similitude and semblance which Ixion mistaking for Iuno of that begot the Centaurs As also the birth of her son Vulcan and her daughter Eccho he lame and she so deformed that being ashamed to shew her selfe or appear to the eies of any she hath so conceal'd her selfe in thick woods and hollow vaults and caverns that never any part of her could ever yet be discovered more then her voice Yet 〈◊〉 shew that in all these seeming Fables golden meanings were intended I wil briefly thus illustrate them Iuno was therefore called the daughter of Saturn because the world was created by God the great work-master of Nature Then in his course was Time born from thence 〈◊〉 which is whatsoever is above the Element of Fire the Firmament or the Sâ—y and next that the Elements The highest 〈◊〉 Iupiter is Aër namely Iuno the moderatresse of the life of man by whom the treasures of rain and ball are disposed and governed of the air waxing hot are generated creatures trees and plants c. whose temperature hath an influence in the bodies and minds of reasonable creatures therefore when from water Aer is next begot she is said to be nourisht by Oceanus and Thetis when the force of the Element works with the Aer in the procreation of creatures she is then said to be the wife of Iupiter when shee is changed into fire then she brings forth Vulcan when the benignity of the air hath cooperation with such things as are generated she is then stiled the goddesse of marriage So likewise it is said of Ixion that for attempting the bed of Iupiter he was from heaven cast down into hell which some would bring within the compasse of history But that he is there tortured upon a wheel incessantly turning round must needs include morality Most probable it is that Ixion disgrac'd and banisht from the Court of that King whose wife he had sought to adulterate was thereby made of all men the most wretched and miserable as one excruciated with perpetuall ambition and envy for such as under the imaginary Idea of vertue apprehend the reality of vain glory they can attempt nothing good nothing sincere or laudable but all their actions are criminall irregular and meerly absurd importing thus much That their estates can have no continuance that by sinister and indirect courses seek to climb to the height and crown of glory Cybele SHE is the wife of Saturne and is called the mother of the gods Her Chariot is drawn with Lions To her Ida and Dindymus two mountains of Phrygia were sacred whereupon Virgil saith Alma parens Idaea deûm cui Dindyma sacer From that place she is called Dindymene by Martial Non per mystica sacra Dindymenes Not by the mysticall oblations of Cybele In Phrygia the Ministers of this goddesse called Galli kept certain feast daies in her honour after the manner of Fencers or Gladiators contending amongst themselves even to the shedding of much blood which when they saw to flow plentifully about their heads and faces they ran to a certain flood not far thence sacred to the goddesse and in that washt both their wounds and weapons the like did the Romans in Almo a River neer to Rome the eleventh of the Calends of April which Valerius Flaccus remembers Sic Vbi Migdonios Planctus sacer abluit Almo Letaque jam Cybele Where Almo the Migdonian knocks laves off And Cybele now rejoyceth Reate as Sylius saith a City in Umbria is sacred to her so is Berecinthus a mountain in Phrygia of whom shee takes the name of Berecynthia Apuleius lib. 11. cals her Pesinuntica of Pesinuntium a City among the Phrygians Ovid in his Metamorph. amongst her Priests reckons up Alphitus and Virgil in his 11. book Choreus Melissa was a woman Priest of whom all that succeeded her were called Melâ—ssae Plutarch in Mar. nominates one Barthabaces Perea tempora c. About thoâ—e times came Barthabaces Priest to the great mother of the gods saying she had spoken to him in her Temple and predicted victory This Cybele is likewise called Vesta and Rea. The rights of her sacrifices performed in her honour Ovid in his Fastis thus expresseth Of old with tinckling sounds did Ida ring But weakly as young Infants cry or sing Some beat their Bucklers some their empty casks For this of Cybeles Priests the labour asks The mysterâ—'s conceall'd yet still remains An imitation of those ancient straines Cymbals for Helms for Targets Timbrils play The Phrygian Pipe still sounds as at that day Her Priests were called Curetes and Corybantes as also Idaei Dactili who like mad-men wagging their heads and playing on Cimbals ran about the streets provoking others to do the like They came from Ida in Phrygia into Creet in which Island they call'd a hill by the name of Ida. The Poets who in their Fables hid all the mysteries of learning as the Aegyptians in their Hieroglyphicks by the mother of the gods would have us thus much understand That when they meant to signifie to our apprehensions that the earth as the stability of the world and firmament of all naturall bodies from whence all things born had beginning they therefore Cybele or Vesta the mother of the gods and to her sacrifices brought all the first fruits of the earth as due to her Further to expresse the nature of the earth many things have from antiquity been remembred touching her for Rhea signifies the force or strength of the earth who passeth and shifteth piercing into the generation of things Venus SOme report her to be born of the Nymph Dione daughter to Oceanue and Thetis Others that she was borne of the foam or froth of the sea She is the goddesse of Love the wife of Vulcan the sweet heart of Mars the mother of Cupid and the Graces She goes armed with Torches and bound about with a marriage girdle Her chariot is drawn by Swans as Juno's with Peacocks as Ovid in his tenth book Metamorph. Iunctisque per Aëâ—a Cignâ—â— Carpit iter With yoaked Swans she travels through the aire The like witnesseth Horace Statius Silvius and others The places to her most sacred were Amathus an Isle in the Sea Aegeum of which she took the name of Amathusa or Amathusis She was honoured in Cyprus and especially in Paphos a City of that Isle likewise in Memphis where she had a Temple of Cyprus she had the denomination of Cypria Cypris and Cyprigena of Paphos Paphia of Gnydos Gnydia Pliny reports that Praxitiles was nobilitated for his graving of Marble but especially for the Statue of Gnidian Venus The Idalian woods the Ciclides and the hill Cythera were to her sacred Of Erix a mountain in Sicilia she was called Erecina as Horat. Carmin lib. 1. Sive tu mavis Erecina ridens Concerning her love to Mars and his mutuall affection to her it is frequent amongst the Poets only I will introduce Ovid in his second book de arte amandi Fabula
garment on her back she throwes All gore about her wast A girdle of a wreathed snake In curl'd knots she makes fast So forth she goes sad mourning she Attends her at the gate Vpon her sleps grim Terror Feake And troubled Madnesse wait Claudian in his book of the praises of Stilico cals the third daughter of Acheron and Night Megaerat so likewise Mantuan de Calam temporum lib. 2. The sacreds that were made to these were by such as having escaped any dangerous disease or pestilent sicknesse had been spared by the fates and their sacrifices were only done with a sad silence The Priests were called Hesichidae of a Heroe called Hesicho to whom before the solemnity a Ram was still offered aâ— Polemo witnesseth in that work he writ to Erâ—â—osthenes It was held a prophanation saith he for any of the meaner sort of people to haâ—e accesse to these to these ceremonies only to these Hesichides whose family was only acceptable to these severe goddesses and in all their oblations had the principall prime place and precedence Their Chappell is neer to Cidonium by the Nine ports All such as sacrificed to them were in black vestures and they were alwaies celebrated in the night season as it is manifest by Apollonius Indutam obscuram per noctem vestibus atris By night their sable habits they put on To them was slaine and offered a câ—le black Ewe and great with young ready to yeane neither was there any wine uâ—ed in their sacrifices which were called Nephâ—lia Now because no man should have hope to hide and conceal his own guilt and wickednesse to the three severe judges of Hell were given these three ministers which some call by the name of Erinnae which signifies the pricks and stings of Conscience the parents of which were born importing so much for there is no greater torture or deeper piercing then a mans own sentence against himself And compendiously to shut up all the ancient writers would by these signifie unto us That to a good and just man only all things are safe and that innocency and integrity alone make men fearlesse and constant against all the mutabilities of fortune since the like torments of Mind and troubles of Conscience still attend on all such as are impute and dishonest Thus having past over the goddesses Coelestiall Marine and Infernall the goddesses Selectae Terrestriall and others lest my discourse might grow too redious by appearing dull and heavy and besides in regard that my purpose is aimed at many or most of that sex of what estate and condition soever to make my worke more succinct and compendious and to spare you some reading and my selfe more labour I will deliver you a multiplicity oâ— histories and tales in few namely in a short Epitome give you the arguments of all the Fables of Oâ—iâ—s Metamorphosis which for your better content I shall expresse to you in verse and with that conclude my first book called Cho. An abstract of all the Fables in the fifteen books of Ovids Metamorphosis as they follow in the Poem CHaos into foure elements divided Each one into their severall place is guided And for their sundry creatures Rooâ—â—th prepare Th' inhabitants of th' earth sea heavens and aire Of earth and water man is first begot And the foure ages next succeed by lot Gold silver next third Bâ—asse the fourth of iron In last of which the Giants seed inviron The spatious earth and are become the head Of Naâ—ions of their spâ—lt blood man 's bred This wicked generation Jove instated In high Olympus 〈…〉 〈…〉 to the shape of wâ—â—fe destroies In a deep 〈…〉 sole injoâ—es The earth with her 〈◊〉 these at last 〈…〉 behind their shoulders cast 〈…〉 generation other creatures From earth and moissture breed their several features ' Mongst these the serpent Python is hegot Him with an arrow bright Apollo shot In memory of which Pithaean plaies Are celebrated even to Caesars daies Yet was no Lawrell known on earth to be Till Daphne was transform'd into that tree Her father grown disconsâ—late and sad The floods that of his sorrow notice haâ—â— Come to his comfort Inachus alone To Poeneus Daphnes father tels his name Whose beauteous daughter Io heaven knowes how Jove after Rape transforms into a cow Argus that had a hundred eies her kept Whom Mercury so charmed that he slept And after Syrinx transformation hard His sleepy head he from his shoulders par'd His hundred eies whose sights begin to wain Juno dispos'd into her Peacocks traine Io restor'd unto her first shape beares Young Epaphus who being grown to years To Phaeton objects That he was bred Of mortall strain and not divinely spred Th' aspiring lad his mother Climen ' leaves And of his father Phoebus he receives An ominous boon he for three daies hath won The guidance of the Chariot of the sunne By which the universall globe is siâ—'d Joves thunder strikes the lad that so aspir'd And as a token of that generall wrack The sun-burnt Aeâ—hiops have since then been black Now whilst the sisters of young Phaeton With Cignus for his death lament and mone The Fates that all our mortall actions scan Change these to trees and him into a swan Now Jove surveighs the universe restor'd To pristine beauty saw and seeing ador'd The bright Calisto whom he made a rape And vitiated in Dianâ—'s shape For which the wrathfull Juno changeth chear And in her rage 〈◊〉 shapes to a Beare Whom as young Archus chaceth o'r the plaine Her son and with his arrow had nigh slam Jove by his power determinates their 〈◊〉 Changing both mother and the son to stars And now th' inraged Juno having long Complain'd to old Oceanus her wrong Is born to heaven upon her Peacocks train Stuck with the eies of Aâ—gus lately slaiâ— Next must the Crow her snow white how forgo For she despis'd the shape of Cornix who 〈◊〉 her own tranformation having mourn'd For faire Nictimene to a night-crow turn'd She notwithstanding to Apollo prates And how Coronis plaid himselfe relates Wrathfull Apollo having rashly slaine His beauteous love turns to the Crow againe Condemns his habling and in deep despight To cole-black fathers turns his silver white Of her and Phoebus â—â—culapius came Whose foâ—tunes whilâ—st Ocirihoe doth proclaime The gods that of prophetick spels have care Transmute her to thâ— equinall shape of Mare Apollo that but late the Suns coach stear'd Leaving the heavens to keep Admetus herd His Oxen stray Battus to Hermes lies Whose faith the god in double habit tries And finding him his falsenesse he so hated That to a Touch-stone Battus is translated Thence to the Attick Regions having past King Cecrops daughter he enjoies at last Herse the faire whose envious sister hight Aglaurus her the god of her despight Turns into stone Great Jove Europa spies And for her love he leaves th' Olympick skies Commanding Mercury whom Maia bore To drive Aegenors cattel to the shore
him the issue of Polybus the son of Mercury and Euboea Promothidas Heraclâ—ota derives him from Phorbus and the Nymph Pampaea born in Aothedon a famous City of Boeâ—tia Thelytus Methimnaeus in his Bacchick numbers brings his progenie from Nopaeus Epicus in one of his hymns from Evanthes the son of Neptune and Maedis He is said to have ravisht Syma the daughter of Iclemis and Doris and to have transported her into Asia and was after married to Hidua the daughter of Sydnus Scioneus one that used to dive and fetch things up from the bottome But of his issue there is nothing left remembred It is commented of him that being a fisherman and having taken more fishes then he could carry upon his back with ease and laying down his burden to rest him by the shore there grew an herb which the dead fishes no sooner touched or tasted but they instantly recovered life and one by one leapt into the sea he by tasting the same herb to prove the vertue thereof was forced to leap after them and so was made a Sea-god Others are of opinion that wearied with the tediousnesse of his age hee willingly drowned himselfe The wives and daughters of Proteus ZEtzes in his foure and fortieth history cals Proteus the sonne of Neptune and the nymph Phenica who travelling from Aegypt into Phlegra there took to wife Torone by whom he had three sonnes Toronus Timilus and Telegonus all wicked and bloody minded men who for their cruelty perisht by the hands of Hercules Euripides speaks of one Psamethes a second wife by whom he had Theonone and Theolymenus He had moreover these daughters Cavera Rhetia and Idothaea This was she that when Menelaus doubted of his returne into his countrey having sojourned somewhat long in Aegypt counselled him to apparell himselfe and his followers in the fresh skins of Porposes and counterfeit themselves to sleep amongst these Sea-cattell and that about the heat of the day at what time Proteus used to come out of the deeps upon the dry land and there take a nap with his Porposes then to catch fast hold on him sleeping and notwithstanding all his changeable shapes and figures not to dismisse him till he had reduc'd himself to his own naturall form and then hee would predict to him whatsoever was to come This counsell given by Idothaea Homer excellently expresseth in his fourth book of his Odyssaea It is said of him that he could change himselâ—e sometimes into water and againe to fire to 〈…〉 birds trees or serpents c. Neither did this mutability of shape belong to him onely for we read the like of Thetis and Mestra or Metre the daughter of Eresicthan the Thessalian Periclemenus the son of Neleus and Polymela and brother of Nestor obtained the same gift of Neptune of him Euphorâ—on and Hesiod speaks more at large Empusa is remembred by Aristophanâ—s to have the same faculty and dexterity in changing her shape so likewise Epicharmus Empusa planta bos fit atque vipera Lupisque musca pulchra illa semina Quicquid cupit vel denique ille conferat Empusa is made a plant an â—xe a viper A stone a flie and a fair woman too What she desires that she doth still resemble The Poets in these changing of shapes and turning themselves into so many sundry sorts of creatures importing nothing else but the wisdome of such persons who have searcht into the hidden mysteries of Philosophy and acquired the natures and properties of water fire herbs 〈◊〉 and plants beasts birds and serpents in which being perfect they may be and not altogether unproperly said to change themselves into the similitudes of so many creatures The daughters of Phorcis THis Phorcis whom the Latines call Phorcus was the sonne of Terra and Pontus the Earth and the Sea as Hesiod in his Theogonia makes him But Varro will have him to be the issue of Neptune and the Nymph Thosea He had besides those daughters begot one Ceto the Phâ—rcidae namely the Gorâ—ons and Thoosa who lay with Neptune and brought forth the Cyclops Polyphemus as Homer witnesseth He is called also the father of the serpent that kept the Heâ—perides by Hesiod But I will forbear the rest to speak something of his daughter Medusa Medusa She for her lust and immoderate appetite to inchastity incurred the ire of the gods being so impudent as to suffer the imbraces of Neptune in the â—emple of Minerva There were divers of that name one the daughter of Priam another of Sthenelus and Niciope Paâ—sanias in Corinthiacis cals her the daughter of Phorhus others of 〈◊〉 sea-monster which I take to be Phorcus before mentioned Minerva for the prophanation of her Temple being grievously incens'd thought to punish her in those hairs which a little before were so wondrous pleasing to Neptune and turned them into hissing and crawling snakes giving her this power that whosoever gazed upon her face should be in the instant converted into stone Isacius is of opinion that that was not the cause of her calamity but relates it another way That Medusa was of Pisidia and the fairest of all women who glorying in her feature but especially the beauty of her hair dared to contend with Pallas which arrogant impudency the goddesse heinously taking her hair in which she so ambitiously gloried she changed into filthy and terrible snakes and then gave her that killing look before mentioned but pitying at length so generall a mischiefe incident to mortall men by that means she sent Perseus the son of Jupiter and Dana or rather as some wil have it he was imploied by Polydectes King of the Seriphians to cut off her head who having before received a hooked skein called Harpe from Mercury and a shield from Pallas came to the â—en called Tritonides amongst whose inhabitants she exercised her mischiefe and first approaching Pephredo and Aenio two of the Phorcidae and of the Gorgonian sisterhood who were old and wrinckled crones from their nativity they had betwixt them but one eie and one tooth which they did use by turns and when they went abroad or when they had no occasion to imploy them laid them up in a casker for so Ascilus relates He borrowed of them that eie and tooth neither of which he would restore till they had brought him to the Nymphs with winged shooes which taking from them and being armed with the Helmet of Pluto the sword of Mercury and the mirrour of Pallas he fled to Tartessus a City of Iberiae where the Gorgons then inhabited whose heads crawled with adders whose teeth were like the tusks of a boare their hands of brasse and their wings of gold and there arriving found them asleep and spying her head in Minerva's glasse in which he still looked it directed him so that at one blow be cut it off out of whose blood Pegasus sprung forth The other two sisters Sthumo and Aeuryale awaking and this seeing with the loud hissing of these innumerable
fire and by this means were made repleat with divine splendour These Branchae derive themselves from Branchus the son of Apollo upon whom his father bestowed the gift of divination to which Statius assents so Strabo in these verses makes him a Priest of the Temple of Apollo Phoebus from Branchus axeltree His Prophet did inspire Who with a thousand Ambagâ—s Hath set the world on fire Colephonius Zenophanes hath denied that there can be any divination at all but Democritus hath approved it of the same argument Chrysippus hath writ two books one of Oracles another of Dreams Diogenes Babylonius publisht one De divinatione Antipater two Possidonius five Panaetius the scholler of Antipater doubted whether there were any beleefe at all to be given to that art or no Cicero is of opinion that it hath only power over such things as happen accidentally or by chance Of divination there be two sorts one of art as by the entrails of beasts or by casting of lots the other of nature as by dreams and visions in both the conjectures made by vaticinations aim at more then they can accomplish and intend further then they can proceed Further this art is by the Greeks called Mantices that is the knowledge of things to come the first inventers thereof were the Aegyptians and the Chaldeans by their observations of the stars The nations of the Cilici the Pysidauri and the inhabitants of Pamphylia neer unto these predicted by the singing of birds The Magi among the Persians had many assemblies of purpose only to augurate and to divine but all such are condemned of ignorance and want of art who presage meerly by concitation and rapture without the help of reason and conjecture Sagire signifies to perceive acutely or sharply therefore they are call'd Sagaces that know much he that is said Sagire viz. to know before things come to passe is said Praesagire that is to presage It is called Divination when it extends to a higher degree of prediction But when by divine instinct as in the Sybils the mind is as it were transported and extasi'd in rapture it is then called Furor or fury Amongst the Ligurians a people of Thrace it was a custome for their Priests before they would demand any thing from the Oracle to glut and gorge themselves with superfluous excesse of wine The Clarii contrary to these in their superstitions used to quaffe great quantity of water The Divination that was made by water was called Hydromantia That which was made by an Axe or Hatchet was stiled Axinomantia That which was made by a Skin in which water was moved to and fro from whence a soft and gentle voice of presage was heard to breath was called Leconomantia That which did consist of certaine points and marks fixed in the earth Geomantia That which was gathered from Figures and imaginary shapes shining in the fire Pyromantia The Divination by smoak was called Capnomantia That which was derived from skipping shadowes in a mirrour or glasse seeming to leap this way or that Capyromantia That which was apprehended from Brasse Aromantia that which was begot from a Sive Coschinomantia That which came by Lots Cleromantia That which was gathered from the Aspect or Countenance Physiognomia The conjecture by the hands Chiromantia That which was collected from Batanomantia that which was apprehended from a great big-bellied Vessell into which children were set to look and tell what they spi'd therein Gastromantia It is called Augurium or Auguri from Birds and Extispicum from the intrails of Beasts Phavorinus upon Gellius saith that he would have no faith nor beleefe at all given unto these Divinations arguing in this manner Either saith he they must presage Prosperity or Adversity and bad or good fortune If they promise good and faile us we are made miserable in our expectation if prosperity to come though it happen in the processe of time in the interim time spent in hope of it seems irksome and tedious if they prognosticate Adversities and lie yet are we made wretched in our feares if Miseries to come and lie not we are first excruciated in our minds before we be once toucht by the hand of Fate and by that means doubly suffer Mart-Cappell will allow but two Sybils namely Symachia and Herophila yet our later authors approve the number of twelve of which though briefly we will speak in order Sybilla Persicae SHe was born in Persia and is said to be the most ancient oâ— all the rest and therefore she wears this character Antiquissima viticinantium she is figured with her hand crossing her breast her eies fixt upward as one contemplating of divine things holding a book in her hand open as if she had been lately reading and now meditated what she had read she prophesied of Christ in this manner as likewise of the seven ages From Adam unto Noah as well appears Were a thousand five hundred fifty and six years To make up the first age And from the flood Two hundred ninety two are understood To Abraham From him Israel to free From Egypt makes five hundred adding three Tâ—ll of King Solomons Temple the first stone Be laid just years foure hundred eighty one Fourteen and full foure hundred years there be To Babylons distress'd captivity The sixt age from that bondage may be seen To make up just six hundred and fourteen In which yeare of a Virgin shall be born The Prince of Prince of peace crown'd with a wreath of thorn Him the seventh age shall follow and extend Till the worlds frame dissolve and Time see end Amalthaea and Marpesia are the names of Sybils as Tybullus accounts them in his second book Quicquid Amalthaea quicquid Marpesia dixit Heriphile Phstbo grataque quod monuit What Amalthaea said or speak Marpesia was able Or what Heriphile forewarn'd To â—'hoebus acceptable Politianus reckons up divers of the Phebaiedes or Sybils withall some men skilfull in divination in these verses Quod veteres prompsere Sybillae Carmen Amalthaea c. Which I thus interpret The ancient Sybils did in numbers sing Amongst them Amalthaea who did bring The verse in use Marpesia rich infate Herophile next her who doth translate Her birth from Ida. Sabbe of known skill Demo and Phigo with Phaennis quill Which writ all truth Carmenta who was held A Matron still with Manto that excell'd Pythian Phoemonoe who thought it meet To make the proud verse stalke on longer feet Old Glaucus daughter in this art hath striv'd To exceed the rest Deiphoebe long-liv'd Marcia and Bacis Olle doth adorn The train just under the Trions born Lycus most famous in the Attid land Rankt the Dodonian doves with these must stand This Persian Sybill is of so long standing that it seems by antiquity she hath lost her name neither am I willing further to inquire of her then the writers of the former ages were desirous to leave recorded to
receive her to conceale her from the Sanne into her bosome from whence she at first proceeded to whose request her mother condescended and kept her so long till from her brest she sprung out a Laurell tree whom Phoebus notwithstanding courted but in vaine The manner of her transportation Ovid with great elegancy relates in his Metamorph. Without this Laurell as some think the Tripos in Bâ—oetia plac'd neer the vaticinating cave cannot be erected All writers confirm her a Sybill and a Prophetesse belonging to the Delphian Oracle howsoever the Poets have fabled Her prophesie was to this purpose An Angell shall descend and say Thou blessed Mary haile Thou shall conceive bring forth yet be A virgin without faile Three gifts the Chaldaeans to thy sonne Shall tender with much piety Myrrhe to a Man Gold to a King And Incense to a Deity Sybilla Cumaea SHe was called Cimmeria and was one of Apollo's Priests born in Cuma a City of Aeolia Leonard Aretine in his book de Aquila volante cals her Omeriae and would derive her from Italy Hâ—rodotus in his first book hath left this history recorded That Pactias the Persian flying for refuge into the City Cuma he was demanded thence by Mazares the great Generall but the Cumaeans would not deliver him up without advise from the Oracle There was in those daies an ancient and much adored Altar sacred to Apollo to which the Aeoles and the Ionians in all their hesitations repaired for counsell it was scituate in the Milesian fields neer to the Port called Panormus to this place were sent men both of birth and trust to demand from the Cumaeans Whether Pactias should be delivered unto the Persians who answered Let him be surrendred up which when the men of Cuma heard they with a joint suffrage concluded to send him thence and to obey the Oracle To which decree Aristodicus the son of Heraclius violently opposed himselfe a man amongst the rest at that time most illustrious either not giving credit at all to the answer or distrusting their fidelity that brought it therefore he himselfe with other of the prime Citizens prepared themselves for a second expedition these repairing to the Branchidae or Priests of which this Cumaea was one Aristodicus humbly kneeling before the Altar thus bespake Apollo Pactias the Lydian O King and god to shun a violent death gave himselfe into our patronage the Persians redemand him of the Cumaeans we though we fear not their forces yet dare not surrender up a suppliant to death who hath tendred his safety into our hands till we heare from thee what in this distraction is most fit to be done To these words the Priest as from Apollo returned this answer Let Pactias be delivered up to the Persians This done Aristodicus it seems not well pleased to betray the life of his friend surveying the Temple round he spi'd where sparrows and other small birds had builded their nests who taking away their young was about to depart the Temple when instantly was heard from the Altar the sound of a voice thus speaking Oh thou most wicked of men what arrogant boldnesse hath so far possest thee that thou presumest to take hence my supplyants and such as I have taken to my protection at which words Aristodicus returning made this free and bold answer Dost thou O King succour and protect thy supplyants and commandest us to betray the life of Pactyas to the Persians Some have cavilled with these Oracles that their verses have been harsh and not in smoothnesse of stile or elegancie or phrase to be compared with those of Hesiod or Homer to which may be answered We are sick with the disease of the eare and the eie let us not blame a Pythian Prophetesse because she sings not so sweetly as Glauce the minstrel nor appears in her hair perfumed with pretious unguents and her selfe jetting in Tyrian purple when the Sybill utters her divinations with a troubled brame and a distracted countenance her words harsh and unpleasant as not relishing laughter delight or ornament for such things are least pleasing to us in shew that are most beneficiall to us in proof Voluptatem enim non admittit quod integrum castum That admits no pleasure which of it self is perfect and chast Besides these were answers to be leasurely writ not suddenly spoke studied with long meditation and not extemporall it is probable that they in sweetnesse and smoothnesse might equall if not exceed the facundity of the former neither is it the sound the voice the language or the number or meeter of the god himselfe but of a woman and she too extasi'd in spirit and ravisht with a divine fury These shall suffice for Sybilla Cumaea I will only conclude with her prophesie The ancient of daies shall then submit to time The Maker yield himselfe to new creation The deity and Godhead most sublime Take shape of man to ransome every nation Die to make others live and every crime Committed from the round worlds first foundation Take on himselfe as low as Hell descending To win man Heaven upon his grace depending Sybilla Samia SHe is called Erophile or Hierophile taking the name of Samia from the Ille Samos where she was born Simon Grinaeus in his annotations upon Justin thus saith That this continent was called Samothracia because it buts so neer Thracia in that place was Pythagoras the Philosopher born with one of the Sybils stiled Samia The Island is dedicated to Juno because as they believe there Juno was born brought up and espoused unto Jupiter Heraclides in Pâ—litus saith That it was first a solitude or desert only inhabited by wild beasts amongst which were the Neides first seen in that wildernesse It was once called Partheniâ— after that Driuse there Ancaeus raigned of whom came the Proverb first Multa cadunt inter c. Many things fall between the cup and the lip In this Island have been seen white Swallows as big in body as a Partridge In this place flourisht Aesop where he first publisht his Fables and Theagines Samius after the scholer of Euripides Plut. in Quaest Graecis relates that when any sacrifice was offered to Mercurius Charidota which is as much as to say Munificent it was lawfull for any to steale and catch away each others garments because that having by the command of the Oracle left their own countrie and were forced by shifting into Micale there to live by rapine and theft that time being expired and at their return by vanquishing their enemies being possest of their own inheritance in remembrance of their former confinement they have observed that custome Of this Sybils particular actions much hath not been commended to posterity only of her person that such a one there was and of her prophesie which was thought to be this The world shall to six thousand years aspire By water once but then destroi'd by fire The first two thousand void the next the Law
full power and vertue therefore Dante the famous Italian Poet thus writes Come la neve al sole se distilla Cosi al vento nelle soglie leve Si perdea la sententia de Sybille I cannot here pretermit Ovids expression of this Sybill who when Aeneas having received from her that great curtesie to enter Hell and to come safe thence and for that would have sacrificed to her and done her divine adoration she thus answered him Nec dea sum dixit nec sacri thuris honore c. I am no goddesse goddesse sonne 't is true Nor are these divine honours to me due I had been such and darknesse not have seen Had I a prostitute to Phoebus been For whilst he courts my love and day by day Hopes with large gifts mine honour to betray Ask what thou wilt oh bright Cumaean maid It shall be granted thee Apollo said Iâ— willing that my daies should ever last Prostrate upon the earth my selfe I cast And graspt as much dust as my hand could hold Let me then live said I till I have told So many years as there are bodies small Lockt in this hand The god could not recall Nor I unsay I had forgot in truth To insert in my rash boon All years of youth Even that too to have yielded to his will I might have had but I a virgin still Have to this houre remain'd my happier daies Are all forespent Decrepit age now laies His weak hand on me which I must endure Long time to come seven ages I am sure Are past nor shall my thread of life be spun Vntill the number of these sands be run The houre shall be when this my body here Shall small or nothing to the sight appear This time and age have power to doe and when I shall not lovely seem as I did then Nay doubtlesse Phoebus will himselfe deny That e'r he cast on me an amorous eie Save by my voice I shall no more be known But that the fates have left me as mine own Ovid hath fabulated that she was changed into a Voice the word Sybilla importing Vox She prophesied much of the Roman wars and the successe of their Empire Sybilla Hellespontica SHe hath the denomination of Marrinensis and as most Authors affirme derives her selfe Ex agro Trojano from Troy in Asia She sung of the wars betwixt the Trojans and the Greeks I will be briefe with her because I fear I have been too tedious in the former her Prophesie of Christ I have included in these few lines When Atlas shoulders shall support a star Whose ponderous weight he never felt before The splendour of it shall direct from far Kings and Wise men a new light to adore Peace in those daies shall flourish and stern war Be banisht earth lost mankind to restore Then shall the Eastern Monarchs presents bring To one a Priest a Prophet and a King And so much for Sybilla Hellespontica Sybilla Phrygia SHe was called Vates Ancirrae and as most will have it this was Cassandra the daughter of King Priamus and Hecuba their female issue are thus numbred Creusa Cassandra Ilione Laodice Lycaste Medesicastis Polixena Climene Aristomache Xenodice Deimone Metioche Pisis Cleodice and Medusa Amongst which she only attained to the spirit of Prophesie and predicted of the destruction of Troy but her Augurie was never credited Apollodorus as also Higinus gives this reason Apollo inflamed with her beauty promised if she would prostitute her selfe to his pleasure he would inspire her with the spirit of Divination which he accordingly performed but she failing in her promise to him he in revenge of that injury caused that her Prophesies howsoever true should never have credit which makes her in her divination thus complain The world to Troy I sitly may compare Erected first by Neptune and the Sunne These two the aptest Hieroglyphicks are For water and for fire The buildings done Laomedon their right the gods denies For which by water Troy was first destroi'd So was the world for mans false perjuries In the great Deluge where but eight enjoi'd The benefit of life Troy happy were If it by water could forewarned be So were the world but oh too much I feare In their like fatall ruin they agree Troy must be burnt to ashes woe the while My mother in her womb conceiv'd a brand To give it flame he that shall many a mile Travell by water to bring fire to land Lust is the fuell Lust and other sinnes Are the combustible stuffe will bring to naught The worlds great fabrick since from them begins All desolation first to mankind brought The world like Troy must burn they both before Suffered by water so they must by fire We Prophesie these things what can we more But after our predictions none inquire Vnlesse in scorn This doth Cassandra grieve To speak all truth when none will truth beleeve The better to illustrate this Oracle know that Laomedon about to build the wals of Troy borrowed much coine of the Priests of Neptune and Phoebus to accomplish the work upon promise of due paiment when the wals were finished But breaking his faith and denying â—estitution of those sums lent the gods inraged at his perjury Neptune brought up his wave so high that he in a deluge utterly destroi'd the City whilst Apollo by the scorching of his beams made the upper Countries barren For the burning of Troy it hapned after the ten years siege elaborately described by Virgil in his Aenâ—idos when Aeneas discourses the whole desolation of the City to Dido in which he speaks of the Prince Chorebus to be much inamoured of Cassandra who rescued her when she was dragg'd by the haire from Apollo's Altar and was slain in the attempt The death of Cassardia is thus reported by Higinus in Fabulus when the spoiles and prisoners of Troy were divided amongst the Princes of of Greece Cassandra fell by lot to the Arch-Duke and Generall Agamemnon with whom he safely arrived in Mycene of which place he was King and governour But Clitemnestra the daughter of Tindarus sister to Hellen and wife to Agamemnon being before their landing possest by Oâ—aces or as some call him Cethus the brother of Palamedes that Cassandra was the prostitute of Agamemnon and had supplanted her from his love which lie he had forged to be revenged of the Generall for his brothers death before Troy Clitemnestra therefore surprized with jealousie complotted with Aegistus the son of Thiestas to murder them both the first might they lodged in the Pallace which was accordingly performed but Electra the daughter of Agamemnon stole thence her brother Orâ—stes then but an infant who else had perished with his father and conveied him to be safe kept to one Sthophius of Phocis who had before been married to Astichaa the sister of Agamemnon he brought him up to manhood till Orestes found fit opportunity to revenge himself on the two Regicides his mother and Aegistus Sybilla Europaea SHe
is said to be Incertae patriae as no man knowing from what particular region to derive her and therefore is known by no particular name nor by the ancient Historiographers numbred amongst the ten only amongst the twelve she hath the place as may appeare by this her Prophesie When the great King of all the world shall have No place on Earth by which he can be known When he that comes all mortall men to save Shall find his own life by the world o'rthrown When the most just injustice shall deprave And the great judge be judged by his own Death when to death a death by death hath given Then shall be op'd the long shut gates of Heaven Sybilla Tiburlina IT seems she derives her selfe from the River Tyber she is otherwise called Albunaea of the City Alba which was erected before Rome as also Italica and by some Alburnaea It is reported that the Romans going about to deifie Augustus Caesar demanded advise of this Sybill who after three daies fast standing before the Altar where the Emperour himselfe was then present after many hidden words miraculously spoken concerning Christ upon the sudden Heaven opened and Caesar saw a beautifull virgin standing before the Altar who held in her arms as lovely an infant at this apparition Caesar affrighted fell on his face at which instant was heard a voice as from Heaven saying This is the Altar of the son of God In which place was after built a Temple dedicated to the Virgin Mary and called Ara Coeli i. The Altar of Heaven This Polycronicon affirms and for the truth thereof citeth Saint Augustine lib. 18. cap. 24. There is little more remembred of her life saving that in her books she prophesied of the comming of the Saviour of the world much after this manner Seven wonders of the world have been proclaimed But yet a greater then these are not named The Egyptians high Pyramides who seem'd To meet the stars a work once much esteem'd The Tower of Pharos The miraculous wall That Babylon begirt The fourth we call Diana's Church in Ephesus Fame sings T' had six and thirty Pillers built by Kings As many Next to these Mausolus Tombe Than which the Earth supporteth on her womb No braver structure Next to these there was The huge Colossus that was cast in brasse Of height incredible whom you may espie Holding a lamp fifty seven cubits high Bestriding an huge river The seventh wonder Was of great love that strikes with trisule thunder His Statue carv'd in Ivory and contriv'd By Phideas the best workman then surviv'd What at these trifles stands the world amaz'd And hath on them with admiration gaz'd Then wonder when the troubled world â— ' appease He shall descend who made them that made these Of these wonders briefly to make her divination the more plaine Of these Pyramides there were divers of which the greatest took up eight acres of ground parted into foure angles each equally distant eight hundred eighty foot and in height twenty five A second foure angles every one containing by even spaces seven hundred thirty and seven foot A third comprehended three hundred sixty three foot betwixt every angle A fourth erected by Rhodope the strumpet the mistresse of Aesop by the monie which she got by her trade Herodotus speaks of a Pyramis made by Cleopys King of Egypt of stones ferch'd from Arabia whose length was five furlongs the breadth ten paces He erected a second more magnificent which was not not finisht in twenty years upon which he spent so much treasure that he was forc'd to prostitute his daughter a most beautifull young virgin to supply his own necessity Pliny reports that in this structure he imploied so many workmen that they eat him 1800. talents in onyons and garlick 2. The Tower of Pharos built by Ptolomaeus in that Isle which served as a lanthorn to direct Navigators by sea in the night he spent upon it 5300. Talents Sostrata was the Architectour as appears by the inscription of his name upon the Cittadell 3. The wals of Babylon were built by Semiâ—amis they were as Hermodorus writes in thicknesse fifty cubits in height two hundred within the compasse of which were an hundred Ports having brazen gates that all mov'd upon hinges they were beautified with three hundred Turrets and Chariots might meet upon the top of them and have free passage without impediment 4. The Temple of Diana of which I have spoken before was in length 425 foot in breadth 220. It was beautified with 127. Columns 5. The tombe of Mausolus built by Artimesia Queen of Caria was in height 25. Cubits it was compast with 36 Columns it contained from the South to the North 33. foot the whole compasse contained 1411. That part which lay towards the East was perfected by Scopas that which was towards the North was ended by Briax that towards the Meridian by Timothaeus that which butted upon the West by Leocares 6. The Colossus of the Sun which bestrid the River Rhodes betwixt whose legs ships without vailing their top-sails came into the harbour was of that vastnesse that a man with his spread arms could not compasse his thumb every finger being as big as a common statue After it had stood six and fifty years it was emolisht by an earthquake The Souldan of Egypt having invaded Rhodes with the broken brasse thereof laded thence 900. Camels The chiefe workman was Chares Lindius the scholler of Licippus 7. The image of Jupiter to which some equall the Pallace of Cyrus King of the Meads built by Memnon the stones of which were cemented together with gold But I leave further to speake of these and proceed to the next Sybill Sybilla Aegyptia SHe was called Agrippa not numbred amongst the ten out hath place among the Twelve she prophesied upon the number of Three and on this manner Sacred's the number Three as Sybils tell Betwixt three brothers the Heaven Sea and Hell Were cast by lot The Earth as all men write In their divisions is called Tripartite Jove three waies striking hath his Trisulc Thunder Neptune's allow'd his Tâ—ident to keep under The mutinous waves Three fatall sisters spin Our thread of life Three Judges punish sin Even monsters are described so Geryon weares Three heads Grim Cerberus as many bears Sphinx hath three shapes of Bird of Beast of Maid All three in wings in feet in face displai'd Chimaera is Triform'd the monstrous creature Scilla 's of dogs fish and a womans feature The Erynnaes Harpyes Gorgons three-fold all The Sybils Trifatidicae we call Divining from the Tripos Orpheus Lyre Sings that 't was made of water earth and fire Three Charites three Fates three Syrens be Number the Muses they are three times three She 's triple Hecat's call'd Diana stil'd Trivia The ground of Musick was compil'd But on three cords at first and still exprest By voice by hand by breath In the Physicks
death made a separation betwixt them Pius the second Pope of that name being a 〈…〉 unquestioned prudence and gravity weighty in his words and discreet in all his actions was often heard to say That he held it more convenient and consonant both to reason and Religion that their wives should be restored to Priests then taken from them For the wise Bishop wel understood that the restraining them from lawful marriage was the occasions of their falling into many great and grievous sins which by the former legal and regular course might be prevented and if the liberty of marriage were again admitted peradventure many of those sins might in time decrease and be forgotten into which by that restraint they were subject hourly to fall Fulgos lib. 2. cap. 2. This short discourse shall serve for the necessity of Marriage which is ever the most pleasing and contented when it is made betwixt equals Therefore Ovid. lib. Epist Heroid thus writes Quam male inequales veniunt ad aratra juvenci Tam premitur magno conjuge Nupta minor Non honour est sed onus c. Which though not verbum verbo yet the intent of the Author I give you thus in English Vnsightly do the unmatcht Herfers draw Nor can the Plough go even then such the Law Of Wedlock is to prevent the nuptiall striâ—e There must be parity ' twâ—xt man and wife Then needs the one the other must oppresse The husband great in power the wise much lesse It is no honor but a burthen rather To join and not be equâ—â— this we gather From th' uneven yeak for so you cannot strike The surrow streight if match match with thy like From the convenience or rather necessity of marriage I will speak briefly of the times granted and allowed for the ceremony or limited and forbidden amongst other Notions as also of some proems or preambles before the consummation It was religiously observed among the Romans that no marriage was sustered to be celebrated in the month of May in which the Lemuria were kept solemn which were in remembrance of Remus and to the paâ—ification of his ghost or shadow nor whilst the Feralia nor the Parentalia were solemnized The first was to appease the gods for dead souls as our All-souls day the others were feasts made at burials of their fathers brothers or ancestors neither any day that was held impure nor when the Ancylia were observed nor upon any festival or holy day nor in the month of June til aâ—ter the Ides neither did the Romans in their espousals neglect Auguries and Presages if either there were earth quake or a troubled firmament they held it fatall and therefore deferred it to a more quiet Earth or less turbulent Heaven A Crow they hold to predict a fortunate Omen and an inviolate league of future â—aith and loialty betwixt the Bride and Bridegroom for such is the society of Crowes for if one die the other which is widowed never chuseth other mate the like â—s remembred of the beast called a Loz or Lynx above all other the quickest sighted as also of the Turtle Alex. ab Alex. lib. 2. cap. 5 No betrothed Virgin could marry amongst them upon any of their holydaies or such as they called festival but a widow had that liberty so it were done in private and without any solemn ceremony the reason pretended was Because to a widow there could be no force offered as to a Virgin and therefore it was no violent but a meer holy-day labour Upon this Verrius Flacchus took occasion apud Verronem in these words Fossas veteres festis diebus licet tergere Novas facere non licet Old ditches on the feast-daies they might scour But to dig new the law admits no power The Persians were only permitted to contract matrimony in or before the Summer equinoctiall but not after The Dapsolites once a year make a solemn convention of all the men and women that are disposed to marriage in one day in which after their great feast the women retire themselves and lay them down upon their severall pallets the lights being all put out the men according to their number are admitted in the dark where without any premeditate choise but meer lot and chance every man chuseth her whom he first lights on and divirginates her and be she fair or foul ever holds her as his wife Stebae Serm. 42. Amongst the Carmanians no man is suffered to marry before he hath presented the head of an enemy to the King About the Lake Meotes there is a people called Laxamatae amongst whom no Virgin contracts matrimony before she hath subdued an enemy There is a law amongst the Armenians that Virgins are first prostituted in an old Temple dedicated to the goddesse Anetes whose picture was of solid gold which Antonius after sacrilegiously as they held it took away according to the gain of their compression it was lawfull for any man to chuse a wife where he pleased Amongst the Ciprians the Virgins before marriage daily repair to the Sea-shore and there company with strangers till they have got such a competent sum as may make up their marriage dower The Phoenicians do the like in the City of Syca but their prostitution is in the Temple of Venus but the surplusage that ariseth above the dower returns towards the repairing of the Church The Carthaginians observe the like custome The Lydian Virgins before they were suffered to lie with their husbands made themselves for a certain time common to any man til tired with saciety they came gentle and quiet to their beds and from that time forward vowed chastity but if any one was found ever after to transgresse the bounds of temperance she was punished with all rigor and cruelty Aelian lib. 4. de Var. Hist Lycurgus having prescribed a certain age before which time it was not lawful for young men and maids to have carnall company being demanded the reason answered Because the issue that proceeds from those of ripe years and grown strength is likewise able and perfect but the hasty and untimely generation is still subject to weaknesse and infirmity Plutarch in Lacon Of Contracts before marriage and of Dowries amongst whom they were allowed and by whom forbidden IT was a custome amongst the Grecians and Lacedemonians when a young man and a Virgin were contracted to eat of bread together that had been divided by a sword Romulus the first erector of the City Rome caused the covenant of marriage to be performed betwixt them by a reciprocal receiving of bread and water There was after his time no stipulation or nuptiall league folly confirmed without fire and water placed at the threshold of the door where thy should enter both these they were both enjoined to touch with the water the new Bride was after sprinkled as if by that ceremony they were coupled and joined in an expiable convenâ—nt and inseparable bond of affection these two being the chief
questions as were demanded him These things have been so common that Saint Augustine himself as he will not affirm the transformation of Apuleius so he doth not deny it but leaves it as a thing possible to be done by Witch craft De Civitate Dei lib. 18. cap. 18. Of the like opinion is Paulus Aegenita Theophrastus Paracethus Pomponalius and Fernetius the excellentest Physitians of their age Fern. lib. de abditis rerum causis You may read in the History of Saint Clement That Simon Magus transformed Faustinianus into his own shape that he was not only unknown to familiar friends but denied and abjured by his own wife and children This Simon came likewise to Nero and told him if he cut off his head he would within three daies appear to him alive which Nero having caused to be done in a great confluence of people he came to him after according to his promise for which Nero caused a Statut to be erected to his honour and inscribed upon the same Simoni Mago deo i. To Simon Magus the god From which time Nero wholely applied himselfe to that devilish Art But Simon as the History relates had deceived the eies of the Emperor with the multitude and had caused a Goat to be beheaded in his shape The like Apuleius relates of himself who when he had thought he had slaine three sundry men with his own hand found them after three Goats skins effacinated by the Witch Pamphila Among these Witches it shall not be amisse to insert a she-devill or two Franciscus Picus Mirandulanus in his book de Praenotione tels of a Priest who was a Witch called Benedictus Berna of the age of fourscore years with whom he had conference he confessed unto him that for the space of forty years and upward he had carnall consociety with a shee Spirit who called her self Hermione who continually attended on him but visible to no man save himself He further confest that he had sucked the blood of many infants with other most horrid and exâ—â—â—able commissions and in this Wiâ—â—ius and Bodin though in many opinions they were Antagonists agree They relate a further History confirmed by Cardanus de varietat lib. 15. cap. 80. of one Pinnetus who lived to the age of seventy years and upward and exercised the like congression with a Spirit in a feminine shape who called her self Florinâ— and continued their familiarity and acquaintance for the space of forty years How true or false I know not but I have heard the like not many years since by an English Gentleman whose name I am loath to use who had the like company of a Spirit who called her selfe Cadua the circumstances I cannot discover without offence though they be worthy both relation and observation Of Witches that have confest themselves to have raised tempests in a most serene Skie with other things of no lesse admiration IN the book of Inquisitors lib. 4. de Malific it is recorded that Anno Dom. 1488. in Constantiensis there were terrible tempests prodigious hail and storms the like not seen before and these within the compasse of four miles but the air or temperate heavens beyond that space seemed no way disturbed upon which the villagers laid hands upon all such suspected women as were thought to be of that devilish practise amongst which were two the one called Anna de Mindele the other Agnes who first obstinately denied themselves to be so addicted but after being called before the Magistrates and strictly examined apart they confest that the one unknown to the other went into the fields where either of them made a pit in the earth into which they poured a certain quantity of water somewhat before noon and by uttering certain words not fit to be named and invoking the name of the Devill they were no sooner got home to their cottages but those miraculous storms and tempests hapned The same author specifies the confession of another Witch of the same place who seeing all her neighbours and acquaintance invited to a solem wedding where after dinner in a fair and temperate day all the guests disposed themselves into the fields to sport and dance according to the custome she caused her selfe to be transported into the air by the Devill in the open day and sight of certain shepherds to a certain hill neer unto the Village where because she had no water ready she notwithstanding digged a pit and for necessity because it is a ceremony used in all these diabolicall practises she made water which stirring in the same pit and speaking some blasphemous words instantly the air and skie which was then clear and unclouded was filled with storms hall and tempest which poured with such vehemency upon the guests of the Village and upon them alone that they were pitiously wet and weather-beaten till they had not any of them a drie thread about them all imagined this to be done by Witch-craft the same woman was accused by the shepherds who confessing the fact was adjudged unto the stake In this is to be oâ—served that the fruits the grain nor vines were blasted though there is a law extant in the twelve tables Qui 〈…〉 poenas dato i. They that shal inchâ—â—nâ— or blast the fields let them be punished There was another edict which prohibited any man from drawing the fertility and harvest of another mans field into his own ground in these words Ne alienam segetem pellexeris incantando and in another place Ne incantanto ne agrum defraudanto which hath reference to the former By the authority of these Roman Ordinances specified in the twelve Tables Turniâ—â— was accused by Sparius Albinus because when there was a dearth in the Country his fields were only abundant and plentifull and where other mens cattell died of the 〈◊〉 and murren his were fat fair and in good plight and liking upon this accitement he caused his horses his oxen his â—eems cattel and servants all to appear with him before the Senate and there pleaded that the Masters eie made the cattel fat and his care and industry the servant thriving sightly and in good liking protesting he knew no other inchantments and for that answer was acquited by the Senate Notwithstanding this we may read in Sprangerâ—â— of Hyppenes and 〈◊〉 two famous Magicians of Germany who confessed that they could at any time steal the third part of the crop one of anothers field at their pleasure when by the most authentick judgements it is approved that no Witch or Conjurer was ever known to 〈◊〉 himselfe â—he value of one 〈◊〉 by his Magick documents The like I could 〈…〉 of Pontanus and other Authors withal 〈◊〉 ancient verse borrowed by all the Magicians from Virgil 〈…〉 If to my 〈…〉 I will 〈…〉 that mine In the Scottish-Chronicle it is related of King Dussus to be troubled with a strange disease that he could eat wel drink wel and in the constitution of his body found no imperfection
he sate at the table there came a woman with a box of ointment of Spicknard very costly and she brake the box and poured it upon his head and when some said disdaining To what end is this wast for it might have been sold for more then 300 pence and given to the poor Jesus said Let her alone she hath wrought a good work on me c. and proceeded Verily I say unto you wheresoever this Gospell shall be preached throughout the whole world this also that she hath done shall be spoken in remembrance of her The woman of Canaan was so full of naturall pitty and maternall piety that she counted her daughters misery and affliction her own when she said to Jesus Have mercy upon me O Lord the son of David for my daughter is sore vexed with an evill Spirit Mat. 15. The women stood by to see the Lord suffer and followed the crosse when he was forsaken of his Apostles Luke 23. Iohn 19. They were carefull likewise to visit him in his sepulcher Mat. 28. Luke 24. The wife of Pilat had more compassion of Christ and more unwilling that he should suffer upon the crosse then any man of whom the Scripture makes mention Mat. 27. Mark 16. Iohn 20. For deeds of charity and dealing alms to the poor and needy widdowes and Orphans they intreated Peter weeping that he would visit Tabitha being dead who moved with their tears kneeled and praied at whose intercessions she was restored to life Acts 9. Herod having slain Iames the brother of Iohn with the sword and seeing that it pleased the people he proceeded further to take Peter and put him in prison delivering him to the charge of four quaternions of souldiers to be kept but the Angel of the Lord appeared to him in the night took off his double chains and led him out of prison who having past the first and second watch the iron gate opened to the Angel and him and finding that which he thought to be a vision to be a reall truth he came to the house of Mary the mother of Iohn whose surname was Mark where many had separated themselves to praier Peter knocking a maid whose name was Rhode came to the door who hearing and knowing Peters voice the Scripture saith the opened not the door for gladnesse but ran in and told them that Peter stood without at the entry In which are to be observed two memorable women for their zeal piety 〈…〉 whose joy was so great at the very 〈…〉 from the prison of Herod and Mary 〈…〉 was a devout harboresse and 〈…〉 disciples of Christ into 〈…〉 persecution to perform their zealous and 〈…〉 Acts 12. Lydia 〈…〉 purple beleeving 〈…〉 which Paul preached was baptised with her 〈…〉 after which she intreated them in their words 〈…〉 think me worthy saith she to be a faithful servant 〈◊〉 Lord and God vouchsafe to enter my house 〈…〉 here and she compelled us as Luke â—aith By which is concluded that women have been the ready willing and devoâ—â— hearers of the word of God Acts 1â— Many 〈◊〉 question zealous and religious â—omen have to their power strived to imitate those with their best of industry Amongst others I might instance one now of a great age as having much past that number by which David reckons the years of man yet from her youth hath lead a life without any noted stain of blemish devout in her zeal remarkable in her charity beloved of all hated of none a Physitian to the sick and Chirurgion to the wounded who with her own hands hath sent more lame and diseased persons from her gate whole and sound then Lazarus had sores about him when he lay at the rich mans gate unrelieved she feeding with loaves when that purple glutton would not spare crums she doing this out of a widowes mite when he would not do any thing out of a Mammons treasures happy be her resurrection as her birth was hopefull whose name at the Font was a future prediction to her blessednesse above Felicity she is called on Earth Eternall Felicity may she enjoy in Heaven Peter de Loyre a French in his book of Specters Sights and Appaâ—itions hath very well observed that the Syrens and Muses may be in some sort compared together for as there are three sorts of Nymphs namely of Air Water and Earth so there are of the Muses some that take their being from the continuall moving and stirring of Waters a second made by the agitation of the Air engendring sounds a third from the Earth which is called Voice or distinguishable words spoken to the capacity of the hearer So of the Syrens Parthenope presented with a womanish amiable and inchanting face importeth the Voice and proceedeth from the Earth as of the three the most materiall and weighty Ligia denoteth Harmony arrising from the melodious sounds of the Air. And Leâ—eosia called Alba dea or the white goddesse is the Hieroglyphick of the ebbing and flowing in the Sea which begetteth the white froth or some of which Venus is said to be engendred so that by these three the Nymphs the Muses and the Syrens are comprehended the art of Musick existing of three things Harmony Rythme and Number Harmony proceeding from the air Number from the Sea bounded within his compass yet as we see in Hexameter and Pentameter and other verse ebbing and flowing according to the growth and wane of the Moon To these is added the Voice which the Greeks call Logos the French Romans Dictier To Harmony are appropriated Sounds to Number or Rythme Dances and to the Voice all kind of Verse But to come to my present purpose all these including one generall musick and Calliope as she participates from every one so comprehending all I think it not impertinent as in a consort many Instruments make but one melody so in this book to recollect my selfe and give you a taste of many or the most heads discoursed of in the former the better to put you in mind of the penalty due to the Vicious and the guerdon and reward stored for the Vertuous and that in compendious History The Goddesses Nymphs Graces Muses Sybils Vestals c. I omit as sufficiently spoken of and apply my selfe to things more familiar and necessary to instruction I begin with the bad because my desire is to end with the best and of Incest first The sister of Leucippus I Insist not of the several sorts of Incest neither purpose I to stand upon the multiplicity of History let this one serve to remember you of the former Leucippus the son of Xanthius who derived his Genealogy from Bellerophon he was excellent both in strength and valour above all that lived in his daies not in private contentions only but in forreign combustions he demeaned himself with such discretion and courage that having subdued the Lycians and awed all the neighbor nations about him having no enemy to invade nor opposite people to lift up a rebellious