ashes, and carrying the Women away Captive, their vengeance being not yet extinct, they resolved to eternize their resentment, by causing public Edifices to be erected, wherein for a mark of the servitude of these Captives, they engraved their Images instead of Columns, that so they might overwhelm them likewise under the weight of the punishment which they had merited by the guilt of their Husbands, and leave an everlasting memory thereof to future ages. See Mr. Evelins parallels of Architecture.   
Each Bar, by Tears, cankered, and rusty grows;  
Tears, eat as deep, as Aqua ●ortis does.  
Sad Sighs, dampt into Dews, make moist the stone,  
And drop from off the surface in a groan.  
Blotting out dismal Mottoes in their course,  
Wrote by some Captives in their deep remorse:  
And far-fetched Emblems from poor fancies wrought,  
Of Death, and Poverty, in mournful thought.  
Dark Hi●roglyphick-scratches thick are twined,  
The Fretworks of a discomposed mind. 
The mind when it is distracted, overburdened, and sunk down by many troublesome and anxious thoughts, vents itself in a thousand several little whimsies, which give a present ease and diversion; like Opiates, that may allay an immediate pain, though not cure the disease. In the various fermentations of thoughts, it works up into those bubbles of fancy, which are as it were the scum and froth of a turbulent and unquiet Soul.   
Eternal Mazes round about do roll,  
Perplexed, and tangled, as their Authors Soul.  
The Glass indeed, escapes without a scar;  
Would you know why? no Diamonds are there.  
This is the Furniture of these sad Cells,  
Where Chaos, and Disorder, ever dwells.  
Nothing by Rule, or Symmetry, is done;  
But frequent webs by poor Arachne spun:  
Which here and there adorn some vacant space,  
And charitably Canopy the place.  
Half-shaped Ideas, with Chimaeras vain,  
Attended on by all their airy Train,  
Wildly glide by, like Fairy's, in their dance,  
And 〈◊〉 our Reason force into a Trance.  
That all who gulp down the enchanted air,  
Are quite transformed from what before they were.  
Each Virtue puts on some sad uncouth dress;  
Good Nature curdles into Frowardness.  
Valour boils up to Rage: Love jealous burns:  
And Emulation into Envy turns.  
Sobriety itself scarce keeps its post;  
In strife to drown our Cares, 'tis often lost.  
Hopes, often quashed and sunk, side with Despair;  
And Faith begins to grow a Stranger there.  
For Charity, they think there's no such thing;  
To Heaven, that long ago, 't has taken wing.  
They've found the World so hard, and so unkind,  
They take't but for a Notion of the Mind:  
And may extend it in a wish, or so;  
'Tis all their Purses gives them leave to do.  
Thus whilst the three chief Graces panting lie,  
The lesser needs must sicken, if not die.  
Thoughts from despairing breast▪ escaped, and fled,  
Still taint the gloomy Cells, and horrors spread;  
That persons unconcerned go sad away,  
And are infected by a mi●●tes stay.  
Joys, Smiles, & Bliss, such strangers are, they'd prove  
Ridiculous as Eunuches making love.  
Laughter, the propery of man alone,  
Is here forgot, as if 't had ne'er been known.  
The flat and vapid Spirits can't extend  
The Muscles to so generous an end,  
〈…〉 ●nlighten and adorn the face;  
But cloudy airs and dismal glances 't has.  
〈◊〉 odd a Notion's Mirth, so wild a Theme,  
●Tis not so much as canvased in a Dream.  
Morp●●us the Jailor, to the outward sense  
No pleasing Visi●ns ever does dispense.  
Rigid as Mortal Keepers he appears,  
Attended on by terrors, and by fears:  
Nightly surrounded with the ragged Train  
Of naked Poverty, and cold Disdain.  
Of currish Keepers, o●t the ghastly Scenes,  
Move to the Chorus of Bolts, Keys, and Chains.  
Then Sergeants, like to Harpies, hurrying on  
The miserable wretch they light upon.  
Amazing Visions, nightly go their round;  
Nought but surprising Phanto'ms tread the ground.  
Of huge-limbed ●y●hon, under Aetna cast, 
Typhon was one of the Giants who made War against the Gods, whom jupiter overcame with his Thunderbolts, and imprisoned under Mount Aetna.   
The wretch's dream, and think themselves as fast.  
Of Sultan's younger Sons, and their hard fate, 
Among most of the Asian Territories, the Elder Son when he comes to the Crown, either puts to death, or imprisons all his younger Brothers, the better to secure his Throne, and to prevent all Conspiracies and Mutinies that might otherwise be made against him.   
For ever captive to the Rules of State.  
Of Bellisarius begging, Kings deposed, 
Bellisarius was a great Captain under the Emperor justinian, who after he had been eminently successful in his Victories over the Persians, Goths and Vandals, was by the malice of some envious detractors, not only turned out of his Prince's favour, and deprived of his ●ight, but reduced to that extreme penury, that he was forced to beg by the wayside, the Alms and Benevolence of those passengers that travelled by, and with miserable accent crave their assistance, in these mournful words: Date obolum Bellisario, viator, quem Invidia, non Culp● caec●vit.   
And for their Courts, in Iron bars enclosed.  
Of Birds caught in the Net: Of Beasts in Toils:  
And Infects which Arachne makes her spoils.  
Of Criminals immured, and Hermit's Cells,  
And such sad things, as a fixed Sorrow tells.  
No Forms, but dark, and gloomy, here await,  
In solemn march, and melancholy state,  
The porch to pass, of the Eburnean gate. 
There were two Portals, from whence all Dreams were said to proceed; the Horny, and the Ivory. The Fantastic, Melancholy, and Chimerical, came forth at the Ivory Gate; the coherent and true, at the Horny. Verderius in his Book de Imaginibus Deorum, gives this reason for the allusion: The true ones are said to proceed from the Horny, rather than the Ivory, because, if it be not cut out into overgreat proportions of thickness, it is always clear and transparent; but Ivory cut into never so small panels, let it be shaved to the utmost thinness, it is always dark and opaque. I choose the later for their dreams to proceed from, as being generally agreeable to their thoughts in the daytime, fantastical, cloudy, and incoherent.   
Thus tired in the day with cares and grief,  
Night (that the rest of mortals does relieve)  
Leaves them quite unrefreshed: i'th' morn they rise,  
Around the place they cast their mournful eyes.  
Uncheared by the bright Sun's enlivening ray,  
And spy no Scenes, but those of yesterday.  
The same black objects still salute their eye;  
Their sorrows give them no variety.  
With arms across, their Sighs fan o'er the place,  
With constant gales; 'tis all the wind it has.  
They rest, lie down, arise again, think o'er  
The same sad things that they had thought before.  
No Beauteous Maid, does here a beam display,  
To cheer the blood with its enlivening ray.  
No charming Dart, shot from a lovely eye,  
Heightens its course into a Rhapsody.  
Beauty's a thing unknown; how should there be  
Aught of Proportion, where's no Harmony?  
Shut from the better part of Humane kind,  
And softer Sex, to th' rougher one confined.  
Does his Soul burn with any noble fire?  
A Prison-damp soon makes it to expire.  
And he's, like to a Vestal Virgin, shut  
In darksome Cell, whenas the blaze is out. 
As those Vestals, when the Sacred Fire was out, were shut ●p in dark Cells and Vaults; so is he, his flames being extinguished; and if his Creditors prove merciless, may probably undergo the same fate too, pine to death for want of convenient Food. For Vesta was the Goddess of Elemental Flame; and in the innermost part of her Temple, was a fire suspended in the air in pots of earth, kept always alive by the Vestal Virgins. When it happened by some misfortune to be extinct, some fearful accident did immediately follow to the Roman Empire; therefore they did punish the Virgins by whose negligence the fire did go out, in a very cruel manner; being condemned to be buried alive with water and bread: they underwent the same punishment also, if they lost their Virginity, which they were to keep thirty years.   
Marriage great Laws, and the firm sacred Knot,  
Though not untied (since nought but death can do't)  
Seems by these dreadful shocks made loose, and torn;  
And Hymen's Torch does but unkindly burn,  
Since the loved couple cannot here express  
Their true affections in a chaste caress:  
But each from other parted, must, alone,  
At bed, and board, their separation moan.  
His pretty offspring play not round him here;  
Nor with soft smiles his sorrowed Heart can cheer.  
Like Olive-branches, at his Table set,  
No longer now, in ordered ranks, they eat:  
But flinty Walls, instead of these, surround;  
And for the fruitful Boughs, the Bars are found. 
Instead of his Children, which used to accompany with him, and are compared to the fruitful branches of the Olive, he is surrounded with bare and naked Walls, rusty Bars, and dismal Bolts.   
His duller company, those now desert,  
With whom the tedious hours, he used to part.  
The Brisk, the Gay, the Jovial, and ●he Glad,  
Mix not society with those are sad.  
'Twould poison the whole mass, of that days mirth;  
And of the morrow's, spoil the coming birth.  
The Mournful, Querulous, or Malcontent,  
Are fittest guests to Prisons to be sent.  
There they may satisfy their itching ear,  
Learn others grief, and may their own declare.  
The Widow▪ and the Orphan here may tell,  
How they're oppressed, he from what heights he fell.  
Their griefs into each others bosom vent,  
(Variety in Sadness some content.)  
Mix mournful tales all night, until the morrow,  
And wove a pretty interlude, of Sorrow.  
The blood, that briskly moved in ev'ry vein,  
That th'azure bounds could scarce its Tides contain,  
Whence troops of vital Spirits, used to come,  
Attending on the ᵃ Biolychnium, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lampas vitae, the vital flame or innate heat, to wit, that animal fire, which by the help of the plastic virtue, being first kindled in the Colliquament, and afterwards in the blood, shines and burns in the heart, as in its proper Focus: and from thence, together with the blood and spirits by the Arteries every way diffused and spread abroad, it heats, cherishes, and enlivens all the parts of the body. We live no longer than this Vestal fire is preserved and maintained in the Altar of the Heart; that being either suffocated, or by the want of fuel extinct, we immediately die. Hypocrates calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis ingenitus; Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accensio animae in cord.   
●s now damned up, and mudded, by the throng  
Of Melancholy dregs, that drive along.  
Oft syncopes, and sighs do make it star●  
Like jordan, back toth' Floodgates of the heart;  
Where though with fresh supplies it chance to flow▪  
●t still irregularly moves, and slow;  
●o dull, and faintly, it can scarce afford  
spirit's enough (before so bravely stored)  
The form of gentlest passions to create.  
So miserably poor, is now its state!  
All, Stoics in this hard condition be.  
All, forced assertors, of an ᵇ Apathy, 
All Passion is created by something a more than ordinary motion of the Blood and Spirits. Now we suppose our Prisoner by having either his thoughts continually fixed upon sad objects, or by want of those preparatives, by way of due Meats and Drinks, which may aptly animate the blood, to have it almost stagnate in his veins, and he thereby rendered insensible in a manner either of pain or pleasure; and so has by an unfortunate necessity, reduced himself to that temper, which the Stoics so much endeavour to be Masters of, and brag of when attained (if ever such things were) namely an Apathy, a total conquest over all the Passions, and a perfect unconcernment at, or in the utmost pain or pleasure. The word is from 〈◊〉 privi●iv●, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio.   
Past Bacchus' art to cure; or could he do't▪  
Here's but few products, from his purple fruit.  
There's no brisk liquors, from Burgundian shore;  
None of what fruitful Champagne has in store;  
No sparkling juice, from the Canary Vine,  
No charming Bowls, pressed from the banks of Rhine,  
Within these dismal Territories found;  
But ●iery Nants, and cloudy Ale, goes round;  
Drinks oft approved of, by the Belgic boars▪  
When cares oppress them, or the Cannon roars.  
Drinks which the woeful Captive, oft may find  
T'enrage, or stifle, but ne'er cheer the mind.  
Most of the Wretches, here enclosed you see,  
Suffering well nigh, a ᶜ Psychopanichie. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleep of the Soul. There were some of an opinion, that after death the Soul lay in a deep sleep, a state of perfect silence and inactivity, till the day of judgement; of whom Dr. More in his Antipsychopannychia, Canto 1. Stanza 5.  

Has then old Adam s●orted all this time,  
Under some senseless clod with sleep y'dead?  
And have those flames that steep Olympus climb  
Right nimbly wheeled o'er his heedless head  
So oft in heaps of years low buried?   

Stanza II.  
For sure in vain do humane Souls exist  
After this life, if lulled in listless sleep,  
They senseless lie wrapped in eternal mist,  
Bound up in foggy clouds that ever weep  
Benumbing tears, and the Souls centre steep  
With deading liquors, that she never minds,  
Or feeleth aught thus drenched in Lethe deep,  
Nor misseth she herself, nor seeks nor finds  
Herself: this mirksome state, all the S●uls actions binds.   

Stanza III. latter end.  
That 'twixt this sleepy state small difference  
You'll find, and that Men call mortality.  
Plain Death's as good as such a Psycopannychi●.   
There is another opinion too of the sleep of the Soul, which seems to be framed out of that dream of the Stoics, concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof; to wit, that when at the firing of the World, the force of that fatal Conflagration has wearied the afflicted Ghosts, as well of evil Daemons as wicked men, into an utter recess from all matter, and thereby into a profound sleep; that after a long series of years, when not only the fury of the fire is utterly ●lack'd, but the vast Atmosphere of smoke and vapours, which was s●nt up during the time of 〈◊〉 ●arths Conflagration, has returned back in copious showers of rain, that Nature recovering thus to her advantage, and becoming youthful again, and full of genital salt and moisture, the Souls of all living Creatures shall in due order awaken and revive in the cool rorid air. Which expergefaction into life, is accompanied, say they, with propensions answerable to the resolutions they made with themselves, in those fiery torments, and with which they fell into their long sleep.    
Their Souls, in the terrestrial ᵈ Hyle sink 

The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Platonists, is no more than a congeries of corporeity, the faeces and dregs of Matter, with which, when the Soul is so clogged and burdened, that she is overwhelmed in sensuality, and cannot operate as she ought, she is said to be plunged into▪ Plotinus defines this Hyle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the essence of evil, and the first or original Evil: and having given a reason of that perplexing question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is the first Origin of Evil in the World, he writes thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the World is mixed of Intellect, and Necessity; and that those things which come from God are Good; but the Evil, are from that antique nature which is called Hyle. Plotinus, Ennead. 1. lib. 8 cap. 7.  
But nearer that to Hyle things do dive,  
They are more penned, and find much lesser room.  
Thus sensual Souls do find their righteous doom,  
Which Nemesis inflicts, when they descend  
From heavenly thoughts, that from above do come  
To lower life, which wrath, and grief attend,  
And scorching lust that do high honour blend▪  
See Dr. Moor's Poems.  
Neither does this account of the origin of Evil (as is objected by some) make Matter to be essentially evil, nor the existence of evil natural and necessary: for if the Soul be so careless and negligent as to yield and stoop to its sluggish inclinations, it becomes the voluntary cause of its own evil.    
So deep, pressed down with cares, they scarcely think.  
Scarce know they have a Soul or no, but by  
The sentiments they have of misery.  
Their liquors oft, such Opiates to them prove,  
That they're not conscious they in fetters move.  
Working to such a height, that oft we see,  
They scarce remember, that they once were free.  
These, and long habits, to this wretched course,  
Makes them submit to't, without least remorse.  
Not from collected force from Reason pressed,  
Nor a deep thought, but stupefied they rest.  
Nor need the issue wonder to create;  
It is not men's alone, but Kingdom's fate.  
Greece, that the total Universe obeyed,  
To whom remotest Nations Tribute paid,  
Whose laws, and dictates, once the world set free  
From the dire bondage of Barbarity,  
Used to the Turkish yoke, no more now mourn;  
Scarce feel the burden, they so long have born:  
But quiet, and submissive, bend to it,  
Low as Bucephalus, at's Masters feet.  
No spark of Hector's valour, Homer's lor●,  
Ulysses' eloquence, nor Priam's store,  
In their least faint resemblance now appear.  
They're but the shadow's, of what once they were.  
What horror 'tis, our brisker Youth to see,  
In their own confines, thus in slavery?  
In their full vigour torn, like Members sick,  
From off the Kingdom's body politic;  
And in inhuman manner, left to rot,  
In dismal Jaoles, and dreary dungeons shut,  
Merely to satisfy, the lust, or spleen,  
Of the rapacious, or revengeful Men.  
Who left at liberty, had all ere long,  
Been seen amongst the Gowned, or Martial throng▪  
Crowned thick with honours; soon had all discharged,  
And with themselves, the Kingdom too enlarged.  
What is't the Tigers, to themselves propose,  
When thus their fellow-subjects, they enclose?  
'Tis land, or goods, must satisfy the debt;  
His body, they can neither sell, nor eat.  
To them indeed, it but a Carcase is;  
But to their Prince, much more it signifies.  
What Conquests, might the captived part o'th' Isle,  
Should fate release them, by a Royal smile  
In hostile Lands, so animated, gain,  
Freed from the durance, of domestic chain?  
Like winds, within their hollow caves, long penned,  
In Hurricanes, they'd brush the continent:  
If need the Lilies, of the French, they'd blast;  
Make to his den, the Belgic Lion, hast;  
Make the bold Germane Eagles feathers fly;  
And as they please, to all give destiny.  
What harder fate, can ere accrue the● this,  
Banished to live, in their Metropolis? 
To be separated from, and debarred the freedom of conversation with Relations, Friends, and acquaintance, though inhabiting in the same street, or adjacent ones; to be restrained from all the profits, delights, and advantages that accrue to those who are members of a Corporeity, is worse than a Banishment, where the want of those benefits is the better born, because not expected.   
Their countrymen, in flocks, they daily view,  
Careless to pass, through ev'ry avenue.  
Their Chariots, through their ᵉ Portals, hurry on, 
Their Coaches hurry through the noted Gates of the City; which generally being strong, are made use of, as well for the custody of Prisoners, as the preservation of the City.   
As Ships, by rocks, they fear to strike upon.  
ne'er to be haled, nor courted, near the shore;  
But as lost men, they are by all given o'er.  
Their Coasts none will approach, but view from far.  
Prisons, and Jaoles, enchanted Islands are.  
Thus amidst pleasures, tantalised they dwell,  
And in their proper heaven, ●ind a hell. 
Amidst a populous City, that abounds in all varieties of delights, and which might have been a proper sphere of pleasure to them, as well as their Neighbours, but for some unhappy turns of Fortune which has reduced them to this state.   
Known Pinnacles, and Towers, still appear, 
Either from their windows or Battlements, if their Prisons are built so high, as most of the Gates are.   
Encircling Fonts, at which they Christened were.  
Marks of their Freedom, from the powers of hell,  
They daily view, and from each Steeple tell.  
But Man, far worse than Satan, binds them o'er;  
And his own kind, does cruelly devour.  
Bells chiming with a solemn sound, they hear.  
See Myriad following their call to Prayer.  
They see the glad, they see the joyful throng,  
Ready prepared for the Thanksgiving Song▪  
They see't alas, but 'tis with swollen eyes,  
Forbidden to attend the Sacrifice.  
Nor suffered any the least part to bear.  
In the blessed Public offerings, of Prayer.  
Thus shut, from all community divine,  
(For here's few zealots, that will with them join)  
From the World separate, they do appear,  
And Anchorets, as well as Prisoners are.  
All the strict acts of their devotion,  
Performing ever singly, and alone.  
Best so to do; for in a Prison what  
But tending to Religion, has been taught?  
The very Heathens, were they there, would be  
At loss, to practise th●ir Idolatry.  
No Sun appears for Persian to implore: 
The Persians adored Apollo or the Sun, in the figure of a Lion, Crowned with a Diadem, holding the horns of an Ox in his paws. They called him Mithra, and actually worshipped him at his rising; preserving a sacred Fire in honour of him in their Temples.   
No ray, no beam, that he can here adore.  
Nor can th' Ep●esian, to the Silver Moon, 
Though several Nations did adore Diana or the Moon, y●t the most noted place where she was Worshipped, was Ephesus, where she had a Temple erected, as some think, by the Amazons; a work of so stupendious a grandeur, that there was spent above two hundred years in finishing of it; all Asia contributing to this inestimable expense. It was environed with a twofold range of Columns, in form of a double Portico: It was in length 420 foot, upon 200 pillars, all of Marble; 70 foot in height, when it was burnt by Erostratus, who set it on fire, that his name might be rendered famous, having no other means to get renown, but by this wicked deed: whereupon, the Ephesians strictly commanded that none should offer to mention his Name upon pain of death.   
Pay his accustomed adoration.  
The Heathen Mariner, it not allows,  
What's due to Thetis, or Oceanus. 
Oceanus was the Son of Coelum and Vesta; his Effigies was much like that of the Rivers; a Man of a prodigious size, with great horns upon his head. The●is was his Wife, and Goddess of the Sea. The Sea-Divinities had their Temples usually adorned with the spoils of many Naval Victories.   
Nor could the Asiatic Mountaineer,  
His Athos or Olympus, once revere. 
Athos was a great Mountain situated between Macedonia and Thrace, so vast, that it cast a shade even to the Island of Lemnos. Olympus was another stupendious Mountain, between Macedonia and Thessaly, now called Lacha; of that height, that the Poets often made use of it to express Heaven by; and to jupiter himself, they gave the Title of Olympius. They were both adored as Divinities.   
No Indian, here, could worship o'ergrown tree,  
Nor to the Nile, Memphitick Priest bow knee▪ 

The Indians Worshipped any thing that was monstrous, as vast Mountains, cragg'd and precipitous Rocks, overgrown Trees and Plants; thinking some Divinity in all those productions which were not obvious or common. See Bry's America. Things that are great and vehement, people are subject to suspect they rise from some supernatural cause; insomuch that the Wind cannot be more than ordinarily high, but they are prone to imagine the Devil raised it. So rude Antiquity conceived a kind of Divinity in almost any thing that was extraordinary great. Whence some have worshipped very tall Trees, others large Rivers; some a great Stone or Rock; others, some high and vast Mountains: whence the Greeks confound Great and Holy, in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both. And the Hebrews, by the Cedars of God, the Mountains of God, the Spirit of God, and the like, understand high Cedars, great Mountains, and a mighty Spirit or Wind. Dr. More in his Tractate of Enthusiasm, Sect. 16.  
The River Nilus was represented in the shape of a Man with a great many little Children swarming about him; which was to represent the fertility and increase which was caused throughout all the Land by the overflowing of his banks.    
Their Garlick-Gods, they might indeed adore;  
And to their Onions, invocations pour. 

Those who actually worshipped the Sun, Moon, Seas, Rivers, Mountains, Trees, etc. b●ing here debarred the ●ight of them, could not pay their adorations to them: but those who Worshipped those objects that might be procured, as the Egyptians their Garlic and Onions, they might indeed b● devout, where the others could not, either in their due supplications, or apt Sacrifices. That they did most sordidly adore these Plants, we have not only the testimony of Histo●ians, but Poets too.  
Porrum & Cepe n●fas violare & frangere morsu,  
O sanctas Gentes qui bus haec nascuntur in hortis  
Numina—  
Says juvenal, wittily Satirical upon them.  
But surely in the time of the Israelites the Egyptians either had not then consecrated, or had else lately degraded their Garlic and Onyon-Divinities: for the Israelites are upbraided for their longing after them. And Histories report, that the chief food of those who built the Pyramids, was from those Herbs, of which they compute with a great deal of care the expense which that food alone yearly amounted to.    
The Roman, his Priapus might attend,  
And stench in fumes, to Cloacina send. 

Priapus was the most impure and shameless of all their Gods: He was also the God of Mariners and Gardens. His lap was full of Flowers and Fruits, an Emblem of Fertility; and he was painted naked, as all the other Gods and Goddesses of Love. He was sometimes named Mut●, Orneates, Lampsachus, Pammyles; by which you may partly guess at his qualifications.  — To Cloacina s●nd. 
Cloacina was the Superintendent over Vaults and Privies▪ The Romans had increased the number of their Divinities to that excess, that not only all the Perfections and Virtues of the Soul, but even the Vices were adored as so many Goddesses: witness their Dea Murica, the Goddess of La●iness; their Dea Laverna, the Protectress of Thieve● and Robbers, who used to divide the spoil in the Woo● where her Temple was erected, and were therefore called Fures Lavermone●. All public places both in Country and City had their Deities, even to the very common shores▪ Ev●ry part of a man's Life: the Infant had his Dea Cumin● and Rumina, Goddesses that looked to the Child in the Cradle, and assisted it to suck. The new-married Couple had their Deus Pater Subigus, Dea Mater Prema, Dea Viriplica, Dea Pertunda, etc. Nay, every Affection of the Mind and Disease of the Body was honoured as a Deity; such were Pavor and Pallor, Aius, Locutius, whose Statue gave the Romans notice of the coming of the Gauls. Ridiculus was another; Tempestas, Febris, Vicepota, and Vulturnus Deus, etc. And as the Romans did enlarge their Dominions, they admitted all the Gods and Goddesses of strange Nations into their City.    
And the Phoenician, daily Sacrifice  
To Beelzebub, whole Hecatombs of flies. 
Beelzebub the Lord of Flies was a God of Ek●on in Ph●nicia, a City of the Philistines. Some have imagined this name to be imposed upon him by the Israelites, because in the Sacrifices that were offered unto him, his Priests were tormented with swarms of Flies. Now in the Sacrifice of the true God, there was not a Fly to be seen, as several learned Rabbis, and after them Scaliger, have taken notice. Some think him the same with jupiter: for jupiter is often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Muscarius, or the driver away of Flies, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the killer of Flies; because the Flies are creatures form by his immediate Agency, or because the Sun by whose heat also such Being's are produced, seem to have been committed, before the Apostasy of the Angels, to the power of him that is now the chief of the Devils.   
But to the right, there's few know how to pay  
Their due observance, in a solemn way.  
So far from that they fall, they cannot well,  
Respects but common, to each other deal.  
Alike esteem, the Base, and Noble have;  
Alike the Soul that's Sordid, and the brave;  
All equal are, in Prisons, and the Grave.  
Thus when the cruel Typhon raged, the Gods  
Compelled to quit their heavenly abodes,  
Amongst Egyptian herds, they lived enrolled,  
No ways distinguished, from the common Fold. 
The Earth being concerned for the imprisonment of her Sons the Titans by jupiter, brought forth most terrible Giants, and dreadful Monsters, and sent them to besiege Heaven, and drive him from thence. For that intent they had their Rendezvous in Thessaly, in the midst of the Plegrean fields, where it was resolved by them to raise one Mountain upon another, and thus to make an easy ascent into Heaven. Among the Besiegers was Enceladus, Briareus, etc. but more especially Typhon, who did excel all those Monsters both in bigness of body and strength: he was said with his Head to reach the Heavens, and that he could stretch from the Northern to the Southern Pole. He was half a Man and half a Serpent, as many of the rest were; and continually belched forth fire and flame, which struck such a terror into the rest of the Gods that came to the assistance of jupiter, that they betook themselves to a shameful flight, running into Egypt, where they changed themselves into the forms of several Beasts and Herbs, that so they might pass undiscovered, and avoid his fury. See Galtruchius, and Verderius de Imag. Deorum.   
Nor is't the sense of these alone, Mankind  
●n general join to levelly the confined.  
Each to debase the other need not strive,  
Enough their helping hands will gladly give.  
Who mounted are aloft, turn t'other end  
Of the Perspective, for to view their Friend.  
What a Colossus, seemed unto their eye,  
Through the Optics, of Prosperity,  
Seems but an Atom, when the glass they turn,  
So small 'twill scarce make Adits to an Urn.  
View but the now insulting Creditor,  
Who though the greatest Prince his Prisoner were,  
Yet what a bulk, what port, what mein he bears!  
With what a scorn he each Proposal hears!  
Sometimes so great he grows, he won't confer  
But by a Proxy, with his Prisoner;  
And by th'ambassador Attorney, he  
Will treat of ransom for to set him free;  
Who must his sacred person represent,  
To treat at distance, with the Malcontent.  
Dark Mysteries, like unto Sphynx, to tell,  
Which if he's not the Oedipus to spell, 
Sp●y●x was a Monster sent by juno to plague the City of Thebes: it took up its station not far off, and proposing Enigmatical questions to those that passed by, tore in pieces all that could not resolve them: which made the City almost desolate; insomuch that Creon, who succeeded Laius in the Throne, promised to quit his claim to the Crown, and give jocasta the Widow of Laius, in Marriage to him that could resolve them. For the Oracle had declared, that the City could not be freed from this mischief, till one could be found out who could give the right meaning to this Riddle of the Sphynx; Which was the Creature that in the Morning did walk on four feet, at Noon on two, and in the Evening on three? Which Oedipus did, telling them, It was Man, which in his infancy scrambled and crawled about upon all four, like a Beast; In his Manhood, marched steadfastly upon his legs, without any other support. But in his old and declining age, made use of a staff, which was as it were a third foot to assist him. Upon the resolution of the Riddle, the Monster violently beats himself to pieces against a Rock, and so delivers the Country from their fears and danger. Some report that this Sphynx was a Robber, and that the Ambages of his Riddle were the windings and turnings of a rocky Mountain, where he had seated himself to rob the passengers that went to and fro near Thebes.   
Unto their Laws, a Sacrifice he's made;  
No prayers can here prevail, no tears persuade.  
Such rigid Articles they now propose,  
As ne'er were offered by extream●st foes,  
To half-stormed Cities. These he must accept;  
Or 〈◊〉 in durance, evermore be kept.  
Unless the Jailor in a meeker vein,  
(If ere soft thoughts, such minds, can entertain)  
Grants him attended with his guards, to go,  
And draw o'th' fresher air, a gust or two.  
And yet even then what pains does he endure!  
In show revived, in truth cast down the more.  
Each motion proves a Stab, each step's a death,  
Whilst he lays in his pittances of breath.  
Which he can ne'er take up, as it is free,  
But sullied with their dull society.  
Where ev'ry beam of light, he so doth take,  
His Prison doth more dark, and gloomy make.  
Where ev'ry spark, where ev'ry glittering ray,  
Wherewith the bounteous Sun guilds o'er his way,  
And seems a glorious path, for to prepare,  
The most disconsolate, enough to cheer;  
Is still considered like the trace of Sin,  
Which though't appear gay, flourishing, and green,  
And a perpetual verdure always has,  
Yet still it leads unto a dismal place.  
Like that poor Animal, who should surround  
A Serpents glorious back where scales abound,  
(The Sun a better object never knew  
Whereby to ken his rays at a review)  
The glorious Cirque it does with joy espy,  
Yet has the deadly sting still in its eye.  
So ●et him march in ne'er so solemn state,  
And all the Rascals at his footsteps wait,  
His Triumphs end, still at the Prison gate.  
Where for the largeness of the walk allowed,  
The hated roofs of the perforced abode,  
More narrrow seem, and more contracted far,  
To him so seldom sees the Hemisphere.  
Where for the largeness, of the walk that's had,  
The hated walls, more narrow may be said▪  
Where while his organs, thus refreshed, obtain  
More subtlety, the more he has of pain;  
The more of misery, does undergo;  
The more distinct perception, has of woe,  
Which he does feel, now ten times more increased,  
(Shut up again) for being thus released.  
To tortured men, thus Tyrant's Cordials give;  
That so in pain, they may the longer live.  
What torment is't, to see each Peasant go,  
Free as the wind, to which they whistle too;  
While he's debarred, the pleasures they enhance,  
And but enjoys them, in a bon ' sperance?  
Thus a poor Lover, may a Beauty see,  
Seated above his lower Pedigree;  
Patient with heats, that ne'er can be allayed,  
Like Creditors, to Debts can ne'er be paid.  
To every Stratagem, he open lies,  
That breasts full swollen with Envy, can devise.  
What Malice can invent, may here be shown.  
The Cause of the unfortunate who'll own?  
Each takes a pride, with moral face to tell,  
How by his rashness, the poor young man fell.  
Old Granam's shake their empty heads, and cry▪  
I long before, read this his destiny.  
And seem to pity, but with such a will,  
As Crocodiles, weep over those they kill.  
Sometimes, a soft relenting Creditor,  
The first that led you to the Prison-dore,  
Whenas you're past recall, shall sighing come,  
Look sad at your hard fate, bemoan your doom▪  
Shall seemingly let fall a tear, and cry  
(As if surprised, at your deep misery)  
Had I foreknown, your Debts had been so thick▪  
Your Creditors, so cruel, and so quick,  
I never (but 'tis passed) ne'er should have been  
The first, that broke the gap, to let them in.  
Thus the Egyptians solemn days to keep,  
First drown their ᶠ Apis, and then for him weep. 

The Egyptians did consecrate their greatest solemnities to the God Apis, or S●rapis; which was an Ox, bearing upon his hide some particular marks: he was to live a certain number of years, and then the Priests did drown him in the River Nilus, and all the Land did mourn and lament for his death, until another was found with the same marks about him, which caused an universal rejoicing throughout the whole country; expressed by all manner of Sports, Revellings, and Banquets. Ovid alludes to this in his Fastorum. Et comes in pompa Corniger Apis erat. As also Tibullus. Barbara Memphiten plangere docta Bovem.  
The Golden Calf which the Israelites did make in the Wilderness, was in imitation of this God. Lactantius de sapient. cap. 10. informs us, that the Head was the Image of a Bull, therefore they did worship him as the Egyptians did their Apis; for they did mightily rejoice and feast themselves when it was made. It seems they intended (says Gautruchius, speaking of this) to adore God in the outward and visible representation of a Bull, or of a Calf, according to the custom of the Egyptians; therefore they did not say To morrow there shall be a Festival to Apis, Osiris, or Isis, the Gods of Egypt; but to the Lord. So that they were so impious, as to ascribe the Sacred Name of God, to this shameful Image. The Hebrews tell us, that the Generation of such as were so profane at this time, had yellow Beards growing on their faces, in remembrance of that foul sin which their forefather's were so forward to commit in the Wilderness.    
His friends, look on him as a monstrous thing;  
Staring, they bid adieu, and out they fling.  
And he's no more remembered when they're gone,  
Than Patriarches buried, ere Deucalion▪ 
In the time of Deucalion, Son of Prometheus' King of Thessaly, there was an universal Deluge, that totally destroyed all living Creatures, but only himself and his Wife Pyrha. They replenished the Earth again by casting stones over their shoulders; being ordered to ●ling their Parent● Bones behind them, which they presently imagined to be the Earth. This Deluge, and another that happened in the time of Ogyges' King of Thebes, are the most remarkable in the Writings of the Poets. This Deucalion is commended for his Piety and Justice, and is said to have built the first Temple to the Worship of God. It is plain by the circumstances mentioned in the Poets, that this Fable is borrowed from the truth of the Scripture; and who ever compares the relation of the Flood of Deucalion in Apollodorus, with that in the Scripture, might easily render Apollodorus his Greek, in the Language of the Scriptures, only changing Greece into the whole Earth, and Deucalion into Noah, Parnass●us into Ararat, and jupiter into jehovah. On the same account the Athenians attribute the Flood to Ogyges; not that the Flood of Ogyges and Deucalion were particular and distinct Deluges, but as Deucalion was of the eldest memory in Thessaly, so was Ogyges at Athens; and so the Flood, as being a matter of remotest antiquity, was on the same account in both places attributed to both these. See Dr. Stillingfleet Orig. sacrae, p. 587.   
Ten years' acquaintance, and from Childhood play,  
Shall be forgotten, by ten hours stay.  
And old contracted friendship (lasting thought)  
To an untimely end, is quickly brought.  
Thus like the web ᵍ Penelope had spun, 
Penelope was the chaste Wife of Ulysses, who when her Husband was gone to the Wars, being extremely importuned by several who were enamoured of her, and almost in danger to be forced to a compliance, desired she might have only so much respite granted her, as whereby to finish a piece of silk she had then in the Loom: which being permitted, she, to protract time, undid in the night, what she had ●one in the day; and so delayed them, till such time as her Husband Ulysses came home.   
What Friendship, in our Sunshine days begun,  
In Miseries dark Night, is all undone.  
Those who with supple ham, and pliant knee,  
Were wont, in their embraces kind to be,  
Grow stiff, as though in Armour; nor will look  
But at a distance, on their friend forsaken.  
As if turned Basilisk, within the Bars,  
There's none could view him, without wounds or scars▪  
His Neighbours slight him, and there's not a Man,  
But looks as strange, as a japonian.  
No favour they'll afford you, but this one;  
They'll leave your sins, for you, to gaze upon.  
And copies of them, round about disperse,  
To show their care, unto the Universe.  
If one amongst a thousand, should perchance  
A visit give, the price he'll so enhance,  
His condescension, nought can ere repay,  
Should your lives thread, last to the Judgment-day.  
He'll fully reckon, when he comes to die,  
He's to gain Heaven, by's humility.  
Thus while brisk gales of Fortune blow, our eye▪  
Can have no proofs of perfect amity.  
Of Friends we can't say such a one is he:  
At best, we only hope him, so to be.  
We must be windbound, and becalmed, before  
We know what Friendly hand, will ply the oar.  
Sad fate of Mortals! who can never know  
Harbours of Friendship, but through storms of woe.  
But ●adder, when amidst these storms, we find  
No Port that's safe, nor any Friend that's kind.  
How many to the bottom have gone down,  
For want of a kind twig, might have been thrown,  
Even in the sight of Friends, who have had store  
Of Acres, thickly planted, on the shore?  
But ah! too oft more courteous Men appear  
Unto the Brutes, than their own kind by far:  
These he can feed, and nourish in their Woe;  
Nay farther, give them Education too.  
The wily Fowler, when the birds are caught,  
And to his snares, by many slights are brought,  
Is to his little Captives, yet so kind,  
As by his Songs, to ease them when confined.  
He'll force them their wild accents to give o'er,  
In which they oft, unartful Consorts bore,  
And teach them, with a well-composed note,  
Fresh airs to echo, from their supple throat.  
Does by his frequent visits still repay  
(In part) the want of freedom took away.  
The Dog he'll teach to hunt, and with more art,  
His game pursue, than instinct does impart.  
The Elephant, to bend his stiffer knee,  
And courtlike bow to Regal Majesty.  
The Ape, and Marmozet, to dance aloft;  
And the most cruel, in their kind be soft.  
But Man may starve, and unregarded dye;  
Unfed, untaught, in all his durance lie▪  
In his Confinement, can have no redress;  
Like Pelican, he mourns, i'th' wilderness.  
Within the desert of distracted thought,  
He wand'ring, does the Minute's sad spin out.  
Where he may strive, but can have no relief;  
Fluttring, he beats, against the bars of grief.  
He's kept like Bajazet, within the rule  
Of those who only please by ridicule. 
Bajazet was a proud and haughty Emperor of the Turks, who being overcome by Tamburlaine the great Cham of Tartary, he carried him about in an Iron Cage, and made use of him as a footstool to get up upon his Horse.   
Till hunger, want, and folly, make him grow  
More savage than the beasts that to him bow.  
Whole Cages stocked with birds, the Turks will buy  
Only on purpose for to let them fly:  
But Man, may perish in Captivity.  
A petty number at his birth attend;  
But thousands flock, for to behold his end:  
Myriads to see the cruel Lictors wrack  
A wretched Bessus, or Ravilliac: 

Bessus was that traitorous Precedent of Bactria, who having inhumanely Murdered his Master King Darius, and expecting his reward from Alexander the Great, had it by being torn in pieces between two Trees, his Limbs being fastened to the Branches, which were forcibly bend down, and then with a sudden spring let slip again.  — or Ravilliac. 
Ravilliac was that horrible villain who Murdered Henry the Fourth of France, one of the most glorious Princes of Europe; Stabbing him in his Coach, in the midst of all his Guards. But as he was an exquisite villain, so he had an exquisite punishment, having his hand first burnt off by the wrist, with which he performed that execrable act; he had his flesh pulled off from several parts of his body with burning pincers; Gauntlets of scalding oil clapped upon the hand and stump that was remaining, together with Boots filled with the same Liquor upon his Legs: having these Torments o●t repeated; and over as he fainted, revived again with Cordials that were at hand, whereby to be able to endure his Torments the longer. After all this, to put a final conclusion to his hated life, he was torn in pieces by four Horses.    
To view a Storm, when Ships are cast away;  
Or at a distance, a Sea-fight survey.  
When war and death's proclaimed, they joy express;  
But peace, is signed, with much reservedness.  
To day dies such a one; how glad's the news!  
To view the spectacle, what swarms there goes!  
But if the wretch, should a Reprieve obtain,  
How soon are vanished all the numerous train?  
None of the crowd, attend him back again:  
Not the least overture of joy is shown;  
They grieve to lose their wished diversion.  
If we the Universe aright should scan,  
All things rejoice to do Man good, but Man.  
The Brutes, nay things that are inanimate,  
When by some beneficial acts, the state  
Of Man they render happy, they as 'twere,  
Triumphantly rejoicing do appear.  
The Sun, when he arises to disperse  
His beams of light, throughout the Universe,  
Brisk as a lusty Bridegroom, he does seem,  
From forth his Chamber coming, gay and trim.  
And as a Giant pleased, lifts up his voice,  
To run his race, so does the Sun rejoice.  
Even and Morn's outgoings, do no less,  
As their vicissitudes, do Man refresh.  
The Meadows when ●ith grass they're covered o'er,  
And Flocks upon them, for to crop it, store;  
The Valleys when with Corn they're laden round,  
By Man for to be reaped; O what a sound  
Does echo forth! with joy how do they ring!  
The Meadows, and the Valleys, shout and sing.  
But in a Barren year, whenas we see  
They are restrained of their fertilty;  
The Heavens they are black with grief, the Earth  
Does mourn, the Vine does languish at the dearth.  
'Tis Man alone that does abound; yet see  
With unrelenting eye, Man's misery.  
O England, whither is it now doth fly,  
Thy (once so celebrated) Courtesy!  
Thou that by all the Nations round were't famed,  
When Hospitality they ever named;  
How evilly thou intreast thy Natives now,  
And under slavish Bondage, mak'st them bow?  
More cruel, than the Scythians thou art grown;  
Upon their Altars, Foreigners, alone  
Did bleed, their great Diana to atone. 
It was the custom of those of Scythia Taurica, by the Laws of the Country, to condemn all Strangers who were found within the borders of the Province, to be sacrificed upon the Altar of Diana; unto whom nothing but Humane Victims were offered.   
Thou thy own Sons, dost ev'ry day enslave;  
Usurpest that liberty, that Nature gave.  
The Danish yoke, we still amongst us see,  
And hold in Villeinage, yet think we're free.  
Weigh these sad truths, you who in wealth and ease  
Sat painful, when no fresh diversions please;  
Who cloyed with Nature's bounties, Art implore;  
And still find scarcity, in either's store:  
Who on the feathered lap, of Plenty thrown,  
The Hardness of your Downy bed bemoan.  
Yet smile at others, who are cast so low,  
They have no gust of any thing, but Woe;  
Whose spreading poison, to that sway does move,  
The best of Pleasures, would insipid prove.  
Who with a scornful look, can proudly view  
Those whom unfeigned Miseries pursue.  
Can loudly laugh, whilst they their ills bewail,  
And unconcernedly, hear their heavy tale.  
〈◊〉 in what heights soever 'tis you be,  
Cease thus to mock at humane misery.  
Though Fortunes kinder hand, may seat you where  
No shadow of a downfall does appear;  
You know not yet, fixed in the best estate,  
What may be hatching in the womb of Fate.  
●ik● sparkling Stars, in Fortune's higher sphere,  
You now shine bright, and gloriously appear;  
But all those glittering fires, soon go out,  
When once she turns her fickle Orb about.  
Then foolish Meteors, at the best you'll prove,  
which keep their state, whilst th'air does gently move▪  
But when the Tempests rise, or Winds grow high,  
They're gone, they vanish, by one puff they die▪  
Misfortunes to those feet are doubly rough,  
Who ne'er trod any paths, but what were smooth▪  
The tender bred, when distined to the Oar,  
The easiest pull, will make their palm be sore.  
Their nicer frames disordered, soon grow sick;  
And strokes but gentle, touch them to the quick▪  
Where t'other are uneasy, these are ill:  
Blows which but bruise the one, the other kil●▪  
But what our scrutiny, may truly deem,  
Amidst the Prisoners woes, the most extreme  
Is the great Maxim to be always sad;  
To have the face masked with a mournful shed▪  
Few think you worthy of the least relief,  
Except they see you overset with grief.  
They labour hard, with great expense and sweat,  
To make you conscious of your wretched state.  
These are like Nero in their Cruelties;  
Would have the Malefactor feel he dies.  
'Tis this alone that plunges them in woe:  
We were not wretched, but for knowing so.  
In such events, Beasts happier are than Man,  
Wanting discourse their Miseries to scan.  
To be too thoughtful in a wretched state,  
Does not allay, but heightens our ill fate.  
Better want Reason's light, than far to see,  
And have large prospects into Misery.  
When Sorrows bulky grow, and grief does swell,  
●Tis good to look no farther than the shell;  
●est the fell Cockatrice, that's hatched within,  
●o shoot out mortal glances should begin.  
Should we at each sad object does surprise,  
Set open the easy floudgates of our eyes;  
There's few such Stoics, but would find, I fear,  
'Twould prove almost continual Winter there.  
O 'tis with wary feet, who ere goes down,  
Must tread the Chambers of affliction.  
Bold full as he, first undertook to sweep  
On narrow plank, the bosom of the deep.  
Hydra's, within these dark recesses dwell,  
And dread Chimaeras, which no pen can tell. 

Hydra was a Serpent bred in the Lake of Lerna, which had Seven heads, with these qualifications; when one was cut off, several others would spring up in the room of it. It was destroyed by Hercules.  — Chimaeras. 
Chimaera was a Monster that vomited Fire and Flame; having her Head like a Lion, her Middle like a Goat, and her Tail like that of a furious Dragon.    
Myriad of Monsters in your way you meet,  
That will with horrid salutations greet.  
Here pale-faced Want, and Penury you view,  
Rattling their ill-hung Skeletons at you.  
There Time misspent, does with his foretop stand▪  
Like to the Ghost of a late murdered friend.  
Here Folly smiles, and Rashness makes a mouth▪  
With antic posture, and a mein uncouth.  
At length Despair comes in, with Gorgon-head, 

Phor●ys, a Sea-god, had three Daughters called Gorgones, whereof one of them, to wit, Medusa (though heretofore a Beauty) having committed Fornication with Neptune in Minerva's Temple, had her Hair changed into Snakes; whereof the Looks alone were so horrible, that they caused every one that viewed them, to be turned into Stone.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non. Dionys. lib. 25. vers. 81.    
And petrifies the bold spectator dead.  
'Tis therefore with great Caution, we our face  
Must view, whenas Affliction holds the glass.  
As a great Beauty, when at first she sees  
Her visage tainted by some foul disease,  
With much aversion and regret she spies  
Her ruin'd looks, then turns away her eyes  
Lest too long gazing, might distraction move,  
And her Mind Horrid, as her Body prove.  
Some, who these truths by sad experience tried,  
And found all foreign remedies denied,  
Thought in the numbers, of a well-tuned Verse,  
They might or lose their Cares, or else disperse.  
But the Convulsive Genius of the place,  
Into contortions wreathed each tender Grace.  
They whose brisk thought, could pen an airy Song  
Sweet as the Nightingales all-charming tongue,  
Can now compose nought smoothly, but with jars,  
Uncouth as Scritch-owls hoot on Sepulchers.  
So that despairing, they hang up their Lyre;  
And break those strings, so cross to their desire.  
They thought to change their theme to humble verse;  
But how should they wild Pastorals rehearse  
Quite banished from the sight o'th' Universe? 
They may be said to be wild, either from their simplicity and plainness, (as not wanting those adornments, or requiring those high flights of Fancy, as the Lyric and Heroic) or from the Authors of them, being conversant only with wild and rustic prospects; or (indeed more properly in this place) from the latitude of a Pastoral Poem, taking in the Eglogue, Georgick, and Bucolick; as also by the reason of th● Antithesis, the Prisoner being confined to so small a compass, and that taking in so large a Hemisphere.   
No shady woods, nor verdant meads, are here,  
Nor gliding rivulets, with waters clear.  
Winter from Summer, Autumn from the Spring,  
With all the various changes that they bring,  
They see not, only hear of such a thing.  
When the blue Violet does her leaves disclose,  
Or at what time buds forth the blushing Rose;  
When Bounteous Nature, makes the Cherries red▪  
And when the Vines, she does with purple spread;  
When yellow Ceres, does gild o'er the ●ield, 
Ceres was the Mother of Proserpina, who was carried aw●y and ravished by Plu●o, when she went abroad upon Mount Aetna in Sicily to gather Flowers. Ceres' hearing of her misfortune, traveled all over the World to seek after her: and at that time taught men to Sow, to Manure the ground, to Reap, and change their Food of Acorns into that of Bread. For that reason she was worshipped as the Goddess of Corn.   
With ears that centuple increases yield;  
When plump Pomona, makes the Apples slick, 
Pomona was the superintendent Goddess over Orchards.   
And paints a deep Vermilion on their cheek;  
When chirping Sparrows, in the thatch do build,  
And when the Swallow comes into the field;  
When sings the Grasshopper, when Lambs do play,  
When rutting Stags drive frighted swains away:  
These seasons, here alas cannot be known,  
But by some rhythms i'th' Almanac set down.  
So banishing their learned rural cares,  
They break their Oaten pipes, against the bars.  
To Lyric airs, they strove their Lutes to frame;  
Harsh, incoherent Echoes from them came.  
And though the numerous strings they varied oft,  
No sounds, with all their art would rise aloft,  
Like Doric manly, or like Lydian soft. 

The Doric Mood consisted of sober slow-tuned notes, had its name from Doria a civil part of Greece, near Athens; and being grave and solemn, moveth Sobriety and Godliness, exciting a kind of Heavenly Harmony, whereby the mind is lifted up from the regard of earthly things, to those Celestial joys above.  — Or like Lydian soft 
The Lydian Mood was used to solemn Music too, being fitted to sacred Hymns and Anthems, or spiritual Songs; it had its derivation from the famous River in Lydia called Pac●olus, and the winding retrograde Meander; representing thereby, the admirable variety of its musical sounds: allaying the passions, and charming the Affections into a sweet and pleasing temper.    
Enraged, they strove the Phrygian fierce to strike; 
The Phrygian Mood was a more warlike and courageous kind of Music, expressing the Music of Trumpets and other instruments of old, exciting to Arms and activity; as Almains, and the like. This Mood hath its derivation from Phrygia (a Region bordering upon Lydia and Caria.) Many Historians have written of its rare effects in warlike preparations. But the Story of Ericus the Musician passes all, who had given forth that by his Music he could drive Men into what Affections he listed; and being required by Bonus King of Denmark to put his skill in practice, he with his Harp, or Polycord Lyra, expressed such effectual Melody and Harmony, in the variety of changes in several Keys, and in such excellent Fugs and Spiritual Airs, that his Auditors began first to be moved with some strange passions; but ending his excellent Voluntary with some choice fancy upon this Phrygian Mood, the King's passions were altered, and excited to that height, that he fell upon his most trusty friends which were near him with his 〈◊〉, for lack of another Weapon: which the Musician perceiving, ended with the sober and solemn Dorique, which brought the King to himself, who much lamented what he had done. This is recorded at large by Cran●zius, lib. 5. Daniaes, cap. 3. and by Saxo-Grammaticus, lib. 6. Hist. Dan.   
But the disturbed strings, still move alike.  
Their mind's to low, Pindaric heights to gain,  
Nor can their sickly, and enfeebled vein,  
E'er hope to reach the Dithyrambique strain. 

The Pindaricks were a peculiar sort of Verse, L●●ty, Copious, and Vehement; with odd turns, and surprising Transitions: of which Pindar was the first Author, and alo●e had a Genius fit to manage. Horace himself (who was the greatest Master among the Latins of the Lyric Poesy) does account it a very daring enterprise for the boldest to undertake. The Dithyrambique was a species of it; or at leastwise, a sort of Verse which Pindar o●t made use of, in the composure of those Stanza's: for indeed strictly taken, they were peculiar in the Orgies or Solemnities they paid to Bacchus; but however, that they were sometimes admitted into the Pindaricks, we have the testimony of Horace. 
Fervet, immensumque ruit profundo  
Pindarus ore.  
Laurea donandus Apollinari,  
Seu per audaces nova Dithyrambos  
Verba devolvit, numerisque f●rtur  
Lege solu●is.     
But dismal tunes, like Irish hubbub rise;  
Tunes, such as Indians hoot at Sacrifice.  
And Rhythms, the same old Monks with ease mad● dull▪  
In Caves compose, when as their Belly's full.  
Dismal as Nero's, when unto his Lyre  
He sung Troy's fate, and set whole Rome on fire. 
Nero set Rome on fire, and then played upon his Harp the Destruction of Troy. It continued burning seven days. He afterwards fathered the conflagration upon the Christians. See S●●●onius.   
Mournful as Ovid's, when to Pathmos Isle 
Ovid was banished to the Isle of Pathmos, for his being suspected to have debauched julia the Daughter of Augustus.   
Confined, he daily strove for to beguile  
His sorrowed soul, with the poor little bliss,  
That he could relish from sad Elegies,  
How different from the Verse Augustus' Court  
Produced! nought of that loftiness, nor Port,  
With such foundations laid, of such effort,  
Which neither flame, nor sword, nor wrath of Iov●  
Nor could old time, with iron teeth remove,  
His weak and half-starved genius now can raise;  
With Myrtle rather 'tis begirt, than Bays.  
Sick, faint, and querulous, well-nigh unmanned,  
How should he sing a Song in a str●nge Land?  
The Epic, than our Poets strove to paint;  
And to the life, some Hero represent.  
But strong impressions, from ill patterns made,  
(For few but sordid objects here are had)  
Daily impregnating their ●ancy, nought  
But a misshapen Foetus forth was brought. 
Foetus is the Embryo, 〈◊〉 Child in the Womb.   
In the remaining parts unhappy, they  
Still found the selfsame fatal destiny;  
And ne'er could be assisted by the Nine,  
Or close their thoughts, in a well-formed design.  
In such disorder, who should hope a treat,  
Of aught well ranged, just, piercing, solid, neat.  
From calm recesses 'twas, all verse was had,  
And breasts, as undisturbed as their shade.  
Hence are the springs, from which soft numbers flow▪  
To this each high, and lofty, Song we owe.  
Careless in quiet groves, free as the air,  
Their breasts not ruffled with one gust of care.  
The Bards of old, composed their well-tuned Lore,  
And the discerning Druids, sung of yore. 
The Bards and Druids were the ancient Poets▪ Lawgivers, and Philosophers of this Island; especially the latter. These Druids had their peculiar seat in the Isle of Man; they took their name from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an Oak; they having no other public Schools in which they read their learned Lectures, than Oaken Groves.   
Nor is't a wonder, that a rural Scene,  
So kind a Nurse to Poetry has been.  
The Maiden-blushes of the Morning-skye  
Who sees not moved into an Ecstasy?  
The glory of the rising Sun who views,  
And has not Troops of Awful thoughts pursues?  
No sprightly Soul, can see his Chariot move,  
But does, like Memnon's Statue, vocal prove. 
Memnon was the Son of Tithonus and Aurora, who went to the Trojan War to the assistance of Priam, and was there challenged into the field, and killed by Achilles, in a single fight; at which loss Aurora was extremely afflicted; wherefore when his Body was in the ●f●mes upon the Pile, she changed him into a Bird. The Egyptians, to honour his valour, did dedicated unto him a bra●en Statue; of which it is reported, that when it was visited with the beams of the Morning-Sun, it appeared extremely pleasant, and yielded a grateful Harmony to the Ears.   
And the World's great Creators praise declare,  
In numbers high, and lofty, as his sphere.  
Who walks amidst tall ranks, of well-grown trees,  
(Of our Forefathers, the first Palaces.)  
And is not struck with a profound revere,  
As if their awful Ghosts, were present th●re.  
Their cooler shade, a sacred fire gives;  
O Mystical Antiperistasis! 
An Antiperistasis is, where there is a repulsion on every part; whereby either heat or cold is made more strong in itself, by the restraint of the contrary.   
The pure celestial Bow, with colour bright,  
What famed Collyrium better to the Sight? 
Collyrium is an Ointment appropriated to the cure of sore Eyes.   
What can the Nostrils more refined receive,  
More odorous, than native flowers give?  
What to the Taste, can e'er more poignant be,  
Than sauces fetched from Nature's granary?  
Where is there Notes more regular, and high,  
More brisk, more strong, than the wild symphony?  
What to the Touch, more soft than a ●lick Gale,  
From Mountain's top blown o'er the flowery vale?  
When all our Senses thus contented be,  
What's the result, but a pure harmony?  
From a recess, within a darksome glade,  
Where by the winds, a trembling gale is made,  
In quavering Trillo's moving, by such art  
The Sun not rays, but lightning does impart,  
Now wholly day, now night as't represents,  
By the wind gushing from earth's hollow vents,  
Opening alternately, its shady gates;  
Or as it rises, or as it abates,  
To see the Cell, now gloomy, and now bright,  
Just like pale sorrow, chequered with delight:  
What several passions, in the breast arise,  
And without Passion, Poesy soon dies.  
The sweet result of harmony that's had,  
From the varieties are here displayed,  
I'th' numerous features, of the greater World,  
Into like motions, round the less are whirled.  
They cause the spirits, from each part to come,  
And dance about the Biolychnium.  
From whose sweet cadence, numbers soft proceed▪  
Hence ev'ry lofty Period, has its head.  
Hence 'tis the Poets give so high esteem  
To rural prospects, though they lowly seem,  
And unadorned by artful stroke; hence 'tis,  
The Villa vies with the Metropolis.  
From their retreats, these must their concourse own;  
Had they not been, no Cities had been known.  
The deepest o'th' Foundations e'er was laid,  
Was dug by Poets in a rural shade. 

They in their retirements found not only the Laws of Moral Prudence and Policy, but were the first who gave the hints of the Mathematical Sciences; as Aratus, Lucretius, Marcus Manilius, do abundantly testify: for being naturally contemplative, they could not dully view the Heavens without considering the Motions both of the Planets and Stars: nay, they were so far from being idle Speculators, that they were the first who distinguished them into Cons●●llations, and Canopyed the skies with Tapestry of their own making. Neither did they stick in this part of the Mathematics alone, but gave the rules of Measure and Proportion. Virgil descends so low, as to do it in the very niceties of a Plough, Harrow, Spade, and several other rural instruments,  
There is scarce a Pillar in the Orders of Building, but has a considerable piece of Poetry in the very structure of it. The rusticity and meanness of the Tus●an, may be compared to a plain Country Man, who goes unadorned, and with no other clothing than what serves either to cover his nakedness, or keep off the injuries of the weather. The profuse and luxurious delicacy of the Corinthian, comes very near the garb and mien of a nice and spruce Courtier, adorned with all his habiliments to fit him for the Presence. The Dorique has the similitude of a robust and strong Man, such as an Hercules might be, whom we never represent but on his bare feet; Bases being no ways proper to this Order. The jonique is composed after the Module of a Feminine Beauty, to which we may suit all the rest of its parts; as the Volutas of the Capital, to the mode of the Head-tire and Tresses of women's hair; the Vivo or shaft of the Column, to their airy and delicate shape. The fluitings and chanelling, to the plaits of their Robes; and the Base, to the buskined ornament of their legs and feet. No doubt where there is so sweet a contexture and harmony, the Poet had as great a share in the raising of it, as the Carver, if not the guiding of his hand; and consequently may be said to have had the leading stroke in the building of the most August Cities.    
They taught the World civility: from thence,  
Each future Corporation did commence. 

In the elder times, when Men first began to creep out of Barbarism, especially among the Greeks, all the Philosophy and instruction they had was from their Poets, and was all 〈◊〉 in Verse. Which Plutarch de Pyth. 〈◊〉. not only confirms, but particularly instanceth in Orphe●s, Hesiod, Parmenides, Xenophanes, Empedocles, and Th●les; and hence Horace de arte Poetica, of the Ancient Poets before Homer, 
— fuit haec sapientia quondam  
Publica privatis secernere, sacr● profanis:  
Concubitu prohibere vag●: dare jura maritis:  
Oppida moliri: leges incidere ligno.  
Sic honour & nomen divinis Vatibus, atque  
Carminibus venit.   
Hence, as Heinsius observes, the Poets were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the ancient Speeches of the Philosophers containing matters of Morality, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the novelty and pleasingness of Poetry, did presently insinuate itself into the minds of Men, and thereby drew them to a venerable esteem, both of the persons and practices of those who were the Authors of them. Thus Orpheus was exceedingly acceptable to the people for his skill in Music and Poetry; which the Thracians and Macedonians were much delighted with: from which arose the Fable of his drawing Trees and wild Beasts after him, because his Music and Musical Poems, had so great influence upon the civilising that people, who were almost grown rude through Ignorance and Barbarism: and so Horace explains it.  
Sylvestres homines sacer interpresque Deorum  
Coedibus, & victu foedo d●t●rruit Orpheus;  
Dictus ob hoc lenire Tigers, rabidosque Leones.  
He was called by the Mythologists the Son of Calliope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says an ancient Scoliast upon Hesiod, as the inv●●●●r of Poetical Elegancy, and the sacred Hymns which were made to the Gods, which the old Romans called Assamenta.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Romans when they invaded us, confess what power the Druids and Bards had over the people's affections, by recording in Songs the deeds of Heroic spirits; their Laws and Religion being sung in Tunes, and so without Letters, transmitted to posterity; wherein they were so dextrous, that their Neighbours came hither to learn it.    
Which still when weaned from business, stocked in wealth,  
From shady woods, they pleasures seek and health.  
And our first Tutors Groves, by Storges' own, 

That is, so far our first Tutors as they were objects that gave occasion of contemplation to our forefathers, from whose brains the better part of what we have of Learning is derived.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an ingenite Love, a natural Affection, such as is between Parents and Children, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo.    
As strong, as e'er by Sympathy was known.  
And lest their awful memory should fall,  
Our Chimneys they adorn, and houshold-wall.  
Boscage within each Chamber must be shown, 
Boscage is any piece of Sculpture or Painting, the main part of which consists in the representation of thick Woods, shady Groves, dark Grots, etc.   
Or the mean pile, no Architect will own.  
Nay, the best Order that e'er yet was made,  
(The grand Corinthian) with its beauteous shade, 

Mr. Evelin in his parallels of Architecture, gives this account of it out of Vitr●vius▪  
A Virgin of Corinth being now grown up, fell sick and died: the day after her Funerals, her Nurse having put into a Basket certain small Vessels and Trifles, with which she was wont to divertise herself whilst she lived, went out and set them upon her Tomb; and lest the air and weather should do them any injury, she covered them with a Tile: now the Basket being accidentally placed upon the root of an Acanthus or great Dock, the herb beginning to sprout at the spring of the year, and put forth leaves, the stalk thereof creeping up along the sides of the Basket, and meeting with the edges of the Tile (which jetted out beyond the Margin of the Basket) were found (being a little more ponderous at the extremes) to bend their tops downwards, and form a pretty kind of natural Voluta. At this time it was that the Sculptor Callimachus (who for the delicateness of his work upon Marble, and gentileness of his invention, was by the Athenians surnamed Catatechnos (that is to say, Industrious) passing near this Monument, began to cast an eye upon this Basket, and to consider the pretty tenderness of that ornamental Foliage, which grew about it; the manner and form whereof so much pleased him for the Novelty, that he shortly after made Columns at Corinth resembling this Model, and ordained its Symmetries, distributing afterwards in his Works Proportions agreeable to each of its other Members, in conformity to this Corinthian Mode.    
From leaves that first around a Basket spread  
It was, were found the Maxims for its Head.  
Which does so many Palaces uphold,  
'Tis thought no Palace, where they are not told.  
Leaves crown the Poet's Head, they have inspired,  
And Victor's brows, that Conquests have acquired.  
Nay yet so much of our Forefathers mien  
We imitate, our Silks are leafy seen.  
No rich Embroidery, sca●ce yet was wore,  
But the old Scutcheon of the fig-leaves bore.  
Nothing in Nature's to be found, no place,  
But some remains of Rural, in it has,  
Whereby to raise some notions, that may tend  
Towards order, and Poetic Souls befriend:  
Except a Prison, there no glimpse we se●,  
Of ought promotes a peaceful harmony.  
The object of the Chaos, where wa● nought  
But confused lumps, as soon might breed a thought  
Sublime, and ravishing, as what we see,  
Bred from its all confounding Anarchy.  
How can the foggy mists of jails, create  
Airs even, soft, gentle, or delicate?  
Nipped in the cradle, they soon fade and die;  
●lack all their Nerves, and lose their Majesty.  
Nought of Celestial fires here approach,  
But empty flashes, heated by debauch.  
●onnets, Acrostics, and such little things,  
●attle sometimes, upon the ill-tuned strings.  
Vain sickly thoughts, puffs, empty noise, and wind,  
That may the Fancy please, but shake the Mind.  
But nought in these Apartments e'er was seen,  
Gay, lofty, great, or with a solemn mien.  
Nor can the prospect, of the ill-hewn stones,  
Give lively draughts, or strong expressions.  
Some vain efforts, some servile strokes escape,  
That always speak the Author in mishap.  
Thus the poor Bird, who naturally sung,  
Ere ca●ght, by the enchanting Fowlers tongue;  
Who with a warbling Note, could upwards flee,  
To spheres above, less musical than he;  
Could from the rocky Pinnacles that crown  
The Mountain's top, pour Dythirambiques down  
Could to the Woods, such charming Echoes make  
That every leaf, would musically shake;  
Could in the Meadows, with his Trillo's cheer,  
The grazing flocks, that lent a listening ear;  
Sings faintly when confined, and not a Note,  
But with harsh Accents, issues from his throat  
To the Hills brow, he never now can soar;  
Nor rising Sun, can Persian-like adore.  
Nor with a dewy breast, or pearly wing,  
His wont Carols, to Aurora sing.  
But sighing, mourns the lost Apollo's rays;  
And dire remove, to the dead sticks from bays. 
His being removed from sporting among the green and flourishing Trees, and confined to a Cage made of their wood.   
In vain his trembling wings now weakly move;  
In vain he gasps, to reach soft gales above.  
It heaves, and pants, at Airs it ne'er can reach,  
Confined to Notes alone, its Victors teach▪  
Confounded be the Man, who ravished first,  
Our Mother Earth, and made her entrails burst,  
Swollen with the poison of the venomed Ore,  
Which like Pandora's box, Contagions power. 
By the order of jupiter, Pandora went to Epime●heus with a box full of Evils and Diseases, as a present from the Gods: as soon as he had opened it, to see what was in it, they flew abroad, and scattered and dispersed themselves into all parts and corners of the Earth.   
Accursed Gold! until thy Birth was known,  
No breach was made, in the world's union.  
Till Subterraneous Daemons, by long sweat,  
This Metal purchased, as their grand receipt;  
Their universal Tincture for what's bad,  
Since first our Father Adam used the spade.  
Cursed be those Mountains, wanton with the Sun,  
From whose first hot embraces, Tagus run. 
Tagus is a River, whose sand is reported to have a great deal of Gold mixed with it. It springs in Celtiberia at the foot of the Mountain Sierra di Molina, and running by Toledo and Lisbon, empties itself into the West Ocean.   
And with a ●●imy path, guilding his way,  
Gave item where the unborn Monster lay.  
Sink steep P●tos●, and thy teeming womb; 
Potosi is a Mountain stored with the richest Mines of all the Western Indies.   
To all who dig thee, may'st thou prove a tomb.  
Better the latter World had ne'er been known,  
Than thus to swallow up the former one.  
Millions for thy rich stores, in durance lie,  
And bear a part in thy Captivity.  
We need not proudly boast, but sighing say,  
Half Europe's fettered by America.  
Great Montezeuma, might refresh his Ghost, 
Montezeuma was that great and August Emperor of Mexico, who was ignominiously and basely put to death by the Spaniards, having been first racked to confess where his Treasure lay; which, notwithstanding all the severity of his Torments, he could never be brought to discover▪   
And all the Troops, of the Tlaxcallan host. 
The Tlaxcallans were one of the most valiant and warlike people in the Northern parts of America: they, after a stout resistance, and many entreaties, did assist Ferdinando Cortes against the Mexicans, and were a main help to him in reducing that potent Empire; for which they to this day enjoy several Privileges from his Catholic Majesty above the rest of their Neighbours.   
Peru's dread Ynca, if alive, might see 
Ynca was a general Title to the Emperors of Peru, as Caesar to the Roman, Sophy and Sultan to the Per●ian, Grand Seigneur to the Turk, etc.   
The Victor's Progeny, more slaves than he.  
Guided by Nature's Laws, they rightly prized  
What really was good, the rest despised.  
What might conduce by food, to strength & health▪  
That was their Riches, that was all their Wealth.  
For that they fought, and not for sordid Oar;  
The beauteous Face of Earth, had their amour.  
They nought could lovely in its entrails see;  
And yet they ripped them up, as well as we.  
But we the garbage hug, and leave to them  
The better part, which wisely they esteem.  
But where does my unbounded Fancy room?  
She ne'er remembers that she must keep home.  
Unto far distant Orbs, she takes her flight,  
And wanders, without Keeper, out of sight.  
Return, return, to thy imprisoned shrine;  
And shamefully repent, this risk of thine.  
It is not reason, thou shouldst freely play,  
Till with thy Master too, 'tis Holiday.  
FINIS.   

Page 1. line 7.  
Granted alike, thou wert to Man and Beast;  
Freedom to both was equally expressed.  
I Consider them at that time to be in a state of subjection to Mankind, but not Captivity: they being no more infringed of their liberty, than those who being governed by wholesome Laws, may be said to lose their Title of Freemen. I deny not but Man was their Superior, and had dominion over them; but which way he should have occasion to exercise that Authority, in his state of Innocence, so far as to infringe them of their liberty, I cannot well imagine. For he stood not then in fear of the fiercest, they having neither will nor power to molest him; neither did the most shy and wild shun his society: so that he might have a fair prospect of them, without cooping of them up, or putting an enclosure about them. Man had no occasion for their service, neither in Peace nor War, neither for Pleasure nor Profit; neither to till the Ground, the Earth yielding all things abundantly, of its own accord; nor yet in War, there being no grounds for enmity in that state of Innocence; neither for Pleasure, excepting what delight and satisfaction he might receive from the view and contemplation of the wonderful variety, symmetry and proportion of their parts; but as for that of Hunting and ensnaring of them, he had no cause for it, he having no need of them fo● food, nor yet wanted so ●lender a pastime, having more noble diversion from the exercise of his own mind. Profit he could make none of them, nothing being then to be done that turned towards gain, there being no ●●ars of either Want or Penury. There was no use to be made of them for Clothing, he then having no need of it, either for ornament or necessity; nor for Food, for we suppose him not in that state to have ever preyed upon any of them: he was more tempted with the Fruits of the field, than the Beasts of it; and though he knew his own Authority, would never exercise it in the way of Cruelty. He knew not then what Death was himself, and therefore we may suppose him never to have attempted to deprive another of life▪ But this is too nice a speculation to be handled in this place: however, I am apt to believe, we now use a greater cruelty towards them, than we are able to maintain; and there will be found but few that are merciful to their Beast.  
Caveamus ne nimis superbe de nobis ipsis sentiamus, quod fieret non modo si quos limites nobis nulla cognitos ratione, nec divina revel●tione, mundo vellemus e●●ingere, tanquam si vis nostra cogitati●●●s, ultra id quod à Deo revera factum est ferri posset; sed etiam maxime si res omnes propter n●s solos, ab illo creatas esse fingeremus. Renat. Descartes, in his Principles of Philosophy, the Third part.  
Page 6. line 4.  
And but by faint remembrances of that,  
We heretofore have seen and wondered at,  
Can the great end pursue for which we're made,  
To praise our Maker in his Works surveyed.  
They have no opportunity of viewing new Objects, and consequently of having a larger field wherein to expand themselves in their praises to the Almighty, for his wonderful Works in the Creation; and therefore can go no further in that part of their Devotion, than in their reiterated praises to God, for those Objects they have already seen.  
Page 6. line 12.  
But some few strokes in dark resemblance made,  
Of Sun or Moon by the dim Charcoals shade.  
Men are apt to revolve in their thoughts the memory of those lost pleasures they have not a fair prospect of suddenly enjoying; nay, to put a greater estimate upon them, than they themselves would do in other circumstances, where they might opportunely be had. Thus we may easily imagine, their Confinement to a dark abode, their conversation with uncouth and sordid Objects, must recall into their mind those glorious ones, of which heretofore they have had the opportunity of a free view; and why not the Sun or Moon, as well as any other?  
— by the dim Charcoals shade.  
Painted upon the w●ll with Charcoal; that place scarce affording any better pencil.  
Page 9 line 4.  
But all his cost upon their Front does lay.  
The cost of guilding them with his beams.  
Page 9 line 5.  
The Dorique Tablature with Triglyph graced.  
Most Prisons are of the Dorique Order. This Order representing Solidity to us, as its specific and principal quality. We ought not to employ it (says Vitruvius') but in great massy Buildings and Edifices of the like nature; as, for Ports of Citadels, and Fortresses of Towns, the outside of Churches or public places, and the like. Where the delicateness of the ornament is neither convenient nor profitable; forasmuch as the Heroic and Gigantic manner of this Order, does excellently well in those places, discovering a certain Masculine and natural Beauty, which is properly that the French call la grand Maniere. See Mr. Evelins parallels of Architecture.  
— Tablature.  
The Architrave, Frieze, and Cornice, taken altogether, is called the Entablateur.  
— With Triglyph graced.  
The Triglyph is an inseparable ornament of the Dorique Freeze. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, imports a three-sculptured piece, quasi tres habens Glyphas; they were made in imitation of Apolo's Harp. The Island of Delos built a very famous Temple to him, in memory of his Birth in that place, of the which th●re was in the time of Vitruvius some vestigia's remaining; and in this it was, that the first Triglyphs were made in the form which we now behold them, representing the figure of an antique Lyre, of which Instrument this God hath been the Inventor.  
Page 9 line 7.  
And grisly Metopae's of beasts they flay,  
In sacrifice to him entice his stay.  
The Metopa's were generally in the figures of Ox's heads▪ the word is fetched from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forehead of th● beasts, whose sculls remaining after the sacrifices, were usually carved in the Intervals between the Triglyphs.  
— entice his stay.  
He seems to be induced to it by the ●ight of a Frontispiece, like that of his Temple, adorned with his Lyre, and the relics of his Sacrifices: for here be his Trophies;— Hic illius arma, hic currus.  
Page 9 line 13.  
For there alas the Order solely is,  
That of the Captived Caryatides.  
Vitruvius, and several of the Moderns since him, mention the original of this Order. The Inhabitants of a certain City of Peloponnesus named Carya, having made a League with the Persians against their own Nation the Greeks, after the rout of the Persians, were afterwards Besieged by the Conquerors, and so barbarously saccaged, that putting every Man to the Sword, consuming the City to ashes, and carrying the Women away Captive, their vengeance being not yet extinct, they resolved to eternize their resentment, by causing public Edifices to be erected, wherein for a mark of the servitude of these Captives, they engraved their Images instead of Columns, that so they might overwhelm them likewise under the weight of the punishment which they had merited by the guilt of their Husbands, and leave an everlasting memory thereof to future ages. See Mr. Evelins parallels of Architecture.  
Page 10. line 5.  
Dark Hieroglyphic scratches thick are twined,  
The Fretworks of a discomposed mind.  
The mind when it is distracted, overburdened, and sunk down by many troublesome and anxious thoughts, vents itself in a thousand several little whimsies, which give a present ease and diversion; like Opiates, that may allay an immediate pain, though not cure the disease. In the various fermentations of thoughts, it works up into those bubbles of fancy, which are as it were the scum and froth of a turbulent and unquiet Soul.  
Page 13. line 11.  
Of huge-limbed Typhon under Aetna cast.  
Typhon was one of the Giants who made War against the Gods, whom jupiter overcame with his Thunderbolts, and imprisoned under Mount Aetna.  
Page 13. line 13.  
Of Sultan's younger Sons, and their hard fate.  
Among most of the Asian Territories, the Elder Son when he comes to the Crown, either puts to death, or imprisons all his younger Brothers, the better to secure his Throne, and to prevent all Conspiracies and Mutinies that might otherwise be made against him.  
Page 13. line 15.  
Of Bellisarius begging—  
Bellisarius was a great Captain under the Emperor justinian, who after he had been eminently successful in his Victories over the Persians, Goths and Vandals, was by the malice of some envious detractors, not only turned out of his Prince's favour, and deprived of his ●ight, but reduced to that extreme penury, that he was forced to beg by the wayside, the Alms and Benevolence of those passengers that travelled by, and with miserable accent crave their assistance, in these mournful words: Date obolum Bellisario, viator, quem Invidia, non Culp● caec●vit.  
Page 14. line 5.  
The porch to pass of the Elurnean Gate.  
There were two Portals, from whence all Dreams were said to proceed; the Horny, and the Ivory. The Fantastic, Melancholy, and Chimerical, came forth at the Ivory Gate; the coherent and true, at the Horny. Verderius in his Book de Imaginibus Deorum, gives this reason for the allusion: The true ones are said to proceed from the Horny, rather than the Ivory, because, if it be not cut out into overgreat proportions of thickness, it is always clear and transparent; but Ivory cut into never so small panels, let it be shaved to the utmost thinness, it is always dark and opaque. I choose the later for their dreams to proceed from, as being generally agreeable to their thoughts in the daytime, fantastical, cloudy, and incoherent.  
Page 15. line 11.  
And he's like to a Vestal Virgin shut  
In darksome Cell, when as the blaze is out.  
As those Vestals, when the Sacred Fire was out, were shut ●p in dark Cells and Vaults; so is he, his flames being extinguished; and if his Creditors prove merciless, may probably undergo the same fate too, pine to death for want of convenient Food. For Vesta was the Goddess of Elemental Flame; and in the innermost part of her Temple, was a fire suspended in the air in pots of earth, kept always alive by the Vestal Virgins. When it happened by some misfortune to be extinct, some fearful accident did immediately follow to the Roman Empire; therefore they did punish the Virgins by whose negligence the fire did go out, in a very cruel manner; being condemned to be buried alive with water and bread: they underwent the same punishment also, if they lost their Virginity, which they were to keep thirty years.  
Page 16, line 8.  
And for the fruitful Boughs, the Bars are found.  
Instead of his Children, which used to accompany with him, and are compared to the fruitful branches of the Olive, he is surrounded with bare and naked Walls, rusty Bars, and dismal Bolts.  
Page 17. line 10.  
Attending on the Biolychnium.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lampas vitae, the vital flame or innate heat, to wit, that animal fire, which by the help of the plastic virtue, being first kindled in the Colliquament, and afterwards in the blood, shines and burns in the heart, as in its proper Focus: and from thence, together with the blood and spirits by the Arteries every way diffused and spread abroad, it heats, cherishes, and enlivens all the parts of the body. We live no longer than this Vestal fire is preserved and maintained in the Altar of the Heart; that being either suffocated, or by the want of fuel extinct, we immediately die. Hypocrates calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis ingenitus; Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accensio animae in cord.  
Page 18. line 4.  
All forced assertors, of an Apathy.  
All Passion is created by something a more than ordinary motion of the Blood and Spirits. Now we suppose our Prisoner by having either his thoughts continually fixed upon sad objects, or by want of those preparatives, by way of due Meats and Drinks, which may aptly animate the blood, to have it almost stagnate in his veins, and he thereby rendered insensible in a manner either of pain or pleasure; and so has by an unfortunate necessity, reduced himself to that temper, which the Stoics so much endeavour to be Masters of, and brag of when attained (if ever such things were) namely an Apathy, a total conquest over all the Passions, and a perfect unconcernment at, or in the utmost pain or pleasure. The word is from 〈◊〉 privi●iv●, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio.  
Page 18. line 17.  
Most of the wretches here enclosed you see,  
Suffering well-nigh a Psychopannychie.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleep of the Soul. There were some of an opinion, that after death the Soul lay in a deep sleep, a state of perfect silence and inactivity, till the day of judgement; of whom Dr. More in his Antipsychopannychia, Canto 1. Stanza 5.  

Has then old Adam s●orted all this time,  
Under some senseless clod with sleep y'dead?  
And have those flames that steep Olympus climb  
Right nimbly wheeled o'er his heedless head  
So oft in heaps of years low buried?   

Stanza II.  
For sure in vain do humane Souls exist  
After this life, if lulled in listless sleep,  
They senseless lie wrapped in eternal mist,  
Bound up in foggy clouds that ever weep  
Benumbing tears, and the Souls centre steep  
With deading liquors, that she never minds,  
Or feeleth aught thus drenched in Lethe deep,  
Nor misseth she herself, nor seeks nor finds  
Herself: this mirksome state, all the S●uls actions binds.   

Stanza III. latter end.  
That 'twixt this sleepy state small difference  
You'll find, and that Men call mortality.  
Plain Death's as good as such a Psycopannychi●.   
There is another opinion too of the sleep of the Soul, which seems to be framed out of that dream of the Stoics, concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof; to wit, that when at the firing of the World, the force of that fatal Conflagration has wearied the afflicted Ghosts, as well of evil Daemons as wicked men, into an utter recess from all matter, and thereby into a profound sleep; that after a long series of years, when not only the fury of the fire is utterly ●lack'd, but the vast Atmosphere of smoke and vapours, which was s●nt up during the time of 〈◊〉 ●arths Conflagration, has returned back in copious showers of rain, that Nature recovering thus to her advantage, and becoming youthful again, and full of genital salt and moisture, the Souls of all living Creatures shall in due order awaken and revive in the cool rorid air. Which expergefaction into life, is accompanied, say they, with propensions answerable to the resolutions they made with themselves, in those fiery torments, and with which they fell into their long sleep.  
Page 19 line 1.  
Their Souls, in the terrestrial Hyle sink.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Platonists, is no more than a congeries of corporeity, the faeces and dregs of Matter, with which, when the Soul is so clogged and burdened, that she is overwhelmed in sensuality, and cannot operate as she ought, she is said to be plunged into▪ Plotinus defines this Hyle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the essence of evil, and the first or original Evil: and having given a reason of that perplexing question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is the first Origin of Evil in the World, he writes thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the World is mixed of Intellect, and Necessity; and that those things which come from God are Good; but the Evil, are from that antique nature which is called Hyle. Plotinus, Ennead. 1. lib. 8 cap. 7.  
But nearer that to Hyle things do dive,  
They are more penned, and find much lesser room.  
Thus sensual Souls do find their righteous doom,  
Which Nemesis inflicts, when they descend  
From heavenly thoughts, that from above do come  
To lower life, which wrath, and grief attend,  
And scorching lust that do high honour blend▪  
See Dr. Moor's Poems.  
Neither does this account of the origin of Evil (as is objected by some) make Matter to be essentially evil, nor the existence of evil natural and necessary: for if the Soul be so careless and negligent as to yield and stoop to its sluggish inclinations, it becomes the voluntary cause of its own evil.  
Page 22. line 1.  
What harder Fate, can ere accrue then this,  
Banished to live in their Metropolis?  
To be separated from, and debarred the freedom of conversation with Relations, Friends, and acquaintance, though inhabiting in the same street, or adjacent ones; to be restrained from all the profits, delights, and advantages that accrue to those who are members of a Corporeity, is worse than a Banishment, where the want of those benefits is the better born, because not expected.  
Page 22. line 5.  
Their Chariots through their Portals hurry on.  
Their Coaches hurry through the noted Gates of the City; which generally being strong, are made use of, as well for the custody of Prisoners, as the preservation of the City.  
Page 22. line 11.  
Thus amidst pleasures tantalised they dwell,  
And in their proper Heaven find a Hell.  
Amidst a populous City, that abounds in all varieties of delights, and which might have been a proper sphere of pleasure to them, as well as their Neighbours, but for some unhappy turns of Fortune which has reduced them to this state.  
Page 22. line 13.  
Known Pinnacles and Towers still appear.  
Either from their windows or Battlements, if their Prisons are built so high, as most of the Gates are.  
Page 24. line 1.  
No Sun appears for Persian to implore.  
The Persians adored Apollo or the Sun, in the figure of a Lion, Crowned with a Diadem, holding the horns of an Ox in his paws. They called him Mithra, and actually worshipped him at his rising; preserving a sacred Fire in honour of him in their Temples.  
Page 24. line 3.  
Nor can th' Ephesian to the silver Moon.  
Though several Nations did adore Diana or the Moon, y●t the most noted place where she was Worshipped, was Ephesus, where she had a Temple erected, as some think, by the Amazons; a work of so stupendious a grandeur, that there was spent above two hundred years in finishing of it; all Asia contributing to this inestimable expense. It was environed with a twofold range of Columns, in form of a double Portico: It was in length 420 foot, upon 200 pillars, all of Marble; 70 foot in height, when it was burnt by Erostratus, who set it on fire, that his name might be rendered famous, having no other means to get renown, but by this wicked deed: whereupon, the Ephesians strictly commanded that none should offer to mention his Name upon pain of death.  
Page 24. line 6.  
What's due to Thetis or Oceanus.  
Oceanus was the Son of Coelum and Vesta; his Effigies was much like that of the Rivers; a Man of a prodigious size, with great horns upon his head. The●is was his Wife, and Goddess of the Sea. The Sea-Divinities had their Temples usually adorned with the spoils of many Naval Victories.  
Page 24. line 8.  
Nor could the Asiatic Mountaineer,  
His Athos or Olympus once reveer.  
Athos was a great Mountain situated between Macedonia and Thrace, so vast, that it cast a shade even to the Island of Lemnos. Olympus was another stupendious Mountain, between Macedonia and Thessaly, now called Lacha; of that height, that the Poets often made use of it to express Heaven by; and to jupiter himself, they gave the Title of Olympius. They were both adored as Divinities.  
Page 24. line 10.  
No Indian here could worship o'ergrown Tree,  
Nor to the Nile Memphitick Priest bow knee.  
The Indians Worshipped any thing that was monstrous, as vast Mountains, cragg'd and precipitous Rocks, overgrown Trees and Plants; thinking some Divinity in all those productions which were not obvious or common. See Bry's America. Things that are great and vehement, people are subject to suspect they rise from some supernatural cause; insomuch that the Wind cannot be more than ordinarily high, but they are prone to imagine the Devil raised it. So rude Antiquity conceived a kind of Divinity in almost any thing that was extraordinary great. Whence some have worshipped very tall Trees, others large Rivers; some a great Stone or Rock; others, some high and vast Mountains: whence the Greeks confound Great and Holy, in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both. And the Hebrews, by the Cedars of God, the Mountains of God, the Spirit of God, and the like, understand high Cedars, great Mountains, and a mighty Spirit or Wind. Dr. More in his Tractate of Enthusiasm, Sect. 16.  
The River Nilus was represented in the shape of a Man with a great many little Children swarming about him; which was to represent the fertility and increase which was caused throughout all the Land by the overflowing of his banks.  
Page 24. line 11.  
Their Garlick-Gods they might indeed adore,  
And to their Onions invocations pour.  
Those who actually worshipped the Sun, Moon, Seas, Rivers, Mountains, Trees, etc. b●ing here debarred the ●ight of them, could not pay their adorations to them: but those who Worshipped those objects that might be procured, as the Egyptians their Garlic and Onions, they might indeed b● devout, where the others could not, either in their due supplications, or apt Sacrifices. That they did most sordidly adore these Plants, we have not only the testimony of Histo●ians, but Poets too.  
Porrum & Cepe n●fas violare & frangere morsu,  
O sanctas Gentes qui bus haec nascuntur in hortis  
Numina—  
Says juvenal, wittily Satirical upon them.  
But surely in the time of the Israelites the Egyptians either had not then consecrated, or had else lately degraded their Garlic and Onyon-Divinities: for the Israelites are upbraided for their longing after them. And Histories report, that the chief food of those who built the Pyramids, was from those Herbs, of which they compute with a great deal of care the expense which that food alone yearly amounted to.  
Page 24. line 13.  
The Roman his Priapus might attend,  
And stench in fumes to Cloacina send.  
Priapus was the most impure and shameless of all their Gods: He was also the God of Mariners and Gardens. His lap was full of Flowers and Fruits, an Emblem of Fertility; and he was painted naked, as all the other Gods and Goddesses of Love. He was sometimes named Mut●, Orneates, Lampsachus, Pammyles; by which you may partly guess at his qualifications.  
— To Cloacina s●nd.  
Cloacina was the Superintendent over Vaults and Privies▪ The Romans had increased the number of their Divinities to that excess, that not only all the Perfections and Virtues of the Soul, but even the Vices were adored as so many Goddesses: witness their Dea Murica, the Goddess of La●iness; their Dea Laverna, the Protectress of Thieve● and Robbers, who used to divide the spoil in the Woo● where her Temple was erected, and were therefore called Fures Lavermone●. All public places both in Country and City had their Deities, even to the very common shores▪ Ev●ry part of a man's Life: the Infant had his Dea Cumin● and Rumina, Goddesses that looked to the Child in the Cradle, and assisted it to suck. The new-married Couple had their Deus Pater Subigus, Dea Mater Prema, Dea Viriplica, Dea Pertunda, etc. Nay, every Affection of the Mind and Disease of the Body was honoured as a Deity; such were Pavor and Pallor, Aius, Locutius, whose Statue gave the Romans notice of the coming of the Gauls. Ridiculus was another; Tempestas, Febris, Vicepota, and Vulturnus Deus, etc. And as the Romans did enlarge their Dominions, they admitted all the Gods and Goddesses of strange Nations into their City.  
Page 24. line 15.  
And the Phoenician daily sacrifice  
To Beelzebub, whole Hecatombs of Flies.  
Beelzebub the Lord of Flies was a God of Ek●on in Ph●nicia, a City of the Philistines. Some have imagined this name to be imposed upon him by the Israelites, because in the Sacrifices that were offered unto him, his Priests were tormented with swarms of Flies. Now in the Sacrifice of the true God, there was not a Fly to be seen, as several learned Rabbis, and after them Scaliger, have taken notice. Some think him the same with jupiter: for jupiter is often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Muscarius, or the driver away of Flies, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the killer of Flies; because the Flies are creatures form by his immediate Agency, or because the Sun by whose heat also such Being's are produced, seem to have been committed, before the Apostasy of the Angels, to the power of him that is now the chief of the Devils.  
Page 25. line 6.  
Thus when the cruel Typhon raged, the Gods  
Compelled to quit their heavenly abodes,  
Amongst Egyptian herds they lived enroled,  
No ways distinguished from the common fold.  
The Earth being concerned for the imprisonment of her Sons the Titans by jupiter, brought forth most terrible Giants, and dreadful Monsters, and sent them to besiege Heaven, and drive him from thence. For that intent they had their Rendezvous in Thessaly, in the midst of the Plegrean fields, where it was resolved by them to raise one Mountain upon another, and thus to make an easy ascent into Heaven. Among the Besiegers was Enceladus, Briareus, etc. but more especially Typhon, who did excel all those Monsters both in bigness of body and strength: he was said with his Head to reach the Heavens, and that he could stretch from the Northern to the Southern Pole. He was half a Man and half a Serpent, as many of the rest were; and continually belched forth fire and flame, which struck such a terror into the rest of the Gods that came to the assistance of jupiter, that they betook themselves to a shameful flight, running into Egypt, where they changed themselves into the forms of several Beasts and Herbs, that so they might pass undiscovered, and avoid his fury. See Galtruchius, and Verderius de Imag. Deorum.  
Page 26. line 13.  
Dark Mysteries like unto Sphynx, to tell,  
Which if he's not the Oedipus to spell.  
Sphynx was a Monster sent by juno to plague the City of Thebes: it took up its station not far off, and proposing Enigmatical questions to those that passed by, tore in pieces all that could not resolve them: which made the City almost desolate; insomuch that Creon, who succeeded Laius in the Throne, promised to quit his claim to the Crown, and give jocasta the Widow of Laius, in Marriage to him that could resolve them. For the Oracle had declared, that the City could not be freed from this mischief, till one could be found out who could give the right meaning to this Riddle of the Sphynx; Which was the Creature that in the Morning did walk on four feet, at Noon on two, and in the Evening on three? Which Oedipus did, telling them, It was Man, which in his infancy scrambled and crawled about upon all four, like a Beast; In his Manhood, marched steadfastly upon his legs, without any other support. But in his old and declining age, made use of a staff, which was as it were a third foot to assist him. Upon the resolution of the Riddle, the Monster violently beats himself to pieces against a Rock, and so delivers the Country from their fears and danger. Some report that this Sphynx was a Robber, and that the Ambages of his Riddle were the windings and turnings of a rocky Mountain, where he had seated himself to rob the passengers that went to and fro near Thebes.  
Page 31, line 3.  
Thus the Egyptians solemn days do keep,  
First drown their Apis, and then for him weep.  
The Egyptians did consecrate their greatest solemnities to the God Apis, or S●rapis; which was an Ox, bearing upon his hide some particular marks: he was to live a certain number of years, and then the Priests did drown him in the River Nilus, and all the Land did mourn and lament for his death, until another was found with the same marks about him, which caused an universal rejoicing throughout the whole country; expressed by all manner of Sports, Revellings, and Banquets. Ovid alludes to this in his Fastorum. Et comes in pompa Corniger Apis erat. As also Tibullus. Barbara Memphiten plangere docta Bovem.  
The Golden Calf which the Israelites did make in the Wilderness, was in imitation of this God. Lactantius de sapient. cap. 10. informs us, that the Head was the Image of a Bull, therefore they did worship him as the Egyptians did their Apis; for they did mightily rejoice and feast themselves when it was made. It seems they intended (says Gautruchius, speaking of this) to adore God in the outward and visible representation of a Bull, or of a Calf, according to the custom of the Egyptians; therefore they did not say To morrow there shall be a Festival to Apis, Osiris, or Isis, the Gods of Egypt; but to the Lord. So that they were so impious, as to ascribe the Sacred Name of God, to this shameful Image. The Hebrews tell us, that the Generation of such as were so profane at this time, had yellow Beards growing on their faces, in remembrance of that foul sin which their forefather's were so forward to commit in the Wilderness.  
Page 31. line 8.  
Than Patriarches buried ere Deucalion.  
In the time of Deucalion, Son of Prometheus' King of Thessaly, there was an universal Deluge, that totally destroyed all living Creatures, but only himself and his Wife Pyrha. They replenished the Earth again by casting stones over their shoulders; being ordered to ●ling their Parent● Bones behind them, which they presently imagined to be the Earth. This Deluge, and another that happened in the time of Ogyges' King of Thebes, are the most remarkable in the Writings of the Poets. This Deucalion is commended for his Piety and Justice, and is said to have built the first Temple to the Worship of God. It is plain by the circumstances mentioned in the Poets, that this Fable is borrowed from the truth of the Scripture; and who ever compares the relation of the Flood of Deucalion in Apollodorus, with that in the Scripture, might easily render Apollodorus his Greek, in the Language of the Scriptures, only changing Greece into the whole Earth, and Deucalion into Noah, Parnass●us into Ararat, and jupiter into jehovah. On the same account the Athenians attribute the Flood to Ogyges; not that the Flood of Ogyges and Deucalion were particular and distinct Deluges, but as Deucalion was of the eldest memory in Thessaly, so was Ogyges at Athens; and so the Flood, as being a matter of remotest antiquity, was on the same account in both places attributed to both these. See Dr. Stillingfleet Orig. sacrae, p. 587.  
Page 31. line 13.  
Thus like the Web Penelope had spun.  
Penelope was the chaste Wife of Ulysses, who when her Husband was gone to the Wars, being extremely importuned by several who were enamoured of her, and almost in danger to be forced to a compliance, desired she might have only so much respite granted her, as whereby to finish a piece of silk she had then in the Loom: which being permitted, she, to protract time, undid in the night, what she had ●one in the day; and so delayed them, till such time as her Husband Ulysses came home.  
Page 35. line 5.  
He's kept like Bajazet within the rule  
Of those who only please by ridicule.  
Bajazet was a proud and haughty Emperor of the Turks, who being overcome by Tamburlaine the great Cham of Tartary, he carried him about in an Iron Cage, and made use of him as a footstool to get up upon his Horse.  
Page 35. line 15.  
Myriad to see the cruel Lictors rack  
A wretched Bessus or Ravilliac  
Bessus was that traitorous Precedent of Bactria, who having inhumanely Murdered his Master King Darius, and expecting his reward from Alexander the Great, had it by being torn in pieces between two Trees, his Limbs being fastened to the Branches, which were forcibly bend down, and then with a sudden spring let slip again.  
— or Ravilliac.  
Ravilliac was that horrible villain who Murdered Henry the Fourth of France, one of the most glorious Princes of Europe; Stabbing him in his Coach, in the midst of all his Guards. But as he was an exquisite villain, so he had an exquisite punishment, having his hand first burnt off by the wrist, with which he performed that execrable act; he had his flesh pulled off from several parts of his body with burning pincers; Gauntlets of scalding oil clapped upon the hand and stump that was remaining, together with Boots filled with the same Liquor upon his Legs: having these Torments o●t repeated; and over as he fainted, revived again with Cordials that were at hand, whereby to be able to endure his Torments the longer. After all this, to put a final conclusion to his hated life, he was torn in pieces by four Horses.  
Page 38. line 9  
— Their great Diana to atone.  
It was the custom of those of Scythia Taurica, by the Laws of the Country, to condemn all Strangers who were found within the borders of the Province, to be sacrificed upon the Altar of Diana; unto whom nothing but Humane Victims were offered.  
Page 42, line 9  
Hydra's within these dark recesses dwell,  
And dread Chimaeras, which no Pen can tell.  
Hydra was a Serpent bred in the Lake of Lerna, which had Seven heads, with these qualifications; when one was cut off, several others would spring up in the room of it. It was destroyed by Hercules.  
— Chimaeras.  
Chimaera was a Monster that vomited Fire and Flame; having her Head like a Lion, her Middle like a Goat, and her Tail like that of a furious Dragon.  
Page 43. line 1.  
At length Despair comes in with Gorgon-head.  
Phor●ys, a Sea-god, had three Daughters called Gorgones, whereof one of them, to wit, Medusa (though heretofore a Beauty) having committed Fornication with Neptune in Minerva's Temple, had her Hair changed into Snakes; whereof the Looks alone were so horrible, that they caused every one that viewed them, to be turned into Stone.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non. Dionys. lib. 25. vers. 81.  
Page 44. line 6.  
But how should they wild Pastorals rehearse,  
Quite banished from the sight o'th' Universe?  
They may be said to be wild, either from their simplicity and plainness, (as not wanting those adornments, or requiring those high flights of Fancy, as the Lyric and Heroic) or from the Authors of them, being conversant only with wild and rustic prospects; or (indeed more properly in this place) from the latitude of a Pastoral Poem, taking in the Eglogue, Georgick, and Bucolick; as also by the reason of th● Antithesis, the Prisoner being confined to so small a compass, and that taking in so large a Hemisphere.  
Page 44. line 17.  
When yellow Ceres does gild o'er the field.  
Ceres was the Mother of Proserpina, who was carried aw●y and ravished by Plu●o, when she went abroad upon Mount Aetna in Sicily to gather Flowers. Ceres' hearing of her misfortune, traveled all over the World to seek after her: and at that time taught men to Sow, to Manure the ground, to Reap, and change their Food of Acorns into that of Bread. For that reason she was worshipped as the Goddess of Corn.  
Page 45. line 1.  
When plump Pomona—  
Pomona was the superintendent Goddess over Orchards.  
Page 45. line 16.  
Like Doric manly, or like Lydian soft.  
The Doric Mood consisted of sober slow-tuned notes, had its name from Doria a civil part of Greece, near Athens; and being grave and solemn, moveth Sobriety and Godliness, exciting a kind of Heavenly Harmony, whereby the mind is lifted up from the regard of earthly things, to those Celestial joys above.  
— Or like Lydian soft  
The Lydian Mood was used to solemn Music too, being fitted to sacred Hymns and Anthems, or spiritual Songs; it had its derivation from the famous River in Lydia called Pac●olus, and the winding retrograde Meander; representing thereby, the admirable variety of its musical sounds: allaying the passions, and charming the Affections into a sweet and pleasing temper.  
Page 45. line 17.  
Enraged they strove the Phrygian fierce to strike.  
The Phrygian Mood was a more warlike and courageous kind of Music, expressing the Music of Trumpets and other instruments of old, exciting to Arms and activity; as Almains, and the like. This Mood hath its derivation from Phrygia (a Region bordering upon Lydia and Caria.) Many Historians have written of its rare effects in warlike preparations. But the Story of Ericus the Musician passes all, who had given forth that by his Music he could drive Men into what Affections he listed; and being required by Bonus King of Denmark to put his skill in practice, he with his Harp, or Polycord Lyra, expressed such effectual Melody and Harmony, in the variety of changes in several Keys, and in such excellent Fugs and Spiritual Airs, that his Auditors began first to be moved with some strange passions; but ending his excellent Voluntary with some choice fancy upon this Phrygian Mood, the King's passions were altered, and excited to that height, that he fell upon his most trusty friends which were near him with his 〈◊〉, for lack of another Weapon: which the Musician perceiving, ended with the sober and solemn Dorique, which brought the King to himself, who much lamented what he had done. This is recorded at large by Cran●zius, lib. 5. Daniaes, cap. 3. and by Saxo-Grammaticus, lib. 6. Hist. Dan.  
Page 46. line 1.  
Their minds too low, Pindaric heights to gain,  
Nor can their sickly, and enfeebled vein,  
ere hope to reach the Dithyrambique strain.  
The Pindaricks were a peculiar sort of Verse, L●●ty, Copious, and Vehement; with odd turns, and surprising Transitions: of which Pindar was the first Author, and alo●e had a Genius fit to manage. Horace himself (who was the greatest Master among the Latins of the Lyric Poesy) does account it a very daring enterprise for the boldest to undertake. The Dithyrambique was a species of it; or at leastwise, a sort of Verse which Pindar o●t made use of, in the composure of those Stanza's: for indeed strictly taken, they were peculiar in the Orgies or Solemnities they paid to Bacchus; but however, that they were sometimes admitted into the Pindaricks, we have the testimony of Horace. 
Fervet, immensumque ruit profundo  
Pindarus ore.  
Laurea donandus Apollinari,  
Seu per audaces nova Dithyrambos  
Verba devolvit, numerisque f●rtur  
Lege solu●is.   
Page 46. line 8.  
Dismal as Nero's when unto his Lyre,  
He sung Troy's fate, and set whole Rome on fire.  
Nero set Rome on fire, and then played upon his Harp the Destruction of Troy. It continued burning seven days. He afterwards fathered the conflagration upon the Christians. See Suetonius.  
Page 46. line 10.  
Mournful as Ovid's when to Pathmos Isle.  
Ovid was banished to the Isle of Pathmos, for his being suspected to have debauched julia the Daughter of Augustus.  
Page 47. line 10.  
But a mishapen Foetus forth was brought.  
Foetus is the Embryo, or Child in the Womb.  
Page 48. line 5.  
The Bards of old composed their well-tuned Lore,  
And the discerning Druids sung of yore.  
The Bards and Druids were the ancient Poets▪ Lawgivers, and Philosophers of this Island; especially the latter. These Druids had their peculiar seat in the Isle of Man; they took their name from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an Oak; they having no other public Schools in which they read their learned Lectures, than Oaken Groves.  
Page 48. line 14.  
But does like Memnon's Statue vocal prove.  
Memnon was the Son of Tithonus and Aurora, who went to the Trojan War to the assistance of Priam, and was there challenged into the field, and killed by Achilles, in a single fight; at which loss Aurora was extremely afflicted; wherefore when his Body was in the ●f●mes upon the Pile, she changed him into a Bird. The Egyptians, to honour his valour, did dedicated unto him a bra●en Statue; of which it is reported, that when it was visited with the beams of the Morning-Sun, it appeared extremely pleasant, and yielded a grateful Harmony to the Ears.  
Page 49. line 4.  
O mystical Antiperistasis.  
An Antiperistasis is, where there is a repulsion on every part; whereby either heat or cold is made more strong in itself, by the restraint of the contrary.  
Page 49. line 6.  
What famed Collyrium better to the sight.  
Collyrium is an Ointment appropriated to the cure of sore Eyes.  
Page 51. line 5.  
From their retreats, these must their concourse own;  
Had they not been, no Cities had been known.  
The deepest o'th' Foundations e'er was laid,  
Was dug by Poets in a rural shade.  
They in their retirements found not only the Laws of Moral Prudence and Policy, but were the first who gave the hints of the Mathematical Sciences; as Aratus, Lucretius, Marcus Manilius, do abundantly testify: for being naturally contemplative, they could not dully view the Heavens without considering the Motions both of the Planets and Stars: nay, they were so far from being idle Speculators, that they were the first who distinguished them into Cons●●llations, and Canopyed the skies with Tapestry of their own making. Neither did they stick in this part of the Mathematics alone, but gave the rules of Measure and Proportion. Virgil descends so low, as to do it in the very niceties of a Plough, Harrow, Spade, and several other rural instruments,  
There is scarce a Pillar in the Orders of Building, but has a considerable piece of Poetry in the very structure of it. The rusticity and meanness of the Tus●an, may be compared to a plain Country Man, who goes unadorned, and with no other clothing than what serves either to cover his nakedness, or keep off the injuries of the weather. The profuse and luxurious delicacy of the Corinthian, comes very near the garb and mien of a nice and spruce Courtier, adorned with all his habiliments to fit him for the Presence. The Dorique has the similitude of a robust and strong Man, such as an Hercules might be, whom we never represent but on his bare feet; Bases being no ways proper to this Order. The jonique is composed after the Module of a Feminine Beauty, to which we may suit all the rest of its parts; as the Volutas of the Capital, to the mode of the Head-tire and Tresses of women's hair; the Vivo or shaft of the Column, to their airy and delicate shape. The fluitings and chanelling, to the plaits of their Robes; and the Base, to the buskined ornament of their legs and feet. No doubt where there is so sweet a contexture and harmony, the Poet had as great a share in the raising of it, as the Carver, if not the guiding of his hand; and consequently may be said to have had the leading stroke in the building of the most August Cities.  
Page 51. line 9  
They taught the World civility: from thence  
Each future Corporation did commence.  
In the elder times, when Men first began to creep out of Barbarism, especially among the Greeks, all the Philosophy and instruction they had was from their Poets, and was all 〈◊〉 in Verse. Which Plutarch de Pyth. 〈◊〉. not only confirms, but particularly instanceth in Orphe●s, Hesiod, Parmenides, Xenophanes, Empedocles, and Th●les; and hence Horace de arte Poetica, of the Ancient Poets before Homer, 
— fuit haec sapientia quondam  
Publica privatis secernere, sacr● profanis:  
Concubitu prohibere vag●: dare jura maritis:  
Oppida moliri: leges incidere ligno.  
Sic honour & nomen divinis Vatibus, atque  
Carminibus venit.   
Hence, as Heinsius observes, the Poets were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the ancient Speeches of the Philosophers containing matters of Morality, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the novelty and pleasingness of Poetry, did presently insinuate itself into the minds of Men, and thereby drew them to a venerable esteem, both of the persons and practices of those who were the Authors of them. Thus Orpheus was exceedingly acceptable to the people for his skill in Music and Poetry; which the Thracians and Macedonians were much delighted with: from which arose the Fable of his drawing Trees and wild Beasts after him, because his Music and Musical Poems, had so great influence upon the civilising that people, who were almost grown rude through Ignorance and Barbarism: and so Horace explains it.  
Sylvestres homines sacer interpresque Deorum  
Coedibus, & victu foedo d●t●rruit Orpheus;  
Dictus ob hoc lenire Tigers, rabidosque Leones.  
He was called by the Mythologists the Son of Calliope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says an ancient Scoliast upon Hesiod, as the inv●●●●r of Poetical Elegancy, and the sacred Hymns which were made to the Gods, which the old Romans called Assamenta.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Romans when they invaded us, confess what power the Druids and Bards had over the people's affections, by recording in Songs the deeds of Heroic spirits; their Laws and Religion being sung in Tunes, and so without Letters, transmitted to posterity; wherein they were so dextrous, that their Neighbours came hither to learn it.  
Page 51. line 13.  
And our first Tutors Groves by Storge's own.  
That is, so far our first Tutors as they were objects that gave occasion of contemplation to our forefathers, from whose brains the better part of what we have of Learning is derived.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an ingenite Love, a natural Affection, such as is between Parents and Children, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo.  
Page 51. line 17.  
Boscage within each Chamber must be shown.  
Boscage is any piece of Sculpture or Painting, the main part of which consists in the representation of thick Woods, shady Groves, dark Grots, etc.  
Page 52. line 2.  
The grand Corinthian with its beauteous shade.  
Mr. Evelin in his parallels of Architecture, gives this account of it out of Vitr●vius▪  
A Virgin of Corinth being now grown up, fell sick and died: the day after her Funerals, her Nurse having put into a Basket certain small Vessels and Trifles, with which she was wont to divertise herself whilst she lived, went out and set them upon her Tomb; and lest the air and weather should do them any injury, she covered them with a Tile: now the Basket being accidentally placed upon the root of an Acanthus or great Dock, the herb beginning to sprout at the spring of the year, and put forth leaves, the stalk thereof creeping up along the sides of the Basket, and meeting with the edges of the Tile (which jetted out beyond the Margin of the Basket) were found (being a little more ponderous at the extremes) to bend their tops downwards, and form a pretty kind of natural Voluta. At this time it was that the Sculptor Callimachus (who for the delicateness of his work upon Marble, and gentileness of his invention, was by the Athenians surnamed Catatechnos (that is to say, Industrious) passing near this Monument, began to cast an eye upon this Basket, and to consider the pretty tenderness of that ornamental Foliage, which grew about it; the manner and form whereof so much pleased him for the Novelty, that he shortly after made Columns at Corinth resembling this Model, and ordained its Symmetries, distributing afterwards in his Works Proportions agreeable to each of its other Members, in conformity to this Corinthian Mode.  
Page 55. line 1.  
But sighing mourns the lost Apollo's rays,  
And dire remove to the dead sticks from Bays.  
His being removed from sporting among the green and flourishing Trees, and confined to a Cage made of their wood.  
Page 55. line 10.  
Which like Pandora's box, contagions power.  
By the order of jupiter, Pandora went to Epime●heus with a box full of Evils and Diseases, as a present from the Gods: as soon as he had opened it, to see what was in it, they flew abroad, and scattered and dispersed themselves into all parts and corners of the Earth.  
Page 55. line 18.  
From whose first hot embraces Tagus run.  
Tagus is a River, whose sand is reported to have a great deal of Gold mixed with it. It springs in Celtiberia at the foot of the Mountain Sierra di Molina, and running by Toledo and Lisbon, empties itself into the West Ocean.  
Page 56. line 3.  
Sink steep Potosi, and thy teeming Womb.  
Potosi is a Mountain stored with the richest Mines of all the Western Indies.  
Page 56. line 11.  
Great Montezeuma might refresh his Ghost.  
Montezeuma was that great and August Emperor of Mexico, who was ignominiously and basely put to death by the Spaniards, having been first racked to confess where his Treasure lay; which, notwithstanding all the severity of his Torments, he could never be brought to discover▪  
Page 56. line 12.  
The Tlaxcallans were one of the most valiant and warlike people in the Northern parts of America: they, after a stout resistance, and many entreaties, did assist Ferdinando Cortes against the Mexicans, and were a main help to him in reducing that potent Empire; for which they to this day enjoy several Privileges from his Catholic Majesty above the rest of their Neighbours.  
Page 56. line 13.  
Peru's dread Ynca is alive might see,  
The Victor's progency more slaves than he.  
Ynca was a general Title to the Emperors of Peru, as Caesar to the Roman, Sophy and Sultan to the Per●ian, Grand Seigneur to the Turk, etc.  
FINIS.   

ERRATA.  
PAge 4. line 6. read Fearless of an Attachment to be made. p. 11. l. 2. for And all our reason, read And our best reason. p. 11. l. 11. for Hopes often quashed and sunk, read Hopes quashed, and well nigh sunk. p. 12. l. 3. for Breast, read Breasts. p. 12. l. 9 read property. p. 13. line 11. for Python, read Typhon p. 19 l. 1. blot out are, and for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should b● in the R●man Character Hyle. p. 19 line 5. read Such opiates their lethargic liquors prove. p. 27. line ●. read Or in long durance and restraint be kept. p. 28. l. 8. read From whence his rays he might reflected view. p. 28. l. 12. for All the Rascals, read All the train still. p. 29. Blot out the two first Verses. p. 31. l. 1. for to, read do▪ p. 32. the Lines 11, 12, 13, 14, 15, 16. should have been omitted. p. 46. l. 1. for to, read too. p. 79. l. 30. for none, read done.