THE
VVISEDOME
OF THE ANCIENTS,
WRITTEN IN LATINE
By the Right Honourable Sir
FRANCIS BACON Knight,
Baron of Verulam, and Lord
Chancelor of England.

Done into English by
Sir Arthur Gorges
Knight.

Scutum inuincibile fides.

LONDON,
Imprinted by IOHN BILL.
1619.

TO THE HIGH AND ILLVSTRIOVS PRINCESSE, THE LADY ELIZABETH OF GREAT BRITTAIN. Duchesse of Bauiere, Countesse Pa∣latine of Rheine, and chiefe Electresse of the Empire.

Madam,

AMong many the
worthie Chancellors
of this famous Isle,
there is obserued in
Sir THOMAS MORE, and Sir
FRANCIS BACON an admirable
sympathy of wit and humour:
witnesse those graue monu∣ments
of inuention & learning,
wherewith the world is so
plentifully enricht by them
both. I will instance onely in


the conceaued Vtopia of the
one, and the reuealed Sapientia
Veterum of the other: Whereof
the first (vnder a meere Idea of
perfect State gouerment) con∣taines
an exact discouerie of the
vanities and disorders of reall
Countries: And the second (out
of the foulds of Poeticall fables)
laies open those deepe Philoso∣phicall
mysteries, which had
beene so long lockt vp in the
Casket of Antiquity; so that it
is hard to iudge to whether of
these two worthies, Policy and
Morality is more behoulding.
I make no question therefore
but this obseruation (touching
the parallel of their spirits) shal
passe so currant to succeeding
ages, that it will be said of thē as
in former times pronounced of
Xenophon & Plato, Fuere aequales.



And for this Booke that
humbly present to your High∣nes,
which so eminently ex¦presseth
its owne perfection, in
me it would seeme no lesse a va∣nity
to giue it attributes of
glory and praise, then if I should
lend Spectacles to Lynx, or an
Eye to Argus, knowing it
needles to wast guilding on
pure Gould, which is euer best
valued by its owne true touch
& luster. But to descend to my
selfe, that doe now lay before
your Princely cēsure the Trans∣lation
of these excellent and iu∣dicious
discourses, so barely
wrapt vp in my harsh English
phrase, that were by the Author
so richly attired in a sweet La∣tine
stile: I must therein flie to
the Sanctuary of your gracious
acceptance. In which hope se∣curing


my doubts, doe with
all reuerence kisse your Prin∣cely
hands: Remaining
euer readie to ap∣proue
my
selfe

Your Highnesse
most dutifull and most
deuoted Seruant
Arthur Gorges.


To the Booke.
RIch mine of Art: Minnion of Mercury;
True Truch-man of the mind of Mystery
Inuentions storehouse; Nymph of Helicon:
Deepe Moralist of Times tradition:
Vnto this Paragon of Brutus race
Present thy seruice, and with cheerefull grace
Say (if Pythagoras beleeu'd may bee)
The soule of ancient Wisedome liues in the

The Table.
1. CAssandra, or Diuination.
2. Typhon, or a Rebell.
3. The Cyclops, or the ministers of Terror.
4. Narcissus, or Self-loue.
5. Styx, or Leagues.
6. Pan, or Nature.
7. Perseus, or Warre.
8. Endymion, or a Fauorite.
9. The sisters of the Giants, or Fame.
10. Actaeon and Pentheus, or a cu∣rious Man.
11. Orpheus, or Philosophy.
12. Caelum, or Beginnings.
13. Proteus, or Matter.
14. Memnon, or a Youth too for∣ward.
15. Tythonus, or Satiety.
16. Iuno's Sutor, or Basenesse.
17. Cupid, or an Atome.
18. Diomedes, or Zeale.
19. Daedalus, or a Mechanique.
20. Erycthoneus, or Impostury.

21. Deucalion, or Restitution.
22. Nemesis, or the Vicissitude of things.
23. Achelous, or Battell.
24. Dyonisus, or Passions.
25. Atalanta, or Gaine.
26. Prometheus, or the State of Man.
27. Scylla and Icarus, or the Mid∣dle way.
28. Sphnix, or Science.
29. Proserpina, or Spirit.
30. Metis, or Counsell.
31. The Sirenes, or Pleasures.

THE PREFACE.
THE Antiquities of the
first age (except those
we find in sacred Writ)
were buried in obliuion
and silence: silence was succeeded
by Poeticall fables; and Fables a∣gaine
were followed by the Records
we now enioy. So that the myste∣ries
and secrets of Antiquity were
distinguished and separated from
the Records and Euidences of suc∣ceeding
times, by the vaile of ficti∣on
which interposed it selfe and
came betweene those things
which perished, and those things
which perished, and those which
are extant. I suppose some are of o∣pinion,
that my purpose is to write
toyes and trifles, and to vsurpe the
same liberty in applying, that the
Poets assumed in faining, which I
might doe (I confesse) if I listed,


and with more serious contempla∣tions
intermixe these things, to
delight either my selfe in medita∣tion,
or others in reading. Neither
am I ignorant how fickle and in∣constant
a thing fiction is, as being
subiect to be drawen and wrested
any way, and how great the com∣moditie
of wit and discourse is, that
is able to apply things well, yet so
as neuer meant by the first Au∣thors.
But I remember that this
liberty hath beene lately much a∣bused;
in that many to purchase the
reuerence of Antiquitie to their
owne inuentions and fancies, haue
for the same intent laboured to
wrest many poeticall Fables. Nei∣ther
hath this old and common va∣nity
bene vsed onely of late or now
and then: for euen Crisippus long
agoe did (as an Interpreter of
dreames) ascribe the opinions of the


Stoikes to the ancient Poets; and
more sottishly doe the Chymicks
appropriate the fancies & delights
of Poets in the transformations of
bodies, to the experiments of their
furnace. All these things (I say)
I haue sufficiently considered and
weighed, and in them haue seene
and noted the generall leuity and
indulgence of mens wits about Al∣legories.
And yet for all this I re∣linquish
not my opinion. For first
it may not be, that the folly and
loosenesse of a few should alto∣gither
detract from the respect due
to the Parables: for that were a
conceit which might sauour of pro∣phanenesse
and presumption: for
Religion it selfe doth somtimes de∣light
in such vailes and shadowes:
so that who so exempts them,
seemes in a manner to interdict all
commerce betweene things diuine


and humane. But concerning hu∣mane
wisedome, I doe indeed in∣genuously
and freely confesse, that
I am enclined to imagine, that vn∣der
some of the ancient fictions lay
couched certaine mysteries and Al∣legories,
euen from their first in∣uention.
And I am perswaded
(whether rauished with the reue∣rence
of Antiquity, or because in
some Fables I finde such singular
proportion betweene the similitude
and the thing signified; and such
apt and cleare coherence in the ve∣ry
structure of them, and propriety
of names wherewith the persons or
actors in them are inscribed and
intitled) that no man can constant∣ly
deny, but this sense was in the
Authours intent and meaning
when they first inuented them, and
that they purposely shadowed it in
this sort: For who can be so stupid &


blind in the open light, as (when he
heares how Fame, after the Gyants
were destroyed, sprang vp as their
yongest Sister) not to refer it to the
murmers and seditious reports of
both sides, which are wont to fly a∣broad
for a time after the suppres∣sing
of insurrections? Or when he
heares how the Gyant Typhon
hauing cut out and brought away
Iupiters nerues, which Mercurie
stole from him, and restored againe
to Iupiter; doth not presently per∣ceiue
how fitly it may be applyed to
powerfull rebellions, which take
from Princes their sinewes of mo∣ney
and authority, but so, that by
affability of speech, and wise edicts
(the minds of their subiects being
in time priuily, and as it were by
stealth reconciled) they recouer
their strength againe? Or when
he heares how (in that memorable


expedition of the Gods against the
Gyants) the braying of Silenus his
Asse, conduced much to the profli∣gation
of the Gyants; doth not con∣fidently
imagine, that it was in∣uented
to shew, how the greatest
enterprises of Rebels are often∣times
dispersed with vaine rumors
and feares?

Moreouer, to what iudgement
can the conformitie and significa∣tion
of Names seeme obscure?
Seeing Metis the wife of Iupiter
doth plainely signifie councell: Ty∣phon,
insurrection; Pan, vniuer∣sality;
Nemesis, reuenge, and the
like. Neither let it trouble any
man, if sometimes hee meete with
Historicall narrations, or additi∣ons
for ornaments sake, or confusi∣on
of times, or something transfer∣red
from one fable to another, to
bring in a new Allegory: for it


could be no otherwise, seeing they
were the inuentions of men, which
liued in diuers ages, and had also
diuers ends: some being auncient,
others neotericall: some hauing an
eye to things naturall, others to
morall.

There is another Argument (and
that no small one neither) to prooue
that these Fables containe certaine
hidden and inuolued meanings,
seeing some of them are obserued
to be so absurd and foolish in the
very relation, that they shew, and
as it were proclaime a parable afar
off: for such tales as are probable,
they may seeme to be inuented for
delight, and in imitation of Histo∣ry.
And as for such as no man
would so much as imagin or relate,
they seem to be sought out for other
ends: For what kinde of fiction is
that, wherein Iupiter is said to


haue taken Metis to wife, and, per∣ceiuing
that she was with child, to
haue deuoured her, whence him∣selfe
conceiuing, brought forth
Pallas armed out of his head? Tru∣ly
I thinke there was neuer dreame
(so different to the course of cogita∣tion,
and so full of monstrosity) euer
hatcht in the braine of man. Aboue
all things this preuailes most with
me, and is of singular moment, that
many of these Fables seeme not to
be inuented of those by whom they
are related and celebrated, as by
Homer, Hesiod, and others: for
if it were so, that they tooke begin∣ning
in that age, and from those
Authours by whom they are deli∣uered
and brought to our hands;
My mind giues me there could be
no great or high matter expected,
or supposed to proceed from them in
respect of these originals. But if


with attention we consider the
matter, it will appeare that they
were deliuered and related as
things formerly beleeued and re∣ceiued,
and not as newly inuented
and offered vnto vs. Besides, see∣ing
they are diuersly related by
Writers that liued neere about one
and the selfe same time, we may ea∣sily
perceiue that they were com∣mon
things, deriued from prece∣dent
memorials: and that they be∣came
various by reason of the di∣uers
ornaments bestowed on them
by particular relations. And the
consideration of this must needs en∣crease
in vs a great opinion of
them, as not to be accounted either
the effects of the times or inuenti∣ons
of the Poets, but as sacred re∣liques
or abstracted ayres of better
times, which by tradition from
more ancient Nations fell into the


Trumpets and Flutes of the Graeci∣ans.
But if any doe obstinately con∣tend,
that Allegories are alwaies
aduentitially, & as it were by con∣straint,
neuer naturally and proper∣ly
included in Fables, we will not
be much troublesome, but suffer
them to enioy that grauity of iudg∣ment
which I am sure they affect,
although indeed it be but lumpish
and almost leaden. And (if they
be worthy to be taken notice of)
we will begin afresh with them in
some other fashion.

There is found among men (and
it goes for currant) a two-fold vse
of Parables, and those (which is
more to be admired) referred to
contrary ends; conducing as well
to the foulding vp and keeping of
things vnder a vaile, as to the in∣lightning
and laying open of ob∣scurities.
But omitting the former


(rather then to vndergoe wrang∣ling,
and assuming ancient Fa∣bles
as things vagrant and compo∣sed
onely for delight) the latter
must questionlesse still remaine, as
not to be wrested frō vs by any vio∣lence
of wit, neither can any (that
is but meanely learned) hinder, but
it must absolutely be receiued, as a
thing graue and sober, free from
all vanitie, and exceeding profita∣ble
and necessary to all sciences.
This is it (I say) that leads the vn∣derstanding
of man by an easie and
gentle passage through all nouell
and abstruse inuentions, which
any way differ from common recei∣ued
opinions. Therefore in the first
ages (when many humane inuen∣tions
and conclusions, which are
now common and vulgar, were
new and not generally knowen) all
things were full of Fables, aenig∣maes,


parables, and similies of all
sortes: by which they sought to
teach and lay open, not to hide and
conceale knowledge, especially, see∣ing
the vnderstandings of men
were in those times rude and im∣patient,
and almost incapable of a∣ny
subtilties, such things onely
excepted, as were the obiects of
sense: for as Hieroglyphicks pre∣ceded
letters, so parables were more
ancient then Arguments. And
in these daies also, he that would
illuminate mens minds anew in a∣ny
old matter, and that not with
disprofit and harshnesse, must abso∣lutely
take the same course, and
vse the help of similies. Wherefore
all that hath beene said, wee will
thus conclude: The Wisedome of
the Ancients, it was either much
or happy; Much if these figures
and tropes were inuented by studie


and premeditation. Happy if they
(intending nothing lesse) gaue
matter and occasion to so many
worthy Meditations. As concer∣ning
my labours (if there bee any
thing in them which may do good)
I will on neither part count them
ill bestowed, my purpose being to
illustrate either Antiquity, or
things themselues. Neither am I
ignorant that this very subiect
hath beene attempted by others:
But to speake as I thinke, and that
freely without ostentation, the dig∣nitie
and efficacy of the thing is al∣most
lost by these mens writings,
though voluminous and full of
paines, whilst not diuing into the
depth of matters, but skilfull one∣ly
in certaine common places, haue
applyed the sense of these Parables
to certaine vulgar and generall
things, not so much as glancing at


their true vertue, genuine pro∣prietie,
and full depth. I (if I be
not deceiued) shall be new in com∣mon
things. Wherefore leauing
such as are plaine and open, I will
ayme at further and richer mat∣ters.


Page 1
THE WISEDOME OF THE ANCIENTS.
1
CASSANDRA, or Diuination.
THe Poets fable that A∣pollo
being enamored of
Cassandra, was by her
many shifts & cunning
sleights still deluded in his desire;
but yet fed on with hope vntill such
time as shee had drawen from him
the gift of prophesying; and hauing
by such her dissimulation in the
end, atteined to that which from the
beginning shee sought after, at last
flatly reiected his suite. Who finding
himselfe so farre engaged in his pro∣mise,
as that hee could not by any
Page 2

meanes reuoke againe his rash gift,
and yet enflamed with an earnest de∣sire
of reuenge, highly disdayning
to bee made the scorne of a craftie
wench, annexed a penaltie to his
promise, to wit, that shee should
euer foretell the trueth, but neuer be
beleeued: So were her diuinations
alwayes faithfull, but at no time re∣garded,
whereof shee still found the
experience, yea euen in the ruine of
her owne countrey, which shee had
often forewarned them of, but they
neither gaue credite nor eare to her
words. This Fable seemes to inti∣mate
the vnprofitable liberty of vn∣timely
admonitions and counselles.
For they that are so ouerweened
with the sharpnesse and dexteritie of
their owne wit and capacitie, as that
they disdaine to submit themselues
to the documents of Apollo, the God
of Harmonie, whereby to learne
and obserue the method and mea∣sure
of affaires, the grace and grauitie
of discourse, the differences between
the more iudicious and more vulgar
Page 3

eares, and the due times when to
speake and when to be silent; Bee
they neuer so sensible and pregnant,
and their iudgements neuer so pro∣found
and profitable, yet in all their
endeuours either of perswasion or
perforce, they auaile nothing, nei∣ther
are they of any moment to ad∣uantage
or mannage matters, but do
rather hastē on the ruine of all those
that they adhere or devote them∣selues
vnto. And then at last when
calamitie hath made men feele the
euent of neglect, then shall they too
late be reuerenced as deep foreseing
and faithfull prophets. Whereof a
notable instance is eminently set
forth in Marcus CatoVticēsis, who as
from a watchtower discouered afar
off, and as an Oracle long foretold,
the approching ruine of his Coun∣trey,
and the plotted tyrannie houe∣ring
ouer the State, both in the first
conspiracie, and as it was prosecu∣ted
in the ciuill contention between
Cesar and Pompey, and did no good
the while, but rather harmed the
Page 4

commonwealth, and hastned on his
countreys bane, which M. Cicero
wisely obserued, and writing to a fa∣miliar
friēd doth in these termes ex∣cellently
describe, Cato optimè sentit,
sed nocet interdum Reipublicae: loquitur
enim tanquam in Republicâ Platonis,
non tanquam in faece Romuli. Cato
(saith he) iudgeth profoundly, but
in the meane time damnifies the
State, for he speakes as in the com∣monwealth
of Plato, and not as in
the dregs of Romulus.

2
TYPHON, or a Rebell.
IVno being vexed (say the Poets)
that Iupiter had begotten Pallas
by himselfe without her, earnestly
pressed all the other Gods and God∣desses
that shee might also bring
forth of herselfe alone without him;
and hauing by violence and impor∣tunitie
obteyned a graunt thereof,
shee smote the earth, and forthwith
sprang vp Typhon a huge and horrid
Page 5

monster: This strange birth shee
committes to a Serpent (as a Foster
father) to nourish it, who no sooner
came to ripenes of yeeres, but hee
prouokes Iupiter to battell. In the
conflict the Gyant getting the vp∣per
hand, takes Iupiter vppon his
shoulders, caries him into a remote
and obscure countrey, and (cutting
out the sinewes of his hands and
feet) brought them away, and so
left him miserably mangled and
maymed. But Mercury recouering
these nerues from Typhon by stealth,
restored them againe to Iupiter. Iupi∣ter
being againe by this meanes cor∣roborated,
assaultes the Monster a∣fresh,
and at the first strikes him with
a thunderboult, from whose bloud
serpents were ingendred. This Mon∣ster
at length fainting and flying,
Iupiter casts on him the mount Aet∣na,
and with the weight thereof
crusht him.

This Fable seemes to point at the
variable fortune of Princes, and the
rebellious insurrection of Traytors
Page 6

in a State. For Princes may well be
said to be maried to their domini∣ons,
as Iupiter was to Iuno: but it
happēs now & then, that being de∣boshed
by the long custome of em∣pyring
& bending towards tyrāny,
they endeuour to draw all to them∣selues,
and (contemning the coun∣sell
of their Nobles and Senatours)
hatch lawes in their owne braine,
that is, dispose of things by their
owne fancie and absolute power.
The people (repyning at this) stu∣dy
how to create and set vp a cheefe
of their owne choise. This proiect
by the secret instigation of the Peeres
and Nobles, doth for the most part
take his beginning; by whose con∣niuence
the Commons being set on
edge, there followes a kind of mur∣muring
or discontent in the State,
shadowed by the infancie of Typhon,
which being nurst by the naturall
prauitie and clownish malignity of
the vulgar sort (vnto Princes as in∣festious
as Serpents) is againe repai∣red
by renewed strength, and at last
Page 7

breakes out into open Rebellion,
which (because it brings infinite
mischiefs vpon Prince and people)
is represented by the monstrous de∣formity
of Typhon: his hundred
heads signifie their deuided powers;
his fiery mouthes their inflamed in∣tents;
his serpentine circles their pe∣stilent
malice in besieging; his yron
hands, their merciles slaughters;
his Eagles tallents, their greedy ra∣pynes;
his plumed body, their con∣tinuall
rumors, and scouts, & feares
and such like. And sometimes these
rebellions grow so potent that Prin∣ces
are inforc't (transported as it
were by the Rebels, and forsaking
the chiefe Seates and Cities of the
Kingdome) to contract their pow∣er,
and (being depriued of the Si∣newes
of money & maiestie) betake
thēselues to some remote & obscure
corner within their dominions: but
in processe of time (if they beare
their misfortunes with moderation)
they may recouer their strength by
the vertue and industry of Mercury,
Page 8

that is, they may (by becomming
affable & by reconcyling the minds
and willes of their Subiects with
graue edicts & gratious speech.) ex∣cite
an alacritie to graunt ayds and
subsidies whereby to strengthen
their authority anew. Neuertheles
hauing learned to be wise and warie,
they will refraine to try the chaunce
of Fortune by warre, and yet studdy
how to suppresse the reputation of
the Rebels by some famous action,
which if it fall out answerable to
their expectation, the Rebels fin∣ding
themselues weakned, and fea∣ring
the successe of their broken
proiects; betake themselues to some
sleight and vaine brauadoes, like the
hissing of serpents, and at length in
despaire betake themselues to flight,
and then when they beginne to
breake, it is safe and timely for kings
to pursue and oppresse them with
the forces and weight of the king∣dome,
as it were with the mountaine
Aetna.

Page 9
3
The Cyclopes, or the Ministers of Terror.
THey say that the Cyclopes (for
their fiercenes & crueltie) were
by Iupiter cast into hell, and there
doomed to perpetuall imprison∣ment:
but Tellus perswaded Iupiter
that it would doe well, if being set at
liberty, they were put to forge thun∣derboults,
which being done accor∣dingly,
they became so painefull
and industrious, as that day and
night they continued hammering
out in laborious diligence thunder∣boults
and other instruments of ter∣rour.
In processe of time Iupiter ha∣uing
conceiued a displeasure against
Aesculapius the sonne of Apollo
for restoring a dead man to life
by physicke; and concealing
his dislike (because there was no
iust cause of anger, the deed being
pious and famous) secretly incens't
the Cyclopes against him, who
Page 10

without delay slew him with a thun∣derboult:
In reuenge of which act;
Apollo (Iupiter not prohibiting it)
shotte them to death with his ar∣rowes.

This Fable may be applyed to the
proiects of Kings, who hauing cru∣ell,
bloudy, & exacting Officers, do
first punish and displace them, after∣wards
by the counsell of Tellus, that
is of some base and ignoble person,
and by the preuayling respect of
profite they admit them into their
places againe, that they may haue
instruments in a readynes, if at any
time there should need either seueri∣ty
of execution, or acerbity of exac∣tion.
These seruile creatures being
by nature cruell, and by their former
fortune exasperated, and perceiuing
well what is expected at their hands,
doe shew themselues wonderfull of∣ficious
in such kinde of imploy∣ments
but being too rash and preci∣pitate
in seeking countenance and
creeping into fauour, doe somtimes
take occasion from the secret beck∣nings
Page 11

and ambiguous commandes
of their Prince to performe some
hatefull execution. But Princes (ab∣horring
the fact, and knowing well
that they shall neuer want such kind
of instruments) doe vtterly forsake
them, turning them ouer to the
friends & allyes of the wronged to
their accusations and reuenge, and
to the generall hatred of the people,
so that with great applause and pros∣perous
wishes and exclamations to∣wards
the Prince, they are brought,
rather too late then vndeseruedly,
to a miserable end.

4
NARCISSVS, or Selfe-loue.
THey say that Narcissus was ex∣ceeding
faire and beautifull
but wonderfull proud and disdain∣full;
wherefore dispising all others
in respect of himselfe, hee leades a
solitary life in the woods and chases
with a few followers, to whom hee
alone was all in all, among the rest there
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Page 20

aboue like a man, below like a beast,
his feet like Goates hoofes, bearing
these ensignes of his iurisdiction; to
wit, in his left hand a Pipe of sea∣uen
reeds, and in his right a sheep∣hooke,
or a staffe crooked at the
vpper end, and his mantle made of
a Leopards skinne. His dignities
and offices were these: hee was the
God of Hunters, of Shepheards, and
of all rurall inhabitants: cheefe pre∣sident
also of hils and mountaines,
& next to Mercury the Embassadour
of the Gods. Moreouer hee was ac∣counted
the leader and comaunder
of the Nymphes, which were alwaies
wont to dance the rounds and friske
about him, hee was acosted by the
Satyres and the olde Sileni. Hee
had power also to strike men with
terrors, and those especially vaine
& superstitious, which are tearmed
Panicque feares. His acts were not
many, for ought that can bee found
in records, the cheefest was that hee
challenged Cupid at wrestling, in
which conflict hee had the foile.
Page 21

The tale goes too that hee caught
the Giant Typhon in a net, and held
him fast. Moreouer when Ceres
(grumling and chafing that Proser∣pina
was rauished) had hid her selfe
away, and that all the Gods tooke
pains (by dispersing themselues into
euery corner) to find her out, it was
onely his good hap (as hee was hun∣ting)
to light on her, and acquaint
the rest where she was. He presumed
also to put it to the tryall who was
the better Musitian hee or Apollo,
and by the iudgment of Midas was
indeed preferred: But the wise iudge
had a paire of Asses eares priuily
chopt to his Nodle for his sentence.
Of his louetrickes, there is nothing
reported, or at least not much, a
thing to be wondred at, especially
being among a troope of Gods so
profusly amorous. This onely is
said of him, that hee loued the
Nymph Eccho (whom he tooke to
wyfe) and one pretty wench more
called Syrinx, towards whom Cu∣pid
(in an angry and reuengefull hu∣mor
Page 22

because so audaciously hee had
challenged him at wrestling) infla∣med
his desire. Moreouer hee had
no issue (which is a maruell also,
seeing the Gods, especially those of
the Malekind, were very generatiue)
onely hee was the reputed father
of a litle Girle called lambe, that
with many pretty tales was wont to
make strangers merry: but some
thinke hee did indeed beget her by
his wife lambe. This (if any bee) is
a noble tale, as being laid out, and
bigg bellied with the secrets and my∣steries
of nature.

Pan (as his name imports) repre∣sents
and lays open the All of things
or Nature. Concerning his origi∣nall
there are two onely opinions
that goe for currant: for either hee
came of Mercury, that is, the word
of God, which the holy Scriptures
without all controuersie affirme, &
such of the Philosophers as had any
smacke of diuinity assented vnto:
or els from the confused seedes of
things. For they that would haue
Page 23

one simple beginning referre it vnto
God: or if a materiate beginning,
they would haue it various in pow∣er.
So that wee may end the con∣trouersie
with this distribution that
the world tooke beginning either
from Mercury, or from the seeds of
all things.

Virg. Eolog. 6.
Namque canebat vti magnum per inane coacta
Semina, terrarumque, animaeque, ma∣risque fuissent,
Et liquidi simulignis: & his exor∣dia primis
Omnia, & ipse tener mundi concre∣uerit Orbis.
For rich-vaind Orpheus sweetly did rehearse
How that the seeds of fire, ayre, water, earth,
Were all pact in the vast void vniuerse:
And how from these all firstlings all had birth,
Page 24
And how the bodie of this Or∣bicque frame
From tender infancy so bigg became.
But as touching the third conceipt of Pans originall, it seemes that the Grecians (either by intercourse with the Egyptians or one way or other) had heard something of the Hebrew mysteries: for it points to the state of the world not considered in im∣mediate creation, but after the fall of Adam, exposed and made subiect to death and corruption: for in that state it was (and remains to this day) the ofspring of God and Sinne. And therefore all these three narrations, concerning the manner of Pans birth, may seeme to bee true, if it bee rightly distinguished betweene things and times. For this Pan or nature (which wee suspect, contem∣plate, and reuerence more then is fit) tooke beginning from the word of God by the meanes of confused matter, and the entrance of preua∣rication
Page 25
and corruption. The De∣stinies may well be thought the Si∣sters of Pan or Nature, because the beginnings, and continuances, and corruptions, and depressions, and dissolutions, and eminences, and la∣bours, and felicities of things, and all the chances which can happen vn∣to any thing are linckt with the chaines of causes naturall.
Hornes are attributed vnto him,
because Hornes are broad at the
roote and sharpe at the ends, the na∣ture
of all things being like a Pyra∣mis
sharpe at the Toppe. For indi∣uiduall
or singular things being in∣finite
are first collected into Species,
which are many also; then from
Species into generals, and from gene∣rals
(by ascending) are contracted
into things or notions more gene∣rall,
so that at length Nature may
seeme to be contracted into a vnity.
Neither is it to be wondred at, that
Pan toucheth heauen with his
hornes, seeing the height of nature
or vniuersall Ideas doe in some sort,
Page 26

pertaine to things diuine, and there
is a ready and shorte passage from
Metaphysicke to naturall Theologie.

The body of Nature is elegantly
and with deepe iudgement depain∣ted
hairy, representing the beames
or operations of creatures: for
beames are as it were the haires and
bristles of Nature, and euery crea∣ture
is either more or lesse beamie,
which is most apparent in the facul∣tie
of seeing, and no lesse in euery
vertue and operation that effectuals
vpon a distant obiect: for whatso∣euer
workes vp any thing afarre off;
that may rightly bee saide to darte
forth rayes or beames.

Moreouer Pans beard is said to
bee exceeding long, because the
beames or influences of celestiall
bodies doe operate and pierce far∣thest
of all, and the Sunne when
(his higher halfe is shadowed with
a cloud) his beames breake out in
the lower, and lookes as if he were
bearded.

Nature is also excellently set
Page 27

forth with a biformed body, with
respect to the differences betweene
superiour and inferiour creatures.
For the one part by reason of their
pulchritude, & equabilitie of motiō,
& constancy, & dominion ouer the
earth & earthly things, is worthily
set out by the shape of man: and the
other part in respect of their pertur∣bations
and vnconstant motions
(and therefore needing to be mode∣rated
by the celestiall) may be well
fitted with the figure of a brute
beast. This description of his body
perteines also to the participation
of Species, for no naturall beeing
seemes to be simple, but as it were
participating and compounded of
two. As for example; man hath som∣thing
of a beast: a beast something
of a plant: a plant something of a
inanimate bodie, so that all naturall
things are in very deed biformed,
that is to say compounded of a Su∣periour,
and inferiour Species.

It is a wittie Allegorie that same
of the feet of a Goate, by reason of
Page 28

the vpward tending motion of ter∣restriall
bodies towards the ayer
and heauen: For the Goate is a cly∣ming
creature, that loues to bee
hanging about the rockes and steep
mountaines; And this is done also
in a wonderfull manner, euen by
those things which are destinated
to this inferiour globe, as may ma∣nifestly
appeare in cloudes and Me∣teors.

The two Ensignes which Pan
beares in his hands do point, the one
at Harmony, the other at Empiry:
for the Pipe consisting of seauen
reedes doth euidently demonstrate
the concent and harmony and dis∣cordant
concord of all inferior crea∣tures,
which is caused by the motion
of the seuen Planets: And that of the
Shep-hooke may be excellently ap∣plied
to the order of nature, which
is partly right, partly crooked: This
staffe therefore or rodde is especial∣ly
crooked in the vpper end, because
all the workes of diuine prouidence
in the world are done in a far fetcht
Page 29

and circular manner, so that one
thing may seeme to be effected, and
yet indeed a cleane cōtrary brought
to passe, as the selling of Ioseph into
Egypt, and the like. Besides in all
wise humane gouerment, they that
sit at the helme doe more happily
bring their purposes about, and in∣sinuate
more easily into the minds
of the people, by pretexts and ob∣lique
courses, then by direct me∣thods;
so that all Scepters and Ma∣ses
of authority ought in very deed
to be crooked in the vpper end.

Pans cloake or mantle is ingeni∣ously
fained to be the skin of a Leo∣pard,
because it is full of spottes: so
the heauens are spotted with stars,
the sea with rockes and Islands, the
land with flowers, and euery parti∣cular
creature also is for the most
part garnished with diuers colours
about the supersicies, which is as it
were a mantle vnto it.

The office of Pan can bee by no∣thing
so liuely conceaued and ex∣prest,
as by fayning him to bee the
Page 30

God of hunters, for euery naturall
action, and so by consequence, mo∣tion
and progression, is nothing els
but a hunting. Arts and Sciences
haue their workes, and humane
counsels their ends which they ear∣nestly
hunt after. All naturall things
haue either their food as a prey, or
their pleasure as a recreation which
they seeke for, and that in most ex∣pert
and sagacious manner.

Torua Leaena Lupum sequitur, Lu∣pus ille Capellam:
Florentem Cythisum sequitur lasci∣ua Capella.
The hungry Lionesse (with sharp desire)
Pursues the Wolfe, the Wolfe the wanton Goate:
The Goate againe doth greedily aspire.
To haue the trifol-iuyce passe downe her throate.
Pan is also saide to bee the God of
the countrey Clownes, because men
Page 31

of this condition lead liues more a∣greeable
vnto nature, then those
that liue in the Cities and Courts of
Princes, where nature by too much
arte is corrupted: So as the saying
of the Poet (though in the sense of
loue) might be here verified:

Pars minima est ipsa puella sui.
The maid so trickt her selfe with arte.
That of her selfe shee is least parte.
Hee was held to be Lord Presi∣dent
of the mountaines, because in
high mountaines and hilles, Nature
layes herselfe most open, and men
most apt to viewe and contempla∣tion.

Whereas Pan is said to bee (next
vnto Mercury) the messenger of the
Gods, there is in that a diuine My∣stery
cōteined, for next to the word
of God the image of the world pro∣claimes
the power and wisedome di∣uine,
as sings the sacred Poet. Psal.
Page 32

19. 1. Caeli enarrant gloriam Dei,
atque opera manuum eius indicat fir∣mamentum.
The heauens declare
the glory of God, and the firma∣ment
sheweth the workes of his
hands.

The Nymphes, that is, the soules
of liuing things take great delight in
Pan: For these soules are the delights
or minions of Nature, and the dire∣ction
or conduct of these Nymphes
is with great reason attributed vnto
Pan, because the soules of all things
liuing doe follow their naturall dis∣positions
as their guides, and with
infinite varietie euery one of them
after his own fashion doth leape and
friske and dance with incessant mo∣tion
about her. The Satyres and Si∣leni
also, to wit, youth and old age
are some of Pans followers: for of
all naturall things there is a liuely
iocund and (as I may say) a daun∣cing
age, and an age againe that is
dull bibling and reeling. The caria∣ges
and dispositions of both which
ages to some such as Democritus was
Page 33

(that would obserue them duely)
might peraduenture seeme as ridi∣culous
and deformed as the gam∣bols
of the Satyrs, or the gestures of
the Sileni.

Of those feares and terrours
which Pan is said to be the Author,
there may be this wise construction
made, namely, That nature hath
bredde in euery liuing thing a kinde
of care and feare tending to the pre∣seruation
of its owne life and being,
and to the repelling and shunning
of all things hurtfull. And yet Na∣ture
knowes not how to keepe a
meane, but alwaies intermixes vaine
and emptie feares with such as are
discreet and profitable; so that all
things (if their insides might bee
seene) would appeare full of Pa∣nicque
frights: but men especially
in hard and fearefull, and diuers
times are wonderfully infatuated
with superstition, which indeed is
nothing els but a Panicque terrour.

Concerning the audacity of Pan
in challenging Cupid at wrestling,
Page 34

the meaning of it is, that Matter
wants no inclination and desire to
the relapsing and dissolution of the
world into the old Chaos, if her ma∣lice
and violence were not restrai∣ned
and kept in order, by the prepo∣tent
vnitie and agreement of things
signified by Cupid, or the God of
loue; And therefore it was a happie
turne for men and all things els,
that in that conflict Pan was found
too weake and ouercome.

To the same effect may be inter∣preted
his catching of Typhon in a
net: for howsoeuer there may some∣times
happen vast and vnwonted
Tumors (as the name of Typhon
imports) either in the sea or in the
ayre, or in the earth, or els where,
yet Nature doth intangle in an in∣tricate
toile, and curbe & restraine,
as it were, with a chaine of Ada∣mant
the excesses and insolences of
these kind of bodies.

But for as much as it was Pans
good fortune to finde out Ceres as
he was hunting, and thought little
Page 35

of it, which none of the other Gods
could doe, though they did no∣thing
els but seeke her, and that ve∣ry
seriously, it giues vs this true and
graue admonition, That we expect
not to receaue things necessary for
life and manners from philosophi∣call
abstractions, as from the grea∣ter
Gods, albeit they applied them∣selues
to no other studie, but from
Pan, that is from discreet obserua∣tion,
& experience, and the vniuer∣sall
knowledge of the things of this
world, whereby (oftentimes euen
by chance, and as it were going a
hunting) such inuentions are ligh∣ted
vpon.

The quarrell he made with Apol∣lo
about Musicke, and the euent
thereof conteines a wholsome in∣struction,
which may serue to re∣straine
mens reasons and iudge∣ments
with the reines of sobriety
from boasting and glorying in their
gifts. For there seemes to be a two∣fold
Harmonie, or Musicke; the one
of diuine prouidence, and the other
Page 36

of humane reason. Now to the eares
of mortals, that is to humane iudge∣ment,
the administration of the
world and the creatures therein, and
the more secret iudgements of God,
sound very hard and harsh; which
folly albeit it bee well set out with
Asses eares, yet notwithstanding
these eares are secret, and doe not
openly appeare, neither is it percei∣ued
or noted as a deformity by the
vulgar.

Lastly, it is not to be wondred at,
that there is nothing attributed vn∣to
Pan concerning loues, but onely
of his mariage with Eccho: For the
World or Nature doth enioy it
selfe, and in it selfe all things els.
Now hee that loues would enioy
something, but where there is
inough there is no place left to de∣sire.
Therefore there can be no wan∣ton
loue in Pan or the World, nor
desire to obteine any thing (seeing
he is contented with himselfe) but
onely speeches, which (if plaine)
may bee intimated by the Nymph
Page 37
Eccho, or, if more quaint, by Syrinx.
It is an excellent inuention, that Pan
or the world is said to make choise
of Eccho onely (aboue all other
speeches or voices) for his wife:
for that alone is true philosophy,
which doth faithfully render the ve∣ry
words of the world, and is writ∣ten
no otherwise then the world
doth dictate, it being nothing els
but the image or reflection of it, not
adding any thing of its owne, but
onely iterates and resounds. It be∣longs
also to the sufficiency or per∣fection
of the World, that the begets
no issue: for the World doth gene∣rate,
in respect of its parts, but in re∣spect,
of the whole, how can it gene∣rate,
seeing without it there is no
body? Notwithstanding all this, the
tale of that tatling Girle faltred vp∣on
Pan may in very deed with great
reason be added to the Fable: for
by her are represented those vaine
and idle paradoxes concerning the
nature of things which haue bene
frequent in all ages, and haue filled
Page 38

the world with nouelties, fruitles if
you respect the matter, changlings
if you respect the kind, sometimes
creating pleasure, sometimes tedios∣nes
with their ouermuch pratling.

7.
PERSEVS, or Warre.
PErseus is said to haue beene em∣ploied
by Pallas for the de∣stroying
of Medusa, who was very
infestious to the western parts of
the world, and especially about the
vtmost coasts of Hyberia. A mon∣ster
to dire and horrid, that by her
onely aspect shee turned men into
stones. This Medusa alone of all
the Gorgons was Mortall, the rest not
subiect to death. Perseus therefore
preparing himself for this noble en∣terprise
had armes, and guifts be∣stowed
on him by three of the
Gods: Mercury gaue him wings
annexed to his heeles, Pluto a hel∣met,
Pallas a sheild and a looking
Glasse. Notwithstanding (although
Page 39

hee were thus furnished) hee went
not directly to Medusa, but first to
the Greae which by the mother side
were sisters to the Gorgons. These
Greae from their birth were hoare-headed,
resembling old women.
They had but one onely eye, and
one tooth among them all, both
which shee that had occasion to goe
abroad was wont to take with her,
& at her returne to lay them downe
againe. This eye and tooth they
lent to Perseus: and so finding him∣selfe
throughly furnished for the ef∣fecting
of his designe hastens to∣wards
Medusa. Her hee found slee∣ping,
and yet durst not present him∣selfe
with his face towards her, least
shee should awake, but turning his
head aside beheld her in Pallases
glasse, and (by this meanes dire∣cting
his blowe) cut of her head,
from whose blood gusshing out in∣stātly
came Pegasus the flying horse.
Her head thus smit of, Perseus be∣stows
on Pallas her sheild, which yet
reteined his vertue, that whosoeuer
Page 40

looked vpon it should become as
stupid as a stone or like one plannet-strucken.

This Fable seemes to direct the
preparation and order, that is to be
vsed in making of Warre: for the
more apt & considerat vndertaking
whereof, three graue and wholsome
precepts (sauouring of the wise∣dome
of Pallas) are to be obserued.

First, that men doe not much
trouble themselues about the con∣quest
of neighbour nations, seeing
that priuate possessions, & Empires
are inlarged by different meanes: for
in the augmentation of priuate re∣uenues
the vicinity of mens territo∣ries
is to bee considered: but in the
propogation of publike dominions,
the occasion and facility of making
Warre, and the fruit to bee expe∣cted
ought to be in steed of vicinity.
Certeinly the Romans what time
their conquests towards the West
scarce reacht beyond Liguria, did
yet in the East bring all the Pro∣uinces
as far as the mountain Tau∣rus
Page 41

within the compasse of their
armes and commaund: and there∣fore
Perseus, although he were borne
and bred in the East, did not yet re∣fuse
to vndertake an expedition
euen to the vttermost bounds of the
West.

Secondly, there must bee a care
had that the motiues of Warre bee
iust and honorable: for that begets
an alacrity, aswel in the Souldiers
that fight, as in the people that
affoord pay: it draws on and pro∣cures
aids, and brings manie other
comodities besides. But there is no
pretence to take vp armes more
pious, then the suppressing of Ty∣rāny,
vnder which yoake the people
loose there courage, and are cast
downe without heart & vigor, as in
the sight of Medusa.

Thirdly, it is wisely added; that
seeing there were three Gorgons (by
which Wars are represented) Perseus
vndertooke her onely that was mor∣tal,
that is hee made choice of such
a kind of War as was likely to bee
Page 42

effected and brought to a period, not
pursuing vast and endles hopes.

The furnishing of Perseus with
necessaries was that which only ad∣uanced
his attempt & drew fortune
to bee of his side: For hee had speed
from Mercury, concealing of his
counsels from Orcus, and Prouidence
from Pallas.

Neither is it without an Alle∣gory,
and that ful of matter to, that
those wings of celerity were fastned
to Perseus his heeles, and not to his
anckles, to his feet and not to his
shoulders; because speed and cele∣rity
is required, not so much in the
first preparationes for Warre, as in
those things which second & yeeld
ayd to the first: for there is no error
in Warre more frequent, then that
prosecutions and subsidiary forces
doe faile to answer the alacrity of the
first onsets.

Now for that helmet which Plu∣to
gaue him; powerful to make men
inuisible, the moral is plaine: But
that two-fould guift of prouidence
Page 43

(to wit the sheild & looking glasse)
is ful of morality: for that kind of
prouidēce which like a sheild auoids
the force of blows is not alone
needfull, but that also by which the
strength, and motions, and coun∣cels
of the enemy are descried, as in
the looking glasse of Pallas.

But Perseus albeit he were suf∣ficiently
furnished with aid and cou∣rage,
yet was hee to doe one thing
of speciall importance before hee
entred the lists with this Monster, &
that was to haue some intelligence
with the Greae. These Greae are trea∣sōs
which may be termed the Sisters
of Warre, not descended of the same
stocke, but farre vnlike in nobility
of birth; for Warres are generall
and heroicall, but Treasons are base
and ignoble. Their description is
elegant: for they are said to bee
grayheaded, and like old wo∣men
from their birth, by reason that
Traitors are continually vext with
cares and trepidations. But all their
strength (before they breake out

〈1 page missing〉〈1 page missing〉
Page 46
8
ENDYMION, or a Fauorite.
IT is saide that Luna was in loue
with the Shepheard Endymion,
and in a strange and vnwonted man∣ner
bewrayed her affection: for he
lying in a Caue framed by nature
vnder the mountaine Latmus, shee
oftentimes descended from her
sphere to enioy his companie as he
slept, and after shee had kissed him
ascended vp againe. Yet notwith∣standing
this his idlenes and sleepie
security did not any way impaire his
estate or fortune; for Luna brought
it so to passe that hee alone (of all
the rest of the Shepheards) had
his flocke in best plight, and most
fruitfull.

This Fable may haue reference
to the nature and disposition of
Princes: for they beeing full of
doubts and prone to iealousie, doe
not easily acquaint men of prying
and curious eyes, and as it were of
Page 47

vigilant and wakefull dispositions,
with the secret humours and man∣ners
of their life: but such rather as
are of quiet and obseruant natures,
suffering them to doe what they list
without further scanning, making
as if they were ignorant and percei∣uing
nothing, but of a stupid dispo∣sition
and possest with sleepe, yeel∣ding
vnto them simple obedience,
rather then slie complements: for it
pleaseth Princes now and then to
descend from their thrones of Maie∣stie
(like Luna from the superiour
orbe) and laying aside their Robes
of dignity (which alwaies to bee
cumbred with, would seeme a kinde
of burthen) familiarly to conuerse
with men of this condition, which
they thinke may bee done without
danger; a quality chiefly noted in
Tiberius Caesar, who (of all others)
was a Prince most seuere, yet such
onely were gracious in his fauour,
as being well acquainted with his
disposition, did yet constantly dis∣semble
as if they knew nothing.
Page 48

This was the custome also of Lewis
the eleuenth king of France, a cau∣tious
and wily Prince.

Neither is it without elegancy,
that the caue of Endymion is mentio∣ned
in the Fable, because it is a thing
vsuall with such as are the fauorites
of Princes, to haue certaine pleasant
retyring places whither to inuite
them for recreation both of body
and mind, and that without hurt
or preiudice to their fortunes also.
And indeed these kind of fauorites
are men commonly well to passe:
for Princes although peraduenture
they promote them not euer to pla∣ces
of honour, yet doe they ad∣uance
them sufficiently by their fa∣vour
and countenance: neither
doe they affect them thus onely to
serue their owne turne, but are
wont to enrich them now and then
with great dignities and bounties.

Page 49
9.
THE SISTER OF THE GYANTS, or Fame.
IT is a Poeticall relation that the
Gyants begotten of the Earth
made warre vpon Iupiter, and the
other Gods, and by the force of
lightning they were resisted & ouer∣throwne.
Whereat the Earth being
excitated to wrath, in reuenge of her
children brought forth Fame, the
youngest Sister of the Gyants.

Illam, terra parens ira irritata De∣orum.
Extremam (vt perhibent) Caeo En∣celadoque sororem,
Progenuit.—
Prouok't by wrothfull Gods the mother Earth
Giues Fame the Gyants yongest sister birth.
The meaning of the Fable seemes
to bee thus, By the Earth is signi∣fied
Page 50

the nature of the vulgar, alwaies
swolne and malignant, and still broa∣ching
new scandals against supe∣riors,
and hauing gotten fit opor∣tunity,
stirres vp rebels, and sedi∣tious
persons, that with impious
courage doe molest Princes, and
endeuour to subuert their estates:
but being supprest, the same natu∣rall
disposition of the people stil lea∣ning
to the viler sort, (being impa∣tient
of peace and tranquility)
spread rumors, raise malitious slan∣ders,
repining whisperings, in∣famous
libelles, and others of that
kind, to the detraction of them that
are in authority: So as rebellious
actions, and seditious reports, differ
nothing in kind and blood, but as it
were in Sex onely; the one sort
being Masculine, the other Fe∣minine.

Page 51
10.
ACTAEON, and PENTHEVS, or a curious Man.
THe curiosity of Men, in prying
into secrets, and coueting with
an indiscreet desire to atteine the
knowledge of things forbidden, is
set forth by the Ancients in two ex∣amples:
the one of Actaeon, the
other of Pentheus.

Actaeon hauing vnawares, and
as it were by chance beheld Diana
naked, was turned into a Stag, and
deuoured by his owne Dogges.

And Pentheus climing vp into a
tree, with a desire to bee a spectator
of the hidden sacrifices of Bacchus,
was strucken with such a kind of
frensie, as that whatsoeuer he look't
vpon, he thought it alwaies double,
supposing (among other things) he
saw two Sunnes, and two Thebes;
insomuch that running towards
Thebes, spying another Thebes, in∣stantly
turned back againe, and so
Page 52

kept stil running forward and back∣ward
with perpetuall vnrest.

Eumenidum veluti demens videt agmina Pentheus,
Et Solem geminum, & duplices se ostendere Thebas.
Pentheus amaz'd doth troops of furies spie,
And Sunne and Thebes seeme dooble to his eye.
The first of the Fables pertains
to the secrets of Princes: the second
to diuine mysteries. For those that
are neare about Princes, and come
to the knowledge of more secretes
then they would haue them, doe
certainly incurre great hatred. And
therefore (suspecting that they are
shot at, & opportunities watcht for
their ouerthrow) doe lead their
liues like Stagges, fearefull and full
of suspition. And it happens often∣times
that their Seruants, and those
of their houshould (to insinuate into
the Princes fauor) doe accuse them
Page 53

to their destruction: for against
whomsoeuer the Princes displeasure
is knowne, looke how many ser∣uants
that man hath, and you shall
find them for the most part so many
traytors vnto him, that his end may
proue to bee like Actaeons.

The other is the misery of Pen∣theus:
for they that by the height
of knowledge in nature and philo∣sophy,
hauing climed, as it were,
into a tree, doe with rash attempts
(vnmindfull of their frailtie) pry into
the secrets of diuine mysteries, and
are iustly plagued with perpetuall
inconstancy, and with wauering
and perplexed conceits: for seeing
the light of nature is one thing, and
of grace another, it happens so to
them as if they saw two Sunnes. And
seeing the actions of life, and de∣crees
of will doe depend of the vn∣derstanding,
it follows that they
doubt, and are inconstant no lesse in
will then in opinion, and so in like
manner they may bee said to see
two Thebes: for by Thebes (seeing
Page 54

there was the habitation and refuge
of Pentheus) is meant the ende of
actions. Hence it comes to passe
that they knowe not whither they
goe, but as distracted and vnresol∣ued
in the scope of their intentions,
are in all things caried about with
sudden passions of the mind.

11
ORPHEVS, or Philisophy.
THe tale of Orpheus, though
common, had neuer the for∣tune
to bee fitly applyed in euery
point. It may seeme to represent the
image of Philosophy: for the per∣son
of Orpheus (a man admirable
and diuine, and so excellently skil∣led
in all kinde of harmony, that
with his sweet rauishing musicke he
did as it were charme and allure all
things to follow him) may cary a
singular description of Philosophy:
for the labours of Orpheus doe so far
exceed the labors of Hercules, in dig∣nity
& efficacy, as the works of wis∣dom,
excell the works offortitude.

Page 55
Orpheus for the loue hee bare to
his wife (snacht as it were from him
by vntimely death) resolued to goe
downe to Hell with his Harpe, to
try if hee might obtaine her of the
infernall powers. Neither were his
hopes frustrated: for hauing appea∣sed
them with the melodious sound
of his voice and touch, preuailed at
length so farre, as that they granted
him leaue to take her away with
him, but on this condition that shee
should follow him, and hee not to
looke backe vpon her, till he came
to the light of the vpper world,
which he (impatient of, our of loue
and care, and thinking that he was
in a manner past all danger) neuer∣thelesse
violated, insomuch that the
couenant is broken, and shee forth∣with
tumbles backe againe head∣long
into hell. From that time Or∣pheus
falling into a deepe melancho∣ly
became a contemner of women
kind, and bequeathed himselfe to a
solitary life in the deserts, where by
the same melody of his voice and
Page 56

harpe, hee first drew all manner of
wild beasts vnto him, who (forget∣full
of their sauage fiercenes, and
casting off the precipitate prouoca∣tions
of lust and fury, not caring to
satiate their voracity by hunting af∣ter
prey) as at a Theater in fawning
and reconciled amity one towards
another, stand all at the gaze about
him, and attentiuely lend their eares
to his Musicke. Neither is this all:
for so great was the power and allu∣ring
force of his harmony, that he
drew the woods & moued the very
stones to come and place themselues
in an orderly and decent fashion a∣bout
him. These things succeeding
happily and with great admiration
for a time, at length certaine Thra∣cian
Women (possest with the spi∣rit
of Bacchus) made such a horrid
and strange noise with their Cor∣nets,
that the sound of Orpheus harp
could no more be heard, insomuch
as that Harmony, which was the
bond of that order and society bee∣ing
dissolued, all dissorder began
Page 57

againe, and the beasts (returning to
their wonted nature) pursued one
another vnto death as before: nei∣ther
did the trees or stones remaine
any longer in their places: and Or∣pheus
himselfe was by these femall
Furies torne in pieces, and scattered
all ouer the desart. For whose cru∣ell
death the riuer Helicon (sacred to
the Muses) in horrible indignation,
hid his head vnder ground, and rai∣sed
it againe in another place.

The meaning of this Fable seemes
to be thus. Orpheus musicke is of
two sorts, the one appeasing the in∣fernall
powers, the other attracting
beasts and trees. The first may bee
fitly applyed to naturall philoso∣phie,
the second to morall or ciuill
discipline.

The most noble worke of natu∣rall
philosophy, is the restitution
and renouation of things corrupti∣ble,
the other (as a lesser degree of
it) the preseruation of bodies in
their estate, deteining them from
dissolution and putrefaction. And if
Page 58

this gift may be in mortals, certenly
it can be done by no other meanes
then by the due and exquisite tem∣per
of nature, as by the melody and
delicate touch of an instrument. But
seeing it is of all things the most dif∣ficult,
it is seldome or neuer attai∣ned
vnto, and in all likelyhood for
no other reason, more then through
curious diligence and vntimely im∣patience.
And therefore Philoso∣phy
hardly able to produce so excel∣lent
an effect, in a pensiue humour
(and not without cause) busies her∣selfe
about humane obiects, and by
perswasion and eloquence, insinua∣ting
the loue of vertue, equitie, and
concord in the minds of men, draws
multitudes of people to a society,
makes them subiect to lawes, obe∣dient
to gouerment, and forgetfull
of their vnbridled affections, whilst
they giue eare to precepts, and sub∣mit
themselues to discipline, whence
followes the building of houses, ere∣cting
of townes, and planting of
fields and orchards, with trees and
Page 59

the like, insomuch that it would not
be amisse to say, that euen thereby
stones, and woods were called to∣gether,
and setled in order. And af∣ter
serious tryall made and frustra∣ted
about the restoring of a body
mortall; this care of ciuill affaires
followes in his due place: Because
by a plaine demonstration of the
vneuitable necessity of death, mens
minds are moued to seeke eternity
by the fame and glory of their me∣rits.
It is wisely also said in the Fa∣ble,
that Orpheus was auerse from the
loue of women and mariage, be∣cause
the delights of wedlocke and
loue of children doe for the most
part hinder men from enterprising
great and noble designes for the
publique good, holding posterity a
sufficient step to immortalitie with∣out
actions.

Besides euen the very workes of
wisedome, (although amongst all
humane things they doe most ex∣cell)
doe neuerthelesse meete with
their periods. For it happens that
Page 60

(after kingdomes and common∣wealths
haue flourished for a time)
euen tumults, and seditions, and
warres arise; in the midst of which
hurly burlies: first, lawes are silent,
men returne to the prauity of their
natures, fields and townes are wa∣sted
and depopulated, and then, (if
this fury continue) learning and
philosophy must needs be dismem∣bred,
so that a few fragments onely,
and in some places will bee found
like the scattered boords of ship∣wracke,
so as a barbarous age must
follow; and the streames of Heli∣con
being hid vnder the earth vntill
(the vicissitude of things passing)
they breake out againe and appeare
in some other remote nation,
though not perhaps in the same
climate.

Page 61
12.
COELVM, or Beginnings.
WEe haue it from the Poets
by tradition, that Coelum
was the ancientest of the Gods, and
that his mēbers of generation were
cut off by his sonne Saturne. Saturne
had many children, but deuoured
them as soone as they were borne.
Iupiter onely escapt, who being
come to mans estate, thrust Saturne
his father into hell, and so vsurped
the kingdome. Moreouer he pared
off his fathers genitals with the same
faulchin that Saturne dismembred
Coelum, and cast them into the Sea,
from whence came Venus. Not
long after this, Iupiter (being scarce
setled and confirmed in this king∣dome)
was inuaded by two me∣morable
warres. The first of the
Titans, in the suppressing of which
Sol (who alone of all the Titans fa∣uouring
Iupiters side) tooke excee∣ding
great pains. The second was
Page 62

of the Gyants, whom Iupiter him∣selfe
destroied with thunderboults,
and so all warres being ended, hee
raigned secure.

This Fable seemes enigmatically
to shew from whence all things
tooke their beginning, not much
differring from that opinion of phi∣losophers,
which Democritus af∣terwards
laboured to mainteine, at∣tributing
eternity to the first Matter
and not to the world. In which he
comes somwhat neere the truth of
diuine writ, telling vs of a huge de∣formed
Masse, before the beginning
of the six daies worke.

The meaning of the Fable is this,
By Coelum may be vnderstood that
vast concauity, or vaulted compasse
that comprehends all matter: and by
Saturne may bee meant the matter
it selfe, which takes from its Pa∣rent
all power of generating: for the
vniuersality or whole bulke of mat∣ter
alwaies remaines the same, nei∣ther
increasing or diminishing in
respect of the quality of its nature:
Page 63

But by the diuers agitations and
motions of it were first produced
imperfect, & ill agreeing cōpositiōs
of things, making, as it were cer∣taine
worlds for proofes or assaies,
and so in processe of time a perfect
fabricke or structure was framed,
which should still reteine and keepe
his forme. And therefore the go∣uerment
of the first age was shaddo∣wed
by the kingdome of Saturne,
who for the frequent dissolutions &
short continuances of things was
aptly fained to deuoure his children.
The succeeding gouerment was de∣ciphered
by the raigne of Iupiter,
who confined those continuall mu∣tations
vnto Tartarus, a place sig∣nifying
perturbation. This place
seemes to bee all that middle space
between the lower Superficies of
Heauen and the center of the Earth:
in which all perturbation and fra∣gility
and mortality or corruption
are frequent. During the former
generation of things in the time of
Saturns raigne, Venus was not borne:
Page 64

for so long as in the vniuersality of
Matter, discord was better & more
preualent then concord, it was ne∣cessary
that there should bee a totall
dissolution or mutation, and that in
the whole fabricke. And by this
kind of generation were creatures
produced before Saturne was depri∣ued
of his genitalles. When this
ceased, that other which is wrought
by Venus, immediately came in, con∣sisting
in setled and preualent con∣cord
of things, so that Mutation
should bee onely in respect of the
parts, the vniuersall fabrick remai∣ning
whole and inuiolate.

Saturne they say was deposed &
cast downe into Hell, but not de∣stroyed
and vtterly extinguisht, be∣cause
there was an opinion that the
world should relapse into the old
Chaos & interregnum againe, which
Lucretius praied might not happen
in his time.

Quod procul a nobis, flectat fortuna gubernans
Page 65
Et ratio potius quam res persuadeat ipsa.
Oh guiding prouidence bee gra∣tious,
That this Doomes-day bee farre remou'd from vs.
And graunt that by vs it may bee expected,
Rather then on vs in our times effected.
for afterward the world should sub∣sist by its owne quantity and power. Yet from the beginning there was no rest: for in the celestiall Regions there first followed notable mu∣tations, which by the power of the Sunne (predominating ouer superior bodies) were so quieted, that the state of the world should be conserued: and afterward (in infe∣rior bodies) by the suppressing and dissipating of inundations, tem∣pests, winds, and generall earth∣quakes, a more peacefull & durable agreement and tranquility of things
Page 66
followed. But of this Fable it may conuertibly be said, that the Fable conteines philosophy, and philoso∣phy againe the Fable: For wee know by faith, that all these things are nothing els but the long-since cea∣sing and failing Oracles of Sence, seeing that both the Matter and Fa∣brick of the world are most truly re∣ferred to a Creator.
13.
PROTEVS, or Matter.
THe Poets say that Proteus was
Neptunes heard-man, a graue
Syer, and so excellent a prophet, that
hee might well bee termed thrice
excellent: for hee knew not onely
things to come; but euen things past
aswell as present, so that besides his
skill in diuination, hee was the mes∣senger
and interpreter of all Anti∣quities
and hidden mysteries. The
place of his abode was a huge vast
caue, where his custome was euery
day at noone to count his flock of
Page 67

Sea-calues, and then to goe to sleep.
Moreouer he that desired his aduice
in any thing, could by no other
meanes obteine it, but by catching
him in Manacles, and holding him
fast therewith; who neuerthelesse
to bee at liberty would turne him∣selfe
into all manner of formes and
wonders of nature, somtimes into
fire, somtimes into water, somtimes
into the shape of beasts and the like,
till at length he were restored to his
owne forme againe.

This Fable may seeme to vnfold
the secrets of nature, and the proper∣ties
of Matter. For vnder the per∣son
of Proteus, the first Matter
(which next to God is the auncien∣test
thing) may be represented: for
Matter dwelles in the concauity of
heauen as in a Caue.

He is Neptunes bond-man, be∣cause
the operations and dispensati∣ons
of Matter are chiefly exercised
in liquid bodies.

His flocke or heard seemes to be
nothing but the ordinary Species of
Page 68

sensible creatures, plants, and met∣tals:
in which Matter seemes to dif∣fuse
and as it were spend it selfe, so
that after the forming and perfe∣cting
of these kinds, (hauing ended
as it were her taske) shee seemes to
sleepe and take her rest, not attemp∣ting
the composition of any more
Species. And this may be the Mo∣rall
of Proteus his counting of his
flocke, and of his sleeping.

Now this is said to be done, not
in the morning, nor in the euening,
but at noone, to wit at such time as
is most fit, and conuenient for the
perfecting and bringing forth of
Species out of Matter, duely prepa∣red
and predisposed, and in the mid∣dle,
as it were, betweene their begin∣nings
and declinations, which wee
know sufficiently (out of the holy
history) to be done about the time
of the Creation: for then by the
power of that diuine word (Pro∣ducat)
Matter at the Creators com∣maund
did congregate it selfe (not
by ambages or turnings, but instant∣ly
Page 69

to the production of its worke
into act and the constitution of Spe∣cies.
And thus farre haue wee the
Narration of Proteus (free, and vn∣restrained)
together with his flocke
compleat: for the vniuersality of
things with their ordinary stru∣ctures
and compositions of Species
beares the face of matter not limited
and constrained, and of the flocke
also of materiall beings. Neuerthe∣lesse,
if any expert Minister of Na∣ture,
shall encounter Matter by main
force, vexing, and vrging her with
intent and purpose to reduce her to
nothing; shee contrariwise (seeing
annihilation and absolute destru∣ction
cannot be effected but by the
omnipotency of God) being thus
caught in the straites of necessitie,
doth change and turne her selfe into
diuers strange formes and shapes of
things, so that at length (by fetch∣ing
a circuit, as it were) shee comes
to a period, and (if the force conti∣nue)
be takes her selfe to her former
being. The reason of which con∣straint
Page 70

or binding will bee more fa∣cile
and expedite, if Matter be laide
hold on by Manacles, that is, by ex∣tremities.

Nowe whereas it is fained that
Proteus was a prophet, well skilled
in three differences of times, it hath
an excellent agreement with the na∣ture
of Matter: for it is necessary
that he that will knowe the proper∣ties
and proceedings of Matter,
should comprehend in his vnder∣standing
the summe of all things,
which haue bene, which are, or
which shall be, although no know∣ledge
can extend so farre as to sin∣gular
and indiuiduall beings.

14
MEMNON, or a youth too forward.
THe Poets say, that Memnon was
the sonne of Aurora, who
(adorned with beautifull armour,
and animated with popular ap∣plause)
came to the Troiane warre:
Page 71

where (in a rash boldnes, hasting vn∣to,
and thristing after glory) he en∣ters
into single combate with A∣chilles
the valiantest of all the Gre∣cians,
by whose powerfull hand he
was there slaine. But Iupiter pitty∣ing
his destruction, sent birds to
modulate certaine lamentable and
dolefull notes at the Solemnization
of his funerall obsequies. Whose
statue also (the Sunne reflecting
on it with his morning beames) did
vsually (as is reported) send forth a
mournfull sound.

This Fable may be applied to the
vnfortunate destinies of hopefull
young men, who like the sonnes of
Aurora (puft vp with the glittering
shew of vanity and ostentation) at∣tempt
actions aboue their strength,
and prouoke and presse the most va∣liant
Heroes to combate with them,
so that (meeting with their ouer∣match)
are vanquished and destroy∣ed,
whose vntimely death is oft ac∣companied
with much pitty and
commiseration. For among all the
Page 72

disasters that can happen to mor∣tals,
there is none so lamentable
and so powrefull to moue com∣passion
as the flower of vertue
cropt with too sudden a mis∣chance.
Neither hath it beene often
knowne that men in their greene
yeares become so loathsome and o∣dious,
as that at their deathes
either sorrow is stinted, or commi∣seration
moderated: but that la∣mentation
and mourning doe not
onely flutter about their obsequies
like those funerall birds; but this
pittifull commiseration doth con∣tinue
for a long space, and espe∣cially
by occasions and new mo∣tions,
and beginning of great mat∣ters,
as it were by the morning raies
of the Sunne, their passions and de∣sires
are renued.

Page 73
15.
TITHONVS, or Satiety
IT is elegantly fained that Tithonus
was the paromour of Aurora,
who (desirous for euer to enjoy his
company) petitioned Iupiter that
he might neuer dye, but (through
womanish ouersight) forgetting to
insert this clause in her petition, that
he might not withall grow old and
feeble, it followed that he was onely
freed from the condition of morta∣lity,
but for old age, that came vpon
him in a maruelous and miserable
fashion, agreeable to the state of
those who cannot die, yet euery day
grow weaker and weaker with age.
Insomuch that Iupiter (in commise∣ratio
of this his misery) did at length
metamorphose him into a Grashop∣per.

This Fable seemes to bee an in∣genuous
Character or description
of pleasure, which in the beginning,
& as it were in the morning seemes
Page 74

to be so pleasant and delightfull that
men desire they might enjoy & mo∣nopolize
it for euer vnto thēselues,
vnmindfull of that Satiety and loa∣thing,
which (like old age) will
come vpon them before they bee
aware. And so at last (when the vse
of pleasure leaues men, the desire &
affection not yet yeilding vnto
death) it comes to passe that men
please themselues onely by talking
and commemorating those things
which brought pleasure vnto them
in the flower of their age, which
may be obserued in libidinous per∣sons,
and also in men of military
professions: the one delighting in
beastly talke, the other boasting of
their valorous deeds like Grashop∣pers,
whose vigor consists onely in
their voyce.

Page 75
16.
IVNOS SVTOR, or Basenesse.
THe Poets say, that Iupiter to
enioy his lustfull delights tooke
vpon him the shape of sundry crea∣tures,
as of a Bull, of an Eagle, of a
Swane, and of a goulden shower: but
being a Sutor to Iuno hee came in a
forme most ignoble and Base, an
obiect full of contempt and scorne,
resembling indeed a miserable Cuc∣kow,
weather-beaten with raine &
tempest, nummed, quaking, and
halfe dead with coulde.

This Fable is wise and seemes to
bee taken out of the bowels of mo∣rallity,
the sence of it being this,
That men boast not too much of
themselues, thinking by ostenta∣tion
of their owne worth to insinua∣te
themselues into estimation and
fauor with men, the successe of such
intentions being for the most part
measured by the nature and disposi∣tion
Page 76

of those to whom men sue for
grace: Who if of themselues they
bee indowed with no guifts and or∣naments
of nature, but are onely of
haughtie and malignant spirits (in∣timated
by the person of Iuno) then
are Sutors to know that it is good
policy to omit all kind of apparan∣ce
that may any way shew their
owne least praise or worth: and
that they much deceiue themselues
in taking any other course. Neither
is it inough to shew deformity in ob∣sequiousnes,
vnlesse they also ap∣peare
euen abiect and base in their
very persons.

17.
CVPID, or an Atome.
THat which the Poets say of
Cupid or Loue cannot properly
be attributed to one and the selfe
same person; and yet the difference
is such, that (by reiecting the con∣fusion
of persons) the similitude
may be receaued.

Page 77

They say that Loue is the an∣cientest
of all the Gods, and of all
things els except Chaos, which
they hould to bee a contemporary
with it. Now as touching Chaos,
that by the ancients was neuer dig∣nified
with diuine honour, or with
the title of a God. And as for
Loue, they absolutely bring him in
without a father, onely some are of
opinion that hee came of an Egge
which was laid by Nox, and that on
Chaos hee begot the Gods and all
things els. There are fower things
attributed vnto him, perpetuall in∣fancy,
blindnes, nakednes, and
an Archery. There was also an∣other
Loue which was the yongest
of the Gods, and he, they say, was
the Sonne of Venus. On this also
they bestowe the attributes of the
elder Loue, as in some sort well ap∣plie
vnto him.

This Fable tends and lookes to
the Cradle of Nature, Loue seeming
to bee the appetite or desire of the
first matter, or (to speake more
Page 78

plaine) the naturall motion of the
Atome, which is that ancient and
onely power that formes and fashi∣ons
all things out of Matter, of
which there is no Parent, that is to
say, no cause, seeing euery cause is as
a parent to its effect. Of this power
or vertue there can bee no cause in
Nature (as for God, we alwaies ex∣cept
him) for nothing was before it,
and therefore no efficient cause of
it. Neither was there any thing bet∣ter
knowen to nature, and therefore
neither Genus nor Forme. Where∣fore
whatsoeuer it is, positiue it is,
and but inexpressible. Moreouer, if
the manner and proceeding of it,
were to be conceiued, yet could it
not bee by any cause, seeing that
(next vnto God) it is the cause of
causes, it selfe onely without any
cause. And perchance there is no
likely hood, that the manner of it
may bee conteined or comprehen∣ded
within the narrow compasse of
humane search. Not without reason
therefore is it fained to come of an
Page 79

Egge which was layed by Nox. Cer∣tenly
the diuine Philosopher grants
so much. Eccl. 3. 11. Cuncta fecit
tempestatibus suis pulchra, & mun∣dum
tradidit disputationibus eorum,
it a tamen vt non inueniat homo opus,
quod operatus est Deus, a principio ad
finem. That is, he hath made euery
thing beautifull in their seasons, al∣so
he hath set the world in their me∣ditations,
yet cannot man find out
the worke that God hath wrought,
from the beginning euen to the end.
For the principall law of Nature, or
power of this desire, created (by
God) in these parcels of things, for
concurring and meeting toge∣ther
(from whose repetitions and
multiplications, all variety of crea∣tures
proceeded and were compo∣sed)
may dazzle the eies of mens
vnderstandings, and comprehen∣ded
it can hardly bee. The Greeke
Philosophers are obserued to be ve∣ry
acute and diligent in searching
out the materiall principles of
things: but in the beginnings of
Page 80

motion (wherein consists all the ef∣ficacy
of operation) they are negli∣gent
and weake, and in this that wee
handle, they seeme to be altogether
blind and stammering: for the opi∣nion
of the Peripatetickes concer∣ning
the appetite of Matter caused
by Priuation, is in a manner nothing
els but words, which rather sound
then signifie any realty. And those
that referre it vnto God, doe very
well, but then they leape vp, they
ascend not by degrees: for doubtles
there is one chiefe lawe subordinate
to God, in which all naturall things
concurre and meete, the same that
in the fore-cited Scripture is de∣monstrated
in these words. Opus,
quod operatus est Deus a principio vs∣que
ad finem, the worke that God
hath wrought from the beginning
euen to the ende. But Democritus
which entred more deepely into the
consideration of this point after he
had conceaued an Atome with
some small dimension and forme, he
attributed vnto it one onely desire,
Page 81

or first motion simply or absolute∣ly,
and another comparatiuely or in
respect: for hee thought that all
things did properly tend to the cen∣ter
of the world, whereof those bo∣dies
which were more materiall des∣cended
with swifter motion, and
those that had lesse matter did on
the contrary tend vpward. But this
meditation was very shallow con∣teyning
lesse then was expedient:
for neither the turning of the cele∣stiall
bodies in a round, nor shutting
and opening of things may seeme
to be reduced or applied to this be∣ginning.
And as for that opinion
of Epicurus concerning the casuall
declination and agitation of the
Atome, it is but a meere toy, and a
plaine euidence, that he was igno∣rant
of that point. It is therefore
more apparent (then wee could
wish) that this Cupid or Loue re∣maines
as yet clouded vnder the
shades of Night. Now as concer∣ning
his attributes: Hee is elegant∣ly
described with perpetuall infan∣cie
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Page 84

desire to some indiuiduall nature,
so that the generall disposition
comes from Venus, the more exact
sympathy from Cupid, the one de∣riued
from causes more neere,
the other from beginnings more
remote and fatall, and as it were
from the elder Cupid, of whom e∣uery
exquisite sympathie doth de∣pend.

18
DIOMEDES, or Zeale.
DIomedes flourishing with great
fame and glory in the Troian
warres, and in high fauour with Pal∣las
was by her instigated (beeing in∣deed
forwarder then he should haue
bene) not to forbeare Venus a iote,
if he encountred with her in fight,
which very boldly hee performed,
wounding her in the right arme.
This presumptuous fact hee caried
cleare for a while, and being hono∣red
and renowned for his many he∣roicke
deeds; at last returned into
Page 85

his owne countrey, where finding
himselfe hard besteed with dome∣sticke
troubles, fled into Italy, be∣taking
himselfe to the protection of
Forreiners, where in the beginning
he was fortunate and royally enter∣tained
by King Daunus with sump∣tuous
gifts, raising many statues in
honour of him throughout his do∣minions.
But vpon the very first
calamity that hapned vnto this na∣tion
whereunto he was fled for suc∣cor:
King Daunus enters into a con∣ceipt
with himselfe that he had en∣tertained
a wicked guest into his fa∣mily,
and a man odious to the Gods
and an impugner of their Diuinity,
that had dared with his sword to
assault and wound that Goddesse,
whom in their religion they held it
sacrilege so much as to touch. Ther∣fore,
that he might expiat his coun∣treyes
guilt (nothing respecting the
duties of hospitality, when the
bonds of Religion tyed him with a
more reuerend regarde) suddenly
slew Diomedes, commanding with∣all
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Page 90

time in their senses and memo∣ries.

19.
DAEDALVS, or Mechanique.
MEchanicall wisedome and in∣dustry,
and in it vnlawfull
science peruerted to wrong ends, is
shadowed by the Ancients vnder
the person of Daedalus, a man inge∣nious,
but execrable. This Daeda∣lus
(for murthering his fellow ser∣uant
that emulated him) being
bannished, was kindly interteined
(during his exile) in many cities,
and Princes Courts: for indeed he
was the raiser and builder of many
goodly structures, as well in honour
of the Gods, as for the beautie and
magnificence of cities, and other
publick places: but for his works of
mischeefe he is most notorious. It is
he which framed that engine which
Pasiphae vsed to satisfie her lust in
companying with a bull, so that by
Page 91

this his wretched industrie and per∣nicious
deuice, that Monster Mi∣notaur
(the destruction of so many
hopefull youthes) tooke his accur∣sed
and infamous beginning, and
studying to couer and increase one
mischeife with another, for the se∣curity
& preseruation of this Mon∣ster
hee inuented and built a Laby∣rinth,
a worke for intent and vse
most nefarious and wicked, for
skill and workmanship famous and
excellent. Afterward that he might
not bee noted onely for works of
mischeefe, but be sought after as
well for remedies, as for instru∣ments
of destruction; hee was the
Author of that ingenious deuice
concerning the clue of threed, by
which the Labyrinth was made pas∣sable
without any let. This Daeda∣lus
was persecuted by Minos with
great seuerity, diligence and inquiry,
but he always found the meanes to
auoid and escape his tyranny. Lastly
he taught his sonne Icarus to flie,
but the nouice in ostentation of his
Page 92

art soaring too high, fell into the
Sea, and was drowned.

The Parable seemes to be thus:
In the beginning of it may be noted
that kind of enuie or emulation that
lodgeth and wonderfully swaies and
domineers amongst excellent arti∣ficers,
there being no kinde of peo∣ple
more reciprocally tormented
with bitter and deadly hatred then
they.

The bannishment also of De∣dalus
(a punishment inflicted on
him against the rules of policy and
prouidence) is worth the nothing:
for Artificers haue this prerogatiue
to find enterteinment and welcome
in all countries, so that exile to an
excellent workman can hardly bee
termed a punishment, whereas other
conditions and states of life can
scarce liue out of their owne coun∣try.
The admiration of artificers
is propogated and increast in forrein
and strange nations, seeing it is a
naturall and inbred disposition of
men to value their owne countri∣men
Page 93

(in respect of Mechanicall
works) lesse then strangers.

Concerning the vse of Mechanicall
arts, that which follows is
plaine. The life of man is much
beholding to them, seeing many
things (conducing to the ornament
of religion, to the grace of ciuill
discipline, and to the beautifying
of all humane kind) are extracted
out of their treasuries: and yet not∣withstanding
from the same Mega∣zine
or storehouse are produced in∣struments
both of lust and death,
for (to omit the wiles of bandes) we
well know how farre exquisit poi∣sons,
warlike engines, and such
like mischeifs (the effects of Mecha∣nicall
inuentions) doe exceed the
Minotaur himselfe in malignity &
sauage cruelty.

Moreouer, that of the Labyrinth
is an excellent Allegory, whereby is
shadowed the nature of Mecha∣nicall
sciences: for all such handi∣crafte
works as are more ingenious
and accurate, may bee compared
Page 94

to a Labyrinth in respect of subtilty
and diuers intricate passages, and
in other plaine resemblances, which
by the eye of iudgement can hardly
be guided and discerned, but onely
by the line of experience.

Neither is it impertinently added,
that hee which inuented the intri∣cate
nooks of the Labyrinth, did
also shew the cōmodity of the clue:
for Mechanicall arts are of am∣biguous
vse, seruing as well for hurt
as for remedy, and they haue in a
manner power both to loose and
bind themselues.

Vnlawfull trades, and so by con∣sequence
arts themselues are often
persecuted by Minos, that is by
lawes, which doe condemne them
and prohibit men to vse them. Ne∣uerthelesse
they are hid and retained
euery where, finding lurking holes,
and places of receipt, which was
well obserued by Tacitus of the Ma∣thematicians
and figure flingers of
his time in a thing not much vnlike;
Genus (inquit) hominum quod in ciui∣tate
Page 95

nostra semper & retinebitur &
vetabitur. There is a kind of men
(faith hee) that will always abide in
our Citie though always forbiddē.
And yet notwithstanding vnlawfull
& curious arts of what kind soeuer,
in tract of time, when they cannot
performe what they promise, doe
fall from the good opinion that was
held of them (no otherwise then
Icarus fell downe from the skies)
they growe to be contemned and
scorned, and so perish by too much
ostentation. And, to say the truth,
they are not so happily restreined by
the raines of law, as bewraied by
their owne vanitie.

20.
ERICTHONIVS, or Imposture.
THe Poets fable that Vulcan sol∣licited
Minerua for her virgi∣nity,
and impatient of deniall with
an inflamed desire offered her vio∣lence,
but in struggling his Seed fell
vpon the ground, whereof came
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Page 98

mother they cast them behind their
backs, which at first struck them
with great amazement and dispaire,
seeing (all things being defaced by
the flood) it would be an endles
worke to find their mothers sepul∣cher,
but at length they vnderstood
that by bones the stones of the earth
(seeing the earth was the mother of
all things) were signified by the
Oracle.

This Fable seemes to reueale a
secret of Nature, and to correct an
error familiar to mens conceipts:
for through want of knowledge,
men thinke that things may take re∣nouation
and restauration from
their putrefaction and dregs, no
otherwise then the Phoenix from the
ashes, which in no case can be ad∣mitted,
seing such kind of materials,
when they haue fulfilled their pe∣riods,
are vnapt for the beginings
of such things: wee must therefore
looke back to more common prin∣ciples.

Page 99
22.
NEMESIS, or the Vicissitude of things.
NEmesis is said to be a Goddesse
venerable vnto all, but to bee
feared of none but potentates and
fortunes fauorites. She is thought
to be the Daughter of Oceanus and
Nox. Shee is purtrayed with
wings on her shoulders, and on her
head a Coronet; bearing in her right
hand a iauelin of Ash, and in her
left a Pitcher with the similitudes of
Aethiopians engrauen on it: and
lastly shee is described sitting on a
Hart.

The Parable may bee thus vn∣folded.
Her name Nemesis doth
plainly signifie. Reuenge or Retri∣bution,
her office and administration
being (like a Tribune of the people)
to hinder the constant & perpetuall
felicity of happy men, and to inter∣pose
her word, veto, I forbid the con∣tinuance
of it, that is, not onely to
Page 100

chastice insolency, but to intermix
prosperity (though harmles and in
a meane) with the vicissitudes of
aduersity, as if it were a custome,
that noe mortall man should be ad∣mitted
to the Table of the Gods but
for sport. Truly when I read that
Chapter, wherein Caius Plinius
hath collected the misfortunes and
miseries of Augustus Caesar, whom
of all men I thought the most hap∣py,
who had also a kind of arte to
vse and inioy his fortune, and in
whose mind might be noted neither
pride, nor lightnes, nor nicenes, nor
disorder, nor melancholly (as that
he had appointed a time to die of his
owne accord) I then deemed this
Goddesse to be great and powerfull,
to whose altar so worthy a sacrifice
as this was drawen.

The Parents of this Goddesse
were Oceanus and Nox that is, the vi∣cissitude
of things, and diuine iudge∣ment
obscure and secret: for the al∣terations
of things are aptly repre∣sented
by the Sea, in respect of the
Page 101

continuall ebbing and flowing of
it: and hidden prouidence is well
set forth by the Night: for euen the
nocturnall Nemesis (seeing humane
iudgement differs much from di∣uine)
was seriously obserued by the
heathen.

Virgill Aeneid. lib. 2.
—Cadit & Ripheus instissimus vnus,
Qui fuit ex Teucris, & seruantissi∣mus equi,
Dijs aliter visum—.
That day by Greekish force was Ripheus slaine,
So iust and strict obseruer of the law,
As Troy within her walles did not containe
A better man: Yet God then good it saw.
Shee is described with wings, be∣cause
the changes of things are so
sudden, as that they are seene, before
Page 102

foreseene: for in the Records of all
ages, wee finde it for the most part
true, that great potentates, and wise
men haue perished by those misfor∣tunes
which they most contemned,
as may be obserued in Marcus Cice∣ro,
who being admonished by De∣cius
Brutus of Octauius Cesars hip∣pocriticall
friendshippe and hollow
heartednes towards him, returnes
this answere; Te autem, mi Brute, si∣cut
debeo, amo, quod istud quicquid est
nugarum me scire voluisti. I must e∣uer
acknowledge my selfe (Deare
Brutus) beholding to thee, in loue,
for that thou hast bene so carefull
to acquaint mee with that which
I esteeme but as a needles trifle to
be doubted.

Nemesis is also adorned with a
Coronet, to shew the enuious and
malignant disposition of the vulgar,
for when fortunes fauourites and
great potentates come to ruine,
then doe the common people re∣ioyce,
setting as it were a crowne
vpon the head of reuenge.

Page 103

The Iauelin in her right hand
points at those, whom shee actual∣ly
strikes and pierceth thorow.

And before those, whom shee de∣stroyes
not in their calamitie and
misfortune, shee euer presents that
blacke and dismall spectacle in her
left hand: for questionles to men
sitting, as it were, vpon the pinnacle
of prosperity, the thoughts of death
& painfulnes of sicknes and misfor∣tunes,
perfidiousnes of friends, trea∣chery
of foes, change of state, and
such like, seeme as ougly to the eye
of their meditations, as those Ethio∣pians
pictured in Nemesis her Pit∣cher.
Virgill in describing the bat∣tell
of Actium, speakes thus elegant∣ly
of Cleopatra.

Regina in medijs patrio vocat agmi∣na sistro,
Nec dum etiam geminos à tergo respicit angues..
The Queene amidst this hurly burly stands,
Page 104
And with her Countrey Tim∣brell calles her bands;
Not spying yet where crawld be∣hind her backe
Two deadly Snakes with venom speckled blacke.
But not long after, which way
soeuer shee turned, troops of Ethio∣pians
were still before her eies.

Lastly, it is wisely added, that Ne∣mesis
rides vpon an Hart, because a
Hart is a most liuely creature. And
albeit it may be, that such as are cut
off by death in their youth, preuent
and shunne the power of Nemesis,
yet doubtles such, whose prosperity
and power continue long, are made
subiect vnto her, and lye as it were
troden vnder her feete.

23.
ACHELOVS, or Battell.
IT is a Fable of antiquitie, that
when Hercules and Achelous as
riuals contended for the mariage of
Page 105
Deianira, the matter drew them to
combate, wherein Achelous tooke
vpon him many diuers shapes, for
so was it in his power to doe, and
amongst others, transforming him∣selfe
into the likenes of a furious
wild Bull, assaults Hercules and pro∣uokes
him to fight. But Hercules for
all this, sticking to his old humane
forme, couragiously encounters
him, & so the combate goes round∣ly
on. But this was the euent, that
Hercules tore away one of the Buls
hornes, wherewith he being migh∣tily
daunted and greeued, to ran∣some
his horne againe, was conten∣ted
to giue Hercules in exchange
thereof, the Anealthean horne, or
Cornu-Copia.

This Fable hath relation vnto the
expeditions of warre, for the prepa∣rations
thereof on the defensiue
parte (which exprest in the person
of Achelous) is very diuers and vn∣certaine.
But the inuading party is
most commonly of one sorte, and
that very single, consisting of an ar∣mie
Page 106

by land, or perhaps of a Nauie
by Sea. But for a King that in his
owne Territorie expects an enemy,
his occasions are infinite. He for∣tifies
townes, he assembles men out
of the countreyes and villages, hee
raiseth Cittadels, hee builds and
breakes downe bridges, hee dispo∣seth
garrisons, and placeth troopes
of Soldiers on passages of riuers,
on ports, on Mountaines, and am∣bushes
in woods, and is busied with
a multitude of other directions, in∣somuch
that euery day he prescri∣beth
new formes and orders, and
then at last hauing accomodated
all things compleat for defence, he
then rightly represents the forme
and manner of a fierce fighting
Bull. On the other side, the inuader
his greatest care is, the feare to bee
distressed for victuals in an enemy
Countrey. And therefore affects
chiefly to hasten on battell: for if it
should happen that after a fielde
fought, he proue the victor, and as
it were breake the horne of the Ene∣my,
Page 107

then certainly this follows that
his enemy being strucken with ter∣rour
and abased in his reputation,
presently bewraies his weaknes, and
seeking to repaire his losse, retyres
himselfe to some strong hold, aban∣doning
to the Conqueror the spoile
and sacke of his countrey and cit∣ties:
which may well bee termed a
type of the Amalthean horne.

24.
DIONYSVS, or Passions.
THey say that Semele Iupiters
Sweet-heart (hauing bound
her Paramour by an irreuocable
oath to grant her one request which
shee would require) desired that he
would accompany her in the same
forme, wherein hee accompanied
Iuno: which he granting (as not able
to deny) it came to passe that the
miserable wench was burnt with
lightning. But the infant which she
bare in her wombe, Iupiter the Fa∣ther
tooke out, and kept it in a gash
Page 108

which hee cut in his thigh, till the
moneths were compleat that it
should be borne. This burden made
Iupiter somewhat to limpe, where∣upon
the child (because it was hea∣uy
and troublesome to its Father,
while it lay in his thigh) was called
Dionysus, Being borne, it was com∣mitted
to Proserpina for some yeeres
to be nurs't, and being growne vp,
it had such a maiden face, as that a
man could hardly iudge whether it
were a boy or a girle. He was dead
also, and buried for a time, but af∣terward
reuiued. Being but a youth
he inuented, and taught the plan∣ting
and dressing of Vines, the ma∣king
also and vse of wine, for which
becomming famous and renowned,
he subiugated the world, euen to
the vttermost bounds of India. He
rode in a Chariot drawen with Ty∣gers.
There danc't about him cer∣taine
deformed hobgoblins called
Cobali, Aoratus, and others, yea euen
the Muses also were some of his fol∣lowers.
Hee tooke to wife Ariadne,
Page 109

forsaken and left by Theseus. The
tree sacred vnto him was the Iuie.
He was held the inuentor and insti∣tutor
of Sacrifices, and Ceremo∣nies,
and full of corruption and cru∣elty.
Hee had power to strike men
with fury or madnes; for it is re∣ported,
that at the celebration of
his Orgies, two famous worthies,
Pentheus and Orpheus were torne in
pieces by certaine franticke women,
the one because he got vpon a tree
to behold their ceremonies in these
sacrifices, the other for making me∣lodie
with his harpe. And for his
gests, they are in a manner the same
with Iupiters.

There is such excellent morality
coucht in this Fable, as that Morall
philosophy affoords not better:
for vnder the person of Bacchus is
described the nature of affection,
passion, or perturbation, the mother
of which (though neuer so hurtful)
is nothing els but the obiect of ap∣parent
good in the eies of Appetite.
And it is alwaies conceiued in an
Page 110

vnlawfull desire rashly propounded
and obteined, before well vnder∣stood
and considered, and when it
beginnes to growe, the Mother of
it, which is the desire of apparent
good by too much feruency is de∣stroyed
and perisheth: Neuerthe∣lesse
(whilst it is yet an imperfect
Embrio) it is nourished and preser∣ued
in the humane soule, (which is
as it were a father vnto it, and repre∣sented
by Iupiter) but especially in
the inferiour parte thereof, as in a
thigh, where also it causeth so much
trouble and vexation, as that good
determinations and actions are
much hindred and lamed thereby,
and when it comes to be confirmed
by consent and habite, and breakes
out, as it were, into act, it remaines
yet a while, with Proserpina as with
a Nurse, that is, it seekes corners and
secret places, and, as it were, caues
vnder ground, vntill (the reines of
shame and feare being laid aside in
a pampered audaciousnes) it either
takes the pretext of some vertue, or
Page 111

becomes altogether impudent and
shameles. And it is most true, that
euery vehement passion is of a
doubtfull sexe, as being masculine
in the first motion, but faeminine in
prosecution.

It is an excellent fiction that of
Bacchus his reuiuing: for passions
doe somtimes seeme to be in a dead
sleepe, and as it were vtterly extinct,
but wee should not thinke them to
be so indeed, no, though they lay, as
it were, in their graue; for, let there
be but matter and opportunitie offe∣red,
and you shall see them quickly
to reuiue againe.

The inuention of wine is wittily
ascribed vnto him, euery affection
being ingenious and skilfull in fin∣ding
out that which brings nou∣rishment
vnto it; And indeed of all
things knowen to men, Wine is
most powerfull and efficacious to
excite and kindle passions of what
kind soeuer, as being in a manner,
a common Nurse to them all.

Againe his conquering of Na∣tions,
Page 112

and vndertaking infinite ex∣peditions
is an elegant deuice; For
desire neuer rests content with what
it hath, but with an infinite and vn∣satiable
appetite still couets and
gapes after more.

His Chariot also is well said to be
drawen by Tygers: for as soone as
any affection shall from going a∣foot,
be aduanc't to ride in a Cha∣riot
and shall captiuate reason, and
leade her in a triumph, it growes
cruell, vntamed, and fierce, against
whatsoeuer withstands or oppo∣seth
it.

It is worth the nothing also, that
those ridiculous hobgoblins are
brought in, dancing about his Cha∣riot:
for euery passion doth cause,
in the eies, face, and gesture, cer∣taine
vndecent, and ill-seeming,
apish, and deformed motions, so
that they who in any kind of passi∣on,
as in anger, arrogancy, or loue,
seeme glorious and braue in their
owne eies, do yet appeare to others
misshapen and ridiculous.

Page 113

In that the Muses are saide to be
of his company, it shewes that there
is no affection almost which is not
soothed by some Art, wherein the
indulgence of wits doth derogate
from the glory of the Muses, who
(when they ought to bee the Mi∣stresses
of life) are made the waiting
maids of affections.

Againe, where Bacchus is saide to
haue loued Ariadne that was reie∣cted
by Theseus; it is an Allegory of
speciall obseruation: for it is most
certaine, that passions alwaies co∣uet
and desire that which experi∣ence
forsakes, and they all knowe
(who haue paide deare for seruing
and obeying their lusts) that whe∣ther
it be honour, or riches, or de∣light,
or glory, or knowledge, or
any thing els which they seeke af∣ter,
yet are they but things cast off,
and by diuers men in all ages, after
experience had, vtterly reiected and
loathed.

Neither is it without a mysterie,
that the Iuie was sacred to Bacchus:
Page 114

for the application holds, first, in
that the Iuie remaines greene in
winter. Secondly, in that it stickes
too, embraceth, and ouertoppeth
so many diuers bodies, as trees,
walles, and edifices. Touching the
first, euery passion doth by resi∣stance,
and reluctation, and as it
were by an Antiparistasis (like the
Iuie of the colde of winter) growe
fresh and lusty. And as for the o∣ther
euery predominate affection
doth againe (like the Iuie) embrace
and limite all humane actions and
determinations, adhering and clea∣uing
fast vnto them.

Neither is it a wonder, that su∣perstitious
rites, and ceremonies
were attributed vnto Bacchus seeing
euery giddy headed humour keepes
in a manner, Reuell-rout in false
religions: or that the cause of mad∣nes
should bee ascribed vnto him,
seeing euery affection is by nature
a short fury, which (if it growe ve∣hement,
and become habituall)
concludes madnes.

Page 115

Concerning the rending and
dismembring of Pentheus and Or∣pheus,
the parable is plaine, for eue∣ry
preualent affection is outragi∣ous
and seuere against curious in∣quiry,
and wholsome and free ad∣monition.

Lastly, that confusion of Iupiter
and Bacchus, their persons may be
well transferred to a parable, seeing
noble and famous acts, and remark∣able
and glorious merits, doe some∣times
proceed from vertue, and well
ordered reason, and magnanimitie,
and sometimes from a secret affe∣ction,
and hidden passion, which
are so dignified with the celebritie
of fame and glory, that a man can
hardly distinguish betweene the
actes of Bacchus, and the gests of
Iupiter.

Page 116
25.
ATALANTA, or Gaine.
ATalanta who was reputed to
excell in swiftnesse, would
needs challenge Hippomanes at a
match in running. The conditions
of the Prize were these: That if Hip∣pomanes
wonne the race, he should
espouse Atalanta; If he were out∣runne,
that then hee should forfeit
his life. And in the opinion of all,
the victorie was thought assured of
Atalantas side, beeing famous as
shee was for her matchlesse and in∣conquerable
speed, whereby shee
had bene the bane of many. Hippo∣manes
therefore bethinkes him how
to deceiue her by a tricke, and in
that regarde prouides three golden
apples, or balles which he purpose∣ly
caried about him. The race is
begunne, and Atalanta gets a good
start before him. Hee seeing him∣selfe
thus cast behind, being mind∣full
of his deuice, throwes one of
Page 117

his golden balles before her, and
yet not outright, but somewhat of
the one side, both to make her lin∣ger,
and also to draw her out of the
right course: shee out of a woma∣nish
desire, (beeing thus enticed
with the beautie of the golden ap∣ple)
leauing her direct race, runnes
aside, and stoops to catch the ball:
Hippomanes the while holds on his
course, getting thereby a great start,
and leaues her behind him: But shee
by her owne naturall swiftnes, re∣couers
her lost time, and gets before
him againe. But Hippomanes still
continues his sleight, and both the
second and third times casts out his
balles, those enticing delayes; and
so by craft and not by his actiuitie
winnes the race and victorie.

This Fable seemes allegorically
to demonstrate a notable conflict
betweene Art and Nature: for Art
(signified by Atalanta) in its worke
(if it be not letted and hindred) is
farre more swift then Nature, more
speedie in pace; and sooner attaines
Page 118

the end it aimes at, which is mani∣fest
almost in euery effect: As you
may see in fruit-trees, whereof those
that growe of a kernell are long ere
they beare, but such as are grafted
on a stocke a great deale sooner.
You may see it in Clay, which in
the generation of stones, is long ere
it become hard, but in the burning
of Brickes, is very quickly effected.
Also in morall passages you may
obserue, that it is a long time ere
(by the benefit of Nature) sorrowe
can be asswaged and comfort attai∣ned,
whereas Philosophy (which is,
as it were, Art of liuing) taries not
the leasure of time, but doth it in∣stantly,
and out of hand; And yet
this prerogatiue and singular agility
of Art is hindred by certaine golden
apples, to the infinite preiudice of
humane proceedings: for there is
not any one Art or Science which
constantly perseueres in a true and
lawfull course, till it come to the
proposed ende or marke: but euer
and anone makes stops, after good
Page 119

beginnings, leaues the race, and
turnes aside to profite and commo∣ditie,
like Atalanta.

Declinat cursus, aurum{que} volubile tollit.
Who doth her course forsake,
The rolling gold to take.
And therefore it is no wonder that Art hath not the power to conquer Nature, and by pact or lawe of con∣quest, to kill and destroy her: but on the contrary, it falles out, that Art becomes subiect to Nature, and yeelds the obedience, as of a wife to her husband.
26.
PROMETHEVS, or the State of man.
THe Ancients deliuer, that Pro∣metheus
made a man of Clay,
mixt with certaine parcels taken
from diuers animales, who studying
to maintaine this his worke by Art
Page 120

(that he might not be accounted a
founder onely, but a propagator of
humane kinde) stole vp to heauen
with a bundle of twigs, which hee
kindling at the Chariot of the Sun,
came downe againe, and commu∣nicated
it with men: And yet they
say, that (notwithstanding this ex∣cellent
worke of his) he was requi∣ted
with ingratitude, in a treache∣rous
conspiracie: For they accused
both him and his inuention to Iu∣piter,
which was not so taken as
was meet it should, for the informa∣tion
was pleasing to Iupiter and all
the Gods. And therefore in a mer∣ry
mood, graunted vnto men, not
onely the vse of fire, but perpetuall
youth also, a boone most accepta∣ble
and desireable. They being, as
it were, ouerioyed, did foolishly lay
this gift of the Gods vpon the backe
of an asse, who being wonderful∣ly
opprest with thirst, and neere a
fountaine, was tolde by a Serpent
(which had the custody thereof)
that hee should not drinke, vnlesse
Page 121

he would promise to giue him the
burden that was on his backe. The
silly Asse accepted the condition,
and so the restauration of youth
(sold for a draught of water) past
from men to Serpents. But Prome∣theus
full of malice, being reconci∣led
vnto men, after they were fru∣strated
of their gift, but in a chafe
yet with Iupiter, feared not to vse
deceit in Sacrifice: for hauing kil∣led
two Bulles, and in one of their
hides wrapt vp the flesh and fat of
them both, and in the other onely
the bones, with a great shew of re∣ligious
deuotion, gaue Iupiter his
choise, who (detesting his fraude
and hypocrisie, but taking an oc∣casion
of reuenge) chose that that
was stuft with bones, and so turning
to reuenge (when hee saw that the
insolencie of Prometheus would not
be repressed, but by laying some
grieuous affliction vpon mankind,
in the forming of which, hee so
much bragged and boasted) com∣manded
Vulcan, to frame a goodly
Page 122

beautifull woman, which beeing
done, euery one of the Gods be∣stowed
a gift on her; whereupon
shee was called Pandora. To this
woman they gaue in her hand, a
goodly Box, full of all miseries and
calamities, onely in the bottome of
it, they put Hope: With this Box
shee comes first to Prometheus, thin∣king
to catch him, if peraduenture,
he should accept it at her hands,
and so open it: which he neuerthe∣lesse,
with good prouidence and
foresight refused. Whereupon shee
goes to Epimetheus (who, though
brother to Prometheus, yet was of a
much differing disposition) and of∣fers
this Box vnto him, who, with∣out
delay, tooke it, and rashly ope∣ned
it, but when hee sawe that all
kind of miseries came fluttering a∣bout
his eares, being wise too late,
with great speed and earnest indea∣uour,
clapt on the couer, and so,
with much adoe, retained Hope sit∣ting
alone in the bottome. At last
Iupiter laying many and grieuous
Page 123

crimes to Prometheus his charge (as
namely that he had stollen fire from
heauen, that in contempt of his
Maiestie, he sacrificed a bulles hide
stuft with bones, that he scornfully
reiected his gift, and besides all this
that hee offered violence to Pallas)
cast him into chaines, and doomd
him to perpetuall torment: and by
Iupiters command, was brought to
the mountaine Caucasus, and there
bound fast to a pillar that he could
not stirre; there came an Eagle al∣so,
that euery day sate tyring vpon
his liuar, and wasted it, but as much
as was eaten in the day, grew againe
in the night, that matter for torment
to worke vpon might neuer decay.
But yet, they say, there was an end
of this punishment: for Hercules
crossing the Ocean in a Cup, which
the Sun gaue him, came to Cauca∣sus,
and set Prometheus at libertie, by
shooting the Eagle with an arrowe.
Moreouer in some nations there
were instituted in the honor of Pro∣metheus,
certaine games of Lamp∣bearers,
Page 124

in which they that striued
for the prize, were wont to carie
torches lighted; which, who so suf∣fered
to goe out, yeelded the place
and victory to those that followed,
and so cast backe themselues, so
that whosoeuer came first to the
marke with his torch burning, got
the prize.

This Fable demonstrates and
presseth many true and graue specu∣lations,
wherein some things haue
bene heretofore well noted, others
not so much as toucht.

Prometheus doth cleerely and
elegantly signifie Prouidence: For in
the vniuersality of nature, the fa∣bricque
and constitution of Man
onely was by the Ancients pict out
and chosen, and attributed vnto
Prouidence, as a peculiar worke.
The reason of it seemes to bee, not
onely in that the nature of man is
capable of a minde and vnderstan∣ding,
which is the seate of Proui∣dence,
and therefore it would seeme
strange and incredible that the rea∣son
Page 125

and minde should so proceed
and flowe from dumbe and deafe
principles, as that it should necessa∣rily
be concluded, the soule of man
to be indued with prouidence, not
without the example, intention, and
stampe of a greater prouidence. But
this also is chiefly propounded, that
man is as it were, the center of the
world, in respect of finall causes, so
that if man were not in nature, all
things would seeme to stray and
wander without purpose, and like
scattered branches (as they say)
without inclination to their ende:
for all things attend on man, and he
makes vse of, and gathers fruit from
all creatures: for the reuolutions
and periods of Starres make both
for the distinctions of times, and
the distribution of the worlds site.
Meteors also are referred to the
Presages of tempests; and winds are
ordained, as well for nauigation, as
for turning of Milles, and other en∣gines:
and plants, and animals of
what kind soeuer, are vsefull either
Page 126

for mens houses, and places of shel∣ter,
or for raiment, or food, or me∣dicine,
or for ease of labour, or in a
word, for delight and solace, so that
all things seeme to worke, not for
themselues, but for man.

Neither is it added without con∣sideration,
that certaine particles
were taken from diuers liuing crea∣tures,
& mixt & tempered with that
clayie masse, because it is most true
that of all things comprehended
within the compasse of the vniuerse,
Man is a thing most mixt and com∣pounded,
insomuch that hee was
well termed by the Ancients, A lit∣tle
world: for although the Chy∣micques
doe, with too much curio∣sitie,
take and wrest the elegancie of
this word (Microcosme) to the let∣ter,
contending to finde in man all
minerals, all vegetables and the rest,
or any thing that holds proportion
with them, yet this proposition re∣maines
sound and whole, that the
body of man, of all material beings,
is found to bee most compounded,
Page 127

and most organicall, whereby it is
indued and furnished with most ad∣mirable
vertues and faculties. And
as for simple bodies, their powers
are not many, though certaine and
violent, as existing without being
weakned, diminished, or stented by
mixture: for the multiplicitie and
excellencie of operation haue their
residence in mixture and composi∣tion,
and yet neuerthelesse, man in
his originals, seemes to be a thing
vnarmed, and naked, and vnable to
helpe it selfe, as needing the aide of
many things; therefore Prometheus
made haste to finde out fire, which
suppeditates and yeelds comfort
and helpe, in a manner, to all hu∣mane
wants and necessities: so that
if the soule be the forme of formes,
and if the hand be the instrument of
instruments; fire deserues well to
be called the succour of succours, or
the helpe of helpes, which infinite
waies affoords ayde and assistance to
all labours and mechanicall artes,
and to the sciences themselues.

Page 128
The manner of stealing this fire
is aptly described, euen from the na∣ture
of the thing: It was, as they say,
by a bundle of twigs held to touch
the Chariot of the Sunne: for twigs
are vsed in giuing blowes or stripes,
to signifie clearely, that fire is in∣gendred
by the violent percussion,
and mutuall collision of bodies, by
which their materiall substances are
attenuated, and set in motion, and
prepared to receiue the heat or in∣fluence
of the heauenly bodies, and
so, in a clandestine manner, and as it
were, by stealth, may be said to take
and snatch fire from the Chariot of
the Sunne.

There followes next a remark∣able
part of the parable, That men
in steed of gratulation, and thanks∣giuing,
were angry, and expostula∣ted
the matter with Prometheus, in∣somuch
that they accused both him
and his inuention vnto Iupiter,
which was so acceptable vnto him,
that hee augmented their former
commodities with a new bountie.
Page 129

Seemes it not strange, that ingrati∣tude
towards the authour of a bene∣fit
(a vice that, in a manner, con∣taines
all other vices) should
find such approbation and reward?
No, it seemes to be otherwise: for
the meaning of the Allegory is this,
That mens outcries vpon the de∣fects
of nature and Arte, proceed
from an excellent disposition of the
minde, and turne to their good,
whereas the silencing of them is
hatefull to the Gods, and redounds
not so much to their profit: For they
that infinitly extoll humane nature,
or the knowledge they possesse,
breaking out into a prodigall admi∣ration
of that they haue and en∣ioy,
adoring also those sciences they
professe, would haue them be ac∣counted
perfect; they doe first of all
shewe little reuerence to the diuine
nature, by equalizing, in a manner,
their owne defects with Gods per∣fection;
Againe, they are wonder∣full
iniurious to men, by imagining
they haue attained the highest step
Page 130

of knowledge (resting themselues
contented) seeke no further. On
the contrary, such as bring nature
and Art to the barre with accusati∣ons
and billes of complaint against
them, are indeed of more true and
moderate iudgements, for they are
euer in action, seeking alwaies to
finde out new inuentions. Which
makes mee much to wonder at the
foolish and inconsiderate disposi∣tions
of some men, who (making
themselues bondslaues to the arro∣gancy
of a fewe) haue the philoso∣phy
of the Peripateticques (contai∣ning
onely a portion of Graecian
wisedome, and that but a small one
neither) in so great esteeme, that
they hold it, not onely an vnprofi∣table,
but a suspicious, and almost
hainous thing, to lay any imputa∣tion
of imperfection vpon it. I ap∣proue
rather of Empedocles his opi∣nion,
(who like a madman, and of
Democritus his iudgement, who
with great moderation complained
how that all things were inuolued
Page 131

in a mist) that wee knew nothing,
that wee discerned nothing, that
trueth was drowned in the depthes
of obscuritie, and that false things
were wonderfully ioynd and inter∣mixt
with true (as for the new Aca∣demie
that exceeded all measure)
then of the confident and pronun∣tiatiue
schoole of Aristotle. Let
men therefore be admonished, that
by acknowledging the imperfecti∣ons
of Nature and Arte, they are
gratefull to the Gods, and shall ther∣by
obtaine new benefits and greater
fauours at their bountifull hands,
and the accusation of Prometheus
their Authour and Master, (though
bitter and vehement) will conduce
more to their profit, then to be ef∣fuse
in the congratulation of his in∣uention:
for in a word, the opinion
of hauing inough, is to be accoun∣ted
one of the greatest causes of ha∣uing
too little.

Now as touching the kind of gift
which men are said to haue receiued
in reward of their accusation (to wit,
〈1 page missing〉〈1 page missing〉
Page 134

hauing the vse of that celestiall fire,
and of so many arts, are not able to
get vnto themselues such things as
Nature it selfe bestowes vpon many
other creatures.

But that sudden reconciliation
of men to Prometheus, after they
were frustrated of their hopes, con∣taines
a profitable and wise note,
shewing the leuity and temerity of
men in new experiments: for if they
haue not present successe answerable
to their expectation, with too sud∣daine
haste desist from that they be∣ganne,
and with precipitancy retur∣ning
to their former experiments
are reconciled to them againe.

The state of man in respect of
Arts, and such things as concerne
the intellect, being now described,
the parable passeth to Religion: For
after the planting of Arts followes
the setting of diuine principles,
which hypocrisie hath ouerspread
and polluted. By that twofold Sa∣crifice
therefore is elegantly sha∣dowed
out, the persons of a true re∣ligious
Page 135

man and an hypocrite. In
the one is contained fatnes, which
(by reason of the inflamation and
fumes thereof) is called the portion
of God, by which his affection and
zeale (tending to Gods glory, and
ascending towards heauen) is signi∣fied.
In him also are contained the
bowels of charity, and in him is
founde that good and wholsome
flesh. Whereas in the other, there is
nothing but dry and naked bones,
which neuerthelesse doe stuffe vp
the hide, and make it appeare like
a faire and goodly sacrifice: By this
may well be meant those externall
and vaine rites, and emptie Cere∣monies
by which men doe oppresse
and fill vp the sincere worshippe of
God, things composed rather for
ostentation then any way condu∣cing
to true piety. Neither doe they
hold it sufficiēt to offer such mock-sacrifices
vnto God, except they al∣so
lay them before him, as if he had
chosen and bespoke them. Certain∣ly
the Prophet in the person of God,
Page 136

doth thus expostulate concerning
this choise. Esa. 58. 5. Num tandem
hoc est illud ieiunium, quod ELEGI, vt
homo animam suam in diem vnum
affligat, & caput instar iunceae demit∣tat?
Is it such a fast, that I haue cho∣sen,
that a man should afflict his
soule for a day, and to bow downe
his head like a Bull-rush?

Hauing now toucht the state of
Religion, the parable conuerts it
selfe to the manners and conditions
of humane life. And it is a common,
but apt, interpretation, by Pandora
to be meant pleasure & voluptuous∣nes,
which (when the ciuill life is
pampered with too much Arte, and
culture, and superfluitie) is ingen∣dred,
as it were, by the efficacy of
fire, and therefore the worke of vo∣luptuousnes
is attributed vnto Vul∣can,
who also himselfe doth repre∣sent
fire. From this doe infinite mi∣series,
together with too late repen∣tance,
proceed and ouerslowe the
minds, and bodies, and fortunes of
men, and that not onely in respect
Page 137

of particular estates, but euen ouer
kingdomes and common-wealthes:
for from this fountaine haue wars,
and tumults, and tyrannies deriued
their originall.

But it would bee worth the la∣bour,
to consider how elegantly and
proportionably this Fable doth de∣liniate
two conditions, or (as I may
say) two tables or examples of hu∣mane
life, vnder the persons of Pro∣metheus
and Epimetheus: for they
that are of Epimetheus his sect, are
improuident, not foreseeing what
may come to passe hereafter, estee∣ming
that best which seemes most
sweete for the present; whence it
happens that they are ouertaken
with many miseries, difficulties and
calamities, and so leade their owne
liues almost in perpetuall affliction,
but yet notwithstanding they please
their fancy, and out of ignorance
of the passages of things, doe enter∣taine
many vaine hopes in their
mind, whereby they sometimes(as
with sweet dreames) solace them∣selues,
Page 138

and sweeten the miseries of
their life. But they that are Prome∣theus
his schollers, are men endued
with prudence, foreseeing things to
come warily, shunning and auoy∣ding
many euils and misfortunes.
But to these their good properties
they haue this also annexed, that
they depriue themselues, and de∣fraud
their Genius of many lawfull
pleasures, and diuers recreations,
and (which is worse) they vexe and
torment themselues with cares and
troubles and intestine feares: For
beeing chained to the pillar of ne∣cessitie,
they are afflicted with innu∣merable
cogitations (which because
they are very swift, may bee fitly
compared to an Eagle) and those
griping, and, as it were, gnawing
and deuouring the liuer, vnlesse
sometimes, as it were by night, it
may bee they get a little recreation
and ease of mind, but so, as that they
are againe suddenly assaulted with
fresh anxieties and feares.

Therefore this benefit happens
Page 139

to but a very few of either condi∣tion,
that they should retaine the
commodities of prouidence, and
free themselues from the miseries of
care and perturbation; neither in∣deed
can any attaine vnto it, but by
the assistance of Hercules, that is,
fortitude, and constancie of minde,
which is prepared for euery euent,
and armed in all fortunes, foreseeing
without feare, enioying without
loathing, and suffering without im∣patience.
It is worth the noting also,
that this vertue was not naturall to
Prometheus, but aduentitiall, & from
the indulgence of another: for no
in-bred and naturall fortitude is a∣ble
to encounter with these mise∣ries.
Moreouer this vertue was re∣ceiued
and brought vnto him from
the remotest parte of the Ocean, and
from the Sunne, that is, from wise∣dome
as from the Sunne, and from
the meditation of inconstancie, or
of the waters of humane life, as from
the sailing vpon the Ocean, which
two Virgill hath well conioyned in
these verses.
〈1 page missing〉〈1 page missing〉

Page 142

and betweene the Oracles of
sense, and the mysteries of faith, vn∣lesse
an hereticall religion, and a
commentitious philosophy be plea∣sing
vnto vs.

Lastly, it remaines that wee say
something of the games of Prome∣theus
performed with burning tor∣ches,
which againe hath reference
to arts and sciences, as that fire, in
whose memory and celebration,
these games were instituted, and it
containes in it a most wise admoni∣tion,
that the perfection of sciences
is to be expected from succession,
not from the nimblenesse and
promptnes of one onely authour:
for they that are nimblest in course,
and strongest in contention, yet
happily haue not the lucke to keepe
fire still in their torch; seeing it
may be as well extinguished by run∣ning
too fast, as by going too slowe.
And this running and contending
with lampes, seemes long since to
be intermitted, seeing all sciences
seeme euen now to flourish most in
Page 143

their first Authours, Aristotle, Ga∣lene,
Euclid and Ptolomie, succession
hauing neither effected, nor almost
attempted any great matter. It were
therefore to bee wished, that these
games in honour of Prometheus or
humane nature were again restored,
& that matters should receiue suc∣cesse
by combate and emulation, &
not hang vpon any one mans spark∣ling
and shaking torch. Men there∣fore
are to bee admonished to rouse
vp their spirits, & trie their strengths
and turnes, and not referre all to the
opinions and braines of a few.

And thus haue I deliuered that
which I thought good to obserue
out of this so wel knowen and com∣mon
Fable; and yet I will not denie
but that there may bee some things
in it, which haue an admirable con∣sent
with the mysteries of christian
religion, and especially that sailing
of Hercules in a Cuppe (to set Pro∣metheus
at libertie) seemes to repre∣sent
an image of the diuine Word
comming in flesh as in a fraile vessell
Page 144

to redeeme Man from the slauery of
Hell. But I haue interdicted my
penne all liberty in this kinde, lest
I should vse strange fire at the altar
of the Lord.

27.
SCYLLA AND ICARVS, or the Middle-way.
MEdiocrity or the Middle-way
is most commended in mo∣rall
actions, in contemplatiue scien∣ces
not so celebrated, though no
lesse profitable and commodious:
But in politicall imployments to be
vsed with great heed and iudge∣ment.
The Ancients by the way
prescribed to Icarus, noted the me∣diocrity
of manners: and by the
way betweene Scylla and Charybdis
(so famous for difficulty and dan∣ger)
the mediocritie of intellectuall
operations.

Icarus being to crosse the sea by
flight, was commanded by his Fa∣ther
that hee should flie neither too
Page 145

high nor too lowe; for his wings
being ioynd with waxe, if he should
mount too high, it was to be feared
lest the waxe, would melt by the
heat of the Sunne; and If too lowe,
least the mistie vapours of the Sea
would make it lesse tenacious: But
he in a youthfull iollitie soaring too
high, fell downe headlong and pe∣rished
in the water.

The parable is easie and vulgar:
for the way of vertue lies in a direct
path betweene excesse and defect.
Neither is it a wonder that Icarus
perished by Excesse, seeing that Ex∣cesse,
for the most part, is the pecu∣liar
fault of youth, as Defect is of
age, and yet of too euill and hurtfull
waies, youth commonly makes
choise of the better, defect being al∣waies
accounted worst: for whereas
excesse containes some sparkes of
magnanimitie, & like a bird claimes
kindred of the Heauens, defect
onely like a base worme crawles
vpon the earth. Excellently there∣fore
Page 146

said Heraclitus, Lumen siccum
optima anima. A drie light is the best
soule: for if the soule contract moi∣sture
from the earth it becomes de∣generate
altogether. Againe on the
other side, there must be modera∣tion
vsed, that this light be subtilized
by this laudable siccity, and not de∣stroyed
by too much feruency. And
thus much euery man, for the most
part, knowes.

Now they that would saile be∣tweene
Scylla & Charybdis must be
furnished, as well with the skill, as
prosperous successe of nauigation:
for if their shippes fall into Scylla
they are split on the Rocks: if into
Charybdis they are swallowed vp of
a Gulfe.

The morall of this parable (which
we will but briefly touch, although
it containe matter of infinite con∣templation)
seemes to be this, that
in euery Art and Science, and so in
their rules and Axiomes, there bee a
meane obserued betweene the rocks
Page 147

of distinctions and the gulfes of
vniuersalities, which two are famous
for the wracke both of wittes and
artes.

28.
SPHINX, or Science.
THey say that Sphinx was a
monster of diuers formes, as
hauing the face and voice of a vir∣gine,
the wings of a bird, and the ta∣lents
of a Griphin. His abode was
in a mountaine neere the Citie of
Thebes, he kept also the high waies,
and vsed to lie in ambush for travel∣lers,
and so to surprize them; to
whom (being in his power) he pro∣pounded
certaine darke and intri∣cate
riddles, which were thought to
haue bene giuen and receiued of the
Muses. Now if these miserable cap∣tiues
were not able instantly to re∣solue
and interprete them in the
middest of their difficulties and
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Page 150

vnto it for its gratious countenance
and volubilitie of tongue. Wings
are added because Sciences and
their inuentions, doe passe and flie
from one to another, as it were in a
moment, seeing that the communi∣cation
of Science is as the kindling
of one light at another. Elegantly
also is it fained to haue sharpe and
hooked talents, because the Axioms
and arguments of Science doe so
fasten vpon the mind, and so strong∣ly
apprehend and hold it, as that it
cannot stirre or euade, which is no∣ted
also by the diuine Philosopher.
Eccl. 12. 11. Verba sapientum (saith
he) sunt tanquam aculei & veluti cla∣ui
in altum defixi. The words of the
wise are like goads, and like nailes
driuen farre in.

Moreouer, all Science seemes to
be placed in steepe and high moun∣taines:
as being thought to be a lof∣tie
and high thing, looking downe
vpon ignorance with a scornefull
eye. It may bee obserued and seene
Page 151

also a great way, and farre in com∣passe,
as things set on the toppes of
mountaines.

Furthermore, Science may well
be fained to besette the high waies,
because which way so euer we turne
in this progresse and pilgrimage of
humane life, wee meete with some
matter or occasion offered for con∣templation.

Sphinx is saide to haue receiued
from the Muses diuers difficult
questions and riddles, and to pro∣pound
them vnto men, which re∣maining
with the Muses are free (it
may be) from sauage cruelty: for
so long as there is no other ende of
studie and meditation, then to
know; the vnderstanding is not
rackt and imprisoned, but enioyes
freedome and libertie, and euen in
doubts and variety findes a kind of
pleasure and delectation: but when
once these Aenigmaes are deliuered
by the Muses to Sphinx, that is, to
practise, so that it bee sollicited and
Page 152

vrged by action, and election, and
determination; then they beginne
to be troublesome and raging; and
vnlesse they be resolued and expedi∣ted,
they doe wonderfully torment
and vexe the minds of men, distra∣cting,
and in a manner rending
them into sundry parts.

Moreouer there is alwaies a two∣fold
condition propounded with
Sphinx her Aenigmaes; To him that
doth not expound them, distraction
of minde, and to him that doth, a
kingdome: for he that knowes that
which he sought to knowe, hath at∣tained
the end he aimed at, and eue∣ry
artificer also commands ouer his
worke.

Of Sphinx her riddles, there are
generally two kinds; some concer∣ning
the nature of things, others
touching the nature of Man. So
also there are two kindes of Empe∣ries,
as rewards to those that resolue
them: the one ouer nature, the o∣ther
ouer men; for the proper and
Page 153

chiefe end of true naturall philoso∣phy
is to command and sway ouer
naturall beeings, as bodies, medi∣cines,
mechanicall workes, and in∣finite
other things; although the
schoole (being content with such
things as are offered, and pryding
it selfe with speeches) doth neglect
realties, and workes, treading them,
as it were, vnder foote. But that
Aenigma propounded to Oedipus
(by meanes of which hee obtained
the Thebane Empire) belonged to
the nature of man: For whosoeuer
doth throughly consider the na∣ture
of man, may be, in a manner,
the contriuer of his owne for∣tune,
and is borne to command,
which is wel spoken of the Romane
Arts.

Tu regere imperio populos, Romane memento:
Hae tibi erunt artes.—
Page 154
Romane remember that with scepters awe
Thy Realmes thou rule. These arts let be thy lawe.
It was therefore very apposit, that
Augustus Caesar (whether by preme∣ditation
or by chance) bare a Sphinx
in his Signet: for hee (if euer any)
was famous not onely in politicall
gouernment, but in all the course of
his life; he happily discouered ma∣ny
new Aenigmaes concerning the
nature of Man, which if he had not
done with dexteritie and prompt∣nesse,
he had oftentimes fallen into
imminent danger and destruction.

Moreouer it is added in the Fa∣ble,
that the body of Sphinx when
shee was ouercome was laide vpon
an Asse: which indeed is an elegant
fiction, seeing there is nothing so
accute and abstruse, but (beeing
well vnderstood and diuulged)
may be apprehended by a slowe ca∣pacitie.

Page 155
Neither is it to be omitted, that
Sphinx was ouercome by a Man
lame in his feet: for when men are
too swift of foot and too speedy of
pace in hasting to Sphinx her Aeni∣gmaes,
it comes to passe that (shee
getting the vpper hand) their wits
and mindes are rather distracted by
disputations, then that euer they
come to command by workes and
effects.

16.
PROSERPINA, or Spirit.
PLuto they say, being made king
of the infernall dominions (by
that memorable diuision) was in
despaire of euer attaining any one
of the superiour Goddesses in ma∣riage,
especially if he should venter
to court them either with words or
with any amorous behauiour, so
that of necessitie he was to lay some
plot to get one of them by rapine,
Page 156

taking therefore the benefit of op∣portunitie,
he caught vp Proserpina
(the daughter of Ceres, a beautifull
virgine) as shee was gathering Nar∣cissus
flowers in the meadowes of
Sicily, and caried her away with
him in his Coach to the Subterra∣nean
dominions, where shee was
welcomed with such respect, as that
shee was stiled the Lady of Dis. But
Ceres her mother, when in no place
shee could finde this her onely belo∣ued
daughter, in a sorrowfull hu∣mour
and distracted beyond mea∣sure,
went compassing the whole
earth with a burning torch in her
hand, to seeke and recouer this her
lost child. But when shee saw that
all was in vaine, supposing perad∣uenture
that she was caried to Hell,
shee importuned Iupiter with many
teares and lamentations, that shee
might be restored vnto her again, &
at length preuailed thus farre, That
if she had tasted of nothing in Hell,
shee should haue leaue to bring her
Page 157

from thence. Which condition was
as good as a deniall to her petition,
Proserpina hauing already eaten
three graines of a Pome-granat. And
yet for all this, Ceres gaue not ouer
her suite, but fell to prayers and
moanes afresh. Wherefore it was at
last granted, that (the yeere being
diuided) Proserpina should by alter∣nate
courses, remaine one sixe mo∣neths
with her husband, and other
six moneths with her mother. Not
long after this Theseus and Peri∣thous
in an ouer hardy aduenture
attempted to fetch her from Plutos
bed, who being wearie with trauell
and sitting downe vpon a stone in
Hell to rest themselues, had not the
power to rise againe, but sate there
for euer. Proserpina therefore remai∣ned
Queene of Hell, in whose ho∣nour
there was this great priuiledge
granted, That although it were en∣acted
that none that went downe to
Hell should haue the power euer to
returne from thence, yet was this
Page 158

singular exception annexed to this
law, that if any presented Proserpina
with a golden bough, it should bee
lawfull for him to come and goe at
his pleasure. Now there was but
one onely such bough in a spacious
and shady groue, which was not a
plant neither of it selfe, but budded
from a tree of another kinde, like a
rope of Gumme, which beeing
pluckt of another would instantly
spring out.

This Fable seemes to pertaine to
nature, and to diue into that rich
and plentifull efficacy and varie∣ty
of subalternall creatures, from
whom whatsoeuer wee haue is
deriued, and to them doth againe
returne.

By Proserpina the Auncients
meant that aethereall spirite which
(beeing separated from the vpper
globe) is shut vp and detained vn∣der
the earth (represented by Plu∣to)
which the Poet well expressed
thus.

Page 159
Siue recens tellus, seducta{que} nuper ab alto
Aethere, cognati retinebat semina coeli.
Whither the youngling Tellus (that of late
Was from the high-reard Ae∣ther seperate)
Did yet containe her teeming wombe within
The liuing seeds of Heauen, her neerest kin.
This spirit is fained to be rapted
by the Earth, because nothing can
with-hold it when it hath time and
leasure to escape. It is therefore
caught and stayed by a sudden con∣traction,
no other wise then if a
man should goe about to mixe ayre
with water, which can be done by
no meanes, but by a speedy and ra∣pid
agitation, as may bee seene in
froth, wherein the ayre is rapted by
the water.

Page 160
Neither is it inelegantly added
that Proserpina was rapte as shee was
gathering Narcissus Flowers in the
valleyes, because Narcissus hath his
name from slownesse or stupiditie:
for indeed then is this Spirit most
prepared and fitted to be snatcht by
terrestiall matter, when it beginnes
to be coagulated, and becomes as it
were slowe.

Rightly is Proserpina honoured
more then any of the other Gods
bed-fellowes, in beeing styled the
Lady of Dis, because this spirit doth
rule and swaye all things in those
lower Regions, Pluto abiding stupid
and ignorant.

This Spirit the power celestiall
(shadowed by Ceres) striues with
infinite sedulity to recouer and get
againe: for that brand or burning
torch of Aether (which Ceres caried
in her hand) doth doubtles signifie
the Sunne, which enlightneth the
whole circuit of the Earth, and
would bee of greatest moment to
Page 161

recouer Proserpina, if possibly it
might be.

But Proserpina abides still, the
reason of which is accuratly and ex∣cellently
propounded in the condi∣tions
betweene Iupiter and Ceres:
For first it is most certaine there are
two waies to keepe Spirit in solid
and terrestriall Matter; the one by
constipation or obstruction, which
is meere imprisonment and con∣straint;
the other by administration
of proportionable nutriment, which
it receiues willingly and of its owne
accord: for after that the included
Spirit beginnes to feed and nourish
it selfe, it makes no haste to be gone,
but is, as it were, linckt to its Earth:
And this is pointed at by Proserpina
her eating of a Pome granat; which
if shee had not done, shee had long
since beene recouered by Ceres
with her torch, compassing the
Earth. Now as concerning that Spi∣rit
which is in Mettals and minerals,
it is chiefly perchance restrained by
Page 162

the solidity of Masse: but that which
is in Plants and Animals, inhabites
a porous body, and hath open pas∣sage
to bee gone in a manner as it
lists, were it not that it willingly a∣bides
of its owne accord, by reason
of the relish it finds in its entertain∣ment.
The second condition con∣cerning
the six moneths custome, it
is no other then an elegant descrip∣tion
of the diuision of the yeere, see∣ing
this Spirit mixt with the Earth
appeares aboue ground in vegetable
bodies during the summer months,
and in the winter sinkes downe
againe.

Now as concerning Theseus, and
Perithous their attempt to bring
Proserpina quite away; the meaning
of it is, that it oftentimes comes to
passe, that some more subtill spirits
descēding with diuers bodies to the
Earth, neuer come to sucke of any
subalternall Spirit, whereby to vnite
it vnto them, and so to bring it away.
But on the contrary are coagulated
Page 163

themselues and neuer rise more,
that Proserpina should bee by that
meanes augmented with inhabi∣tants
and dominion.

All that wee can say concerning
that sprig of gold is hardly able to
defend vs from the violence of the
Chymicks, if in this regarde they set
vpon vs, seeing they promise by that
their Elixar to effect golden moun∣taines,
and the restoring of naturall
bodies, as it were, from the portall
of Hell. But concerning Chymi∣stry,
and those perpetuall sutors for
that philosophicall Elixar, wee
know certainly that their Theory is
without grounds, & we suspect that
their practise also is without cer∣taine
reward. And therefore (omit∣ting
these) of this last part of the pa∣rable
this is my opinion. I am in∣duced
to beleeue by many figures
of the Ancients, that the conserua∣tion
and restauration of naturall
bodies in some sorte was not estee∣med
by them as a thing impossible
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Page 168

Coronets. So as euer since that
time all the Muses haue attired them
selues with plumed heads, except
Terpsichores onely that was mother
to the Sirenes. The habitation of the
Sirenes was in certaine pleasant
Ilands, from whence as soone as
out of their watch-tower they dis∣couered
any ships approching, with
their sweet tunes they would first
entice and stay them, and hauing
them in their power would destroy
them. Neither was their song plaine
and single, but consisting of such va∣riety
of melodious tunes, so fitting
and delighting the eares that heard
them, as that it rauished and betray∣ed
all passengers. And so great was
the mischiefe they did, that these
Iles of the Sirenes, euen as farre off
as a man could ken them, appeared
all ouer white with the bones of
vnburied Carcases. For the remedy∣ing
of this miserie, a double meanes
was at last found out, the one by
Vlisses, the other by Orpheus. Vlisses
Page 169

(to make experiment of his de∣uice)
caused all the eares of his com∣panie
to bee stopt with waxe, and
made himselfe to be bound to the
maine Mast, with speciall comman∣dement
to his Mariners not to bee
loosed, albeit himselfe should re∣quire
them so to doe. But Orpheus
neglecting and disdaining to be so
bound, with a shrill and sweet voice
singing the praises of the Gods to
his Harpe, supprest the songs of the
Sirenes, and so freed himselfe from
their danger.

This Fable hath relation to mens
manners, and containes in it a ma∣nifest
and most excellent Parable:
For pleasures doe for the most part
proceed out of the abundance and
superfluitie of all things, and also
out of the delights and Iouiall con∣tentments
of the minde; the which
are wont suddenly, as it were, with
winged entisements to rauish and
rapt mortall men. But learning and
education brings it so to passe, as
Page 170

that it restraines and bridles mans
mind, making it so to consider the
ends and euents of things, as that it
clippes the wings of pleasure. And
this was greatly to the honour and
renowne of the Muses: for after that
by some examples it was made ma∣nifest
that by the power of philoso∣phy
vaine pleasures might growe
contemptible; it presently grew to
great esteeme, as a thing that could
raise and eleuate the mind aloft that
seemed to be base and fixed to the
earth; and make the cogitations of
men (which doe euer recide in the
head) to be aethereall, and as it were
winged. But that the Mother of the
Sirenes was left to her feet and with∣out
wings; that no doubt is no
otherwise meant, then of light and
superficiall learning, appropriated
and defined onely to pleasures, as
were those which Petronius deuoted
himselfe vnto, after he had receiued
his fatall sentence, and hauing his
foot, as it were, vpon the threshold
Page 171

of death sought to giue himselfe all
delightfull contentments, in so
much as when he had caused con∣solatory
letters to be sent him, hee
would peruse none of them as Ta∣citus
reports) that should giue him
courage and constancie, but onely
reade fantasticall verses, such as
these are.

Viuamus, mea Lesbia, atque ame∣mus,
Rumoresque Senium Seuerio∣rum,
Omnes vnius aestimemus As∣sis.
My Lesbia, let vs liue and loue;
Though wayward Dottards vs reproue,
Weigh their words light for our behoue.
Page 172
And this also;
Iura Senes nôrint, & quid sit fasque nefasque
Inquirant tristes, legumque exa∣mina seruent.
Let doting Grandsires know the lawe,
And right and wrong obserue with awe:
Let them in that stricte circle drawe.
This kind of doctrine wold easily
perswade to take these plumed Co∣ronets
from the Muses, & to restore
the wings again to the Sirens. These
Sirenes are saide to dwell in remote
Iles, for that pleasures loue priuacie
and retired places, shunning alwaies
too much companie of people. The
Sirenes songs are so vulgarly vnder∣stood
together with the deceits and
danger of them, as that they need
no exposition. But that of the bones
Page 173

appearing like white cliffes; and de∣scryed
a farre off, hath more acute∣nesse
in it: For thereby is signified,
that albeit the examples of afflicti∣ons
be manifest and eminent; yet
doe they not sufficiently deterre vs
from the wicked enticements of
pleasures.

As for the remainder of this pa∣rable,
though it be not ouer mysti∣call,
yet is it very graue and excel∣lent:
For in it are set out three reme∣dies
for this violent enticing mis∣chiefe;
to wit, two from Philoso∣phy,
and one from Religion. The
first meanes to shunne these inordi∣nate
pleasures is, to withstand and
resist them in their beginnings, and
seriously to shunne all occasions
that are offered to debaush & entice
the mind, which is signified in that
stopping of the Eares; & that reme∣die
is properly vsed by the meaner
and baser sorte of people, as it were,
Vlisses followers or Marriners;
whereas more heroique and noble
Page 174

Spirits, may boldly conuerse euen
in the midst of these seducing plea∣sures,
if with a resolued constancie
they stand vpon their guard, and
fortefie their minds; And so take
greater contentment in the triall
and experience of this their appro∣ued
vertue; learning rather through∣ly
to vnderstand the follies and va∣nities
of those pleasures by contem∣plation,
then by submission. Which
Salomon auouched of himselfe,
when hee reckoning vp the multi∣tude
of those solaces and pleasures
wherein he swamme, doth conclude
with this Sentence;

Sapientia quoque perseuerauit me∣cum.
Wisedome also continued with mee.
Therefore these Heroes, and Spi∣rits
of this excellent temper, euen
in the midst of these enticing plea∣sures,
can shew themselues constant
Page 175

and inuincible, and are able to sup∣port
their owne vertuous inclina∣tion,
against all headdy and forcible
perswasions whatsoeuer; as by the
example of Vlisses that so perempto∣rily
interdicted all pestilent counsels
and flatteries of his companions, as
the most dangerous and pernicious
poisons to captiuate the mind. But
of all other remedies in this case,
that of Orpheus is most predomi∣nant:
For they that chaunt and re∣sound
the praises of the Gods, con∣founde
and dissipate the voices and
incantations of the Sirenes; for di∣uine
meditations doe not onely in
power subdue all sensuall pleasures;
but also farre exceed them in sweet∣nesse
and delight.

FINIS.