MYSTAGOGUS POETICUS, OR THE MUSES INTERPRETER: Explaining The historical Mysteries, and mystical Histories of the ancient Greek and Latin Poets. Here Apollo's Temple is opened, the Muse's Treasures discovered, and the Gardens of Parnassus disclosed, whence many flowers of useful, delightful, and rare Observations, never touched by any other Mythologist, are collected. By ALEXANDER ROSS. Et prodesse volunt, & delectare Poetae. LONDON, Printed for Richard Whitaker at the King's Arms in Paul's Churchyard. M.DC.XLVII. To the Right Worshipful Sr EDWARD BANISTER. Sir, FOr two reasons this Book addr●sseth itself to you for patronage; The one is, because you are affected with this kind of learning, which hath the privilege above other Studies, that it is delightful and useful too: neither is there any Study that suits better with the disposition of a Gentleman, then ancient Poetry; which, though it be accounted but an airy kind of learning by such as speak against it, either out of prejudice or ignorance; yet in the balance of wise men's esteem these ancient Poets are not too light: But if these Censurers please to cast an impartial eye upon this Book, they will find, that there are no Books wherein so much learning is couched up in so little bounds, as in these old Poets, who were indeed the only learned men of their times: I could instance one, in whose rich cabinet are treasured up the jewels of all Learning fit for a Gentleman to know; and that is Virgil by name, the king of Poets. The other reason of this Dedication to you is, to express my gratitude to your worth and goodness, and for your particular affection to use: I know the native beauty of your virtues needs not the adulterating art of rhetorical painting, therefore I will not use it, as being inconsistent with your modesty and my ingenuity: Only I desire that you will accept of this small present as a token of his love, who will always be found Sir, Your Worship's servant to command, ALEXANDER ROSS. In opus politissimum (Mystagogus Poeticus) ALEXANDRI ROSSAEI, viri omnimodâ scientiarum Panopl●â instructissimi. HEus, heus Viator! ●a●d p●nitior Introitus pedibus d●tur proph●nis. Sororum sacrosanctius adytum Nè vatum vulgò conculcabitur. Musarum atriis pl●bs Po●tica Stet, avidis hauri●ns auribus Oracla, quae unicus ●dit Rosa, Aonii Pontifex Maximus chori. Hic, hic à Phoe●i manibus & Nonadum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signif●r & triarius, Vatibiu Hermes, Musarum sera, Haud priu● poti pincerna nectaris, Orbis Optice literarii r●c●ns, Cimmerii cujus auxilio scioli Novas tuentur Scientiae Stellulas Priscis optatas, & delicias posteris▪ N●quicquam fallax art●s Antiquitas Ambiguis vestiit involucris; Nequicquam s●os ludunt sorores proc●s Jocata credulos tripodali voculâ: Priscorum nebulae ROSSAEI radiis F●gantur. Ille'velut Ariadne altera, Pieriae turbae Labyrinthi● emicat. Macte. Coronis Mus● quam gaudent Roseis! Vitam dedisti Musis, & Musae tibi. JOH. JONES. To his reverend Friend, Mr. Alexander Rosse, In praise of his Mystagogus Poeticus. THe Bee extracteth from malignant weeds Such honey, as herself and others foedes; But the Bees honey doth no further good Than please the taste, and nourish flesh and blood; Thou from Parnassus' weeds such honey hast Extracted, as delighteth the souls taste, And doth it nourish to immortal bliss, Compared to which Ambrosia tastes amiss. Thanks therefore for such honey, my dear Friend, As is so sweet, so lasting, without end. Another. GReat ALEXANDER conquered only men. With swords and cruel weapons, used then; But Thou the MONSTE●S which Parnossus hill Brought forth, hast vanquished only with thy quill. He in his conquests sometimes suffered loss, Thou none, (my Friend) GREAT ALEXANDER ROSS▪ HON. OXINDEN Of Barham Ad venerandum Amicum Dom. ALEXANDRUM ROSSAEUM, in laudem Mystagogi Poetici. MAgnus Alexand●r vi debellavit & armis Imbelles Persas, tamen hino cognomine Magni Gaudebat; verum quae mon● Parnassus alebat Horrida Monstra Libro ROSSAEUS perdidit uno: Ergo sit HIC nost●r summo sed jure vocatus MAJOR ALEXANDER, magno praestantior illo. Sepius ille tulit damnum vincendo; sedecce, HIC est qui nullum: nullo est certamine victus. HIC est, sed cum quo nemo de semine vatum Audeat ingenii contendere dotibus alti: HIC ille est qui stravit humi malesana gigantum Agmina, magnanimo quondam metuenda ●onanti, A●quc iterum jussit tristes descendere ad umbras; HIC tamen è pugna victor, tutusque recedit. Ergo ducis sancti miras super aurea coeli Sydera virtutes divini semine nati H●●us ego extollam▪ dum spiritus hos reget artus. Cui nec Roma ausit, Fabium, d●ct●mve Catonem, Aut alios virtute duces componere vati, Mantua Virgilium jactet p●perisse Poetam, ROSSAEO tamen est (CHRISTO ipso tests) secundus. Alterum Alexandum jactet quoque Graecia magnum, At tu MAIOREM cognosce Britannica terra To peperisse ducem; qui MONSTRA natantia ponto, Et quae fert late tellus, quaeque aethera tranant, Mirè expugnavit, nullo mortale juvante. O DUX, O VATES sanctissime, gloria nostri Orbis, & aeterni Patris charissime NATO! Possid●●● spatium quamvis in corpore parvum, Magna tamen totum ROSSAEI fama per orbem Praepetibus volitat super aurea sidera pennis. HEN. OXINDEN de Barham. A CATALOGUE of the Poetical Fictions handled in this Book. A. ACbates Achelous A●heron, see Styx Actaeon Adonis Admetus AE●cus, Minos, Rhadamanthus Aegaeon Aenaas Aeolus Aesculapius Alphaeus Amphion Andromeda, see Perseus Antaeus Apollo arachne Argonantae, see Jason Arion Aristaeus Atalanta Atlas Aurora B Bacchus' Belides Bellerophon Boreas, Boreàdae, Harpiae C. Cadmus' and Harmonia Castor and Pollux Centauri Cerberus Charybdis, see Scylla Ceres Charon Chimaera Chiron Circe Coelus Cupido Cyclpes D. DAe●alus Deucalion Diana E. ELysium Endymio● Erychthonius Eumenides F. FAun●s, see Pan Fortuna G. G●nymedes Genii Gigantes Glaucus, see Neptunus and Oceanus Gorgones Gratiae H. HEbe● Hecate Hercules Hesperides I. IAson Io Janus Juno Jupiter L. LAres L●the Luna M. Mar Mercurius Minerva Musae N. NEmesis N●ptunus Niobe Nox Nymphae O. Oceanus' Orion Orpheus P. PAn Parcae Penelope Perseus Pha●t●n Pluto Priapus Prometheus R. RHea S. SAturnus Scylla sirens Sisyphus Sol Sphinx Styx T. Tantalus' Tereus Thes●us Tithonus T●tyus Typhon V VE●us Vesta Vlyss●s Vulcanus ERRATA. Pag. 10. l●n. 18. read set a wry, P. 33. l. 7. read heaven and day, P. 44. l. 7. r. Carne, P. 5. l. 8. r. Locrenses, P. 119. l. 16. r. Politii, P. 153. l. 9 r. S●lust, P. 139. l. 17. r. Mus●●rius, P. 140. l. 19 veil, P. 141. l. 13. read Teretrius, P. 164. l. 11. r. horse, and l. 19 read Hermeraclae, P. 165. l. 18. r. with Minerva, P. 167. l. 25. read Divae, P. 169. l. 3. r. their temples, and l. 28. r. temperance, P. 177. l. penult. read Consus, P. 179. l. 6. read mother, P. 186 l. 22. read Lymniades, P. 146. l. 20. read●ortes ●ortes, P. 226. l. 26. read Pandora, P. 198 l. 23. r. septem discrimina, P. 199. l. 5. read alone, P. 221. l. 2. read heal, l. 23. re●d Stygio, l. 26. read Parcae, P. 213. l. 25. read Arian. CHAP. 1. A ACHATES. He w●s a Noble man, the great favourite, and inseparable companion of Aenae●●, both in his prosperity and adversity. THE INTERPRETER. 1. AChates signifieth care, or solicitude, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●o sh●w th●t Prince's and great m●n are never without ca●●s: as Antig●nus told his son, when he w●s gazing on the riches of his Diadem, If (saith he) th●n kn●w●st with what cares and v●x●tions thi● Crown is stuffed, th●● wouldst not take it up if it w●re flung to thee. 2. Achates was Aenaeas his go●d angel, or gen●●, which had a continual care of him, and still waited on him. For the Ancients held, that ●very man had either a good or a bad genius st●ll attending on him. Aenaeas had Achates, but T●●nus had one of the Dirae, the daughter of Megae●a the Fury, which transformed herself into the sh●pe of an howl to wait on him before his death: so the evil genius appeared to Bru●us the night b●fore he was slain: and Saul we know was still haunted with an evil sp●rit. 3. Achates accompanied Aenae●s both in prosperity and adversity; in him we ●ee th● nature of a true fri●nd, which is known in affliction: but false and sergeant friend's, like swallows, bear us company in the summer of prosperity, but in the winter of adversity ●o● sake us. 4. Achates was A●nae●s his armour-bearer, and st●ll ●u●nis●ed him with weapon's as he had 〈◊〉 F●●us quae tela generate Achates, Aen. 1. Achares fuggere tela nula A●n. 2. So the good Angels are our 〈…〉 and armour-bearers, our swords and shields, to defend us, and hurt our enemies. 5. A●hates is commended in the Poet for his fidelity to Aeneas, therefore to him Aenae●● committed his secrets: as in all servants saith and silence are required; so especially in Prince's favourites: which are the two ve●tu●s that old Simo comm●nds in his s●rv●nt S●sia; In ●e semp●r intellexi ●sse sitas si●em & ●acinonitat●m. 6. Achates (Aen. 6.) brings S●bylla the goddess of 〈◊〉 to Aenaeas: so a Prince's favourite should be wi●e, and still abl● and ready to give good counsel. 7. Aenaeas committed the care of his son, and the charge of hi● a●ms to Achates: the two main thin●s of greatest cons●qu●nc● in a kingdom are the education of the King's children, and ●he managing of his Militia; with which he ought to trust none but A●●ates, such as in care, fidelity, silen●●, diligenc●, ●nd wisdom exceed ●ll others: and ●ho shoul● th●s be but his gr●a● Council? These aught to w●lk ha●d in h●nd, and be partners in the same care. — 〈◊〉 fidus Ach●tes Si● co●●●●●●r partibus curis vestigia figat. Aen. 6 8. Wh●n Ae●●●● was wounded, and could not stand, he was supported by his son Ascanius, and faithful Achates: — Fi●us Ach●t●s, A 〈…〉. Kings. 〈…〉, subject to errors and mortality; from mortality they are kept by their children; from error, by their wise Council. 9 A●ha●es●s ●s the name of a pa●tycoloured g●m. King Py●●hus had one which naturally represented Apollo and the nine Mus●s; to show us perhaps, that wisdom and learning should still accompany Kings. ACHELOUS. He was the son of Sol and T●●ra, or of O●eanus and Terra; fight with He●cul●s for Deianei●a, he turned him●elfe into a Serpent, then into a Bull, whose right horn Hercules pulled off; which th●t he might redeem ag●in, h●e gave to Her●ules the plentiful horn of Amalthaea, and ast●rward for grief of his overthrow, choked himself in the River. The INTERPRETER. 1. AChel●us was a River, and all Rivers are painted like men, with long hair, and long beards, leaning on their elbow ov●r a great ●arthen pitcher of water: the hair and b●ard may signify the weeds and sedges of the river: the leaning on the elbow over a pitcher of wa●●r, showeth that water is heavy, tending downward, and is supported by the ●●rth, and contained within the concavities thereof: they are painted like men, because the supposed Deities of the rivers appeared in the form of m●n: so did the god of Tyberis appear to Aenaeas, Aenaeid. 8. Populeas inte● senior se a●elle●e frondes Visus.— 2. Achelous was a river, which as all others, hath its beginning and increase from the Sun, the Sea, and the Earth: it was called a Serpent from the many windings thereof; and a Bull, from its noise and bellowing. 3. The two horns are its two streams, the one whereof was cut off by Hercules, and divided unto divers brooks, by which the country was enriched; and Hercule for his pains received the greater increase. 4. They that strive against mighty men had need to be both Serpents in policy, and Bulls in strength. 5. They who turn themselves into wanton Bulls, and spend their horn, that is, their strength, on women and wine, are at last choak●d with melancholy and hydropical humours. 6. If great men lose their horn, that is, their power and honour, let them redeem them with their wealth, for honour is better than money. 7. If God for thy sins take thy power and glory away, or thy body's strength by sickness, let the poo● patake os thy plentiful horn, and choke thy sins in the river of repentance. ACHERON, See STYX. ACTAEON. He was a great hunter, who by mishap having spied Diana washi herself, was by her turned into a stag, and torn by his own hounds. The INTERPRETER. 1. ACtaeon was a proud man, for he preferred himself to Diana, and bragged that his skill in hunting exceeded hers; 'Tis a dangerous thing to speak irreverently of God: neither is there any punishment fitter for a proud man, then to be metamorphised into a beast; so was Actaeon here, so was Nabuchadnezzar in holy Writ. He that will not honour God▪ shall not abide in honour, but shall be like the beasts that perish. 2. Diana is the Moon, by whose light influence, and motion the Sun worketh on sublunary bodies. Dog's madness (by which they prove dangerous to their masters) is an effect of the Moon; which ruleth much over the brain. 3. Curiosity is dangerous; pry not too much into the secrets of heaven, lest with A●taeon, your understanding be taken from you, and ye become a prey to the beastly imaginations of your own brain. 4. Cruelty is here forbid: he that takes delight in murdering of beasts, proves sometime with Nim●ed● murderer of men; and such for want of humanity may be said to be turned into beasts, and tortured with their own dogs, that is, by an evil conscience. 5. Wh●n men neglect their estates and callings, and spend their patrimonies profusely on dogs and hunting, they may be said to be devoured by their own dogs. 6. They who suffer themselves to be abused, and th●ir estates w●st●d by Parasites and slatterers, not unfitly may be said to be a prey to their own dogs. 7. They who look upon women, and lust after them, lose their reason, and are devoured by their own lusts. 8. ●f D●ani's nakedness seen unawares was the occasion of his ●●sfortune; how bl●me-worthy are these women, who with n●ked breasts, immodest looks, light behaviour, fantastical attire, entice m●n to their destruction, and of m●n, do metamorphose them unto beasts? ADONIS. He was a beautifully youth, with wh●m Venus was in love; ●ut whilst ●ee was 〈◊〉, was killed by a boar, or by Mars in the shape of a b●●r, and 〈◊〉 Venus was ●u●ned unto a r●d sl●re● called Aner●one, h●e w●s kept after death by Ceres and Proserpina, six months' under gro●nd, and other six months by V●nus, above. The INTERPRETER. 1. THe Athenians had certain festival days called Adonia, in memory of Adonis his untimely death: in these feasts the women used to carry upon buyers or hearses the image of a dead youth to the grave, with much mournning and shedding of tears: and therefore Venus was wont to be painted in the form of a mournful woman shedding of tears, with a vail over her head, bewailing the loss of Adonis. By Venus may be meant the earth, for this is the beautiful and 〈◊〉 mother of all living creatures. By Adonis may be understood the Sun, who in winter is in a sort killed, when his hea● and presence is lessened, than the earth mourns, and loseth her beauty; the shedding of tears is the increasing of the springs and rivers, by great and continual rains. 2. If by Adonis we understand wheat, that lodgeth with Proserpina, that is, lieth buried in the ground six months in the winter; the six summer months it is above in the air with Venus, by which the beauty of the year is signified; by the boar may be meant the cold, frosty and snowy season, in which the wheat seems to be killed. 3. If with Macrobius, by Adonis we understand the San; he may be 〈◊〉 to lodge six months with Proserpina, in respect of his 〈◊〉 declination; the other six months with Venus, for then the creatures give themselves to procreation: he is killed by the boar, and lamented by Venus, for in winter his beams are of no force to dispel the cold, which is the enemy of Adonis and Venus, that is, of beauty and procreation. 4. 〈◊〉 in the form of a bo●r kills him▪ 〈…〉 and hunting are masculine exercises, and not fit for weak bodies and effeminate spirits. 5. Adonis is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing, for beauty and music are friends to Venus. 6. Adonis may signify the good Government of a Commonwealth, which is the beauty thereof, which is killed by Mars in the form of a boar; for Mars and wantonness are enemies of all Government. 7. Beautiful Adonis is turned into a fading flower; to show, that beauty quickly 〈◊〉. 8. Young and fair Adonis is killed by a Boar; so wantonness and lechery are the destroyers of youth and beauty. 9 Our resurrection in this may b● typed out; for although death kill us, it shall not annihilate us, but our beauty shall ●●crease, and we shall spring out of the ground again like a beautiful flower in the Resurrection. 10. Though our bodies die, yet our good name shall flourish, and like a fair flower, shall live and smell when we are gone. 11 Myrrah of her own Father begot this child Adonis, which Myrrah flying from her angry Father, was turned into a tree, and with the blow of her Father's sword was delivered of this child; because the Sun the common Father, begot the sweet Gum Myrrh of that Arabian tree of the same 〈◊〉; which Gum doth cause much delight and pleasure, for so in Greek Adonis signifieth: In this Gum Venus is much delighted, as being a help to decayed beauty, to a stinking breath, to procreation, and the vitiosity of the matrix. 12. Let them remember, who hunt too much after pleasure, that the devil is that great boar who lieth in wait to kill them. ADMETUS. HE being a suitor to Alceste, carried her away by the assistance of Apollo and Hercules, in a Chariot drawn by a Lion and a Boar; afterward being like to 〈◊〉 was recovered by the voluntary death of his wife: whom Hercules delivered out of hell, and restored her to Admetus. The INTERPRETER. 1. Admetus' was King of Thess●lie, whose sheep Apollo fed: Every King is a shepherd, who without Apollo, that is, wisdom, can never rule and guide his people. 2. Admetus was the husband of Alceste, which signifieth strength; and a King is or should be the husband of his Country, which is the King's strength. 3. By the means of Apollo and Hercules Admetus procured his wife; so by wisdom and power Priaces bring people to subjection. 4. He that intends to 〈◊〉, had need take the aid of Apollo and Hercules, that i●, of wisdom, and strength of body. 5. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that cannot be tamed, as many lusty young men are; therefore it is good to marry with (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alceste. 6. Many foolish women like Alceste, refuse many good matches, and at last are carried away by a Lion and a Boar, that is, by one that is lasciviously given, and who can put on the bold face of a Lyon. 7. Fruitful women are like Alceste, who cast themselves unto the jaws of death by childbearing, that their husbands may live in the fruit of their womb; for parents live in their children: But by the means of Hercules, that is, of the strength of Nature, women are delivered from death. 8. Alceste is our hope, with which we shall marry if first we can subdue the Lion of pride, and the Boar of concupiscence. 9 Admetus, or the untamed spirit of Satan doth carry away the soul, which is the daughter of God, in the Chariot of vanity, drawn with pride and fleshly pleasures; and in hell the soul should have continued for ever, if Christ our Al●ides had not delivered it from thence. AEACUS. MINOS. RADAMANTHUS. THese were Jupiter's s●ns, and Judges in hell; at the request of Aeacus when the Hand of Ae●ina was depopulated with sickness, Jupiter turned the Ants into ●en; so was Gra●ia delivered also by the prayers of the same Aeacus. The INTERPRETER. 1. NOne were admitted into the presence of these three Judges, but naked souls, destitute of clothes, beauty, money, or any thing else that might move these Judges to partiality: in this world we must not look for justice; when we are stripped of all▪ then shall we have it, for here something will be found about us that shall corrupt the Judge. And is it not a shame that there should be more justice in hell then on earth? 2. Just Judges are the sons of God, as these three were the sons of Jupiter. 3. The good laws of just Judges shall not be forgotten, but when they are in hell, that is, when they are dead. their laws shall be still in force. 4. These three Judges are the three effects of a wicked man's Conscience, to wit▪ to accuse, condemn, and torment the sinner: and in this sense, a man may be said to be in hell, whilst he is on earth. 5. Aeacus by his wisdom causing the barbarous inhabitants to forsake their caves and holes wherein they dwelled; and to build houses, to leave their diet of roots and fruits, and to sow corn; in teaching of them civility, and military discipline, whereby they overcame the Pirates which used to molest them: for these respects he was said to turn them from Ants into men. 6. In relieving Grae●ia by his prayers from the plague, doth show us, That the prayers of the faithful availeths much. 7. Before Christ came, the Gentiles were but Ants, men of earthly conversation, being said with roots of superstition; molested with spiritual pirates; but by the preaching and intercession of Christ, the wisdom of the Father, and the Judge of all the world, they were made men, taught to forsake the dark holes of Idolatry, and to build them an house in heaven, to feed upon the bread of God's Word, and to ●ight against their spiritual enemies. 8. These three Judges w●re so placed, that Aeacus and Rhada●nanthus being more loving brothers, 〈◊〉 always together, but Minos by himself; this is noted for his cruelty, the other two for their gentleness and mercy: to show us, that as there are two mild Judges for one cruel, so justice should be tempered with mercy, but so, that mercy be always prevalent. 9 When Jupiter sent th●se his three sons to be judges in hell, he directed them to take their journey through a delightful meadow, called the field of truth; I wish all Judges would pass through this field; for neglect in passing through this field in these dist●●ct●d tim●s, many good and innocent men have been undone by false and lying informations. AEGAEON. HE was begotten of the Heaven and Earth, or of the Sea; he assisted Jupiter, when Juno, P●ll●s, and Neptune made insurrection against him, and would have bound him; for whose good service he was made keeper of Hell gates, but after wa●ds rebelling against Jupiter, he was overthrown with his thunder, and laid under the hill Ae●●a, which always bursts out with sinoak and stones when he 〈…〉; he had an hundred hands, and fifty heads, he is also called 〈◊〉, and En●●ladus. The INTERPRETER. 1. AEGaeon, as the other Giants, were painted like 〈…〉 the waste, but like serpents under; Comm●●us that blo●●y Emperor, when he would represent Hercules with a Lion's skin about his shoulders, and a club in his hand; caused some men whom he meant to kill in sport be sent for. Now that he might seem to fight for the gods against the giants, he would cause the legs and thighs of these men to be set away, or wrest aside, that so they might seem to be like the giants, and then with his club he knocked them down and bruised them. This was not indeed to sight for the gods, but to satisfy his own cruelty and bloody nature: there be too many that pretend they sight for God, when indeed they sight for their own ends; and to make the matter the more plausible, they will by traducing give the enemy's serpent's feet, though they have none, and make them seem to be giants against whom they fight, though they be not such. 2. By this many handed and many headed monster, is meant the Wind, the power and 〈◊〉 whereof are many and wonderful; it is begot of they 〈◊〉 of the earth and sea, by the heat and i●sl●ence of heaven, when Jupiter, that is, the heaven is obscured, 〈…〉 bound up from u● with thick mists extracted by Minerva, that is, the Sun, out of Neptune or the Sea, and received by Juno, or the Air; these three are said to conspire against Jupiter, then comes the wind and blows away these mists; and so Jupiter is relieved, and the heavens cleared. AEgaeon is said to keep hell gates, because the winds are often enclosed in the bowels of the Earth and Sea. 3. AEgaeon sights against Jupiter, when the Southwind obscures the Heaven with clouds, then with his Sunbeams, or thunder, the Air is cleared, and the wind settled; and because Aetna never vomits out fire but when there is wind generated in the hollow holes, and cavernosities thereof, therefore AEgaeon is said to lie and move there. 4. G● hath made our stomach and belly to be the receptacle o● 〈◊〉 vapours, which notwithstanding sometimes 〈…〉 the heaven of our brain, and fight against our Jupiter, that is our judgement and reason; but oftentimes are overcome and 〈◊〉 back by the strength of nature, and proper●. of the 〈◊〉. 5. Juno, that is, vapours; Neptune, that is, too much moisture; and Pall●s, that is too much 〈…〉 the brain, and assault judgement and reason; but the h●lp of AEgaeon, or the strength of the animal spirits do relieve the brain and make peace. 6. In 88 the Spanish Juno, that is, their wealth; Minerva, their policie●; and Neptune their Sea-god, I mean their great Fleet, which 〈…〉 the Ocean, conspired to invade our heaven, that is, our Church and State; but AEgaeon, the stormy wind, sent by Thetis, but by the power of the Almighty, scattered their forces, and relieved our Jupiter. ●. Every pyratical ship, robbing honest men of their goods, may be called AEgaeon, for they fight against God himself, and their end for the most part is featful. 8. Arius and other heretics opposing Christ's divinity, with AEgaeon fight against God; and being struck with the thunder of God's Word, without repentance they are sent to hell. 9 All seditious persons rebelling against the Church and State, are AEgaeon fight against God, and they must look for this reward. AENAEAS. HE was a Trojan Prince, son of Venus, by whose help he was delivered from being killed by the Grecians he carried his old father on his 〈◊〉 out of Troy, with his household gods; he was seven years by the malice of Juno tossed upon the seas, and kept back from Italy; who when he arrived thither, was molested by a long war, caused by Juno and Allecto; having at last killed Turnus, ended his 〈◊〉 in peace and honour; he went down to Hell to visit his father in the Elysian fields, who by the help of 〈◊〉 and the golden 〈…〉 all the dangers of hell; his acts are eternised by the Prince of Poets. The INTERPRETER. 1. WHen AEnae●s went down to hell, the dog Cerberus barked against him, which used to sawn upon others; even so, the Devil is an enemy to virtuous men, such as AEnaeas was, but he is a friend to the wicked. 2. He was called the son of Venus, because that planet was mistress of his horoscope, or because of his beauty and comely proportion; and to show that love is the chiefest guard of Princes, and that which doth most subdue and keep people in subjection. 3. Juno and AEol●s, the air and wind conspired against him to drown him; so sometimes Princes are oftentimes vexed and endangered by the storms of civil dissension. 4. Neptune was his friend both in the Trojan war, and to help him forward to Italy; Vulcan made him armour, Mercury was his Counsellor and spokesman; Cupid made way with Queen Dido to entertain him; to show that a Prince cannot be fortunate and powerful, without shipping, armour, eloquence and love. 5. The golden Branch made way for him to Proserpins', and brought him to hell, and so doth the inordinate▪ love of gold bring many unto hell: Again, gold maketh way through the strongest gates, and overcometh the greatest difficulties; besides, gold is the symbol of wisdom, without which no man can overcome difficulties: Lastly, he that will go through the dangers of hell, that is, the pangs of death with cheerfulness, must carry with him a golden branch, that is, a good conscience; and perhaps this gold●n branch p●ay be the symbol of a King's 〈◊〉, the ensign of government, wherein a King is happy, if his 〈◊〉 be straight and of gold, that is, ●f wealth, and justice, and wisdom go together. 6. A●naeas had not found the branch without the Doves, his mother's birds; so without love, innocency and chastity, we cannot attain to true wisdom. 7. He that would attain unto the true Branch, that is, Christ the righteous Branch, and Wisdom of the Father, must follow the guide of the too Doves, the Old and the New Testament, they will show us where he ●s. 8. Aenaeas, by the help of Sibyl, went safely through Hell; so by the assistance of God's counsel (for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Sibyl signifieth so much) we shall overcome all difficulties. 9 His companion was Acha●es, for great Princes are never without much care and solicitude, as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sign fi. 10. Aenaeas went ●he ●ow the ●a●gers of hell, sea and land, before he could have quiet possession in Italy; so we must thorough many dangers enter into the kingdom of heaven. 11. Aenaeas is the Idea of a perfect Prince and Governor, in whom we see piety towards his gods in carrying them with him, having 〈◊〉 them from the fire of Troy, in worshipping the gods of the places still where he came, in going to Apollo's Temple as soon as he lands in Italy, in his devout prayers he makes to Jupiter, Apollo, Venus, and other gods; piety also towards his old father, in carrying him on his shoulders, in bewailing of his death, visiting of his tomb, going down to hell to see him; his love was great to his wife C●eusa, in lamenting, and casting himself into open danger for her; his love was great to his son Ascanius, in the good breeding and counselling of him; to Palinurus, Mysen●●, and others; his vigilancy in gu●ding th●●●lm midnight, when his people were asleep; his liberal to his soldiers; his magnanimity, 〈◊〉, wisdom's, fortitude, justice, temperance are fit by all Princes to be imitated, and the Aeneads to be diligently read. AEOLUS. HE was Jupiter's son, a King over divers ●ands, and reigned in a City wall●● with brass; he kept the 〈◊〉 in a cave or hollow hill; which at Juno's request, and promise of a marriage with her Nymph 〈◊〉, he let 〈◊〉 against Aenaeas. The INTERPRETER. BEfore that Aeolus was made King of the winds, they were very unruly, and had amongst themselves divers conflicts and encounters, so that not only ships on the s●a, but castles and whole towns also on the land were overthrown by them: even so, till Kings and Governors were chosen by the people to rule and guide them, they were subject to continual disorders, 〈…〉, and ●ivill broils, oppressing one another; but a wi●e King, like another Aeolus, S●●ptra tenet, mollisque animes, & 〈◊〉; Ni faciat maria ac 〈…〉 Quip s●●ant rap●di secum, 〈…〉. 2. He is called Jupiter's son, 〈◊〉 the w●nds are begotten by the influence and motion of the heavens. 3. He was an Astronomer, and c●uld 〈…〉 storm and 〈◊〉, therefore it was thought he had the command of the winds. 4. His City was 〈◊〉 to 〈◊〉 with b●●sse, because it was guarded with armed 〈◊〉. 5. He kept the winds in a hollow cave; because so 〈…〉 vapours, which sometimes burst forth with violence. 6. He reigned over Lands, because they are most subject to storms. 7. Juno could not sink Aenaeas his ships without the help of A●olus; neither can the air violently work, if it be not moved by the vapours, which are the winds, or ●lse without vapours, by the planets. 8. The marriage between Aeolus and the sea Nymph, shows the relation that is between the wind and the sea. 9 He may be called A●olus, and the God of winds, that can 〈◊〉 keep under anger, and other unruly passion's. 10. 〈…〉 a dangerous 〈◊〉, when Juno and Aeolus, th●t is, wealth and power band themselves against innocent men. AESCULAPIUS. He was the 〈◊〉 of Physic, and son o● Apollo and Coronis the Nymph, wh●m Apollo 〈◊〉 with his arrows, and cut out the child, 〈…〉, as some would have it; 〈…〉 the pla●ue in the form of a Serpent, being brought from Epida●●●n in a ship: he restored Hippolytus to life, therefore was killed by Jupiter's 〈◊〉. The INTERPRETER. 1. I Find Aesculapius painted like an ancient man with a l●ng b●ard, crowned with 〈◊〉, having in one hand a knotty or knobbed staste, with the other he leans upon a serpent, and hath a dog at his feet, by which are represented the qualities of a Physician; he ●ught to be grave and aged, wise as the serpent, vigilant as the dog, and should be a conqueror of 〈◊〉, as his 〈◊〉 garland shows; the knobbed 〈◊〉 signifies the d●fficultie and 〈◊〉 of physic. 2. As the Tyrant 〈◊〉 robbed 〈◊〉 of his golden beard, affirming that it was unfit he should have so 〈◊〉 ● beard, whereas his father Apollo was 〈◊〉: even so did Julian 〈◊〉 Tyrant and 〈◊〉 rob the Churches of Christians, affirming that it was unfit, they being disciples▪ should be rich, whereas their M●ster was poor, and that being poor, they shall be meeter for heaven. 3. Aes●ul●pius was brought from Epi●aurus in shape of a serpent to Rome, where he drove away the pestilence; it seems the Romans had heard of the b●sen serpent which in the defart healed all the beholders of their stings and wounds. 4. Aesculapius is the mild temper of the air, as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blandus] showeth, which is the effect of the Sun, or Apollo, and is the cause of health; therefore Hygiaea and ●aso, that is, health &c cure are the children of Aesculapi●. His mother is 〈◊〉, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misiak & ●●mpe●o] or the due mixture and temper of the air; which because it depends from the influence of the Sun, therefore Apollo is said to bege● Aesculapius of her; but when he killed her with his arrows, is meant, that the Sun with his beams 〈◊〉 overheat and in●●ct the air with a pestilence. 5. I had rather understand by this fiction the true temperament of a sound man's body, caused by Apollo and co●cnis, that is, the due proportion of the natural heat and radical moisture, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the true cause of health. Then 〈◊〉 is killed with Apollo's arrows, when the natural heat dege 〈◊〉 into a feverish inflammation, and drieth up the moisture; but when the heat returns to its former temper, 〈◊〉, that is, health is recovered, and nourished by a goat, because goat's milk is good to seed and restore decayed nature. 6. By this fiction, I think, is represented to us the properties or a good Physician; he is the son of Apollo and Co●enis, that is, of knowledge and experience; knowledge kills experience, when the learned Physician trusts not to experiments, but by art and knowledge he cures; for indeed in physic, experience is little worth; for what experience can one have of such infinite varieties of temperaments which are amongst men, every man having a pecul●r constitution, which is also still differing from itself? as 〈◊〉 was nursed by a goat or 〈◊〉, so, Physicians are maintained by gluttony and Venery. Chi●on, Saturn's son, was Aesculapius' Schoolmaster; for time hath brought the knowledge of physic to perfection; or because Chiron being half a man, and half a horse, showeth that a Physician must be a Centaur, that is, a man in judgement, and a horse in courage: it is fit that Physicians should be brought to Rome, that is, to great Cities infected with sickness: the Serpent, Cock and Raven were consecrated to Aesculapius, so was the Goat also, to show that a Physician must have the Serpent's wisdom, the Co●ks vigilancy, the Raven's eye and forecast, and the Goat's swiftness; for delays are dangerous, and if Physicians cure desperate diseases, they must not be proud, and attribute the glory to themselves, or skill, but to God, lest they be punished in his just anger, as Aesculapius was. 7. Christ is the true Aesculapius, the Son of God, and the God of Physic, who was cut out, as it were of his mother's womb, by the power of God, without man's help, and cured all diseases; the true brazen Serpent, he only who was struck with the thunderbolt of his Father's wrath, and sent to hell, to deliver us from death and hell. ALPHAEUS. He was a great ●unter, and fell in love with the Nymph Arethusa, who that she might esape him, was by the help of Diana turned into a Fountain, and be afterward sorrowing become ● River, which still runs after Arethusa. The INTERPRETER. 1. ALphaeus was worshipped as a god, and his image was placed upon the same altar with Diana, either because they both delighted in the same sport, to wit, in hunting; or to signify the mutual relation the one hath to the other: Diana was the goddess of woods, Alphaeus was a River; b●t woods prosper best that are nee● to rivers: or Diana is the Moon; but the moon is a friend to rivers and all moist things, which are begot, preserved and moved by the Moon's heat, light, and influence. 2. Alphaeus is a River of Elis in Arcadia, through secret passages running under the earth and sea, it empties itself in the spring Arethusa, in Sicily; which, though Strabo denyeth i●, it cannot be otherwise, seeing so many witnesses confirm that whatsoever is cast into Alphaeus is found in Arethusa. 3. As this water running thorough the Sea, loseth not its sweetness, by receiving any salt relish; so neither must we lose our integrity and goodness by conver●ing with the wicked. 4. Husband's must learn of Alphaeus to be kind to their wives, and to make them partakers of all their goods, as Alphaeus imparts all it receives to Are●husa. 5. We must never rest, till we have obtained him whom our soul loves; the salt sea of afflictions, and the distance of place must not hinder our course. 6. Are●busa is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue, which we should still run after. 7. Alphaeus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spot; we are full of spots and sin, therefore had need to be washed in Are●husa, that is, in the water of Baptism. 8. This water was held good to kill the Morphew, called therefore Alphos, for which cause it was consecrated to Jupiter; and it was unlawful to wash the altar of Jupiter Olympius with any other water; so Baptism doth wash us from original sin, and by i● we are consecrated to God. 9 Alphaeus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of truth, which runs after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ver●ue; to show that knowledge and theory should always be joined with goodness and practice. AMPHION. He was Jupiter's son of Antiop●; she flying from Dirce to a solitary mountain, was there delivered, and the child was there brought up by shepherds; he learned his music of Mercury, and received his Lu●e from him: by the force of his ●●sick be caused the stones to follow him, with which the wa●●● of Thebes were ●uils; but afterwards ●ut-braving Latona's children, and 〈◊〉 them for want of skill, was by her kibed. The INTERPRETER. 1. WHereas there were three sorts of music, to wit; the Lydian, the Doric, and the Phrygian; the first was mournful, and for funerals; the second masculine, and for wars; the third esseminate, and for marriages: Marsyas was the inventor of the Phrygian, 〈◊〉 of the Dorian, and Amphion of the Lydian music. 2. Amphion was Jupiter's son, because music is from God; or because the heavens by their perpetual revolution, show, that music without continual exercise cannot be attained unto; or to show that there is in the heavenly bodies an harmony, as well as in music: or if by Jupiter we understand the ai●; as sometimes Poets do, then, as Jupiter gave life to Amphion, so doth air to music; for no found is either by voice, instruments, or water, without air. 3. Jupiter in the form of a satire begot Amphion; Satyrs were great dancers, and dancing requires music. 4. Amphion was bred by shepherds; for these living an idle and solitary life, were invited to invent music, partly by the singing of birds, and partly by the whistling of the wind among the trees, or by the running of waters. 5. He● was born in a remote hill, because musical inventions require quietness, and a private life far from troubles and business. 6. Mercury taught him, and gave him the Lute; to show the resemblance and equal power of eloquence and music; eloquence being a speaking harmony, and music a speechless eloquence, the one by words, the other by sounds working on the affections. 7. His building Thebes walls by his music, shows what is the force of eloquence, to draw rude people to religion, policy, and civility. 8. His outbraving of Apollo and Diana, doth not only show the insolency and pride of some men, when they have got some perfection in an Art; but also, I suppose, may be meant the power and delight of Music, that it no less affects and delights the soul by the ear, than the light of the Sun and Moon doth the eye: So that Music may as it were challenge the Light. 9 Amphion may be said to be killed by Laton●, when musical knowledge is lost by negligence and oblivion. 10. Our Saviour Christ is the true Amphion, who by the preaching of the Gospel hath built his Church, and made us who were but dead and scattered, living stones in this building; his Music hath quickened us, and his love hath united us. 11. Amphion was said to build the walls by the help of his Music, because perhaps he employed Musicians at that time, who by their music encouraged the builders, and made them work the better. ANDROMEDA, See PERSEUS. ANTAEUS. He was a Giant forty cubits high, begotten of Neptune and the earth, with whom when Hercules did wrestle, still as he was slung on the ground, his strength increased; which Hercules perceiving, lifted him from the ground, and squeezing him to his breast, slisled him. The INTERPRETER. 1. Antaeus' was King of Tingitania, who compelled his guests to wrestle with him, and then killed them. This is the trick of Tyrants, who make use of their strength and power to undo and ruin the weak and meaner sort: and here we may see what danger it is for means men to contend with Princes and great ones, they can expect nothing but ruin: Polen●ioris iram sapiens nunquam provocabit, Seneca. 2. The bigness of his body showed that earth and water were extraordinarily predominant in him, therefore he was called the son of Neptune and the Earth. 3. A covetous man is like Antaeus, the mo●e that his affections touch earthly things, the stronger is his covetousness; till he be listed up from the earth with heavenly thoughts, and then covetous thoughts die. 4. Satan is like Antaeus, for the more he is beat down by the Herculean strength of God's Word, the more violent and fierce he groweth; but being squeezed by the breastplate of justice, he loseth his force. 5. Satan deals with good men, as Hercules with Antaeus; he flings them down by oppression and persecution; but when he perceiveth, that by this means they grow stronger and more resolute, he lifteth them up by ●pride and prosperity, by which many are overthrown which grew strong by adversity. 6. The Sun, like Antaeus, when he is come to his perigaeum, or that point nearest the earth, he begins to gather strength, which increaseth till he come to his apogaeum, or that point in heaven farthest from the earth, and then his force begins to weaken. 7. He that will cure a Fever with hot things, or an hydropsy with cold and moist things, he doth as Hercules to Antaeus, increase the disease by applying things of the same nature; whereas diseases should be cured by contraries. 8. Every thing in its own element, with Antaeus, doth gather strength and prospereth; but being put into another element dieth, as fishes in the air, and beasts in the sea. APOLLO. He was the son of Jupiter and Laton●, born in Delos; he killed the Serpent Python, the Giant Ty●ion, Marsyas the Musician, and the Cyclops that made Jupiter's thunder, with which his son Aesculapius was slain; for which fact Jupiter banished him, and dr●ve him to feed Admetus his sheep, and to h●lp Neptune in building of the wa●s of Troy: he was the god of Wisdom, of Physic, of Music, and Arching. The INTERPRETER. 1. BY Apollo may be meant God himself: for as they painted Apollo with his harp, and though three Graces in one hand, with a shield and two arrows in the other; so by this perhaps they meant that God was not only a punisher of wickedness, but a rewarder of goodness; as he had two arrows, so be hath many punishments: but yet he hath the comfortable harp of his mercy to sweeten them in the other hand; and having but two arrows, hath three graces, to show that he hath more mercies than punishments: and therefore the same hand that holds the arrows, holds also the shield, to show that even when his arrows fly at us, yet with his shield he defends and supports us. God shot his arrows at Abraham, when he raised so many Kings against him; yet at the same time he forbids him to fear; for faith he, I am thy shield, Gen. 15.1. And that by Apollo was meant the supreme God, is plain by the Alsyrians, in joining the pictures of Apollo and Jupiter together, whom they painted with a whip in one hand, and the thunder in the other, to show, that God hath diversity of punishments, according to the diversity of offences, some gentle, some more rigorous. For this cause the Egyptians represented him by a Sceptre with an Eye, to signify both his knowledge and providence, by which the world is guided: And they painted him with wings, to signify the 〈◊〉 of his motion; by which it appears, that Jupiter and Apollo were with them one and the same god. 2. I find that Apollo is painted with one side of his head shaved, the other hairy; by which I think they meant, that while●● the Sun shined to one hemispere, the other was dark; for by his hair they meant his beams, and by his baldness darkness, caused by his absence. 3. By Apollo is ordinarily understood the ●unne, which as his (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdo▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvo & solvo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a latendo. name showeth, is both the destroyer and preserver of things; he is the son of Jupiter, because he is a part of heaven, or because he was created by God; he was born of Latona, because God brought light out of darkness, and the Sun out of the Chaos; born in Delos, which signifieth manifestation, for the Sun discovereth all things; he killed Python the Serpent, because the Sun by his heat disperseth all purrefied vapours, and cleareth the air from mists; for of purrefaction venomous beasts are procreated; so he killed Jupiter's Thunder-maker, because the Sun clears the air, and consumes those exhalations and moistures, of which Thunder is engendered. When Apollo was born, Diana his sister, who was first born, was the Midwife to bring forth Apollo; that may signify that the Sun is freed from his eclipse and darkness, when the Moon departeth from him; he is still Beardless, to show his perpetual youth, his long hair shows his beams; he feedeth sheep, because his heat produceth grass; he is carried in a Chariot drawn with four horses, to show his motion, and the four seasons of the year, or the four parts of the Artificial day, as his horses names do show, (b) Erythraeus, i.e. ruber, Actaeon splendens, Lampas fulgor, Philogeus terram amans. Atythraeus, Actaeon, Lampos, Philogeus; for he is red in the morning, clear about nine of the clock, in his full splendour at noon, and draws to the earth in the evening; he is the god of Wisdom, not by infusing the habit or essence thereof, but by preparing and fitting the Organs for the use and exercise thereof; therefore Southern people are more subtle, wise and ingenious, than the Northern. And because from the Sun divers predictions are gathered of the alteration of Wether, and other (c) Vide Virgil. Georg. 1. sublunary mutations, he was called the great Prophet, and god of Divination; he was also called the god of physic, both because Physical herbs have their strength from the Sun, and oftentimes the spring cureth the winter diseases, and the summer the infirmities of the spring; he was called the god of music, because he clears up the spirits of all things; therefore the birds do welcome his approach with their melodious harmony; therefore the Swan was dedicated to him, and the grasshoppers also; and as in music, so in his motion●and operations there is a harmony; and because he fits the air, which is the medium of music and of all sounds; the Muses for this cause are in his custody; which were enlarged from three to nine, according as the number of strings increased in musical instruments; he was called an Archer because his beams like arrows fly every where; His Tripos, which some will have to be a table called also (d) Cortini potens di●●us Apollo. Cortina, from Python's skin, with which it was covered, others a threefooted vessel, others a threefooted chair, wherein they fate that prophesied; I say, this Tripos may signify the three circles in the Zodiac, which every year he toucheth, to wit, the Ecliptic, and the two Tropics. They that died suddenly, or of any violent disease were said to be killed by Apollo, because the Sun with extreme heat doth cause famine and infection● Fevers. Thus he was said to shoot with his arrows Amphi●ns children; to him were dedicated the strong Bull, the white Swan, the quicksighted Raven; to (e) 〈◊〉 di●●us Apollo a 〈◊〉. signify the power, and beauty, and piercing light of the Sun; which because it detecteth obscure things, he was called a Prophet▪ the Olive, Palm, and Bay-tree also were dedicated to him, both because the Olive and Palm grow not but in hot countries; and because they are, as the Bay-tree, useful in physic, and of an hot quality like the Sun, therefore he was said to be in love with (f) Daphne à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Daphne, the daughter of the River Peneus, because on the banks of that River are good store of Bay-trees: his shoes and garments were of gold, to show his colour; he with Neptune built the walls of Troy, to show, that without God's assistance no City or State can stand or be built. His love which he bore to the flower Hyacinthus, is to show, that flowers do bud and prosper by the Sun, and die with cold winds; therefore Zephyrus was the cause of his death: and perhaps Apollo and Neptune were said to build Troy's walls, because mortar and brick are made by the help of heat and water; or because Laomedon either stole or borrowed some treasure out of the Temples of Apollo and Neptune. 4. Our Saviour Christ is the true Apollo, both a destroyer of Satan's Kingdom, and a saver of his people; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as to loose by paying the price of redemption; he is the Sun of righteousness, by whose beams and arrows, that is, his word, Python the devil is subdued: he is the Son of God, and the God of Wisdom, the great Prophet, the Son of Latona, that is, of an obscure maid: the true God of physic, who cureth all our infirmities; and the God of music too, for that harmony of affections and communion of Saints in the Church is from him; he hath subdued our Giants, that is, our spiritual foes, by whose malice the thunder of God's wrath was kindled against us: He is immortal, and the good Shepherd who hath laid down his life for his sheep; having for his sheep's sake forsaken his Father's glory; and he it is who hath built the walls of Jerusalem. Apollo was never so much in love with Hyacinthus, as Christ was with the sons of men. 5. As the Sun amongst the Planets, so is a King amongst his subjects; ● King is Apoll●, the destroyer of the wicked, and a preserver of good men; the light and life, and beauty of his people; a God of wisdom amongst them, to guide them with good laws; a God of physic, to cut off rotten and hurtful members, to purge out all gross humours, that is, bad manners, with the pills of justice, and to cheer up with cordials or rewards the sound and solid parts of the politic body; he is a God of music also, for where there is no King or head, there can be no harmony nor concord; he is a prophet, to foresee and prevent those dangers which the people cannot; he is a subduer of Python's and Giants, that is, of all pestiferous disturbers and oppressors of the State: his arrows are his Laws and power, which reacheth thorough all the parts of his dominion: he is a good shepherd; and Kings are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so called; and a King thus qualified shall be like the Sun, still glorious, immortal, youthful, and green like the Palm, Olive, and Bay-tree; but if he doth degenerate into a tyrant, than he is the cause of mortality, as the Sun is, when he inflames the air with excessive heat. ARACHNE. She was a Lydian Maid, skilful in weaving and spinning, and by Minerva (for her insolency, in provoking a goddess) was turned into a Spider. The INTERPRETER. 1. THe cause of Arachne's overthrow, was the rejecting of the old woman's counsel, into whose shape Pallas had transformed herself: then are young people ready for ruin, when they will follow their own heads, and despise the counsel of the aged, whose experience and gravity should temper their temereity: — Seris venit usus ab annis. 2. This Arachne did learn of the Spider to spin and wove; for the beasts are in many things our Schoolmasters. 3. It is not good to be proud and insolent of any art or knowledge. 4. Subtle and trifling sophisters, who with intricacies and quirks entangle men, are no better than Spiders, whose captious fallacies are no less hateful to the wise, than Arachne's web was to Minerva. 5. Partial Judges use their laws, as Spiders do their webs, to catch little flies, and let the great ones pass thorough. 6. Covetous men are like Spiders, they unbowel, that is they consume and spend themselves with care and toil, to catch a fly; for wealth in the end, will be found little better. 7. Envy and a slandering tongue is like a Spider, which doth crack the purest glasses, so do they poison the best men. 8. We should be Spiders in providence; they hang their nets in windows, where they know flies most resort, and work most in warm weather, for then the flies come most abroad; and like Mice, they foretell the ruin of an house, by falling and running away, as Pliny showeth. ARGONAUT ●, See JASON and HERCULES. ARION WAs a skilful Musician, who having got great wealth, and sailing to Lesbos, was robbed by the mariners, and appointed to be flung in the sea, who having leave to play on his Harp, so charmed the Dolphins, that they received him on their backs, and carried him to Tenarus, where the dolphin died that carried him, being left on the sh●are, and was placed among the stars; the mariners were taken and put to death. The INTERPRETER. 1. WHen the Tyrrbenian mariners robbed Bacchus, he made them mad; for they supposing the sea to be a meadow full of flowers, leapt into it and so became Dolphins; which is the reason they delight to be near ships: the meaning may be this; that drunkards who intoxicate themselves with wine, become mad, and have their imaginations distempered: hence the sea to them is a meadow, and nothing seems dangerous; but indeed, then do drunkards leap into the sea, when by their intemperance they fall into hydropsies and then are they turned, into dolphin's, for they drink like fishes, nor is their thirst quenched: Crescit indulgens sibi dirus hydrops. 2. This Dolphin was a ship (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thucid. so called, from the image of the dolphin upon the stern. 3. Here also we may see the force of eloquence, by which wild men are charmed. 4. No sin is done in secret, but shall be revealed, especially murder, which oftentimes is strangely discovered. 5. God doth not let good turns go unrewarded, which is signified by the Dolphin made a constellation. 6. Here we see Arion's ingratitude, who let the Dolphin die on the shore. 7. The love of Dolphins to man, may teach us love one to another. 8. The (b) Vid. Aelian. Plin. etc. Dolphins never rest, not when they sleep; they are the swiftest of all fishes, and most intelligent; pious to their own kind, in carrying out their dead bodies to the shore. 9 When Satan drove us out of Paradise into the sea of this world, the Dolphin, that is, the Church received us, and by the music of God's word we are saved. ARISTAEUS WAs the son of Apollo and Cyrene, a shepherd, a keeper of Bees, who first found out honey and oil; he was in love with Eurydice, who being pursued by him, run away, and was killed by a serpent; therefore the Nymphs were angry, and destroyed his Bees: He obtained of Jupiter and Neptune, that the pestilential heat of the Dog-days, wherein was great mortality should be mitigated with winds. The INTERPRETER. 1. THe Minister ought to be Aristaeus, that is, the best man of the parish in spiritual gifts, and holy conversation, as he is the best in respect of his sacred calling. And he should pursue Eurydice, and be in love with her, that is, with right judgement: but she is fled from Aristaeus, and is stung by the Serpent; right judgement hath forsaken many of our Ministers, in these troublesome times, and she is oppressed by that old Serpent the devil. 2. By Aristaeus may be meant Wisdom, which is the best thing in man, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 op●imus shows, which is begot of Apollo and Cyrene the daughter of the river Peneus, because the moderate heat and proportion of moisture make a good temper, and so the Organs are sitted for the exercise of wisdom; by which honey and oil, things most pleasant and useful for the life of man, were invented: by wisdom the heat of the Dog-days is tempered, because a wise man knows how to prevent and avoid the inconveniencies of the heaven, Sapiens dominabi●● astris: Eurydice is a deep or large judgement, which is nothing else but that act of the intellect in (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la●us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium. determining what is right, what wrong, what to be chosen, what avoided; and so the Will, whose office it is to choose or refuse, is directed and guided by the Judgement. A wise man desires to enjoy a right judgement, and to regulate his actions accordingly; but this Eurydice doth often fail Aristaeus, and is wounded by the serpent of our corrupt nature; so that this failing, Aristaeus loseth his Bees, that is, faileth in his inventions, and wants the sweetness and comfort which he should take in his actions; this made Saint Paul confess, that he did what he would not do, and what he would do, he did not. 3. Aristaeus is a king, a shepherd, and the best man of his Kingdom, by whose invention we have honey and oil, that is, delight and all things necessary by his good government; whose wisdom doth prevent the infectious heat of Dog-days; that is, of oppression, tumul●s and rebellion; but if at any time Eurydice, right judgement, being stung by serpentine flatterers who mis-inform him, be wanting, the Bees perish, and the subjects go to ruin. 4. Aristaeus is the celestial heat, the effect of the Sun, joined with moderate moisture, by which, Bees, and Olives, and all things useful for our life are procreated and cherished; by the secret influence of this heat those Northern winds in Pontus, Egypt, and other places are raised, which after the Summer Solstice blow and last forty days, by which the rage of the Dog-star is mitigated: these winds are called Etesii, because every year they blow at the same season; In Spain and Asia these Etesian winds blow from the East: this heat working upon Jupiter and Neptune, that is, on the air and sea, doth cause and generate these winds: now as this celestial heat produceth and cherisheth Bees; so Eurydice, man's judgement, art and industry must be joined; otherways by the Nymphs, that is, too much rain, or by many other ways the Bees may fail, and if they fail, the same heat out of putrified matter may make a new generation. 5. Christ is the true Aristaeus, the good shepherd, the best of men, and the Son of God, by whom we have honey and oil, comfort and spiritual joy, and all things else, at whose request the heat and Dog-star of God's anger was appeased; he is in love with our souls, as Aristaeus with Eurydice: but we run from him, and are stung by the Serpent the Devil; we died with Eurydice; we were destroyed with Aristaeus his Bees, until he restored us again to life by the sacrifice of his own body. ATALANTA. SHe was the daughter of King Ceneus, so swift in running, that no man could match her; only Hippomenes overcame her, by casting in her way three golden apples, at which whilst she stooped to take them up, she lost her race; she was the first that shot the Chaledonian Boar; and with the sharp point of her spear brought water out of a rock; but for lying in Cybeles temple with Hippomenes, she was turned into a Lioness, and he into a Lion, which drew Cybeles Chariot. The INTERPRETER. 1. HEre we may see how odious ingratitude is to God, which is expressed in the person of Hippomanes, who neglected to return thanks to Venus, that had by the means of her golden apples got him the victory over Atalanta; therefore she made him so mad and eager on her, that he was not afraid or ashamed to deflower her in Cybeles temple. God suffers men to fall into grievous sins, when they are not thankful for received favours. 2. Here we see what danger there is in idleness; whilst Atalanta was employed with Diana in hunting, she kept her virginity, and did help, yea, was the first that wounded the Chaledonian Boar; but when she gave herself to idleness, she fell into lust and profaneness. 3. Here we see how irreverence to God is punishable, when such a fearful punishment was laid upon this couple, as to be turned into beasts, and made ●aves to Cybele, for profaning her temple. 4. Here we have the picture of a whore, who runs swiftly in the broad way that leadeth to destruction; if any thing stay her course, it is wise counsel and admonition; for wisdom is presented by gold. It is she that kills the Boars, that is, wanton and unruly youths, wounding both their bodies, souls, and estates, and therefore hath a sharp spear, to draw water out of rocks; because many who at first were senseless like stones, being deeply wounded with remorse for their former folly and stupidity, fall to repentance, to weeping and lamenting, considering what they have lost: and as Atalanta defiled Cybeles temple, so doth a whore pollute her body, which is the Temple of the Holy Ghost; so doth the whoremaster make his body all one with the body of an harlot; and so both degenerate from humanity, and participate of the cruelty and lasciviousness of Lions, and by this means become miserable slaves and drudges to Cybele, mother earth, that is, to all earthly affections and lusts. 5. As Atalantas' course was interrupted by golden apples, so is the course of Justice oftentimes stopped with golden bribes. 6. Here we see that one sin draweth after it another, worse than the former; fornication begetteth profaneness, and profaneness cruelty, and miserable servitude to earthly lusts. 7. Let us with Atalanta run the race that is set before us, and wound the boar of our wanton lusts, and draw water from our rocky hearts, let us take heed that the golden apples of worldly pleasure and profit, which Hippomenes the Devil slings in our way, may not hinder our course; commit not spiritual fornication with him in the temple of Cybele, lest God in his just anger, make our condition worse than the condition of the brute and savage beasts. ATLAS. WAs the son of Japetus, and brother of Prometheus, or as others say, he was begotten of heaven and the day; if this was not another Atlas, he was King of Mauri●ania, and had a garden where grew golden apples, he was turned into a mountain by Perseus, Jupiter's son, upon the sight of Gorgon's head, because he refused to lodge him. The INTERPRETER. 1. Atlas' was said to be transformed into a mountain either because he was confined to that hill being driven from his own country by Perseus; or else b●cause he delighted to be upon that hill, or because he called it by his own name. 2 Atlas is the name of an high hill, which for the height thereof, being higher than the clouds, was said to support heaven, and to be begotten of heaven day, because of the continiall light on the top of it, as being never obscured with mists, clouds, and vapours. 3. This is the name of him who first found out the knowledge of Astronomy, and invented the Sphere; which some think was Henoch, and for this knowledge was said to support heaven. 4. This is the name of a king in Mauritania, who perhaps from the bigness, and strength of his body, was called a mountain; and was said to have a garden of golden apples, because of the plenty of golden mines in his Kingdom. 5. God is the true Atlas, by whose Word and power the world is sustained; that mountain on which we may securely rest, who only hath golden apples and true riches to bestow on us. 6. The Church is the true Atlas, a supporter of a kingdom, the child of heaven, the hill on which God will rest, on which there is continual light and day, a rock against which hell-gates cannot prevail, where is the garden of golden apples, the Word and Sacraments. 7. A King is the Atlas of his Commonwealth, both for strength and greatness; there is the day and light of knowledge in him, which the people cannot see; Prometheus, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, Providence, is his brother; by the means of his knowledge and providence the Kingdom is supported, and his gardens are filled with golden apples, that is, his treasures with money. 8. He deserves not to be called a man but a monster, who will not be hospitable; for homo ab humanitate; and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Jupiter is the god of hospitality, who punisheth the violation of it. 9 As Perseus the son of Jupiter, sought lodging from Atlas, but could have none, and therefore turned him into a senseless hill: So Christ the Son of god, knocks at the door of our hearts, whom if we refuse to let in, we show ourselves to be more senseless and stupid than the hill Atlas. AURORA. THe daughter of Hyperion and Thia, or as others w●●●e, o● T●t●● and the Earth, the sister of Sol and Luna, drawn in a chariot, sometimes with four horses, sometimes with two only; she u●eth to leave her husband Tithonus with her son Me●●non a-bed in Delos; she made old Tithonus young again, by means of herbs and physic. The INTERPRETER. 1. AVrora was said to be the mother of Lucifer, and of the winds, because at certain times the star of Venus is seen in the morning, and then she is named Phosphorus, or Lucifer: and at sometimes in the evening, than she is called Hespe●us, Vesper, Vesperugo. Aurora is said to be the mother of the winds, because after a calm in the night the winds rise with the morning, as attendant upon the Sun, by whose heat and light they are begot, if winds be vapours; or if they be nothing else but the motions of the air, than they may be called the daughters of Aurora; for th● Sun with his heat and light moves the air, Aurora or the morning b●ing nothing else but the first appearing of the Sun's light: and so perhaps aura a breath or wind may be derived from Aurora. 2. Aurora is the daughter of H●peri●n, which signifieth to go above; for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it is from above that we have the light of the Sun, and every other good thing, even from the Father of lights; her mother is Thia, for it is by divine gift we enjoy light, and nothing doth more lively represent the Divinity then the light, as Dionys. Areopagit. showeth at large: She is the daughter of Titan, that is, the Sun, who is the fountain of light, and of the Earth, because the light of the morning seems to arise out of the earth. 3. The leaving of her husband a-bed with her son, is only to show, that all puts of the earth do not enjoy the morning at one time, but when it is morning with us, it is evening with those of the remot●st East-countries from us, whom she leaves a-bed when she riseth on us, and leaves us a-bed when she riseth on them: for all parts are East and West, and all people may be called her husbands and sons, for she loves all, and shines on all; and by ●●r absence, leaves them all a-bed by turns. 4. Her chariot signifieth her motion; the purple and rose-colour do paint out the colours that we see in the morning in the air, caused by the light and vapours. 5. She hath sometime two, sometime four-horses, because she riseth sometime slower, sometime sooner. 6. The making of old Tithonus young with physic, may show that the physical simples which come from the Eastern country's are powerful for the preserving of health and vigour in the body. 7. Again, fair Aurora leaving old Ti●hon a-bed, doth show that beautiful young women delight not in an old man's bed: or by this may be signified a virtuous woman, whom Sol●mon describes, who riseth whilst it is night, is clothed with scarlet and purple, who doth her husband good, etc. Prov. 31. 8. Last, our Saviour is the true Aurora, who was in love with mankind, whom he hath healed from all infirmities, and hath bestowed on them a lasting life, which knoweth not old age; his light from the chariot of his word, drawn by the four Evangelists, shineth over all the world. CHAP. II. B BACCHUS. He was the son of Jupiter and Semele, who was saved out of his mother's ashes, after that Jupiter had burnt her with his thunder, and was preserved alive in Jupiter's thigh; he was bred in Egypt, and nursed by the Hyadeses and Nymph●; he subdued the Indians and other Nations, was the first that wore a Diadem, and triumphed, and found out the use of wine. The INTERPRETER. 1. Bacchus' is painted sometimes with a bald head, with a sith or sickle in one hand, with a jugg or pitcher in the other, also with a woman's garment, and a garland of roses about his head, which may signify to us these effects of wine; It causeth baldness, because being immoderately taken, it drieth up the radical moisture of the he●d, and fills it with waterish and adventitious humours, which cause baldness. 2. The sith shows wine-bibbing (represented by the pitcher) to be the main cause of the shortening and cutting off of man's life. 3. The woman's garment and garland of roses represent the effeminateness of drunkards, and that proneness to Venery, to which wine and roses are strong provocations. 4. By Bacchus is ordinarily meant wine, which is the fruit of Semele, that is, of the Vine, so called, because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shake the limins; for no liquor so apt to breed palsies, as wine; ashes, because hot, make good dung for Vines; therefore Bacchus is said to proceed of his mother's ashes, and to be cherished in Jupiter's thigh, because the Vine prospers best in a warm air, and in a soil most subject to thunder, which is caused by heat which is most fervent, and thunders most frequent in July and August, when the grapes do ripen. He was bred in Egypt, because an hot air and mellow soil, as Egypt is, is fittest for wine; and because moisture is required for the increase of wine; therefore he was said to be nursed by the Hyadeses and Nymphs. 5. He subdued the Indians, either because wine makes resolute soldiers, or because most countries are subdued with excessive drinking and abuse of wine: and indeed Bacchus may wear the Diadem, for he doth triumph over all nations, of all sorts of people and professions; there be few that with Lycurgus will oppose him; his Thyrsus reacheth further than any King's Sceptre, or the Roman Fasces; if we would see his O●gia or sacrifices, his Priests or (a) V●l Thyades & M●mallones & Bac●h. Maenades, his Panthers, Tigers and Lynxes, with which his chariot is drawn, the Satyrs and Sileni his companions, with their Cymbals and vociferations, we shall not need to go far; he neever had greater authority over the indians, than he hath over this Kingdom; he once slept three year with Proserpina; but we will not let him rest one day. The Thebans tore Orpheus for bringing in Bacchus his sacrifices among them; and Icarus was thought to have brought in poison, when he brought in wine; but the case is other wise with us; if if any discommend the excess of wine, he shall have Alcithoes doom, she for discommending Bacchus, was turned into a Bat; and he shall be accounted no better; yet I discommend not the moderate use of wine, which is Jupiter's son, or the gift of God; for it strengthens the body, comforts the heart, breeds good blood; for which cause Bacchus was always young; for wine makes old men look young, if it be moderate, otherwise it makes them children; for so Bacchus is painted; he had also a virgins and a bulls face, he was both male and female, sometimes he had a beard, and sometimes none, to show the different effects of wine moderately and immoderately taken; he was worshipped on the s●me altar with Minerva, and was accompanied with the Muses, to show that wine is a friend to wisdom and learning. Mercury carried him, being a child, to Macris the daughter of Aris●aeus, who anointed his lips with honey; to show that in wine is eloquence; and so likewise the naked truth, therefore Bacchus is always naked; and if Amphisbaen● the Serpent, that is, sorrow or care bite the heart, let Bacchus kill him with a vine-branch: wine refines the wit, therefore the quicksighted Dragon was consecrated to Bacchus; and to show that much prattling was the fruit of wine, the chattering Pie was his bird. And because wine makes men effemivate, therefore women were his priests; he slept three years with Proserpina, to show that Vines the first three years art not fruitful; he was turned into a Lion, to show the cruelty of drunken men; he was ●orn by the Titans, buried, and revived again; for small twigs cut off from a vine, and set in the earth, bring forth whole vines. He was called (a) Liber & Lions' i●em. Liber, because wine makes a man talk freely, and freeth the mind ●rom cares, and maketh a man have free and high thoughts; ●t makes a beggar a gentleman. Dionysius from ●●amentem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo, stirring up the mind; he was the first that made bargains, and so it seems to be true by the Dutchnen, who will make no bargains till they be well liquored. ●. Bacchus is the Sun; who is both Liber and Dionysius, ●ee from all sublunary imperfections, and freeth the ●orld from darkness and inconveniencies of the night, and pricks forward the minds of men to their daily actions: he is still young, not subject to age and decay; naked, for he makes all things naked and open to the eye of the author of generation of all things, aswell as of wine; the son of Jupiter, because he is a part of heaven, and of burned S●mele, because they thought that the Sun was of a fiery matter; he dieth and reviveth again, when after the cold winter he recollects his heat, strength, and vigour; his sleeping with Proserpin●●●eweth ●●eweth his abode under our Hemisphere; the wild beasts which accompany him, sheweth the extremity of heat with which beasts are exasperated; he is a friend to the Muses, for by his influence our wits are refined; a destroyer of Amphisbaena, that is, the winter, which stings with both ends; for at its coming and going it breeds diseases and distempers in our bodies: he was p●inted sometimes like a child, sometimes like a man, because in the winter the days are short, and his heat weak, but in summer his heat is strong, and days are long: he is clothed with the spotted skin of a Deer, to show his swiftness, and multitude of stars with which he seems to be covered at night; the travels of Bacchus do show the motion of the Sun. 7. Original sin, like Bacchus, reeceived life by the death of Eva, who for her disobedience was struck with the thunder of God's wrath; and it hath been fomented by Adam's thigh, that is, by generation; this unruly evil hath traveled farther than Bacchus did, and hath an attendance of worse beasts than Tigers, Panthers, etc. to wit, of terrors, and of an evil conscience, and actual sins; it hath subdued all mankind; and as Bacchus turning himself unto a Lion, made all the mariners in the ship wherein he was carried, leap into the sea; so this sin turned us all out of Paradise into the sea of this world. 8. Christ is the true Diomsius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind of God, the internal word of the Father, born of a woman without man's help, as the Grecians fable their Bacchus to be, and yet they give (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonus silius; neme ● Bacchi. credit to their figment, and not unto our truth; he is Liber, who makes us only free, the great King, who hath subdued all Nations, whose Diadem is glory. He hath killed Amphisbaena the devil, the two headed Serpent, his two stings are sin and death, with the one he hath wounded our souls, with the other our bodies; he triumpheth over all his foes; his body was torn with thorns, nails, and whips, and went down to hell, but he revived and rose again; he is the true friend of wisdom and learning, and who hath given to us a more comfortable wine than the wine of the grape; that wine which we shall drink new with him in his kingdom; his lips were truly anointed with honey, grace was diffused in them, and never man spoke as he did; he is that Lion of the Tribe of Judah, who hath overcome the Giants, and the Pirates who would have bound him, that is, the wicked Angels and Tyrants of this world; he is still young, as not subject now to mortality. BELIDES. THese were the fifty daughters of Danaus' the son of Belus, who killed their husbands all in one night by the persuasion of their father, except Hypermnestra, who saved her husband Lyncius: these daughters for their murder are continually in hell, drawing water in a sieve, which is never full. The INTERPRETER. 1. HEre we may see that incestuous marriages are unfortunate, and the end of them for the most part fearful; for Danaus and Egyptus were brothers, the fifty daughters of Danaus' married with the fifty sons of Egyptus, too near an affinity, and against the law of nature. 2. Whereas these women murdered their own husbands, we see how little trust is to be given to many of that sex; and that there is no security here, nor confidence, if the friends of our own bosom prove treacherous. 3. Our mother Eva, for murdering her husband with the forbidden fruit, hath this punishment imposed on her and all her children, that they are still drawing water in a sieve, which will never be filled; that is, still toiling and labouring for that which will never fill and content them▪ the covetous man is still drawing riches, the ambitious man honours, the voluptuous man pleasures, the learned man is still labouring for knowledge; and yet they are never full, but the more they draw, the more they desire; the drunkard is still drawing liquor; but his body, like a sieve, is never full: there be also sieves that we are still filling, but never full, unthankful people, on whom whatsoever good turn we bestow is lost; hollow-hearted people, to whom we can commit no secret, but pleni rimarum, being full of chinks and holes, they transmit all; prodigal sons, for whom careful parents are still drawing, but these sieves let all run out, and sooner than the parents could put in; Preachers and Schoolmasters have to do with sieves, whose memory can retain nothing of that they learn. 4. Let us take heed of sin, which hath a virgin's face, but is secretly armed with a dagger to wound us. 5. Children must not obey their parents in that which is evil, left they be punished in Gods just judgements. BELLEROPHON. He being falsely accused by Antaea the wife of Praetus, for offering violence to he●, was sent with Letters by Praetus to Job●tes his father-in-law, to be killed by him, who being unwilling to kill him himself, sent him against the people Solymi, Chimaera and Amazons; who by the help of the winged horse Pegasus, which Neptune sent to him, overcame them all; afterward offering to ride up to heaven, was by Jupiter thrown down. The INTERPRETER. 1. THe Poets by the fictions of Bellerophon riding in the air upon a winged horse, of Phryx●us riding on a ram over the sea, of Daedalus flying in the air, of Phaeton riding in the chariot of Phoebus, of Endymion with whom the Moon was in love; by these fictions, I say, they did encourage men to virtuous actions, and to sublime and heavenly cogitations. 2. Here we see the malice of a whore in the wife of Praetus, who not attaining her fleshly desire of Bellerophon, goeth about by false accusations to undo him. 3. Here all men in authority are taught not to be too rash in giving credit to accusations, though their own wives be the accusers. 4. Bellerophon was a good Navigator, who in the swift ship called Pegasus, pursuing the Lycian Tyrant, who in the ship called Chimaera (on whose snout was the image of a Lion, on the poop a Dragon, in the middle a Goat) had done much mischief, gave occasion to this fiction. 5. Bellerophon is an Astronomer, who finding out the qualities and effects of the Stars, was said to ride up to heaven; but when they fail in their predictions, as oftentimes they do, than their horse Pegasus may be said to sling them down. 6. They that search too much into the secrets of Predestination are like Bellerophon; they climb so high, till at last they are overthrown in their imaginations, Caelum ipsum peti●us stultitia. 7. Bellerophon may be the Sun, who by the help of swift Pegasus, that is, the wind, which Neptune the sea affords, doth overcome Chimaera, that is, the pestilential air, and drives away infectious mists. 8. A wise man is Bellerophon [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉], who encountering with difficulties, joineth with prudence, the courage of an horse, and celerity of a winged horse, by which means Alexander became such a conqueror. 9 By the example of Bellerophon beware of pride, which will spoil all good actions in us, and at last will give us a fall. 10. Mark here, that God is the miraculous preserver of innocence; a clear conscience will at last overcome all false accusations, and like Pegasus, carry us through all difficulties. 11. A good Christian must like Bellerophon, fight against Chimaera, Solymi, and Amazons, that is, the devil, the world, and the flesh; and then he must be always mounting upward in holy meditations, and his conversation must be in Heaven. 12. If with Bellerophon we affect heaven, we must take heed we do not look down upon the earth as he did, whose head grew giddy, and so he fell; we must not put our hands to the plough and look back, Remember Lot's wife. 13. We see how hospitable and just the Gentiles were, for neither Praetus nor Jobates would kill Bellerophon, because they had entertained him into their houses. 14. Christ is the true Bellerophon, the Wisdom of God, who brought to us counsel and wisdom; he was exposed to all malice, but overcame all; he subdued the spiritual monsters, and rides triumphantly on his word, as on a winged horse, and by the pow●r of his Divinity mounted up to heaven. BOREAS, BOREADAE, HARPIAE. Boreas' being in love with fair Orithyi●, whilst she was gathering of flowers near the fountain C●phisus, carried her away, of whom he begot two sons, Calais and Zetis, who were ●o●n with long blue hair, and wings at their feet; these with their wings and 〈…〉 away the Harpies, ravenous and filthy birds (which had Virgin● faces, and Eagles talons) from the table of blind P●neus, whose meat was still polluted and devoured by the Harpies. The INTERPRETER. 1. THe Harpies, Furies, Stryges', Lamiaes are promiscuously sometimes taken one for another; and they are painted with women's faces, and dragons tails: but the Harpies are feigned to have their abode on the earth, the Furies in h●ll, the Stryges' and Lamiaes to domineer in the night, and to suck children's blood: therefore they were wont to pacify Corva, or the goddess of flesh, with sacrifices, that these Stryges' might have no power over their children: but it seems these were naughty women, as our witch's are, who having commerce with the devil, had power to hurt not onel● beasts and children, but men and women also. 2. Sinful delights are like these Harpies, they have women's faces and dragons tails; their beginnings are delightful, but their end is poisonable and terrible. 3. These had the faces of women, but their hands were claws of ravenous birds, which they hid under their wings: such are hypocrites, who make fair shows and pretences, but have fowl and beastly actions; remove their wings, and you shall find their paws. How many under the fair wing of religion hide the fowl paws of their wicked actions? 4. These Harpies are flatterers, they are ca●led also Jupiters●ogs ●ogs; hunting and flattering parasites have undone many men's estates. 5. Many fathers are like blind Pheneus, they are still gathering and providing wealth for rapacious children, of whose riotousness they take no notice; who like Harpies, in a short time devour all, and are still hungry, like Pharaohs lean kine, pallida semper o●a fame. 6. There be three Harpies very hurtful in a commonwealth, to wit, flatterers, usurers, informers 7. Boreas is the son of Neptune, and brother of Iris or the rainbow, for the winds are ingenerated of the sea vapour, so are reins, clouds, and rainbows by the help of the Sun. 8. Boreas is the Northern wind, who carrieth away fair Orithyia, for the cold wind taketh away beauty; his two sons Zeris and Calais, that is frigidity and and siccity, drive away the Harpies, that is, Southern pestilential vapours, which consume and devour living creatures; for in the Southern wind there are three properties, answering to the three names of the Harpies, to wit, sudden and swift blasts, that is, Ocyp●te; storms Aello; and obscurity Celaeno. 9 Sae ilegious Church-robbers are these Harpies, who fell upon Christ's patrimony like Ocypete or Ae●lo, a sudden blast or storm; and like Celaeno have brought obscurity on the Church, and have eclipsed her light; and indeed the names do agree, for (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienum t●ll●ns. Aello is he that takes away another man's goods, Ocypete suddenly, Celaeno, blackness or darkness; so they on a sudden snatched away those goods that were none of theirs, and with the obscure clo●d of poverty have turned the Church's beauty into blackness; but these goods make them never the fatter, they pass suddenly from them, as Pheneus meat did thorough the Harpies, they are troubled with a continual (b) Faedis●ima ven●ius ●roluv●es. flix or lientery, neither can their crooked talons hold them long: I grant the blindness and wickedness of Pheneus, that is, of the Clergy, gave occasion to this; but now their eyes are open, and their lives reform: therefore the sons of Boreas, the Magistrate and Minister, with the arrows of authority and wings of God's word, may be expected shortly to drive away these Harpies. 10. Pheneus is a covetous miser who is blind, and seeth not what a number of Harpies gape for his death, that they may devour those goods which he himself had not power to touch. 11. God's Spirit, like Boreas, a cooling and refreshing wind, which filled the Apostles, and came on them like the rushing of a mighty wind, delighteth in the soul of man, whilst that in the s●owry meadows of the Church, watered with the clear fountain of God's word, she is gathering spiritual comfort, and when she is joined to that blessed Spirit, Zetis and Calais, that is, divine raptures are begotten, whose hairs are sky-coloured, and feet winged, that is, heavenly meditations and swift affection's, which are nimble in the ways of God's Commandments, and ready to fly upward from earthly things, are the ●ffects of this spiritual conjunction; and so by these, all Harpies, that is, covetous and earthly desires are driven away. 12. God, like Boreas, being in love with his Church, hath begot in the womb of the blessed Virgin that winged Conqueror, who with the arrows of his power, and wings of his word, hath driven away all spiritual Harpies. CHAP. III. C CADMUS and HARMONIA. He was King of the Thebans, to whom Jupiter gave Harmonia to wife, who was the daughter of Mars and Venus; the chief gods were present at the wedding, and gave several gifts: This Cadmus was sent by his father to seek out his sister Europa, whom when he could no● find, and no● daring without her to return home, built Thebes, and killed a Dragon which kept a Well, the teeth of which he sowed, and of them were begot armed men, who by means of a stone which Cadmus flung among them, fell to quarrelling, and killed each other; afterward he was turned into a Dragon, and by Jupiter was sent unto the Elysian fields. The INTERPRETER. 1. AS Cadmus was sent to find out his lost sister, without whom he durst not return to his earthly father; so we are employed to seek out the image of God which we have lost, but except we find it, we must not return to our heavenly father. 2. when Cad●us lost his sister, he was turned into a Serpent; so we having lost the image of God, are become base, contemptible, and earthly minded with the Serpents. 3. Cadmus' may be meant of a wise Governor; who marrieth with Harmonia, when he doth all things with order and harmony, and where this Marriage is, God bestoweth many blessings, Ceres will not be wanting with her corn, nor Apollo with his Cithern, nor Mercury with his Harp, nor Minerva with her golden chain and artificially wrought cloak; that is, both profit and pleasure, and arts are to be ●ound where wisdom and order go together in Government: It is this which seeketh out Europa, that is, countries for new Plantations; by this Thebes and Cities are built; by this the Dragon, that is, malicious and subtle enemies are slain; and if of one enemy many should arise, it is the part of a wise Prince to sling a stone among them, that is, to use some means whereby they may fall out among themselves, that so they may be weakened, and their violence kept off from him: he must also be a favourer of learning; for Cadmu● brought from P●oenicia into Greece sixteen letters Alphabetical; and a Prince must have the Dragon's eye, and be turned into a Dragon, when wickedness gets the upper hand, that he may be fearful to those that do evil; and such a Prince at last shall be received into the Elysian fields, that is, shall have rest and liberty. Again, a King must no nothing but by advice of Minerva, that is, of his wise and learned Counsel; the two chief props of a kingdom are Mars and Venus, war and propagation, and these two live in harmony and order, as parents in their children; a wise man that cannot live securely in a public place, will with Cadmus turn himself into a Serpent, that is, live a private and solitary life. 4. A good Minister, like Cadmus, must do all things with order and decency, he must do nothing without advice from God; he must seek out Europa his sister, that is, every lost soul; and if she cannot, or will not be found, he must not be idle, but must give himself to build the City of God; for these two a Minister must do, seek those that be lost, and confirm or establish those that stand; he must also kill the Dragon that infecteth the Well, that is, the Heretic, who poisoneth the clear fountain of God's word; and if the destruction of one heretic be the generation of many, as we see in the A●rian heresy, being overthrown by the Nicene Synod, of which, as out of the Dragon's teeth, arise ●usebians, Pho●inians, Eudoxians, A●acians, Eunomians, Macedonians, Aetians, Anomians, Exu●en●ii, and Psa●y●ians; we must sling Minerva's stone, that is, wise Arguments out of God's word amongst them, that these armed men may destroy one another; so we read, that in the Council of Selentia, the Ascians went together by the ears among themselves, b●ing divided into Arrians and Semiarrian●; a Minister also must be turned into a Serpent for wisdom, and so shall be received unto the Elysian ●ields. 5. Christ is the true Cadmus, who was sent of his father to seek that which was lost; he is the husband of order and harmony, the builder of a greater city than Thebes; the destroyer of (a) Si veteres sapientes satis hyd●● dentibus armatorum segetem inh●●●uisse crediderunt, etc. ●uanto ●aguc●eden●●m, etc. An b. the side 〈◊〉. the great Dragon the Devil, and of all his armed teeth or associates; he hath opened unto us the fountain of grace and knowledge; upon him God bestowed all gifts and perfection; that Serpent that was lifted upon the ●rosse to cure all beholders, and at last was received unto glory. 6. Here is a type of the Resurrection. CASTOR and POLLUX. THese were twins begot of Leda's egg, with whom Jupiter conversed in the form of a Swan; the one was a champion, the other an horseman; they went against the Chaledonian Bear, and accompanied the Argonauts, upon whose heads when two flames were seen, when they were in the ship the storm ceased; and they were afterward thought to be gods of the sea: when Castor was killed, Pollux obtained of Jupiter that the immortality should be divided between them; therefore when ●n● dieth the other liveth. The INTERPRETER. 1. CAstor and Pollux are these flaming exhalations or meteors which appear in the air near the ground in the night time; these we call ignis fa●●us or Jack in the candle; because they are engendered of the air, and are seen there, they are call●d Juno's companions. These two in the habit of young men on horse back, with spears in their hands, and caps on their heads appeared to the Lacedæmonians. So did they also to the Lorenses, when they were fight against the Crotonia●s; and to the Romans likewise; bringing them news of the overthrow of Perses; therefore the wearing of the cap, was used in sign of liberty, as we may read at the death Cesar lances were carried about with c●ps on their tops; and at the death of Nero the Romans put on their caps. The Roman coin had stamped on it two daggers with caps, when Tarqu●nius the king was banished. 2. I Think, not unfitly against the Peripatetikes we may gather out of this fiction, the creation of the Sun and Moon; for in the beginning the Spirit of God, like a Swan, moving on the waters, out of a confused egg, that is, out of the chaos brought forth these two glorious flames, whose dominion is over the sea, because by their influence, light, and motion, storms and vapours are raised and settled: the Son is the Champion, who by his heat subdueth all things: The Moon is the Horseman, if you consider its swift motion; it is well and comfortable when they both shine, but if either of them be eclipsed, it is dismal and ominous: Immortality may be said to be divided between them, because when the one liveth, that is, shineth, the other is obscured, and in a manner dead, at least to us: They ride on white horses, to show their light; and they found out the golden Fleece, because no metals are generated but by their influence, nor can they be found out, but by their light. 3. The soul and body are like Castor and Pollux; for when the one dieth, the other liveth; and when the body is asleep, and as it were dead, then is the soul most active; and when the body is m●st vgil●●t, the soul ●s less vigorous. 4. By thi● fiction the Gentiles wound themselves; for if they believe that th●se Dioscuri were begot o● a god and a wo●an; why will they not believe the true generation of Christ, of a Virgin and the Holy Ghost. 5. By this also judicial Astrologers may be confuted; for we see that the souls and dispositions of men depend not on the Stars. These two were twins, borne under the same constellation, yet of far different studies and inclinations, the one being a wrestler, the other a horse man. 6. Satan who can transform himself unto any shape, appeared to the Romans in the Latin war in the form of Castor and Peliux on horse back, for which cause a Temple was erected to them, by A. P●sthumius dictator; have not we more cause to erect the Temple of our hearts to Christ, who upon the two white ho●ses of the two Testaments, hath brought us good News of our victory against our spiritual foes? 7. This temple was erected both to Castor and Pollux; but Castor the less worthy carried the name from the other; by which we see, that honour is not always given to those that deserve best. 8. Di●s●●i were preservers of men, but Helena came out of the same egg, which was the overthrower of Troy: so in the same Church are good and bad, saviours and destroyers. 9 It was love in Pol●ux to share his immortality with Castor: but in this he did him mor● hurt then good, for it had been better to die once then so often: thus our aff●ctions are oftentimes preposterous. 10. Christ hath done more for us then Pollux for Castor, for he lost his immortality for a while, that we might enjoy it for ever. CENTAURI. THese were half horses, half men; begotten of Ixion, and of a cloud which was presented unto him in the form of Juno, with which he was in love; they quarrelled with the Lapithae, and carried away their wives being in drink, for which cause many of them were killed; they were given to many naughty qualities; but Chiron, who was Achilles' Schoolmaster, for his wisdom and justice was much commended, but was wounded accidentally by one of Hercules his arrows, which fell upon his foot out of his hand, and was cured by the herb Centurie, and was then made a Star. The INTERPRETER. 1. THe Centauris were said to be begot of Ixion and a cloud, because they were the subjects of Ixion King of Thessaly, which Country is called by Plautus' Centauromachia; and the town where they dwelled was called Nephele, which signifies a cloud. 2. In Thessaly was the first use of horse-manship, therefore the Centauris were said to be half men, half horses'. Pele●●●nius found out the use of bridle and saddle: the Lapithae and Centauris were people at first different, but afterwards made one, as the Romans and Latins. 3. Many men are like Centaurus, whose foreparts are of a man, but hinder-parts of an horse, they begin in the spirit, but end in the flesh; their younger years are spent civilly, their old age wantonly and profanely. 4. King's have oftentimes Centaurs for their Counsellors, A●hilles had Chiron for his Schoolmaster; they have men's faces, fair and honest pretences for their advice, but withal an horse-tail, for the event is cruel and pernicious oftentimes; these are children of clouds, (a) Nubigi●es bimemb●e●, V●g. for their intentions are oftentimes wrapped up in a cloud and mist, that they cannot be discovered. 5. A drunkard is a right Centaur, a man in the morning, and a beast in the evening; the son of clouds; for whilst he is sober he is heartless, melancholy, and as a dead man; but when his head is full of clouds, and vapours arising from the wine, than he is full of life, talk, and mirth, and then he is most given to quarrel with the Lapithae, even his dearest friends, and to offer violence to women. 6. Misshapen and hard-favoured men have harsh and ill-favoured conditions. 7. Every regenerate man is in a sort a Centaur, to wit, a man in that part which is regenerate, and a beast in his unregenerate part. 8. There is no race or society of men so bad, but there may be some good amongst them; one Chiron among the Centauris, as one Lot among the Sodomites, and one Job among the Edomites. 9 Drunkenness, whoredom, and oppression are the overthrow of kingdoms, as we see here by the Centauris 10. Sin is a Centaur, having a man's face to persuade, but a horses heels to kick us in the end. 11. Where things are not ruled by laws, order, and civility, but carried headlong with violence and force, we may say, that there is a Commonwealth of Centauris. 12. A Comet may be called a Centaur, as having an horse tail, and the wisdom of a man in foretelling future events; it hath its generation in the clouds or air, and upon the sight of it, bloodshed, wars, and desolation follow. 13. Just Chiron was wounded by Hercules, but was afterward placed among the Stars: so, although might doth oftentimes overcome right here, yet the end of justice and goodness shall be glory at last. 14. Our life is a Centaur, for it runneth swiftly away; and as the Centauris are placed by the (a) Centauri in so●ibus stalulant. Virg. Prince of Poets in the gates of Hell; so is our life, as soon as we are born in the gates of death; Nascentes morimu●. 15. Governors, Soldiers, Schoolmasters should be Centaurs, to have the wisdom of men, and the strength and courage of horses. CERBERUS. PLuto's dog, begot of Typhon and Echidna; he had three heads, and Snakes in stead of hair, and lay in the en●●y of Hell, who ●y Hercules was drawn from thence, who vomited when he saw the light; and of his foam● sprung up the poisonable herb Aconitum, or Wolf-bane. The INTERPRETER. 1. AS Pluto was held the god of riches, so Cerberus was his dog, who is painted with three heads, still barking; by Pluto's feet, to show us the great c●re and vigilancy that rich men have over their wealth. 2. Cerberus is a glutton, whose three throats are his threefold desire to eat, much, often, and varieties; he lieth in the entry of hell, for gluttony is indeed the g●te of hell, and that which brings many men to untimely deaths, Plures gula quam gla●io; and intemperance of Diet causeth oftentimes that Bulimia and Canina appetentia, dog's appetite, which is an unsatiable desire of eating, the effect whereof is vomiting: This proceeds of Typhon and Echidna, heat and cold; to wit, of the heat of the liver, and cold melancholy humours of the stomach, when the stomachical nerves are too much refrigerate; but this is sometimes cured by Hercules the Physician. 3. Cerbe●us is a covetous man, (a) Cr●sest amor num●●● quantum, etc. whose greedy desire of having is never satisfied: he is Pluto's dog, for he makes riches his God, and like a dog he is continually watching his wealth, and by consequence his desire of having proceedeth of Typhon the Giant, and the sn●ke Echidna, that is, of oppression and secret cunning; the three heads, or as some write, an hundred heads do show his unsatiable desire; his snaky hairs do show how ugly he is in the sight of good men, and how much by them abhorred: he lieth in the gates of Hell, from whence gold cometh, for his affections are there, and his punishments are already begun in this life: he lieth in a den, as lying basely and obscurely, and when he is drawn out from thence by Hercules the King, to any public office or service for the State, he frets and foams, and at last against his will, or else profusely without judgement vomits out his wealth, as a miser's feast is always profuse, and this breeds a poisonable herb, which is bad example. 4. Death is Cerberus, which is Pluto's dog, Satan's mastiff, by which he bites us; Typhon, that is, the devil begat death upon Echidna the serpent, in which he poisoned our first parents; his three mouths, or hundred rather, do show the many ways that death hath to seize on us; the snaky hairs doth shadow out the ugliness and fearfulness of death; it lieth in hell-gates, for the wicked must by death come to hell; this dog doth suffer all to go in, but none to return, from hell is no redemption; but Hercules by his strength overcame and bound him, and Sibylla by her wisdom cast him asleep: so the Son of God by his power and wisdom hath overcome death, and taken away its sting. 5. An evil conscience is Cerberus, still barking, and with his snakes affrighting and stinging the wicked, and lieth in hell-gates, for the wicked man's hell is begun here, it vomits out all by confession, when it is convinced by the light of God's word, and that inward light which is in the mind. 6. The grave is Cerberus, the great [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] flesh-eater, still eating and never full: the snaky hairs show, that the ground is full of worms and snakes; it is also the entry of hell. The light of Christ the great Hercules, when he went down to hell, caused this dog to vomit up his morsels, for the graves were opened, and many of the Saints bodies arose, and at the light of Christ's second coming, he shall vomit up all that he hath eat; out of Cerberus his foam grew the aconitum, to show that poisonable herbs grow out of the corruption of the earth. 7. Satan is the hellhound, whose many heads and snakes doth show his many malicious and cunning ways he hath to destroy men; he is begotten of the Giant Typhon and the snaky Echidna, because as parents live in their children, so violence and craft live in him: he is the vigilant doorkeeper of hell, lying in wait to toll in souls, but never to let them out. The true Hercules Christ, by his strength and wisdom hath bound him, at the presence of whose light, he foams and frets, and was forced to vomit and restore those souls which he held in captivity. 8. Time with his three heads, that is, past, present, and future, is this dog, which devoureth all things: and he shall vomit up all hid things, for Time revealeth all secrets: he lieth in the gate of hell, all must go thorough his throat that go thither; that is, all must have a time to die, and it is time that bringeth forth poisonable herbs as well as profitable: and time hath brought us to the knowledge thereof. CERES. She was the daughter of Saturn and Ops; o● her brother Jupiter she had Proserpina; of Jason she did bear Plutus, and of Neptune a horse, at which she was so much displeased, that she hid herself in a dark cave, and was found out ●y Pan: whilst her daughter Proserpina was gathering flowers with Juno, Minerva and Venus, Pluto carried her away in his chariot; therefore Ceres lighted torches, and sought her up and down the wo●ld. and in her journey being kindly lo●ged by Celeus, she taught him to sow corn, and nourished his son Triptolemus by day with milk, by night in fire; which Celeus too curiously p●ying into, was slain by Ceres; and Triptolemus w●s sent thorough the wo●ld in a cha●i●● drawn with winged Dragons, to teach men the use of corn; Proserpina could not be delivered from hell, because she had tasted of a Pomegranate in Pluto's Orchard: yet afterward she was admitted to remain six months above the ground, and six months under. The INTERPRETER. 1 CEres being the goddess of corn, is painted with peace by her, holding Plutus the god of riches in her hand, to show, that corn, with other fruits of the earth, do flourish and increase, and money also abounds in time of peace, which in time of war are destroyed. Therefore Ceres would not bestow her daughter Proserpina upon Mars, though he was a suitor to her; nor yet upon Apollo the god of Wisdom, to show perhaps that as soldiers are not friends to husbandmen, so wise men are sitter to sit at the helm of Government, then to hold the plough; husbandmen are not Statesmen. 2. Of such reverend esteem were the sacrifices of Ceres, that none were admitted to them who were conscious of any crime; for this cause Nero being guilty of so many wickednesses, durst never adventure to be present at these sacrifices: What boldness then is it in notorious and scandalous sinners to present themselves to the Lords table? And what neglect is it in Ministers to give that which is holy to dogs? Precul, O procul este profani. 3. Ceres is the Moon, which one half of the year increaseth, to wit, fifteen days every month, which time she is above the earth; the other half year that she is decreasing, she is under; her daughter Proserpina may be the earth, which she loseth when Pluto, that is, darkness doth take away the sight of it; and her lighting of torches is the increase of her light, by which the earth is seen again; her hiding in a cave is her eclipse by the earth's interposition, but Pan the Sun makes her appear again. 4. Ceres is corn, which Saturn and Ops, that is, time and earth produce; Proserpina is the seed which Pluto ravisheth, because it lieth a while dead underground: Ceres hides herself, that is, the corn is not seen, till Pan the Sun by his heat bringeth it out: Ceres begets Plutus, corn bringeth money to the Farmer; and a horse also, because the desire of corn makes the Farmer labour like a horse, or because the plenty of corn makes men wanton and unruly like horses, as it did the Sodomites: the lighting of Torches is the heat and light of the Sun and Moon, by whose influence the corn is produced; the nourishing of Triptolemus by day with milk, by night with fire, is the cherishing of the corn with rain by day, and heat in the bowels of the earth by night; the tasting of Pluto's●ruit ●ruit, is the food which the corn receiveth from the ground. 5. Ceres is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the earth, by whose benefit, we have Proserpina, corn; Plutus, money, and a horse, that is, all cattle fit for use: this is the nurse of all living creatures astording them milk and fire, food and heat: hence come these phrases, cereale solum, cereales caenae, for plentiful, suppers, and a fruitful ground: and cerealis aura, for a temperate clim●●: when Proserpina gathering flowers, that is, the corn which groweth with the (b) Cereale papaver. Virg. flowers, especially the Poppy (therefore consecrated to Ceres) was carry●d away by Plu●o, that is, faileth by reason of sterility of the ground, and intemperance of the air: then Ceres hides herself, that is, the earth loseth her beauty: but by the me●●s of Pan, that is, the shepherd with his sheep-fold, the land is enriched, and Ceres comes abroad in her best ar●y, and by the help of her two lamps, the Sun and Moon, she recovers Prose●pina or corn again: for half of the year he affordeth corn to Ti●ptolemus the husbandman, who in the chariot of time, drawn by the winged serpents, that is, used, guided, and employed by his diligence and prudence, he sendeth his corn abroad to those that want. 6. Ceres may be the type of a earthly minded man: who is not content with on● c●lling, but is still trying new ways to grow rich▪ sometimes he is in love with Jupiter, or the air, and of him begets Proserpina, that is, he will be a husbandman; then finding that life too Laborious and not gainful enough, falls in love with (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanatio. Jason, and plays the Physician, and of him begets blind Plutus, that is, money; and yet not being content, he courts Neptune, and will play the Merchant venturer; and so being in love with the sea, begets a horse, that is, a ship; but losing this way what he had got before, hides himself and dares not show his head, till Pan, that is, money, (for money is every thing) get him abroad again; in the mean while he is run so far in the usurers bo●●es, that his Proserpina, his land, to which he would fain return, is carried away by Pluto the usurer. 7. In this fiction is reproved curiosity, by the example of Celeus; it is a dangerous thing to pry into the secrets of God. 8. Here also we see the reward of hospit●y. 9 Triptolemus is a spendthrift, who scatters abroad his goods as he did his corn, in travelling; being carried by winged serpents, cunning flatterers, who suddenly exhaust him. 19 Let us take heed, that whilst●we are gathering flowers with Proserpina, that is, delighting ourselves in these earthly vanities, Pluto the Devil do not take away our souls, and so shall we be forced to leave the company of Minerva, Juno and Venus, that is, be taken from all our worldly wisdom, wealth and pleasures. 11. Ceres, that is, parents should be very watchful over their daughters; for a Virgin, that hath Minerva, Juno, and Venus with her, that is wit, wealth, and beauty, is in danger to be carried away, by Pluto, by some debauched and untoward ruffian. 12 As Triptolemus could not be immortalised without Ceres' milk, and fire, neither can we atain Heaven without the sincere milk of God's word and the fire of affliction; and as in the day of prosperity we are content to drink the milk of his good things, so in the night of adversity we must not refuse to suffer the fiery trial of persecution. 13 Ceres was both a good Lawgiver, and feeder of men; therefore her sacrifices were called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Thesmophoria; so Princes should be both. 14. Beware of eating Pomegranates in Pluto's orchard, for that hindered Proserpina's delivery from thence; so it is an hard thing to reclaim those from the power of Satan, who do relish and delight in sin. 15. Ceres is a type of God's Church, which is a grave matron in rustic apparel, as being of little esteem in the world, having the spade of discipline in her right hand, and from her arm hangs a basket full of the seeds of God's word; by this hand stands two husbandmen, the one turning up the ground with a spade, the other sowing the seed; on her left hand (which holdeth the book and ●●ail of correction and excommunication) stands two other husbandmen, the one reaping, and the other threshing; these are her ministers, whose office is (a) Jer. 1.10. to root out, and pull down, to build and plant; she sits upon the ox of patience and labour, with a crown of wheat ears upon her head, as having power to distribute the bread of life; her breasts are open and stretched forth with the (b) Mammosa Ceres. sincere milk of God's word; over her right side Juno is dropping down rain, and over her left Apollo shineth; to show, that by the heat of the Sun of righteousness, and influence of graces (c) Siv●●uod geri● 〈◊〉, sive quod creat ●m●ia. from God's Spirit, she doth flourish and fructify. 16. Christ is truly Ceres; which having left mankind, being carried away by the devil, he came, and with the torches of his words found him out, and being drawn with the flying Serpents of Zeal and Prudence, dispersed his seed through the world, went down to hell, and rescued us from thence. CHARYBDIS, See SCYLLA. CHARON. HE was the son of Erebus and Night; the ●●at man of Hell, who admitted none ●o his boat without money, and till they were dead and buried; yet Aenaeas by his piety, Hercules and Theseus by their strength, Orpheus by his music, were admitted there before their death. The INTERPRETER. 1. BY Charon Time may be meant, who was the son of Erebus and Night; because God's secret decree which was hid from man in an eternal night, gave being to time, before which was night or darkness; his abode is said to be in hell, or here below, (for this sublunary world may be called hell in respect of heaven) because above in heaven there is no use of time, for there is eternity. 2. Charon was said to ferry souls over the river Styx to the other bank, to show that Time brought us in, and time will bring us out of this world, which is like a troublesome river, the two banks whereof are our coming in and going out, or our estate before our birth, and after our death: whilst we live here, we are sailing in the rotten, feeble, and brittle boat of our bodies over the river Acheron, by which is expressed the comfortless condition and joyless state of this life. 3. Charon was old, but not weak; his age diminished nothing his strength or vigour, sed ●●uda suit viridisque senectus: so time suffers no diminution of vigour by continuance or diuturnity. 4. Charon's garments were ragged and fordid, so is the condition of this life, being compared to that of heaven. 5. By Charon doubtless death was understood, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig or make hollow, for death is still hollow eyed; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy, for good men in death have true joy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is a benefit, and death is such, and an advantage to good men; but so it is made by Christ, for in itself death is the child of Hell and Night, and as Charon is described by the King of Poets, Ae●aead. 6. to be old, but yet vigorous, ugly, furious, terrible, sad, covetous, so is death; that which they fable of Aenaeas, Hercules, etc. was true in our Saviour, who overcame Charon, or death by his piety, strength, power, of his word, etc. He that would be admitted into Charon's boat, that is, have a joyful death, must carry mon●y in his mouth, that is, make him friends of his unjust Mammon; for what we bestow on the poor, that we carry with us, to wit, the benefit and comfort of it; and we cannot have a joyful death, or be admitted into Charon's boat, till our body of sin be buried by repentance. 6. Charon is a good conscience, which is a continual feast; this carrieth us over the infernal rivers, that is, over all the waters of affliction in this life,. 7. Charon is the sin of drunkenness, the cup is the boat, the wine is the river Phlegeton which burns them, and Acheren wherein is no true joy, Styx which causeth sadness and complaints; for these are the effects of drunkenness: Charon's f●●ry face, ragged clothes, brawling and scolding tongue, rotten boat still drinking in water, are the true emblems of a drunkard; he is the child of Hell, and begot of Satan and the Night, for they that are drunk are drunk in the night; he admits of no company but such as are dead in this sin, and buried in it, and such as have money in their mouths, that is, spendthrifts, who spend all on their throats. CHIMAERA. THis was a monster, having the head of a Lion breathing out fire, the belly of a Goat, and the tail of a Dragon; which did much hurt, but was killed at last by Bellerophon. The INTERPRETER. 1. THe Church of Rome is a Chimaera, her head was a Lion's head breathing out fire; for her devotion was then awful and majestical to the world, her zeal was hot like fire, and her words were powerful: but about the middle of her reign she showed her Goatish belly, for wealth made her wanton and insolent; but in the end she showed the Dragon's tail, by open persecution in devouring the bodies, and striving to poison the souls of the Saints. 2. Some think that this was a hill, on the top whereof were Lions and Vulcan's of fire, about the middle was pasture and Goats, at the foot Serpents, which Bellerophon made habitable: others think this was a Pir●ts ship, having the picture of these three beasts on it: others, that these were three brothers called by these names, which did much hurt: others, that by this ●iction is meant a torrent of water, running furiously like a Lion, licking the grass upon the banks like a Goat, and winding like a Serpent, as may be seen in Natal. Comes, and others. 3. But I had rather think, that by this Monster may be meant a Whore, which is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the wave or scum of love, wherein many are drowned; she hath a Lion's devouring mouth, still craving and devouring men's estates; she hath the wanton belly of a Goat, but in the end will sting and poison like a Dragon. 4. By Chima●●a I think Wine may be meant, which makes men ●urious like Lions, wanton like Goats, and cunning or crafty like Serpents. 5. The life of man may be meant by this Monster, for man in his youthful years is an untamed Lion, in his middle age a wanton or an aspiring Goat, still striving to climb upon the steep rocks of honour; and in his old age he becomes a wise and crafty Serpent. 6. Satan may be understood by Chimaera, who in the beginning of the Church did rage like a Lion by open persecution; in the middle and flourishing time thereof, like a Goat made her wanton; and in the end will show himself to be that great red Dragon, labouring by secret cunning and slights to undermine and poison her; but Christ already hath, and we in him shall overcome this Monster. CHIRON WAs a Centaur begot of Saturn in the form of a horse, of Phyllyra the daughter of Oceanus; he was an excellent Astronomer, Physician and Musician; whose scholars were Hercules, Apollo, and Achilles; he was wounded in the foot by one of Hercules his arrows, of which wound he could not die being immortal, till he entreated Jupiter, who placed (a) Sagittarius. him among the stars, with a sacrifice in his hand, and an Altar before him. The INTERPRETER. 1. CHiron was half a horse and half a man; God doth oftentimes punish the adulteries of the parents with monstrous and deformed children, for Ops was the wife of Saturn and not Phyllyra 2. The deformity of children proceeds ordinarily from the distempered imagination of the parents. 3. That Chiron is begot of Saturn and Phillyra, is meant that Astronomy, Physic, Music and all other arts are begot of time and experience, or of time and books; for Phillyra is a thin Skin or parchment, or paper, or that which is betwixt the bark and the wood of the tree, and is called Tyllia, on which they used to write. 4. Saturn or time begets learned Chiron, that is, arts and sciences by the help of reading, but he must do it in the form of a horse, that is, with much patience and labour. 5. Chiron may signify to us the life of a Christian, which consisteth in contemplation, and so he is an Astronomer, whose conversation and thoughts are in heaven; and in action, which consisteth in speaking well and so he is a Musician; and in doing well, and so he is a Physician; and because Christianity is more a practic then speculative science, he hath his denomination Chiron from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ma●●●, the hand, not from the head; lastly suffering is a part of Christianity, and so Chiron patiently suffered the wound of Hercules his arrow. 6. Chirons feet were wounded before he was admitted amongst the stars; so our affections must be mortified, before we can attain heaven. 7. Chirons pain made him desire to die, so affliction makes us weary of this world, and fits us for heaven. 8. Chiron hath his Altar still before him, and his sacrifice in his hand, so Christ our Altar must be still in our eyes, and our spiritual sacrifices still ready to be offered. 9 In that a Centaur had so much knowledge, we see that sometimes in misshapen bodies are eminent parts, as were in Aesop, Epicte●us, and others. 10. Achilles so valiant, Hercules so strong, Apollo so wise, yet were content to learn of a deformed Centaur; so all should hearken to the Ministers doctrine, be his life never so deformed, though he be a Centaur in his life, yet he is a man, nay an Angel in his doctrine. CIRCE. THe daughter of Sol and Persis, and by her grandchild of Oceanus; she was a witch, and skilful in herbs, she poisoned her husband, King of Scythia, and for her cruelty was banished thence, and carried by her father Sol in a chariot, and placed in the Island Circae●: she turned Ulysses' fellows into swine, but over him she had no power; she could not procure the good will of Glaucus, who loved Scylla better than Circe; she infected the water, in which Scylla was wont to wash, and (having touched this water) turned into a Sea-Monster. The INTERPRETER. 1. Circe was a famous witch who was said to transform men into Wolves, Bears, and other beasts; which is not true indeed; for the devil cannot cause such a transformation, because it is a kind of creation, proper to God only, who could change Lot's wife into a pillar of salt, and Nabuchadnezzar into a beast; but these transformations of witches, are only melancholy conceits and disstempers of the imagination caused by herbs, or ointments, or else they are delusions of the eye. 2. Circe, saith Nat. Comes, is the mixture of the Elements, which is caused by heat and moisture; the four Elements are the four handmaids; she is immortal because this mixture is perpetual; and the strange shapes show the variety of strange forms brought in by generation; she had no power over Ulysses, became the soul cometh not by mixtion of the Elements, or generation. 3. By Circe, I suppose may be fitly understood death; caused by Sol and Oceanus grandchild, because death and corruption proceed out of heat and moisture; the poisoning of her husband shows that death is no accepter of persons; Sol carried her in his chariot, for where the Sun shines, there is death and corruption; her turning of men unto beasts, shows that man is like the beast that perisheth, yea a living dog is better than a dead man; but she hath no power over Ulysses, that is, over the soul which is immortal, death hath no power; the four handmaids that gathered poison for her, were Adam's pride, gluttony, infidelity, and curiosity, which made Adam's death poison all his posterity. 4. By Circe may be meant the devil, who hath caused beastly dispositions in the nature of man, and hath poisoned us all; as Circe infected Ulysses' fellows, but not himself: so he poisoned Jobs body, but had no power over his soul; and because God had set his love upon man, and had rejected him for his pride being an Angel, he to be revenged, poisoned man, as Circe did Scylla. 5. Circe is physical knowledge consisting much in herbs; she is the daughter of Sol: because herbs proceed of his heat: she turneth men into beasts, because some physicians searching too much into nature, become beasts in forgetting the God of nature: she dwelled on a hill full of physical simples, to let us understand wherein the Physicians skill and study lieth; he hath no power over Ulysses the soul, but the bodies of men he may poison or preserve: his four handmaids are Philosophy, Astronomy, Anatomy, and Botanie or skill of simples. 6. Sin is a Circe, chiefly drunkenness and whoredom, which poison men, and turn then into Swine: Circe hath both a cup and a rod, with which she poisoneth men; so in sin there is a cup of pleasure, and the rod of vengeance: though Ulysses' fellows were poisoned, yet he would not himself be enticed by Circe; but by means of the herb Moly and his sword, he hath defended himself, and made Circe restore his fellows again to their wont shapes; so Governors and Magistrates must not be overtaken with the Circe of drink and fleshly pleasure, howsoever others are; but they must use Moly, that is, temperance in themselves, and use the sword against this Circe in others. COELUS. THis was the son of Aether and Die, who married with Terra, and of her begot Giants, monsters, Cyclopes, Harps, Steropes and Brontes; he begot also of her the Titanes and Saturn: Mother Earth being angry that Coelus had thrown down his sons to Hell, caused the Titans to rebel against him, who thrust him out of his kingdom, and Saturn out off his testicles: out of the drops of blood which fell from them the Furies were engendered. The INTERPRETER. 1. COElus and Terra make an unequal match, therefore of them proceed strange and monstrous children: the matches of Nobles and peasants prove for the most part unfortunate and mischievous. Sique voles apt nubere, nube pari. 2. By Coelus I understand the upper region of the air; for the air is called heaven both by Poets and Divine Scripture: this may be said to be the son of Aether and Die, not only because it is always clear, free from clouds and mists, but because also it hath the nature of elementary fire, to which it is next; for it is hot and dry as that is; and more properly may this fire be called Aether from its continual burning, than the heaven which hath no elementary heat at all: his marriage with the earth, of which Titans, Cyclopes, etc. are procreated, do show, that those fiery Meteors in the upper region of the air are procreated by its heat and motion, of these thin and dry smokes which arise out of the earth: the names of Steropes and Brontes show, that lightning and thunder are generated there in respect of their matter, which being received within the clouds of the middle region, cause the rumbling, as if there were some rebellion and wars within the clouds: Saturn his son, that is, Time the measurer of heaven's motion, shall geld his father; that is, the Heaven shall grow old, and in time shall lose that power of generation; for this shall cease when there shall be a new heaven: and upon this new change in the heaven, the Furies shall be engendered, that is, the torments of the wicked shall begin. 3. They that geld ancient Records, Fathers, and Scripture, are like Saturn rebelling against heaven, being encouraged thereto by those spiritual monsters, enemies of truth who were thrust down from heaven, and that light of glory wherein they were created, unto the lowest Hell; and of this gelding proceeds nothing but Furies, that is, heresies, schisms, dissensions. 4. Saturnious, Tatianus, and his Scholars, the Encratites, Originists, Manichaeans, and all other heretics who have condemned matrimony as an unclean thing, and not enjoined by God, they are all like Saturn, being assisted by their brethren the Monsters of hell, and do what they can to geld their father Adam of his posterity, and to rebel against heaven; and what ensueth upon this gelding or condemning of wedlock, but furies and all kind of disorder and impurity? 5. The children of Heaven and of the light, must not (as Coelus did) join themselves in their affections to the earth; for of this union shall proceed nothing but Monsters, to wit, earthly and fleshly lusts, thoughts and works which will rebel against our souls, and geld us of all spiritual grace, and of our interest in the kingdom of heaven, and then must needs be engendered the Furies, to wit, the torments of conscience. CUPID. OF Cupid's parents, some say he had none at all; others, that he was engendered of Chaos without a father: some say he was the son of Jupiter and Venus, others of Mars and Venus, others of Vulcan and Venus, others of Mercury and Venus, etc. He was the god of love, painted like a child, with wings, blind, naked, crowned with roses, having a Rose in one hand, and a Dolphin in the other, with bow and arrows, etc. The INTERPRETER. 1. I find Cupid painted sometime standing close by Fortune, to show how much fortune prevails in love matters: and sometimes I find him standing between Mercury and Hercules, to let us see, that love is most prevalent when it is attended on by eloquence and valour. 2. There is a twofold love, to wit, in the Creator, and in the Creature: God's love is twofold, inherent in himself, and this is eternal as himself, therefore hath no father nor mother; Or transient to the creature. This love was first seen in creating the Chaos, and all things out of it; therefore they said that Love was engendered of Chaos without a father: and when they write that Zephyrus begot Cupid of an egg, what can it else mean, but that the Spirit of God did manifest his love in drawing out of the informed and confused egg of the Chaos all the creatures? The love of the creature is twofold, according to the twofold object thereof, to wit, God and the creature: that love by which we love God, is begot of Jupiter and Venus, that is, God; and that uncreated beauty in him is the cause of this love: and because the main and proper object of love is beauty (for we do not love goodness, but as it is beautiful) and it is the object that moveth and stirreth up the (a) Pasio movetur ab objecto. passion, therefore Venus' goddess of beauty is still the mother of Cupid or Love, which notwithstanding hath many fathers, because this general beauty is joined to many particular qualities, which causeth love in men according to their inclinations and dispositions: some are in love with wars, and count military skill and courage a beautiful thing, so this love is begot of Mars and Venus; others are in love with eloquence, and think nothing so beautiful as that, and so Mercury and Venus are parents of this love: some love Music, and so Apollo begets this Cupid; and so we may say of all things else which we love, that there is some quality adherent to beauty, either true or apparent, which causeth love in us: Now that love which all creatures have to creatures of their own kind, in multiplying them by generation, is the child of Vulcan and Venus; for it is begot of their own natural heat and outward beauty: by beauty I mean whatsoever we account pleasing to us, whether it be wealth, honour, pleasure, virtue, etc. 3. The reasons why Love was thus painted, I conceive to be these; Cupid is a child, because love must be still young, for true love cannot grow old, and so die; Amor qui desinere potest, nunquam fuit verus. He hath wings, for love must be swift; he is blind, for love must wink at many things, it covereth a multitude of sins; he is naked, for amongst friends all things should be common, the heart must not keep to itself any thing secret, which was the fault that Dalila found in Samsons love: he is crowned with roses, for as no flower so much refresheth the spirits and delights our smell as the rose; so nothing doth so much sweeten and delight our life as love; but the rose is not without prickles, nor love without cares: the crown is the ensign of a King, and no such King as Love, which hath subdued all creatures; rational, sensitive, vegetative, and senseless have their sympathies. The image of a Lioness with little Cupid's playing about her, some tying her to a pillar, others putting drink into her mouth with an horn, etc. do show how the most fierce creatures are made tame by love: therefore he hath a rose in one hand, and a Dolphin in the other, to show the quality of love; which is swift and officious like the Dolphin, delectable and sweet like the rose: his arrows do teach us, that Love wounds deeply, when we cannot obtain what we love: some of his arrows are pointed with lead, some with gold; he is wounded with a golden arrow, that aims at a rich wife, and cannot obtain her; to be wounded with leaden arrows, is to be afflicted for want of ordinary objects which we love: and so his burning torches show, that a lover is consumed with grief for not obtaining the thing loved, as the wax is with heat: Ardes amans Dido; Vtitur infoelix; Coeco carpiturigne, Est mollis flamma medull●s; Haeret lateri laethalis arundo, etc. These are my conceits of Cupid's picture; other Mythologists have other conceits, applying all to unchaste and wanton love, whose companions are drunkenness, quarrelling, childeish toys, etc. CYCLOPES. THese were the sons of heaven, their mother was Earth and Sea, men of huge Nature, having but one eye, which was in their forehead; they lived upon man's flesh; Polyphemus was their chief, he was their shepherd, and in love with Galathaea; he having devoured some of Ulysses his fellows, was by him intoxicated with wine, and his eye thrust out. These Cyclopes dwelled in Sicily, and were Vulcan's servants in making Jupiter's thunder, and Mars his chariots, etc. The INTERPRETER. 1. BY the Cyclopes is meant water, for they were begot of Neptune and Amphitrite, as some say; and yet they were servants to Vulcan, which is fire, to show that in generation the fire can do nothing without water, nor water without fire. 2. These Cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea, and being in the air, engender thunder and lightning to Jupiter, as their (a) 〈◊〉, S●●r●p●●, H●●p●●, Py●●●m●●. names show; they dwelled in Sicily, about hill Aetna, because heat is the breeder of thunder; they were thrust down to Hell by their father, and came up again, because in the cold winter these vapours lie in the earth, and by heat of the spring are elevated; wise Ulysses overcame Polyphemus, that is, man by his wisdom and observation found out the secrets of these natural things, and causes thereof; Apollo was said to kill these Cyclopes, because the Sun dispelleth vapours. 3. I think by these Cyclopes may be understood the evil spirits, whose habitation is in burning Aetna, that is, in hell burning with fire and brimstone, being thrown down justly by God from heaven for their pride, but are permitted sometimes for our sins to rule in the air, whose service God useth sometimes, in sending thunder and storms to punish the wicked; they may well be called Cyclopes, from their round eye and circular motion; for as they have a watchful eye, which is not easily shut, so they compass the earth to and fro: they may be said to have but one eye, to wit, of knowledge, which is great; for outward eyes they have not, their chief food and delight is in the destroying of mankind; Polyphemus or Belzebub is the chief, who having devoured Ulysses' fellows, that is, mankind, the true Ulysses, Christ the Wisdom of the Father came, and having poured unto him the full cup of the red wine of his wrath, bound him, and thrust out his eye; that is, both restrained his power and policy: these evil spirits, because they are the chief sowers of sedition and wars among men, may be said to make Mars his chariots. 4. Here we see that little Ulysses overcame tall Polyphemus; policy overcomes strength. 5. We see also the effects of drunkenness, by it we lose both our strength, and the eye of reason. 6. Servius [in lib. 3. Aenaead.] thinks that Polyphemus was a wise man, because he had his eye in his forehead near the brain: but I say, he was but a fool, because he had but one eye, which only looked to things present: he wanted the eye of providence, which looks to future dangers, and prevents them. 7. Here we are taught to beware of cruelty and security, for they are here justly punished. 8. The State of Rome, which at first had two eyes, to wit, two Consuls, became a Polyphemus, an huge body with one eye when one Emperor guided all; this Giant fed upon the flesh of Christians in bloody persecutions; but when she was drunk with the blood of the Saints, Ulysses, that is, wise Constantine, thrust out the eye, and weakened the power of Rome, of that Giant which had made so much thunder of war in the world, and so many chariots for Mars. 9 A Commonwealth without a King, is like great Polyphemus without an eye: and then there is nothing but (a) Cyclopum vita. Cyclopian cruelty and oppression, great men feeding on the flesh of the poor; then is nothing but intestine wars and broils, the servants of Vulcan making thunderbolts and chariots for Mars; Aetna (b) R●s●●at p●sitis incudibu● Aetna. resounding with the noise of their hammers on the anvil; Brontesque, Steropesque, & nudus membra Pyracmen. So it was in Israel, when every man did what he lifted. 10. An envious man is like (c) Invidus no● videns. Polyphemus, he hath no charitable eye: he feeds and delights himself with the ruin and destruction of other men. 11. The Sun in the firmament is that great eye in the forehead of Polyphemus, which is put out oftentimes by vapours and mists arising out of the earth. CHAP. IU. D DAEDALUS. He was a famous Artificer, who having killed his sister's son, fled to Creta, and was entertained of King Minos, whose wife Pasiphae being in love with a Bull, or a man rather of that name, she obtained her desire of him by the help of Daedalus, who shut her within a wooden Cow; and she brought forth the Minotaur, or man with a Bull's head, which the King perceiving, shut the Minotaur, and Daedalus with his son Icarus within the Labyrinth that Daedalus had made: but by a thread he got out, and flew away with wings which he made for himself and Icarus; who not obeying his father's advice, but flying too near the Sun, fell and was drowned: the wings he used were sails and ●ars. The INTERPRETER. I. PAsiphae being taken with the love of Astronomy, and with the knowledge of the twelve celestial signs, especially of the Bull, which Daedalus taught her, gave occasion to this fiction of Pasiphaes' falling in love with the Bull. 2. Dedalus was a cunning Artificer, who found out divers tools and instruments for workmen, and the first that either made images, or made their eyes movable. Hence cunning engines and works, are called Daedali machera, Daedalaea opera. 3. Hell is the labyrinth into which we were cast for our sins, by a juster Judge than Minos: and should have been devoured by Satan the Minotaur, had not Christ helped us out by the thread of his word, and wings of faith. 4. They that give themselves to unlawful pleasures, with Pasiphae, shall bring forth that monster which will devour them. 5. Daedalus made this labyrinth, and was cast into it himself; so the wicked are caught in their own nets; and fall into the pit which they dig for others. 6. Daedalus was guilty of murder, therefore is justly pursued; for murder is never secure. 7. Icarus is justly punished for refusing to hearken to his father's counsel, a good lesson for all children. 8. Let us take heed of curiosity, pry not too much into the secrets of God, lest we have Icarus his reward: for all humane reason is but waxen wings. 9 Here we see for the most part that young men are highminded and proud, but pride always hath a fall. 10. Astronomers, and such as will undertake to foretell future contingencies, or will take upon them such things as pass humane power, are like Icarus; they fall at last into a sea of contempt and scorn. 11. The golden mean is still best, with what wings soever we fly, whether with the wings of honour, or of wealth, or of knowledge and speculation; not to fly too high in pride, nor too low in baseness. 12. If we will fly to Christ with the wings of faith, we must not mount too high in presumption, nor fall too low in desperation. 13. We see by Pasiphae, that a dishonest and disloyal woman will leave no means unattempted to fulfil her lustful and wanton desires. 14. Many women are like Pasiphae, outwardly they seem to be mortified, having the skin of a dead cow, or wooden cover; but within they burn with wanton lusts. DEUCALION. HE was the son of Prometheus and Pandora, a just and religious man, who was the first that built a Temple to the gods: when the earth was drowned, he and Pyrrha his wife were saved on Parnassus; and being advised by Themis, they flung behind them the bones of mother earth, that is, stones, and they became men and women, with which the earth was again peopled. The INTERPRETER. 1. DEucalion was said to make men of stones, because he brought them down from their habitation in the stony hills, to dwell in the fruitful plains below. 2. Parnassus on which he was saved, was called first Larnassus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ark, or covered cockboat, in which he and his wife were saved. 3. By the circumstances of the dove which Deucalion sent out, and by the ark in which he was saved, it is plain, the Scripture hath been used in the contriving of this fiction. 4. Deucalion may be the type of a Minister; he must be the son of Prometheus and of Pandora, that is, he must have both prudence and forecast, as also all gifts fit for his function: his name should be Leucalion, which may be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moisten or water, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call; for their office is to water the barren ground of men's hearts, & to call them to repentance and grace: they must be just as Deucalion was, and build up the living temple of God: they must strive to save both themselves and others from the flood of God's wrath; and if others will not be saved, yet let them do their duty, and be Deucalion's still, and so they shall save themselves when others shall perish. Pyrrha, which may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be their wife; that is, they must have the fire of zeal, and God's word must be in their mouth like a fire to burn up the chaff: Parnassus the hill of the Muses must be their place of retreat and abode; without Universitie-learning they are not fit to save themselves and others; and when they come down from Parnassus, or come abroad out of the Universities, they must strive of stones to raise up children to the God of Abraham; and they must fling behind them all earthly and heavy burdens, forgetting that which is behind, and striving to that which is before, and so they shall make the stony hearts of men hearts of flesh. 5. By this fiction, the Gentiles might have taught themselves the doctrine of the resurrection; for if stones cast on the ground could become men, why should they not believe that (a) Idoneus est resicere qui fecit, Tertul. our bodies fallen to the earth, shall in the last day resume their ancient form, by the power of him who first gave it? 6. Magistrates, and such as would bring rude and barbarous people to civility, and of stones to make them men, must have the perfections of Deucalion, prudence, religion, justice, etc. Themis or Justice must be their counsellor, without which nothing should they do: but chiefly let them take heed of covetousness, they must cast the love of earthly things behind them, and so they shall make men of stones, that is, men will be content to forsake their stony caves and rocks, and will frame themselves to the City life. And what are men without (b) Petrones Festo: P●p●cet, apud Tertul. lib. 1. de anima. religion and civility but stones, representing in their conditions the nature of the place where they live? 7. Deucalion turned stones into men, but Idolaters of stones make gods; such a god was Jupiter Lapis among the Romans, by whom they used to swear, and these stony Gods turned the worshippers into stones, for they that make them are like unto them, and so are all they that worship them: the Idolater is a spiritual fornicator, committing whoredom with the earth, which affordeth the materials, and he brings in the form. 8. It is not the least happiness to hide one's self in Parnassus amongst the Muses, for a Scholar to spend his time privately and quietly in his study, whilst the tumultuous floods of troubles and crosses prevail abroad in the world. 9 Here we see that God is a punisher of impiety, and a preserver of good men. 10. By Deusalion and Pyrrha may be understood water and fire, heat and moisture, of which all things are generated in the earth. DIANA. She was the sister of Apollo, and daughter of Jupiter and Latona, the goddess of hunting, dancing, child-bearing, virginity; who still dwelled in woods and on hills, whose companions were the Dryads, Hamadryades, Orades, Nymphs, etc. she was carried in a silver chariot drawn with white stags; she was painted with wings, holding a Lion with one hand, and a Leopard with the other: on her altar men were sacrificed. The INTERPRETER. 1. DIana was wont to be painted sitting in a chariot drawn with two horses, the one white, the other black; by which doubtless was meant both the swiftness of her motion, and the diversity of her aspects; for the white horse represented her brightness in the full, and the black her darkness in the wane or change. 2. Diana is the Moon, called Apollo's or the Sun's sister, because of their likeness in light, motion, and operations: the daughter of God, brought out of La●ona or the Chaos, she came out before her brother Apollo, and helped to play the midwife in his production; by which I think was meant, that the night, whoreof the Moon is ruler, was before the day, the evening went before the morning; so that the Moon did as it were usher in the Sun: therefore the Calends of the months were dedicated to June, or the Moon. She hath divers (a) Ju●●, Luna, Diana, Lya, He●●se, Proserpina, Dys●●lan●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. names for her divers operations, as may be seen in Mythologists; in Macrobius she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortune, from her variableness, as both being subject to so many changes, and causing so many alterations. Scaliget observeth that she was called Lya, or Lua, from lues the plague, because she is the cause of infection, and diseases, by which the soul is loosed from the body; she was called Fasceli● from the bundle of wood, out of which her image was stolen, by Iphigenia Agamemnon's daughter; but I should think that she was called Lya, from losing or untying of the girdle which young women used to do in her temple, called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which temple virgins that had a mind to marry, used first to pacify Diana with sacrifices; she was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is earthly; because they thought there was another earth in the moon inhabited by men; doubtless in that they called her Hecate, or Proserpina, the Queen of hell, they meant the great power that she hath over sublunary bodies; for all under the Moon may be called Insernus or Hell, as all above her is heaven; this free from changes, that subject to all changes; and perhaps she may be called Hecate, from the great changes that she maketh here below, every hundreth year; she may be called Diana from her divine power, Juno from helping, Proserpina from her creeping; for though she is swift in the lower part of her Epicycle, yet in the upper part thereof she is slow; Luna quasi una, as being the only beauty of the night, ‛ Dyctinnis from a net, because fisher's and hunter's use nets, and of these she is said to have the charge; for the Moonlight is a help to both; they called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from cutting the air; Lucina, from her light; her hunting and dancing was to show her divers motions; for she hath more than any planet, six at least, as Clavius observes; her virginity showeth, that though she is near the earth, yet she is not tainted with earthly imperfections; she is a help to childbearing, for her influence and light, when she is at full, is very forcible in the production and augmentation of things; her conversing on hills and in woods shows that her light and effects are most to be seen there; for all herbs, plants and trees feel her influence; and because she hath dominion over the fiercest beasts, in tempering their raging heat by her moisture, she holds a Lion and Leopard in her hand, whose heat is excessive, but tempered by the Moon; her silver chariot shows her brightness; the stags and wings do show her swiftness; and because her light increasing and decreasing appeareth like horns, therefore the Bull was sacrificed to her, as Lactantius observest her arrows are her beams, or influence by which she causeth death and corruption; in respect of her corniculated, demidiated, and plenary aspect, she is called (a) Tria Virgins 〈◊〉 Dianx. triformis, and trivia, because she was worshipped in places where three ways met. The dancing of all the Nymphs and Satyrs, shows how all take delight in her light; her hunting is to show how in her motion she percuss and overtakes the Sun. 3. A rich usurer is like Diana, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an earthly man, a great hunter after wealth; who hath his nets, his bands and bills, he wounds deeply with his arrows, Proserpina and Lya; for he creeps upon men's estates, and he brings a plague upon them; though he dwells in in rich Cities, yet his hunting and affections are set in hills and woods, that is, in farms and manors, which by mortgages and other tricks he catches; he is carried in a silver chariot drawn with stagg●● because fearfulness doth still accompany wealth, with which he is supported; he would fain fly up to heaven with the wings of devotion, but the Lions and Leopards in his hands with which he devours men's estates, keeps them back. Diana was a virgin, yet helped to bring out children: so money though barren in itself, yet bringeth great increase: he will not be appeased without bribes, no more than Diana: nay many a man's estate is sacrificed upon his altar: who doth not unloose their girdles, as in Diana's temple, but quite bursts them. 4. They that will live chaste, must with Diana live on hills and woods, and use continual exercise: for idleness and great Cities are enemies to virginity. 5. Every good man should be like Diana, having the wings of divine meditation, the courage of the Lion, and swiftness of the stag, his feet should be like Hinds feet, to run in the way of God's Commandments. 6. God's Church is the true Diana, the daughter of God, the sister of the son of righteousness, who is a virgin in purity, and yet a fruitful mother of spiritual children, whose conversation is sequestered from the world: she is supported in the silver chariot of God's word, in which she is carried towards heaven, being drawn with the with the white stags of innocence and fear; she holdeth in her hands Lions and Leopards, the Kings of the Gentiles who have suffered themselves to be caught and tamed by her: she flieth with the wings of faith and devotion: and hunts after beasts, that is, wicked men, to catch them in her nets, that she may save their souls, and with her arrows kill their sins: Diana was midwife to bring forth Apollo: so the Church travels in birth, till Christ be form in us, and brought forth in our holy lives: and as it fared with Diana's temple, which was burned by Erostra●us, so it doth with the Church, whose Temples have been robbed: defaced, and ruinated by profane men. CHAP. V. E ELYSIUM. THe Elysian fields were places of pleasure, in which the souls of good men afie● this life did converse; enjoying all those delights which they affected in this life. The INTERPRETER. 1 LVu●ian (Lib. 2. ver. Hist.) shows, that among other delights of the Elysian fields, the trees that grew there were of glass all, and the fruits of these trees were curious and diversely wrought drinking glasses, which were filled presently with delicate wine as soon as they were plucked off. There was also continual feasting and good cheer; a brave Paradise for our Epicures and drunk●rd●, who would desire no other heaven then this. 2. Elysium is a place of liberty, as the word showeth; for they only enjoy it who are loosed from their bodies: not only Poets, but Scriptures also have described those heavenly joys under earthly terms for our capacity; there is Paradise, in which is the tree of life; there shines another Sun then here, to wit, the Sun of righteousness; there are rivers of pleasure, t●●re are the flowers of all divine graces, there is a perpetual spring, the music of Angels, the supper and wedding-feast of the Lamb, the new Jerusalem all built of precious stones, the fountain of living waters, all kind of spiritual fruits, the continual breath of God's Spirit, etc. And as none could enter the Elysian fields till he was purged, so no unclean thing can enter into the new Jerusalem; the blood of Christ must purge us from all sin: and as they must pass Acheron, Phlegeton, and other rivers of hell before they can have access to those delightful fields; so we must pass thorough fire and water, troubles and persecutions, before we can enter into heaven. And thus we see the Gentiles were not ignorant of a reward for good men, and of punishment for the wicked. ENDYMEON. He was a fair shepherd, who falling in love with Juno, who was presented to him in the form of a cloud, was thrust down from heaven into a cave, where he slept thirty ●eers, with whom the Moon being in love, came down oftentimes to visit and ●●sse him. The INTERPRETER. 1. ENd●meon was King of Elis, who for his justice, obtained of Jupiter that he should ●eep perpetually; to show, that after a toilsome life there can be no greater happiness then continual rest and quietness: and this should en●●urage Kings and Magistrates to endure the molestations of their Government with patience, seeing their short troubles shall end in perpetual rest. 2. It is thought that Endymeon being an Astronomer, and one that fi●st observed the divers motions of the Moon, gave occasion to this fiction, that the Moon loved him: but I think these 〈◊〉 may be made of this fiction. I. Endymeon is a rich man, and riches make men fair though never so deformed; and with such the Moon, that is, the world, (as unconstant as the Moon) is in love, these are the men whom the world kisseth and honoureth: but when these rich Endymeons set their affections upon wealth, (for Juno is the goddess of wealth) then do they lose heaven, and fall into the sleep of security, saying, Soul, take tby rest, thou hast store laid up for many years, with that rich farmer in the Gospel, and so they lose their souls for a shadow, (for such is wealth) and this shadow brings upon them spiritual stupidity, that they cannot be roused from their cave, though God's word should shine on them as clear as the Moon. 2. By Endymeon Adam may be meant, who was fair whilst God's image continued with him; but when he fell in love with Juno, Jupiter's wife, that is, affected equality with his Maker, he was thrust out of Paradise into this world, as into a cave, where he was cast into a dead sleep, or the sleep of death, from which he shall not be awaked though the Moon so often visit him; that is, so long as the Moon shall shine and visit the earth (which shall be till the dissolution of all things) man shall sleep in the grave. 3. By Endymeon may be meant those over whom the Moon hath dominion; for Astrologers observe, that every man is subject to one Planet or other, more or less: such men then over whom the Moon ruleth, are instable, subject to many changes, nimble bodied, quick in apprehension, desirous of glory; and such a one perhaps was Endymeon, therefore the Moon was said to love him: and such, because they affect honour and popular applause, which is but air, may be said to be in love with Juno, which is the air; and indeed honour is but air, or a cloud. 4. Every man may be called Endymeon, for we are all in love with air and empty clouds, with toys and vanities, which makes us so sleepy and dull in heavenly things: and the Moon is in love with us; changes and inconstancy still accompany man's life; to signify which instability of humane affairs, the feast of new Moons was kept among the Jews; and the Roman Nobility used to wear little pictures of the Moon on their shoes, to show that we are never in one stay: for which cause I think the Turks have the half Moon for their Arms. 5. When Endymeon, that is, mankind slept in sin, the Moon, that is, our Saviour Christ (whose fle●h is compared to the Moon (in Psal. 73) by S. Augustine, as his divinity to the Sun) in his flesh uncited us, and dwelled amongst us; this Moon was eclipsed in the passion, and this Moon slept in the cave with Ad●m, and the full of this Moon was seen in the resurrection: this is he who hath kissed us with the kills of his mouth, whose love is better than wine, whose light shined in darkness, and the darkness comprehended it not. 6. The Moon falls in love with sleepy Endymeons, that is, carnal and sensual pleasures, and earthly thoughts invade those that give themselves to idleness, security, and laziness: for the Moon, in regard of her vicinity to the earth, may be the symbol of earthly minds; and because she is the m●stris of the night and of darkness, the time when carnal delights are most exercised, she may be the symbol of such delights: a●d because of her often changing, she may represent to us the nature of fools, which delight in idleness, as the Moon did in Endymeo●. 7. Endymeon in this may signifi● the Sun, with whom the Moon is in love, rejoicing and (as it were) laughing in her full light, when she hath the full view of him, and every month running to him and overtaking him, whose motion is slow, and therefore he seems to sleep in regard of her velocity. ERYCHTHONIUS. THis was a Monster, or a man with Dragon's feet, begot of Vulcan's seed shed on the ground, whilst he was offering violence to Minerva the virgin: which monster notwithstanding was cherished by Minerva, and delivered to the daughters of Cecrops to be kept, with a caution that they should not look into the basket to see what was there; which advice they not obeying, looked in, and so grew mad, and broke their own necks. The INTERPRETER. 1. ERychihonius was the first that found out the use of coaches and chariot's to hide his deformed and serpentine feet in: Primus Erychthonius currus, & quatuor ausus Jungere equos, rapidisque ro●is insistere victor. So many men go about to hide their soul actions, and excuse them, but not to reform them. 2. Vulcan shedding his seed on the ground, is the elementary fire, concurring with the earth, in which are the other two ●lements, and of these all monsters are procreated: and by ●inerva, that is, the influence of heaven or of the Sun, cherished and fomented, though not at first by God produced, but since Adam's fall, and for the punishment of sin. 3. Vulcan offering wrong to Minerva, is that ●●regenerate part of man, called by the Apostle, the law of our members, rebelling against the law of the mind; of which ariseth that spiritual combat and strife in good men, which is begun by the flesh, but cherished and increased by the spirit, till at last the spirit get the victory. 4. Minerva, that is, he that makes a vow to live still a virgin, must look to have the fiery Vulcan of lust to offer him violence, and so he shall never be free from inward molestation and trouble; therefore better marry then burn; and if he intertains any unchaste thoughts, though his body be undefiled, yet he is no pure virgin, as Lactantius (De falsa religione, lib. 1. cap. 17.) showeth, that Minerva was not, because she cherished Erych●honius; therefore an unchaste mind in a ch●st body, is like Minerva fomenting Vulcan's brat: he's a pure virgin, saith S. Hi●rom, (Lib. 1. Adver. Jovini) whose mind is chaste, as well as his body; and this he ingenuously confesseth was wanting in himself. 5. Minerva, that is, wisdom hath no such violent enemy as Vulcan, that is, fiery anger, which doth not only overthrow wisdom in the mind for a time, for it is short ●ury; but is also the cause of Erych●honius, that is, of all strife and contention in the world. 6. War is a fiery Vulcan, an enemy to learning or Minerva; the cause of Erych●honius, of monstrous outrages and enormities; and oftentimes fomented by seditiout scholars, and learning abused. 7. Erych●honius is a covetous man, as the word shows; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the earth; and what else is covetousness but a presumptuous desire of earthly things, and the cause of so much strife and contention in the world? this monster came of Vulcan the god of fiery, that is of Sat●n the god of this world, who reigns in the fire of contention, and in the fire of Hell, and is fomented by Minerva the soul, which is the seat of wisdom. 8. Tertullian (Lib. de spectaculis) saith, that Erych●honius is the devil; and indeed, not unsitly, for he is the father of all strife, and of avarice: he hath a man's wisdom, or head to allure us to sin, but a Dragon's feet to torments us in the end for sin; whosoever with delight shall look on him, shall at l●st receive destruction. 9 Let us take heed we pry not to curiously in the basket of nature's secrets, lest we be served as Ce●rops daughters, or as Pliny and Empedocles were. 10. A Magistrate or Governor must be like Erych●honius, who was hinself King of Athens; he must be both a man and a Dragon; if the face of humanity and mercy will not prevail, than the Dragon's feet of vigour and justice must walk. 11. If any fiery or choleric Vulcan shall offer us wrong, we must wisely defend ourselves with Minerva; and conceal the injury and our own grief, as she did Erych●ho●ius. 12. Though the preserving and cherishing of Vulcan's child is no certain proof that Minerva lost her virginity, neither did she lose it though Vulcan 〈◊〉▪ red her violence, because there was no consent; yet it becomes all, chiefly virgins to avoid both the evil and the occasion thereof, that there may be no suspicion. EUMENIDESES. THese were the three Furies, the daughters os Pluto and ●roserpina, or of hell, darkness, night, and earth; in heaven they were called Dirae, in earth Harpiae, in hell Furiae: they had snakes instead of hairs, brazen feet, torches in one hand, and whips in the other, and wings to fly with. The INTERPRETER. 1. THe Ancients did worship the Furies with sacrifices altars and temples, as they did the other gods; not, that these might do them any good, but that they might do them no hurt: There they worshipped the gods A●errunci, so called ab averrun●ando, or Aver●endo, that they might forbear to hurt them. It is the part of every wise man not to exasperate a potent adversary, but to mitigate his fury. Thus we must deal with tyrants; though they do not love us, yet we must fawn upon them, that they may not wrong us. 2. There was a temple in Achaia dedicated to the Furies, into which whosoever went, that was guilty of murder, incest, or such like impieties, fell presently distracted and mad. I doubt me that temple is yet extant among us, and that too many have been in it, there is such madness, and so many distractions and distempers among us. 3. Commonly these three furies are taken for the tortures of an evil conscience, proceeding from the guilt of sin; they cause fear, and fury, as the word Erinnys signifieth; hell is the place of their abode, and where they are, there is hell; the tortures whereof are begun in the conscience of wicked men. 4. There are three unruly passions in men, answering to these three furies: covetousness is Al●●to, which never giveth over seeking wealth; and indeed this is the greatest of all the furies, and will not suffer the miser to eat and enjoy the goods that he hath gotten: Furiarum maxima, juxia Accubat, & manibus prohibes contingere me●sas. A n. 6. This is an Harpy indeed, not only delighting in rapine, but polluting every thing it hath, Contacts omnia foed●● immundo, Aen. 3. this may be called Jupiter's dog, or rather a dog in the m●nger, neither eating himself, nor suffering others to ear. The second fury is Megaera, that is, Envy, full of poison and snaky hairs. The third is Tis●phone, which is Inordinate anger, or a revengeful disposition: the burning torch and wings show the nature of anger: all these have their beginning and being from Hell, from Darkness, and Night; even from Satan, and the twofold darkness that is in us, to wit, the ignorance of our understanding, and the corruption of our will: but as the Furies had no access unto Apollo's temple, but were placed in the porch, (ul●ic●sque sedent in lumine Dirae, Aenead. 8.) although otherwise they were had in great veneration: so neither have they access unto the minds of good men, which are the temples of the holy Ghost. 5. God's three judgements which he sends to punish us, to wit, plague, famine, and sword, are the three furies: (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megaera is the plague, it sweeps and takes away multitudes: the famine is Allecto, which is never satisfied: and the sword is Tis●phone, a revenger of sin, and a murderer. These have their seat in hell, as they are sent from, or raised by Satan; and in heaven also as they are sent by God, without whose permission Satan can do nothing: they may be called Harpies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Furies were, because they snatch and carry all things headlong with them: and Dirae, quas● Dei irae, being the effects of God's anger; they are Jupiter's dogs, the executioners of God's wrath, and devourers of sinners; they come swistly with wings, and tread hard with their brazen feet: the plague is the snake that poisoneth, the famine is the torch that consumeth and burneth, the sword is the whip that draweth blood. 6. Ministers should be Eumenideses, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, gracious, benevolent, of a good mind, as the word signifieth, being properly taken. They should have the wisdom of Serpents in their heads, the torch of God's word in one hand, the whip of Discipline in the other; the wings of contemplation, and the brazen feet of a constant and shining conversation. CHAP. VI F FAUNUS, See PAN. FORTUNE. She was the daughter of Oceanus, and servant of the gods, a great goddess herself, in sublunary things; but blind, and carried in a chariot drawn by blind horses; she stood upon a globe, having the helm of a ship in one hand, and the horn of plenty in the other, and the heaven on her head. The INTERPRETER. 1. FOrtune and the Moon are taken for one and the same Deity; for as the Moon, so Fortune is still changeable and unconstant; and as the Moon, so Fortune hath the command and dominion over sublunary things; and as from the Moon, so from Fortune the generation and corruption of things have their dependence. 2. Near to Fortune stood the image of Favour, in the habit of a youth with wings, standing upon a wheel; to show us that favour is procured by Fortune; and that this is as unstable and ready to fly from us as Fortune itself. 3. Amongst many other images of Fortune, there were two of special note; the one was called Fortuna calva, bald Fortune: the other Fortuna vi●●ea, glassy fortune; to show that it is a difficult thing to lay hold upon Fortune being bald; so when we have caught her, she is quickly broke being glassy. 4. The Roman Emperors put more confidence in Fortune then in any other Deity; therefore they always kept in their closerts the golden image of Fortune, and when they traveled abroad, that was still their companion. I wish we Christians would as much esteem and honour God's providence, and rely on it, as the Romans did on their Fortune. 5. Fortune is either an unexpected event, or else the hid cause of that event: the blind Gentiles made her a blind goddess, ruling things by her will, rather than by counsel; therefore they used to rail at her, because she favoured bad men rather than good, and called her blind, as not regarding men's worth. 6. But I think, that the wiser sort by Fortune understood God's will or providence; which the Poet (a) Aen●ad. ●. In ●mni re domi●a●●●, Sallust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. calls Omnipotent, and the Historian the Ruler of all things: she may be called fortuna, quasi fortis un●, being only that strong Ruler of the world. She had many temples at Rome, and many names; s●ice stood upon a globe, to show her dominion of this world; and the heaven on her head did show, that there is her beginning; the helm and the horn of plenty in her hands are to show, that the government of this world, and the plenty we enjoy, is from this divine providence; and though they called her blind, yet we know the contrary, for she is that eye which seeth all things, and a●ar off, and before they are, as the word Providentia signifieth; therefore they called her and her horses blind, because they were blind themselves, not being able to know the wonderful ways and secret ends of this Providence, why good men should here live in affliction and misery, and the wicked in honour and prosperity; whereas they should have known, as some of the wiser men did, that no misery could befall a good man, (a) Bo●sius, l. 4. T●os 6. because every hard fortune doth either exercise, amend, or punish us; he is miserable, saith Seneca, (b) Cur bonin vir●s mala s●●ns. that never was miserable: they are miserable who are becalmed in the Sea, not they who are driven forward to their haven by a storm: a surfeit is worse than hunger; but see himself speaking excellently to this purpose; therefore they had no reason to rail at Fortune when she crossed them, for to a good man all things fall out for the best: yet in good sense God's providence may be called blind, as Justice is blind; for it respecteth not the excellency of one creature above another, but God's general providence exteneth itself to all alike, to the worm as well as the Angel: for as all things are equally subject to God in respect of casuality, so are they to his providence; he is the preserver of man and beast, his Sun shineth, and his rain falleth upon all alike. 7. Now the four horses that draw fortune, are the four branches of providence, whereby Gods love is communicated to us: to wit, creation, preservation, gobernation, and ordinations of all things to their ends. 8. In that they called fortune the daughter of the Sea; by this they would show her instability still ebbing and flowing like the Sea; therefore they made her stand upon a wheel, and she was called in a common byword fortuna Euripus, (Er●s. in adag..) because of the often ebbing and flowing thereof. I grant that as one and the same effect may be called fortune and providence: fortune in respect of the particular cause, but providence in regard of the first, and general c●use, which is God: so the same may be called instable in respect of the particular cause, but most stable in respect of God, with whom there is no variableness, nor shadow of turning; though contingent causes produce contingent effects, yet nothing is contingent to God, for all things come to pass which he forseeth, and yet his foreknowledge imposeth no necessity on contingent things; but indeed we are instable ourselves and evil, and we accuse fortune of instability and evil; a good man may make his fortune good; ●uisque suae est fortunae faber. 9 I have read that in some places fortune was wont to be pained like an old woman, having fire in o●e hand, and water in the other; which I think did signify that providence doth still presuppose prudence, whereof old age is the Symbol, and because of the mutable and various effects of fortune, she was presented by a woman, the Symbol of mutability: but the Romans upon better consideration, made her both male and female, to show, that though the particular and secondary causes of fortunall effects be various and unconstant like women, yet the supreme cause hath the staidness of a man; the fire and water shows, that our fiery afflictions (which fall not without God's providence) are so tempered with water of mercy, that though they burn good men, yet they consume them not; as we are taught by Moses fiery bush, and the furnace of Babylon. CHAP. VII. G. GANYMEDES. He was the King of Troy's son, who whilst he w●n hunting, was caught up to heaven by an Eagle, Jupiter's bird; and because of his extraordinary beauty, Jupiter made him his Cup bearer. The INTERPRETER. 1. WHen Ganymedes was caught up to heaven, he let fall his pipe on which he was playing to his sheep; so whilst we are carried up by divine raptures and contemplations, we must sling away all earthly delights. 2. Whilst Ganymede was piping on his cane, and keeping of his father's sheep, than was he caught up to heaven; God is never better pleased with us, then when we are faithful and diligent in our calling: Not the sad and melancholy, but the cheerful mind is f●rtest for God and heavenly r●ptures. 3. Ganymedes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is one that delights in divine counsel or wisdo●me; and wisdom is the true beauty of the mind where n God takes pleasure. 4. Every Eagle is not Jupiter's bird, as Aelian observeth, but that only which abstains from fl●sh and r●pine, and that was the bird that caught up Ganymedes; so fleshly minds and thoughts set upon rapine and carnal pleasures, are not sit to serve God, nor to carry the soul up to heaven. 5. The quicksighted Eagle, is divine contemplation or meditation, by which Ganymedes, the soul is caught up to heaven. 6. When by holy raptures, we are carried up to heaven, the best Nectar that we can pour out to God, is the tears of repentance, and of a broken heart. 7. Ganymedes was caught up by one Eagle only; but if we have the true inward beauty of the mind, we shall be caught up in the air by Legions of Angels, to meet the Lord, and shall for ever serve him, at his table in the Kingdom of heaven. 8. I wish that the Roman Eagle would not delight so much in rapine and man's flesh, as he doth; but rather endeavour to be carried up to heaven, that is, to their ancient dignity, the decayed and ruinated parts of the Empire. 9 As the Eagle caught up Ganymedes, so the wings of a great Eagle were given to the woman, Rev. 12. to carry her from the Dragon's persecution; the great Eagle was the Roman Empire, whereof Constantine was the head, by whose power and help the Church was supported. 10. Our Saviour Christ is the true Ganymedes, the son of the great King, the fairest among the sons of men, the wisdom and counsel of the father, in whom God delighted, and was well pleased, who by the power, and on the wings of his Divintie▪ was caught up to heaven, where he is pouring out his prayers and merits before God for us: and like Aquarius (to which Ganymedes was converted) is pouring down the plentiful showers of his grace upon us. 11. Vespasian set up the image of Jupiter and Ganymedes, caught by the Eagle in the Temple of peace; so the image of God, and heavenly raptures, are found in that soul wherein is the peace of conscience. 12. As the Eagle carried Ganymedes, so Moses compareth God to an Eagle, who carried the Israelites on his wings through the desert; and S. Ambrose saith, that (a) H●min●m inferni rap●●● f●●cibus portavit ad cal●●. Serm. 6●. Christ is the Eagle who hath caught man from the jaws of Hell, and hath carried him up to heaven. GENII. THese were the sons of Jupiter and Terra, in shape like man, but of an uncertain sex; every man had two from his nativity waiting on him, till his death; the one whereof was a good Genius, the other a bad; the good ones by some are called Lar, the bad Lemures; and by Tertullian, and his commentator Pamelius they are all one with the Daemons; they were worshipped in the form of Serpents. The INTERPRETER. 1. IT was a high degree of honour among the the Romans to swear by the prince's Genius; therefore Caligula put many to death, because they never swore by his Genius; so to falsify that oath which was taken by the prince's Genius, was most severely punished: by which we see, that swearing by a superior is an honour held due to him; and therefore Anabaptists rob God of his honour, when in cases of necessity they will not swear at all by him. On the other side, how do they dishonour God, who swear by his Name rashly and falsely, and yet are not punished? The Romans were more religious towards their Princes, which were but men, than we are towards the true God. 2. The Roman Genius was wont to be painted with the horn of plenty in one hand, and a dish with offerings reached out towards the altar in the other hand, to show, that the Roman State, and consequently all others, are supported by outward plenty, and religious bounty or devotion towards God. 3. Genius, à gignendo, for by them we are ingenerated; and so whatsoever is the cause or help of our generation, may be called Genius: thus the clements, the heavens, the starts, nature, yea, the God of nature, in whom we live, move, and have our being, may be called Genii in a large sense: And Genii, quasi geruli, á gerendo, vel ingerendo, from supporting us, or from suggesting good and bad thoughts into the mind; therefore gerulofiguli in Plautus, is a (a) Scaliger in Fest. suggester of lies: and so by these Genii may be understood the good and bad angels which ●ill accompany us, and by inward suggestion stir us up to good or evil actions. 4. The form of Serpents, in which the (b) Plague deuce angues, etc. Genii were worshipped, doth show the wise and vigilant care which the angels have over us. 5. When after this life they punish us for sins, they are called (c) Quisi●● Manes. Therefore the Genii were painted with a platter full of garlands and flowers in one hand, and a whip in the other, to show, that they have power both to reward and punish us. They have oftentimes appeared in the form of men, therefore they are painted like men; but they have no sex, neither do they procreate: for which cause perhaps the fruitful Palmtree was dedicated to them, with which also they were crowned; and because they were held of a middle kind, between gods and men, they were called the sons of Jupiter and Earth; or rather in reference to Plato's opinion, which held angels to be corporeal. 6. Our souls also are Genii, which from our birth to our death do accompany our bodies. 7. Every man's desire and inclination may be called his Genius, to which it seems the Poet alluded, saying, Ansua cuique deus fit dira cupido? 8. And perhaps Aristotle's Intellectus agent is all one with Plato's Genius; for without this we have no knowledge; because the passive intellect depends in knowledge from the active, in receiving the species from it; which by the active intellect is abstracted from time, place, and other conditions of singularity: and this is all one, as if we should say, we receive no information of good or evil, but from our Genius. 9 As the Gentiles believed the stars to be Genii, so the Jews thought them to be angels, and that they were living creatures, therefore they worshipped them, called them the host of heaven. 10. But indeed, Christ is on● true Genius, the great Angel who hath preserved and guarded us from our youth, by whom we are both generated and regenerated, the brazen Serpent from whom we have all knowledge, who alone hath power to reward and punish u●; who appeared in the form of man, and in respect of his two natures was the son of Jupiter and Terra, of God and Earth; and who will never for●ake us, as Socrates his Genius did him at last; who came not to affright us, or to bring us the message of death, as Brutus his Genius did to him; but to comfort us, and assure us of eternal life: let us then offer to him the sacrifice not of blood, cruelty, or oppression, which the Gentiles would not offer to their Genius, thinking it unfit to take away the life of any creature that day in which they had received life themselves: but let us offer the wine of a good life, and the sweet fumes of our prayers; and let us not (a) Des●auda●● Gens●en●s, indulgere genia. offend this our Genius, or deprive him of his due, but make much of him by a holy life: and though the Gentiles assigned unto every man his Genius, and Juno to the women's yet we know that Christ is the Saviour and keeper both of men and women, and that with him there is no difference of sex. GIGANTES. giants were hairy, and snakie-footed, men of an huge stature; begor of the blood of Coelus, and had earth for their mother; they made war against Jupiter, but were overcome at last by the help of Pallas, Hercules, Bacchus and Pan, and were shot therow by Apollo's and Diana's arrows. The INTERPRETER. 1. THat there were men of an huge stature, fier●e looks, and of wicked dispositions, and of high and proud minds, which they called Giants, is not to be doubted, seeing the Scripture so often mentions them both before and after the flood: besides divers Historians, Scaliger saw one of them at Milan, so tall that he could not stand, but lay along, and filled two beds joined in length, Exerc. 163. All ages have produced some such Giants: but that these were begot of devils and women is ridiculous; for these Giants were men, not differing from other men either in their matter or form, but only in greatness, which makes but an accidental difference: neither have spirits seed, or organs of generation: and whereas spirits and women differ generally, it must needs follow, that what is begot of them must be different from them both, as we see a mule is different from the horse and thee-asse, which differ but specifically. 2. If by Giants we understand winds and vapours, they have the earth for their mother, and heaven for their father; they are bred in the belly of the earth, and are begot of the rain, which may be called the blood of heaven: they may be said to war against Jupiter, when they trouble the air; and they were shot with Apollo's and Diana's arrows, when the beams and influence of the Sun and Moon do appease and exhaust them. 3. Notorious profane men are Giants, and are begot of blood, to show their cruel dispositions; and of earth, because they are earthly-minded: their hairy bodies and snaky feet do show their rough, savage, and cunning disposition; they war against Jupiter when they rebel against God with their wicked lives; but Hercules and Pallas, strength and wisdom overcome and subdue such monsters; and oftentimes they are overthrown by Bacchus and Pan, that is, by wine and music: drunkenness and pleasure at last prove the b●ne of these Giants. 4. Rebellious Ca●alines who oppose authority, are hairy, snakie-footed Giants, of a sanguinary and cunning disposition, warring against Magistrates, which are gods; but at last come to a fearful end. 5. Arius, and all such as oppose the divinity of Christ, are like these Giants warring against God; but are overthrown with the thunder and arrows of God's word. 6. Let us take heed, ' as Ambrose (a) Ambros-cap. 4. de ar●a & No●. & cap. 34. exhorts us, that we be not like these Giants, earthly-minded, pampering our flesh, and neglecting the welfare of our souls, and (b) Contu●ati pr●lia●tur affectu, etc. so fall into contempt of God and his ordinances; if we dote too much on earth, we show that she is our mother, & that she is too much predominant in us: if we think to attain heaven, and yet continue in sin & pleasure, we mount ourselves upon ambitious thoughts, and do with the Giants, imponere Pelion Ossae, climb up on those high conceits, to pull God out of his throne. GLAUCUS, See NEPTUNUS, and OCEANUS. GORGONES. THese were the three daughters of Phorcus, whose chiefe was Medusa; she preferring her fine hairs to Minerva's, and profaning her temple in playing the whore there with Neptune, had her hair turned into snakes, and her head ●ut 〈◊〉 by Persius, being armed with Minerva's shield, Mercuri's helms and wings, and Vulcan's sword: this head Minerva still wore in her shield, and whosoever looked on it was turned into a stone: these Gorgones had fear full looks, but one eye, and one ●oosh amongst them, which continually they used as they had occasion; they never used their eye at home, but still abroad: when Persius had got this eye, he quickly overcame them: they had also brazen hands and golden wings. The INTERPRETER. 1. A Then●us writes, that Gorgo●es are certain wild beasts in Lybia, which by their breath and looks kill other ●reatures: one of them being killed, was brought to Marius, whose particoloured skin was sent to Rome, and hung up for a monument in the temple of Hercules. Heretics and false teachers are worse than these Gorgones, which with their breath killed men bodies, whereas the other poison men's souls; and little better are they who with the venomous breath of their lying and slandering tongues, poison and kill men's good names. 2. Many men are like the Gorgones, they are quick-sighted abroad, but blind at home▪ they spy moats in other men's eyes, but not beams in their own. 3. Satan deals with us, as Persius did with Medusa, he first steals away our knowledge, then with the more ease he destroys our souls. 4. We see here in Medusa, that pride, sacrilege, and whoredom shall not go unpunished. 5. From whence let us learn not to be proud of our beauty; for all beauty, like the Gorgon's, shall end in deformity; and as Absoloms' hair, and Medusa's here brought destruction on them, so it may bring upon others; and shall, if they dote too much on it. 6. The sight of these Gorgones turned men into stones; and so many men are bereavest of their senses and reason, by doting too much on women's beauty. 7. They that would get the mastery of Satan that terrible Gorgon, must be armed as Persius was, to wit, with the helmet of salvation, the shield of faith, and the sword of the word. 8. Minerv●, by means of her shield, on which was fastened Medusa's head, turned men to stones; so the nature of wisdom is, to make men solid, constant, unmoveable. 9 I wish that among Christians there were but one eye of faith and religion, and one tooth, one common defence, that so they might be Gorg●ns indeed, and terrible to the Turks their enemies; that with a brazen hand they might crush the Mahometans, and with the golden wings of victory they might fly again over those territories which they have lost. 10. Medusa, by seeing her own face in Persius his bright shield, as in a glass, she fell into a deep sleep, and so became a prey to Persius; so many falling in love with themselves, grow insolent and careless, and falling into the sleep of security, become a prey to their spiritual enemy. 11. If a woman once lose her modesty and honour, be she never so fair, she will seem to wise men but an ill-favoured Go●●on, he accounts her hair as snakes, her beauty as deformity. 12. A Captain, or whosoever will encounter with a snakiehaired Gorgon, that is, a subtile-headed enemy, stands in need of Minerva for wisdom, of Mercury for eloquence and expedition, and of Vulcan for courage. 13. Persius' got the victory over Gorgon by covering his face with the helmet, that he might not be seen of her; the best way to overcome the temptations of lewd women, is to keep out of their sight, and to make a covenant with our eyes. 14. The Gorgon's are like those that live at home a private life, and so make no use of their eye of prudence, till they be called abroad to some eminent place and public office. 15. They that have fascinating an● bewitching eyes, by which many are hurt and infected, especially young children, may be called Gorgon's; and that such are, both ancient records, experience and reason doth teach us; for from a malignant eye issues out infections, vapours or spirits, which make easy impressions on infants and tender natures: therefore the Gentiles had the goddess of cradles, called Cunina, to guard infants from fascination; and we read, that in Scythia and Ponius were women whose eyes were double-balled, killing and bewitching with their sight; these were called Bithi● and Thibiae, and they used the word praes●s●ine, as a charm against fascination, and in Africa whole families of these fascinating hags were wont to be; and let it not be thought more impossible, for a tender nature to be thus fascinated, then for a man to become blear-eyed by looking on the blear-eyes of another; or for one to become dumb at the sight of a wolf; as for a glass to be infected and spotted at the looks of a menstruous woman, as Aristotle showeth, it is too manifest what passions and effects the sight of divers objects do produce; as love, sorrow, fear, etc. and so we read that the Basilisk kills with his looks, though some say it is with his breath; and I deny not, but the apprehension of the parties thus looked upon, helps much to the producing of the foresaid effects; there is also fascination by the tongu●; ●e vati noce●l mala lingua fa●uro. 16. These Gorgon's which were so beautiful, are placed by Virgil in hell to torment men; so sin and pleasure here with pleasant looks delight us, but hereafter they will torment us. 17. Satan at first a beautiful Angel, but by pride in making himself equal with his maker, was turned into a terrible Gorgon, and with his snaky hairs, that is, his cunning enticements infected our first parents, and turned them in●o stones, by bereaving them of spiritual understanding; but Christ the true P●rsius, and son of God, armed with a better shield than Minerva's, a better helmet than Mercuries, a sharper sword than Vulcan's, cut off the head of this Gorgon. GRATIAE. THe graces were three sisters, daughters of Jupiter and Buronyme; they were fair, naked, holding each other by the hand, having winged feet; two of them are painted looking towards us, and one from us; they wait upon Venus, and accompany the Muses. The INTERPRETER. 1. Venus' and Cupid were said to accompany the Graces, to show that mankind is preserved by generation represented by Venus and Cupid; and by mutual benevolence and bounty expressed by the three Graces. 2. The temple of the Graces was built in the midst of the street, that all passers by may be put in mind of benevolence and thankfulness. 3. Apollo and Mercury are painted sometimes ushering of the Graces, to show that prudence and celerity are requisite in thanksgiving & bounty. 4. Seneca (a) Lib. de benes. cap. 3. Ph●rautus de ●a●. door. E●as●● adag. 〈◊〉 ●●●. ●●●. Na●. Co●●es. & the Mythologists by the 3 Graces understand 3 sorts of benef●s; some given, some received, and some returned back upon the benefactor; two look towards us, & one hath her face from us, because a good turn is oftentimes double requited. They hold each other by the hand, because in good turns there should be no interruption; they are naked, or as others write, their garment is thin & transparent, because bounty should still be joined with sincerity; their smiling face shows, that gifts should be given freely; they are still young, because the remembrance of a good turn should never grow old; they have winged feet, to show that good turns should be done quickly, bi● da● qui cito dat. 5. They that will be bountiful, must take heed they exceed not, lest they make themselves as naked, as the Graces are painted; there is a mean in all things; and no man should go beyond his strength; he may be bountiful that hath Euronyme for his wife, that is, large possessions and patrimonies, as the word signifieth. 6. There be many unthankful people, who are content still to receive benefits, but never return any; these are they that strip the Graces of their garments, and have reduced free hearted men to poverty. 7. The Graces are called in the Greek Charites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from joy, or from health and safety, and they still accompany the Muses, Mercury and Venus; to show that where learning, eloquence, and love are conjoined, there will never be wanting true joy, health and contentment 8. I think by the three Graces may be meant three sorts of friendship; to wit, honest, pleasant, and profitable; honest and pleasant friendships, which are grounded on virtue, and delight, look towards us, because they both aim at our good; but profitable friendship looks from us, as aiming more at her own gain then our weal, which as Seneca saith, is rather traffic than friendship; but all friendship should be naked, and without guile and hypocrisy, like the Graces still young and cheerful, and still nimble and quick to help. 9 By the three Graces I suppose also, may be meant the three companions of true love; of which Aristotle (b) Ethic. l. 9 c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaks; to wit, 1. good will or benevolence 2, concord or consent of minds, idem velle et idem nolle; 3. bounty or beneficence, these three like three Grace, look one upon another, and hold each other by the hands; these aught to be n●ked, pure, still young; and where these three are found, to wit, good will, concord and bounty, there shall not be wanting the three Graces, that is, 1. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floridus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●rens vitae status, & re●um af●luentia; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornare, seu honorare; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lae●uin reddere. Thalia a flourishing estate. 2. Agalia honour or glory. 3. Euphresyne true joy and comfort, for these are the handmaids of love. 10. Faith hope and charity, are the three divine Graces, pure and unspotted virgins, daughters of the great God; sincere and naked without guile; looking upon one another, and so linked together, that here in this life they cannot be separated one from the other, but their positure is somewhat different from the other Graces; for of the other, two look on us, the third hath her back to us; but in these three divine sisters, one only looketh to us, to wit, charity; the other two, faith and hope, fix their eyes from us upon God; faith is Aglaia the glory and honour of a Christian; hope is Euphrosyne, that which makes him joyful, we rejoice in hope; and charity, that is Thalia, which would make our Christian state flourish and abound with all good things, if we would admit of her company amongst us; but by reason there is so little charity, I doubt me there is as little faith and hope; for reject or admit of one, you reject and admit of all. CHAP. VIII. H HARMONIA, See CADMUS. HARPIAE, See BOREAS. HEBE. SHe was the daughter of Juno, begot without a father, only by eating of lettuce; for Juno being invited to a feast by Apollo into Jupiter's house, she presently conceived by feeding upon lettuce, and bore this Hebe, who for her beauty, was made Jupiter's cup bearer, till she disgraced herself by a fall in Jupiter's presence at a feast, where she discovered her nakedness, by which means she l●st her office, and Ganymed was chosen in her room. The INTERPRETER. 1. BY Juno is meant the air, by Apollo the Sun, by Hebe the fertility of th● earth, which is caused by the air being warmed with the Sun, and refreshed with cold and moist exhalations, which is meant by the lettuce. 2. By Hebe is meant the Spring, by Ganymed the Winter; both are Jupiter's cupbearers, both moisten the earth: Hebe is beautiful, because the Spring is pleasant; but when Hebe falls, Ganymed succeeds; so when the pleasant time of the year is gone, Winter follows. 3. I think rather, that He●e was the daughter of Jupiter and Juno; for Jupiter being the heaven, and Juno the air, by the influence of heaven upon the air, is caused both serenity and fertility in this inferior world. 4. Jupiter would have none to serve him but such as were beautiful as Hebe and Gany●hed; neither would God be served in the Tabernacle by such as had any deformity or blemish; much less can they be fit to serve him who have deformed and maimed souls: God is beauty itself, Christ was the fairest amongst the sons of men, and he will have hi● sister and spouse to be all fair; and for this cause he hath redeemed his Church, that she might be without spot or wrinkle, or any such thing. 5. Though Hebe had disgraced herself, yet Jupiter married her afterward to Hercules, by which is intimated, that youth is accompanied with strength and vigour of body. 6. Hebe was the sister of Mars, to signify, that wars do accompany youth, and fertility, or richness of soil. 7. Hebe had a temple erected to her at Corinth, which was a sanctuary for sugitives and idle persons; so idleness and wantonness abound mos● in those Countries which are blessed with a temperate air and a fruitful soil. 8. Hebe was wont to be painted in the form of a child, clothed with a rich garment of divers colours, and wearing garlands of flowers on her head: by this they represented the nature of the Spring, which is the infancy and beauty of the year, clothed with party coloured fields and meadows, and graced with delightful and fragrant flowers. 9 Adam was created beautiful both in body and soul, therefore God delighted in him, and made him his servant; but by his fall he discovered his nakedness in the fight of God and Angels, therefore was rejected and banished from God's presence, and that earthly heaven in which he was: but afterward God taking pity of him, married him to Christ the true Hercules, who only by his power subdued all the monsters of the world. 10. Though Jun● was at the feast with Apollo in Jupiter's own house, yet she conceived not till she ate lettuce; this may signify, that the influence of heaven and heat of the Sun are but universal causes, and do not work without the concurrence of the secondary: and that the matrix is unapt to conceive, if there be not a due proportion in it of heat and cold; for if it be too hot, it corrupteth the seed, so excessive heat is a main cause of sterility. 11. Jupiter would be served by young Hebe, and young Ganymed, to signify, that God will be served by us in our youth, which is the prime of our life; therefore young men are not made for themselves, and their own pleasures, but to serve God: Remember thy Creator in the days of thy youth. And, remember young man, that thou must come to judgement. Josiah in his youth served the Lord. 12. Hebe fell in her younger years, and when she was at a feast; youth and feasting are dangerous ten●ations, and occasions of falling: young people's feet are slippery, youth is more apt to fall then old age; which made David pray, Lord, remember 〈◊〉 the sins of my youth. And that feasting is the occasion of much falling, is too apparent, for it made Job go to sacrificing when his children went to feasting: and doubtless, if they had not first fallen then in sin, the house had not fallen then on them. Therefore let all, especially youth, beware of feasting and drinking; which drinking matches, and merry-meetings were fitly from the ancient Gre●ks from Hebe, called Hebetria. 13. If Jupiter did not spare his own daughter which he had of Juno, but thrust her out of her office, and drove her from his presence when she fell; then let not the children of God think that they are more privileged from punishment when they fall, than others are; ●ay judgement oftentimes begins at Gods own house, and he will correct every son whom he receiveth: he neither spared the Angels, nor Adam, that were his sons by creation; he spared not Christ his only begotten son by an in●fsible generation; much less will he spare them that are his sons only by adoption: Qui flagellat unicum sine pecca●o, ●kin relinquet adop●iv●m cum peccato, saith Augustine? 14. Hercules was not married with Hebe till he was received into heaven, and his spirit placed among the stars; so whilst our sou's are in this earthly tabernacle, they are deprived o● that true beauty, youth, vigour, and alacrity which they shall enjoy in heaven. 15. In that Juno conceived not till she had eat of the lettuce, by this perhaps they did intimate, that lettuce accidentally is the cause of fecundity: for as Dioscorides, Mattheolus, and oth●rs show, lettuce, or the seed thereof is good against the Gonorrhoea, and also against nocturnal pollution in sleep, which are hindrances to procreation. 16. In that Jupiter removes Hebe from her office and his presence, we see in what slippery places Princes favourites are, and how suddenly the affections of Princes are altered: Ste● quicunque volet lubens aulae culmine lub●ico, me dulcis sa●●●e● quies. HECATE. SHe was the daughter of Night, or of Hell, and the queen of hell; of a huge stature, and deformed face, having snakes in stead of hairs, and serpents for feet: she was accompanied with d●gs, and had three heads, to wit, of a horse, of a dog, and of a man; or of a wild hog, as some think: she is called Luna, Diana, Proserpina, Hecate, Juno, Lucina. The INTERPRETER. HEca●e is so called, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an hundred, because she hath a hundred ways of working upon sublunary bodies, or because of the hundred-fold increase of grain which Proserpina or the earth yieldeth; or from the hecatomb or 100 sacrifices that were offered to her; or from the 100 years walking about the river S●yx of those souls whose bodies are unburied: Cenium errand anno●, volitantque haec littora circum. or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is one of the titles of Apollo, whose sister Hecate was; and he is so called, from shooting his darts or rays afar off. 2. Hecate was said to be accompanied with dogs, by which are meant the Furies, and by these the tortures of an evil conscience, which most of all howl and rage in the night time, of which Hecate is queen: — Visaeque canes ululare per umbram Adventanie dea:— therefore her sacrifices were performed in the night, and she was howled or called upon in the night by her priest's, Nocturnisque Hecate●riviis ●riviis ululata per urbes: and her sacrifices were black, by all which the Poets elegantly signify the terrors that accompany the guilt of sin, chiefly in the night; for than it was that Job complains, he was affrighted with visions, and terrified with dreams: and David saith, that his sold refused comfort in the night. 3. Hecate was said to be the goddess or protectrix of witches, because witches do work most in the night, and the time of darkness is most fit for such works of darkness, and for such as are the servants of the prince of darkness. 4. Rich men were wont at night when they were going to bed, to place a table for Hecate in the high ways, which they furnished with lupins, mallows, leeks, and other mean and savourlesse cates, which the poor in a confused manner snatched all away, while the rich men were asleep: hence arose those Proverbs, Heca●ae coena, for a mean and beggarly supper; as also for a tumultuary or confused Feast: And, Anus digna Hecatae sacris, for a miserable, beggarly, or poor woman. Rich men now adays use (when they are ready to sleep their long sleep, or to die) to bequeathe some small share of their ill gotten goods to the poor; and as it fared with these rich Romans, so doth it now with our rich cormorants; the wealth which they have with much care and pains been scraping together all their life, is oftentimes dissipated and snatched away by strangers; and we see that the poor are more beholding to rich men in their death, then in their life. 5. Hecate is called Trivia, because she hath the charge of highways; because the highways are discernible by the Moonlight, which in the dark are not easily found out; and because the highways are barren or fruitless: hence Hecate is said to be a perpetual virgin. 6. Hecate was said to affright and terrify men; by which I suppose the Poets meant, that fear and terrors proceed from an evil conscience. 7. Hecate was the name of a cruel woman, who delighted in hunting, and in stead of killing or shooting beasts, murdered men: sure she had been a fit wife for that mighty hunter Nimrod. 8. The common conceit is, that Hecate is so called whilst she is in hell, Luna while she is in heaven, and Di●na on the earth: but I could never find the reason of this conceit; therefore I do suppose that the Moon hath these three names from her divers affections or aspects: for in the full she is Luna, quasi Lucens una, giving light alone, for then the Stars shine not, though some of then are seen. So she is called also Lucina and Diana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the light of the Moon is a special gift of God. Her other name Proserpina, which is a serpendo, hath relation to her increase and decrease; for her light (as it were insensibly creeping) comes and goes. But the third name Hecate was given to signify the change, in which she affords us no light at all, but then seems to be the Queen of hell, or of darkness: Hence she is called Dird ●rifor●is by Hora●e; Trivia and Tergemina by Virgil; T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greek Poets. 9 By Hecate may be meant affliction, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from afar, for all afflictions are from heaven: as Hecate was the Queen of hell, so affliction subdues hellish affections in us, It is good for me that I was afflicted, saith David. Hecate was deformed and terrible, so afflictions to flesh and blood are unpleasant and ungrateful: the dogs which accompany Hecate, are the molestations and anxietles of mind that follow afflictions: the Serpents, hair, and feet of Hecate do signify the prudence and wisdom which is got by affliction: the three heads, of ● horse, a man, and a dog, may show us, that whosoever is afflicted, must have the strength of an horse, to bear that burden; the faithfulness of a dog, who will not for sake his master, though he beat him; and the wisdom of ● man, to know that correction is needful to subdue our corruption. 10. Hecate is the true emblem of a whore, who is indeed the child of hell, and queen of the night, for shoe domineers in times of darkness: her snaky hairs and serpentine feet show her crafty and poisonable disposition: the body of Hecate was not so ugly and deformed as the soul of an harlot is; though abroad she● hath the face of a man, yet at home she is no better than a ravenous dog, a wanton jade, a wild bore; her company are barking dogs, as bad as Actaeon's, who in time will worry the young gallant, and devour his estate also: Qu● cum for is sunt, nihil videtur mundius, etc. Omnia haec scire salus est adolescenin, Terent. in Eun. HERCULES. He was the son of Jupiter and Alcmene, whom June persecuted out of malice, and exposed him to many dangers, which notwithstanding he overcame, and for his noble acts wa● deified, and placed among the stars. The chiefest of his famous acts were these: 1. He killed the two snakes that were s●●a by Juno●o ●o kill him in the cradle. 2. In one night he beg● fifty sons of Thespius his fifty daughters. 3. He slew the Lion in the wood Nemaea. 4. He killed the snake Hydra in the lake of Le●na. 5. He over●ooke and killed the golden-horned Stagg on hill Maenalus. 6. He killed Diomedes the Thracian King, and gave him to be eaten by his man-eating horses. 7. He killed the Boar in Erymanthus, a hill of Arcadia. 8. He killed the wild Bull in Crete. 9 He slew the birds called Stymphalideses. 10. He overcame Achelous. 11. He killed Bufirls the Tyrant of Egypt. 12. He slew Antaeus the Giant. 13. He killed the Dragon that kept the golden apples in the gardens of Hesperides. 14. He helped Atlas●o ●o support the heaven. 15. He divided the hills Calpe and Abila, which before were united. 16. He oppressed Cacus. 17. He overcame Geryon. 18. He killed Lacinus the great robber. 19 He tamed the Centauris. 20. He killed Burypylus the Tyrant, with his wife and children. 21. He delivered Hesion, Laomedon's daughter from the sea-monster. 22. He slew Tyrthenus the Tyrant of ●uboea. 23. He subdued the Amazons. 24. He went down to hell, and drew up with him the dog Cerberus. 25. He shot the Eagle that fed upon Prometheus his heart. 26. He killed Lycus the Tyrant of Thebes. 27. He brought back from hell Alcestos. 28. He overcame Cygnus the son of Mars. 29. He killed Thoedamas, and brought away his son Hylas with him. 30. He sacked Pylus, and killed the King Neleus with his family, except Nestor. 31. He killed Zetes and Calais, the sons of Boreas. 32. He traveled through the torrid Zone, and sands of Lybia. 33. He overcame the apish people Cercopes. 34. He purged Augits his Stable. 35. He passed on foot over the Lyblan Syries, having lost his ship. 36. He erected two Pillars in Spain and Africa. 37. He killed Eurytus the Tyrant of Oechalia, whose daughter jole he carried away and married her: at which Deianira being displeased, sent him a cloak dipped in the blood of the Centaur Nessus, thinking thereby to have reclaimed him; but it put him into such a madness, that he burned himself. The INTERPRETER. 1. BY Hercules some understand the Sun, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the air, which is then glorious, when by the Sun beams it is illuminate. His twelve labours are the twelve signs of the Zodiac, which every year he passeth thorough: he is the son of Jupiter and Alcmene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth strength or power, because God by his almighty power created the Sun; and gives power to the Sun to overcome all the oppositions of clouds, mists, vapours which (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Juno) the air cast before him, to obscure his light. Hebe the goddess of youth is married to him, because when he returns to us in the spring, he reneweth all things, and makes the world as it were youthful again. Geryon, whom Hercules overcame, is the winter which the Sun masters, and rescues the cattle which the winter would destroy. 2. Hercules was called Alcides, his mother was Alemene; both are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength; by which may be meant spiritual fortitude, which is the child of Jupiter, that is, the gift of God; and by which we are made able to overcome all difficulties: by this David overcame the Lion, and the Bear, and Goliath too. Daniel mastered the Lion; S. Paul overcame the beasts at Ephesus, the viper at Malta, and all dangers of sea and land; fire and sword; and whosoever hath this virtue, shall be truly Hercules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Juno, or riches and glory shall be the end and reward of that man, and a higher advancement than Hercules, above the starry heaven, yea above all heavens shall be his habitation. 3. by Hercules may be meant every good Christian, who must be a valiant champion to encounter against the snakes of malice and envy, the Lion of anger, the Boar of wantonness▪ and to subdue the Thespian daughters of lust, the Centaurs and wild horses of cruelty, the Hydra of drunkenness, the Cacus of theft and robbery, the Busiris of tyranny, yea, hell itself, and the devil that Great Dragon. 4. Hercules may be the type of a good king, who ought to subdue all monsters, cruelty, disorder, and oppression in his kingdom, who should support the heaven of the Church with the shoulders of authority; who should purge the Augean stable of superstition and profanation; who should relieve the oppressed, and set at liberty the captives. 5. Hercules' dishonoured all his former actions by doting upon Omphale; let good men learn from the fearful death and dotage of Hercules to have circumspection, and a watchful eye over themselves; for '●is not enough to begin well; he only shall be saved that continues to the end: it is the end that crowns the work: Exisus acta prob●●. 6. the end of Hercules his lust and dotage was a miserable death, and conslagration of his own body: let young men remember, that the end of pleasure is p●ine, and that love, (or lust either) which in the beginning is all honey, determines in gall and wormwood: Amor & melle & sell foecundissm●●●. 7. Hercules was persecuted and maligned by Juno, not withstanding all his heroik actions: soelici●atis comes est invidia; happiness is still accompanied with envy. 8. Hercules who overc●me others, could not overcome himself; he is the greatest conqueror that can conquer himself: sor●ior est qui se, quam qui for●ssima vincit mania, 9 Some understand these passages of Hercules literally; the stable of Augits was a large field over-laden with dung, which Hercules cleared by cutting the river Achelous, and causing it to overflow that field: Antaeus and Busiris where tyrant's whom Hercules overthrew: Diomedes that said his horses with man's flesh, was a tyrant, who by the strength and number of his horses overrun the country, plundering and murdering men▪ Cerberus was the name of the king of the Molossians dog, which devoured men; therefore called the dog of hell: Theseus should have been devoured by him, but that he was rescued by Hercules: The birds called Stymphalides were robbers near Stymphalis the town and lake of Arcadia: The Dragon that kept the gardens of Hesperides, was a winding river or arm of the sea, representing the windings of a serpent; this arm encompassed these gardens. Cacus spitting fire, was a tyrant in Compania, who used to fire men's houses and corn: The Contaures were the Thessalians, who first learned to ride on horse back; these Hercules subdued; as likewise he overcame the Lion, bull and stag; that is, notable thiefs and robbers: By supporting the heaven with Atlas, is meant his knowledge in the sphere, which Atlas king of Mauritania found out: The three-bodied Geryon, were three brothers in Spain, all princes and entirely loving each other, whom Hercules also overcame. 10. By Hercules the Acients did not only mean valour and strength of body, but the force of eloquence also; which they did express by that picture of Hercules clothed in a horse skin armed with a club, with a bow and arrows, having small chains proceeding from his tongue, and tied to the ears of people whom he drew after him; by which they signified how sharp and powerful eloquence is, to pierce and subdue the affections of people, and to draw them far. 11. The Romans used to worship Mercury within the City, but Hercules without; to signify, that by strength and policy they maintained their Empire; at home they used eloquence and policy; abroad, strength and industry. 12. Wrestlers and soldiers used to woship Mercury and Hercules together; to signify that in wrestling and wars strength and policy must go together. 13. It was not lawful for women to swear by Hercules, nor to enter into his temple; this was a punishment laid upon that sex, for the insolency of Queen Omphale over Hercules, in causing him so effeminatly to serve her. 14. It is recorded that Hercules never swore but once; I wish we could say so of Christians, who make no conscience in swearing by the name of god upon all occasions. 15. Children & young men were not permitted to swear by Hercules but bareheaded, and abroad in the open air; perhaps to make them the more wary and fearful in swearing, and to strike a greater reverence of an oath in them. I wish our children and young people would learn the like reverence to the true God when they take his name in their mouths. 16. They used in old times to offer the tenth part of their goods to Hercules, therefore the tithe was called Herculana, and they that offered this, were said Pollucere Herculi: But Tertullian complains (in Apoll.) that the Gentiles cozened their God, promising to him the tenth, but scarce offering the fourth part of that. Are there not too many Christians now, who profess much, but practise little; not caring how they serve God, so they may serve him at an easy rate; who would willingly go to heaven so they may save their purses? 17. The new married bride was wont to be girded with a girdle having a strong knot, called nodus Herculanus, an Herculean knot; in sign of secunditie, because Hercules in one night begot 50 sons of Thespius his daughters. But we know, that it is the Lord only who doth open and shut the womb, who maketh the barren to rejoice. 18. Whilst Hercules was alive, he was slighted, and persecuted; but being dead, he was deified, and placed among the Stars, he was solemnly called upon, he had temples and altars erected, holy days dedicated, Priests called Poli●ii and Penarii consecrated to him; he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the driver away of evil: when any thing fell out well, it was though to be so by Hercules his means; hence arose these proverbs, Amico Hercule, Dexiro Hercule. They used to carve or paint him upon their dice in the habit of a King, whose cast was counted lucky; hence arose that phrase, Hercules Basilicus, for good luck. Rich men gave the tenth of their goods, to Hercules; this they called Polluctum, and they thought thereby to prosper. They called the richest, and most sumptuous and capacious things by the name of Hercules; as, Herculea coena, Heraclia pocula; balnea Herculana, lecti Herculani, Hercules hospitatur: By this we see the foolishness of the world, in persecuting, hating, and murdering these men, whom afterward they honour, and adore. Thus it sared with the Prophets, Apostles, and Martyrs; of this Christ accuseth the Scribes and Pharisees, for building the tombs of the Prophets, and garnishing the sepulchers of the righteous, etc. Mat. 23.19. 19 Our blessed Saviour is the true Hercules, who was the true and only Son of God, and of the virgin Mary: who was persecuted but of malice, and exposed to all dangers, which he overca●●e: he subdued the roaring Lion that red Dragon, that tyrant and devourer of mankind, the Devil; he subdued the 〈◊〉 of sin, the Ant●us of earthly affections: he by his word supporteth the world; Satan is that Oac●s [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉], that sea monster, from whom by Christ we are delivered; it is he only that went down to hell; and delivered us from thence; he alone traveled through the Torrid Zone of his Father's wrath; he purged the Augean stable of Jewish superstition and heathenish profanation; he overcame the world, and all his enemies, and hath killed the Eagle of an evil conscience, which continually fed upon the heart of man: he was that only true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expeller of all evil from us; who with the club of his power, and chams of his eloquence hath subdued and drawn all men after him; who at last was burned, but not consumed by the fire of his father's wrath; who having subdued principalities and powers, was received up into glory, and exalted above all heavens; where now he sits at the right hand of God, being adored by the Angels in heaven, by men on earth, and by spirits under the earth; to whom be glory and dominion, and power for ever and ever Amen. 20. Let me complain with 〈◊〉, de falsa rel.l. 1. c. 9 of the pravity and madness of the Gentiles, who would make a god of Hercules, who scarce deserved the name of a man, if we consider his adulterous b●rth, his whoredoms, oppressions mi●thiers, gluttony and other sins; whose titles and epithits the poets give him; show us what he was, when they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a great eater, a devouter of every thing, an eater of raw flesh, a devouter of oxen. Clem. Alexandrinus, in proir●pt. complains of his whoredoms with the Thespian daughters, with the Elian women, with Chalcipoe, with sole, with Omphale, and many others. What fools were they to make him a god who killed a Lion, and could not kill his own violence, and the wild beasts of his anger and fury? who killed a few ravenous birds, but could not kill his own ravenous affections; who could subdue Ama●ons, but not his own lusts; who could purge a stable of dung, but not his own heart of wickedness? And indeed, as he was in his life, so he was honoured aster hi● death, with sacrifices full of rail and cursings, as Lactanius shows, the fals. Relig. lib. 1. c. 21. HESPERIDESES. These were the daughters of Hesperia by Atlas, called therefore Hesperides and Atlantides▪ they had a rich garden wherein grew golden apples, which were kept by a watchful Dragon▪ but Hercules killed the Dragon, and carried away the apples. The INTERPRETER. 1. SOme by these golden apples understand sheep of a yellow fleece like gold; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both an apple and a sheep, these sheep Hercules brought from Africa to Greece, after he had killed Draco the shepherd. 2. By these golden apples may be meant, a golden mine near mount Atlas in Africa, which Hercules first discovered. 3. By this garden kept by a Dragon, may be understood some rich orchard environed by a winding arm of the sea, which Hercules p●ssed over; or by cutting it, and directing the tide another way, made the passage open. 4. By the daughters of Hesperia, and the golden apples, may be meant the stars, which because they begin to appear in the evening, may be called the daughters of Hesperia, or Hesperus; and because the stars are round like apples, and of a golden colour, they were called golden apples. By the Dragon, may be meant the Zodiac, which windeth about the earth, as a serpent or Dragon; by Hercules killing the Dragon, and carrying away the apples, may be meant the Sun, who by his light taketh away the sight of the stars and Zodiac. 5. As the golden apples were kept by a vigilant Dragon; so wealth is got and preserved by care and vigilancy; and as these apples belonged to the three daughters of Hesperia, to wit, Eagle, Arethusa, and Hesperetusa; so riches should belong properly to these who are eminent for honour, and virtue; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth honour and glory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue. But as these apples were consecrated to Venus; so commonly the wealth of this world is dedicated to, and employed on our lusts and pleasures. 6. Hercules could not obtain the golden apples, till he had killed the Dragon; neither can we attain to the precious fruits of faith and holiness, until we have destroyed the Dragon of envy and malice. 7. The covetous wretches of this world, whose affections are set upon wealth, can no more rest and sleep, than the Dragon did, that kept the golden apples, but doath that all subduing Hercules comes and kills these Dragons, and carries away the wealth from the owners, and bestows them oftentimes on strangers. HIPPODAMIA, See TANTALUS. CHAP. IX. I JASON. He was the son of Aeson: his brother Pelias sent him to Colchis, to fetch from thence the golden fleece; who accompanied with 49 young gallants of Greece having overcome many dangers, arrived thither in the ship Argus, which was so called from the builder; Jason by the help of Medae●, the king of Colchis his daughter over came the ●●rie-breathed, brasen-footed bulls, and cast asleep the watchful Dragon, and so having attained the golden fleece, he returned home with it, and married Medea, whom afterward he repudiated. The INTERPRETER. 1. JAson is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth medicine or the art of curing diseases; and Medea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, counsel; to show us that where health of body is conjoined to counsel and judgement of mind; their great actions and brave exploits are achieved. 2. That a Physician who would cure a disease, must do nothing without Medea, that is, without advice or counsel. 3. By Jason's voyage to find out the golden fleece, was meant that journey of the Grecians to Colchis to find out a golden mine. By the golden fleece may be understood a book guilded, and covered with a sheep's skin, teaching the Philosopher's stone, or art of converting metals into gold. Th●t was a long and chargeable voyage; but the pains which our Chemists take to find out the Philosopher's, ●tone is more tedious, and chargeable; and which is worse, Jason found the golde● fleece; but these men have not yet found, and I believe never shall find the Philosopher's stone. 4. They that with Jason will find the golden fleece of honour and immortality, must with him undergo and overcome all difficulties, dangers and obstacles; he was content to receive correction and instruction from Chiron the Centaur; so must good men be content to submit themselves to those who scarce deserve the name of men; and to live in holes and caves of the earth, in obscurity, as Jason did in Chirons cave. Jason with his Argon●u●● were forced to carry their own ship two days together on their shoulders through ●he deserts of Lybia; so good men th●t aim at eternal honour, must b●re contagiously the pressures and heavy hurt hens that are laid upon them. Jason passed through and overcame the dangers of those troublesome rocks called Symplagides; s● must all good men pass through and overcome the dangerous rocks of pride, lust, anger, covetousness, etc. Jason overcame the sirie mouthed bull; so m●st all good men overcome the sirie and slanderous tongues of wicked men: and so they must subdue their own fiery lusts and impotent affections. Jason mastered the Dragon, and killed the armed men that sprung up of ●is teeth; so must we subdue malice and envy; and overcome with watching fasting and prayer that old red Dragon the Devil, ●nd destroy all his works in us. 5. We may see how ancient the greedy desire of gold hath been among men, by ●●is voyage of Jas●n & his Argonauts for the golden sleece, which was performed ●●no mundi, 2716. and before the building of Rome, 920 years: in honour of which expedition, Cha●les Duke of Burgundy instituted the Order of the Golden Eleece. This disease in ●he latter age, is come to the hoight; for now such is ●●ri sa●ra same's, that men adventure daily beyond Hercules' Pillars, even to the remotest Indieses for gold: and as if they had not adventured far enough, they are content to dig down as f●r as h●ll for it; and to use Plinie● phrase, In sede Manium opes quaerimus. This made the America●s bel●eve that gold was the Christians god. 6. The ship in which Jason s●iled was taken out of the speaking grov● Dodona; for the ship sp●ke and gave good counsel to Jason, and his Argonauts, that they should avoid the danger they were in ●or the murder of Absyrius, and repair to Circe, and expiate that murder: such a ship is the church in which we are sailing towards heaven; she is a speaking ship, counselling us to avoid danger, to repair to him who is only able to expiate our sins. 7. Jason was the type of ● good Prince; for he is commended by the Greek poets for his feature, and stature, and strength of body, for his judgement, valour, and wisdom, for his prudence, and providence, for his piety to Juno and Minerva, for his eloquence and vigilancy; all which vertue● are requisite in a Prince; who ought to be Jason, that is whole, or sound in body and mind; he should be married to Medea, that is, judgement and counsel; he should be careful with Jason, to avoid the enchanting longs of the Sirens; that is, parasites and slatterers; he ought to be like both to Mars and Apollo; that is, be both a good soldier and a wise man, full of Majesty as the golden Su● is full of glory, as Orpheus describes Jason. IO, or ISIS. She was the daughter of the river In●chus, whom Jupiter loved: and that Juno might not suspect i●, he ●u●ned ●o to a cow, which Juno begged of Jupiter, and delivered her to be kept by the hundred e●ed Argus, whom Mercury by Jupiter● command killed; and Juno in revenge, sent a Gad-bee to sting her● which made Io run mad up an● down the world, till she came to Egypt where she recovered her own shape again, and was there called Isis, and married to Osiris; after her death, she was deisyed by the Egyptians, who used to sacrifice a goose to her. THE INTERPRETER. 1. IO was married to one whose name was Bull; or she was carried from Argos to Egypt in the ship called the Bull; hence arose the fiction of Io become a cow. 2. Because the cow in respect of her benefit to mankind, was by the Egyptians worshipped for their god; and Io after her death was worshipped by the Egyptians; hence arose the fable of Io's being turned to a cow. 3. Io or Isis did not only first bring unto Egypt husbandry or the way of sowing and reaping of corn, but also arts, and laws: therefore she w●s fi●st worshipped in Egypt, then at Rome, who erected a temple to her, in Campus Martius; and amongst the Germans, also before Christianity was planted among them: and because she was carried to Egypt in a ship, they made her a goddess over the winds & seas, and reserved her hairs at Memphis as a sacred relic, and dedicated a holy day yearly to the honour of the ship that carried her; Against this idolatry of Isis and of others, S. Austin disputes learnedly in his books of the City of God, lib. 8. c. 27. l. 18. c. 37. etc. 3. Laclantius de falsa religione, l. 1. c. 11. Eusebius in his books of the preparation of the Gospel; and others. 4. By Isis m●y be meant the Genius or nature of the soil of Egypt, as her picture showeth, which moveth a timbrel with her right hand, showing thereby the coming of Nilus; and holdeth a bucket in the left hand, signifying a repletion of all the channels; for Isis in the Egyptian tongue signifieth earth, as Vives sheweth in his not●s upon Augustine's City of God; l. 18. c. 3. out of Servius upon Virgil. 5. Tertullian in his Apolegetic against the Gentiles, shows how unsettled the Romans were in the gentiles religion; for they admitted the worship of Osiris and Isis, the● overthrew their altars, under Piso and Gabinius, and cast them out of the Capitol; and then admitted the● again into their city: this is the condition of men without Christ; still wav●ring, and unsettled in religion. 6. Near to the image of Isis and Osiris, which is the same with Serapis, stood the image of Harpocrate● the god of silence whom they held to be their son; intimating, that the secret● of their religion must not be divulged, but that the priest should be ●lent. Doutle●le this showed the vileness of that religion, which was afraid to come unto the light. 7. Some take Isis for Juno, and Osiris for Jupiter, called also Ammon: others by Isis think. Cer●s is meant, and so understand the earth; which Jupiter or the heaven loveth by its continual embracements and influence: the turning of Isis into a cow, is to show us the benefit we receive by the earth, in that she both supports us, and feeds us: in that they say she was the daughter of Inachus the river, they showed by this that they were of Thales his mind, in making water the original of all things: By many eyed Argus that kept her, they meant the starry heaven that incompasseth her; the half of whose eyes are asleep, the other half awaked, because whilst the stars are seen in one hemisphere they are not seen in the other. By Isis' assuming her own shape again in Egypt, is meant (as I suppose) that the earth reassumes its ancient shape & beauty upon the receding of Nilus, whose overflowing took away the shape of the earth; and turned Isis to a cow, that is, made Egypt fertile both in pasture, cattle and grain. 8. I think by isis is meant the Moon, is which is called the daughter of the river, because the Moon is mistr●sse of the Night, which is the moistest time; and of waters also, and all moist bodies; Jupiter is in love with h●r, because the heaven embraceth the orb of the Moon, and the Sun once ● month is conjoined to her; and Argus, that is, the starry heaven doth ke●p her, in that she being in the lowest sphere is encompassed by the greater and higher; which Argus is killed by Mercury, because the Sun takes away the fight of the st●rrs. The turning of Isis to a cow by reason of Juno, shows that the Moon is horned shortly after the conjunction; and so she appears to us, it Juno, that's the air, be clear. But she re-assumed her form again when she came to Egypt, because the Egyptians made her a goddess, and worshipped her in the form of a woman: her travelling through the world shows her wand'ring motion without the eclipctic, sometimes to the North, sometimes towards the South. 9 Mercury killing of Argus may be understood thus; that the most vigilant and prudent men are oftentimes mastered by an eloquent and cunning tongue. 10. Io was turned into a cow by Jupiter, and delivered to Juno; so many men by gods permission, degenerate into beastly affections, and are made ll●ves to Juno, that is, to there wealth; and are made subject to many-eyed Argus, that is, to watching and continual cares; until Mer●ury, that is, the preaching of God's word kill these cares, and bestial affections; then the stinging Bee of their guilty conscience drives them to repentance, and so they receive their old shape again, and become more wise and holy then before; and by repentance and holiness are made, though not gods, yet the sons of God. 11. To Isis was dedicated the garland of corn cares, which garland was in chiefest esteem among the Romans; her priests were clothed in white linen, and had their beards and heads shaved, as Tertullian shows: in lib. de Spectac. They were also initiated by water and blood; and used to worship her in the form of a dog's head; which by Virgil, Acn. 8. is called Latrator Anubis. All these may signify the qualities and effects of the Moon; for in the night time when she shines, the harvest people work hardest in hot countries, when they cannot work by day; therefore the garlands of corn cars were dedicated to her: the white linen represented the Moons white colour; the shave of the hairs away, showed the smoothnesseof the Moon, for she looks not so rugged with beams as the Sun; the initiation by water and blood, may represent her white and red colours which she hath for she is red in the horizon, white in the meridian: or it may show the pour sh●e hath over waters, and the blood of living creatures: the dog and goose were thought fittest creatures to be dedicated to her, because these are most watchful in the night, the time of the Moon's dominion. 12. Isis, so called by the Egyptians, and Io by the Greeks, was clothed in white, as Apulaeus showeth, lib. 11. sometimes in red, and sometimes in a black garments by which they intimated, that the Moon looked white in clear weather; but red against wind; — Vento semper ●uber aurea Phoebe: her black garment was to represent her dusky colour after the change, and in her eclipse. 13. The Egyptians placed the image of Sphynx in the porch of Isis' temple, partly to show, that the mysteries of religion were not to be divulged among the vulgar but enigmatically; and partly to show, that the causes o● the variations and many motions of the Moon are nor known to us, no more than the riddles of Spbynx, were to the vulgar people. JANUS. He was the f●●st King of Italy: he received Sa●●rne when he fled f●om his son Jupiter, and learned of him the a●t of husbandry, and coining of money; w●i●h had on the one side the picture of the ship in which Saturn was ●●ought to ●tali●; and on the ot●er a head with two faces. To show his gratitude to Saturn, he bestowed the one half of his kingdom upo● him. The INTERPRETER. JAnus is thought to be the same with Noah, for he is so called from the hebrew Jain wine, because he taught ●en to plant vineyards; and is said to have two faces, because he saw two worlds, one before, an other aft●r the stood: he was also a Lawgiver, and lived in the golden age of the world▪ and the first that taught navigation, as the ship on his coin showeth. 2. Macrobius by Janus understands the Sun; therefore the Gentiles made him the keeper of the four doors of heaven, to wit, the Eastern and Spring, out of which he seems to come; and the Western and Winter, into which he seems to go when he moves from us: They gave him two faces, because the Sun seeth as will backward as forward: and they put in one of his hands a Sceptre, in the other a Key, to show both his dominion over the world, and that by his light he openeth it in the morning, and shuts it up again in the evening. 3. Janus is said to be the first that taught men religion, to build temples, to offer sacrifice and prayers; therefore perhaps they made him the god of gates and doors, to show that religion is the door of heaven, and prayer the key to let us in: and as they made hi● the god of doors, so they make him to be the same that Por●unus, the god of sea port● and harbours; to teach us, as I suppose, that prayer is the safest harbour to an afflicted conscience, and the best porter or doorkeeper of our houses; so that without this Janitor w● should neither go out, nor in: Hierom tells us, Egredient de ●ospitio a'met oratio: regredientibus de platea occurra● oratio: So that this one porter is better than all the door-keeping gods amongst the Romans; to wit, Janus the god o● gates, Forulus of doors, Limentius of thresholds, and Ca●● or Cardinea, the Nymph or goddess of hinges. 4. Jan●● married with Carne the goddess of bowels, this may ver● fitly (as I think) teach us, that prayer or devotion must b● joined with the works of mercy; for if prayer be the key doubtless mercy is the lock, and without th●se two we● can h●ve no access into heaven. What is prayer without bowels of mercy, but like a key without a lock, or li●● Janus without Carne? 5. Janus his two faces may sign● f● the two chief seasons of the year, to wit, the Sprin● and the Winter; therefore one of the faces looked youn● and cheerful, the other old and sad: or they signify the two kinds of life which he lived; the one ●ude, the other civil: or the knowledge and providence of Princes; for not only must they be skilful in the Histories of times past, but also th●y must have a forecast and eye unto the things that may or shall come to pass: they must have for their companions An●●voria and Postvorta, as the old gods had. 6. Sometimes Janus had but two faces, sometimes four; by this th●y signified, that the world which was represented by Janus, had four parts; but two chief, to wi●, the East and West; or that the year had four seasons, whereof the Summer and Winter were the two principal. But S. Austin laughs at them who gave him so many faces, and but one power; fa●iem duplam, sed potestatem dimidiam, De Civil. Dei lib. 7. cap. 7. ●or they made him only the god of initiation, but they made another god for termination, which was called Terminus: but we are taught that the true God, who by his power gave the world its beginning, will by the same power dissolve and finish it; so that he alone is to the world both Janus and Terminus, the Alpha and Omega of all things. 7. Many men are like Janus, with two faces, one towards heaven, another towards earth: with a youthful and smiling countenance they look upon the world, but with a sour face upon heavenly things. Such men are not fit for heaven, for they cannot serve two masters, neither must they look back if they put their hand to the plow. If their heart be fixed on Janus, which was that place in Rome where the money-changers dwelled, that is, if they love the world, they cannot lov● heaven. 8. In time of peace the temple of Janus was shut, in time of war it stood open, Numa appointed it should be so, because once the gate was opened by strength of water that suddenly issued thence when the Romans were at war with their enemies: so in time of their wars they still opened Janus, as expecting his aid. But in our wars it is quite otherwise; for our temples are either shut up, or pulled down, religion banished, the priests silenced. 9 By the image of Janus there was placed a serpent biting his tail, by which they intimated how the year returns still into itself, beginning where it ends: but I would have all men learn from hence, not only the wisdom of the serpent in general, but the posture of this serpent in particular, to wit, to hold their tail in their mouth; that is, to be still talking and thinking of their end. IRIS, See JUNO. JUNO. She was the daughter of Saturn and Ops, the wife and sister of Jupiter, the mother of Hebe, Vulc●n, and Mars, the goddess of richeses, and of marriage also, called therefore Pronuba; and of childbearing, therefore called Lucina: as from the wealth of which she was held to be goddess, she was named Juno, a juvando, for riches are great helps. The INTERPRETER. 1. WHen Juno is called Jupiter's sister, is meant the air, which doth much resemble the heaven, called Jupiter by the Poets: but when she is c●lled Jupiter's wife, is meant the earth, which like a fruitful wom●n conceiveth and bringeth forth the creatures by the heaven's influence; which the prince of Poets intimates, when he saith, that in the Spring Jupiter comes down into the bosom of his beloved wife, Conjugis in laetae germinum descendit. 2. Juno was painted of old in the form of a matron in a long robe, having a lance in one hand, and a platter in the other; perhaps to show us, that wealth is every thing; it is both meat, drink, clothes, armour, it is that which doth command all things: therefore Juno is still termed a Queen, and she carrieth a sceptre in her hand in some pictures, and is carried in a rich chariot of gold and silver drawn by lions; to show, that riches adds beauty, and strength, and courage to men, and who is able to resist it? 3. The peacock was dedicated to Juno, and so was the raven and goose; doubtless to shadow out unto us the nature of rich men, for pride, rapacity and watchfulness are incident to them; the peacock is not so proud, nor the vulture so ravenous, nor the goose so watchful as rich men; but while with the peacock they look big at the sight of their fine feathers, let them cast their ●yes upon their black feet, and remember their end, which will be blackness and darkness: and while they feed upon the hearts of poor men, as that raven in Caucasus did upon the heart of Prometheus, let them know, that death shortly will feed upon their flesh, and the worm of conscience upon their souls. And though they be as watchful to preserve their wealth as the geese of the Capitol were; yet there be they that watch as narrowly over them, and for their death are still watching and wishing; and what better are rich men without grace and literature, than the geese of the Capitol, which were carefully looked to and fed by the command of the Censors, and at last killed and carried at their solemn feasts with great solemnity in silver platters? so rich men are fed and pampered, then die, and in solemn pomp carried to their graves, where their carcases tot with their names, corum vitam mor●emque jux●a aestimo. 4. Some by Juno understand the Moon, therefore they called her Lucina; and painted her with beams about her face, sitting upon lions, holding a sceptre in one hand, and a spindle in the other; by which I think may be meant both her light and operations: for the Sceptre signifieth dominion, and she bears rule over the humid bodies; hence she is called Fluona: the spindle which properly belongs to one of the Parcaes or Fates, may show us, that the Moon hath a great influence upon our lives: and her sitting upon lions may signify, that her moist influence doth temper and moderate the fiery and choleric heat of our bodies. And because the moisture of the Moon is a great help to facilitate childbearing, therefore she was called Juno Lucina, as the goddess that did help to bring forth children to the light, and for this cause she was called upon by women in their labour: Juno Lucina fer opem. 5. I think Juno may be the emblem of an honest, careful, and frugal matron; for she is commonly painted sitting, to show, that a woman must not be given to gadding she hath a sceptre and a pair of shears in her hands, for she must both rule her family by her authority and discretion, and she must cloth and feed them, which is intimated by the platter in her hand, and shears with which she shears her sheep: she is clothed with a goat's skin, to signify her frugality, which is a rare thing to find in the women of this age, whose excess in apparel are badges of their pride and luxury: she is crowned and girded with vine branches, to show her fruitfulness; to which David alludes, when he saith, Thy wife shall be like the fruitful vine upon the walls of thine house: she treads upon a lioness, as all honest and laborious matrons should do; to wit, subdue lust and wantonness: she is armed with a lance and a target; for a matron should have a sharp tongue to reprove, and the targed of modesty to keep off all lascivious assaults and tentations. 6. By Juno may be meant the air, which that picture showeth, wherein she holds thunder in the one hand, and a drum or cymbal in the other: she wears a particoloured garment, and is attended by Iris the rainbow, by Castor and Pollux also, which are two fair meteors presaging serenity: the fourteen Nymphs which Virgil gives her, are so many exhalations begot in the air: her holding of a pomegranite in one hand, and a cuckoo upon her sceptre in the other, shows the serenity of the air in which the cuckoo, that sings only in the spring, takes delight; and the fruits do prosper in a temperate air: That the rainbow is engendered in the air by the reflex of the sunbeams upon a waterish cloud, is manifest; the diversity of whose colours is caused by the light shining upon the unequal parts of the cloud, some being thicker, some thinner, which the Poet shows in that verse, Mille trahit varios diverso Sole colores. Aen. 4. Although the rainbow may represent riches, whereof Juno is goddess, for indeed wealth makes a fine show like the rainbow, but quickly vanisheth; — Divitiarum Et formae gloria fluxa & fragilis:— Aen. 1. and whereas the learned Poet makes Juno petitioning Aeolus to send out the winds against Aenaeas; he shows, that the wind is something else than the bare moving of the air, and that it is an exhalation raised out of the earth and waters, without which the air could not be so violently moved. 7. Juno was the goddess of marriage, therefore called Pronuba, and jugalis from jugum, or the yoke that was put over the new married couple. There was at Rome an altar dedicated to Juno juga, in the street called Jugarius, because at this altar they were joined, and here their feet were fettered; whence the Poet calls marriage Vinela jugalia: but because they thought her power not sufficient, they joined an help to her, whom they called Hymen, and the god of marriage; in one hand he bore a torch, in the other a red vail called flammeum, with which the bride was covered to hide her blushing: these two might signify the two properties that ought to be in women; to wit, fervent love represented by the torch, and modesty shadowed out in the vail: and it is observable, that when the parties who were to be married offered sacrifice to Juno, they flung away the gall behind the altar, to show that in marriage there ought to be no gall or bitterness. 8. I find that Juno had her education from the hours, and was nourished by the Ocean and Thetis, or as some say, the sea-Nymphs; to show, that Navigation, and Time or opportunity beget riches; or that the airy exhalations are begot of, and nourished by moisture. 9 As Juno signifieth the air, Vnlcan was her son; because the fire is begot of air oftentimes: But as Juno signifieth wealth, Mars was her son; for wealth begets quarrels, pride, and wars: But as Juno was the goddess of marriage, Hebe was her daughter; because in our you●● and vigour we are fittest for marriage. 10. Juno's temple was open roofed, and by Numa's law no who●e must enter into it; to show, that marriage must not be performed in dark corners, but publicly; and that marriage ought to be honourable among all men, and the bed undefiled. 11. Juno shed her milk rather than she would be nurse to Hercules, of which milk the Poets ●eign lilies received their whiteness; and the milky way in heaven, called Galaxia, had its original thence; which, as Aristotle (1. Meteor. c. 8.) tells us, is a bright whiteness proceeding from the beams of the lesse● stars reslected on a clear cloud; others hold it to be no Meteor: but however Juno in this may paint out unto us wanton mothers, who will rather lose and spill the milk which nature hath given them, then nurse their own children; which the wildest beasts will not do. 12. Juno was said to have the government of kingdoms, because wealth commands and rules all things; that is able to make a maid the wise and sister of Jupiter: therefore not without cause was she so much adored and called upon by maids that were to marry, under the names of Imerduca, Domiduca, Vnxia, Ci●xia; for it is wealth that can bring in, and bring home, anoint, and gird the maid with a wedding girdle; and without that she may sit long enough without house, ointment, or husband: but if she be rich, she shall not want a Jupiter to woe her, who will rather abuse himself, to take on him the shape of a cuckoo, then miss her. ' She is Populonia, the goddess of the common people; and Curetis, the soldier's goddess, for wealth is that they fight for: this is the rich man's Soticena, or S●spitatrix, or Opipena, that is, his saviour and helper: but as Juno was a weak help to others, who could not help herself when Hercules wounded her; so riches will prove such helps in the end, when the dying wretch shall say to his bags, Miserable Comforters are ye all. JUPITER He was the son of Saturn and Ops, and was born in Creta at the same birth with Juno, and was brought up on mount Ida by the Curetes privately, ●or fear his father should find him, who was devouring his own children: but afterward be driven his father out of his kingdom, and divided the world with his two brothers, Neptune and Pluto; be took heaven for himself, the sea fell to Neptune, hell to Pluto; be used to change himself into many shapes; and took ●nno his own sister to wife. The INTERPRETER. 1. JUpiter is so called, quasi juvant pater; because he is a helping father, and Diespiter the father of the day, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from life; for it is he that gives life to all things: by this name they understood that divine power by which all things are moved and preserved, as may be seen in the Epithets given to him by Virgil, and the other poets, as also by the descriptions of him in Orpheus and others; and by the ancient pictures which they made of him, for they placed him in a throne, to show his immutability; they crowned him, to show his authority; they clothed him with garments representing light and Rhymes of fire, and all besparkled with Stars, to show his heavenly nature and divine glory; they put a pair of globes in one hand, the one of amber, the other of gold, to signify that both the globes of heaven and earth are in his power: in the other hand there is a viol or citron, intimating that he is the cause of that admirable harmony that is in the world: his throne is covered with a garment of peacocks tails, to signify his providence and omniscience: he hath the look of an ancient man, because he is the ancient of days: his sandals or shoes are green, and he treads upon Neptune's Trident, to show that sea and land are subject to him. They paint him sometimes with the thunder in his hand, to show that he is the punisher of impiety: sometime they paint him with a sceptre in one hand, and a circle in the other; signifying that he is that great King who rules the world; for which cause they place the eagle by him, who is the king of birds: they give him sometimes the image of victory in his hand; because conquests and victories are from him; sometimes they make all his upper parts naked, his lower parts clothed, to show that he discovers himself to the Angels and blessed souls, which he doth not to us mortals, who see nothing of him but his lower parts; and these clothed, because here we see him only in his effects and works, and some of his attribu●●● but obscurely, and in a dark speech as the Apostle faith: 〈◊〉 Celtae or ancient Galls worshipped Jupiter under the shape of an oak, and so the Romans used to crown Jupiter's image with oaken leaves; to show that he who gave being to all things, doth also feed them; for acorns were the first food of the old world. And for the same cause was he worshipped by the Egyptians and Assyrians under the shape of a ram, to show us, that it is he who feeds and clothes us; and therefore the horn of his nurse Amaethaes' was filled by him with all kind of food, called therefore cornu copiae, because from him we have our food, for he openeth his hands and filleth all things with his blessings. And to signify th●t he both rules and sees all things, they represented him in their hieroglyphics by a sceptre with an eye on the top of it, called Jovis oculus, Jupiter's eye. 2. By Jupiter may be meant kings and judges: for as Jupiter is called king by the poets, so kings were called ●oves. They painted him sometime without ears, sometime with four years; to show that kings must have no ears for flatterers, informers, and slanderers, but must have many ears for complaints and advise: they must never want ears to hear the grievances of their subjects, nor the wholesome advice of their councillors: they gave him also three eyes; whereof one in his forehead, to show that princes must see more, and higher, and further off then private men; their knowledge must be more eminent and sublime. Justice is always painted by Jupiter; to signify that king's actions must be always just. Jupiter subdued Aegaeon and the rest of the Giants, to show that kings must not suffer tyranny and oppression to go away unpunished. Jupiter taught people who before fed upon men's flesh, to eat acorns, therefore the oak was dedicated to him; so princes should endeavour to civillize their people, and to provide by good laws fit and wholesome food for them. Jupiter is said to have begot divers daughters which were called prayers, intimating, that Princes must have a fatherly care of their people's entreaties and petitions, and not slight them. Jupiter drove away the swarms of ●●ies that infested Hercules (therefore called Musidarlus) whilst he was sacrificing; so Princes must drive out of their kingdom all busy bodies and disturbers of religion. Jupiter married Me●is, which signifieth counsel, and after he swallowed her he conceived Pallas in his brain; so Princes must unite themselves to good counsellors, and by swallowing their good advice, their heads shall be filled with wisdom, and they shall produce wise actions. Jupiter was the father of the Muses, so should Kings be the nursing fathers of learned men. 3. Jupiter may be the type of a Tyrants for his banishing of his father, and usurping his kingdom, and cutting off his testicles, his marrying with his own sister, his devouring of his own wife Me●is, his ravishing of Ganymed, his many whoredoms and adulteries, his transforming himself into so many ships of beasts and birds, as into the cuckoo, the swan, the bull, the ram, etc. What, I say, do all these mean, but lively represent unto us the cruel manners and wicked qualities of Tyrants? therefore when he began to reign, the golden age ceased, the lamb durst play no longer with the wolf, men could not live securely and happily as they did before: in his reign began rebellions, when the giants conspired against him; for what could he else expect, but that his subject, should rebel against him, who rebelled against his own father? His advancing of the Swan his whore, and placing her amongst the stars, the honour he gave to the Goat his nurse, in making her a constellation, and in wearing her skin upon his target, called therefore Aegis, doth show us how Tyrants advance licentiousness and wantonness, and rapacity also, as they intimated by the ●●gle that still waited on him, and drew his chariot: As Kings may be called Joves, so Tyrants should be called Veiores; who are sicly represented by that picture of Jupiter in the form of a boy, with horns on his head, arrows in both his hands, and a goat by him, showing to us the childish, hurtful, and wanton disposition of tyrants. 4. Jupiter is taken sometime for the air in Poets; sometime for the element of fire, and Juno for the air, therefore they made her Jupiter's wife, and they used to paint him with a rail flaming about his head: and sometime by Jupiter they meant the heaven, as by Saturn they understood time; so then when they write that Saturn devoured his children, except Jupiter, Juno, Neptune, and Pluto, their meaning was, this Time destroys all compounded bodies; but the heaven with the element of fire, the air, the sea, and the earth are not subject to Time's laws and tyranny: And because there is no commixtion but between the neighbouring elements, therefore it is, that Jupiter took Juno to wife, but could not be permitted by the rest of the gods to marry with The●is the sea. 5. Austin (Lib. 3. de Civ. cap. 10.) shows the Gentiles vanities, who held the world was eternal, and yet acknowledged that Jupiter and Juno, that is, heaven and earth to be the children of time; for if they had their beginning of time, than they must acknowledge the creation of the world, and of time also. 6. He laughs likewise at their madness, who called Jupiter the chiefestof all the gods, by the name of Pecunia money, the basest of all things; which no wise man will cover, as he showeth out of Sallust, (Lib. 7. the Civil. cap. 12.) and may we not laugh at them who not only call, but have also made money their great god and Jupiter, which now hath their commanding power of all things: This is that idolatry the Apostle speaks of,; this is that Jupiter that can make passage to Donae through a tower of brass; who more violently than a thunder bolt can break through the strongest armies; Perrumpert amat castra potentius ictu Fulmineo.— Horat, This is the covetous man's Jupiter S●a●or, and Tereulus, and Liberator, and Elicius, and Invictus, and Omnip●tens too, and Hospitalis, and what not? for he hath said un●o the wedge, Thou art my hope; and to the gold, Thou art my confidence: But in the house of death the covetous wretch will find no more comfort in this Jupiter of gold, than the Romans did in their Jupiter of stone, when they swore by him, Jovem lapidem jura●●. 7. Jupiter is said to be born in Crete or Candle, because the people of that Island were more religious than others; and to show that God is chiefly to be found there where religion is most cherished. 8. Saturn could not devou● his son Jupiter, but devoured a stone in stead of him, to show us, that Time which destroyeth all things, even the hardest stones, yet cannot consume or destroy that eternal Mind or Deity which they called Jupiter. 9 The Curetes and Coribantes saved Jupiter from his father's fury, by the sounding of brass and clashing of arms, that the child's crying might not be heard; even so kingdoms are preserved from outward violence or foreign forces, by arms and military discipline. 10. Jupiter had divers titles given to him, as Xenius the god of hospitality, Philus the god of love, Heterius the god of fellowship, Homognius the god of kindred, Phras●ius the god of tribes, and Enhorcius the god of oaths, etc. to show what care men should have of hospitality, love, fellowship, kindred, tribes, and oaths. 11. At Rome Jupiter was worshipped upon the Capitol, and had a temple there, thence he was called Jupiter Capitolinus: he was named also Jupiter Latialis, and was worshipped by shedding of human blood, as Tersullian and Lactan●ius shows; and he was styled Jupiter Pistor, or the baker, because he taught the Romans is their sleep, when the Galls besieged the capitol, to fling out their bread to them, by which the Galls forsook the siege, supposing the Romans to be stored with bread. May not this fitly be applied to the Pope, who is now Jupiter of the Roman Capitol, and the Latin Jupiter whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 666. whose worship consists not in wine, but in blood, in the Eucharist: not to speak how his power and religion have been still maintained by blood of martyrs? and may not he be called Jupiter the baker, who hath cast the bread out of the Sacrament, by which means he hath lost not only many of the Galls, but also of the Dutch, English, Scots, Swedes, Danes, & c.? CHAP. XI. L LAR, or PENATES. THese were the two sons of Mercury and Lara, which he begot of her, when he conveyed her to hell, after her tongue was cut out by Jupiter's command, for bewraying to Juno his intent he had to desloure Juturna. The INTERPRETER. 1. THese Lares were the Gentiles household gods; and this word is sometime used for house or household goods; so Salus: nobis Larem familiarem nullum. The place where these Lares were worshipped or kept, was called Lararium; they were called also penares from penu or peni●u●, from whence comes penetrale, for they were kept in the most retired and inward places of the house: and sometimes Penates and Lares were of whole cities and kingdoms. 2. The Lares were painted like young boys wearing a dog's skin about their shoulders, and having a dog always by them, to signify that they were the faithful keepers of houses and goods, as dogs are; and that they are terrible to strangers, but familiar with domestics. 3. They were painted also with their heads covered, which was a sign of liberty, and preservation; so we read that Castor and Pollux the deliverers and preservers of Greece were painted covered: so Sueton●us writes that the Roman people covered their heads with caps when Claudiu● Nero was dead, in sign of their re-obtained liberty. By their covered Lar then they signified, that men in their own houses ought to be free and protected from wrong and violence. 4. Arnobius tells us, that Lar were the gods of highways and travellers, Lib. 3. cont. Gent. and that they were the same that the Curetes were, which with the noise of their brazen instruments preserved Jupiter from devouring by Saturn. I find also that they were the same with Larva, and Lenures, and Genii; save only that the Genius waited on the living, but the Lares upon the dead: yet the name Genius is given to these also by Virgil, speaking of the serpent that came out of Archises his grave; Incerius Geni●●●e loci, etc.— Aenaead. 5. By this it seems, the Gentiles thought it unfit that those gods who were assigned to preserve men in their houses, should forsake them when they went abroad; for the dog which was consecrated to them, doth not only preserve the Master's house, but also waits upon him when he goes abroad; — Gressumque ca●es comi●a●●● herilem● and so they thought it unfit, that the gods which waited on men in their life time, should forsake them in death, and not wait upon their souls: and by that fiction of the Cu●●●es preserving Jupiter, they did show, that as soon as Lucina brings us out to the light, the Genii or Lares, as so many Angels, wait upon us to preserve us from hurt. But what madness was this, to multiply so many gods, whereas that same God who gave us life and being, gives us also his protection and custody both in life and death. 5. They used to offer to their Lares and Genii wine and the smoke of frankincense; and they thought it abomination to offer any living creature to them, or to worship them with the loss of any beasts life, by whom they had the preservation of their own life: I wish they would truly consider this, who think they cannot worship the true God of peace, except by war; whereas he turned the sacrifices of blood unto the Sacrament of wine, to show that he delighted not in the blood of beasts, much less in the blood or death of men: nor doth he think that he is worshipped by shedding of their blood, for whom he shed his own blood. 6. The chief place where they worshipped their Lar was in the chimney; by which they signified, that they were the gods of fire, as well as of their houses: and therefore Lar●● taken for the fire or chimney sometime; and Servi●● Tullius gave out, that his mother conceived him of Lar, whom she saw in the fire as she was one night warming of herself in the chimney; in token of which conception, a flame was seen afterward issue out of Servius his head: It seems that too many Princes are conceived of fire, and they are too much addicted to the worship of their fiery gods, as appears by their too great delight they take in the fire of strife, war●s, and contention. 7. I find that Lar, Larva, Lemures and Mares signified the souls of men after death, seeming to appear to men sometimes: if they were good souls, they were called Lar, and did no hurt; if they were wicked souls, they were called Larva and Leo●res, and affrighted men: these are called by Apul●●; No●tium acc●●s●cula, Busl●r●n 〈◊〉, sepulchrolum urriculameusa; therefore Romulus instituted the feasts called Lemuria, or Remulia, to pacify the soul of Remus his brother, whom he killed: But I find Manes a general word for good and evil souls. Upon these Gentile fictions the Church of Rome hath grounded the feigned apparitions of souls after death, to confirm superstition, and their doctrine of Purgatory. 8. In that the Lar were begot of a dumb goddess, and the god of speech as they were going to hell; I suppose, they might by this signify, that the departed souls, though they cannot speak with corporeal organs, as we do; yet they have a spiritual speech, whereby they communicate the conceptions of their mind to each other, as Thomas sheweth, Prima primae, quest. 107. art. 1. for there is no hindrance why one soul or Angel should not understand another, but only the will: for in us our bodies hinder the apprehension of one another's conceptions; but in spirits the will only; so that as soon as the Spirit is willing to impart his conceptions to another, he is said to speak, and the other to hear. 9 Among the Romans there were Lares publici and familiares, public and household gods; also Lar hostitii, gods to drive away their enemies; Lares marini, gods of the sea; Lar viales, gods of high ways; Lares querquerulani, gods of the oaks or woods; neither was there any place in the world which had not these petty gods, besides their great gods: But what pretty gods were these, whom a man must rescue out of the flames of Troy, or else they had been burned? Therefore not without cause doth S. Austin (De Civit. lib. 1. c. 3. laugh at the Romans; who made these conquered gods their protectors, who thought that by their help they subdued the world, that could not help themselves when they were subdued by the Grecians; as he proves out of Virgil, whom he call● the greatest, most excellent, and best of all Poets. What better are the new Romanists in multiplying to themselves tutelar saints, forsaking the fountain of living waters, and digging to themselves cisterns that will hold 〈◊〉 water? LATONA: See APOLLO and DIANA LETHE. THis was a river in hell, of which whosoever drank, he forg●● all forepast actions and sufferings. The INTERPRETER. 1. THe Platonists, which held the souls existence long before their bodies, affirmed that the souls before their entrance into their bodies, drunk of this river, that they might not think of or remember the happiness they had lost, which had been a continual torture to their life: this opinion Virgil followeth, Ae●ad. 6. But I think that by this fiction may be meant, that the Saints who depart from hence, forget all forepast miseries: for what happiness or rest can there be in the glorified souls, if they should remember the miseries, disgraces and wrongs which they have suffered, or the sins which they have committed here? Surely, even in this life, if it were not for sleep and oblivion, our condition should be most miserable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How sweet is oblivion of evils, saith Orestes in Euripides? 2. The river Lethe is in Africa, running by the City Berenice, which is swallowed up by a great gulf, and runs under the ground many miles, then breaks out not far from Berenice, which gave occasion to the country people to think that this river sprung out of hell. 3. They that went to the cave of Trophonius to consult with the oracle, used to drink of two rivers; the one was Lethe, at the entering in, that they might forget their forepast affairs; the other was the river Mnemosine, or memory, which they were to drink at their coming out, that they might remember what there they had seen and heard: I wish that they who run so eagerly to Church to the Sermon, would drink of Lethe when they go in, and lay aside thinking upon worldly businesses: and that they would drink Mnemos●ne at their coming out, and remember carefully what they have heard: but 'tis farotherwise with them; for they drink Mnemos●ne when they go in, and have their minds altogether busied with worldly affairs; but when they come home, they remember no more, then if they had drunk of Lethe, with those which Securos latices & longa oblivia posans. 4. There were said to be four rivers in hell, to wit, Lethe, Acheron, Plegeion, Cocytus. This world may be called hell, being compared with heaven which we lost by sin: in this hell or sinful condition in which we live, there are first the river Lethe, or forgetfulness of our duty to God, for which cause we are urged with so many mementoes in Scripture. Secondly, Acheron, or the loss of that spiritual joy of conscience, and comfort of the holy Ghost, of which sinful men are depr●ved. Thirdly, Phlege●on, the fire of lusts and anger with which we are inflamed. Fourthly, Cocy●●, sorrow or groaning; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lament: and this ariseth from Styx, which signifieth sadness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LUNA, LUCINA. She was the daughter of Hyperion and Thia, the wife of the Air, of whom she begot the Dew; and she was the sister of Phoebus, or the Sun. The INTERPRETER. 1. LUna is called the daughter of Hyperion, either because he was the first Astronomer that found out her divers motions, or because her motion is far above this aerial world in which we breathe. She is the daughter of Thia, because her original is immediately from God: she is the wife of the air, because by her influence and the Air● frigidity Dew is engendered in the night: she is the sister of Phoebus, because amongst all the stars she is likest in light and beauty to the Sun, and in magnitude also, according to our appearance. Some call her the daughter of the Sun, because perhaps she hath her light from him. 2. The Poets give her a partie-colouredgarment, to show her various aspects; and do sacrifice black bull to her, to show how black and horned she appears after the change. But to declare her brightness in the full, they gave her a coach drawn with white horses: and whereas they ascribed four horses to the Sun, but only two to the Moon; by this they intimated, that the Sun's motion is far swifter than the Moons, in respect the or●● in which he moves is far more capacious than that of the Moons. 3. They held her to be both male and female, because of her active quality of heat, and the passive quality of moisture: therefore men did sacrifice to her in women's apparel, and women in the habit of men. Her masculine power is seen in moving the inferior bodies: her feminine in receiving light. 4. Luna is the same with Lucina, because by her light and influence she helpeth childbirth: she is painted with a torch in one hand, and arrows in the other, to show the servant and sharp pains of women in childbirth; and that she is the light and torch of the night: she is painted sometimes with wings, to show the swiftness of her motion; and sometimes all covered with a vail, I think, to intimate her eclipses and obscurity in the conjunction. The Egyptians in their hieroglyphics represented the Moon by a white skinned man having an hawks head, to signify, that the Moon's whiteness or light proceeded not from herself, but from the Sun, of which the hawk was the emblem, and dedicated to the Sun, either because of her high flying, or quick sight. 5. The Romans used to wear halfmoons upon their shoo●, either to show their original from the Arcadians, who did brag that they were more ancient than the Moon; or else to signify the inconstancy of wealth, honours, and all humane glory, which waxeth and waineth with the Moon. And perhaps from the Romans the Turks have borrowed the same custom of wearing halfmoons in their colours. 6. The Moon in her eclipse looketh red, and the foolish Gentiles thought that it was for shame she looked thus, as blushing at the madness of the witches, who thought by charms to bring her down from heaven, according to that, Carmina vel coelo p●ssunt dedusere Lunam: and therefore they used to beat brazen instruments, which the Poet calls ara auxiliaria Lunae, as it these sounds did dull the Magician's charms, and able their force upon the Moon. Indeed, if the Moon could blush, she would be much ashamed at such madness, as also at many other impieties committed in the nighttime: but the true cause of her redness is the mixture of her own light with the shadow of the earth; or rather, as Scaliger saith, (Exer. 62.) because she is in the point of the pyramid not far from the first beams of the Sun; and situated in the second beams, which are the species of the first beams, as the first are the species of the light. CHAP. XI. M MARS. He was the god of war, and son of Jupiter and Juno, or of Juno alone as some say, who conceived him by touching of a flower in the garden of Olenius. Vulcan finding him a-bed with Venus his wife, wrapped them both in a net, so that they could not stir, till Neptune by entreaty got Vulcan to lose them; his sister was Bellona. The INTERPRETER. 1. Mar was called the god of war, he was the first that found out military discipline; he was borne of Juno, because wealth begets strife and wars; Thero or fiernesse was his nurse; for fierce and savage dispositions are most given to quarrelling: therefore he was said to be bred in the cold Northern countries, for the Northern people by reason of abundance of blood, and excessive drinking, are most given to strike and contention. He was worshppied in Lemnos, where men were sacrificed to him, to show the cruelty of soldiers, and of that place in particular: his companions were fear, and anger, and clamour; for these do inseparably accompany war. Therefore terror and fear were the two horses that drew his chariot, and Bellona his sister with a bloody whip did still wait upon him: for this cause the wolf, of all creatures most savage, and the ravenous vulture, and the watchful dog, and the chattering pie, and the cock also, which is a warlike and quarrelsome bird, were all dedicated to him. The Scythians dedicated only to Mars temples, altars, and statues, and to no other gods, because they delighted in wars, and by rapine, spoils, and oppression of their neighbours, they maintained their own estate; hence Mars was said to be born in Thracia, to show what a warlike nation that was: and because the horse is a warlike creature, therefore he was sacrificed to Mars; and his chariot was drawn by horses in ancient pictures, he himself sitting on high in his complete and terrible arms, both offensive and defensive: Fame having her body and wings full of eyes, ears, and tongues, sounds the trumpet before him, to show that wars oftentimes follow upon evil reports. And because the Romans would intimate how much they detested civil wars in their City, they would not suffer the picture of Mars to be painted on their gates and private doors, but in stead of him the picture of Minerva; and for Mars his picture, they thrust out of the City, to be painted upon the doors of country men's houses abroad: for by maintaining wars abroad, they kept peace at home. 2. By Mars the Gentiles understood the Sun, as appears by that picture of Mars adorned with the Sun beams, and anciently worshipped in Spain: or rather the heat and vigour of the Sun, which heateth the blood, and occasioneth strife and war, as may be seen in choleric and hot constitutions: and because such hot temperaments are prone to Venery, hence the Poets saigned, that Mars lay with Venus; and withal to show, how much soldiers are given to Venereal lusts: At non ad Venerein nocturnaque praeliae tardi. 3. Not without cause do the Fathers laugh at the Gentiles, who made Mars their god, that was both a murderer, as also unjust, impious, mad, and perfidious, as Homer describes him; who was detained a prisoner by Vulcan for his adultery, and was wounded by Diomedes. This is that god from whom the Romans bragged they had their original, whom they made the patron of their City, and dedicated the first month of the year to him, assigned to him certain priests whom they called Salii, and many divine honours: I wish that Christians, who profess themselves the disciples of the Prince of peace, did not too much worship this impious god of war: we erect not temples and altars to him abroad, but we do this in our hearts; we do not sacrifice to him horses alone, but men also, even those for whom Christ died: so that neither Lemnos nor Thracia did more adore him, than Christians do. But however the Gentiles worshipped him, yet Homer tells us, that Jupiter hated him: I am confident that the true God, whose name is Jehovah Shalom, the Lord our peace, hates and detests wars among brethren of the same faith; for he breaks their bows, knaps their spears in sunder, and burns their chariots in the fire. I wish with S. Austin, that it were as certain there were no war, as it is certain that Mars is no god: utinam quam manifestum est quod non sit deus, tam non sit bellum: Lib. 7. de Civit. cap. 14. But so long as pride, ambition, covetousness, and malice reign among us, so long Mars must be worshipped by us. 4. Mars is described by the Poets as a great enemy to Minerva the goddess of wisdom and arts; we see by experience how true this is; for wisdom, arts, learning, justice, and true piety are trampled upon in time of war. 5. Mars, who by Homer is described the swiftest of all the gods, was caught in a net by limping Vulcan, the slowest of them all; Tardus velocem assequteur: let men run never so swiftly in ways of wickedness, yet slow-paced vengeance at last will overtake them: Raro antecederuem s●elestum deseruit pede poena ●laudo. 6. Though Mars thought to have committed adultery with Venus in secret, yet he was seen by all the gods; there is no wickedness done so secretly, which is not made obvious to the all-piercing eye of the Almighty. There is nothing so secret that shall not be revealed, saith Christ. 7. Mars was absolved from the murder which he committed in the Areopage, a place where the Athenian Magistrates used to judge; to let us see that the smallest homicides are punished in time of peace, whereas the greatest and most horrible murders go free in time of war: As Seneca complained of theft, so may I of murder; Parva furia puniuniur, magna in triumphis aguniur: small murders are punished, great ones are honoured with triumphs. 8. Mars was conceived of Juno by touching a flower: what is more specious to the eye, and yet what more frivolous than a flower? By this we may see, that rich and potent men have specious pretences for their wars; but when they are sifted, they prove no less frivolous than a fading flower. 9 Vulcan bound Mars and Venus together, but Neptune got them to be loosed; I think they meant by this, that lust is caused by the heat of youth; but given off in old age, which is cold and moist, represented by Neptune. MEDEA, See, JASON. MEDUSA, See GORGON. MEMNON, See AURORA. MERCURIUS. He was the son of, Jupiter and Maia, the messenger of the gods, the god of Merchants, of Theft, of Wrestling, of Eloquence; he found out the harp, and killed Argus, and delivered Mars out of prison and bound Prometheus to hill Caucasus; his head and feet are winged, and he begot of his sister Venus Hermaphroditus. The INTERPRETER. 1. He is called Mercurius, quasi Medius currens; for speech, whereof he is said to be god, is that which runs between man and man, and by which we converse one with another; and Merchants by this trade with each other, therefore he is called the god of Merchants; and by the Greeks Hermes, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, th●t is, Interpretation; for speech is the interpreter of the mind. And to show the forc● of eloquence, they painted him drawing of people after him by the ears with a small chain reaching out of his mouth; therefore they called him the messenger and ambassador of the gods; for eloquence is required in Prince's ambassadors. Or this fiction may show, that they who are born when Mercury bears rule in their Horoscope, are ingenuous, and eloquent, and nimble also both in their wits and fingers; for he was a notable thief's, who stole from Admeius his oxen, from Apollo his arrows, from Vulcan his tongs, from Venus her girdle, from Neptune his trident, and would have stole Jupiter's thunder too, if he had dared. 2. He was the finder out of the harp or lute, he taught the Egyptians all arts and sciences, he taught men to leave their rudeness, and become civil and religious: therefore they make him still to be waiting upon the gods, especially upon Jupiter; I think, to let us see, that learned and wise men should be entertained in Prince's Courts, and such as are eloquent and ingenuous. 3. They write, that he sucked the breasts of Juno; to show us, as I suppose, that Juno, that is, rich and potent Princes ought to be the nursing fathers, and nursing mothers of learned and eloquent men. 4. They used to paint Mercury's picture on their doors, that he being the god of thiefs, might keep off other thiefs from their houses: a goodly religion, that punisheth men for thieving, and yet adore him for their god, who was the author and patron of thiefs and thieving. 5. They called him the son of Jupiter, to show, that eloquence, sciences, and ingenuous arts are the gifts of God. 6. They made him winged both in his head and feet, to show the swiftness and various motions of the planet Mercury, and the nimbleness of their wits, tongues, and fingers who are born under that star; as also the nimble force and power of eloquence in moving men's affections. 7. He killed (by Jupiter's command) many-eyed Argus; to show, as I conceive, that Princes by the tongues of eloquent Orators are able to tame and subdue the many-eyed multitude, which are sooner brought in subjection by tongues, then by swords; therefore the tongue was consecrated and offered in sacrifices to Mercury: At pietate gravem & meritis si forte virum quem Conspexere silent, arrectisque auribus adstant; Isle regit dictis animos, & pectora mulcet. For this cause they gave power to Mercury to appease storms and tempests: for as Neptune seeleth the tempestuous seas; so doth Mercury or eloquence pacify a stormy and tempestuous State. 8. I find that sometimes Mercury and Minerva were painted together, to show how needful the tongue and hand are to beget wisdom, the one by speaking, the other by writing; and that all Commonwealths stand in need of eloquent men, and ski●full artificers; for by liberal sciences, and handicrafts the State is supported: And is it not fitting that they who are verbal professorus, and Mercuries in their tongues, should be also Minerva's in their hands, and doers of good works? 9 Mercury was painted with a rod in his hand wrapped about with two serpents embracing each other; by which is signified, that eloquence must be joined with wisdom, whereof the serpent is the emblem; and where wisdom and eloquence are conjoined, there the State is well governed, which is signified by the rod or sceptre, the symbol of Government. By this rod also is showed, that the most brutish and serpentine dispositions are made tame, and brought to agreement by eloquence, as two serpents are upon Mercury's rod; which is called Ceduetus, a radendo; for all anger and hostility falls to the ground, when that rod doth mediate, that is, when eloquence doth interpose; therefore Princes Ambassadors that are employed to mediate a peace, are called Gaducealores'. 10. I find, that Mercury is painted in some pictures not only with winged head and feet, but also with a purse in his hand; to show, that he is the god of gain, which is not got but by diligence, expedition, and wit: hence he is painted with a goat and a cock by him, to show that as vigilancy, whereof the cock is the emblem, is required in a Merchant, and in him that will be rich; so likewise must he venture, and overcome all difficulties, as the goat that chambers up the highest rocks. Or is it be true that the goat breathes not with his nose, but with his ears; then by this may be meant, that from the mouths of Orators the minds of the rude multitude are fed, and live by the ears; and to show that vigilancy and fagacitie are required in those that will be rich, eloquent, and learned: Mercury was worshipped in Egypt under the shape of Arubin, with a dog's head. 11. Mercury may signify the Sun, for his wings may represent the Sun's velocity; his kill of Argus may show, that the Sun's appearance puts out the light of the Stars to us, which seem to be as so many eyes of heaven. The Sun seems to look upon us with a threefold aspect, pale, red, and blue; the first presages rain, the second winds, the third serenity; therefore it was perhaps, that they painted Mercury with three heads upon a square stone, to signify the four parts of the world, or the four seasons of the year. And to show that the Sun never grows old, or decays in strength, they painted Mercury always young, beardless, and cheerful: and perhaps that picture of Mercury like a youth carrying of a ram, may signify that the Sun seems to grow young, and makes the world look youthful, when he enters into the sign of the Ram in the Zodiac. 12. Because he was held the god of speech, therefore they made him also the god of bargains and sales; hence he was called HE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the god of the M●rkets (Mercurius, a mercando, and his image was wont to be erected in the Market-places; for without speech there cannot be buying and selling: and we see how nimble-tongued shopkeepers are when they are selling their wares, as if they were sons of Mercury. 13. He is always painted with his head covered, to show, that nimble, cunning, and crafty heads seldom discover their intents; but still h●ve a cloak (as we say) or some pretence for their actions; so that Argus himself is deceived by them, and they that are most vigilant and quick sighted are sometimes overreached. 14. Nimble-tongued Mercury stood upon a square stone: I wish that our fair-spoken and nimble-tongued professors would prove constant in their ways, and square in th●ir actions. 15. Jupiter's messenger was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, interpreting, or speaking: so Juno's messenger was called Iris, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak; by which they would show how necessary it is for Prince's Ambassadors to have eloquence, and to be good Orators. 16. I have read, that Mercury stole from Mars his sword; but we have Mercuries that put the sword into Mars his hand. Sure these are not the sons of Jupiter Coelestis, but of Jupiter Stygius: neither are they Cactuceatores, but Fae●iales; they are not like that Mercury who with his rod made peace; and united serpents, and found out music and harmony; but like him that found out the art of wrestling and thieving, the authors of confusion, and the true successors of that Mercury who was worshipped by the ancient Galls, who delighted in the shedding of men's blood: these Mercuries are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leaders of souls to hell, and not the bringers of them from thence. 17. Mercury is painted sometimes with his soporiserous rod in the one hand, and a short sword in the other; the Devil casts us asleep in security, and then destroys our souls. 18. Mercury with his rod drives the souls into hell, and from hell: — Hac animas ille evocat orco Pallenies, alias sub ●istia tartara 〈◊〉; ‛ Dat somnos, adimisque, etc.— such is the power of God's word, it cast us down to hell in denouncing Gods judgements, and raiseth us again in the promises of the Gospel. 19 By Mercury may be understood the desire of knowledge, which bound Prometheus the Astronomer to Caucasus, that the eagle might feed upon his heart; by this they did signify the care and solicitude which the Astronomer took, in remaining upon that hill in the night time to observe the motions of the st●rres. 20. He begot Hermaphroditus of Venus, and he himself had both sexes, to show us the nature of that st●rre; for Mercury's power is partly masculine, in stirring up heat, and partly feminine, in causing moisture; therefore he was painted with a lance in one hand, and a distasse in the other: and he is described by the Poet to be red or yellow haired, to signify his vicinity to the Sun; and to be very beautiful, to show his nearness to Venus. 21. Our blessed Saviour is the true Mercury, the Son of God, the Word of the Father, the Messenger or Angel of the Covenant, the Sun of righteousness, the God of order and harmony, the Prince of p●ace, who by his cross, as the true Caduceus, hath reconciled all things in heaven and earth, who hath killed the many-eyed Argus, our vigilant enemy the Devil; whose eloquence was such, as never man spoke as he did; who hath tamed and subdued the two serpents, that is, the perverse and venomous dispositions of Jews and Gentiles by his cross, and by the same hath delivered our souls out of hell. MINERVA, or PALLAS. SHe was the daughter of Jupiter, begot of his brain without the help of a woman, and was held to be the goddess of wisdom, learning, and arts: she found out the use of oil, therefore was chosen by Athens to be patroness of their Chic, which she called by her own name Athene; she invented the use of wool, of spinning and weaving; and because Arachne in this are durst contend with her, she was by Minerva turned into a spider. The INTERPRETER. 1. MInerva was called Jupiter's daughter, to show that wisdom and learning are Gods special gifts; she was begot of his brain, because the brain is the seat of wisdom and learning; without the help of women, because wisdom comes not by generation, but by infusion, study, and experience; and women for the most part are hinderers, not furtherers of wisdom and learning: therefore she is said to be a perpetual virgin, because men that live a single life have fewest avocations from the studies of wisdom and knowledge: she came out of Jupiter's head Armed, to teach us, that a wise man is always armed against all assaults and violence of fortune. 2. She is called Tri●●nta, and the daughter of Neptune, because she was bred by Triton; or rather, by these poetical terms of the sea, they meant the dangers that wise and learned men are subject to; or else, that men gather wisdom and knowledge out of dangers and troubles; or by this name they may signify the three faculties of the soul, memory, will, and understanding; or rather, the rational, irascible, and concupiscible powers of the soul: But I think rather, it is to show, that a wise or prudent man can guide himself ethically, his family oeconomically, and the Commonwealth politicly. 3. Minerva's Target called Aegle, as Jupiter's was, is clear and smooth like glass, and hath Gorgon's head s●t in it, with snakes about it; both to signify that wisdom is terrible to evil men, and that they fear and tanned in awe of Wise men, as also that Wisdom and sincerity are joined together, which is expressed by the clearness of her Target; for wisdom is conspicuous to all: therefore they dedicated the O●le which seeth in the dark to her, because wisdom is able to discern obscure things, and to find out abstruse secrets. 4. They paint her with a Helmet and a Crest, and a Cock upon the top of her Helmet; to show that wisdom is both the defence and ornament of a man, and that wise men are also vigilant with the Cock; but the Crow being a chattering bird, is hated by her, because much prattling agreeth not with wisdom, a wise man is seldom talkative: and because a wise man knows how to command his speech, Minerva is sometimes painted with a Crow in her hand; and as she hath a Cock on her head, so she hath the Dragon at her feet, both which signify the piercing sight and vigilancy of wise men. 5. They make her supporting on her arm a round Target, and a long Spear in her hand; to show that wisdom rules and supports the world, and that the force of it is such, as that it is able to pierce the hardest and most difficult things that are; and can reach them, though never so far off. 6. They made h●r the Precedent of War, to 〈◊〉 us that wisdom and learning are required in a Commander or Captain; they placed fear and terror by her, for these are unseparable companions of wars and gave her long clo●k called Poplum, to signify the settled and sedentarle life of Students, and that wisdom is still joined with proving. 7. By Minerva's help Pr●onosheus stole fire out of Heaven, by which he brought many Arts to perfection, because wisdom is the Inventor of 〈◊〉, and fire by its light and Heat is the instruments whereby artificial things are pro●●eed. 8. Of old in 〈◊〉 and Colleges, they used to paint Mercury and Minerva close together, which picture they called Hermathena, from Hermes and Athene; to signify that Wisdom and Eloquence must not be separated, but that Scholars should strive as well to h●ve wise heads, as eloquent tongues. 9 They gave her a golden Helmet, sometimes with a Sphinx upon the top of it, to show that Wisdom is glorious and shining, and withal that wise men use not to babble out secrets; for it is Wisdom in some things to play the Sphynx, and not to divulge all we know to all men promiscuously. Christ himself spoke sometimes by Parables. to She is called Pallas from the Giant Pallas, whom she killed, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake or brandish, for so she hath been seen shaking of her spear, Therefore Virgil calls it hastain trementem; her Image was called Palladium, which was sent from Heaven, and kept to carefully at Rome in Vesta's Temple, that none had leave to see or touch it, but the Virgins that kept it: by shaking the Spear I think may be meant, that Wise Princes in time of peace, whereof Minerva had the charge, should exercise their arms, and not suffer their youth to live idly, and forget military discipline, lest their enemies take advantages by their security; as for the Palladium, that I a knowledge to be our Religion, which came down from Heaven to us, which ought carefully to be kept in the Temple of Vesta, where the sacred fire burned perpetually: The sacred fire of zeal and devotion, is the means to preserve our Religion, especially if we be Virgins, that is, pure and holy: and we must not suffer profane and ignorant men to meddle with the sacred Function of the Ministry: When the Trojans lost their Palladium, they quickly after lost their City; so if we lose our Religion, we must also look to lose that City whose Builder and Maker is God. 11. She is called Minerva from monendo and minan●io; for wise Governors should partly by admonitions, partly by threatenings rule their people, and subdue vice; and indeed, should be still shaking the Spear, to keep disordered men in awe, whom they should affright with the Gorgens head of the Law, by which their authority should be reverenced, as Minerva was ●●ared for her Spear and terrible Buckler. 12. The Olive was dedicated to Pallas, and with the leaves thereof she was crowned; and at Athens a golden Lamp was dedicated, in which oil did burn continually; both because she found out the use and way of making oil; as also to show us that Wisdom is the light and lamp of the mind, and that neither it nor learning can be attained to without lucubration, study, and spending of much oil and light. 13. At certain Feasts of Minerva in March, the Maids were wont to be served by their Mistresses, as in the Saturnals the Man-servants by their Masters: The serving Maids claimed this as their due from Minerva, because it was by them that the works of her invention were performed, as spinning, sowing, and weaveing; by this servants were comforted, and encouraged in their service, and Masters and Mistresses were admonished not to insult over their servants: If this equity was observed among the Gentiles, much more should it be among Christians: For in Christ we know there is no difference between bond and free, master and servant. 14. Minerva was worshipped upon the same Altar, sometime with Vulcan, sometime with Neptune; to show that Arts and Handicrafts cannot be exercised without Fire and Water; and whereas Vulcan would have married Minerva, but could never g●t her good will, for she was a perpetual Virgin, therefore she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show that Wisdom and Learning never die; by this ●e may see that the hottest and most furious S●iters that are, cannot overcome Chastity where i● is soyned with wisdom; for this cause Minerva is armed, to show how Virgins had need to stand upon their guard, for they shall not want Vulcan's to assault them. 15. Juno, Venus, Minerva, strove once who should be accounted most beautiful: Paris was Judge, to whom Juno promised a wealthy, Venus a beautiful, but Minerva a wise Wife: Paris preferred Venus, by which we see the folly of many young men, who in their matches prefer fading beauty ●o wealth or wisdom. 16. As Athen● preferred Minerva to Neptune, and her Olive to his Harp; so should all Christian States and City's 〈◊〉 Peace to War, Tranquillity to Troubles and Civil Tempests, (whereof Neptune or the stormy Sea is an Emblem) and Spinning, Sowing, Weaving, Building, and other peaceable Arts which she found out, to fight, quarrelling, and destroying. 17. As there were certain Images dedicated to Minerva and Mercury, called Herm●henae, so there were some erected to Mercury and Hercules together, called Hermerachae: to show that these three, to wit, Mercury, Hercules▪ and Minerva, that is, Eloquence, Strength, and Wisdom are the three main Deities of States and Cities, and must be most of all sought after and honoured by Princes. 18. Minerva had power over storms, which the Poet showeth in the first and second of his Aeneads. He calls the storm which she sent against the Grecians, Minervae sidus; She had power also over Jupiter's thunder, Ipsa Jo●is rapidum jaculata e nubibus igne●: By which I think he understood the Sun under Minerva's name; for be by his heat of all the Planets hath the greatest power in causing storms and thunder. 19 As Minerva the Goddess of Wisdom was worshipped on the sime Altar with Vulcan the God of Fire; so let us not separate zeal from wisdom; but let us cherish the fire of zeal in our hearts, as well as wisdom in our heads; but some have zeal without knowledge, and some knowledge without zeal; this is to part Vulcan and Minerva. 20. Homer gives to Minerva a fiery Char●ot, Iliad. 8. and describe● her carrying of a golden Lamp, and holding out a beautiful light. Od●ss. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Yet he makes her invisible when she went up into Di●medes his Chariot, than she put on the dark Helmet of 〈◊〉, so that Mars could not see her; by this is not only intimated that Minerva is the Sun, who is the light of the World, and to whom the Poets give a f●ery Chariot; and that he is obscured by Orcus his helmet, is meant the want of his light to us when he goeth under our Hemisphere; but by this Fiction also is understood, that wisdom is the light of the mind, and a wise man is the chief light and life of a State; and that it is not the least part of wisdom in time of Wars and Tumults, for Minerva to put on Or●us his Helmet, that is, for wise men to live obscurely, and to conceal themselves: bene vixit qui bene latuit. 21. Minerva is described by Homer and others, to have the chiefest place in Heaven next to Jupiter, and to Be clothed sometimes with Jupiter's own garments, and ornaments: to signify that there is none of God's gifts more excellent than wisdom, and that there is nothing wherein m●n resembles God more than in wisdom. 22. Whosoever looked upon Minerva's Helmet, was turned into a stone; to show that wisdom makes men solid, constant, unmoveable, unfrighted in times of trouble. 23. Christ our Sacrifice is the true Minerva, begot of the substance of the Father, the wisdom of God, the light of the world, and the splendour of his Father's glory, the Author of all Arts and Learneing, the Prince of Peace, the Precedent of War; whose greatness, purity, wisdom, and goodness▪ are more terrible to wicked men, than the Target of Minerva was. He it is that supports the round World by his power, and hath pierced the hard rocks of men's hearts with the sharp spear of his Word; it is he that hath made servants equal with their masters; and he is the great Patron and Protector of his Church, which is the City that he hath called by his own Name, as Minerva hath called Athens by hers; and that he had power over storms, his enemies acknowledged, Who is this whom the Winds and Seas obey? The fire of his zeal made him undertake the form of a servant: and though he died for our sins, and concealed himself with Or●us helmet, and went down into hell, yet now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immortal, death hath no more power over him; he is set down at his Father's right hand, and is clothed with his Father's rich robe of Majesty, and eternal glory. MINOS, see AEACUS. MUSAE. THe Muses were the daughters of Jupiter and Mnemosyne; born in Pieria, they dwelled in Helicon a hill of Boeotia, and in Parnassus, a hill in Phocis not far from Aonia; hence they were called Aonides. They were at first three, than seven, at last nine: Apollo was their guide, and the three Graces their attendants. The INTERPRETER. 1. Osyris' the Egyptian God (thought to be the same with Apollo) delighted much in Music, but chiefly in the Songs and Playing of nine Virgins which for this c●use he entertained: therefore they were called by the Greeks, Muses. 2. There were at first but three Muses, to show three sorts of Music; to wit, singing, blowing, Playing; the first in the throat, the second in wind instruments, the third upon strings: or to show the threefold chief learning in the world, to wit, Philosophy, Rhetoric, and Mathematic; Philosophy is threefold, to wit, Rational, Moral, Natural: there be three parts in Rhetoric, the Demonstrative, the Deliberative, and the Judicial: there be also three parts of Mathematics, to wit, Arithmetic, Geometry, Music. Afterward the number of Muses were increased to seven, either because of seven holes in the wind Instruments, or o● seven strings on the other instruments; or of the seven liberal Sciences, or of the seven Planets. Lastly they came to be nine in number, from the nine Spheres which they held made a Musical harmony; and because of the ten stringed Lute, they joined Apollo to the nine Muses, and so made ten in all: and it may be that from this number of nine Muses, the Papists have found out the nine Orders of Angels. 3. The Muses were called the daughters of Jupiter and Mnemosyne, to show that learning cannot be had without the Intellect and Memory, which are most eminent in learned men; or rather that God is the Author of Learning, and Memory the Mother or Nurse thereof: therefore the Poet ascribes to the Muses, Memory and Utterance; by the one they are preserved, by the other they are heard, Et meministis enim Dirae, & memorare po●estis. Hence they are called Musae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inquire, this belongs to Invention, and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate into sacred Mysteries: and by this is meant Judgement: so that the Muses or Learning consisteth in Invention and Judgement; and because Learning is cherished and maintained by Honours and good Report, therefore Eupheme was said to be their Nurse. 4. The Muses were winged, to show the nimbleness of good wits, and the quickness of Poetry and Music in moving the affections. For Homer giveth wings to words; and the Sirens lost their wings while they contended with the Muses; so an evil Poet is like a Bird without wings, he can rise no higher than the earth, his conceptions are gross and heavy, no ways sublime and aerial, having lost the two wings of invention and judgement, by which that incomparable Swan of Poets did ●lye in his Divine work of the Aeneads: who hath as far excelled Homer, as the Muses did the daughters of Pierius, who turned them to Magpyes, weareing Crowns of Pa●ty coloured Feathers, which they took out of the Pies wings: so Homer's confused inventions, are fi●ted, refined, polished by Virgil, and m●de a Crown better becoming his head then the Magpyes wings. 5. The Muses did bear Palms in their hands, to show they are the Conquerors of men● affections and passions; and they did all dance in a ring, therefore the greeks called them Muses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ because of the consent, agreement, and harmony that is amongst the liberal Sciences; Apollo leads the dance, for by him was meant that light of the mind whereby wise men are initiated in the studies of Learning; the Grace● also were joined with them, as Horac● shows, Junctae Nymphs Gratiae decentes. For the Muses are called Nymphs sometimes, as appears by that of Virgil: Nymphae noster amor Lyb●●hrides. And it is sit that the Graces should wait upon the Muses; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth joy, and this is the inseparable companion of learned minds: for the Scholar is more comforted in his own private and solitary life, with a compepetency, than the richest men that are with their outward pomp and variety: and what greater joy ca● there be, then in those Companions who both take us off from unlawful and wicked delights, which sh●ll end in sorrow, and fill our minds with knowledge of heavenly things, and sweet contentment: therefore the Muses were held perpetual Virgins, and they still preserved their chastity against all the assaults of Venus. For men that delight in Learning, scorn fleshly lusts, which prevail most in ignorant and idle men: and because Poets and learned men love a retired life, therefore the Muses were said to dwell in des●rt woods and hills; For this cause the Temples were built remote fro● Cities: and they were described sitting on the tops of Parn●ssus, to show that learning hath its residence in the head, which is the top and capital of man's body; and because the Palm is still green, and the Fruit very sweet and comfortable, therefore the Muses were crowned with Palms, to show the sweetness, comfort, and perpetuity of Learning: For the s●me cause the Poets were crowned with Bays, and Ivy, to signify the perpetual verdure and beauty of Learning. 6. The Muses had divers Names from divers occasions: they are called Nymphae, the Goddesses of Water, to show the delights, benefit, and clearness of Poetry. Also 〈◊〉 and Heliconides, also Pierides, Aonides, from the hills Parnassus, Heliron, Pieria, and the Country Aonia where they dwelled; they are called also Pegasides, and Aganippides, from the Well Hippociene, which Pegasus m●de with his hose, the Water of which Well made a kind of Musical sound, which also other waters make in their running, for which cause also I think the Muses were called Nymphs, and because they drunk Water rather than Wine: notwithstanding Horace speaks against Water-drinkers, that they cannot be good Poets: He loved Wine and Wenching to well to believe his commendation of either: a far better Poet than he, who was called the Virgin Poet, both for his temperature and abstinence, was no Wine-bibber; I find that Wine in some dull and Palegmatique bodies, may a little help● the invention, yet doubtless it is an enemy to judgement, which is most of all required in a Poet▪ They were called also Libethride●, from that Well in Magnesia dedicated to the Muses; and Thespi●de● from a Town called Thespia in Bo●tia; and Ilissides from Ilissus a River of Allic●▪ and Pimpleides from a Fountain in Macedonia; and Cas●alides from the Well Cas●ali●; Olympiad●s from hill Olympus; Corycides from the cave Corycium; Mnemosynides from their mother Mnemosyne; Ardalides from the place Ardalus; Pateides from a well in Macedonia; Ligiae from a kind of song called Ligium; Maeonides from the country M●onia. 7. The particular names of the Muses are Clio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, for great is the glory of learning, though ignorance be its enemy: Euterpe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; delightful, for there is no delight comparable to th●t of learned men: Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow green, for learning will still flourish, and never wither: Melpomene, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making melody; for the life of a Scholar is still cheerful and melodious: Terpsi●hore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight in singing or dancing, for the songs, dancing, and mirth of learned men are within themselves: Erat● from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love, for the more a man knows learning, the more he● loves it; only ignorant fools hate it: Polymnia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no men's minds are so full of melody and spiritual comfort as the minds of learned men: Urania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven, for learning came from thence; and the minds of learned men are there, and not upon earthly things: Calliope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good voice, there is no outward voice so charming and melodious as the inward voice of knowledge in the mind, by which a man discovereth with himself, and is never less alone than when he is alone. 8. They write, that divers men being taken with the melody of the Muses, forgot to eat and drink, and so were turned into grasshoppers, who yet continually sing in the fields without meat and drink: by this, I think, they meant, th●t many men by too much study macerate and extenuate their bodies, looking rather like grasshoppers than men; who notwithstanding with their spare diet live longer and healthier than fat Epicures, feeding as it were upon, and delighting themselves with the songs of the Muses. 9 Seeing the Muses are Jupiter's daughters, and came from heaven, and are perpetual Virgins, by which is intimated their divine original, purity, and modesty: 'tis an injury to the sacred study of Poetry to call scurrilous and wanton versifiers by the name of Poets, whereas Poetry is ● divine gift, the end whereof is to praise and honour God the father of it; who therefore hath given wings to the Muses, that they might soar on high in heavenly raptures; and that they might flee away from the company of such chattering Magpies. 10. As all gods and goddesses had their birds dedicated to them, so had the Muses; these are the bee●, which do much resemble Scholars in their providence, industry, labours, order and harmony, temperance also and observance to their kings; they are content with little, yet afford much benefit to the owner; so do Scholars to the State: neither is there any bird to which learned men and Students are more beholding, then to the bees, which both afford them food and physic in their honey, and light in their lucubrations in their wa●. CHAP. XII. N NEMESIS. SHe was the daughter of Jupiter and Necessity; o● 〈◊〉 others say, of Night and the Ocean▪ the goddess oftevenge, punishing the wicked, and revenging the good: she was ●●lled Adrastia from king Adrastu●, who first built her a temple; and Rhamnusia from a place in Attica, where she had a stately image. The INTERPRETER. 1. NEmesis is Jupiter's and Necessity's daughter, to show that God in his justice punisheth the wicked▪ which necessarily he must do, or else he were not just▪ nor could he guide the world, if he should suffer the wicked still to flourish and prevail, and good men to be still oppressed: therefore Nemesis is painted with a bridle and a ruler, by which is represented God's justice in curbing and holding in of wicked men, and in ruling of the world. 2. She is the daughter of Night and the Ocean, to show that God oftentimes punisheth men's sins with darkness, as he did the Egyptians, and the world at Christ's crucifixion; and with spiritual darkness too, or ignorance of mind, as he did the Gentiles, and the Jews too, who s●te in spiritual darkness, and saw not the Sun of righteousness: so likewise he revengeth sin with inundations of the sea, as he did the first world, and many countries since. Or else this may show, that ignorance signified by the night, and wealth represented by the Ocean, which enricheth the neighbouring lands, are the causes of wickedness, and this the occasion of God's just vengeance. 3. Nemesis is called the daughter of Justice, because God punisheth none but when he is justly provoked thereunto. Hence some have thought Nemesis and Justice to be the same; which they paint like a virgin of a truculent aspect, quicksighted, sad, holding the balance in the one hand, and a whip or rods, with a hatchet in the other, to show that Justice must not be partial, but pure from bribes and by-respects, terrible to the wicked, quick-sighted in finding out the hidden truth, of a sad aspect, for justice or vengeance doth not punish with delight: the rods and hatchet show the diversities of punishments according to the diversity of sins: and sometimes she is painted naked, sitting on a square stone, because Justice must be open, not hid, square and steadfast, not movable and unconstant. 4. Nemesis is sometimes described to us with wings, and a crown on her head, standing upon a wheel, with a cup in her hand on which are engraven the Ethiopians: The wings show the celerity and swiftness of Vengeance pursuing after wicked men; the crown signifieth the command and dominion of God's justice in the world, on which were carried Stags, and small pictures of Victory with palms, to show that Justice or Revenge keep men in awe, and make them fearful, and that the same Justice is a Conqueror or Victor over the world; the cup with the Ethiopians show that Vengeance can overtake a sinner, though he run to the remotest parts of Ethiopia; the wheel signifieth the world, which is subjected to the feet of Justice. 5. By Nemesis the Sun may be meant; therefore the Egyptians placed her above the Moon, by which is signified that the seat of Justice or Vengeance is in heaven ● and as the Sun seeth all things, so doth divine Justice, from which nothing can be concealed. The Sun illustrates obscure things, and obscures things lucid; so Nemesis or Justice raiseth the humble, and humbleth the proud; bringing them to obscurity that shine like stars in the world, and raising them out of darkness to the light of honour who have been low in their own eyes. As by the Sun's heat and light the earth is beautified and made fruitful; so it is by Justice that States and Kingdoms flourish and prosper. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nemesis signifieth both revenge and distribution; for Justice is twofold, punitive and distributive or remunerative; not only is Justice the punisher of wickedness, but also the rewarder of goodness. 7. Jupiter fell in love with Nemesis, and was cherished in her bosom in the form● of a white Swan, of which two was engendered an egg, and of this the fair Helena: By this (I suppose) may ●e meant, that Princes ought to be in love with Justice▪ but withal they must be white and unspotted Swans in their lives. For how can a wicked Prince, whose life is full of blackness and darkness, be just? But the actions of a godly and just Prince will prove more beautiful and lovely then ever Helena was, though the daughter of the white Swan, and begot of an egg. NEPTUNUS. He was the God of the sea, the son of Saturn and Ops, the husband of Amphitrite, of whom and of sea Nymphs be begot mulu●udes of children; he with Apollo built the walls of Troy; and the first that taught men horsemanship. The INTERPRETER. 1. THe Gentiles g●ve divers names to one and the same power of God as it is diffused into divers parts of the world; in heaven it is called Jupiter, in the fire Vulcan, in the air Juno, in the waters Neptune, in the earth Vesta, etc. so that by Neptune they meant that power which is in the sea, moving it with divers motions, preserving it from putrefaction, and restraining it from drowning the earth; for which cause perhaps they gave him a Trident, or three-forked s●epter: and as by Neptune they understood the divine power or nature of the sea; so by Amphitrite they meant the body or matter of the sea, of which multitudes of fishes are engendered, which they called the children of Neptune. 2. He is said to find out the use of horsemanship, because one of that name taught men first to ride; or else because ships seem to ride on the sea, as horses on the land: therefore Plavius calls a ship a wooden horse, Nolo vehi equo ligneo: or else because sudden eruptions of the sea have caused men to get on horseback for the greater expedition, to avoid drowning, who perhaps otherwise had not rid at all: or it may be that some horse might be seen swimming towards the shore, which had escaped from shipwreck, which might give occasion to the ignorant country people to suppose that Neptune gave the first horse, for which cause he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neptune the horseman: or lastly, by the horse may be meant the swis●nesse and mobility of the sea; therefore because the stars of Cas●or and Pollux are very swift, they were said to be horsemen. 3. They used to paint Neptune, Nereus, and the other sea gods with a countenance sometimes frowning, sometimes smiling, to show how the sea is sometimes stormy, sometimes calm: they made him gray-haired, and gave him a blue garment, that by the one they might express the foaming, by the other the colour of the sea: therefore blue is called in Plavius Colour thalas. sius, the sea-colour. They gave him a chariot drawn with horses, or as some say, with great and monstrous fishe●, to signify the swiftness of the sea: they give him a Trident in stead of a Sceptre, by which sometimes he moved and shook the earth, to show that the sea, by reason of some subterraneal passages get● under the ground, and shakes the neighbouring shor●s with earthquakes in all the thre● parts of the earth, Asia, Europe, and Africa; if they had known America, they would have made his Sceptre s●u●sorked, and have called it not Trid●ns, but Quad●ens: They made the sea-nymphs or Nereids wait upon his chariot, as Virgil in the fifth of the Aeneads placeth Glau●us, Pala●non, the Tri●ons, and the whole company of Ph●r●us on the right hand of Neptune; and on the left The●is, Melite, Panopaa, and the other sea-nymphs, by which they meant the divers sorts of fishes, as their name's expresse● and among the rest, Triton is called Neptune's trumpeter by the Poe●s, a● the sound of whose shell-trumpet, the sea ceaseth to rage▪ because some sea-monsters have appeared in such a form as they describe Triton, and they seldom appear but after a storm in a great calm: and as for Palamon or Po●●unus, he was the god of harbours, whom seamen honoured with sacrifices upon their returning from any voyage. 4. They used to paint Neptune holding of a ●low, with a car● behind him; intimating by this, that without the sea, the earth could not be fruitful; for not only do the sea weeds and sands serve in some places for dung to barren ground; but also the sea-water is an help to fertility, as we see in sale marshes: besides, without rain the earth cannot s●uctifie, but rain is begot of vapours extracted out of the sea: and therefore perhaps he is the god of horses, because in salt marshes horses are cured of worms and other diseases; for this cause they used in Illyricum to fling every year four horses into the sea as a sacrifice for Neptune: and the Romans (to show that N●p●un● had the charge of horses) appointed horseraces, called Ludi Circenses, to the honour of Neptune▪ and as the foot-companies in their wars had purple for their Colours or Ensigns, so the horsecompanies had blue, which is the sea-colour. Or I think rather, that the horses whereof Neptune was god are the sea-horses, called Hipp●campi, having two sore feet like those of an horse, and the tail or hinder part of a fish: and therefore this, as all other monstrous fishes are called by the Poets Neptuni pecudes; and not only were horses dedicated to Neptune, but also to Apollo, ' Diana, Juno, and Mars: therefore Romulus appointed horseraces, called Equiria in campo Martio, to the honour of Mars, which were different from the Neptunalia, ●r lud● Ci●censes I spoke of but now. 5. Neptune was called Consus, a consulend●, from giving counsel or advice; for it was he that counselled the Romans to ravish the Sabinian women: but indeed for better reasons may the sea be called Consus, for it counsels us by its eruptions and inundations to fear God, and to repent for sin. The harmony it keeps in its motion with the Moon, counsels us to follow the directions of God's word in heavenly things: its saltness counsels us to have salt in ourselves; Remember Lots wise. The fruitfulness of the sea and riches thereof, counsels us to bring forth much fruit, and to be rich in good works. These and many such like counsels have we from this Consus; which also counsels us to be humble, and not to swell with a conceit of our own worth or perfections: for though all rivers run into the sea, yet it swells never the more for that: and likewise the sea counsels us to be content with our own, and not to encroach upon other men's estates; for the sea is content with its own bounds, though of its own nature, situation, and greatness it be able to drown the whole earth again. The Romans had done better to have erected an altar to Consul for these reasons, then for counselling them to oppress and wrong their neighbours by ravishing their women. 6. Some think that Neptune was called god of the sea, because under King Saturn he was Admiral of the sea, and the first that rigged out a ●leet of ships into the main: the Trident may perhaps signify the three squadrons into which he divided his fleet: but if by Neptune we understand the sea itself, than I think that the Trident may signify the threefold motion thereof; the one natural as it is water, to ●all downward, which motion proceeds from its active form; the other natural as it is sea-water, to ebb and flow, which proceeds from its passive form: the third is violent, as it is agitated by the winds. 7. Perhaps Neptune was called god of the sea, because he was by hi● f●ther Sa●●ns command, who devoured his children, drowned there: hence fabulous antiquity, in consideration of his untimely aund undeserved death, made him the god of that element by which he lost his life. 8. Neptune being in love with Amphi●rite, employed the Dolphin to procure her good will, for ●he fled and hid herself in Atlas; by this may be meant, that Prince's Ambassadors ought to be faithful and nimble like the dolphin in executing their master's commands; for the dolphin is a swift swimming fish, and faithful to man, as divers examples show: and likewise Princes should be thinkfull, and not suffer quick and faithful servants to go● unrewarded: therefore the Dolphin, whether a fish, or some eminent man of that name, was by Neptune placed among the stars; and i● painted holding the dolphin in his hand; for it was by his diligence and wisdom that Neptune married with Amphit●ite, which is so called from compassing; either because the sea encompasseth the earth, or is encompassed by the air. 9 Neptune fell in love with Theophanes that beautiful virgin, whose good will that he might obtain, he converted her into an ewe▪ and himself into a ram, the r●st of her suitors into wolves; of her he begot the golden sleeced ram, which carried Ph●y●●us to Colchis: by this (I suppose) the Poets would signify, that unlawful love and unsatiable lust tur●s m●n into beasts; and that the b●st●rd sons of Princes are no better than Rams with golden fleeces: for though they have honour and wealth by the one side, yet they are contemptible by the other; they have the fleece from the father, but the rams nature from the other. 10. We● fitly apply this fiction to the Pope, who is another Neptune, and with his Trident or threefold power that he hath in heaven, earth, and purgatory, shakes the earth, and moves kingdoms by civil wars: he is the be●st that rose out of the sea, having fallen in love with the fair virgin of the Church, hath turned himself into a ram, pushing men with the horns of his authority; and he hath made a very sheep of the Church, begetting of her golden-sleeced rams, that is, Bishops, Deans, and prebend's, which have more wealth and honour then true piety and learning. Neptune made himself a servant to 〈◊〉, when with Apollo he built the walls of Troy; the Pope calls himself Servant of serv●n●s, and pretends to build the walls of the Church, but indeed overthrows them with Neptune, Aenaead. 2. Neptunus' muros totanque a sedibus urbem ●ruit.— 11. Apollo and Neptune built the walls of Troy; that is m●ant either of the money that was dedicated to these gods, which 〈◊〉 seized upon, and therefore for this sacrilege he and his city were grievously▪ plagued; and for his unfaithfulness in ●ot repaying Neptune's money: or else is meant that the bricks where with the walls were built were made outlay, or earth mingled with water called Neptune, and dried or puked in the Sun, which they called Apollo. 12. Where●s Apollo and Neptune were forced to s●rve for their living, by this the Poets would le● us s●e how unconstant worldly honours are, and th●● 〈◊〉 who is a ●ing today, may be a b●gge● to morrow, as the ●x●mples of ●●s●us, Diony●●us, Belis●rius, and many others can witness; we may see with Solomon, Princes sometimes walk on foot, and beggars sit on horseback. 13. In Neptune we may see the picture of a tyrant, for tyrant's delight in tormenting men, as it is recorded of Tiberius, Phalaris, Mezen●ius, and others; so did Neptune in continual vexing and tormenting of Ulysses, whom he would not drown, but kept him alive that he might be still vexing of him. Again, tyrants do causelessly and injuriously put men to death; so did Neptune, when he sent out his sea-calves to affright Hpppolitus his horses, by which he was torn and killed; and this he did upon a false accusation of his stepmother Phedra to Theseus, as if Hippolytus would have ravished her; whereas his innocence and goodness were known: and had Neptune been a just Prince, he would have examined the matter, and n●t●rashly condemned the innocent. 14. Neptune in Homer with the other gods are feasted in Ethiopia; by which is intimated, that they were a religious and devout people. I wish we were as ready to feast the true God by faith and holiness; for he will come and sup with such: but we suffer him to stand and knock at the door of our hearts, and will not open. Let rich men also learn to feast Christ in his poor members, that he may in the last day thank them for feeding him when he was hungry: otherwise the Ethiopians that feasted Jupiter, Neptune, and the other gods, will rise in judgement against us. 15. As Juno had the charge of the city gates, and Minerva of the castles and towers, so had Neptune of the foundation and walls; by which (I think) they meant, that riches, wisdom, and strength (for in Homer Neptune is called the strongest of the gods) are required for the preservation of Cities and States. 16. Our Saviour Christ is the true Neptune, the God of the sea, whom both winds and seas obey; the true Son of God in respect of his divinity, and of Ops or of the earth in regard of his humanity; who hath the true Trident, or full power of heaven and earth given to him, and likewise the keys of death and of hell; he is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or shaker of the earth, as he made it appear both at at his death and resurrection; and the true Consus, or God of counsel, for his name was in Isaiah the Counsellor: he hath married the virgin of the Church, the fairest of women; who may be called Theophanes, because it was to her, and for her that God appeared in the flesh; therefore the day of Christ's nativity was called by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of God's apparition; for than did he lay aside his majesty, and took upon him the form of a servant, that he might build the walls of the new Jerusalem. And lastly, as the Greeks called Neptune P●sidona, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the image, because of all the elements, water only represents or makes images, by reason of its smoothness and clearness; so it was Christ that made us at first to the image of God, and afterward repaired this image being dec●yed in us; a fit work for him who is the express and essential image of his Father. NEREUS, See NEPTUNUS and OCEANUS. NIOBE. She was the daughter of Tantalus, and wise of Amphion king of the Thebans, who because of the multitude and beauty of her children, preferred herself to Latona; therefore Apollo and Diana being angered by her insolency, with their arrows killed all her children, and she with grief was turned into a stone. The INTERPRETER. 1. Tantalus' was covetous, and Amphion rich; when wealth and covetousness meet together, they bring forth Niobe, that is pride, insolency, and contempt of God himself. 2. By Apollo and Diana are meant the Sun and Moon; they caused by their beat and multitude of vapours a great pestilence, which killed all Niobe's children; hence arose the fiction of Apollo's and Diana's arrows which killed Niope's children. 3. The turning of Niobe into a stone, i● to show the nature and greatness of her grief and sorrow, which made her stupid and benumbed, and in a manner senseless; for parvae cu●● l●quumu●, ingen●es s●upent: or else it may signify the stone monument that she erected to her ●●lfe and children; or that rock in Phrygia, which afa● of seems to be a woman weeping, by reason of the springs of water flowing from thence. 4. By this punishment of Niobe and her children, we may see the judgements of God against pride and insolency; and are taught not to be pu●t up with conceit of ourselves, wife, or children, but to carry an humble mind even in the highest fortune. 5. The turning of Niobe into a stone may let us see how God hardeneth the hearts of wicked men, as he did the heart of Pharaoh; and that profane men are not mollified and bettered, but hardened, and more obstinate by afflictions. 6. Niobe sinned, but her children are killed; by this we see, that it is no injustice in God to visit the iniquity of the parents upon the children, seeing they are a part of their parents; and in their punishment the parents suffer oftentimes more than in their own; and God is absolute Lord over his creature. 7. Here in Niobe we see the pride▪ of women, which bringeth destruction ●pon themselves, husbands, and family: the beauty of Niobe made her proud, and pride made her insolent, and insolence caused her ow● and her husband's ruin in their children: therefore he that marries for beauty where there is not grace, will find in that match plus ●ellis quam mellis, more gall than honey. As it fared here with Niobe, so it did with Cassiope; she in her pride preferred herself to the Nymphs, therefore her daughter Andromache had inevitably been devoured by the sea-monster when she was tied to the rock, had not Perseus rescued her. 8. Amphion Niobe's husband was an excellent Musician, he made the rude stones hop together and make up the walls of Thebes; but h●e that put life into dead stones, and civilised such rude and senseless creatures, could not for all his music charm his wife's pride and insolency. Our Saviour Christ by the sweetness of his Evangelicall music charmed the Gentiles, and of such stones raised children to Abraham, causing men to meet together towards the building of the new Jerusalem; but yet he could not prevail with the Jews, which he had married to himself, neither could he cure their pride and obstinacy; though he piped, they would not dance. NOX. She was the ancientest goddess, the daughter of Chaos, or of Hell, the mother of Love, Deceit, ●eare, Darkness, Old age, Death, Misery, Complaint, Sleep, Dreams, and many other such like children. The INTERPRETER. 1. NOx is so called a nocendo, for the night is the occasion of much mischief; Nox & amor vinumque nihil moderabile suad●nt. So is also any grief, sickness or pain more hurtful and violent by night then by day. 2. Night is called by some the daughter of Chaos, by others, the daughter of Hell; by which may be meant the night or darkness which was before the Creation, and so she is the daughter of Chaos▪ this darkness is called negative in the Schools: And also the darkness which is caused nightly, and is the shadow of the earth when the Sun is under our Hemisphere; and so Nox is the daughter of Erebus, or of Hell; this is called privative. 3. Night is painted like a woman; because, as the female sex is the weaker and more fearful so is man's nature more fearful by night then by day, and weaker also, as is seen in sick men. She hath a black garment, and long black wings, of which Virgil, Nox ruit, & fuscis tellurem amplectitur alis: by these wings she embraceth the earth. She is also carried in a chariot, and is accompanied with the stars, and hath the Cock for her sacrifice, to signify the darkness and qualities of the night, and that the stars are then most seen; and that the Cock by reason of his vigilancy and noise that he makes, deserves to be sacrificed to the night, which is the time of rest. Her black hair, her garland of popies with which she is crowned, and her chariot drawn with four horses, do show the darkness and aptness of the night for sleep; and the four horses may have relation to the four watches of the night. 4. Nox was the mother of Death, and of Sleep, and so she was painted holding two children in her hands both asleep; in her right hand was a white child, in the other a black; by the one sleep, by the other death was signified: this was to express the relation and resemblance betwixt these three, which are promiscuously taken one for another; death is called night, Omnes un● manet nox: so death is called sleep, — Aeterno clauduniur lumina somno: Sleep is called deaths cousin, Consanguineus lae●hi sopor. 5. If in a spiritual sense we take night for ignorance, then truly she is the mother both of carnal security, and of both deaths, as also of all misery; My people pe●ish▪ (saith God) for want of knowledge; they that sit in such darkness, sit also in the valley of the shadow of death. 6. Though the Gentiles made Death the Night's daughter a goddess, yet they gave her no divine honours, nor temple, nor priest, nor altar, nor sacrifice, nor festival days, as they used to give to their other gods; because they were without hope, death was terrible to them; they thought that death did utterly destroy them, or else bring them to endless punishments: but we christian's do rather love and honour, then fear death; because not only doth she put a period to our sins and miseries, but also doth as it were let us in, and lead us by the hand to eternal happiness: Therefore the ancient Christians honoured the days in which the Martyrs suftered, and called the● natales, their birthdays. 7. They clothed death with a black garment all beset with stars, by which they signified she was the daughter of the night; perhaps because more die naturally by night then by day; for nature is weaker by night then by day, and less able to resist sickness or death, by reason of the S●●s absence, who is the author of life and health. But we may well say that the death of Christians is clothed with stars; for by her we shall be made more bright than the stars of the firmament. 8. Nox is the mother of Deceit, Love, Fear, Complaints, Misery, Dreams, etc. because these reign most in the night, but especially in the night of ignorance. 9 Sleep is one of Night's daughters, because sleep is procured by the darkness and vapours of the night; for the night is moister than the day, and moist bodies are most sleepy: therefore they placed the City of sleep near the sea, and said that it was watered with soft running rivers, and that Lethe or Oblivion was sister to sleep; for than we forget our cares: The two gates of horn and Ebony in the city of sleep, were to show the clearness and obscurity of men's dreams, according to the clearness and muddiness of men's temperatures and constitutions. And whereas sleep could never overcome Jupiter, it was to show, that Princes and Commanders ought to be more vigilant than others. Lastly, Sleep was painted with wings, to show how suddenly it seizes upon men. NYMPHAL. THese were the Peities of Waters; the daughters of Oceanus and The●is, the Mother of the Rivers, and Nurses of Ceres and Bacchus; of these were divers 〈◊〉. The INTERPRETER. 1. BEcause the Nymphs were the Deities of Waters, or of moisture, therefore they had divers names from the diversities of waters and moisture; their general name is Nymphae, quasi Lymphae, that is waters; but from the waters that spring out of mountains, they are called Oreades; from the moisture of woods and trees, they are named Dryads, and Hamadryades; from the moisture that is in Flowers and pasture grounds or meadows, they are called N●paeae, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a pasture field; from the Sea waters they are called Nereids, whose father was Nereus the sea-god; from the waters of rivers they are termed Naides, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to stow, and so from fountains and springs they are called Naides; hence all springs are called son●es sacri, as being consecrated to, and in the special tuition of the Nymphs; and because rivers and fountains in their motion make a kind of musical sound, the Nymphs are called Muses sometimes; the Nymphs of standing waters are called Lymiades, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool; the Nymphs are also styled Ephydilades, because they are hid under the waters. 2. The Nymphs are called the daughters of Tethys and Oc●anus, because all rivers and springs proceed originally from the Sea, and are increased and maintained by rain, which also by the Sun is exhaled out of the sea. 3. The Nymphs by Virgil are called Juno's handmaids, ●unt mihi bis septem praestan●i corpore Nymphae. because the clouds, mists, rain, and other waterish meteors, by which springs and rivers are maintained, be engendered in the Air, which is called Juno. 4. The Nymphs are called the Nurses of Bacchus and Ceres, to show that wine and ●orne are cherished and increased by moisture; and so be all ●●getables; neither is Ceres useful to us, nor Bacchus' wholesome without their nurse; for by water the m●al is kneaded, and by w●ter the wine is tempered. 5. In Homer and Vir●il I find the Nymphs at work, busy in spinning and wea●ing: to show how much women should avoid idleness, seeing goddesses were not idle; neither is it any disparagement for the greatest women to put their hand to the distaste, and according to the old English name, be indeed, as they are called, spinsters, seeing the Nymphs themselves are not ashamed to spin: in their hollow rocks called by Virgil Nympharum domus, in whose caves Homer describes the Bees making honey, that even by that example women may be induced to be diligent and provident; for if they give themselves to idleness, wh●t will follow but lu●t and wantonness, which I think the Poets expressed in that fiction of the Nymphs that fell in love with H●l●, that fair boy, and ravished him. 6. The Nymphs that nursed Bacchus, were by Jupiter translated into st●rs, and called Hyadeses, to show perhaps that wine tempered with water, makes the mind sit for heavenly raptures, and sublime thoughts, whereas strong wine of itself intoxicate the brain, and makes it sitter for sleep then contemplation. 7. If the Nymphs and Muses be the same, it is not without cause that the hill Nymphs called Or●ade● found out the use of honey, as some say▪ therefore the Nymph M●liss● gave her own name to the Bees, to signify that learning is the food of the soul, and it is that which sweeteneth the life of man: there is more honey and sweetness in the life of a Scholar on a hill, then of a Prinoce in his palace. CHAP. XIII. O OCEANUS, NEREUS, TETHYS, GLAUCUS, THETIS, TRITON, etc. Oceanus' was the son of Coelum and Vesta, the husband of Tethys, and father of all the gods. Nereus' the son of Oceanus and Tethys, the husband of Doris, of whom he begot multitudes of children called Nereids from him. Tethys' the daughter of Coelum and Vesta; the mother of rivers and fountains. Glaucus' one of the chief sea-gods, who before was a fisherman. Thetis the daughter of Nereus and Doris. Triton the son of Neptune, and the Nymph Silacia, be was Neptune's trumpeter. etc. The INTERPRETER. 1. Oceanus' is called the son of Coelum and Vesta, that is, of Heaven and earth, because the Sea hath its preservation and motion from the Heaven, and by it is encompassed, and by the earth it is born up, as a child by the mother. 2. Oceanus is called the Father of all the Gods, because all things have their original from moisture, without which there can be no generation, nor corruption; hence Thales made water the original of all things: and for this cause the Poets speak of such multitudes of children that were of Neptune or the Ocean: for indeed the Sea is more fruitful of Fishes, than the earth is of other living creatures, and because all springs and rivers proceed from the sea, they called Oceanus the father of all the Nymphs. 3. The Gods are said to be feasted by Oceanus, either to confirm that opinion of some, that the stars are fed by the vapours that arise out of the sea, and are converted into clouds; for the stars being of a fiery nature, are tempered by these moist vapours, as they think; this was the Stoics opinion, which is resuted by the Aristotelians, and is touched by Virgil Aen. 1. Conveza polus dum sidera pascet: Or perhaps by the Ocean feasting of the gods, may be meant, that the chiefest dainties that Princes feed on, are either from the sea, or conveyed from remote Countries by Sea. But observe that the Gods feasted themselves in the Sea, where is much water, but no wine: by which I think is intimated that great men should be temperate in their Feasts; but now our gods have forsaken drinking of water, and will feast no longer in the Ocean: Wine is the liquor we feast with: the gods retained their honour while they were content with water, but men degenerate into beasts while they intoxicate themselves with wine. 4. The Ocean was painted with a Bull's head, either to signify the violent ●ushing of the sea against the shore, or to express the bellowing noise the Sea makes: he is also painted sitting in a chariot with his wife Tethis drawn by four wheels, accompanied with Tritons and Sea Nymphs: by the chariot is meant the swift motion of the Sea: and by his company are understood the divers sorts of Fishes which are said to wait upon the Ocean, because they have their being and habitation in the Sea. 5. I●● no is said to have her education in the Ocean, be cause of the vicinity the Air hath with the Sea, bo●● in situation and nature; for the Water is quickly converted into Air, and this ag●ine into Water; th● Clouds are begot of Sea vapours, and they fall again into the Seas lap; and thus is Juno educated and nourished in Oceanus: Or else by this may be meant as 〈◊〉 think, that riches, whereof Juno was goddess, are● maintained and got by Navigation. 6. Oceanus. 〈◊〉 a great friend to Prometheus, for he was a wise 〈◊〉 and provident, and a good Astronomer; they tha● would find the Sea favourable to them, bad need 〈◊〉 wife, and provident, and observant of the 〈◊〉 tim● of Navigation; and be skilful in Astronomy and O●ographie too, to know the Rocks, Quicksands, Shelves▪ Shores, and Courses of the Tides; he that in the● is not Promotheus, will prove Epimetheus, and repen● him of his Navigation; which Palinu●us knew whe● he checks Morph●us, A●n. 5. for counselling him to fal● asleep, being in a dangerous Sea between Sicily and Italy: Mene salis placidi vulium, fluctusque quie●os Ignorare jubes? mean huic considere moustro? 7. Neptunus', Oceanus, Nereus, Terbys, Glaucus, Thetis, Triton, Phorcus, Proteus, and divers others mentioned in Poets, are but different names of the same thing, to wit the Sea. Nereus, Thetis, Proteus, are said to transform themselves into divers shapes, to signify, as I think, the divers colours of the Sea water, which sometimes looks green, therefore they gave the Nereids green hair, Vi●idet Ne●ei●um comas; sometimes white, there Tethys' i● painted with grey hairs, and a white garment, and partly also to intimate the Antiquity of Navigation, and partly, as suppose, the cares and fears of Seamen; for 〈◊〉 facit ●anos; and Seamen become sooner gray-hayred than others: the Sea-water also looks sometimes blue, therefore the Seas are called Caerula by the Poets; and the word Glaucus, which was the Sea god, signifieth the blue colour, and Tiber is described by Virgil in a blue veil or mantle; — Eum glauco velaba● amictu Carbasus:— Sometimes also the Sea-water w●ll look red, as in a storm. And sometimes black: an lipithite often given to the Sea by the Greek Poets. Or else this transforming of the Sea gods into so many s●apes, may signify the divers faces of the Sea: for sometimes it looks with a smiling countenance in calms; sometimes it frowns, as in storms, and roars like a Lion; hence, Omnia tra●sformat seize in miracula rerum, Ignemque 〈◊〉 seram, sluviosque liquentes. 8. Proteus was king of Egypt, who used to have in his scutcheons and ensigns, sometimes the figure of a Lion, sometimes of a Bull, or of a Tiger, or of a Dragon, or of Fire; hence arose the fiction of Proteus transforming himself into divers shapes▪ Fiet enim subito Sus ho●ridus, a●aque Tigris, Squamosusque 〈◊〉, & sulva cervice Leoen●. And by this is represented a wise Prince, who ought to ●●commodate himself to all changes and occasions, and to use his government accordingly; for there is nothing here perpetual; and sometimes as occasions, and times, and men's dispositions alter, so must also government both in Church and Sta●e. That French king was too much like Proteus, who would have his Son learn no more latin then this: qui nescit di●●imulare, nescit imperare. 9 Proteus was a wise man, and a Prophet, who foreknew future things: Quae sieve, quae sue●int, quae mox ventura 〈◊〉. in this he was the type of a shipmaster, who ought to be skilful in the weather, and in those things which belong to his Art of Navigation, and withal to have a foresight in the changes of the weather; for want of which knowledge and providence, many ships are cast away. 10. Proteus' never played his part so much as now a days; is you look upon men's opinions both in Religion and other things, into what multitudes of shapes is Religion now turned? if you look upon men's garments, into what monstrous shapes do men turn their bodies almost every month? if you look upon Sophisters in their disputes, what windings, turnings, and intrical change of words and propositions shall you find, that you know not where to hold them? Tot variae illudunt species, totque ora fera●um. Truth was never changed into so many shapes as now, for every fond opinion is taken up and maintained for truth: but the more opinions prevail, the more should wise men lay hold on truth, and hold her fast, till she return to her own shape. 11. Tethys' was the wife of Oceanus, perhaps they menet by Tethys the Mediterraen Sea and other bays, which were so united to the Ocean, as man and wife; by which union the Mediterrane abounds with Fishes, and so do the other bays or arms of the Sea. 12. Thetis was also the Sea, and married to Peleus, because perhaps he was much addicted to Navigation: In their marriage all the gods were present except the goddess Discord: it were happy if she were absent from all other marriages. 13. Glaucus was a Fisherman, who in winter had a way to catch Fish, which others had not; he was also an excellent swimmer and diver under water: being at last drowned or devoured by some great fish, he was by superstitious people held for a Sea-god; from such weak and foolish beginnings hath idolatry received its increase: so Phorcus king of Sardinia being drowned by Atlas in a Naval fight, was by his people made a Sea-god; in like manner Ino who was called also Leucothea, and Matuta, being both drowned, were made Sea-Gods; so was Palemo● or Portunus being a mortal man and buried in Isthmus, made a God after his death. This custom the Romans borrowed in deifying of their Emperors after d●ath, and the Papists in canonising of their Saints. 14. Triton is most commonly taken for a Sea monster having the upper parts like those of a man, but the▪ lower parts like a fish; which they made also a Sea God; because of his monstrous, and unusual shape; but I rather think, that by Triton is meant the sea, in whose upper parts or superficies men use to trade, in the lower parts fishes have their abode, and perhaps from hence arose the fable of Triton's Monstrous shape. 15. By Matuta or Matutina may be meant the morning, by Pale●on, which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake is meant the wind which is Matutas son because it is raised by the morning sun; these are laid to fall into the sea, and to be made sea gods, because of the power which the sun and wind have over the sea. OEDIPUS See SPHINX. OREADES See NYMPHS. ORION. He was the son of Hyreus begot of the Urine of Jupiter, Mercur●e and Neptune when they pissed in the o●e ●ide, with the flesh of which these three gods were seasted by Hyreus▪ for he being childless obtained this for a●●ward of his hospitality; for after the hide was buried by their command ten months in the g●●und, Urion was borne, so called from the Urinal, but afterward, he was named Orion, he pro●ed an excellent hunter, and was Diana's companion, but for bragging too much of his skill, was killed by a Scorpion, and after that placed among the Stars. The INTERPRETER. 1 ORion is a constellation consisting of seventeen stam whereof seven of them are very bright, thereso●● Virgil girds him with gold: 〈◊〉 auro circumspi● Orion, this constellation ariseth in the winter at which time great storms are raised and much rain falls, therefore in respect of the darkness of the air which Orion 〈◊〉 seth by railing such quantity of vapours and clouds, 〈◊〉 which storms, rain, and thunder are engendered, he● said by Seneca to affright the gods tenet Orion D●os and perhaps he was said to be begot of the gods Urined, because abound●ce of rain falls by his influence; hence he is calle● Nimbos●s, Agnosus, Plu●i●sas Orion, by the Prince of Po● He is said to be killed by Dia●ns arrows Diaie virgil's 〈◊〉 niitus sagítta, because when the moon shines bright 〈◊〉 the full, his stars are scarce seen, others write, th● he was stain by the Scorpion, because when this risest the other falls and is hid. 2. Orion may be the type o● an excellent governor, who for his justice and author's 〈◊〉 is begot of Jupiter, for his eloquence of Mercury; so his skill in horsemanship and navigation of Neptune; th● men of excellent parts and eminent virtues are called th● sons of the gods; therefore he was rewarded by all the● three gods; by Jupiter with a place among the stars, by Mecucilrie with skill on the harp, by Neptune with tallness 〈◊〉 body, that he could walk through the son. — quam magnus Orion Cum pe●● 〈◊〉 medii per maxima Nerei Stagna viam scin●tas humero super 〈◊〉 undas 3. Orion for ravishing of Mecops the daughter of Oca● plon lost his eyes, by the same Ornopion; and for his pride and bragging of his skill, was killed by Diana, thus we see that lust and pride seldom go unpunished. 4. Orion recovered his sight by Vulcan's holp in counselling and conducting him through the sea to the East, towards the sun; we shall never recover our spiritual eye sight which we lost by our spiritual fornications, but by the fiery zeal of the spirit conducting us through the sea of repentance, to Christ the sun of righteousness. 5. Some in steed of Mercury make Apollo one of Orion's fathers: by which I think is meant that by the natural heat of the seed, which they called the Vrin● of the gods; and the radical moisture thereof, and the influence of heaven, every generation is effected in this inferior world, for Jupiter is the heaven, Apollo the natural hear, and Neptune the radical moisture. 6. Hyreus for his hospitalit●e in entertaining the gods lost not his reward, neither shall they that entertain Christ in his Ministers and poor members. 7. By Orion may be meant the vapours which are extracted out of the sea by the Sun's heat, and the Heaven's influence, for these three are the parents of Orion; or the vapours there obscuring the light of the moon was expressed by Orion's assaulting of Diana, who by her arrows killed him, because the moon by her light and influence oftentimes dispels and consumes these vapours. 8. Blind Orion carried Cedalion on his shoulders by whom he was directed and guided towards the Sun, even so the blind Church of Rome carried the Protestant; Church even in the time of her greatest blindness, upon her large shoulders; who was directed by the Protostants in all ages towards Christ; but she would not go, and in this her condition was worse than that of Orion's, for he followed his director, and received his sight; but she persecuted and killed her directors, and continue● yet in blindness. If ye ask then where the Protestant Church was before Luther, I answer, upon the shoulders of blind Orion, or of the Romish Church, directing her to the sun of righteousness. ORPHEUS. HE was the son of Apollo and Calliope, who by the sweetness of his music caused birds and beasts, stones and trees to follow him. Having lost his wife E●ridice who running away from Ar●steus w●● st●ng to death by a Serpent he went down to hell to bring her back; who b● his harp so charmed Pluto and Proserpina that they suffered her to depart thence with him; on condition that he should not look back, till he were quite out of hell; but he did look back and so he went without her; therefore in discontent he dissuaded all men from marriage, which caused the Thracian women to tear him to pieces. The INTERPRETER. I Think by this fiction may be meant the force and power of Magic; for Orpheus by witchcraft and spells brought up the image, shadow, or representation of his wife, out of the grave, as the witch of Endor did raise samuel's body, or shadow rather. 2. Eurydice signifieth justice and equity, to which Orpheus, that is Princes and Magistrates ought to be married; if this be slung to death as oftentimes it is by the serpent of war; the Prince by the Melodious harmony of peace and concord, must bring it back again. 3. Great was the love of Orpheus to his wise that would venture himself down to hell to recover her, what a shame is it for any Christian, so to hate his wife as to wish her rather in hell then to take the pains to fetch her thence. 4. Ministers ought to be like Orpheus when any soul of their flock to which they are spiritually married, is by despair or any calamity, as it were sunk down into hell; they should by the melodious harmony of the sweet tuned harp of God's word, call them back from thence, and raise them up again. 5. O●pheus did too much bewail the death of his Eurydice; but so must not we that are Christians; we may be sorry for the departure of our friends, but not mourn like those that are without hope; nec sicci sint oculi nec stuant:. 6. Whilst Eurydice was running away from Ari●●cus she was stung by a Serpent, Ari●leus signifieth a good or just man; they that eat the company of good and just men shall be a prey for the Serpent, even that red dragon the Devil. 7. Orpheus' his harp was said to be carried by water from Thrace to the Isle Lesbos, by which was signified that the Islanders gave themselves to the study of music and Poetry, after Orpheus was killed in Thrace. 8▪ The same harp of Orpheus when it was handled by him, charmed the beasts, and ta●ed their wild nature; but being handled by Neanthus King Pi●●acus his son in Lesbos, so enraged the dogs that they flew upon him, and tore him. By this we see what disferent effects one and the same thing can produce, being used or abused, and how by the same harp of God's word some are tamed, others enraged; some saved, some damned▪ to some it is the savour of life, to others of d●ath; the Apostles that by the harp of the Gospel tamed thousands of wild Gentiles, who were no better then bru●t beasts, by the same harp, so enraged the dogged natures of persecuting tyrants that they proved worse than wolves and bears. 9 The reason why the body of Orpheus was torn in pieces, was because he dissuaded marriage; the reason why the mystical body of Christ's Church is torn into so many factions, is because the Pope inhibited marriage in the Clergy. 10. By Orpheas' charming of stones trees, birds and beasts with his music, is meant how Governors at first by their wisdom and eloquence did bring rude and ignorant people, G●nus indocile, et dispersum montibus altis, to civility, and religion, and to submit themselves to wholesome laws, forsaking their wild customs. 11. Orpheus for want of moderation in his affection to his wife in that he could not forbear looking back upon her, though a little while, albeit he was prohibited, brought destruction on his Eurldice, and sorrow on himself; by this we are taught how dangerous a thing impotency in love is, by which many otherways, good men have brought misery on themselves and others. 12. Orpheus was an ginger who first taught the Grecians that knowledge mystically, by showing the motion, harmony, and order that was among the seven planets, by his harp, that had seven strings as Lucian showeth, for which cause they placed his harp among the star● about which is the Lion, Bull, and other creatures which gave occasion to this fiction of Orpheus, his charming of beasts with his harp. To his knowledge of the seven planets Virgil alludes, when he gives him in the Elysian fields a seven stringed harp; Obloquitur num● ro discrimina v●cum. 13. Orpheus was the first tha● brought into Greece, the mad Bachanalls, or Orgya, in which he was torn himself; by which we see how many are undone by their own inventions; then, 〈◊〉 dangerous it is to bring in new ceremonies or Religion into a state; besides, what bloody effects proceed o● drunken meetings. 14. Christ is the true Orpheus who by the sweetness and force of his Evangelicall music caused the Gentiles who before were stocks and stones i● knowledge, and no better than beasts in religion to follow after him: it was he only who went down to hell, to recover the Church his spouse who had lost herself▪ by running away from Aristeus, even goodness itself, and delighting herself among the grass and flowers of pleasure, was stung by that old serpent the Devil. What was in vain attempted by Orpheus, was truly performed by our Saviour, for he above hath delivered our souls from the nethermost hell; and at last was he torn with whips, and thorns, and pierced with nails and a spear upon the cross for our transgressions. PALLAS See MINERVA. CHAP. XIII. P PAN, FAUNUS, SYLVANUS, SILENUS, SATYRI, etc. He was the god of shepherds; and finder out of the pipe or cornet, red faced, horned like an ox, footed like a go●ve rough and hairy on his thighs and legs. The INTERPRETER. BY Pan may be meant the universe as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth; therefore they feigned him to be begot of the seed of all Penelope's wooers, because the world is composed of the seeds of all things, as the poet showeth. — Magnum p●r inane colecta Semina terrarumque, animaeque, undaeque suerunt, Et siquid; simul ignis— his red face is to show the colour of the heaven, his long beard signified the masculine virtue of the fire and air, in the production of ●hings, he wore the spotted skin of a red dear, to re●èsent the starry heaven, his rough and hairy thighs and legs▪ ● signified the roughness of the earth, with ●ockes, trees, bushes, hearhes; by his shepherd's ●ooke in one hand may be meant that providence by which the world is guided; by the seven pipes in his other hand is meant the harmonious motion of the seven planets; he is painted also with wings to show the swiftness of the heaven's motion. 2. By Pan some understand the Sun, for his horns signify the sun beams; and his ●ooked staff may show the Sun's oblique motion in the Zodiac, his long beard represents his beams which he cásteth downwards, as the horns, his beams which he dartath upward; with these he illuminates, the upper regions, with those, the lower. His wingesshew his swift motion; he is painted with a flowery or branched garment, to represent how the earth is clothed with flowers at his approach; he is the God of mountains, woods, and groves, because in such places he was first worshipped; and he is called the God of shepherds, because they first admired the Sun's motion, power, and beauty, and so gave him divine honours; or because shepherds being still abroad with their flocks, stand most in need of his light and heat; he was cheesely worshipped by the Arcadi●as, Pan deus Arcadia, because that Country most abounded in shepherds, who called him the Lord of the woods, or of the universe rather, and because Pan was said to drive away wolves, that they might not hurt the flocks; he was called Pan Lycaeus and to him was erected the lupercal at Rome, and those festivities called luper calia; and not only Pan but Jupiter also was called Lyceus perhaps by both names, they meant but one God. And in the same place to wit in Lyc●um a hill of Arcadia, Bacchus also was worshipped with Pan and Jupiter; Ev●der I finde brought this Pa●-worship into Itali● from 〈◊〉 cadia his Country. ●. Pan was much given to lust and renerie, therefore they sane that he was begot of Mercury in the form of a goat, and that he had the hornos, bear●, hairynesse, and cloven foere of a goat, perhaps they might signify that the 〈◊〉 whom they mcant by Pan, with his heat and influence being temperate, stirs up renerie, and desire of procreation in all sensitive creatures, namely in the spring, when he cometh towards us, and his heat is moderate; then as the Poet saith all sensitive creatures feeling him, in furias ignem●ve 〈◊〉. 4. He fed in love with the Nymph Syrinx, and the Nymph Ecc●, Syrinx running from him was turned into a cane by which they signified that Bacchus was the first inventor of the pipe or whistle, which he made of canes▪ and delighted most in that music, and his falling in love with Echo, 〈◊〉 to show, how shepherds who lived in woods and caves, (where the greatest Echoes are most commonly,) took delight to hear the resounding of their music. 5. P● and Bacchus were constant companions, and they two subdued the Indians, to show I think, that wine and music agree well together in cheering up of the hearts and drooping spirits of men, and we know that many men, besides Indians are subdued by wine and music daily. 6. Pan invented the trumpet or cornet for war; by the sound of which the Persian army was so affrighted, not being acquainted with that sound before, that they ran all away; hence arose the saying of Panic terrors, when we speak of sudden fears; with such a fear were the Galls, under Brenn●s affrighted when they came to spoil Apo●●oes Temple; and because cattle are often times suddenly ● affrighted, the cause being unknown, the shepherds ●sscribed this fear to Pan. 7. The Arcadians maintained a perpetual fire in the Temple of Pan, by which they signified that Pan was the Sun, the fountain of heat and sight; or else that the natural heat of the body is the main cause of salacitie or venery, of which Pan was the type; and because wine excites lust, and seldom do wine and venery part company therefore they made Bacchus the companion of Pan, and of the Satires; and old Sile●us the father of the Satyrs is always described drunk, Hesterno in flatus venis ut seniper, la●he Et ●ravis attrita pendebat cantbarus ansa, and still with a cup of wine in his hand; and to show that lust or wantonness consisteth nor only in heat, but also in moisture, they feigned that Pan has the Nymphs for his nurses, and not only was Pan himself worshipped among the greeks, but the goat also whose Son he was, and whose shape and nature he so much resembled was held in great veneration among them: And because Sea men are most salacious and so are such as feed most on fish, perhaps for this cause they feigned that Pan was the god of Fishermen. 8. Pan is said to be in love with the moon, because Fishermen, and shepherds who have occasion to be abroad much in the night, stand much in neude of the moonlight, with which they are most delighted. Or if by Pan we mean the Sun, than he is said to be in love with the Moon, because of their monthly conjunction. 9 I suppose Pan might be some great man among the Grecians as Faunus, among the Latins, but of a deformed shape, or in some thing resembling a goat; such deformed men were called Ar●ipa●es; there are too many of these now, not resembling goats so much in their shapes, as in their qualities; suffering themselves as they write of Pan▪ to be overcome by Cupid, and to be enslaved to their own lusts and affections. 10. By the Satires, they meant country clowns or deformed hairy men, given to dancing, drinking, and wenching, who when they grew old and sottish, they were called Silini; and are painted riding on an ass, to show that then gouty feet are not able to carry theht, but are beholding to the ass as wise as themselves; and more deserving doubtless, or else they would not have placed the ass that carried old bald pated, flat nosed, pot bellied Sil●nus (for so I●ciant describes him) among the stars; what shame and madness was it for the Gentiles to make gods of such deformed creatures. 11. I believe Silenus was one who is his youth delighted much in planting and dressing of vineyards; therefore I think it is, that he was made foster Father to Bacchus▪ for which kindness Bacch● cherished him in his old age; for wine moderately taken is a cherisher and comforter of old age, and he deserves to drink wines when he is old, who will take the pains to plant them while he is young▪ 12. Faunus also is one of their country gods so called from Fando speaking or prophesying; and his wife was called Fatua, from prophesying, hence all that foretell future things, are called Fatuarii; and Fatui are such as speak in considerately: In all country places where there is an echo, there the Fauns and Satyrs were said to dwell; and that disease which is called Ephial●es by the greeks, by us the night mare, was thought to be sent by these Fauni; Plix● calls this disease Faunorum ludibrium. 13. Sylvanus the god of woods the son of Faunus and brother to Stercalius the god of dung; for he that taught men first to in rich their grounds with dung, was also deified, he is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of matter; for wood or timber is so called, and in Latin ma●eria, is wood fit for timber, he is called by Horace tutor finium the ●●lar god of country bounds; perhaps because that ●etofore countries were bounded by woods and by them ●parated one from an other. ANDORA See PROMETHEUS. PARCAE. THese were the three fatal Sisters, to wit, Clotho, Lachesis, and Atropos; the daughters of Jupiter 〈◊〉 Themis, or as others say of hell and night; the one holds a distaff, the other draweth out the thread, and the third cuts it off. The INTERPRETER. 1. BY these three Sisters may be meant the threefold state of man in this world. 1. Of his birth, therefore they are called Pacia a partu. 2. Of the continuance of his life. 3. Of ●is death, hence one of them was called No●●, because man is brought forth the ninth month; the ●, Decima, because man lives ten times ten years, for ● 100 years' make up the ordinary time of the most healthy man's life that is; which number notwithstanding few attain; but fewer exceed. The 3 was Morta called also Atropos, for from the privation to the habit, from death to life there is no returning by the course of nature; Lachesis draws out the thread, Clotho wraps it about the spindle, Atropos cuts it off. 2. By these three Sisters, they signified the three differences of time; Atropos is the time past, which cannot be revoked; Clotho the time present, Lachesis the time to come. 3. By these three Sisters called also fates or destinies, they signified the secret decrees of God, concerning man's birth, life and death, therefore they made them the daughters of Jupiter and Themir or Justice, because nothing befalls to us in this life but by the decree of God, grounded on his justice; and because we should not pry too much into these decrees, they feigned these three Sisters to dwell in a dark cave, and to be the daughters of night, and of Erebus, because his judgements are a bottomless deep, how unsearchable are they, and his ways past finding out: and because his decretes are immutable, therefore they made the fa●es, the daughters of necessity, into whose Temple at Co●●●h It was not lawful for any man to enter; intimating a● I conceive, that no man ought to search into the secret decrees of God. 4. They write that there was such union and agreement between these three Sisters, that they never differed or fell out. I think by this they meant, that God's decrees how ever they may seem to be repugnant sometimes, yet they are not so indeed, but keep an admirable correspondency with each other, and an harmonious concord, which may be signified by the musical harmony which these Parca kept in Singing together. 5. They write that these three Sisters were clothed in white, and wore crowns on their heads, and held fast an Adamantin distaff, reaching from one end of the world to the other. By this I conjecture they meant the innocence and candour of God's decrees, their dominion and rule over all created things, their stability, solidity, perpetuity, and extent over all the world. 6. I read that these Sisters are called Jupiter's Scribes, and that they were winged, and waited upon Pluto in hell; what can this else mean, but that by the divine decrees we know as it were by writing, the will of God● and that the same decrees extend even to the punishing of the wicked in hell; and that the execution of them i● swift, and comes flying with nimble wings upon the workers of iniquity. 7. The Gentiles understood neither the nature of God, nor his decrees when they subjected Jupiter himself to them, and made their Gods unable to alter their fates; we know that God in his nature, is unchangeable, but yet his decrees are alterable, for what he decreed against Niniveh and Ezechiah was changed. 'tis true it is not in the power of man or Angels to alter them non sollici●a possunt curae mutare rati slamina susi, but God is omnipotent and a free agent, and immutability is the Attribute of his essence, not of his decrees; therefore th● doctrine of Seneca is Stoical not Christian; non illa d●● vertisse licet, quae nexa suis currunt causis. PENELOPE. SHe was the daughter of Icarius and Peri●aea; the wife of Ulysses, who continued chaste twenty years together in her husband's absence, neither could she be drawn by her many woocrs to violate her conjugal faith. The INTERPRETER. SHe was at first called Amaen that is rejected, because her parents slighted and cast her off, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to deny or reject; but afterward she was called Penelope, from the gennies or turkey hens named Meliagrides and Penelope's; for they fed her being an infant and exposed by her father into the sea in a vessel. Here we have a notable example of God's providence, who when father and mother for sakes us takes us up, and cherisheth us; and especially is h●s goodness seen towards infants who cannot help themselves, as may be seen in Moses when he was cast into the river; and many others mentioned in profane stories. 1. The reason why Icarius rejected his daughter was because he misunderstood the Oracle, which told him that she should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the modesty and glory of women, whereas he thought she should be the disgrace and shame of women, thus we see how all mischief in the world comes by false interpretations of God's oracles in Scripture and misunderstandings in divinity. 3. 〈◊〉, a man commended for his prudence, married with Penelope the rare pattern of chastity and continence; to show how well these agree, for wisdom and lust will never accord; because lust or venery is madness or folly as the word shows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. Though Icarius with prayers and tears entreated Penelope to stay with him in Lacedaemon, rather than to go to Ithaca with Ulysses, yet she preferred the dangers 〈◊〉 troubles of the Sea, and a strange barren country, to her own home, and her husband to her father; by which we see how the woman must forsake Father and Mother, and cleave to her Husband; and much more must every soul married to Christ, who is the wisdom of the Father, forsake kindred, riches, honours, ease, and all to follow after him. 5. Icarius would not bestow his daughter but upon a man that did excel both in wisdom and virtue; I wish all Parents did a●me at this in matching their daughters, and not at wealth altogether; which too many do by which means many good women are undone and d●vers unhappy effects succeed upon such marriages. 6. In Penelope we have an excellent example of conjugal faith and chastity; let all women learn of her to be loyal, faithful, and constant to their Husbands is their absence, and to keep the conjugal oath and vow. 7. Pen●lope put off her importunate suitors by undoing her cloth by night, which she made by day; for so she promised that when her work was at an end, she would marry; by this we see how needful it is for women to be employed, no means so fit to preserve modesty as labour and employments; whereas idleness is the devil's pillow, and the cause of so many whoredoms otia si tell●s periere Cupidinis arcus; as the Poet: shewet ●in Argysus, ask the cause of his adultery, answers, that he was idle, desidi●sus erat. 8. There is no virtue that becomes a woman so much as modesty, which Penelope expressed, when being solicited by her Father to stay with him; and Ulysses leaving it to her choice, whether she would stay at home with her Father, or follow her Husband; answered nothing, but covered her head with a veil; by which her Father knew her meaning, that she desired to follow her Husband; in memory of which fact, in the same place, the image of God modesty was erected; if once a woman cast off that veil of modesty, she is lost; Cui perist pudor, illam ego periisse puto. 9 When Eurynome in Homer adviseth Penelope to wash her body, to anoint it, and to put on better garments, and to leave off her sad life; she refused it; as things not becoming her modesty, nor sitting that she should use any means whereby she might look pleasing in the sight of her wooers; how much do the women of this age differ from Penelope, who spend most of their time in washing, painting, and trimming of themselves; dumb moli●c●tur, dum ornantur annus est, by this they show not only their pride and levity, but by such baits they draw inconsiderate men to lust and vanity. 10. Though Penelope had many importunate Suitors and her husband stayed away twenty years from her, yet she continued constant, and at last was delivered by her Husbands coming home, who killed all these Suitors: even so, though we have many Suitors, the devil, the world, the flesh, or lusts and desires; yet we must not hearken to them, but be constant to the end, and faithful to our Husband Christ, who though he hath been long from us, yet will return at last, in an hour when they think not and will slay all our enemies, and give them their portion with hypocrites. PERSEUS. HE was begot of Jupiter and Danae whilst she was enclosed in the brazen tower, Jupiter transforming himself into a golden shower, and so falling into her bosoln●, when Acrisuis Danae's Father heard this, he exposed both bi● daughter and her son, in a chest to the Sea, who were ●ave● by a fisher man; afterward Perseus overcame the Gorgon● and cut of Medusa's head; and delivered Andromeda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepheus his daughter from the Sea monster; after dive●sether brave exploits, he was placed among the stars. The INTERPRITER. 1. PE●seus is called the son of Jupiter because he w● an excellent man, and had done great and bra● exploits in subduing the Gorgones', either wil● b●asts, or cruel women in Africa; in warring with th● Ethiopians; in rescuing of Andromeda; in subduing the Kingdom of the Argivi; in erecting a College o● School in Helicon, for which fact he was said to be place● among the stars, that is extolled by men's praises unto the stars. 2. In that Jupiter in the form of gold gets within Da●aes brazen tower; we see that no place Is so strong to hold out, where there is a golden key to open the gates, or a golden ram to batter the walls; wherefore it was said that Philip of Macedon subdued more towns with hi● gold, then with his sword. 3. Perseus was said to be begot of gold; either because perhaps his hair was yellow and of the colour of gold or because his Mother was hired for gold to prostitute h●t body to Jupiter, or because his parents left him great store of wealth and gold; which is as it were a second Parent; for poor Parents bestow on their Children but the life of nature, rich Parents bestow on their sons, the life of honour, and worldly delights; for the life of a poor man in wan● is little better than death. 4. That Jupiter did fall into the lap of Danae in a golden shower is but a fable; yet it is most certain that the Holy Ghost descends into the hearts of the faithful, like a shower of rain, to make them bring forth the fruits of a good life, or spiritual Children to God. 5. When Perseus over came Medusa, and her Gorgous he covered his head with Orcus his helmet, by which he was made invisible, he that will overcome the world and the Gorgones of envy and malice must be content to live an obscure and private life; for no men are sooner overcome by such, than they that live in public and eminent places. 6. The Gorgones which Perseus killed, are thought to be the basilisks a kind of beasts in Africa alone, which kill with their eye called Catoblepae, because they look still downward; they are described by Mela, Plini● and Aclian; if we will be like Perseus, good Soldiers indeed, and deserve a place among the stars with him, we must kill the Gorgones or Catoblepae within us, even those covetous affections that are still loooking downward, and fastened on earth and earthly things. 7. Perseus was so brave and excellent a man, that not only was he himself made a constellation; but like wise his wife Andromeda, his Father in law, Cepheus, and his Mother in law Cassiopcia, for his sake; by which we may see, how one worthy person doth ennoble a whole family. 8. Perseus could not obtain the fair Andiomeda, until he had first killed Medusa, and then the Sea monsters: neither can we attain true content and happiness, until we have subdued the monsters of our lusts and affections. 9 Out of the drops of blood which fell from Medusae's head, which Perseus cut off, there ar●se multitudes of serpents in Africa; this may represent the nature of heresy, which when it is slain by the sword of truth, and of authority, yet out of it springs up new heresies, like so many serpents from the blood of Medusae's head. 10. Our blessed Saviour is the true Perseus, the son of the true God, and of a pure Virgin, exposed in his infancy, and all his life after to many dangers; he hath subdued all our spiritual Gorgones, and hath delivered the Church his fair spouse, from the Devil that great monster; who was ready to devour her; at last having conquered all his enemies, he hath ascended into glory, and there hath prepared a place for h●s Andromeda the Church. PHAETON. HE was the Son of Sol and Clymene, who taking occasion by his Father's rash promise, entreated and obtained of ●im leave to guide his chariot for one day; but for want of strength and experience in him, the horses grew unruly, and ran so near the earth, that had not Jupiter struck him down with his thunder bolt, the earth had been burned up. The INTERPRETER. 1. BY Phaeton may be meant some fierle exhalation or comet, which being near the earth, caused a great heat siccity, or conflagration for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies burning, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manifest or make clear 2. Phaeton was an Astronomer, who spent much time in observing the course and motion of the Sun, therefore was called his Son, but dying before he could bring his observations to perfection, was said to be killed by Jupiter's thunder, for even the natural death of a young man seems to be violent. 3. Sol begot Phaeton of the Nymph Clymene, which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow; by this is intimated, that of the heat of the Sun and of moisture, fruits are engendered, which from their appearance or shooting out of the earth and tree, are called Phaeton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing; at which time when the sun is very hot, the trees also send out amber or gumm; which is expressed by Phaeton's sisters converted into trees, whose tears are turned into amber. 4. He is said to be drowned in the river Eridanus, because commonly after great heat and siccity, follow great floods and inundations of water; or else because when the constellation Eridanus riseth, heat is abated, and great reins follow. 5. By young and rash Phaeton we see, how dangerous a thing it is for a common wealth to be ruled by young, and rush heads, or such as want experience and judgement, a confl●gation in that state must needs follow; therefore Rome made ancient men called therefore Senator● to ●e their rulers, and not young men; they knew by experience at Canna, what odds were between young rash Flaminius, and old stayed Fabius, qui cunitando restituit rem, an old man's shadow is better than a young man's strength, temeritas slorentis aetatis prudentia Seneciuti●. 9 Phaeton presumed too much upon his birth thinking that he was able enough to rule that chariot of his Father Phoebus, be being his own Son; 'tis madness to presume too much upon our birth and gentry; many men being puffed up with such arrogant thoughts, have undone themselves and others. ●. The ruling of men, or guiding of a Kingdom, is ars artium, and a work of no less difficulty than the ruling of Phoebus his chariot; if we consider the obloquys, envy, fe●res, and dangers to which rulers are subject▪ if we consider the unruly and head strong multitude, whose heads are not easily kept in by the curb and bit of authority, no more than the Sun's horses were by Phaeton's strength; if we consider the multitudes of Scorpions, Lions, Bulls and other wild beasts, that is fierce and cruel natures, whereof there be more in the state among men, then in the heaven among the stars; if we consider how much wisdom and moderation is required in a governor▪ who must neither use too much his authority, for that is to mount too high; nor must he be too gentle and familiar, or use too much lenity, for that is to fall too low. 8. By Phoebus we see how dangerous a thing it is in Princes to make rash and inconsiderate vows and promises; which if they tend to the hurt or detriment of their subjects, ought rather to be broken then kept; if Phae●●rs had either not promised, or not performed what he promised, neither had though ●arth be●n burned, nor his Son drowned. 9 Lee younger 〈◊〉 learned by Phaeton's example not to trust too much to their own heads; but to be advised and ruled by their elders, especially their Parents, to whom they owe obedience; for want of which, they 〈◊〉 into many inconveniences, and are ●●ely punished ●or their teme●itie 〈◊〉 In that Phaeton Sisters were ●●ned into trees; we are taught to moderation in nursing for the lost of our friends; for too much sorrow makes ●●en stupid and senseless, and unfit to serve either God, or the country; such are rather trees than men; for the like excess in mourning, 〈◊〉 his fellows were turned into Sea birds▪ and Phaeton's kinsman Cygnus, into a swan; men cease to be men, when their passions 〈◊〉 them beyond the bounds of reason 〈◊〉 else by this conversion of Dio●●●des his fellows, 〈◊〉 of Cygnus, may b● 〈◊〉, that when great men, or Princes fall into any misfortune their fellows, friends, and kindred, become birds and fly away from them; this was Jobs case, david's and many more; and such friends ●ld King Alphonsus compare to Sea Mews that slew about his galley whilst he had 〈◊〉 to feed them, but when that was spent they slew away. PLUTO PLUTUS. HE was the Son of Saturn and Ops, the brother of Jupiter and Neptune, the god of Hell, and of riches, who ravished Proserpina, the daughter of Ceres, while she was gathering of flowers, and carried her away in his black ●●ach to Hell. THE INTERPRETER. 1. WHen Saturn's three Sons shared his estate amongst them, hell by lot fell to Pluto, that is, some mines under ground of mettle, fell to his share, by which he grew rich, therefore was called the god of riches. 2. Pluto was Satur's Son, the foster child of peace, the brother of Jupiter, Juno and Neptune, to show that time, peace, a temperate climate, and air, and likewise the Sea, and navigation are the chief causes or occasions of riches. 3. As Jupiter's thunder bolt hath three points, Neptune's Sceptre, three forks, or teeth, so Plutoe's dog hath three heads, to show that either of these three gods hath a threefold power, to wit in heaven, earth, and hell. 4. Pluto hath a three headed dog to guard him, and keys also in his hand, to show that rich men, are careful to guard their wealth under many locks and keys; and they want not their mastiffs to guard their houses; centum ferratis limina portis addita, centenis serrea claustraseris, cuslodesque canes, etc. 5. By Pluto may be understood the Sun, who is called the god of Wealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all wealth, as well that which is on the superficies of the earth, as also that which is in the bowels of it, is begot of the Sun's light and influence. 6. He is called the god of hell, in relation to his being under the earth, when he shines among the Antipodes, who is said to ravish Proserpina, that is the seminal virtue which is in herbs, trees, plants and corn, which in winter when the Sun is far from us, lieth hid in the bowels of the earth. 7. Plutus or Pluto is painted with wings when he goeth from us, but he halts, when he comes to us, to show that wealth is slow in coming, but swift in departing; for it flies away with the wings of an eagle saith Solomon; again, wealth comes to good and conscionable men but slowly and halting; but to cheaters, extortioners, oppressors, liars, and perjurers wealth comes flying; his black horses come galloping to them. 8. Pluto as he is taken for death or the grave is blind, because death is no accepter of persons; rich and poor, Kings and beggars, Philosophers and dunces are all a like to him, divisne prisco natus ab Inacbo nil im●cre●●, et infima de geme sub diu moreris, victima nil miserantis Orci. 9 Pluto had a helmet called Orri galea, which whosoever wore, became invisible and free from danger, this was worn by Minerva when she fought against the Trojans, that she might not be seen by Mars. I think by this helmet may be meant the grave, or coffin by which the dead are made invisible to us, and by it they are defended from the injuries of beasts and birds. 10. The Cypress tree was dedicated to Pluto, and with the leaves of it, he was wont to be crowned, to show the nature of death; for as this tree being cut down never buds or grows again; so neither do the dead rise again, by the course of nature, therefore this tree was much used in funerals; and chiefly because of its strong smell, fit to keep off the stinch of the dead bodies while they were burning; of all the wealth that a rich man enjoys, this tree only saith Horace shall accompany him to his urn; neque harum quas colis arborum te praeto invisas cupressos ulla brevem dominum sequetur. Why Pluto's head was crowned with Narcissus, I know no reason, but because of its strong smell, and because the seed thereof is black. 11. Pluto was called the god of the departed manes o● ghosts, because he first found out the way of burying the dead, who before lay unburied, as also perhaps he found out the funeral oblequys or ceremonies of burials; with which only Plutus or rich men are honoured; for the poor man is free from such vanities. 12. 'tis not without cause that the same who is god of hell, is also god of riches; for the riches of gold and silver which we so much sweat and labour for, are near hell in the bowels of the earth; in ipsa sede manium opes quoe●● mus, saith Pliny; besides, covetous rich men, have a hell within them, if we look upon their cares, and fears, their watchings, and toilsome labours, besides the checks of an evil conscience; so that Pluto is in Plutus, hell or Orcus hath his Throne in the rich man's mind, there is the three headed Cerberus continually barking, and the furies continually torturing of him, suum quodque seelus agitat, amentiaque assicit, sua quemque sraus, et suus terro● maxivie vexat. 13. Some make Pluto and Plutus different gods; and they will have Plutus to be the Son of Jason and Ceres, and he was more worshipped than any other god; Ceres is corn, and Jason from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hall, we know that plentiful crops make rich farmers; and the practice of Physic hath enriched many, that Gal●nus opes, and I am s●re no god is now held in so much veneration as wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praetio praetium. 14. Pluto is called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacacable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unconquerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most hateful; both to show the nature of death which is inexorable, and therefore hated of all, as also the quality of a rich miler, who is odious to all men, even to those that are nearest to him, non 〈◊〉 salvum te vult, non filia. 15. They write that Pluto trembles when there is any earth quake, fearing lest the earth should cleave, and so let in the light upon him, which he hateth; irepidant immisso lumine manes; this expresseth the nature, of wicked men, who hate the light, because it manifesteth their works; such delight in darkness rather than light; and such was our condition before regeneration, we delighted altogether in the works of darkness, as Pluto did in black sacrifices, and night ceremonies for it was not lawful to sacrifice to him by day, therefore Aeneas Staygio regi noctumas inchoat arras. 16. Pluto's attendants in hell are the three headed Cerberus, the three furies, the three harpies, and the three Parciae or fatal Sisters, these do show the company of rich milers, who by unlawful means get wealth, they have▪ within them a three headed dog still barking, the three furies still raging, the three harpies still craving and snatching, and the three fatal Sisters measuring out his life; which oftentimes Atropos cuts off before they live out half their days. 17. To Pluto they give keys, by which he locks the gates of hell, that none may return thence; but they were deceived, 'tis only Christ that hath the keys of hell and of death; he openeth and no man shutteth, etc. he will open the adamantin gates of death in the last day for us, and hath already opened for himself, when he rose the third day, breaking through the bars of death; for it was impossible that the chains of death should detain him. who will see more of Pluto let him look upon the word Ceres. POLLUX See CASTOR. POLYPHEMUs See CYCLOPES. PRIAPUS. HE was the Son of Bacchus, and Venus, begot by him, when he returned from the Indies, for then Venus fell in love with him, and crowned him with roses: but when she was bought to bed of Priapus, he was so deformed a child, because of Juno's enchantments, that Venus slighted him; he was the God of Gardens. THE INTERPRETER. 1. PRiapus is begot of Bacchus and Venus because wine and lust, are the main causes of procreation. 2. Venus fell in love with Bacchus after his return from the Indies; to wit, when he was idle; for while he was employed in his expedition against the enemy, he had no thoughts of Venus: this was David's case when he fell in love w●th Bathsheba. Love is the employment of idle people, otiosorum negotium. 3. Bacchus' returned a conqueror from India, but is conquered by Venus; he is indeed no conqueror, that cannot conquer himself; this was the case of Hercules, plus tibi quam I●no nocuit Venus. 4. Bacchus is crowned with roses when Venus fell in love with him, to show that sweet smells are provocatives to lust, especially the rose, which therefore was consecrated to Venus. 5. Priapus was a mishapen, deformed child; thus God doth often punish the inordinate lust of the Parents, with the deformity of their children; and so they are punished for their Parents sins. 6. In Juno we see the malice of a woman that is jealous of her husband, she cares not what mischief she doth so she may be revenged on her husband, because she knows not how to be revenged upon Bacchus, Jupiter's bastard Son, she doth what hurt she can to Bacchus his child. 7. Priapus was called the God of Gardens, because he was the Son of Bacchus that is of the Sun, and of Venus, that is of moisture, to show that all trees, herbs fruits and plants are engendered and maintained by the Sun's heat, and their radical moisture. 8. In that Venus was ashamed of her own child, we may see that how ever lust and other sins may seem pleasing for the present, yet they bring forth in the end nothing but shame and confusion. 9 Venus tell in love with Bacchus, and so begot Pria●us; it is a dangerous thing for women to love wine, the fruit thereof must needs be deformed, wine hath caused many a woman lay aside the veil of modest●e. 10. Some make Priapus the Son of the Nymph Nai● others of Chion, which signifieth snow, by which I believe they meant, that moisture in summer, and snow in winter by keeping in the natural heat of hear●s and plants, are the causes of fertility. 11. In that Venus forsook her child, she represents the nature of a whore, who proves an unnatural mother, more regarding her own filth●e pleasures, than the welfare of her child. Other things may be here written of Priapus, ●ut for modesty's sake I forbear them, not thinking them worthy of Christian c●●es, and to use La●to●ius words; Pr●apum non de●●do m quid 〈◊〉 ris● dignum. l. 1. de scis●●li●ion. PROMETHEUS. HE 〈◊〉 the son of Japetus and Themis, who having made a man of clay, by Minerva's help got up to heaven, and there he stole some fire from the Sun, and wi●h it put life into his man: for which Jupiter was angry, and sent Pandora with a box full of miseries and mischief, and withal bound Prometheus to the hill Caucasus, where he had his heart every day eaten up by an Eagle, and renewed again. The INTERPRETER. 1. BY Prometheus perhaps may be meant a wise Father, who begets a stupid and foolish Son, udum & molle lutum: such a father is fraughted with more griefs, than Pandora's box was with mischiefs, especially if his son be not bettered and spiritually enlivened by the Celestial fire of wholesome admonitions, then is his father's heart eat up by cares, as Prometheus' heart was by the Eagle. 2. Prometheus perhaps was the first Statuary or Image maker, which expressed a man so the life, as if he had animated it with Celestial fire; which Image gave occasion to Pandora's box of mischief to fly abroad: for it occasioned Idolatry and the mischiefs that followed on it; and because God was highly offended at it, he hath oftentimes punished both the Image-makers and worshippers with cares, doubts, and fears, as receiving no comfort or satisfaction from their Images. 3. By Prometheus I think may be fitly understood a wise Doctor, or spiritual Pastor, who animates men that are by nature but clay, with the Celestial fire of divine truth, for which work he is oftentimes rewarded by wicked men with Pandora's box of afflictions, and hath his heart continually eaten up with cares. 4. Promotheus might be an Astronomer, who continually looking on the Celestial fires, that is the stars, and observing the Sun's motion upon Ca●casus, was said to be tied there, and to have his heart eat out by the Eagle of cares and study. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura.) ●. By Pr●●●h●● t●● G●ruil●s might understand God himself, who by Minerva, that is, by his wisdom made man of clay, and breathed in him the breath of life, which is th● Celestial 〈◊〉 they speak of; but Jupiter, that is God (s●● th●y gave him divers names) was angry; for so we read, that he repented he had made man, and lay●d upon him divers miseries, diseases, and cares, with which his heart is eat up in the day time, but is renewed by sleep and rest in the night. 6. Some make a● Historical sense of this fiction, understanding a c●rtaine King, in whose Country the River Aquila, so called from its swiftness, overflowed the whole Land; this caused gre● dearth and mortality amongst his Subjects, which was the occasion of his miseries and car●●; but Hercules cut the River, and so was said to kill the Eagle, and fr●ed both the Country of water, and the King of his cares. 7. Adam's perfections may be here understood▪ for he was quickened by Prometheus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) th●● is Providence, and Minerva, that is wisdom; and this Providence or Prometheus was the son of Th●mis, that is, it was derived from his original justice; on him likewise was bestowed pardon, that is, all gifts or perfections: but assoon ●s he preferred the voice of the woman to the voice of God, of Prometheus, he became Epimetheus; he lost his wisdom, providence, and other perfections, and so by the event and woeful experience, he began to grow wise again. 8. In that Prometheu● fell into so many troubles and miseries by putting life into his man of clay, this may show us that men begin to have their life full of cares and troubles, when they begin to have children; the man that lives a single life, is free from Pandora's box, and the devouring Eagle. 9 God is the true Prometheus saith Tertulli●n, 〈◊〉 blasphe●i●ils lan●lnaint; who having made man of cla●, and having put an heavenly fire into him, he is worse used by him then Prometheus was by the Eagle; for the Eagle, not the man which he made, picked his heart▪ b●t the man that God made▪ doth continually wound him with his sins and blasphemies. 10. Man may be called Prometheus, for he is of all sublunary creatures the most prudent and provident; and by a special providence of God he was created; God's providence also is most of all seen in man's preservation, and no creature subject to the mischiefs of Pandora's box, and the Eagle of cares as man is; which is the reason that man in Hebrew is called Enosh, and miserable 〈◊〉 by Virgil and Homer. 11. Prometheus was a Philosopher, who was said to steal fire from heaven: because he was a curious observer of Lightning, Comets, and other fiery meteors; and was the first that found out the use of fire among men, for which he was honoured after death with sacrifices, altars, and festivals in which men did run with light torches in the night; which custom also was observed in the feasts of Vulcan, because he was the god of fire; and o● Ceres, because she sought out her daughter Proserpina with torches. 12. The same fire that gave life to Prometheus his man, occasioned also burning Fevers, which destroy man: Hor. Post ignem aetherea domo Subductum, macies, & nova Febilum Te●i● in●ubuit cohors. thus the natural heat preserves our life whilst it is temperate, but when it exceeds this temper, it destroys our life. 13. Promotheus made up his man of the parts of other creatures; and so of their qualities also, intimating that man hath in him alone the evil qualities of all the beasts; the Fox's craftiness, the Goat's wantonness, the Bears or Wolves cruelty, the Lion's anger and fierceness: prae annibus animalibus homo est pessimum animal. 14. Lucian lib. de Sacrif. writes that Promotheus was nailed to a Cross on the hill Caucasus, where his heart was picked by an Eagle, only for the love he carried to man; I am sure our blessed Saviour who is the true Prometheus was nailed to the Cross upon mount Calvarie, where his heart was divided by a lance, only for the love that he bore to man when he was his enemy. PROSERPINA, See CERES and HECATE. PROTEUS', see NEPTUNUS and OCEANUS. CHAP. XV. R. RHADAMANTHUS see AEACUS. RHEA, CYBELE, IDAEA, BERECINTHIA, TELLUS, VESTA, PHRYGIA, DINDYMENA, OPS, etc. RHea was the daughter of Coelum, her mother was Terra or Vesta; her husband was Saturn, she was the mother of all the gods. The INTERPRETER. BY Rhea is meant the earth, from flowing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because she flows with all good things; or rather, as I think, because all rivers and springs of water are continually flowing within her, and upon her: she is called Ops from wealth or help, because she affords all wealth, and is still helping of us. Cybele is from the cymbals which she found out, or from a hill of that name: so from hills on which she was chiefly worshipped: she is called Idea, Phrygia, Berecyathia, Dindymene; from her stability she is called Vesta (vi sua stat) or a vestiendo from clothing; for she is richly clothed with herbs, grass, flowers, trees, etc. she is also called the great mother; for we are all from the earth, therefore assoon as children were borne, they were set down upon the ground, as it were in their mother's lap; she feeds and clothes us, and receives us being dead into her lap again, and so covers us. 2. Rhea was painted like an ancient matron, clothed in a branched or flowery garment, with a Crown like a Tower on her head, with a Sceptre in one hand, and a key in the other; these did signify the earth's antiquity; her flowery superficies, her circular or round figure; her strength in supporting so many Towers and Cities, her dominion over all living creatures; for the earth in their composition is most predominant; and her key doth show, that sometimes she is open, as in the Summer and Spring, when all plants and trees bud out of the earth, and sometime shut, as in the winter▪ round about her were the Carybanies in their arms, to show that all quarrels, wars, and taking up of arms, is for her, or for small portions of earth, Partimur f●●●o, mercamur sanguine fuso: Ducimus exiguae glebae de parte triumphos. her chariot was drawn with lions; by which I suppose may be meant the earthquakes: for as it is a fearful thing to sit in a chariot drawn with lions, so is it to be in houses while the earth is shaking; or else by this they would show the dignity of the earth: for it was fitting that the mother of the gods should be drawn by the noblest of the beasts: and withal as I conjecture, to teach us that reasonable creatures should not be stubborn and rebellious to their parents, seeing the fierce lions submit their necks and backs to their common mother the earth. 3. A Sow was sacrificed to Rhea, to show the fertility of the earth, for the sow is a fruitful creature: in her sacrifices also her Priests used to beat brazon drums, to express the noise of winds, and rumbling of water within the hollow parts of the earth, non 〈◊〉 sic geminant Corybames aera. 4. Rhea was Satur's wife, because as she is the mother of all corruptible creatures, so time seems to be the father; for all things by the earth are produced in time. 5. Rhea was the daughter of Coelum and Terra: by Terra I think may be meant the Chaos out of which by the influence of heaven, or rather by the God and maker of heaven, the earth was produced. 6. Seeing the earth is the mother of the gods, Kings and Princes have no great reason to brag of their pedigree, for they are but from the earth: therefore why should earth and ashes be proud▪ Pyrrbus was not ashamed to light from his horse, and to kiss the earth, acknowledging her to be his mother: this Ilb a king confesseth, when he saith that he came naked out of his mother's womb, and shall return thither again. 7. S. Austin de elvit. Dei, l. 2. c. 4. reproves the gentiles of his time, who in their festivals called Magalesia, did use to carry the ●mage of Cybele in solemn procession, and wash it in the river, in the mean time lasciviously abusing with scurrilous speeches, and such ribaldry and irreverence the mother of their gods, as they would be ashamed to utter in the presence of their own earthly mothers: quae sacrilegia, si illa er●nt sacra? aut quae inquinatio, si illa l●vatio? may we not as justly complain of the Christians of our time, who worship him in outward ceremonies, but defile and abuse him with their wicked lives, and many times in his presence speak and do. that which they dare not do in the sight of men. 8. The gentiles could acknowledge Rhea to be a Virgin, and yet the mother of all the gods; what reason then had they not to acknowledge Mary to be a Virgin, who was the mother of the true God? 9 The priests of Cybele called Galli from the river Gallus in Phrygia, used to geld themselves, and with sharp knives to cut and slash their own flesh: what reason then have Papists to brag of their devotion and zeal on good-friday in whipping of themselves, or in their vow of voluntary chastity? Is not gelding more than forbearing? and wounding with knives more than whipping with cords▪ 10. I wonder not why the gentile gods were so cruel and savage, and delighted so much in shedding of man's blood; for I find that Cybele their mother was nursed in her infancy by wild and ravenous beasts. 11. Cybele fell in love with one Atys a young man, and was deflowered by him; but he being slain by her father's command, she ran mad ou● of his house, with dishevelled hair, with a drum and a fise; in memory of this her priest● used drums and fises in their sacrifices: by which we may see what gods they were, who had such a mother, and what Religion that was which worshipped such deities: and how much are we bound to God, who by his Son our Saviour hath delivered us out of this spiritual darkness, slavery, and tyranny of Gentile idolatry, into the light and liberty of the Gospel, and knowledge of the true God. 12. The same Cybel● which was mother of the gods, was mother also of the giants and Titans that were enemies to the gods: even so the same earth that produceth nourishment by which we are maintained, yieldeth also poison by which we are destroyed; so the same church affordeth holy men and sons of God, it affordeth also wicked men and sons of Satan, as was typified by Rebeckah, whe● Jacob and Esau struggled in her womb. CHAP. XVI. S SATURNUS. He was the son of Coelum and Thetis, who married Ops his sister, and begot of her Jupiter, Juno, and divers other children; but he devoured his male children, that after his death the kingdom might return to Titan his elder brother: but Jupiter was preserved by Ops, and bred in Crete; who coming to manhood, because Saturn intended to kill him, thrust his father out of his kingdom, who went to Italy; and there in his time was the golden age. The INTERPRETER. 1. SAturn is nothing else but Time, which is the son of Coelum and Thetis, because time is measured by the motion of heaven, and likewise by the motion, or ebbing and flowing of the sea. 2. Saturn married his sister Ops, which is the earth, of whom he begot many children, because by the heaven's influence upon the earth, all things are engendered; the heaven is as it were the father affording influence; and the earth the mother, furnishing matter for generation. 3. Saturn was painted like an old man bareheaded, in a tagged garment, holding a hook and a key in his hand, devouring of his children; by which they did understand the antiquity and long continuation of times and by ●is bore ●ead they meant that time reveals all things: therefore the priests used to be bareheaded in Satur's sacrifices only. The ragged garment shows that time wears and consumes all things: which was also meant by his devouring of his children, and by the hook or sickle which he hath in his h●nd: the key may note, that time openeth and discloseth all secrets. 4. This picture of Saturn may have reference to the golden age of the world, i● which men lived till t●ey were very aged, which was expressed by Saturn's grey hairs and worn garment; which garment also shows, that men were not then given to pride and curiosity of apparel: His ba●e head showed the honesty and truth that was then, which indeed is naked; whereas lying, falsehood, and deceit are still covered. 5. Saturn taught the Italians the use of husbandry, therefore he was called Sterculius, from dunging of the ground: the hook or ●ickle is the instrument of mowing or reaping of corn; the grey hairs, bare head, and ragged garment, show that husbandmen live long, have hardy bodies, and are not nice in their apparel. 6. Saturn devoured all his children except Jupiter, Juno, Neptune and Pluto, to signify that all compounded bodies are destroyed by time: but the four elements, to wit, Fire, Air, Water and Earth, because of their simple nature, are not subject to corruption. 7. I find Saturn described sometimes with six wings, and yet slow-paced, having feet of wool, to show that time seems to go away slowly and silently, whereas indeed it ●●les very swiftly: or this may express the slow motion of the planet Saturn, who moves slowly by his own motion, but swiftly by the motion of the Primum mobile; to wit, he spends but four and twenty hours by the common motion; but thirty years in his particular motion: this swiftness also of time was expressed by that fiction of Saturn transforming himself into an horse, a swift running creature, when he had carnal commerce with the Nymph Philira, of whom he begot Chiron the Centaur. 8. Because Saturn is a cold planet, and malignant, breeding melancholy, and other ●ad effects in men's bodies, therefore they painted him like an old man, sad and carelessly clothed, and slowpac●d, with a serpent in his h●nd biting of its own tail, to signify the virulency and biting cares that accompany melancholy, or else to express the nature of the year returning into itself like a ring, or a snake with its tail in the mouth: an● because the lion, dog, and wolf are m●l●ncholi● creatures; therefore they expressed Saturn sometimes with the heads of these three beasts. 9 Saturn's genitals were cut off by Jupiter and cast into the sea, and of them and of the se● froth Venus was begot; by this may be meant, that old age, which is called Saturn, is made unfit for generation, because Jupiter, that is, wanton and intemperate youth hath weakened the body, and as the Orator saith, Corpus e●●oe●um tradit senectu●i: whereas that man who hath been temperate in his youth, is vigorous and lusty in his old age, & nihll habet quod accuset senectu●em, Or else by this may be meant, that the coldness of Saturn is tempered by the heat of Jupiter, and so Venus is begot▪ for there can be no procreation where cold is not tempered with heat. Or again, by this may be meant, that Saturn, Jupiter and the sea are required to produce Venus; that is to say, that Time, the Influence of heaven, and Moisture are required for procreation. 10. As Saturn served his father Coelus in cutting off his genitals, so is he served by his son Jupiter; It is just with God to punish those men with rebellious and cruel children, who have been rebellious and cruel themselves against their parents. 11. Wha● a cruel god was Saturn, who defiled himself with the blood of his own father, devoured his own children, and would not be satisfied in his sacrifices but by the blood of innocent infants: Satius est pecudum more vivere, quam deos 〈◊〉 sanguinarios colere, saith Lactantius, lib. 1. de fals. relig. 'Tis better to live like beasts, then to worship such cruel, wicked, and bloody gods. By this we may see, that the Gentile gods were indeed Devils delighting in the destruction of men; whereas the true God whom we worship, is merciful and gracious, and delights not in the death of a sinner, who will have mercy and not sacrifice, who would be worshipped by the blood of beasts, to save the shedding of man's blood: Had not then the Romans a bloody religion, who not only worshipped such a bloody god; but fettered his feet also to their pillars, ●xce●● only in their Saturnals, that he might not go away from them. The Egyptians were wiser, who excluded him quite out of their Cities, affording temples to him only in the Country: And at last the Romans themselves began to abhor such a bloody god, when in the Proconsulship of Tiberius they crucified his Priests for offering infants to him. They were injurious to heaven, when they called such a bloody butcher the son of heaven, who should rather have been named the son of hell, to which by Jupiter he was thrust down. His priests, as Tertullian shows, were initiated in a scarlet garment which they used to wear; a sit colour to express their sanguinary disposition: to these (it seems) the Roman Cardinals have succeeded, both in their colour and bloody minds, who are guilty of the blood of many thousand good Christians; so that at this day Rome is still Vibs Saturnia, and the Pope's pallaco may be called Sedes Satu●nia, and his festival days Saturnalia. 12. Wax tapers or candles were wont to be burned upon Satur's altars, to show that he brought the light of knowledge and civility into Italy, which before lived in the darkness of ignorance and rudeness: therefore in his Festival kept in December, the Romans used to send away candles, and other presents (which they called Saturnalia) to each other: from hence (it seems) the Papists borrowed their custom of burning w●x candles on their altars, and the giving of Newyears gifts. 13. Saturn is so called a Saturando, from filling or satisfying; for he being the first that taught men the use of corn, did fill or satisfy them: and as he ●id fill, so his wife the Earth did help; therefore she was called Ops. 14. By Saturn we may understand the trees, ●erbs, and plants, with the fruits of which men and beasts ●re filled: the cutting off his genitals is the pulling off the fruit from the trees; the casting of them into the sea, is the drowning of them in the moisture of the stomach, which being digested and converted into blood, begets Ve●us; for without fruits, especially of Bacchus and Ceres, friget Venus, there would be no copulation nor procreation: the covering of Satur's head may signify (as Fulgentius observes Myth. l. 1.) that the fruits, or plants and trees are covered with leaves. 15. The binding of Satu●n, and casting of him into hell, may signify how the motion of the star Saturn is slow, and scarce perceptible by us, by reason of its vast distance, so that it se●ms to stand st●ll; and because it is so far off from our●sight, he was s●id to be in hell. 16. During the time of the Saturnals, the servants in sign of lib●rtie put on their caps, and commanded their masters; this custom afforded matter of comfort to servants, and of humiliation to masters: When shall we see these Saturnals, wherein pride, malice, covetousness, and other sins which are now our masters, may at last serve us, and that we may obtain that freedom which Christ hath purchased for us? SATYRI, See PAN. SCYLLA and CHARYBDIS. SCylla was the daughter of Phorcus, with whom Glaucus was in love; which Circe perceiving, infected with poisonable herbs the fountain in which Scylla used to wash, by which means the lower parts of her body were turned into dogs; which when she perceived, out of impatience cast herself into the sea, and so was turned into a rock, not far from the whirl-pool or gulf Charybdis, which had been a most rapacious woman, and had stolen away Hercules his oxen, before she was ●wned into this gulf. There was another Scylla, daughter to Nisus king of the M●garenses, who having betrayed to king Minos her father's red h●●●, in which the kingdoms fa●e consisted, she was turned into a 〈◊〉 and Nis●● into ●n hawk●. The INTERPRETER. 1. BY Scylla may be meant a whore; for she is a monster composed of dogs and wolves, still barking, and biving, and devouring all that have commerce with her, and is never sa●●●fied: 〈◊〉 is indeed a ve●y dangerous rock; upon which many me● hav● split both their souls, bodies, and estates, Multorum fu●ti cal●●n●●●. Bcylla was hated by Ci●●e the daughter of the Sun, and so is a whore abhorred by th● children of the light. Scylla was beautiful in her upper-parts, but monstrous and deformed below, formosa superna, desires in piscem: Such is the condition of whoredom, pleasing and delightful in the Beginning, but t●● 〈◊〉 is sorrow and misery. Vl●sses, who was the type of a ●ise 〈◊〉, escaped the dangers of this monster; and so will all wise men take heed of a whore, and will abhor he● 〈◊〉, who brings none but fo●l● to the s●ocks for 〈◊〉. 2. Pala●phatics (F●ul●l. ●.) thinks that this Scylla was a Pirate ship or galley on the Tyrr●●● said, robbing and spoiling all Merchant's that sailed that way; which from its swiftness in sailing, and the rapacity of the pirates within it, was said to be turned into a sea-monster composed of dogs and wolves: this ship Ulysses' out-sailed by the help of a prosperous gale of wind, and so escaped the 〈◊〉. 3. Na●al●● C●●es and others by Scylla and ●●drybid●● understand two dangerous rock● between Sicily and Italy, which being hollow, and the rides r●●ming thorough them, made an horrid noise, as if it were wolves yelling, or dog●b●rking: and because there be divers monstrous fishes within these hollow rocks, devouring the bodies of those that make shipwreck there▪ the Poets feigned that these were monstrous women (for so the rocks appear like women afar o●●,) but below the navel were dogs and wolves. 4. In that Circe poisoned the waters in which Scylla used to wash, we see the nature of jealousy and women's emulation, how spiteful and revengeful it is. 5. In S●ylla drowning of herself we see how impotent and impatient women are, and how dangerous excessive grief is, and what the end of whores is, even shame and ruin. 6. In Scylla the daughter of Nisus, who for the love of Minos, betrayed her father and country, we see the nature of lustful affections, Nox, & amor, vinu●nque nihil moderabile suadent. She casts off all natural respect and affection towards her father and country, betraying his fatal hair, that is, his counsels to the enemy, upon hope she should enjoy him, of which notwithstanding she failed; for Minos like a prudent man, though he loved the treason, yet hated the traitor, and rejected her, albeit he had obtained both the King and the City by her. 7. The life of a man is much like the sailing between Scylla and Charybdis; there be dange●ours rocks on each hand of us, despair on the l●●t hand, presumption on the right; adversity on the left, prosperity on the right hand, have destroyed many thousands: Dextrum Scylla latus, laevum implaca●a Charybdis Obsidet.— Therefore let us neither decline to the right hand, nor to the left: let us keep the middle road, which is the way of virtue;— ●l●dio ●utisslmess ibis. But most men fall with Ulysses upon S●ylla, whilst they labour to avoid Charybdis; they run out of one extreme into another, and can never keep the golden mean. 8. Charybdis is metaphorically taken sometimes for an unsatiable glutton or drunkard, who is never satisfied; or may be taken for a covetous extortioner, who is never contented; or for the grave, which is always devouting and consuming the bodies put in it. 9 In that Nisiss was turned into an hawk, which still pursues Scylla his daughter turned into a lark; we may see the nature of a guilty conscience, which leaveth not a man in death, but pursues the fearful soul wherever it goeth, Et pro purpureo p●nas dat Scylla capillo: The wretched soul is tormented for its sinful desires and pleasures. SILENUS, See PAN. sirens. THese were three sisters, called Parthenope, Lagea, and Leucosia, the daughters of Achelous the river, and Calliope; they were half women, and half fishes, which with the sweetness of their music alured the seamen to sail upon the rocks where they sat, and so having caused them to make shipwreck, devoured them. The INTERPRETER. 1. THese Sirens were called the daughters of Achelous, either in reference to the harmony which the water of that river makes in running, or else of those musical instruments of old called Hydraula, we may call them water-organs, in stead of which we use wind-organs; and because of the sweetness of their music, they were said to be the daughters of one of the Muses. 2. Sabinus thinks by these Sirens were meant the Queens of the Lands near the Bay of Salernum, who in the Promontory of Minerva, erected an University or College of good learning and eloquence, which gave occasion to this fiction of the Sirens, who were called the daughters of Achelous and Calli●pe, because the professors of that College came out of Greece, where Calliope dw●elt, and Achelous was one of the chief rivers there. But the Sirens were turned into sea-monsters, when the professors and students gave themselves to drinking, whoring, and all kind of licentiousness: and indeed, in such places where discipline is not observed, many young men lose their time and estates, and fall u on as dangerous rocks as those of the sirens. 3. The Sirens were whores, who dwelled upon that coast of Italy, who by their enticements alured men ashore, where they lost both their time and their money, and this was little better than shipwreck. 4. By the Sirens are understood carnal and worldly pleasures, by which many thousands are devoured; the virgin face of Parth●nope▪ the sweet voice of Lagea, and the wh●te skin of Leucosia are butts by which whorish Sirens draw young inconsiderate gallants on the rocks, and destroy them in the is souls, bodies, and estates: therefore it becomes us with Orpheus, to tune up the melodious harp of God's word, which may drown their voice and bewitching music; or else with Ulysses, to tie ourselves with the cords of reason, that these half unreasonable creatures (for so the Sirens are expressed, in that they were but half women) may not so far prevail, as to destroy our souls and devour our estates: or else let us stop our ears, as Ulysses did the ears of his fell●ws with wax, that we may not hear the chanting of their voice; and w●th the Adder, that we may not be charmed with the voice of such enchanters. 5. The Sirens used to fit their songs for every man's humour, that they might gain all: by this the nature of flattery is showed, which soothes up men in their humours; and applying itself to that which is most pleasing to the man whom flattery works upon, whether it be pride, luxury, covetousness, or any other vice; a dangerous, but too frequent a kind of Sirens, which sing in Prince's Courts, chanting that which is pleasing, but no way true. 6. Some think that the sirens were half birds, whom the Muses bereavest of their wings, for daring to contend with them▪ I wish that learned men would clip o●● the wings of whorish and flattering Sirens, that they may not fly any more into Prince's Courts and populous Cities, where they contend with the Muses, and prevail too; enticing more to harken to them, than Preachers do with all their Oratory. 7. There were three Sirens, and these had three sorts of music to allure men, to wit, the voice, the fife, and the harp▪ to show that there are three ways by which whorish women induce men to sin and destruction, to wit, beauty, singing, and familiarity. 8. The gods allowed the Sirens so long to live, as they could prevail with passengers to listen to their songs; but a●ter Ulysses and his fellows harkened not to them, they perished in the sea, and were seen no more; whores and parasites will live in the world so long as princes and rich men give ear to them: but if once they would be so wise, as with Ulysses to slight them, the Court and City would be quickly rid of them. SISYPHUS. HE was the son of Aeolus, who for his treachery to Jupiter, for his cruelty and oppression was slain by Theseus, and in hell is punished by rolling up a stone to the top of an hill, which still from thence r●mbleth down again. The INTERPRETER. 1. SIsiphus was killed by Theseus for his cruelty and oppression; thus God is just, who punisheth the wicked here and hereafter: for not only did Sisyphus suffer death here, but is tormented also in hell. If there were no other punishment for wickedness but death temporal here, who would be afraid to sin, seeing death puts an end to all miseries and pains? Mor● arumnarum requies, non cruciat●●. Neither is God unjust in punishing twice; for indeed death temporal is but the beginning of death eternal, which ought to be eternal, because the majesty of the person offended, and the desire of the person offending are eternal, albeit the sin itself be but temporary. 2. Sisyphus was a tale-bearer, and did not conceal the secrets of the gods, nor the particular love of Jupiter to Aegina the daughter of Asopus; by this we may learn to be silent, and not to reveal or divulge the secrets of others, especially of princes; Magnum silentii praemium. 3. The sins of Sisyphus were many, for which he was punished in hell; to wit, infidelity, in not concealing th● secrets of the go●s; ingratitude to them who had made him their secretary; profaneness in speaking irreverently of Jupiter; oppression in robbing and killing of strangers, and divers other sins; by which we s●e that sin never goeth alone, and that God nev●r punisheth but when h●e is justly offended. 4. The work of Sisyphus is like the work of worldly men, they toil night and day for pleasures, honours, profit, but the work is never at an end; and when they think to end, they are but beginning. 5. Many ric● and honourable men are like sisyphus' his stone, when they are advanced to the top of the hill of honour and wealth, do suddenly tumble down again to the bottom, and he that is a king to day may be a beggar to morrow: why then should men toil with so much labour, vexation, and sweat for that which is so apt to run down the hill from them? SOL. HE was the son of Hyperion and Euphra●ssia, who did not assist the other Titans against Jupiter, ●ut rather took his part against them, therefore was honoured by Jupiter with a crown and cha●ios. The INTERPRETER. 1. Solemnising is called the son of Hyperion, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he was of highest account among the Gentiles, and worshipped above all the other gods, as his light, motion and influence is of more efficacy than all the rest: therefore his mother was Thi●, or Euphraissa, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because his operations and light are divine, and his light is large or broad, as the word signifieth. 2. He assisted Jupiter against the other Titans, to show that God assisteth the just and innocent against wicked oppressors. 3. His image was wont to be made of gold, beardless, but longhaired, having a whip in one hand, and Jupiter's thunder in the other; by which they signify, that the Sun was the supreme god, correcting some with lighter punishments, to wit, with the whip; and other with greater, as the thunder. 4. Sol is placed amongst the midst of the Muses, because the Sun is amongst the midst of the Planets, which they held made an harmonious sound in their motion. 5. To the Sun were dedicated the wolf for his rap●citie, expressing the force of the Sun's heat in consuming of moisture and vapours; the hawk for his swiftness and quick sight, to show the swftnesse of the Sun's motion, and that he is the eye of the world; the black raven and the white swan, to express the quality of night and day which the Sun causeth, the one by his absence, the other by his presence; the cock also, because he salutes the day with his crowing. 6. I find him painted sometimes with arrows in one hand, and the Graces in the other, to show what hurt and benefit we receive by his heat; more benefit then hurt, for he holds only two arrows, but three Graces. 7. The Sun was painted with four ears, but one tongue, to teach us, that a wise man should hear much, but speak little. 8. The Sun was represented among the Egyptians by a sceptre and an eye, to show that he is the eye of the world, and king of the Planets. 9 I find the Sun sometimes pictured with a crown on his head beset with twelve precious stones, and sometimes with four pots or urns at his feet; by this I think, they meant the year with its twelve months and four seasons: sometimes again he sits upon a lion, and carrieth a basket on his head, a lance in his hand with the picture of victory on it; by this doubtless they understood, that the Sun's heat tam●th the wildest beasts that are, that all our plenty and filling of our baskets are from his influence, and that he like a triumphant Conqueror rides in his golden chariot about the world. Who would see more of Sol, let him look upon the title APOLLO. SOMNUS, see NOX. SPHINX. THis was a monster begot of Typhon and Echidna, having the face of a virgin, the wings of a bird, and the rest of a dog or lion: this used to propose a riddle to travellers, which was this; What creature was that which was fourfooted in the morning, two-footed at noon, and threefooted at night? They that could not resolve this, were, ●●voured by Sphinx: but at last Oedipus resolving the riddle, caused such indignation in Shpinx, that she slung herself down from the rock, and broke her own neck. The INTERPRETER. 1. SOme think that Sphinx was on Amazonian woman, who having gathered a number of thiefs, made oftentimes ex●ursions from the hill Sphingi●s upon the Theh●ns; but at last was surprised by Oedipus in the night, and destroyed: and this was the resolving of her riddles, that is, the overcoming of her inaccessible and difficult places and rocks where she remained. Her woman's face might sign ●●e her alluring and enticing ways to draw strangers to her; the wings may signify her or her fellow▪ swiftness; her lions or dogs body and claws expressed her rapacity. 2. Satan is the true Sphinx, who hath the face of a woman to entice and deceive, the claws of a lion to tear us, and the wings of a bird to show how nimble he is to assault us; he lives upon the spoil of souls, as Sphinx did upon the bodies; he ●id for many age's abuse and delude the Gentiles by his priests and wizzards, with riddles and ambiguous oracles: there is no way to overcome him, but by harkening to the counsel of Minerva, as Oedipus did; that is, by following the counsel of Christ, who is the Wisdom of the Father; by this he shall be destroyed, and we undeceived. 3. The creature with the four feet in the morning is man, who in his infancy before he is able to walk, crawls upon all four; at noon, that is, in his manhood, makes use only of his two feet; but in the evening of his age leans on the st●ff, which is his third foot. 4. O● naughty parents there proceed none but naughty children; Mali cor●i malum ov●m; for Sphinx was the child of Tiphen the giant, and of Echidna, which is a kind of serpent; and therefore of them comes a serpentine brood; to wit, Gorg●n, Cerberus, the Dragon that kept the garden of Hesperides, Hyd●a, S●ylla, Sphinx, Chimaera, all monstrous brats of monstrous parents: if we would have good children, let us be good ourselves; Forter creaniur fortibus. 5. A Christian ought to be a Sphinx, having the face of a woman, that is, cheerfulness in countenance, astible in words; the wings of a bird, that is, expedition in actions, and a delight in supernal and heavenly places; the body of the lion, that is, magnanimity and courage in afflictions. 6. The Th● bans used to wear the picture of Sphinx in their ensigns, Minerva on her helmet, the Egyptians placed it in the entry of their temples; to show that soldiers, wise men, and priests should be wary and circumspect in their words, and so to involve their actions and words, that they may not be ton plain and despicable, to the prejudice of the 〈◊〉, or of Religion. 7. Sphinx is a kind of Ape or Baboon in Ethiopia, representing a woman in her breasts, and it hold to be a docible creature. STYX, ACHERON, COCYTUS. THese were three rivers of hell, over which t●e souls must pass and they were the daughters of Oceanus and Terra. The INTERPRETER. 1. IIn that these were called the daughters of Oceanus and Terra, it is to show that they, as all other rivers, have their original from the sea, but particularly, they have some passages under ground. 2. Acheron signifieth joyless; St●x hatred, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful; Cocy●us complaint or lamentation; to show that when we are departing out of this world, the joy of all earthly things fails us; therefore the water of this river was very unpleasant; for what pleasure can they have that lived in wealth, honour, and all outward felicity, when they see that now they must part from them? sure the crossing of this river must be very unpleasing and sad to the men of this world, who have had their reward here, and their portion in this life. But having passed this river, they come to S●●x, which is hatred; for than they begin to loath and hate their former evil courses and wicked lives, and repent that they spent their time in such vanities, whereof now they reap no other fruit but shame and confusion. Lastly, they come to cross Cosytus, which is the river of lamentation and complaint, which their friends make that part with them; and they themselves, both for their former follies, and for losing their former delights and vanities. These rivers are said to slow from Pluto's throne, because the remembrance of that dominion which death shall have over them is the cause of these sorrows and complaints. Some add the fourth river, called Phlege●on, from burning, by which may be meant the wrath of God which burneth like a river of brimstone. 3. Because Vi●tory the daughter of S●●x assisted Jupiter against the Titans, therefore he bestowed this honour upon her, that none of the gods should swear by S●●x in vain; whosoever did, was debarred from Nectar and Ambrosia for a whole year: The reason why they would not sweat by Styx is because to swear by any thing is to honour it; but they would not honour that which is so repugnant to their nature: for Styx signifieth sorrow or hatred, of which the gods are not capable, seeing their life consisteth in joy and love. But by this we see what shame it is for Christians to take God's name in vain, seeing the Gentile gods would not take the name of S●●x in vain: What can such Christians look for, that have no more reverence to God's sacred name, but to be debarred from Nectar and Ambrosia, even from life and immortality? For the Lord will not hold ●hem guiltless that take his name in vain. 4. As S●●x assist●● Jupiter against the Titans; so ●●he●on assisted them, by affording water to them when they sought against Jupiter: therefore as S●●x was honoured for her loyalty; so A●her●n for disloyalty is thrust down to hell. By this princes are taught to reward their faithful and loyal servants, and to punish such as se●k their ruin. SYLVANUS, see PAN. CHAP. XVII. T TANTALUS. HE was the son of Jupiter and Plote the Nymph, who feasted the gods with the flesh of his own son Pelops; which they so abhorred, that they all abstained from eating, except Ceres, who unawares eat up the child's shoulder; but the gods restored him to life again, and gave him an Ebony shoulder: as for Tantalus, they thrust him down to hell, where in the midst of plenty he is slarved with hunger and thirst. The INTERPRETER. 1. IF the Gentile gods did so much abhor the eating of man's flesh, how much more doth the true God detest the sacrifices of man's fl●sh? and therefore would not suffer Abraham to offer his son Isaac in a sacrifice; but furnished him with a Ram instead of his son. 2. The love of Tantalus was great to his gods, in that he offered to them his own son, but not his only son; and that he offered him to them that were his gods; but the love of God is far greater, in offering for us his only Son; for us I say that were his vassals, yea his enemies. 3. As Pelops was cut in pieces by his own father, to be a sacrifice to the gods, so doth God our heavenly Father mortify us by afflictions, that w● may be a fit sacrifice for him. 4. Pelops was advanced to great wealth and power, as his Ebony shoulder signifieth, Ebony being an Emblem of wealth, and the shoulder of strength or power; so was he also advanced to great honour, for that famous part of Greece was called Peloponesus by him: thus God after our sufferings here, will advance us to eternal honour, power, and riches hereafter. 5. If Tan●a▪ lus was so willing to par● from his son, and to bestow him upon the gods; why ●h●uld we be unwilling to bestow on God, or on his poor members▪ some part o● our goods? how are they to blame that are impatient, and rage when God by death calls away their friends and children? 6. In Tantalus we may see the picture of a Scholar, Student, or one transported with contemplation; who though he abound in wealth, yet minds it not, but is carried from all worldly thoughts to divine meditation, no more enjoying these earthly things, than Tantalus did the rich and sumptuous dishes of meat that were set down before him. 7. In Tantalu● we see the condition of a rich miser, who abounds in all o●●ward wealth, and yet hath not the power to enjoy it: Quaeri● aquas in aquis, & poma fugacia captat. he starves in the midst of his plenty, and wants the things which he possesseth, and hath not that which he hath. 8. Here also we may see the condition of a bloody Tyrant, who is in continual f●ar and anxiety; as Dionysius showed to the flattering Philosopher, setting before him a Princely Table richly furnished, but durst not eat because of the naked sword which hung by a horsehair over his head; so over Tantalus a great stone hangs, ready to fall upon him, ●a sileae, jam jam lapsura; and the Furies sit at his table with grim countenances▪ snaky ●airs, and burning torches, intimating the terrors of an evil conscience, which suffer not the Tyrant to enjoy or take delight in all his plenty or outward splendour; as we read of that bloody king, who murdered Boetius and Symmachus: Furia●um maxima juxt● ●ccubat, & manibus prohibet contingere mensa●. 9 Pelop● married with lair Hippodamia the daughter of king Oenomaus, whose horses none of all her suitors could t●ne, therefore many l●st their lives, only Pelops obtained her: to show that they only shall obtain true happiness, who can subdue the untamed and unruly horses of thei● lusts and affections: but most men are overcome by them, therefore they come short of Hippodamia, and lose their lives; only he that with Pelops is innocent, wise, and valorous, shall attain to this happiness. 10. Tantalus was punished both for his cruelty in murdering of his son, for his curiosity in desiring to know whither the gods could find out what he had done, and for his prattling, i● that he revealed the secrets of the gods to mortal men; but let us take heed of these sins of Tantalus, if we would escape the punishments of Tantalus. 11. Of all the gods only Ceres eat up his shoulder, but she restored it again stronger than before, because she made it of Ivory: this may I think betoken our death and resurrection: for Ceres is the earth, which will eat and consume our fl●sh, but she shall restore it again in the last day, far stronger and durable than before: for the body that is sowed in weakness, shall be raised in power, and this mortal shall put on immortality. TARTARUS, see LETHE, and PLUTO. TELLUS, see RHEA. TETHYS', see OCEANUS. TEREUS. HE was the son of Mars and the Nymph Bistonis; who after he had married with Progne king Pandions' daughter, ravished Philomela his wife's sister, and cut out her tongue, that she might not discover it; which nevertheless Progne understood by Philomela's letter, written with her own blood; this caused her kill her only child Itys which she bore to Tereus, and bo●le him for his supper; he being enraged at this horrid wickedness, ran at his wife with his naked sword, but she was turned into a Swallow, and so escaped him; and he into a Lapwing; but Philomela into a Nightingale. The INTERPRETER. 1. THe Lapwing hath a long bill representing that sword with which Tereus ran at his wife, and the tusse on his head represents a Crown; and his delight in raking and picking the dung of other creatures, gave occasion to this fiction, to wit, that king Tereus was turned into a Lapwing; a sit transformation, that the filthiness of inordinate lust, in which Tereus delighted, might be represented by the filthiness of the dung in which the Lapwing takes pleasure: so the red spots on the Swallows breast, represents the blood of the child with which Progne was defiled; and the continual mourning, groaning, and complaining of the Nightingale, express the complaints of Philomela for the loss of her Virginity and Tongue. 2. Because the two sisters ran to Athens to complain of their wrongs, and Tereus ran after them; to express the suddenness and celerity of their flight, they were feigned to be turned into birds, the emblems of celerity and expedition. 3. There are two violent affections which make men shake off all humanity; the one is impotent lust, the other, inordinate desire of revenge. We see what lust did in Tereus, and how desire of revenge prevailed in Progne; what was more barbarous, horrid and cruel then for Tereus to cut out his sister's tongue whom he had ravished; and for Progne to kill and bo●le her own and only child for her husband to eat? 4. By th●se two sisters Philomela and Progne, may be meant Poetry and Oratory; Philomela delights in woods and deserts, so doth Poetry: Carmina se●essum s●iben●is & o●ia quae●unt. Progne loves to be in Towns and Cities, for the Swallow builds her nests in houses, so doth Oratory; but as far as the Nightingale exceeds the Swallow in melodious notes, so far doth Poetry excel Oratory: for the Poet doth all that the Orator can do, and much more, by adding delight to persuasion: Et prodesse volunt, & delectare Poetae. 6. Tereus was the son of Mars: we see what the sons of Mars use to do, and what be the fruits of war; to wit, the Muses are ravished, Scholars are robbed and plundered; their tongues are cut out, that they may not complain: that is, laws, learning, and truth, are silenced: barbarous murders and cruelties are committed: and how many children are by soldiers devoured, when their Parents are either banished or murdered, and their estates robbed and consumed? THESEUS. HE was the son of Aeg●us and Aethra: his stepmother would have poisoned him in his youth: he subdued the Am●zones, and of Hippolyta their queen begot Hippolytus; he killed Creon king of the Thebans, the un●●●ned bull in Africa, the Minolaure in the Labyrinth; and carried away the two daughters of king Minos, to wit Ariadne and Phaedr●: he killed also Procustus, Sciron, and Schinis great ●obbers in Attica, he overcame the Centaurs and the Thebes: he went down to hell with his friend Pirithous, to ravish Proserpina, where Pirithous w●s slain, and he put in chains, but was delivered by Hercules: at last in his old age was killed by king Lycomedes. The INTERPRETER. 1. IN Theseus killing of infestuous thiefs, and subdoing of Monsters, is set down a fit example of val●ur and justice for Princes to imitate. 2. Theseus was guided by Ariadne's thread to get out of the Labyrinth; the word of God is the thread that will direct us through the winding and intricate labyrinths of this life. 3. Theseus' proved himself to be Neptune's son, by leaping into the se●, and fetching up from thence the ring which king Min●s●ad ●ad slung into it, and for this fact he received a crown from The●i●, which he bestowed upon Ariadne, and afterward it was placed among the stars: the way to prove ourselves to be the sons of God, is by patient enduring of our afflictions, which though they be deep and bitter like the Sea, yet shall not drown us, but in that Sea we shall find the ring, even eternity, which hath no more end than a ring, and withal we shall obtain the Crown of righteousness, which is laid up for us in heaven. 4. Theseus and Pirithous loved one the other so dearly, that they went down to h●ll together; by which we see that neither death nor danger can separate true friends, or dissolve that friendship which is grounded on virtue. 5. Theseus is commanded not to come to his father at Athens, until he was able to remove the great ston● under which his father Aegeus his sword lay, and till he was of sufficient strength to manage that sword, and with it to clear the highways of thiefs and robbers: even so we ●●all not be fit to come into the presence of our heavenly father, in the City of God, the new Jerusalem, until we have removed the stony hardness of our hearts, and with our father's sword, that is, the sword of the Spirit, we have destroyed our spiritual enemies that lie in our way, and hinder our passage. 6. His going down to hell to ravish Prose●pina, where he was bound, ●nd from whence he could not be delivered but by He●cules, teacheth us that lust and venery have brought many a man to sickness, and death's door as we say; and intemperance that way hath bound many by the hands and feet with the Gout, worse than fetters of iron, where men lie in pain, as it were in hell, from whence there is no delivery but by the help of Hercules the Physician: be●●des fornication and adultery bring many souls to hell, from whence there is no redemption, but by Christ the true Hercules. 7. As Hercules in honour of Jupi●er his father, appointed the Olympic games, so did Theseus in honour of his supposed father Neptune, institute the Isthmian games, to be celebrated every fist year also; thus we see how great spirits affect immortality, and to be honoured after death. 8. Theseus after all his victories and brave achievements, yet is murdered in his old age; by which we see there is no permanent happiness in sublunary things: Caesar who as the Orator said domuit gen●es imma●itate barba●os, mul●i●udine innumerabiles locis, infinitas, omni copiarum genere abundantes, etc. He overcame innumerable fierce nations, and had throughly (as he thought) settled himself and the Empire, yet at last was stabbed in his old age with 23 wounds: hence let no man be secure: nescis quid se●us vesper vehat. 9 Our blessed Saviour is the true Theseus, who was persecuted in his infancy, and in his life time overcame many monsters, but far more in his death; be went down to hell, and from thence delivered mankind, which had been there detained in everlasting chains of darkness, if he had not ascended: who by his own, and not by any other power, delivered man from endless captivity. THETIS, see OCEANUS. TITANES, see JUPITER, SATURN. TITHONUS. He was the son of Laomedon, who for his beauty was beloved of Aurora, and by her carried away to Aethiopic in her chariot, where she bore Memnon of him: By her means he was made immortal; but living so long till he was turned into a grasshopper, he grew weary of his life, and desired to die. The INTERPRETER. 1. TIthonus is taken sometimes for the Sun, as in that of Virgil, Georg. 3. Tithoni prima quot abest ab origine Caesar. And indeed, the Sun is the beauty of the world; no wonder if Aurora fell in love with him, from whom she bathe all her beauty: And as the Sun is beautiful, so he is immortal; only in the evening he is turned into a grasshopper, to show the weakness of his light and heat then: Or by Aurora may be meant that all creatures in the morning fall in love with the Sun, as delighting to see his light, of which they were deprived a while; as the birds by their cheerful chanting then show; hence it is, that more do worship the Sun rising, then falling. 2. By Aurora's falling in love with T●●honus may be meant, that he used to rise betimes in the morning, and employed that time chiefly about his business; no fitter time for the Muses, with whom she may be said to be in love, when Students give themselves then to meditation. 3. Tithonus lived t●ll he was of an exceeding great age, to show that early risers are long lived; whereas they that love too much sle●p, specially in the morning, breed and cherish gross humours, by which diseases are bred. 4. Tithonus lived so long, till he was weary of his life; and what wonder seeing this life at best gives no true content, much less in old age, which is itself a disease, and that incurable; which Solomon calls the evil days wherein a man takes no pleasure; as old Barzillai showed to David. 5. Old Tithonus is turned into a grasshopper, to show that old men are much given to chatting and prattling; therefore Homer saith (Iliad. l. 3.) that the old Trojan men sitting in the gates were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like grasshoppers in a wood sitting upon tre●s. 6. Tithonus was carried up to heaven by Aurora; even so holy meditations and prayers in the morning should carry our minds and affections up to heaven: thus David mounted up in the morning chariot of devotion into heaven, and oftentimes prevented the morning watch of Tithonus. See more in the word AURORA. TITYUS. He was Jupiter's son of Elara, who being hid by Jupiter within the earth, for fear of Juno, at last was born, not without a great gap in the earth: this huge child, who was therefore called the earth's son, afterward offering violence to Latona, was killed by Apollo's arrows, and thrust down to hell, where he covers with his body nine acres of ground; and his heart is still eaten up by ravens, and still grows again. The INTERPRETER. 1. BY Ti●yus may be meant the corn, which is by Jupiter, that is, by the air and the earth fomented and produced; this covers many acres of land, and is killed by Apollo's arrows, that is, by the heat of the Sun is brought to maturity, and so is cut down by the mower: the raven that eats up his heart which grows again, is the moisture of the earth which putrifies the corn, and then it grows again. 2. An envious man is much like Ti●yus; his heart is eaten up with envy, and yet is still growing: Invidia Si●uli non invenere Tyranni Tormentum majus.— He may be truly said to live in hell. 3. By Tityus his ravens may be meant the tortures of an evil conscience tormenting men even in this life: when wicked men therefore are wounded by Apollo's arrows, that is, by the word of God, sharper than swords or arrows, they begin to have hell within them, and then the ravens pick and tear their hearts; thus at Peter's Sermon the hearts of the hearers were pricked, that they cried out, Men and brethren, what shall we do? 4. Although Tityus was so big, that he covered nine acres of ground, yet he is punished; by which we are taught that there is neither greatness, strength, or power that can avoid the ●and of divine justice. 5. He that is in love with a woman whom he cannot obtain, i● like Tityus, he hath a Raven continually picking his heart; and lives in a kind of pleasing hell, or a hellish pleasure: Vulnus alit venis, & caecoca●pinur igno. TRIPTOLEMUS, s●e CERES. TRITON, see NEPTUNUS, and OCEANUS. TYPHEOUS or TYPHON. HE was one of the giants, the son of Titan and Terra, he was about ●o shut Jupiter out of his kingdom: but he was shot with his thunder, and thrust under the Isle Inarim●: o● as some write, under hill Aetna in Sicily. The INTERPRETER. 1. TYphon was brother to Osiris' king of Egypt: who having killed the king, invaded the kingdom; but was overthrown at last by Is●●: this man because of his cruelty was said to be nursed by a Dragon: and surely bloody Tyrants are not better than the foster-childrens of Dragon●, and the sons of earth, and of the race of giants, and scourges or plagues sent by God to punish a people, as they writ● that Typhon was. 2. By Typhoon may be meant subterraneal exhalations o● vapours cau●ing earthquakes, and sometimes eruptions of fire, ashes, stones, and pestilential smokes, flying up high in the air, as if they meant to pull Jupiter out of his throne: the●e are said to be the sons of Titan, and of the earth, because they are b●got by the heat and influence of the sun in the hollow or spung●● places ●f the earth. 3. The Devil is the very Typhon, who by his pride opposed God, and was thrust down to hell: the greatness of Typhon's body argues the greatness of Satan's power; his snaky hands and serpentine feet do show that his actions and ways are cunning and deadly: the stretching out of Typhon's hands from East to West, and the touching of the stars with his head, are to show that his malice is every where diffused. 4. The Pope is another Typhon: the son of earth, for he hath turned Christ's heavenly kingdom into an earthly Monarchy; he makes war against heaven, by opposing Gods ordinances; he hath stretched out his hands from East to West, that is his Empire: he hath with Typhon lifted up his head to heaven, exalting himself above every thing that is called God: his snaky hands and feet show that his ways and actions are full of poison and serpentine craft: and if we consider his cruelty against Protestants, he may be said to have had a Dragon for his Nurse: he breathes nothing but fire out of his mouth, to intimate his blasphemies▪ or edicts to burn heretics: he was sent as a plague to punish the world: but at ●ast shall be overcome by the breath of God's mouth, as Typhon was by Jupiter● thunder. Enceladus and Typhon never shook or troubled Aetna and Inarime so much, as he hath moved and troubled Italy, and indeed the whole world. but it was Juno the goddess of wealth that produced this monster out of the earth, and it was wealth that raised the Pope to that pride and greatness, by which he hath troubled the world ever since. And lastly, as the gods were so affrighted at the greatness and bigness of Typhon, when he challenged Jupiter, that they fled into Egypt for fear, and turned themselves into beasts: even so did the kings of Europe for fear of the Pope's greatness, threatenings, and excommunications, hide themselves in the Egyptian darkness of ignorance, and cowardly like beasts submit their necks and crowns to his disposing. CHAP. XVIII. V. VENUS. SHe was the daughter of Jupiter, or a● others say, she was begot of Caelus his tes●icles (which Saturn cut off) and the Sea-froth: she was the goddess of love and beauty. The INTERPRETER. 1. THe Platonists make a Celestial and a Terrestrial Venus: so they make a Heavenly and an Earthly Cupid; the one being nothing else but the love of Heavenly things, as the other is of Earthly. They give wings, arrows, and torches to both: but the wings of Celestial love carry up our thoughts and affections above all transitory things: the arrows of that love are not to wound and kill us, as the arrows of Terrestrial love do, but to wound and kill all carnal affections in us; and so the Torches thereof are not to burn our hearts as the torches of earthly love do, but to illuminate our minds, and to purify our hearts from all carnal lusts and worldly desires. 2. There was a kind of love among the ancients called Amor Lethaeus, whose Image was worshipped in the Temple of Venus Erjcins; this Love was painted dipping his arrows in the River, to signify that some are willing to forget divers things that they have loved; I wish that we could with this Amor Lethaus quench the torches of vain love, and the fervent affections we have to earthly things, in the waters of tears and repentance. 3. There was a Temple dedicated to Venus Libitin●, where the coffins of the dead were kept, to show that love is the cause of corruption, as well as of generation: I am sure love in many Impotent and intemperate young people, may be called Venus Libitin●; for she brings many to their grave before they have lived half their days. 4. Mutual love, called by the greeks ●ros and Anteros w●s expressed by two little Cupids, whereof the one did struggle with the other, to get away the branch of Palm which he had in his hand; ●o signify that we should strive to overcome one another in Love. 5. Venus was painted of old rising out of the Sea, sitting in a shell, in which she was carried to Paphos; she was also painted naked, crowned with Roses, having her chariot drawn sometime with Doves, sometime with white Swans and Sparrows: to signify the nature of carnal love or lust; which is begot of the Sea▪ froth, for Salt is a friend to Venus, and froth is quickly gone: and to show that Cyprus was much given to Venery, therefore she was worshipped there most of all, and called Cypria from thence: she is naked, for she strips men of their estates; and the whore will leave them naked at last; or her nakedness may signify that all things should be open and naked among lovers, and nothing hid in the heart; or by this nakedness is meant, that love canno● be concealed or long hid: her crown of Roses show that sweet smells, especially of Roses, are provocatives to lust; the Doves show the sincerity and want of gall, quarrelling, or malice, or malice in love; the white Swans show that love is or should be innocent and clean, because the Swans sing sweetly as they held, by which they would show that Music procures love: the Sparrows signify wantonness: her crossing over the Sea in a shell, signifies the dangers, bitterness, and divers storms or troubles that lovers are subject to. 6. There was at Rome the Image of Venus Ver●icordia; because she turned men's hearts and affections from lust to modesty and virtue; I wish our young wanton gallants would look upon that Image, that so they might be converted from lasciviousness, to the ways of virtue, modesty, and goodness. 7. The R●se was dedicated to Venus, to show the nature of love, which is full of prickles as well as of sweetness: when the sweetness and beauty of the Rose is gone, the prickles remain: even so after the pleasure of lust which quickly vanisheth, there remain the stings of Conscience: and indeed the blushing colour of the Rose may teach all wantoness to blush at, and be ashamed of their own madness and vanity. 8. The Myrtle tree was consecrated to Venus, and with the same, conquerors in their lesser Triumphs called Ovations were crowned: to show that love is the great Conqueror, and that Conquerors should use the conquered with love. The Myrtle also was a symbol of peace: so there aught to be no jars or strife among lovers. 9 They placed near to Venus, Mercury, Pytho, and the Graces, to show that love is procured and maintained by eloquence, persuasion, and bounty. 10. Marcellus built the Temple of Venus, after the subduing of Syracuse, a mile from the City; but Venus hath her Temples no where so frequent as within our Cities: by this we may see how much we degenerate from the Roman modesty. 11. Venus was wont sometimes to be painted sitting upon a goat, and treading upon a snail; to show that a modest woman should subdue goatish wantonness, and should like the snail carry her house about her, and give herself to silence; for the tortoise or snail wants a tongue. 12. Venus' armata was painted in her complete arms, in memory of the Lacedaemonian women, who put the Messenians to flight; but I think this was to let us see, that militat omnis amans: every lover is a soldier: and that no sword is sharper than Venus her lance; and that he who is in love must have a good head-piece, corslet, and target, to keep of the disdainful repulses ●f a proud or coy woman when she is loved or sought after; and as Venus was painted with fetters at her feet, so no men are tied with such strong fetters, as they who are held with the fetters of love. 13. Venus' calvata, or ●●ld Venus, was worshipped in memory of the Roman women, who when the Capitol was besieged by the Gauls, parted with their hair to make strings for the warlike Engines: but I think Venus may be called calvata, or bald, because intemperate venery begets baldness, by exhausting the radical moisture of the body. 14. Venus barba●a, or bearded Venus, was to show that there was no difference of sex in the gods; therefore Virgil Aen. 2. calls Venus the male god: Descendo ac ducen●e Deo sl●mmam inter & hosts. and she was painted with a man's beard, and a woman's comb; but I think this was rather to mock the masculine venery of those times; and it is though that bearded Venus is too much in request among the Roman Cardinal's at this day. An Hermaphrodite also may be called Venus barbara: besides in love there is both action and suffering, neither can there be procreation, but when the male and female are united in one. 15. Venus is sometimes painted with a veil over her face, bemoaning the beautiful youth Adonis, that was killed by the boar: by which doubtless is meant, that wantonness and venery beget sh●me and sorrow, when up●n serious thoughts men call to mind how they have lost their youth by the boar of intemperance and lust. 16. Venus and Mars were found together in one bed, and Bacchus was her armourbearer; this is to let us see, that they are given to adultery in whose nativity Mars and Venus meet: and it is known how much soldiers are addicted to Venery. By this also they would show that generation consisteth in heat and moisture, expressed by Mars and Venus: But Bacchus is fittest to be her armourbearer; for wine furnisheth Venus with courage and vigour, Sine Cerere & Baccho friget Venus: therefore wine was offered in the sacrifices of the terrestrial or popular Venus, but never in the sacrifices of the celestial Venus; for wine is an enemy rather than a friend to divine contemplation: for which cause the sacrifices of Mercury, the Muses, Aurora, the Sun, Moon, Nymphus, and celestial Venus were called Nephalia, that is, Sober sacrifices. 17. Venus, Juno, and Pallas strove for the golden apple, which Paris assigned to Venus: there hath ever been emulation between beauty, riches, and wisdom; but too many with Paris, prefer beauty and Venereal pleasure to wealth, and especially to wisdom: In a Prince wisdom is chiefly to be regarded; for misery must fall on that State where an unwise Prince reigns, though he were as rich as Juno, and as beautiful as Venus. 18. Venus is married to Vulcan, because there can be no generation in the world, if there were not an union between the natural heat expressed by Vulcan, and the radical moisture signified by Venus. 19 There was Venus Cloacina among the Romans; some will have her have her called Cluacina, from clueo to fight; in memory of the quarrel between the Romans and the Sabines, which w●s happily ended in their mutual marriages. But I think rather her name was Cloacina, from cloaca, by which they expressed the nature of a common whore, as Venus was; for though such a woman were as beautiful as Venus, yet she is but Cloacina, a public sink or jakes. 20. Because Pompey would not be checked by the Censors (as Tertullian observes, lib. de spectac.) for erecting such a huge Theatre to luxury and wantonness, he placed over it the temple of Venus, that under the vail of religion he might cover the practice of impiety and wantonness: Thus we see how religion is still the cloak to cover all knavery and mischief. 21. Diomedes● soldier wounded Venus the goddess of love: I am sure, by our civil wars we have wounded Christ the true God of love. VESTA. SHe was the daughter of Saturn and Rhea; or the mother of Saturn, as others say; her priest's (called Vestal virgins) kept the sacred fire on her altars. The INTERPRETER. 1. BY Vesta they meant sometimes the earth itself, and in this respect she is called the mother of Saturn; for she is the mother of all the gods: And sometimes they meant the fire within the bowels of the earth, or that natural heat by which all earthly creatures are generated and fomented; so Vesta is the daughter of Saturn and Rhea, because this fire or native heat is begot by Time in the earth, and of th● earth. 2. To this goddess a temple was erected at Rome of a round form, to show the roundness of the earth: on it was a round altar, upon which burned continually two lamps kept and maintained by the Vestal Virgins: if at any time these lamps went out, the Vestal Nuns were punished with death thus; they were let down by a ladder into a deep vault, with some meat and drink, and a light by them, that so they might not be thought to suffer a violent death, but might die by degrees, as their food and ●ight failed them. This going out of the Vestal fire, and the punishment of her virgins was always held ominous and fatal to the State of Rome: I am sure it is an ominous thing to our State; and indeed the ruin of it is portended by the going out of the fire of love and charity amongst us, which ought to burn perpetually on the altars of our hearts. 3. As on Vesta's altar burned two lamps, which if they went out were not to be kindled again by any earthly fire, but by the celestial heat of the Sun; even so there should burn and shine on the altars of our hearts the two lamps of love, to wit, the love of God, and of our neighbour; which being extinguished, cannot be kindled again but by the celestial fire of God's Spirit, which descended upon the Apostles in sirie tongues. 4. From Vesta the thresholds and porches of houses were called vestibula, for they were consecrated to her; and in them the Romans did eat and drink as we do● in our parlours; intimating that all their food came from the earth: and therefore in all sacrifices she was first nominated before any other gods, because without the benefits and increase of the earth there could be no sacrifice: and because there can be no house-keeping or families maintained without food, which is the benefit and fruit of the earth, they made her one, yea, the chiefest of their PENATES, or household gods. 5. Upon the top of Vesta's Temple stood the image of Vesta holding little Jupiter in her arms, because it was said that she fed Jupiter in his infancy; it is the earth indeed that feeds us all, both rich and poor, princes and beggars. 6. When all the other gods move abroad in their chariots, only Vesta is said to stay at home, or to remain unmoveable in Jupiter's house; by this they meant, that of all the simple bodies, the earth only remains unmoveable in the midst of Jupiter's house, that is, in the air, which doth encompass her round about. 7. Vesta taught men at first to build houses; therefore she was held the chief of the household-gods: and it may be she taught them to wear clothes also, therefore she is called Vesta a vestiendo: or because she is the earth, she may be so called, in that the earth is clothed with grass, flowers, plants and trees: and indeed she is our mother that feeds us, therefore called Pales the goddess of fodder; and she clothes us also, hence she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though she be a mother, yet she is called a virgin, and was served by virgins only: as she is taken for the earth, she is the mother of all living creatures; as for the fire, she is a virgin, for nothing is engendered of fire; and as all things are made of the earth, so are they turned into the earth again: therefore the Grecians used to begin and to end their sacrifices with Vesta; A te principium, tibi desinet. ULYSSES. He was the son of Laertes and Antichea, the husband of Penelope, and father of Telemachus; a subtle, eloquent, and valiant Grecian, who having done good service in the Trojan wars, and having suffered much both by sea and land, after twenty year's absence, returns again to his Penelope, and killed all her suitors. The INTERPRETER. 1. IN the person of Ulysses we have painted out to us the actions and sufferings of a wise and good man: the first wise action of his which we read of was this, that he sh●w●d his averseness to go to war by counterfeiting himself mad, when he ploughed with beasts of a different nature, and sowed salt in stead of corn: no wise man will be too hasty to undertake a war; Omnia prius tentanda, quam and arma ventendum. 2. He showed his wisdom in discovering of Achilles disguised in women's apparel, and got him to go along with him to the war. Strength and policy must go together; for the one without the other will do little good; V●rumque per se indigens, alte●um al●●rius auxilio viget, Sallust. which Ulysses showed, when not trusting to his own wit and policy alone, he carried along with him Hercules his arrows: the policy of Ulysses with the arrows of Hercules can do any thing in wars. 3. He showed his wisdom in removing from Troy secretly the ashes of Laomedon, and the Palladium or image of Pallas, in which the safety of Troy consisted; for it was impregnable so long as that remained there: a wise man will not go about the performance of any great action, till he hath removed all impediments and obstacles out of the way. 4. He showed his wisdom in kill Rhesus king of Thrace, and leading away his horses be●ore they had tasted of Xanthus; for until that was done, no hope of prevailing against Troy: There is no hope of destroying spiritual Babylon, or the kingdom of Antichrist, until first we remove their relics and images, and destroy their Hierarchy. 5. His wisdom was seen in binding his fellows, and bringing them home, who had forgot to return, having tasted of the herb Lo●os: It is wisdom to subdue all delightful pleasures, which make us (as the Lotos did Ulysses his fellows) forget to return home into the way of righteousness out of which we have wandered, and have refused to return, being stupefied with the pleasing vanities of this world. 6. It was a wise act in him to thrust out the eye of the drunken giant Polyphemus, and by this means to free himself and his fellows under the sheep's bellies from being devoured by him in his cave: If we be wise, and cloth ourselves with innocence, we shall escape any danger, especially if with wisdom and innocence we join sobriety; for sober Ulysses, though weak, mastered the drunken giant Polyphemus, though incredibly strong. 7. It was not the least part of wisdom in him to rescue his fellows from Circe's enchantments, and causing her by his drawn sword to restore them again to their own shape's, being turned into beasts by her witchcrafts; from which transformation he was free himself, having received a medicine to that purpose from Mercury: He that hath true Christian wisdom and valour, will not be taken with the inchanting of whores. The word of God is a better medicine than Mercuries was, and a sharper sword then that of Ulysses; by which we may be enabled to keep ourselves ●rom fornication and other unlawful delghts, and also to rescue and save others. 8. As he showed his courage in going down to hell, so his wisdom was seen in returning thence: Afflictions and crosses is the hell through which Gods children must pass; therefore we had need of Christian magnanimity and wisdom, that we may overcome the many difficulties thereof. 9 He showed the part of a wise man in stopping the ears of his fellows that they might not hear the enchanting songs of the Sirens; and caused himself to be bound fast to the mast, that he might not have power to go to them: every wise Christian should stop his ears from hearing the enticing songs of sinful pleasures, and should bind himself with the cords of reason, that he may not be drowned in the sea of shame and confusion. 10. He did wisely in sailing between Scylla and Charybdis, to keep the middle way, for so he escaped the danger of both: It were happy if we had this point of wisdom, not to come too near the rock of presumption on the right hand, nor of desperation on the left. 11. His wisdom and valour were seen in killing the suitors that spent his estate, and went about to withdraw his Penelope's affection from him: Let us show the same wisdom and valour in mastering the devil, the world, the flesh, and all our sins, which (like so many importunate suitors) go about to draw away our souls, which ought to be our chaste Penelope's. 12. But in this life is no perfection; wise Ulysses committed some acts of folly; as when he falsely accused Palimedes', and sacrilegiously robbed the temple of Minerva, and carelessly suffered his men to look into the bag where the winds were bound up by Aeolus, and to kill the cattle of Sol, which caused both his long navigation and shipwreck, in which he lost all his fellows. 'Tis true, he slept when his fellows looked into the bag, and killed the oxen; by which we see how dangerous, ● thing it is for a Prince to be careless and secure; or for people to be curious in prying into God's secrets, or profane in meddling with what belongs to God; as also covetous; for these men looked into the bag or bladder, supposing they should have found it full of gold: He failed also in having too much familiarity with the witch Circe. But we see in him God's providence towards them that are in affliction; for when he had lost all by shipwreck, he was relieved by Calypso, then by Leuco●hoe, then by Nausicaa, and at last, by the help of Minerva, came safely home, and enjoyed his own kingdom, having killed all his enemies: so after we have fought the good fight, we shall at last obtain the crown of righteousness. VULCANUS. He was the son of Jupiter and Juno, who for his deformity was thrust out of ●eaven and fell in the ●le Lemnos, with which fall he grew lame, and was the smith of the gods; his shop was in Lemnos, where with the Cyclopes, he makes Jupiter's thunder, and the armour of the gods against the Giants. The INTERPRETER. 1. THe Egyptians were wont to paint Jupiter putting an egg out of his mouth, and out of that Vulcan proceeding, to express unto us, that God created the world, and out of that drew the natural heat which giveth vegetation to all things: so that sometimes by Vulcan they understood the natural heat that is in the creatures; and sometime our earthly fire, which because it is so useful for the making of many things, they called Vulcan the Smith of the gods; and they attributed unto him a smoky and dusky kind of thunder and lightning, as they did the red lightning to Jupiter, and the white to Minerva. And because the flame of our fire doth not ascend in a strait line, but crookedly therefore they said that Vulcan was lame: and because thunderbolts and lightnings fall out of the air upon the earth, they feigned that Vulcan fell from heaven into Lemnos. So because the lion is an hot, furious, and fiery creature, they consecrated the lion to Vulcan, whom they honoured by certain feasts and sacrifices called Protervia; in these the remainder of the meat which they could not eat was burned in the fire: this was an uncharitable kind of feasting; for they should have remembered the hungry stomaches of the poor: Too many such prodigal feasts are among us, or rather worse; for we were better fling our superfluous meat and strong wines in the fire, then by surfeiting and drunkenness fire our bodies, and destroy our souls too. 2. Vulcan is called the son of Jupiter and Juno, because the fiery meteors are begot in the air, by the motion, heat and influence of heaven. 3. Vulcan was deformed, and for this was thrust out of heaven, to show the grossness of our fire being compared to the celestial fire, and therefore not fit to have any place among these sublimated celestial bodies or quintessences: What place then can they have in heaven, whose sinful souls are more deformed than Vulcan's lame and dwarflike body? 4. Vulcan was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine; and Vulcanus, quasi volans candour, to show the light and heat of the fire; and he is called deformed, not that the fire is so in itself, for it is pleasing to look on; but because it makes every thing deformed that it burneth: and though it be deformed in the unequal ascending of the flame, and of the smoke which it makes, yet the light which is joined with it is pleasant and beautiful; which I think the Poets meant in making Aglaia and Venus his wives; the former signifying splendour or beauty, the other being the mother of beauty, for the light gives beauty to things. 5. Vulcan was said to shed his seed upon the ground, because he could not obtain his desire upon Minerva; to show that the natural heat hath no power over the heaven to make it fruitful, which remaineth still a virgin, that is, pure from the mixture of elementary qualities; but it is the earth that is fruitful and full of seed by means of this natural heat, by which all things are generated and preserved: for as Vulcan made arms for the gods, whereby they were defended; so this natural heat is▪ the armour and defence of our life, and by which we are preserved from destruction. But as soon as this heat is gone, our life and motion ceases, which the Gentiles expressed by their ●unning with light torches in their feasts of Vulcan; for as soon as the torches went out the race ended. 6. When the gods fought against each other, he (s●ith H●mer, Ilia●. 2.) that gave the onset first was ●ulcan the god of fire; to show that fiery and choleric dispositions are quarrelsome and hasty; they had need to be bred and nursed by Thetis and the Nymphs, as Vulcan was: which fiction doth not only show that the fiery Meteors are begot and maintained by these exhalations which are raised out of the sea; but also (as I suppose) to teach us, that such as are of a choleric and fiery constitution ought to feed upon moist and cold meats and drinks, whereby their heat may be qualified and brought to a temper. 7. Vulcan is brought in by Homer, (Odyss. lib. 8) excusing his deformity, and laying the blame thereof upon his parents Jupiter and Juno; though parents are oftentimes by reason of their interp●rance the causes of their children's deformity, yet they should not upbraid them, but patiently bear with their own defects, and strive for beautiful souls to supply the deformity of their bodies. But as Vulcan laid the fault of his deformity upon his parents, so too many use to lay the blame of their sins upon God their heavenly Father, than which nothing is more hateful and impious. 8. Vulcan bound Juno to a golden chair which he made for her, and he bound Mars with Venus to their bed that they could not wag: Juno, that is, the wealthy miser is bound so fast in his affections to his gold, that he cannot be removed from it; but Mars the soldier and Venus the whore are let loose: I wish there were a Vulcan among us to bind up whoredom, that it may roam no longer among our youth, and to bind up our Mars, that he may rage no more among our countrymen: — V● centum vinctus ahenis Post tergum nodis frema● horri●●s ore cruen●o. 9 They make Vulcan lame and slow-paced, but I am sure he came too nimbly upon all my pap●rs, manuscripts and and notes which I have been gathering these 40 years, and consumed them all on a sudden: I wish he had been a-bed with Venus when he seized on my study; or that he had been better employed, either in making Jupiter's thunder, Ariadne's crown, or the Sun's chariot, or arms for Achill●s and Aenae●s; but he was always an enemy to Minerva, and he hath showed it by destroying my papers; Lemnos, Lipara, or Sicily are places for his forge, and not my desks; I wish The●is and the Nymphs his nurses had been nearer to have tempered his heat: but I will not accuse him for my loss, as he did his parents for his deformity: I look higher, even to him without whose providence we cannot lose one hair of our head; It is the Lord that giveth and taketh; it is the Lord, let him do what seemeth good to him. And so here I end this work with that of Seneca, Quicquid facimus mortale genus, Quicquid patimur, venit ab al●o. FINIS. An Alphabetical TABLE of the chief matters handled in this WORK. A. AChates the companion of Princes, pag. 1. Aenaeas his angel, pag. 2. the picture of a true friend, 2. Aenaeas his armour-beater, the idea of a faithful servant, of a Prince's favourite, of his chief Counsel, 2. he supported Aenaeas, 2. Achates a jewel, 2▪ Achelous a river, the son of Sol and Terra; why, 3 his horn cut by Hercules, and what he represents, 4. Acheron, 2.17. Action, a proud man and curious, 4. cruel, and a spendthrift, 5. his dogs flatterers; a wanton, 5. Adam's first estate, 226. Ad●neius who, and why Alcestes husband, 7. type of Saturn, 8. Adonis who, and what he signifieth, 5, 6. Adonia what, 5. Adonis' the Sun, and killed by Mars, 6. turned to what, a flower, 6. a type of the resurrection, 6. Ae●cus who, 8. he turned ants into men, 9 relieved Greece, 9 Aegaeon who, a type of the winds, 10. he k●eps the gates, fights against Jupiter, lieth in Aetna, ●●. the type of pirates, of heretics, of seditious men, of vapours and of animal spirits, 11. Aenae●s who, and why the son of Venus, 12. why molested by Jun● and Aeo●us, befriended by Neptune, Vulcan, Cupid, Mercury, 12 how he found the golden bra●ch; his travels, piety, and▪ other virtues, 13. guided by Sibylla, a type of Princes, ●3. Aeolus who, king of the winds why, a type of Princes, 14. Jupiter's son, an Astronomer, his City, Caves, and Lands, 14, 15. his marriage, and who is a right Aeolus, 15. Aes●ulapius who, his picture, the type of a Physician, 15, 16. robbed by Dionysius, 15. brought to Rome, 16. the mild temper of the air, and of sound bodies, 16. Afflictions needful, 114, 254. Air signified by Juno, 134▪ by Jupiter, 140. Alceste, what she signifieth, 7, 8. Alphaeus who, and why worshipped with Diana, 17. a river in Sicily, 18. the type of a good Christian, and of a good husband, 18. what Alphaeus signifieth. Amphitrite, 175, 178. Amphion who, 18. a musician, 183. son of Jupiter, bred by shepherds▪ born in a hill, 19 taught b● Mercury; how he built Thebes walls, 19, 20. outbraved Apollo and Diana, and killed by La●on●, 20. Andromache, 182. Andromeda, 225. Angels represented by Achates, 1, 2. how they speak, 146. Antaeus, a giant and tyrant, 20. the same with earth and water, 21. the type of a covetous man, of Satan, of the Sun, 21. Apollo fed A●me●us his sheep, and procured a wife for Admeius, 7. signifieth God in divers things: and his picture, 22. the Sun in divers respects, 23. the god of music and physic why, 23, 24. his arrows, he killed Python, a prophet, 24. his birds, beasts and trees, 24. he loved Hya●inthus, and built Troy's walls, 25. a type of Christ, and of a king, 25, 26. Arachne who, and the cause of her overthrow; the spider's scholar, 26. she resembleth Sophisters, false Judges, and Misers, 27. Arethusa, the type of Baptism, 18. Argus who, 127.▪ killed by Mercury, what, 128, 156, 157. Arlon who, 27. a type of drunkards, his eloquence and ingratitude, 28. Ariadne, 254. Aristaus who, 28. a type of Ministers, and of Wisdom, and husband of Eurydice, 29. he signifieth celestial heat; the type of a King, and of Christ▪ 30. Ass placed among the stars, 224. Astrologers condemned, 76. Atalanta who, undone by idleness; the picture of a whore, and her profaneness, 31. what we may learn from her, 32. A●las who, 32. a hill, and an Astronomer, the type of God, of the Church, and of a King▪ 33. inhospitable, 34. Atr●pos, 206. Aurora who, why Lucifer's mother, and of the winds, 34. why the daughter of Hyperion, Ti●an and Terra, 34, 35. why she leaves her husband ab●d●● her chariot and colours, she makes old Tithonus young; the type of Christ, and of a good matron, 35. B Bacchus' madded the Tyrrhenian mariners, 27. what his baldness, sith, garments, roses, priests, wild beasts, and cymbals signify, 36, 37. Semele's son, begot of her ashes, hid in Jupiter's thigh, bred in Egypt, subdued the Indians, 37. his youth and divers shapes; worshipped with Minerva, accompanied by the Muses, carried by Mercury; hony-lipped, and still naked; he killed Amphisbaena; the Dragon and Pie dedicated to him, 38 he slept with Proserpina, was turned into a Lion, and torn by the Titans: why called Liber and Dionysius, 38. ho signifieth the Sun in divers respects, 38, 39 he resembleth original sin, 39 the typ● of Christ, 39, 40. Pan's companion, 202. Beli●es who, 40. their incestuous marriage and murder, 40, 41. their punishment inflicted on all Eves children, 41. Bellerophon who, 41. his fiction, a Navigator and Astronomer, 42. the type of the Sun, of a wise man, of Christ, 42, 43. and a good Christian, 43. of proud men, and such as search into God's secrets, 42, 43. Boreas who and what 44. he carried away Orythya; the type of God's Spirit 45. Bou●ie 106. C Cadmus' who; he sought out his si●ter, and is turned into a serpent 47. the type of a wise Prince, of a good Minister 48. of Christ 49. Caesar killed 255. Cassiope 182. Castor and Pollux who and what 49, 50. to whom they appeared 50. the Peripatetics by them are convinced of the creation, and of Christ's birth 50, 51. and judicial Astrologers 51. a temple erected to them; immortality showed between them; Helena's brother 51. they signify the Sun and Moon 50. Centaurs who 52. the tips of many men, of king's counsellors, of drunkards, of regenerate men, of sin, of unjust States, of Comets, of our life, of Governors, etc. ●2, ●3. Cerberus Pluto's Dog; and a type of gluttons, and covetous men 54. of death, of an evil conscience, of the grave 55. ●f Satan, of time 56. Ceres who 56. how painted 57 her service and sacrifice in what esteem 57 she signifieth the moon, corn, earth, and earthly minded men 57, 58. the type of Lawgivers, of the Church, and of Christ; she ate up Pelops his shoulders ●51. Charon signifieth time and death 61. a good conscience, and drunkenness 62. his garment, age, and boat 61. Charybdis 238. how taken 239. Children swore bareheaded by Hercules, and abroad 118. children's ingratitude 274, 239. Chimaera what 62. it signifieth th● Church of Rome, a hill, a Pirate's ship, a river, a whore, man's life, Satan 62, 63. Chiron, a just and wise Centaur 52, 53. what he signifieth 64. his knowledge and deformity 65. Christ how to be found 13. what he did to the Gentiles 9 the true Aesculapius 17. represented by Amphion 20, 183. by Apollo 25. by Arislaus 30. by Aurora 35. by Bacchus 40. by Bellerophen 43. by Cad●us 49. by Pollux 51. by Ceres 60. by Ulysses' 73. by the Moon 86. by Ganymed and the Eagle 97. by the Genii 100 by Hercules 120. by Mercury 159. by Minerva 165, 166. by Neptune 180, 181. by Theseus 255. by Prometheus 228. by O●pheus 198. by Pers●us 214. Christians expressed by Hercules 116. by Jason 124. worshippers of Mars 153. by Sphinx 246. by Ulysses' 271, 272. they must not mourn without hope 197. their duties 211. Church represented by Atlas 33. by Ceres 60. by Diana 82. by Jason's ship 125. abused by the Pope 179. Theophanes 181. why rent in sunder 197. the Church of Rome expressed by Chimaera 62. Cir●e a witch 65. she could not transform Ulysses 66. she signifieth the mixture of the elements, death, Satan, sin, physical knowledge 66, 67. Clo●ho 206. Coelus the husband of Terra by the upper region of the air, whose children are the fiery Meteors 68 the type of those that geld Scripture, and forbid marriage 68 gelded by Saturn what 68 Cocytus' 247. C●m●●●us 10. Conscience 258. Consus 177. Coronis 16. Cortina 24. Covetousness 54, 58, 59, 85 88, 90. covetous men restless 122. their god 141. what it produceth 181, 272. Cruelty 252. Cupid's divers parents 69, 70. his picture described and explained 71. two Cupid's 261, struggling Cupid's 262. Curiosity dangerous 59, 88, 272. Cy●ele with her lions 230. Cyclopes the sons of Heaven 68 they are waters and vapours 72. they signify evil spirits, and the Roman State 72, 73. Cypress used in funerals 204. D DEath 55, 61, 66, 219. whose daughter 184. why not honoured as a goddess 184. why clothed with stars 185. death eternal 24. Decrees of God signified by the Parcaes 207, 208. how changeable 208. Daedalus who, an Artificer 75. his Labyrinth, a murderer 75. Deu●●lion a type of Ministers 77. of Magistrates 78. he with Pyr●ha, what they signify 79. Diana the Moon 4▪ her nakedness 5. her white and black horse 79. Apollo's ●ister and midwife, the Moon 79. her divers names explained 80. her silver chariot, ●●ons, stags, and arrows 81. the type of a rich usurer 81. of a good man, of the Church 82. Di●m●●es his fellows 201, Dionysius his sacrilege 15. the name of Bacchus 38. ●olphin 178. D●unka●ds 28, 53, 62, 110. E EArth signified by Ceres 58. by Vesta 267, 268. by Rhea 230. Eloquence its force 156, 157. fit for Princes 158. Elysian fields 83. Envy 257. Endymeon a King and Astronomer 84. the type of a rich man, of Adam, of inconstancy, of all men 85. of the Sun 86. Erych●honius the first coachman 87. the type of a covetous man, of Satan, of a Magistrate 88 Euridi●e who, she signifieth right judgement 29. the wife of Orpheus 196. her running from Aristaeus 197. Eumenides what, and why worshipped 89. their temple in Achaia; they are the tortures of an evil conscience 89. and the unruly passions of men 90. the tips of Gods three great judgements 90. and of Ministers; their seat and names 90, 91. Eupheme 167. Evil men hate the light 205. F Faith, hope, and charity 107. Fame, Mars his Trumpeter 152. Fascination by the eye and tongue 104, 105. Faunus' 204. Feasting dangerous 110. when unlawful 273. Fire its properties 273. Flatterer's Action's dogs 5. Harpies 44. Sirens 241. infested Princes courts 241. Fortitude 116. Fortune and the Moon the same 92. why Favour placed near her 92. of high esteem among the Romans 93. bald and glassy Fortune 92 why blind 93. the same with God's providence 93. her picture and four horses 93, 94. why the daughter of the sea 94. why painted like an old woman, male and female, with fire and water 95. Friendship 106, 201, 254. Fury's trouble Tantalus 250. G GAlaxia 136. Galli who 231. Ganymedes who and what 96. when caught up to heaven, and why by an Eagle 96, 97. the type of Christ, and of the soul 97. he succeeds Hebe 108. Genius what, and the Prince's Genius in what esteem 98. the Roman Genius how painted 98. this name may signify divers things 98, 99 in what form worshipped, and when called Manes 99 our souls, and desires, and the stars may be called Genii 99 types of Christ 99, 100 Genius the same that intellectus agens 99 Gentiles ants before their conversion 9 convinced by Castor and Pollux 51. not ignorant of future joys 84. their folly in deifiing of Hercules 126. and in holding the world's eternity 140. in multiplying of God's 144. in beating of brass drums in the Moons eclipse 150. in worshipping a thief 155. in the feasts of Cybele 231, convinced by Rhea 231. their idolatry 232. they subject God to the Fates 208. they deified monsters 204. Generation how performed 195. Giants in what sense they have been 100 tips of wicked men, of rebels, and heretics 101. many Giants in conditions 102. Glaucus' 192. Gluttony 54. God represented by Apollo 22. by Atlas 33. by Jupiter 137. by Neptune 175. by Prometheus 226. his spirit by Boreas 45. his providence wonderful 94. an eagle 97: his servants beautiful 109. he spares not his own sons 110. he will have our youth 110. he is both Janus and Terminus 131. God's word 159. his justice 172, 173, 242. his power 175. his judgement 182. he bardneth 182. he punisheth children for their parents 182. he abhors man's flesh 249. his love to men 249. his word Ariadne's thread 254. his justice 258, 235. his words 270. Golden branch what, its effects 11, 12. golden apples 121. golden fleece what 123. gold greedily still sought after 124. golden ram 178. golden bribes 32. force of gold 196. Goose of the capitol 133. Gorgon's certain beasts, tips of slanderers, and fallse teachers 102, 103. of Christians 103. Gorgon's what 225. Graces accompanied by Nereus & Cupid 105. their temple 105. their picture described 106. tips of true friends 106. their names 106, 107. what is meant by them, and the three Christian graces 107. they wait on Apollo, Mercury, and the Muses. 105, 168. rave 55. H HErmonia married to Cadmus 48. Harpies, Furies, S●●yges, Lamiaes, how the same, and how painted 44. tips of sinful delights, of hypocrites, of flatterers, of prodigal sons 44. of Church robbers 45. their names and signification 45. Head covered what it signifieth 144. Hebe signifieth the Earth and Spring 108. married to Hercules 109. Mars his sister, her temple and picture 109. the type of Adam 109. Hecate why so called 111. accompanied with dogs 112. Queen of the night, and patroness of witches; her suppers 112. a cruel woman, her three names signify the Moons three aspects 113. she signifieth afflictions, and is the type of a whore 114. Hercules cut off Achelous his horn 3, 117. when married to Hebe 111. his travels and labours 114, 115. by him was meant the Sun 11●. the type of Christian fortitude 116. of every good Christian, and of a King; his dotage 116. his end, and how hated by Juno, and his labours literally explained 117. the type of valour and eloquence 118. honoured without the city: he swore but once; how children swore by him; the tenth dedicate to him 118. his knot with which the bride was tied 119. how honoured after death 119. the type of Christ 120. his faults and undeserved deity 120, 121. when he got the golden apples 122. Hermathenae 164. Hermeraclae what 164. Hesperides who, their names and office 121, 122. they signify the stars 121. Hippodamia 251. Hippomanes his ingratitude and profaneness 31. Horses dedicate to what gods 177. Hyadeses 87. Hymen, his torch and veil 135. Hyppoli●us 180. I JAnus is Noah 129. the Sun 130. his picture; he taught religion first; the doorkeeper, and the same with Portunus, and husband of Carne why, his two faces, and sometimes four faces 130. his temple when shut 131. why a serpent placed by him 132. jason who, and what 123, his voyage, labours, and conquest 123, 124. the type of good Christians 124. and of a good Prince; his speaking ship 125. Icarus 209, 210. how he was punished 76. Idolatry 78, 225. Idleness 31, 187, 210, 223. Ino 192. Io, or Isis, who and what 125, 126. turned into a cow, worshipped in Egypt and Rome, why 126. her picture explained 126. why placed by Harpocrates 127. diversely taken; why a Cow, and daughter of Inachus, and kept by Argus 127. she recovers her shape, and signifieth the Moon 127. and rich misers 128. her garland and priests 128. her white, red, and black garments what 129. Juno conceived by eating of lettuce 109. what that means 111. how Jupiter's wife, and sister, and her picture explained 132. why the Peacock, Raven and Goose dedicate to her 133. why called Fluona; she signifieth the Moon 133. the type of an honest matron, and her picture explained 134. she signifieth the air, attended by Castor and Pollux 134. the goddess of marriage 135. nursed by Thetis and the Hours 135. Vulcan, Mars, and Hebe her children; her temple, how she shed her milk 136. her divers names 135▪ 136. her charge of gates 180. educated by Oceanus 190. bound to a golden chair 274. her malice 208. Julian his sacrilege 15. Jupiter's Cupbearers 108, 109. his name and picture explained 137, 138. how worshipped by the Gauls, Romans, Egyptians, Astyrians 138. his hieroglyphic, in many things the type of a king 138, 139. his eyes, ears, victories, justice, etc. 139 the type of tyrants 139. his cruelty, injustice, adulteries, rapes 140. his picture of a boy; he signifieth the air, fire, heaven 140. why Juno's husband 140. Jupiter pecunia, lapis, Stator, etc. why born in Crete, how saved from Saturn, his divers Epithets 141. Jupiter Capitolinus, Latialis, Pistor 142. his falling into Danae's lap what 225. Judges of hell, and their impartiality 8. Jupiter's sons 9 the tips of an evil conscience 9 two mild, but one rigorous; their walk through the field of truth what 9 partial Judges like Arachne 27. Justice the same with Nemesis, how painted 173, 174. twofold. 174. K KIngs represented by Aeolus 25. Aristaeus 29. by Atlas 33. by Cadmus' 48. by Hercules 116. by Jupiter 139. by Pallas 162, 163. by Proteus 191. by Theseus 253. by Orion 194. by Orpheus 196. their uncertain condition 179. their secrets to be kept 243. their rash vows dangerous 216. Kingdoms how preserved, and their chief deities 164. hard to be ruled. 216. L LA●hesis 206. Lapi●hae 52, 53. Laomedon 179. La●es what, how painted, their heads covered 143. the same that Curetes, La●vae, Lemures, Genii 144. keepers of houses and high ways 144. their sacrifices, and where worshipped 145. they signify men's souls 145. begot of a dumb goddess 145. divers sorts of Lar, but weak gods 146. Learning commended 161, 162, 163, 164, 165. its happiness 168. its properties 170. the souls food 187 Le●he what, and when drunk 147. why called the river of hell 147. Love of divers sorts 70. it turns men into beasts 179. Lucina how painted 149. Luna whose daughter, wife, and sister 148. her garment, sacrifice, and horses, her torch, and arrows 149. how expressed by the Egyptians. 149. M MAgistrats their duties 78, 88 Ma●u●a 193. Man represented by Prometheus 227. his man 127. signified by the Parcaes 206. man's life 63. like the sailing between Scylla and Charybdis 239. Mars kills Adonis 6. his mother, nurse, and country, 151. an enemy to government 6. his horses, beasts, birds, and worship 152. his picture thrust out of Rome 152. maintained by Thracians and Scythians 152. why he lay with Venus; his injustice, impiety etc. 152. Minerva's enemy, caught in Vulcan's net, 153. his adultery, seen by all the gods 153. absolved in the Are●page, and how conceived of I●no 154. Medusa her beauty and sins, killed by Perseus 103. her blood breeds serpents 214. Megalesia what 231. Merchants 157. Mercurius taught Amphion the harp 19 who he was, and why so called 154, 155. the gods interpreter and thief 155. what he taught the Egyptians 155. he sucked Juno's breasts, and why pictured upon doors 155. why Jupiter's son, and why winged, he killed Argus 156. his power over storms; why painted with Minerva, his rod with serpents 156. why painted with a Purse, a Goat, and a Cock 157. why with a Dog's head; ●hee signifieth the Sun 157. why still young, and his three heads upon a square stone 157. the god of speech, and of Merchants, and his head why still covered, and why an Interpreter 158. the wicked Mercuries of this age 158. his rod and sword, and power over souls 159. he bound Prometheus, he had both sexes, and begot Hermaphroditus 159. painted with a lance and distaff 159. the type of Christ 159. the star of Mercury 159. Me●is, Jupiter's wife 139. Minerva, how she used Medusa's head 103. why of Jupiter's brain, still armed, a virgin, and why called Tritonia, and Neptune's daughter 160. her target clear and smooth with a Gorgon's head on it: the Owl her bird, her helmet, crest; and Cock, Crow and Dragon, round target and spear, Precedent of war, and her long cloak 161. she helped Prometheus to steal the celestial fire 161. why placed with Mercury, why called Pallas and Minerva, her golden helmet with the Sphinx 162. her golden lamp and olive, her feasts in March 163. why placed by Vulcan and Neptune 163, 164. slighted by Paris, preferred by Athens to Neptune, her power over storms and thunder; she signifieth the Sun 164. her fiery chariot, and golden lamp, why covered with Orcus his helmet, why next to Jupiter 165. the type of wisdom 160, 161, 162, 163, 164, 165. the type of Christ 165, 166. her castles 180. Ministers represented by Orpheus 197. Minus 9, 129. Money its power 141. Moon signified by Ceres 57 in love with Endymeon 84. her dominion over some men 85. why called Hecate, Diana, Luna 113. signified by Isis 127. her divers colours and motions 129. signified by Juno 133. called Lucina 134. the same with Luna 148. how set out by Poets, and why male and female 149. the emblem of inconstancy 149. why red in her eclipse 150. Muses who, entertained by Osiris 166. their number; why Jupiter's and Minerva's daughters, they nurse Eupheme, why called Muses, and why winged 167. they carried Palms, and were crowned with them 168, 169. led by Apollo, waited on by the Grace's 168. why virgins, and on Parnassus 168, 169. why called nymphs, and their divers other names 169, 170. their particular names; they turn men into grasshoppers 170. Bees dedicated to them 171. Music of three sorts 19 Myrrah the mother of Adonis, what she signifieth 7. Myrtle 263. N Natural heat 203, 274. Nemesis▪ whose daughter 172. how painted 172. the same with Justice 173. her picture explained, she signifieth the Sun 173. she is Revenge, loved by Jupiter, and Helena's mother 174. Nephalia what 265. Neptune looseth- Mars and Venus 154. what is meant by Neptune 175. why called an horseman 175. his picture and attendants explained 175, 176. he holds a plough why 176. his horses, and why he is called Consus 177. why god of the sea 178. his Trident, and why he honoured the Dolphin, and loved Theophanes 178. how with Apollo he built the walls of Troy 179. was forced to serve 179. the type of a Tyrant; why feasted in Ethiopia 180. his charge over the city foundations 180. the type of Christ 180, 181. why Posidon 181. Niobe who 181. her children killed how 182. how turned into a stone, and her pride punished 182. Night whose daughter 183. her picture explained 184. the mother of Death and Sleep 184. of many other children 185. Nymphs, their divers names explained 186. why Juno's handmaids 18●. nurses to Bacchus and Ceres; spinners and weavers 187. called Hyadeses, why 187. Pan's nurses 203. O Oceanus' whose son 188. father of the gods, why he feasted the gods: his picture explained 189. he educated Juno; a friend to Prometheus 190. his divers names 190. his wife 192. Oedipus 245, 246. Orcus' his helmet 165, 225. Original sin represented by Barchus 93. Orion who 193. a constellation, why begot of Jupiter's urine, why killed by Diana and the scorpion: the type of a Governor 194. his lust and pride 194. recovered his sight 195. he signifieth vapours, and is a type of the Romish Church 195. Orpheus who, he signifieth the power of Magic: his marriage with Eurydice what 196. his love to her 196. a type of Ministers 196. his harp carried by water 197. his harps had different effects, and why his body torn 197. the type of Governors, his impotent affection; an ginger; his harp among the stars, his Bacchanals 198. he represented Christ 198. Osiris entertained the Muses 66. P PAlladium what, where kept, and by whom 162. Pallas, See Minerva. Paris his preposterous judgement 164. Parnassus where Deucalion rested 78. Peace preferred to war 164. Pan who; he signifieth the Universe 200. his picture described, he signifieth the Sun: Pan Lycaeus 201. why painted like a Goat; he loved Syrinx and Echo 202. why accompanied with Bacchus; he invented the trumpet; Panic fears 202. why nursed by the Nymphs and god of the fishermen; in love with the Moon, a deformed man 203. Papists 231. Parcae who 206. their names what they signify 206, 207. their concord, clothes, crown and distaff, and why Jupiter's Scribes 207. Parent's duties 218. Penates 143. Penelope who, and how called, and why rejected by her father 209. forsook her father to follow Ulysses, and how she put off her sisters 210. her conjugal faith 210. her modesty and constancy 211. Perseus who, Jupiter's son, and his brave exploits 212. why begot of gold, why covered with Orcus his helmet 213. he killed the Gorgon's; a brave man 213. he obtained Andromeda, when 214. killed Medusa how 103, 104. Pelops 249, 250, 251. Phaeton who, a Comet, an Astronomer, son of Sol and Clymene 215. his subjects, and why drowned in Eridanus 215. Phaeton a young ruler, presumptuous 216. his sisters turned into trees 217. Philomela the Poet 252. Phlegeton 247. Phineus a type of blind father's 44. and of covetous men 45. Phoebus' his rash vow 216. Phore●● 192. Physicians represented by Aesculapius 15. their office and properties 16. Pleasures like Sirens 241. Pluto who, why god of hell, and of wealth, his kindred, and three headed dog 218. he is the Sun, and why winged 219. the god of ghosts, of hell, and of riches 220. how called by Homer; he trembleth at earthquakes; his attendants 221. why blind, his helmet 219. Poet's life 168, 169. bad Poets 168, 171. Poetry 171. it exceeds Oratory 253. Pollux 50, 51. Polyphemus the Sun, an envious man 74. a State, and the Devil 73. Pompey's temple for Venus 266. Pope the Roman Jupiter 142. another Neptune 179. and Typhon 259. Prayer the best doorkeeper 130. joined with mercy 130. Princes represented by Aenaes' 12. by Aeolus 14. by Cadmus' 48. by Jason 125. by Janus 131. they should nourish learning 155. and love justice 174. how they are supported 2. their Counselors like A●h●res 2. Priapus who 223. why god of gardens 224. the son of Nais and Chion 224. his deformity 223. Progne 252. the Orator 253. Prometheus, Atlas his brother 33. an Astronomer 159, 225. he stole the celestial fire 161. befriended by Oceanus 190. a type of a wise father, and a statuary 225. a Preacher, his eagle, the type of Adam, his man of clay, and troubles thereon 226. a type of God, of man, a Philosopher 227. Proserpina lost, and sought after 57 she signifieth the earth, and seed 57 carried away by Pluto 58. gathers flowers 159. her eating of Pomegranates 60. Protervia what 273. Proteus' who, and his change; a type of Princes 191. and of a wise man, and of a shipmaster 192. Proteus is now every where 192. Proud men like Actaeon 4. Providence 193. R Rainbow 134. Religion the true Palladium 162. like Proteus 192. Resurrection represented by Adonis 7. by the serpent's teeth 49. by ‛ Deucalion casting of stones 78. by Pelops his shoulder 251. Rhadamanthus 9 Rh●a and her divers names 229, 230. her picture explained, her sacrifice and priests 230. Satur's wife 231. whose daughter, the mother of the gods 231. her nurses, love and madness 232. mother of the giants 232. Rich miser's bounty 112. riches how got and kept 128. rich men like ●o 128. riches expressed by Juno 132. rich men's qualities 133. like the rainbow 135. how got, and how esteemed 135, 136. they should feast Christ 180. they are like Sisyphus 243. like Tantalus 250. their esteem, and miseries 205, 219. riches winged 219. Rivers how of old painted 3. why called men, serpents, and bulls 3. four rivers in hell, and what they meant 247. Romans inconstant in religion 126. their weak gods 146. the Romans and Turks half Moons 149. they thirst Mars out of their city 152. they chose Mars for their god 153. their marriages 135. their Ludi circenses 177. their custom in eating 267. in running with torches 274. in worshipping S●turn 236. Romish Church like Orion 195. their Purgatory and tutelar Saints 145, 146. Rose the flower of Venus why 263. S Sacrilege 45. Satan represented by Ant●us 21. by Cerberus 56. by Chimaera 63. by Circe 66. by Polyphemus 73. by the Minot●●● 76. by Erichthonius 88 by Medusa 103. by Mercury 159. by Sphinx 245. by Typhon 259. Satyr's what 204. Satur●e gelded by his son 68 devoured his children 140, 234. could not devour Jupiter 141. signifieth time, married his sister 233. his picture described ●●3, 234. why called Sterculius, why he had six wings 234. a slow planet 234. his other picture described 235. his genitals, and cruelty 235, 236. his priests, why lights on his altars, and why called Saturn 236. by him are meant trees and plants 237. how he begets Venus, his casting into hell, his Saturnals what 237. Scholars their content and happiness 168, 169. their spare diet 170. like bees 171. like Tantalus 250. S●ythians lovers of Mars 152. Scylla what 237. she signifieth a whore 238. a pirates ship, and a rock. 238. Scyll●, Nisus his daughter. ●39. Sea how Neptune 173. the Sea gods 176. the Sea causeth fertility, 176. teacheth us many things 177. its divers motions 178. its shapes and colours 191. Triton 193. Servant when free anciently 163, 240. Servius Tullius how conceived 145. Sibylla what 13. Silenus' still drunk 203. riding on an ass 204. foster father to Bacchus 204. Sin like Circe 67. never unpunished 153. not hid from God 154. it brings shame 208. sirens 161. they were whores 241. they signify 〈◊〉 ll pleasures and flatterers 241. their three sorts of 〈◊〉 242. how long they were to live 242. they were queens 244. Sisyphus' killed by Theseus 242. his sins 243. his endless work 243. Sleep her city and gates 185. Sphinx in the porch of Is●● temple 129. he● picture explained, the type of Satan 245. her riddle, and whose child she was 246. the type of a Christian, her emblem 246 a kind of an ape 246. Spiders our teacher's 26, 27. Stars signified by the Hesperideses 121. Sterculius 234. Sty● what 247. why the gods swore not by her ●48. Sun represented by Adonis 6. by Ant●us 21. by Apo●●● 22. by Bacchus 39 by Pan. 100L. bp Bell●r●phon 4●. by Polyphemus 74. by Endymeon 86. by Hercules 115. by Janus 130. by Ma●s 152. by Mercurie●●7 ●●7. by 〈◊〉 164, 165. by Nemesis 173. Sun and Moon, by Castor and Pollux 50. Sun Hyperions son 244, he 〈◊〉eth Jupiter 244. his pictures explained 2●4, 245. in the midst of the Muses, and what birds dedicated to him, his arrows and Graces, his four ●are●, how painted in Egypt 244. why Ti●honus 256. Swearing 248. Syl●anus who 204. T Tantalus' who 249. his love to his gods 249, 250. the type of scholars, of rich misers, of tyrant's 250. why ●punished 251. Te●●●n 192. Thetis 192. Tereus who 251. turned into a lapwing, his lust and cruelty 252. the son of Mars 253. Theseus who 253. he leaps into the Sea, goes down to hell with Pirithous 254. when admitted to his father, and what his going to hell signifieth 254. he instituted i● the Isthinian games, murdered in his old age, 255. ●he type of Christ 25●. Time 56, 234. Tiphons' children 246. who he was 258. a type of tyrants 259. signifieth exhalation, the type of Satan, and of the Pope 259. Tithonus made young 35. loved by Aurora 256. he lived long, and grew weary of his life, turned into a Grasshopper 256. carried up to heaven 257. T●●us who, by him corn is meant, the type of envy 257. of an evil conscience, of a lover; punished in hell, 258. Tripos 24. Trip●olemus his education and immortality 58, 59 Triton 176. taken for the Sea 193. Trophomius his cave 147. Tyrants signified by Jupiter 140. by Neptune 180. by Tantalus 250. by Typhon 259. V VApours signified by Orion 195. Venus' bewailing Adonis what 6, 205. her birds 13. Aen●●s his mother 12. her golden apples 31, 32. preferred by Paris 164. a twofold Venus 261. Venus Libitina 262. Venus' picture explained 262, 263. Venus' verticorda 263. her flower the rose, her tree the myrtle 263. her companions Mercury, Python, and the Graces 264. her temple without the city, why she sits on a goat, treading a snail, Venus armata, Venus callvata 264. Venus' barbata, and why a bed with Mars 265. why Bacchus her armour bearer 265. and why preferred to Pallas and Juno 265. why married to Vulcan 266. Venus Cloacin● her temple what 266. wounded by Diomedes 266. ●acchus fallen in love with her 223. she represents ●. whore 224. ashamed of Priapus 208. Vesta who and what 266, 267. her temple, fire, Vestal Nuns, and two lamps on her altar 267. the chief of the Penates, her image, she only immovable why called Vesta, and what she signified 368. Virgil excels Homer 168. and Horace 169. Virginity 87. Ulysses' his behaviour to the Sirens 241, 242. his wisdom and actions 269, 270. his kill of Rhesus 270 he removes the Palladium, and binds his fellows 269, 270. he thrusts out Polyphemus his eye, and rescues his fellows from Circe 270. he goeth to hell, and stopps his fellows cares, and sails between Scylla and Carybdis, he kills the woores, his errors and follies, 271. he marrieth Penelope 210. Usurers 81. Unthankfulness 106 Vulcan injurious to Minerva 87, 163. he is the elementary fire, and the type of man's unregenerate part 87. and of war 88 he bound Mars and Venus 154. why begot of an egg; his office and thunder 272. his fall and lameness, his feasts, whose son, why thrust out of heaven 273. his shedding of ●eed, his choler, and how nursed by Thetis 274. ●ee bl●●●es his parents for his deformity 274. he binds Juno, Mars, and Venus 274, 275. Vulcan my Muse's greatest enemy 275. W War an enemy to Minerva 88 hateful to God 145, 153. an enemy to Arts 153. an honourer of murderers 154. raised on slight occasions 154. the fruits of War 153. 〈◊〉 31. their malice 42, 63. like Hecate 114. like Scylla's barking dogs 238. they must not enter Juno's temple 136. they are Sirens 241. their enticements 242. 〈◊〉 its use and abuse 38, 63. if fit for Poets 169. or for Princes 189. an enemy to true love 265. fit for old men 204. Winds signified by Aeg●on 11. by Typhon 259. by the Giant's warring against Jupiter 101. they scatter the Spanish Fleet 11. ruled by Aeolus in caves 14, 15. Winds called Etesit 30. begotten of Aurora 34. they are exhalations 153. Wisdom and wise men described and commended 160, 161, 16●, 163, 164, 165, 244. in Princes 265. W●●ens nakedness reproved 5. their foolish matches 8. many like Pasiphae 76. like Medusa 104. like Juno shedding her milk 136. they must not enter Hercules' temple 118. honest women expressed by Juno 134. women's pride 182. emulation 239. impatience 239. they must not love wine 224. their duties 210. their modesty, and vain dressing 211. Word of God hath divers effects 197. World like hell 148. Y YOung men rash 216. what they should learn 217. apt to fall 110. they must serve God 110. Z. ZEale with wisdom 164. FINIS.