because this mixture is perpetuâ—ll and the strange shapes shew the varietie of strange forms brought in by generation shee had no power over Vlysses became the soul cometh not by mixtion of the Elements or generation 3. By Circe I suppose may be fitly understood death caused by Sol and Oceanus grand-childe because death and corruption proceed out of heat and moysture the poysoning of her husband shews that death is no accepter of persons Sol carried her in his chariot for where the Sun shines there is death and corruption her turning of men unto beasts shews that man is like the beast that perisheth yea a living dog is better then a dead man but shee hath no power over Vlysses that is over the soul which is immortall death hath no power the four hand-maids that gathered poyson for her were Adams pride gluttonie infidelitie and curiositie which made Adams death poyson all his posteritie 4. By Circe may be meant the divell who hath caused beastly dispositions in the nature of man and hath poysoned us all as Circe infected Vlysses fellows but not himself so he poysoned Jobs body but had no power over his soule and because God had set his love upon man and had rejected him for his pride being an Angel he to be revenged poysoned man as Circe did Scylla 5. Circe is physicall knowledge consisting much in herbs shee is the daughter of Sol because herbs proceed of his heat shee turneth men into beasts because some physicians searching too much into nature become beasts in forgetting the God of nature shee dwelt on a hill full of physicall simples to let us understand wherein the Physicians skill and studie lyeth hee hath no power over Vlysses the soule but the bodies of men hee may poyson or preserve his four hand-maids are Philosophie Astronomie Anatomie and Botanie or skill of simples 6. Sinne is a Circe chiefly drunkennesse and whoredome which poyson men and turn then into Swine Circe hath both a cup and a rod with which shee poysoneth men so in sin there is a cup of pleasure and the rod of vengeance though Vlysses fellowes were poysoned yet he would not himself be enticed by Circe but by means of the herb Moly and his sword hee hath defended himself and made Circe restore his fellowes again to their wonted shapes so Governors and Magistrates must not be overtaken with the Circe of drink and fleshly pleasure howsoever others are but they must use Moly that is temperance in themselves and use the sword against this Circe in others COELUS THis was the son of Aether and Dies who married with Terra and of her begot Giants monsters Cyclopes Harpes Steropes and Brontes hee begot also of her the Titanes and Saturn Mother Earth being angry that Coelus had thrown down his sons to Hell caused the Titans to rebell against him who thrust him out of his kingdome and Saturn out off his testicles out of the drops of bloud which fell from them the Furies were engendred The INTERPRETER 1. COElus and Terra make an unequall match therefore of them proceed strange and monstrous children the matches of Nobles and pesants prove for the most part unfortunate and mischievous Sique voles apte nubere nube pari 2. By Coelus I understand the upper region of the air for the aire is called heaven both by Poets and Divine Scripture this may be said to be the son of Aether and Dies not onely because it is alwayes cleer free from clouds and mists but because also it hath the nature of elementary fire to which it is next for it is hot and dry as that is and more properly may this fire be called Aether from its continuall burning then the heaven which hath no elementary heat at all his marriage with the earth of which Titans Cyclopes c. are procreated doe shew that those fiery Meteors in the upper region of the air are procreated by its heat and motion of these thin and dry smoaks which arise out of the earth the names of Steropes and Brontes shew that lightning and thunder are generated there in respect of their matter which being received within the clouds of the middle region cause the rumbling as if there were some rebellion and warrs within the clouds Saturne his sonne that is Time the measurer of heavens motion shall geld his father that is the Heaven shall grow old and in time shall lose that power of generation for this shall cease when there shall be a new heaven and upon this new change in the heaven the Furies shall be engendred that is the torments of the wicked shall begin 3. They that geld ancient Records Fathers and Scripture are like Saturne rebelling against heaven being encouraged thereto by those spirituall monsters enemies of truth who were thrust down from heaven and that light of glory wherein they were created unto the lowest Hell and of this gelding proceeds nothing but Furies that is heresies schismes dissentions 4. Saturnious Tatianus and his Scholars the Encratites Originists Manichaeans and all other hereticks who have condemned matrimonie as an uncleane thing and not enjoyned by God they are all like Saturne being assisted by their brethren the Monsters of hell and doe what they can to geld their father Adam of his posteritie and to rebell against heaven and what ensueth upon this gelding or condemning of wedlock but furies and all kinde of disorder and impurity 5. The children of Heaven and of the light must not as Coelus did joyn themselves in their affections to the earth for of this union shall proceed nothing but Monsters to wit earthly and fleshly lusts thoughts and works which will rebell against our soules and geld us of all spirituall grace and of our interest in the kingdom of heaven and then must needs be engendred the Furies to wit the torments of conscience CUPIDO OF Cupids parents some say hee had none at all others that hee was engendred of Chaos without a father some say hee was the sonne of Jupiter and Venus others of Mars and Venus others of Vulcan and Venus others of Mercury and Venus c. Hee was the god of love painted like a childe with wings blinde naked crowned with roses having a Rose in one hand and a Dolphin in the other with bow and arrows c. The INTERPRETER 1. I finde Cupid painted sometime standing close by Fortune to shew how much fortune prevails in love matters and sometimes I find him standing between Mercury and Hercules to let us see that love is most prevalent when it is attended on by eloquence and valour 2. There is a twofold love to wit in the Creatour and in the Creature Gods love is twofold inherent in himselfe and this is eternall as himselfe therefore hath no father nor mother Or transient to the creature This love was first seen in creating the Chaos and all things out of it therefore they said that Love was engendred of Chaos without a father and
heavens the starts nature yea the God of nature in whom wee live move and have our being may be called Genii in a large sense And Genii quasi geruli á gerendo vel ingerendo from supporting us or from suggesting good and bad thoughts into the mind therefore gerulofiguli in Plautus is a suggester of lies and so by these Genii may be understood the good and bad angels which â—ill accompany us and by inward suggestion â—tir us up to good or evil actions 4. The form of Serpents in which the Genii were worshâ—pped doth shew the wise and vigilant care which the angels have over us 5. When after this life they punish us for sins they are called Manes Therefore the Genii were painted with a platter ful of garlands and flowers in one hand and a whip in the other to shew that they have power both to reward and punish us They have oftentimes appeared in the form of men therefore they are painted like men but they have no sex neither do they procreate for which cause perhaps the fruitfull Palm-tree was dedicated to them with which also they were crowned and because they were held of a middle kind between gods and men they were called the sons of Jupiter and Earth or rather in reference to Plato's opinion which held angels to be corporeall 6. Our souls also are Genii which from our birth to our death do accompany our bodies 7. Every mans desire and inclination may be called his Genius to which it seems the Poet alluded saying Ansua cuique deus fit dira cupido 8. And perhaps Aristotle's Intellectus agent is all one with Plato's Genius for without this we have no knowledge because the pâ—ssive intellect depends in knowledge from the active in receiving the species from it which by the active intellect is abstracted from time place and other conditions of singularity and this is all one as if wee should say wee receive no information of good or evill but from our Genius 9. As the Gentiles beleeved the starrs to be Genii so the Jews thought them to be angels and that they were living creatures therefore they worshipped them called them the hoast of heaven 10. But indeed Christ is onâ— true Genius the great Angel who hath preserved and guarded us from our youth by whom wee are both generated and regenerated the brasen Serpent from whom wee have all knowledge who alone hath power to reward and punish uâ— who appeared in the form of man and in respect of his two natures was the son of Jupiter and Terra of God and Earth and who wil never forâ—ake us as Socrates his Genius did him at last who came not to affright us or to bring us the message of death as Brutus his Genius did to him but to comfort us and assure us of eternall life let us then offer to him the sâ—crifice not of bloud cruelty or oppression which the Gentiles would not offer to their Genius thinking it unfit to take away the life of any creature that day in which they had received life themselves but let us offer the wine of a good life and the sweet fumes of our prayers and let us not offend this our Genius or deprive him of his due but make much of him by a holy life and though the Gentiles assigned unto every man his Genius and Juno to the womenâ— yet we know that Christ is the Saviour and keeper both of men and women and that with him there is no difference of sex GIGANTES GIants were hairy and snakie-footed men of an huge stature begor of the blood of Coelus and had earth for their mother they made war against Jupiter but were overcome at last by the help of Pallas Hercules Bacchus and Pan and were shot therow by Apollo's and Diana's arrowes The INTERPRETER 1. THat there were men of an huge stature fierâ—e looks and of wicked dispositions and of high and proud minds which they called Giants is not to be doubted seeing the Scripture so often mentions them both before and after the flood besides divers Historians Scaliger saw one of them at Millan so tall that he could not stand but lay along and filled two beds joyned in length Exerc. 163. All ages have produced some such Giants but that these were begot of divels and women is ridiculous for these Giants were men not differing from other men either in their matter or form but only in greatnesse which makes but an accidentall difference neither have spirits seed or organs of generation and whereas spirits and women differ generally it must needs follow that what is begot of them must be different from them both as wee see a mule is different from the horse and thee-asse which differ but specifically 2. If by Giants we understand winds and vapors they have the earth for their mother and heaven for their father they are bred in the belly of the earth and are begot of the rain which may be called the bloud of heaven they may be said to war against Jupiter when they trouble the air and they were shot with Apollo's and Diana's arrows when the beams and influence of the Sun and Moon do appease and exhaust them 3. Notorious profane men are Giants and are begot of bloud to shew their cruell dispositions and of earth because they are earthly-minded their hairy bodies and snakie feet do shew their rough savage and cunning disposition they war against Jupiter when they rebell against God with their wicked lives but Hercules and Pallas strength and wisdom overcome and subdue such monsters and oftentimes they are overthrown by Bacchus and Pan that is by wine and musick drunkennesse and pleasure at last prove the bâ—ne of these Giants 4. Rebellious Caâ—alines who oppose authority are hairy snakie-footed Giants of a sanguinary and cunning disposition warring against Magistrates which are gods but at last come to a fearfull end 5. Arius and all such as oppose the divinity of Christ are like these Giants warring against God but are overthrown with the thunder and arrows of Gods word 6. Let us take heed ' as Ambrose exhorts us that wee be not like these Giants earthly-minded pampering our slesh and neglecting the welfare of our soules and so fall into contempt of God and his ordinances if we doat too much on earth we shew that she is our mother that she is too much predominant in us if we think to attain heaven and yet continue in sin pleasure we mount our selves upon ambitious thoughts and do with the Giants imponere Pelion Ossae climb up on those high conceits to pull God out of his throne GLAUCUS See NEPTUNUS and OCEANUS GORGONES THese were the three daughters of Phorcus whose chiese was Medusa she preferring her fine hairs to Minerva's and profaning her temple in playing the whore there with Neptune had her hair turned into snakes and her head â—ut 〈◊〉 by Persius being armed with Minerva's
bounty should stil be joyned with sinceritiâ— their smiling face shews that gifts should be given freely they are stil young because the remembrance of a good turne should never grow old they have winged feet to shew that good turns should be done quickly biâ— daâ— qui cito dat 5. They that will be bountifull must take heed they exceed not lest they make themselves as naked as the Graces are painted there is a meane in all things and no man should go beyond his strength he may be bouâ—tifull that hath Euronyme for his wife that is large possessions and patrimonies as the word signifieth 6. There be many unthankfull people who are content still to receive benefits but never returne any these are they that strip the Graces of their garments and have reduced free hearted men to povertie 7. The Graces are called in the Greek Charites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from joy or from health and safety and they still accompany the Muses Mercurie and Venus to shew that where learning eloquence and love are conjoyned there will never be wanting true joy health and contentment 8. I thinke by the three Graces may be meant three sorts of friendship to wit honest plâ—asant and profitable honest and pleasant friendships which are grounded on vertue and delight looke towards us because they both aime at our good but profitable freindship lookes from us as aiming more at her owne gaine then our weale which as Seneca saith is rather traffick then freindship but all friendship should be naked and without guile and hypocrisie like the Graces still young and cheerefull and still nimble and quick to help 9. By the three Graces I suppose also may be meant the three companions of true love of which Aristotle speaks to wit 1. good will or benevolence 2 concord or consent of minds idem velle et idem nolle 3. bountie or beneficence these three like three Grace look one upon another and hold each other by the hands these ought to be nâ—ked pure still young and where these three are found to wit good will concord and bountie there shall not be wanting the three Graces that is 1. Thalia a flourishing estate 2. Agalia honor or glory 3. Euphresyne true joy and comfort for these are the handmaides of love 10. Faith hope and charitie are the three divine Graces pure and unspotted virgins daughters of the great God sincere and naked without guile looking upon one another and so linked together that here in this life they cannot be separated one from the other but their positure is somewhat different from the other Graces for of the other two look on us the third hath her back to us but in these three divine sisters one only looketh to us to wit charitie the other two faith and hope fix their eyes from us upon God faith is Aglaia the glory and honor of a Christian hope is Euphrosyne that which makes him joyfull we rejoyce in hope and charitie that is Thalia which would make our Christian state flourish and abound with all good things if wee would admit of her companie amongst us but by reason there is so little charitie I doubt me there is as little faith and hope for reject or admit of one you reject and admit of all CHAP. VIII H HARMONIA See CADMUS HARPIAE See BOREAS HEBE SHe was the daughter of Juno begot without a father only by eating of lettuce for Juno being invited to a feast by Apollo into Jupiters house shee presently conceived by feeding upon lettuce and bare this Hebe who for her beauty was made Jupiters cup bearer till she disgraced her self by a fall in Jupiters presence at a feast where shee discovered her nakednesse by which means shee lâ—st her office and Ganymed was chosen in her room The INTERPRETER 1. BY Juno is meant the air by Apollo the Sun by Hebe the fertility of thâ— earth which is caused by the air being warmed with the Sun and refreshed with cold and moist exhalations which is meant by the lettuce 2. By Hebe is meant the Spring by Ganymed the Winter both are Jupiters cup-bearers both moisten the earth Hebe is beautifull because the Spring is pleasant but when Hebe falls Ganymed succeeds so when the pleasant time of the yeer is gone Winter follows 3. I think rather that Heâ—e was the daughter of Jupiter and Juno for Jupiter being the heaven and Juno the air by the influence of heaven upon the air is caused both serenity and fertility in this inferiour world 4. Jupiter would have none to serve him but such as were beautifull as Hebe and Ganyâ—hed neither would God be served in the Tabernacle by such as had any deformity or blemish much lesse can they be fit to serve him who have deformed and maimed soules God is beauty it self Christ was the fairest amongst the sons of men and he will have hiâ— sister and spouse to be all fair and for this cause hee hath redeemed his Church that shee might be without spot or wrinkle or any such thing 5. Though Hebe had disgraced her self yet Jupiter married her afterward to Hercules by which is intimated that youth is accompanied with strength and vigour of body 6. Hebe was the sister of Mars to signifie that warrs doe accompany youth and fertilitie or richnesse of soyl 7. Hebe had a temple erected to her at Corinth which was a sanctuary for sugitives and idle persons so idlenesse and wantonnesse abound mosâ— in those Countries which are blessed with a temperate air and a fruitfull soile 8. Hebe was wont to be painted in the form of a childe clothed with a rich garment of divers colours and wearing garlands of flowers on her head by this they represented the nature of the Spring which is the infancie and beauty of the yeer clothed with partie coloured fields and meadowes and graced with delightfull and fragrant flowers 9. Adam was created beautifull both in body and soule therefore God delighted in him and made him his servant but by his fall hee discovered his nakednesse in the fight of God and Angels therefore was rejected and banished from Gods presence and that earthly heaven in which hee was but afterward God taking pitie of him married him to Christ the true Hercules who only by his power subdued all the monsters of the world 10. Though Junâ— was at the feast with Apollo in Jupiters own house yet shee conceived not till shee ate lettuce this may signifie that the influence of heaven and heat of the Sun are but universall causes and do not work without the concurrence of the secondary and that the matrix is unapt to conceive if there be not a due proportion in it of heat and cold for if it be too hot it corrupteth the seed so excessive heat is a main cause of sterility 11. Jupiter would be served by young Hebe and young Ganymed to signifie that God will be served by us in our youth which
chariot of time drawn by the winged serpents that is used guided and imployed by his diligence and prudence hee sendeth his corn abroad to those that want 6. Ceres may be the type of a earthly minded man who is not content with onâ— câ—lling but is still trying new wayes to grow rich sometimes he is in love with Jupiter or the air and of him begets Proserpina that is he will be a husband-man then finding that life too Laborious and not gainfull enough falls in love with Jason and playes the Physitian and of him begets blind Plutus that is mony and yet not being content he courts Neptune and will play the Merchant venturer and so being in love with the sea begets a horse that is a ship but losing this way what he had got before hides himselfe and dares not shew his head till Pan that is mony for mony is every thing get him abroad again in the mean while he is run so far in the usurers boâ—â—es that his Proserpina his land to which he would fain returne is carryed away by Pluto the usurer 7. In this fiction is reproved curiositie by the example of Celeus it is a dangerous thing to pry into the secrets of God 8. Here also we see the reward of hospitâ—y 9. Triptolemus is a spend-thrift who scatters abroad his goods as he did his corn in travelling being carried by winged serpents cunning flatterers who suddenly exhaust him 19. Let us take heed that whilstâ—we are gathering flowers with Proserpina that is delighâ—ing our selves in these earthly vanities Pluto the Devill do not take away our soules and so shall we be forced to leave the company of Minerva Juno and Venus that is be taken from all our wordly wisdom wealth and pleasures 11. Ceres that is parents should be very watchfull over their daughters for a Virgin that hath Minerva Juno and Venus with her that is wit wealth and beautie is in danger to be carried away by Pluto by some debauched and untoward ruffian 12 As Triptolemus could not be immortalized without Ceres milk and fire neither can we atain Heaven without the sincere milke of Gods word and the fire of affliction and as in the day of prosperiâ—ie we are content to drinke the milk of his good things so in the night of adversitie we must not refuse to suffer the fiery triall of persecution 13 Ceres was both a good Law-giver and feeder of men therefore her sacrifices were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thesmophoria so Princes should be both 14. Beware of eating Pomegranats in Pluto's orchard for that hindred Proserpina's delivery from thence so it is an hard thing to reclaim those from the power of Satan who do relish and delight in sin 15. Ceres is a type of Gods Church which is a grave matron in rustick apparell as being of little esteem in the world having the spade of discipline in her right hand and from her arm hangs a basket full of the seeds of Gods word by this hand stands two husband-men the one turning up the ground with a spade the other sowing the seed on her left hand which holdeth the book and â—â—ail of correction and excommunication stands two other husband-men the one reaping and the other threshing these are her ministers whose office is to root out and pull down to build and plant she sits upon the oxe of patience and labour with a crown of wheat ears upon her head as having power to distribute the bread of life her breasts are open and stretched forth with the sincere milk of Gods word over her right side Juno is dropping down rain and over her left Apollo shineth to shew that by the heat of the Sun of righteousnesse and influence of graces from Gods Spirit she doth flourish and fructifie 16. Christ is truly Ceres which having left mankind being carried away by the divel he came and with the torches of his words found him out and being drawn with the flying Serpents of Zeal and Prudence dispersed his seed through the world went down to hell and rescued us from thence CHARYBDIS See SCYLLA CHARON HE was the sonne of Erebus and Night the â—â—at man of Hell who admitted none â—o his boat without money and till they were dead and buried yet Aenaeas by his piety Hercules and Theseus by their strength Orpheus by his musick were admitted there before their death The INTERPRETER 1. BY Charon Time may be meant who was the son of Erybus and Night because Gods secret decree which was hid from man in an eternall night gave being to time before which was night or darknesse his aboad is said to be in hell or here below for this sublunary world may be called hell in respect of heaven because above in heaven there is no use of time for there is eternity 2. Charon was said to ferry souls over the river Styx to the other bank to shew that Time brought us in and time will bring us out of this world which is like a troublesome river the two banks whereof are our coming in and going out or our estate before our birth and after our death whilest wee live here we are sailing in the rotten feeble and brittle boat of our bodies over the river Acheron by which is expressed the comfortlesse condition and joylesse state of this life 3. Charon was old but not weak his age diminished nothing his strength or vigour sed â—â—uda suit viridisque senectus so time suffers no diminution of vigour by continuance or diuturnity 4. Charons garments were ragged and fordid so is the condition of this life being compared to that of heaven 5. By Charon doubtlesse death was understood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig or make hollow for death is still hollow eyed or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy for good men in death have true joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is a benefit and death is such and an advantage to good men but so it is made by Christ for in it self death is the child of Hell and Night and as Charon is described by the King of Poets Aeâ—aead 6. to be old but yet vigorous ugly furious terrible sad covetous so is death that which they fable of Aenaeas Hercules c. was true in our Saviour who overcame Charon or death by his piety strength power of his word c. He that would be admitted into Charons boat that is have a joyfull death must carry monâ—y in his mouth that is make him friends of his unjust Mammon for what wee bestow on the poor that wee carry with us to wit the benefit and comfort of it and wee cannot have a joyfull death or be admitted into Charons boat till our body of sin be buried by repentance 6. Charon is a good conscience which is a continuall feast this carrieth us over the infernall rivers that is over all the waters of afflictâ—on in this life 7. Charon is the sin of drunkennesse
if they put their hand to the plow If their heart be fixed on Janus which was that place in Rome where the mony-changers dwelt that is if they love the world they cannot lovâ— heaven 8. In time of peace the temple of Janus was shut in time of warre it stood open Numa appointed it should be so because once the gate was openâ—d by strength of water that suddenly issuâ—d thence when the Romans were at warre with their enemies so in time of their wars they still opened Janus as expecting his aid But in our wars it is quite otherwise for our temples are either shut up or pulled down religion banished the priests silenced 9. By the image of Janus there was placed a serpent biting his taile by which they intimated how the yeer returns still into it self beginning where it ends but I would have all men learn from hence not only the wisdom of the serpent in generall but the posture of this serpent in particular to wit to hold their tail in their mouth that is to be still talking and thinking of their end IRIS See JUNO JUNO SHee was the daughter of Saturn and Ops the wife and sister of Jupiter the mother of Hebe Vulcâ—n and Mars the goddesse of riâ—hes and of marriage also called therefore Pronuba and of child-bearing therefore called Lucina as from the wealth of which she was held to be goddesse shee was named Juno a juvando for riches are great helps The INTERPRETER 1. WHen Juno is called Jupiters sister is meant the air which doth much resemble the heaven called Jupiter by the Poets but when shee is câ—lled Jupiters wife is meant the earth which like a fruitâ—ull womâ—n conceiveth and bringeth forth the creatures by the heavens influence which the prince of Poets intimates when he saith that in the Spring Jupiter comes down into the bosome of his beloved wife Conjugis in laetae germinum descendit 2. Juno was painted of old in the form of a matron in a long robe having a lance in one hand and a platter in the other perhaps to shew us that wealth is every thing it is both meat drink clothes armour it is that which doth command all things therefore Juno is stil termed a Queen and she carrieth a scepter in her hand in some pictures and is carried in a rich chariot of gold and silver drawn by lions to shew that riches adds beauty and strength and courage to men and who is able to resist it 3. The peacock was dedicated to Juno and so was the raven and goose doubtlesse to shadow out unto us the nature of rich men for pride rapacitie and watchfulnâ—sse are incident to them the peacock is not so proud nor the vulture so ravenous nor the goose so watchfull as rich men but while with the peacock they look big at the sight of their fine feathers let them cast their â—yes upon their black feet and remember their end which will be blacknesse and darknesse and while they feed upon the hearts of poor men as that raven in Caucasus did upon the heart of Prometheus let them know that death shortly will feed upon their flesh and the worm of conscience upon their souls And though they be as watchfull to preserve their wealth as the geese of the Capitol were yet there be they that watch as narrowly over them and for their death are still watching and wishing and what better are rich men without grace and literature then the geese of the Capitol which were carefully looked to and fed by the command of the Censors and at last killed and carried at their solemn feasts with great solemnitie in silver platters so rich men are fed and pampered then die and in solemn pomp carried to their graves where their carcasses tot with their names corum vitam morâ—emque juxâ—a aestimo 4. Some by Juno understand the Moon therefore they called her Lucina and painted her with beams about her face sitting upon lions holding a scepter in one hand and a spindle in the other by which I think may be meant both her light and operations for the Scepter signifieth dominion and she bears rule over the humid bodies hence shee is called Fluona the spindle which properly belongs to one of the Parcae or Fates may shew us that the Moon hath a great influence upon our lives and her sitting upon lions may signifie that her moist influence doth temper and moderate the fiery and cholerick heat of our bodies And because the moisture of the Moon is a great help to facilitate child-bearing therefore shee was called Juno Lucina as the goddesse that did help to bring forth children to the light and for this cause shee was called upon by women in their labour Juno Lucina fer opem 5. I think Juno may be the embleme of an honest carefull and frugall matron for shee is commonly painted sitting to shew that a woman must not be given to gadding shee hath a scepter and a pair of sheers in her hands for shee must both rule her family by her authoritie and discretion and shee must clothe and feed them which is intimated by the platter in her hand and sheers with which shee shears her sheep she is clothed with a goats skin to signifie her frugalitie which is a rare thing to finde in the women of this age whose excesse in apparell are badges of their pride and luxury shee is crowned and girded with vine branches to shew her fruitfulnesse to which David alludes when hee saith Thy wife shall be like the fruitfull vine upon the walls of thine house shee treads upon a lionesse as all honest and laborious matrons should do to wit subdue lust and wantonnesse shee is armed with a lance and a target for a matron should have a sharp tongue to reprove and the targed of modestie to keep off all lascivious assaults and tentations 6. By Juno may be meant the air which that picture sheweth wherein she holds thunder in the one hand and a drum or cymball in the other shee wears a party-coloured garment and is attended by Iris the rain-bow by Castor and Pollux also which are two fair meteors presaging serenitie the fourteen Nymphs which Virgil gives her are so many exhalations begot in the air her holding of a pomegranite in one hand and a cuckow upon her scepter in the other shews the serenitie of the air in which the cuckow that sings onely in the spring takes delight and the fruits doe prosper in a temperate air That the rain-bow is ingendred in the air by the reflex of the sun-beams upon a waterish cloud is manifest the diversitie of whose colours is caused by the light shining upon the unequall parts of the cloud some being thicker some thinner which the Poet shews in that verse Mille trahit varios diverso Sole colores Aen. 4. Although the rain-bow may represent riches whereof Juno is goddesse for indeed wealth makes a fine shew like the rain-bow but
kindred Phrasâ—ius the god of tribes and Enhorcius the god of oaths c. to shew what care men should have of hospitalitie love fellowship kindred tribes and oaths 11. At Rome Jupiter was worshipped upon the Capitoll and had a temple there thence he was called Jupiter Capitolinus he was named also Jupiter Latialis and was worshiped by shedding of human blood as Tersullian and Lactanâ—ius shews and he was stiled Jupiter Pistor or the baker because hee taught the Romans is their sleep when the Galles besieged the capitoll to fling out their bread to them by which the Galles forsook the siege supposing the Romans to be stored with bread May not this fitly be applyed to the Pope who is now Jupiter of the Roman Capitol and the Latin Jupiter whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. whose worship consists not in wine but in blood in the Eucharist not to speak how his power and religion have been still maintained by blood of martyrs and may not he be called Jupiter the baker who hath cast the bread out of the Sacrament by which means he hath lost not onely many of the Galls but also of the Dutch English Scots Swedes Danes c. CHAP. XI L LARES or PENATES THese were the two sons of Mercurie and Lara which he begot of her when he conveyed her to hell after her tongue was cut out by Jupiters command for bewraying to Juno his intent he had to desloure Juturna The INTERPRETER 1. THese Lares were the Gentiles houshold gods and this word is sometime used for house or houshold goods so Salus nobis Larem familiarem nullum The place where these Lares were worshiped or kept was called Lararium they were called also penares from penu or peniâ—uâ— from whence comes penetrale for they were kept in the most retired and inward places of the house and sometimes Penates and Lares were of whole cities and kingdoms 2. The Lares were painted like young boyes wearing a dogs skin about their shoulders and having a dog alwayes by them to signifie that they were the faithfull keepers of houses and goods as dogs are and that they are terrible to strangers but familiar with domesticks 3. They were painted also with their heads covered which was a signe of libertie and preservation so wee reade that Castor and Pollux the deliverers and preservers of Greece were painted covered so Suetonâ—us writes that the Roman people covered their heads with caps when Claudiuâ— Nero was dead in signe of their re-obtained libertie By their covered Lares then they signified that men in their own houses ought to be free and protected from wrong and violence 4. Arnobius tels us that Lares were the gods of high-wayes and travellers Lib. 3. cont Gent. and that they were the same that the Curetes were which with the noise of their brasen instruments preserved Jupiter from devouring by Saturn I finde also that they were the same with Larva and Lenures and Genii save onely that the Genius waited on the living but the Lares upon the dead yet the name Genius is given to these also by Virgil speaking of the serpent that came out of Archises his grave Incerius Geniâ—â—â—e loci c. Aenaead 5. By this it seems the Gentiles thought it unfit that those gods who were assigned to preserve men in their houses should forsake them when they went abroad for the dog which was consecrated to them doth not only preserve the Masters house but also waits upon him when hee goes abroad Gressumque caâ—es comiâ—aâ—â—â— herilemâ— and so they thought it unfit that the gods which waited on men in their life time should forsake them in death and not wait upon their souls and by that fiction of the Cuâ—â—â—es preserving Jupiter they did shew that as soon as Lucina brings us out to the light the Genii or Lares as so many Angels wait upon us to preserve us from hurt But what madnesse was this to multiply so many gods whereas that same God who gave us life and being gives us also his protection and custodie both in life and death 5. They used to offer to their Lares and Genii wine and the smoke of frankincense and they thought it abomination to offer any living creature to them or to worship them with the losse of any beasts life by whom they had the preservation of their own life I wish they would truely consider this who think they cannot worship the true God of peace except by warre whereas hee turned the sacrifices of bloud unto the Sacrament of wine to shew that hee delighted not in the bloud of beasts much lesse in the bloud or death of men nor doth hee think that hee is worshipped by shedding of their bloud for whom hee shed his own bloud 6. The chief place where they worshipped their Lares was in the chimney by which they signified that they were the gods of fire as well as of their houses and therefore Larâ—â— taken for the fire or chimney sometime and Serviâ—â— Tullius gave out that his mother conceived him of Lar whom shee saw in the fire as shee was one night warming of her self in the chimney in token of which conception a flame was seen afterward issue out of Servius his head It seems that too many Princes are conceived of fire and they are too much addicted to the worship of their fiery gods as appears by their too great delight they take in the fire of strife warâ—s and contention 7. I finde that Lares Larva Lemures and Mares signified the souls of men after death seeming to appear to men sometimes if they were good souls they were called Lares and did no hurt if they were wicked souls they were called Larva and Leoâ—res and affrighted men these are called by Apulâ—â— Noâ—tium accâ—â—sâ—cula Buslâ—râ—n 〈◊〉 sepulchrolum urriculameusa therefore Romulus instituted the feasts called Lemuria or Remulia to pacifie the soul of Remus his brother whom hee killed But I finde Manes a generall word for good and evill souls Upon these Gentile fictions the Church of Rome hath grounded the fained apparitions of souls after death to confirm superstition and their doctrine of Purgatorie 8. In that the Lares were begot of a dumb goddesse and the god of speech as they were going to hell I suppose they might by this signifie that the departed souls though they cannot speak with corporeall organs as wee doe yet they have a spirituall speech whereby they communicate the conceptions of their mind to each other as Thomas sheweth Prima primae quest 107. art 1. for there is no hindrance why one soule or Angel should not understand another but onely the will for in us our bodies hinder the apprehension of one anothers conceptions but in spirits the will onely so that as soon as the Spirit is willing to impart his conceptions to another hee is said to speak and the other to hear 9. Among the Romans there were Lares publici and familiares