and others infinite besides fourescore whose names are remembred there are others scarce to be numbered for as Zetzes saith in his History Elatos animo enim omnes omnes strenuos Filios amicos dicunt amatos à Neptuno All that are high minded and strong men were esteemed as the sons and friends and beloved of Neptune Amphitrite signifies nothing else but the body and matter of all that moist humour which is earth above below or within the earth and for that cause she is called the wife of Neptune Euripides in Cyclope takes her for the substance of water it self Orpheus cals her Glaâ—cae and Piscosa that is blew and ful of fish being attributes belonging solely to the goddesse of the Sea And by the Dolphins soliciting the love of Neptune to Amphitrite and reconciling them is meant nothing else but to illustrate to us That of all the fishes that belong to the sea he is the swiftest the most active and apprehensive Thetis or Tethies HEsiod cals her the wife of Oceanus who is stiled the father of all the floods creatures and gods because as Orpheus Thales and others are of opinion all things that are bred and born have need of humour without which nothing can be beget or made corruptible Isacius hath left recorded that besides her he had two wives Partenope and Pamphoâ—â—â—e by Parâ—â—nope he had two daughters Asia and Libia by Pampholige Europa and Thracia and besides them three thousand other children for so many Hesiod numbers in his Theogonia This Thetis was the daughter of the earth and heaven and therefore as Oceanus is called the father of the 〈◊〉 so is she is esteemed as the mother of the goddesses 〈◊〉 cals one Thetis the daughter of Chiâ—on the Câ—ntaure and Homer in his hymn to Apollo the child of Nereus which 〈◊〉 confirms as also Euripides in Aphigema and in 〈◊〉 she was the wife of Peleus and of all women living the most beautiâ—â—ll of whom Apollodorus thus speaks They say Iupiter and Neptune contended about her Nuptias but she not willing to incline to Iupiter be-because because she was educated by Juno therefore he in his rage allotted her to be the bride of a mortall man Homer writes that she was angry being a Marine goddesse to be the wife of a man therefore to avoid his embraces she shifted her selfe into sundry shapes and 〈◊〉 but Peleus being advised by Chiron notwithstanding all her transformations as into 〈◊〉 into a Lion and others never to let go his hold till she returned into her own naturall form in which he vitiated her and of her begot Aâ—â—illes the last shape she took upon her was a Sepia which is a fish called a Cuttle whose blood is as black as ink now because this was done in Magnesia a City of Thessaly the place as Zertzes in his history records is called Sepias Pithenaetus and others say that she was not compelled or forced to the marriage of Peleus but that it was solemnized in the mountain Pelius with her full and free consent where all the gods and goddesses saving Discord were present and offered at the wedding for such hath been the custome from antiquity Pluto gave a rich Smaragd Neptune two gallant steeds Xanthus and Ballia Vulcan a knife with an hast richly carved and some one thing and some another By Peleus she had more sons then Achilles which every night she used to hide beneath the fire that what was mortall in them might be consumed by which they all died save Achilles who was preserved by being in the day time annointed with Ambrosia therefore as Amestor in his Epithalamium upon Thetis 〈◊〉 relates he was called Piresous as preserved from the fire additur hinc nâ—men Piresous She was the sister of Titaa and brought forth Ephire who was after married to 〈◊〉 and 〈◊〉 who as Ovid relates in his book de Fastâ— was the 〈…〉 Atlas These are likewise numbred amongst the daughters of Oceanus and Thetis Acaste Admete Asia that gave name to a part of the world till now called Asia Climâ—ne Idyâ—a Ephire Eudora Eurâ—ome Jamra 〈…〉 Plexame Primno Rhodia Thea Thoe 〈…〉 who was beloved of Apollo but being jealous or his affection to Leucothoë she had discovered it to her father Orchamus Apollo therefore left her in griefe of which she vowed an abstinence from all sustenance whatsoever onlâ— with fixt eies still gazing upon the course of the Sun which the gods commiserating changed her into an Helâ—â—aropiâ—n which is called the Suns flower which still inclines to what part soever he makes his progresse But whether she be Tethies or Thetis she is no other than the reputed goddesse of the Sea her name importing that huge masse of water or element as Virgil in his Pollio saith necessary to the generation of all creatures whatsoever Towards the East she is called Indica towards the West Atlanticaâ— where she divides Spain and Mauritania towards the North Pontica and Glaciatis as likewise Rubra and Aethopica for so Strabo relates as also Rhianus in the navigation of Hanno the Carthaginian Stiphilus in his book de Thessalia hath bequeathed to memory That Chiron a wise and skilfull Astrologian to make Peleus the more famous consulted with the daughter of Acloris and Mirmidon and betwixt them published abroad that he by the consent of Jupiter should match with the goddesse Thetis to whose nuptials all the gods came in great showers and tempests for he had observed a time when he knew great store of raine would fall and from that the rumour first grew That Peleus had married Thetis But Dailochus and Pherecides report that Peleus having purged himself of the murder of his brother Phocus murdered Antigone others say that he first took Antigone and after her death Thetis and that Chiron being an excellent Chirurgeon was so called for the lightnesse and dexterity of hand which is an excellent gift in the searching and dressing of wounds in any of that profession Apollodorus saith that Thetis after many windings and turnings and transhapes to preserve her virginity was at length comprest by Iupiter The Nymphs called Dorides were her Ministers and handmaids Nereides THey were the daughters of Nereus and Doris he is said by Hesiod to be the son of Oceanus and Thetis he is stiled a Prophet or South saier who as Horace tels us did predict to Paris all the calamities that were to succeed at Troy Apollonius tels us that his chiefe mansion or place of residence is in the Aegean sea The same is that Hercules being sent to fetch the golden apples of the Hesperides and not knowing where abouts they grew went to the Nymphs that dwel by the banks of Eridamus to be resolved by them they sent him to demand of Nereus who thinking to delude him by shifting himselfe into sundry shapes was notwithstanding held so fast by Hercules that he was forced to assume his own
517 Of famous Astrologians 518 Of Women Orators that have pleaded their own causes or others 523 Of women studious in Divinity 525 Of women excellent in Philosophy other Learning 529 A discourse of Poetry 536 Of women excellent in Poetry 538 Of Minerva and others 542 Of Sapho 543 Of Cleobule Lindia and other Poetesses 550 Of Telesilla Poetria 552 Of Perhilla c. 554 A discourse of Witches 556 How the Devil rewards his servants 558 The wretched ends of sundry Magicians 559 Severall sorts of superstitious Jugling 560 Of Cyrce Medea and other Witches remembred by the Poets 563 Of Witches transported from one place to another by the Devil 567 Of Witches that have either changed their own shapes or transformed others 572 Lycantropia 573 A piper transformed into an Asse 574 Other miraculous transformations 575 Of she Devils 576 A Witch of Amsterdam 581 A Witch of Geneva 582 Examples of strange kinds of Witchcraft 583 Witches called Extasists ibid. Divers things to be observed in witches 585. The Contents of the ninth Book inscribed Calliope Entreating of Women in generall with the Punishments of the Vitious and Rewards due to the Vertuous interlaced with sundry Histories A Discourse of Death 586 Of women ravished 589 Of Handmaids Nurses Midwives and Stepdames 592 The punishment of Incest in the sister of Leucippus 603 The punishment of Adultery 605 Sisters that have murthered their brothers 606 The punishment of Fratricides 607 Of mothers that have slain their children and wives their husbands 608 Punishment due to Regicides 609 Punishment of unjust Divorce 611 Whoredome punished 612 Loquacity punished 613 Lying punished 614 Perjury punished ibid. Prodigality and Excesse punished 616 Witchcraft punished 619 Honor and Reward due to Fortitude 627 Honor and Reward due to Temperance 629 Reward due to fertility or many children illustrated in divers Histories 630 Of Beauty and the Reward thereof 638 A Convertite rewarded 641 Of Cura or Care 647 Rewards due to women Philosophers Orators or Poetesses 648 Nine Books of various History only concerning Women Inscribed by the names of the nine Muses The first Book which is CLIO treating of the Goddesses Coelestiall Terrestriall Marine and Infernall BEfore we enter into a particular tractare of these Goddesses it shall not be amisse to speak something of the opinions setled in sundry Nations concerning them Who were their first Adorers and Worshippers the multiplicity of their gods and what several Rights and Customs Observations and Ceremonies they used in their Oblations and Sacrifices The Aethiopians are said to be the most ancient and first beginners of Divine adoration as Diodorus is of opinion Imagining in themselves and verily beleeving some of their gods to be everlasting and others to participate of a mortall and corruptible nature The Phoenicians they delivered admirable and strange things concerning their gods and the first beginning and Creation of things above all others having in Divine worship Dagona and Chamas The Atlantides a people of Affrica they are confident that the generation of the gods proceeded from them and the first that reigned amongst them they called Coelum which is heaven The Augitae another Nation in the Affrick Continent acknowledged no other Deities then the Ghosts of such Noble persons as were deceased to whose Sepulchres they usually repaired to demand answers of al such things wherein they doubted The Theology of the Phrygians was not much different from theirs The Persians neither erected Statues nor Altars they worshipped the Heaâ—ens which they called Jupiter the Sun by the name of 〈◊〉 the Moon Venus the Fire the Earth the Winds and the Water Isiodorus saith the Graecians first honoured 〈◊〉 whom they stiled Jupiter and were the first devisâ—rs 〈◊〉 Images erecters of Altars and offerers of Sacrifice The Jewes as Cornelius Tacitus relates apprehended but one divine power and that onely they acknowledged The German of old as the same Author affirms were of opinion That the gods could not be comprehended within wals not have any humane shape appropriated unto them measuring theâ—â— incomprehensible power by the magnitude of the heavens Now concerning the divers opinions of men what this supreme Deity should be some held it the universe or the globe of the world of which opinion was Origenes in his fifth book against Câ—â—sus The Stoicks held it to be the first world the Platonists a second world and divers other Sâ—ctâ—sts of Greece to be a third world Thales Mâ—lesius called God a Mind that fashioned all creatures out of the water that knew â—o beginning and was not capable of end Anaximander he ascribed a Deity to the Stars and the Planets and these coelestiâ—ll bodies attributing no honour to that Mind of which Thales dreamed Anaximenes thought it to be Infinite 〈◊〉 to which he attributed the Originall of all causes and derived the birth of the gods from thence for so Saint Augustine and Cicero affirms Democritus Abderites as Cicero and Arnobius testifie of him was of opinion that it was a Mind of fire and the soule of the world Plutarch in the 〈◊〉 of Numa sets down Pythagoras his opinion concerning this godhead and thus defines it A Mind still travelling never out of motion but dispers'd and diffus'd through all the parts of the world and things naturall 〈◊〉 which all creatures whatsoever that are born take life â—ysis and Philolaus call it an unspeakable number or a summity of the greatest or smalest number for so Origenes saith Archelaus Physicus would have all things to be created of earth and as Epiphanius testates of him the beginning of all things to proceed from thence Phâ—recidas taught that the earth was before all other things and therefore to that he appropriated a divinity Heraclius Ephesius contested the gods to be made of 〈◊〉 so Varro writes of him of the same beleefe was Hippasus Metapontinus witnesse Simplicius Anaxagorâ—s Clazâ—â—en called his god Homoeomeria that is Lâ—â—â—â—esse of parte and that a divine thought was the producter of all things whatsoever So Augustine reports of him others that he held an infinite mind to be the first mover Prodicus Coeus as Epiphaenius tels us plac'd his god in the foure Elements likewise in the Sun and the Moon in which two Planets there existed a living vertue Diogenes Apollonaites derived his god from the Air as the matter from whence all things had their reality as likewise that it did participate of divine reason without which nothing could be created Cleanthes Assius would have his god of the Firmament as divers others of the Stoicks And as Arnobius witnesseth of him sometimes he call'd him the Will now the Minde then that part of the aire which is above the fire and sometimes again the reason Straton made Nature his summum bonum Antisthenes Atheniensis he taught that there were many popular gods but one onely Architector of the fabricke of the world Chrysippus Silix the Stoick hee taught that God was a naturall power endued with divine reason and
form againe and tell him for so Oâ—pheus in his Aâ—gonauticis informs us He is said to have a principality in the sea to be delighted in the company of Nymphs and Damosels as also to be the beginning and end of waters of whom Oâ—pheus in one of his hymns thus sings Tu fundamen aquae tu terrae Finis Idem Principium es cunctis Euripides in one of his Tragedies saith he was educated and noursed by the waters and cals him the father of the Nereides He had daughters by Doris the Nymphs Halia Spio Pasitaea and Lygaea Hesiod in his Theogonia reckons of them to the number of fifty Doris was the sister of Nereus Horace and others describe her with green haire Theocritus in Thessaliis saith that the birds called Halciones were to them most gratefull some say that they use to dance and revell in the waters and play about the chariot of Triton as nimbly as fishes Homer in his Iliads reckons of that ranck Glauce Thalia Cymodoce Nesea Spio Thoe Halie Cymothoe Actaee Melite Agane Amphithoe Iaere Doto Proto Pherusa Dinamione Doris Amphinome Panope Callianira Dexamine Galaâ—aea Amathaea Callianassa Climine Ianira Ianassa Mera Orithia Hesiod besides these reckons up Euerate Sao Eudore Galene Glauce Pasithaea Erato Eunice Doro Pherusa Nesaee Protomedea Doâ—is Panope Hippothoe Hypponoe Cymatolege Cimo Eione Halimeda Glanconome Panto Pautopenia Liagore Evagore Laomedala Pâ—lâ—nome Anâ—onoe Lasianassa Evarne Psamathe Menippe Neso Eupompe Themito Pronoe Nemertes Apollodorus Athentensis adds to these Glancothoe Nonsithoe Halia Pione Plesrure Calipso Crante Neomeris Deâ—aneâ—ra Polinoe Melie Dione Isaea Dero Eumolpe Ione Ceto Limnoraea and all these are held to be most beautifull it is therefore thus fabled That Câ—ssiope wife to Cepheus King of Aethiopia gloried so much in her beauty that she held her selfe to be the fairest woman in the world and did not onely compare but preferre her selfe before the Nymphs called Nereides for which their indignation was kindled against her and in that high measure that they sent into those seas a Whale of an incredible greatnesse the people consulting with the Oracle how to appease the goddesses and free themselves from the monster answer was returned That it could not be done but by exposing their only daughter Andromeda fast bound to a rock that overloked the sea to be a prey to the sea-Whale but she was thence released by the vertue of Perseus and Cassiope by this means as a perpetuall example that all such rashnesse ought to be avoided translated amongst the stars for so much Arataeus hath left to memory in certain verses interpreted by Cicero This Nerius is for no other reason said to be the son of Oceanus and Tethis than to denote unto us the counsell judgement and cunning in guiding and directing ships by sea and therefore to have many daughters which are nothing but inventions new devises stratagems and changes belonging to navigation He is therefore said to be a Prophet because in all arts and disciplines there is a kind of knowledge by which we foresee and divine of things to come for he is held no skilfull navigator that cannot foretell by the weather the changes of winds and certain signs of tempests thereby to use prevention against them before they suddainly come He is also said to change himselfe into many figures to give us to understand that it is the part of a knowing and understanding man to arm himselfe against all chances and varietie of things whatsoever It is therefore required of such a man to use providence and care in all his affairs and actions and not to accuse the gods if any thing sinisterly happen unto him through his own temerity and rashnesse since with a prudent and well governed man their help and assistance is alwaies present The daughters of Triton ACesander cals Triton the son of Neptune Numenius in his book de piscatoribus derives him from Oceanus and Tethis Lycaphron in those verses wherein he tels of a cup presented unto him by Medea cals him the sonne of Nereus The Poets ascribe to him the invention of the trumpet and that it was first used in the Gigomantichia the great battel betwixt the gods and the gaints for in the midst of the skirmish when the event of the battell grew doubtfull Triton blew so shrill a blast that the giants thinking it had been the voice of some dreadfull and unknown monster that undertook the party of the gods turn'd their backs and sled by which accident they obtained a more sudden and safe victory Pausanias cals Tritia the daughter of Triton who was at first one of Minerva's Priest who being comprest by Mars brought forth Menalippus but that he had more then her I have not read Ino. She was the daughter of Cadmus and Harmonia who with her son Melicerta were enterteined into the number of the Sea-gods he by the name of Palaemon she of Leucothea both these are said to have predominance over sailers and power in navigation That she cast her selfe headlong into the sea I have before related in the tractate of Juno She was a stepmother and so prosecuted the children of Nephetes that she would have sacrificed one of them to the gods for which as Polizelus saith her husband Athanas did prosecute her with such rage that flying to Gerania a mountaine amongst the Megarenses from a rock called Maturides she cast her selfe and her son into the sea and of the same opinion is Pausanias some think it hapned at the same time that the Nereides were dancing there and that his body was transported by the waves to Sisiphus from Exhaenuntia where the Ithmian pastimes were first celebrated to his remembrance They of the City Megaera affirm her body to be cast upon their shore and by Cleso and Tauropolis the daughters of Cleson took up and buried She was afterwards called Matuta as Cicero in his Tuscul disputations saith Ino the daughter of Cadmus Is she not called by the Greeks Leucothoe and by us Latines Matuta And that she is taken for the morning is manifest by Lucretius lib. 5. Pausan in his Messanaicis saith that she was first named Leucothoe in a small village not far from the City Corone and that she had clemency in the securing and preserving of ships and pacifying the violent and troubled billowes of the Ocean Palaemon is also called Portunus or the Key-carrier as one that keeps a key of all the ports and havens to exclude and keep out all forrein enemies and the son of Matuta or the Morning in that time commonly the winds begin to breath and rise with the departing of night and because that from the land they rush upon the waters they are therefore said to cast themselves head-long into the sea for the morning is the most certain interpreter either of succeeding winds and tempests or of the countenance of a serne skie and faire weather Strabo cals Glaucus the son of Anthedon a Boeotian but Theophrastus will have
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
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
by experience find in himselfe For if we collect our selves to apprehend any problem or mysticall doubt which is not within the compasse of our present capacity after deep consideration and mature deliberation all the bars and rubs of our fantasie and sences being removed we retire our selves into a more private and inward contemplation and then most subtilly reasoning with our selves we shall by degrees perceive the cloud to vanish and the truth appeare in full glory and splendour Therefore when we present our selves unto school Masters the brain fashioneth in it selfe many Ideas without rule or example which like a â—â—nk and well manur'd field hath in it the seeds and grounds of many fruitfull sciences these if a skilfull man take in hand bring oft-times a crop above expectation Thus much Plato exprest in many places but in his Theage most plainly No man saith he hath of me learnt any thing though from me many a one hath gone the more learned And as Socrates saith Me tum exhortante tum bono daemone suggerente By my exhortations and the good Angels suggâ—stion With this short preparation we come now to the Muses of these innate seeds the glorious and ever-during fruit Hesiod pronounces them to be the daughters of Iupiter and Memory in his Theogonia From hence it seems the men of Gnydos had a custome to select sixty grave and understanding men out of the prime of the nobility and to commit unto them the affairs of the Common-wealth and such they called Amnemodes or remembrancers Alcmaeon and some few others call them the daughters of Earth and Heaven Pindarus in one of his Hymns thus speaks to one of them Incipe vero Coeli filia Aristarcus and Minnerca if we may beleeve â—ustathius determine that the Muses were before jupiter interpreting the word Musa the knowledge of the soule which is a thing no lesse divine then the soule it selfe To him Homer assents calling it The celerity of knowledge Plato in Cratilo derives it from diligent search and inquisition to whom Pharnutus in his book entituled Of the nature of the gods subscribes Of the same opinion is Suidas They are therefore saith he derived from Inquiry being the originals and causes of all sciences and disciplines others as Cassiodorus because they contein in them a conveniencie and concordance of arts or to conclude as Dâ—oorus writes They were therefore called Musae because they comprehend the Art of modulation or tuning with a consent or agreeing of all other disciplines Divers authors much differ about their number Varro as Servius witnesseth of him allowes only three Ina which is bred by the motion of the water a second begot by the sprinkling of aire a third meerly arising from the sound of the voice Augustine speaks of a City which Gyraldus names Sicyon the primates of which of three severall famous workmen bespake three effigies or images of the Muses to bestow as a gift upon the Temple of Apollo and which of them could expresse the greatest art and most exquisite workmanship he to be the best paid for his pains It so hapned that their three labours were equally beautifull and so esteemed insomuch that all the nine pieces pleasing generally they were all bought and dedicated to the Temple To every of which the Poet Hâ—siod after gave a severall Emblem or Motto Not saith he because jupiter had begot nine Muses but that three Artificers had forged three a piece and therefore the number of three because it is easie to observe that every sound which begets any materiall thing concerning musick is tripartite by nature either it proceeds from the voice simply as to those that sing without an instrument or with the breath as the Trumpet Cornet or Sackbut or by the strokes as the Lute Harp or Gittern The names of these Statue-makers Augustine saith were Cephisodotus Strongilio and Olimpiosthenes Pausanias relates that in times of old there were acknowledged no more then three by Oto and Ephialtes the sons of Aloeus call'd Meditation Memory and song or Musick Archestratus the Poet affirms as much as also that these two were the first that offered divine sacrifice to the Muses and imposed these names upon them in Helicon Some authors will approve but two others will make them up foure for the excellency of the number which the Pythagorists held to be so sacred that by that as Plutarch replies they used to swear Per quaternionem sacrum qui animae nostrae tradit naturam aeternam c. By the holy number of foure which lends to the soule an eternall nature c. Some have raised them to five others to seven Pierius Macedo he increased their number to nine Some are of opinion that the names of the nine daughters of Pierius were imposed upon the Muses these are characterd ' by Hesiod in his Theogonia Lucan in his third Dialogue of the supernall gods cals the Mâ—ses virgins and such as are contented with their nâ—â—ive colour and beauty he likewise terms them invulnerable as not to be touche or wounded with the wanton dares of Cupid They were crowned diveâ—â— waies by divers nations some bestow Câ—roners of the palm-tree upon 〈◊〉 some lawrell others chaplets of roses to which Sathâ— seems to alludemost elegantly taunting an unlearned woman Mortua Jacebis Nec enim hortulum habes rosarum ex Pieria Thou shalt lie dead Without Pierian roses 'bout thy head Cornutus in a book entituled De natura Dâ—orum saith that there were first only three according to that number which is attributed to the deity â—s the most simple and perfect of all others Those that made foure as Câ—cero or five had reference to the ancient instruments of musick then in use and which yielded no more severall sounds Those that approved seven to the seven liberall arts alluded the seven Muses But there are nine received and allowed amongst us and that for divers reasons as first because the number of nine is held to be vertuall and perfect being an even four arising from a first odd and then odly to an odde it is likewise divided and distinguished into three equall odâ— then it consists of Triangulars c. Besides Mnemosyne who is said to be the mother of the Muses her name consists of nine letters Fulgâ—ntius saith that the nine Muses with their brother Apollo import nothing else then the ten modulations of mans voice therefore is Apollo's harp represented with ten strings so in the Scripture we read of the Dechacord or Psaltery others morallize it to be the foure former teeth against which the tongue striketh the two lips which are the Cymbals or Instruments to fashion the words the tongue and the string of the tongue the Palate whose concavity begets a sound the wind pipe which is the passage of the breath and the lungs which like a paire of bellowes gives or takes back the air or spirit Virgil of the Muses writes thus Clio gâ—sta canens transactis tempora reddit
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
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
Cumani there is but one only man and that is Aristodemus These words touching all to the quick it imprest in the minds of the more generous a true feeling of their basenesse and slavery with a shame thereof and withall an apprehension of the recovery of their pristine liberties which perceiving she thus proceeded I had rather to purchase my fathers repeale from exile to play the labourer and bear burdens as you do then live the Tyrant in all the surfetting riots and delicacies on the earth and so left them These last words gave confirmation to what they had before scarce apprehended which after brought the embryons of their thoughts unto a timely and full-born action For with the Prince Timotoles they conspired against Aristodemus and Zenocrita had made their entrance free at such time as he was secure and his guard negligent when with great ease and small danger they rusht upon him and flew him Thus by her means her Country recovered their ancient liberties and honours But when great and magnificent gifts were presented her for this good service she refused them all only making one request unto the people That it might be lawfull for her to take the body of Aristodemus and give it a solemn and roiall buriall to which they did not only with great willingnesse condescend but they instituted her the Priest of Ceres supposing it to be an honour no lesse acceptable to the goddesse then worthily becoming her This Pythes lived in the time of Xerxes who had to wife a Noble and wise Lady whose temperance and humanity shall outlive posterity He in his Countrie finding a Mine of gold from whence he had gathered by the industry of his subjects in insinite masse of treasure which he used with no moderation for all his study industry and imployment both of his subjects and servants were in this Mine either in digging Oâ—e or drawing it up or fining and refining it all other actions 〈◊〉 affairs and businesses quite neglected many having died in the Mine and many ready to perish for want of food by reason the earth lay neglected The women came to make a petitionary complaint to the wife of Pyches who understanding their griefs with faiâ—e language returned them back somewhat pacified though not altogether satisfied yet putting them in good hope that their griefes should shortly be redressed They thus dismist she sent for all the Goldsmiths that were known to be exquisite workmen and requesting them into 〈…〉 place 〈…〉 had â—itted them with 〈◊〉 and all 〈◊〉 necessâ—â—y for the purpose she 〈…〉 and 〈◊〉 all kind of fruits as Apples 〈…〉 and such like with whose â—ast her husband was much 〈◊〉 and to 〈◊〉 them all of gold 〈…〉 Mine with a good stomack as 〈…〉 called to ear His Lady served him in a gold 〈◊〉 but with no meat that could be eaten 〈◊〉 very dish 〈…〉 gold Being at the first 〈◊〉 with 〈…〉 as pleased that art should so imitate 〈◊〉 after being much delighted with the object he demanded meat again and calling for such a dish And such a 〈◊〉 as his appetite was best inclined to 〈…〉 whatsoever was brought to the table caused it to be all gold he â—â—ll growing more hungry and very angry withall she made him this modest and effectuall answer O Sir consider with your selfe of these and such like dishes you have provided for your selfe and your subjects plenty but of other viands no plenty at all we have store of artificiall but the use of naturall things hath utterly forsaken us no man tils plowes sowes or manures the fields plantation or hope to reap from the earth is now forgot only we study things unprofitable and as you see unnecessary to please the eie and not the palate the fancy and not the stomack such indeed as to your subjects bring sorrow but no satisfaction great molestation but no meat at all to suffice the necessities of nature This short but pithy speech took such impression on Pythes that though he would not altogether desist from his Mines yet upon her urgence he only peculiarized to himselfe a fifth part of the people and the rest were imploied in agriculture and tillage planting and such things most usefull for mans sustenance This Pythes after many disasters as rich men are seldome without some or other as the death of his children who all came to violent and unexpected death by the means of Xerxes he fell into a wondrous deep melancholy for he hated life and yet was loath to die and like a foolish rich man as this age affords many griefe stil would have killed him had not the thought of his wealth still recovered him therefore he proposed this farewell betwixt the wearinesse of life and the rediousnesse of death There was in the City a great heap of gold by which a river softly glided which was called Pythopolite within the midst of this great magazin he had provided himselfe a Sepulchre and had so turned the channell that the water might come just to the brink of the shore where his monument was ready prepared The work being finished he committed the sole government of the State and Empire to his wife with this charge That none should dare to approach his Tomb but daily send him such a quanty of victuals in a boat by the river and when they found the meat untoucht to forbeare to send any more for they should then imagine him dead And such was the covetous mans end in the middest of his treasure His wife after managed the State with great wisedome and policy and to the generall good of the subject The wife of Nausimenes HErodotus reports of one of the sons of Croesus that he was born dumb and never spake word from his birth being in all things else compleat of an able body and a spirit undanted to supply which defect he used all means possible that art or humane skill could devise but all failing as his last refuge he consulted with the Oracle which returned him this answer Lyde genus Rex multorum c. Thou of the Lydian off spring and the King Of many Nations if such be thy care To know this secret and effect that thing Which divine work no mortall can or dare Be thus resolv'd His tongue shall accent give When save by it thou canst no longer live Croesus being besieged in Sardis and the City taken as first entered by one Mardus Hyreades a Persian that had disguised himselfe of purpose of murder Croesus in his Palace who insinuating into his pâ—esence and now lifting up his hand to strike the fatall blow the King by reason of his present distresse not apprehending the danger which his son comming in at the instant and espying the strings of his tongue were unloosed on the sudden and he cried out Oh man spare the King Croesus and from that time forward his imprisoned voice was ever at liberty More disastrous was that which befell the wife of Nausimenes
bestowing on every woman one piece and upon all such as were with child two pieces to shew himselfe as roially bountifull as the other was penuriously sparing Celtae THese be a people of France between the rivers Graumna and Sequana who dissenting amongst themselves fell into an intestine and implacable civill war After many bloody conflicts being ready once more to joine battell the women presented to themselves betwixt their armies and with such smooth Oratory and perswasive arguments laid open the miseries of warre with the abundant commodity arising from peace and amity that they not only reconciled all hostility for the present but betwixt all the Cities and chiefe families confirmed an indissoluble league of friendship which continued many years after Since which time either in forrein differences or domestick quarrels as well in war as peace their counsell is ever demanded and for the most part followed Therefore in the league which this people made with â—annibal it is thus written If the Celtae have any thing worthy taxation to object against the Carthaginians let it be disputed by the Generals and Praefects in Spain If the Carthaginians find any thing justly to reprove the Celtae the matter shall be discust and arbitrated by their women Melitae THis people growing to that multitude that the Cities in which they inhabited could neither conveniently contain the number nor supply them with victuall sufficient sought the plantation of a colony elsewhere under the comband of a beautifull young man called Nymphaeus These falling upon the Coast of Caria were no sooner landed to discover the Countrie but by a mighty tempest their ships were either swallowed in the sea or scattered and disperst The Carians who then inhabited the City Cryassa either commiserating their distresse or fearing that boldnesse their necessities might inforce them too were pleased to allot them of their land and suffer them peaceably to dwell amongst them But finding them in a short space to increase both in wealth and power they consulted amongst themselves by what means to destroy them and utterly extirp their memory this stratagem was agreed upon to be performed at a banquet It hapned that one of the Carian damosels call'd Caphaena a Lady of a noble family grew much enamoured of this Nymphaeus and loath that the least detriment should happen to her best respected friend especially loath to see him perish she opened to him the full purpose of the City wishing him to use all means of prevention When therefore the Cryassences came to invite them to the feast Nymphaeus answered them that it was not the custome of the Graecians to assemble unto any such feasts without the company of their women which the Carians hearing intreated them likewise to grace the solemnity with their presence This done Nymphaeus relates the whole circumstance to the Melians his countrimen intreating them to beare him company to the feast all civilly habited and without weapons only that every woman should weare a sword beneath her kirtle and sit close by her husband About the midst of the banquet when the Carians were ready to give the watchword the Graecians perceiving that the instant for the pretended execution drew on all the women opening their garments at once shewed their concealed weapons which their husbands snatching from their sides assaulted the barbarous Carians and slew them all to one man by which prevention they possest themselves both of the Countrie and City But relinquishing that they built another which they called the new Cryassa and in which they planted themselves Caphaena was married to Nymphaeus having honours done to her worthy her noble fidelity One thing in this history is worthy especiall admiration namely Secresie to be kept amongst so many women Tyrrhenae THE Tyrrhenians were by the Spartans opprest and cast into Prison where they were providently kept and guarded purposing to question them for their lives The wives of the captives this hearing came to the prison doors and with humble praiers and infinite teares besought those that had the charge of them that by their visitation they might administer some small comfort to their husbands which after much importunity granted they were admitted where suddenly they caused their husbands to change habits with them which they did and so were let forth instead of the women they arming themselves against all the spight and fury of the Spartans The men that had escaped repaired to â—aygeta entering league with the Heilotes by which confederacy the Spartans somewhat affrighted by intercessors concluded a peace with them conditionally that taking back their imprisoned women they should be furnished with ships and coin to seek new fortunes elsewhere they therefore made a brotherhood betwixt them and the Lacedemonians Of which Collony two brothers Pollis and Crataida of the City of Lacedemon were made governours Part of them made residence in Melo the rest with Pollis sailed into Creet and having asked counsell of the Oracle answer was returned them That part in the place where they should leave their goddesse and lose of their anchor they should find a period of their travels and upon that continent make their aboad plant their Collony and erect a City In processe arriving in a part of Creet called Cheronesus a place halfe invironed with water or almost an island a sudden fear surprized them insomuch that hasting to get back to the Navy they left behind them the image of Diana which they had received from their ancestors by Brauron first brought into Lemons and borne by them a ship-board in all their navigation The feare being past over and the tumult appeased they weighed anchor to make from shoare but Pollis perceiving a great part of his anchor missing and left in the rocks he remembred the Oracle and causing his people to land again he made his plantation in that Countrie and after many battels in which he prevailed against the inhabitants he subdued Lictium with divers other Cities of which he had prosperous and peaceable possession Examples of Modesty and Magnanimity THE Phocenses opprest by the Tyrants of Delphoâ— in that commenced warre which was called Bellum sacrum in which the Thebans were ingaged it hapned that the Bacchanals who were women that were usually drunk in the celebrations of the feasts of Bacchus and were called Thyades extasied in their divine furor for so they termed it in their nightly wandring lost their way and erred so far that unwittingly they hapned upon the City of Amphissa and wearied as they were cast themselves dispersedly abroad in the market place there to repose themselves till they came to their better sences The Amphissesian matrons fearing lest any outrage or offence might be done unto them by reason there were at that time many forrein souldiers who were in league with the Phocences themselves in person watched these Bacchides till morning guarding and girting them round lest any thing unseemly might be spied amongst them and only with a reverend silence
having learned certaing problems and aenigmas of the muses disposed her selfe in the mountaine Phycaeus The riddle that she proposed to the Thebans was this What creature is that which hath one distinguishable voice that first walkes upon four next two and lastly upon three feet and the more legs it hath is the lesse able to walk The strict conditions of this monster were these that so often as he demanded the solution of this question till it was punctually resolved he had power to chuse out any of the people where he best liked whom he presently devoured but they had this comfort from the Oracle That this Aenigma should be no sooner opened and reconciled with truth but they should be freed from this misery and the monster himselfe should be destroied The last that was devoured was Aemon son to King Creon who fearing lest the like sad fate might extend it selfe to the rest of his issue caused proclamation to be made That whosoever could expound this riddle should marry Jocasta the wife of the dead King Laius and be peaceably invested in the Kingdome this no sooner came to the ears of Oedipus but he undertook it and resolved it thus This creature saith he is man who of all other hath only a distinct voice he is born four footed as in his infancy crawling upon his feet and hands who growing stronger erects himselfe and walkes upon two only but growing decrepit and old he is fitly said to move upon three as using the help of his staffe This solution was no sooner published but Sphinx cast herselfe headlong from the top of that high Promontory and so perished and Oedipus by marrying the Queen was with a generall suffrage instated in the Kingdome He begot of her â—wo sons and two daughters Eâ—eocles and Polâ—nâ—ces Ismâ—ne and Antigone though some write that Oedipus had these children by Rurigenia the daughter of Hyperphantes These former circumstances after some years no sooner came to light but Jocasta in despair strangled her selfe Oedipus having torn out his eies was by the people expulsed Thebes cursing at his departure his children for suffering him to undergo that injury his daughter Antigone lead him as far as to Colonus a place in Attica where there is a grove celebrated to the Eumenides and there remained till he was removed thence by Theseus and soon after died And these are the best fruits that can grow from so abominable a root Of the miserable end of his incestuous issue he that would be further satisfied let him read Sophocles Apollodorus and others Oâ— him Tyresias thus prophesied Neque hic laetabitur Calibus eventis suis nam factus c. No comfort in his fortunes he shall find He now sees clearly must at length be blind And beg that 's now a rich man who shall stray Through forrein Countries for his doubtfull way Still gripping with his staffe The brother he And father of his children both shall be His mothers son and husband first strike dead His father and adulterate next his bed Crithaeis SHE was wife to one Phaemius a schoolmaster and mother to Homer Prince of the Greek Poets Ephorus of Coma in a book intiteled the Cumaean Negotiation leaves her story thus related Atelles Maeones and Dius three brothers were born in Cuma Dius being much indebted was forced to remove thence into Ascra a village of Boeotia and there of his wife Pâ—cemedâ— he begot Hesiodus Atelles in his own Country dying a naturall death committed the pupillage of his daughter Crithaeis to his brother Maeones but comming to ripe growth she being by him vitiated and proving with child both fearing the punishment due to such an offence she was conferred upon Phaemius to whom she was soon after married and walking one day out of the City to bath her selfe in the river Miletus she was by the stood side delivered of young Homer and of the name thereof called him Mâ—lesigines But after losing his sight he was called Homer for such of the Cumaeans and Ionians are called Omouroi Aristotle he writes contrary to Ephorus that what time Neleus the son of Codrus was President in Ionia of the Collony there then newly planted a beautifull Virgin of this Nation was forced and deâ—â—oured by one of the Genius's which used â—o dance with the Muses who after remâ—ved to a place called Aegina and meeting with certain forragers and robbers that made sundry incursions into the Country she was by them surprized and brought to Smyrna who presented her to Meonides a companion to the King of the Lydians he at the first sight inamoured of her beauty took her to wife who after sporting her selfe by the banks of Milâ—rus brought forth Homer and instantly expired And since we had occasion to speak of his mother let it not seem altogether impertinent to proceed a little of the son who by reason of his being hurried in his childhood from one place to another and ignorant both of his Country and parents went to the Oracle to be resolved concerning them both as also his future fortunes who returned him this doubtfull answer Foelâ—x miser ad sortemes quia natus utramque Perquiris patrians matris tibi non patris câ—â—tat c. Happy and wretched both must be thy fate That of thy Country dost desire to heare Known is thy 〈◊〉 clime thy father 's not An Island in the sea to Creet not neer Nor yet far â—ss in which thou shalt expire When 〈◊〉 a riddle shalt to thee propose Whose dark Aenigma thou canst not acquire A double Fate thy life hath thou shalt lose Thine eies yet shall thy lofty Muse ascend And in thy death thou life have without end In his later daies he was present at Thebes at their great feast called Saturnalia and from thence comming to Ius and sitting on a stone by the water port there landed some fishermen whom Homer asked what they had taken but they having got nothing that day but for want of other work only lousing themselves thus merily answered him Non capta afferimus fuerant quae capta relictis We bring with us those that we could not find But all that we could catch we lâ—ft behind Meaning that all such vermine as they could catch they cast away but what they could not take they brought along Which riddle when Homer could not unfold it is said that for very griefe he ended his life This unmatchable Poet whom no man regarded in his life yet when his works were better considered of after his death he had that honour that seven famous Cities contended about the place of his birth every one of them appropriating it unto themselves Pindarus the Poet makes question whether he were of Chius or Smyrna Simonides affirms him to be of Chius Antimachus and Nicander of Colophon Aristotle the Philosopher to be of Ius Ephorus the Historiographer that he was of Cuma Some have been of opinion that he was born in Salamine
Amor est aliuitque corinthus At nunc ipsa tenet inclita Thessalia Though Greece of unmatch'd strength and courage be It obei'd Lais to thy shape and thee Love was thy father thee Corinthus bred Who now in stately Thessaly liest dead This notwithstanding some will not allow her to have been educated in in the Cranaeum which is a place of exercise in the City of Corinth Phrine SHE for her beauty was emulated by Lais and was a prostitute in Thespis a City of Booetia who being for some Capitall crime convented before the Senate and notwithstanding she had a famous Advocate to plead in her behalfe fearing some harsh and severe censure she trusting to her beauty bethought her of this project before the sentence was pronounced she cast off her loose and upper garments and without any word speaking as far as womanish modesty would suffer her exposed her body naked to the Judges O Beauty thou canst more prevail then a thousand Orators With her rare form and extraordinary feature the old gray-beards were so taken that where before their purpose was to inflict upon her some severe punishment they changed their austerity into love and pity and dismissed her without mulct or fine Therefore the famous Orator and Grammarian Quintilian thus speaks The admirable beauty of so compleat a Fabrick more prevâ—iled with the Senate then all the Rhetoricall eloquence of her Advocate Hypparis Upon this occasion an Edict was published That from thence forward no Client whatsoever should be in presence whilst their Cause was in pleading lest either pity or affection to the person should sway the ballance of justice and equity It is further remembred of her That Praxitiles the most excellent Painter of his time for some courtesies she had done or some favours grac'd him with promised to give her the best and most curious Table in his work-house but she by no perswasion or cunning able to wrest from him which amongst so many had the priority she bethought her of this sleight watching a time when the Painter was abroad in the City she hired a messenger to run to him in all hast and counterfeiting a sudden passion to tell him his house was on fiâ—e and many or most of his elaborate pieces burnt to ashes At which Praxitiles amazed and strangely moved broke forth into this language But is the Picture of Cupid safe and reserved from combustion by which she found that to be his Master-piece and therefore due to her by promise This Phrine never used the hot Baths as other of her profession accustomed to doe only at the Feasts of Ceres and Neptune she would in the sight of all the Grecians in her loose garment and hair dishevelled about her shoulders walk down to the Sea side and there wash her selfe And from her as Athenaeus in his Dypnos lib. 13. cap. 22. affirms Apelles drew that admirable and unmatched piece called Venus Emergeus i. Venus swimming or rising ouâ— of the waters Of which Ausonius composed an Epigram with this inscription In venerem Andiomenen Emersam Pelagi nuper genitalibus undis Câ—pria Apellaei Cerne laboris opus Behold fair Cipria from her native Brine Plunging Apelles a brave work of thine Who shaking off her golden curls late drown'd Rains the salt sea-drops from her shoulders round Her hairs yet dank 'bout her white wrists she winds Which wreath'd she in her silken hair lace binds Pallas and Juno said this having seen Wee yield the Palm to thee fair beauties Queen Praxitiles the Statuary before spoken of drew from her the Picture of Venus Cnidia and under the Table of Love which was given to adorn the Theatre he caused these verses to be inscribed Praxitiles pinxit prius est quem passus amorem Deprompsit proprio pectore qui A chetipum Love which himselfe hath suffered and best knew From his own breast this piece the Painter drew This Picture of Love some say was placed in Thespia a free Town in Boetis nere Helicon and dedicated to the Muses which others take to be a City in Magnesia neer Thessaly but her golden Picture made by Praxitiles was hung in Delphos above the Marble Statue of Mercury and betwixt that of Archidamus King of the Lacedemonians and Philip of Amintas having this inscription Phrine Epicleis Thespia This when Crates Cinicus beheld he said This Table is dedicated to expresse the intemperance of the Grecians as Alcaetus witnesseth lib. 20. depositorum in Delphis Apollodorus in Lib. Amicarum speaks of two Phrines the one was called Sapâ—rduis the other Clausigâ—los of Kleo i. Lugeo to mourn and Gelos i. Risus Laughter Herodicus saith lib. 6. Objurgatorum That she was called by the Orators Sestus because she rifled and despoiled her Clients and the other Thespica This Phrine grew exceeding rich and made offer to begirt Tnebes with a new wall so that upon the chief gate they would make this inscription This Alexander the Great demolished which Phrine the Courtesan at her own charge erected for so writes Callistratus in his book Amicarum Timocles Comicus writ of her infinite riches in his Neaera as likewise Amphis in Novacula Aristogiton in an Oration against Phrine affirms That her proper name was Mâ—nesarete Of her Posidippus Comicus writ more at large in Ephesia There was one Timandra daughter to Tyndarus and Laedia the sister to Clitemnestra but Pliny speaks of a notorious strumpet of that name beloved of Alcibiades the Athenian for whom being dead she erected a famous Sepulchre she was with her friend Aâ—cis opprest in battell by Lysander Equall to her in beauty was Campaspe by some called Pancasta a wanton of an extraordinary feature and much affected by the excellent Painter Apelles she was prisoner to Alexander the great and at his earnest intercession bestowed on him by the Macedonian Conquerour Glicerin or Glicera and others THis Glicera was sirnamed Thespiensis of the City where she was born Praxitiles the Painter much doted on her beauty and gave her a Table in which Cupid was most curiously pourtraied which after her death she bequeathed as a legacy to the City Satyrus reports That Stilpo being at a banquet with her and reproving her as a great corrupter of the yong men of Thespis she answer'd we are O Stilpo of one and the same error guilty alike For it is said of thee That all such as converse with thee and participate of thy precepts thou corruptest with thy amatorious and unprofitable Sophisms smal difference then there is to be traduced by thee a Philosopher or by me a professed Prostitute She was a great favourite of the Poet Menander Hipperides in an oration against Manlithaeus as also Theopompus affirms That Harpalus after the death of Pythonice sent for Glicera to Athens who comming to Tarsus was received into the Kings Palace whither much confluence was assembled bowing their knees to her and saluting her by the name of Queen neither would they
habit and called her selfe Pelagius proceeding in that sanctity of life that where before of Pelagia she was called Pelagus Vitiorum i. A sea of Vices she was after stiled Pelagus Vertutum amarissimus Marath aquas in dulces convertens i. An Ocean of Vertues turning the most bitter Waters of Marath into sweet And thus I conclude with these Wantons wishing all such whose lives have been us ill and infamous that their ends might prove as good and glorious Explicit lib. Sextus Inscriptus Erato THE SEVENTH BOOK inscribed POLYHIMNIA or MEMORY Intreating of the Piety of Daughters towards their Parents Women to their children Sisters to their Brothers Wives to their Husbands c. THere is no gift according to Reason bestowed upon man more sacred more profitable or availing towards the attaining of the best Arts and Disciplines which include all generall Learning then Memory which may fitly be called the Treasure-house or faithful Custos of Knowledge and Unstanding Therefore with great wisdome did the Poets call her the mother of the Muses and with no lesse elegancy did they place Oblivion below in Hell in regard of their opposition and antipathy Our Memory as Sahellicus saith is a benefit lent us from above that hath her existence in Nature but her ornament and beauty from Art Alexand. ab Alex. Lib. 2. cap. 19. That the Aegyptians in their Hieroglyphicks when they would figure any man of an excellent memory they would do it by a Fox or a Hare with upright and erected ears But when they would represent one dull and blockish they did by a Crocodile That Nation of all others hath been remarkable for their admirall retention who before they knew the true use of Letters had all the passages of former ages by heart and still the elder delivered them to the younger keeping no other Records then their own remembrances Themistocles in this was eminent insomuch that Sâ—monides the Poet promising by Art to add something unto that which he had already perfect by Nature he told him he had rather he could teach him the Art of Forgetfulnesse because he was prone to remember such things as he desired to forget but could not forget such things as he gladly would not remember Cic. lib. 2. de Finibus It proceedeth from a moderate temperature of the brain and therefore may be numbred amongst the necessary good things which belong unto mankind Many men have in this been famous but few women unlesse for remembring an injury Most necessary to a good Memory is Meditation for as Ausonius saith in Ludo septem sapientâ—um Is quippe solus rei gerendae est efficax Meditatur omne qui prius negotium He only squares his deeds by measure true That meditates before what shall ensue And again Nâ—hil est quod Ampliorem Curam postulat c. Nothing there is that greater care should ask Then to sore-think ere we begin our task All humane actions justly are derided That are by Chance and not by Counsel guided There is a Proverb frequent amongst us Oportet mendacem esse memorem It behoves a Lyar to have a good memory Neither is the sentence more common then the practise is in these corrupt daies insomuch that one speaking of the generally of it thus said or to the like effect Young men have learnt to lie by practise and old men claim it by authority Gallants lie oftner to their mistresses then with them nay even womens aprons are stringed with excuses Most of our Trades-men use it in bargaining and some of our Lawyers in their pleading The Souldiers can agree with the thing it selfe but quarrels at the name of the word It hath been admitted into Aldermens Closets and sometimes into States-mens studies The Traveller makes the modestest use of it for it hath been his admittance to many a good meal At a meeting of Gentlemen about this Town whether in a Tavern or an Ordinary I am not perfect but amongst other discourse at the Table one amongst the rest began thus It is recorded saith he by a Spanish Nobleman who had been Embassador in Russia that in the time of his residence there a strange accident befel which was after this manner A poor man of the Country whose greatest means to live was by gathering stricks and rotten wood in the forrest and after to make merchandize thereof amongst the neighbour Villages he climbing a hollow tree much spent with age and that Country above many others being full of Bees as appears by their traffick of Wax and Hony of which in the bulk and concavity of the Tree there was such a quantity that treading upon a broken branch and his fâ—ot-hold failing he sell into the trunk thereof where presently he was up to the arm-pits deep in Honey besides the emptinesse above his head not being able to reach to any thing by which he might use the help of his hands In this sweet pickle he continued the space of three daies feeding upon the reliefe the place affoorded but altogether despairing ever to be released thence as not daring to cry or call out for help fearing the danger of wild beasts of which in those wildernesses there are infinite plenty But it so fell out that a mighty great Bear coming that way and by reason of the poor mans moving and stirring himselfe up and down the Tree smelling the Honey which they say Bears have appetite unto above all other things whatsoever he mounts the Tree and as their custome is not daring to thrust in their heads first as fearing to fall headlong provident Nature hath allowed them that foresight as catching fast hold upon the top with their fore-feet with one of their hinder legs as with a plummet they sound the depth of the place and how far it is to the commodity for which they come to search All this the Bear did at such time as the miserable poor man was casting his arms abroad to catch hold of any thing by which he might raise himselfe out of that pittiful Purgatory who meeting with such an unexpected Pulley or Crane catch fast hold upon the Bears leg at which the beast being suddenly affrighted fearing to leave one of his limbs behind him drew it up with such a mighty strength that he pluckt out the man withall to the top where he first fell in by which means the poor wretches life was preserved and the affrighted Bear as if the Devil had been at his tail never looked back till he had got into the thickest part of the wildernesse His discourse being ended and every one admiring the strangenesse of the accident a Traveller that sat next affirmed it for truth as being then in the Country at the same time and thereupon took occasion to discourse of the Cities the Rivers the Manners and Dispositions of the people and withall the coldnesse of the Clime which in some places saith he I protest is so extream that one of my Country men and I talking
thought that for no criminall cause he was put out of his place and dismist his office that he desired an annuall fee from the treasury to whom Augustus replied Do thou then report openly that thou hast a pension and if any shall ask me about it I will not deny but that I have given it The same Augustus going into a shop to buy Purple or Scarlet for in those daies the Emperours were not so curious as some gentlemen are now he cheapning a piece of cloth but not liking the colour of it because it was not bright enough and the Draper having it seems a dark shop such as are common amongst us in our daies saith the Draper to him So please your Majesty but to hold it up into the light and you shall the colour more perfect Gramercy for that saith he so when I purpose to shew my selfe amongst my subjects to shew the true colour of my garments I must lâ—kewise be tied to walk upon the Tarresses and tops of houses Many other things are remembred of him worthy to be commended to posterity Philip the father of Alexander the Great had a custome when his army was in the field to leave his own Tent and come into the private Hals and Cabbins of his souldiers and observe how they spent their idle hours The Poet Calliniad then following the Camp to whom the King had a particular love he stole upon him one day and found him busily seething a Conger stirring up the fire skimming the Kettle and doing other such Cook-like offices for his particular diet the King clapt him upon the shoulder and said I never read O Poet that Homer when he was writing his famous work called the Iliaâ—ls could ever find so much spare time as to kindle a fire set on water and skimm a Conger To whom he presently answered Neither remember I O King that I ever read in Homer the Prince of Poets that Agamemnon in all the time of the ten years siege of Troy had such vacancy as thou hast now to prie into the Booths of his souldiers and neglecting the publike affairs to busie himselfe to know how every private man cookt his own diet This was a modest passage betwixt him that contended to art noble deeds and him that the King knew could give them full expression Erasmus lib. 6. Apoth speaks of the Orator Crassus That when one Piso being accused by Sylus for some words speaking had incurred a Censure and Crassus being then the advocate of Piso found that Sylus his testimony proceeded meerly from malice and envy after the Sentence was past Crassus thus spoke to Sylus It may be saith he this Piso notwithstanding this accusation was moved or angry when he spake those words who answered as reverencing his authority Sir It may be so It may be too Sylus said he thou didst not at that time rightly understand him who again answered It was like enough And it may be said Crassus again somewhat hastily That Piso never spoke those words which thou saiest thou heardest who answered unadvisedly and it may be so too At which the auditory fel into a great laughter Piso was acquit and Sylus punisht by the reversement of judgement It pleased a King of France who had heard a great fame of the learned Scotus to send for him and to seat him at his Table which was a grace not common with expectation it seems to hear from him some extraordinary rare discourse answerable to the fame was given him The scholler seeing such rarity and variety set before him only intended that for which he came and eat with a good â—ound stomak Which the King a pretty while observing interrupts him thus Domine quae est dâ—sserentia inter Scotum Scotum i. Sir What is the difference betwixt a Scot and a Scot To whom he without pause replied Mensa tantum i The Table only the King playing up in his name and be taxing the Kings ignorance A great Earl of this Kingdome was sent over by Queen Elizabeth to debate concerning State-businesse and joined with him in commission one Doctor Dale a worthy and approved scholler to meet with these froÌ„ the Spaniard were sent amongst other Commissioners Richardetti that was Secretary to K. Philip. These meeting about State-affairs question was made In what Language it was most fit to debate them Richardetti standing up and belike having notice that our Embassador was not well practised in the French tongue thus said In my opinion it is most fit that this businesse about which we are met be discoursed in French and my reason is because your Queen writes her selfe Queen of France At which word up start the Doctor and thus repli'd Nay then rather let it be debated in the Hebrew tongue since your King writes himselfe King of Jerusalem These may appear digressions I wil only because this is a womans book end this argument with the answer of a woman remembred by Petrarch Azo the Marquesse of Este was eminent for many extraordinary blessings both of Nature and Fortune But as these were never perfectly enjoied without some difficulty and trouble so it proved in him for having a beautiful to his wife he grew extreamly suspitious of her faith and loialty He having by her a young son and heir then in the Cradle looking earnestly upon him he 〈◊〉 a deep sigh of which she demanding the cause he thus said I would God wife this child were as certainly mine as it is assuredly thine to confirm which to mine own wishes and desires I would willingly part with the greatest moity of my means and fortunes To whom she answered Let this be neither griefe to your heart nor trouble to your mind for of this doubt I will instantly resolve you and taking the infant from the Cradle and holding it in her arms she thus said No man Sir I hope makes question but this child is mine to which words he assenting she thus proceeded Then to clear all former doubts and suspiâ—ions Receive him freely from my hands as my giâ—t and now you may presume he is only and absolutely yours Whether she equivocated or no I am not certain only this I am most sured of That she hath left a precedent behind her to all succeeding wives how their jealous husbands may be best confirmed in their suspected issue I fear I have been somwhat too long in the Preamble I wil therefore now proceed to the matter And first of Filial piety ascending from daughters to their Parents Of Pious Daughters OF Sons that have been remarkably grateful to their Parents for their birth and breeding the histories are 〈◊〉 and the examples infinite as of Coriolanus to his 〈…〉 in Lelio Dionysius Haâ—icarnâ—ssru◠〈…〉 Appianus c. as likewise of 〈…〉 of M Cotta Caius Flaminius Cimon remembred by â—ustine lib. 2. Cleobis and Bithon Amphinomus and Anapus recorded by Herodotus and Solinus the son of Croesus c. Yet should I undertake to
clear and Glasse-like Well Sacred and where some thinks the gods do dwell O'r which the waâ—rie Lotos spreads her bowes The ground a soft and gentle turf allowes Here as I lay to rest me drown'd in tears One of the Nayades before m' appears And standing thus spake Thou that scorcht dost lie In flames unequall to Ambracia flie Hence Phoebus from on high survives the sea Some Actium cals the place some Leueate Deucalion from this rock his Pyrha craves First seen and she undanger'd proves the waves Here Pyrha prostitutes to his desires Deucalion here first quencht his amorous fires The place the same law keeps climb Leucats crown And from that high rock fear not to leap down This spoke she vanisht I affrighted rise Whilst my wet cheeks are moistned by mine eies Thither let 's run Nymphs till that Rock appear From Love distracted we should banish fear Prove how it can much better than you see It hath yet chanc'd it needs must fall to me And gentle Love to me thy feathers lend Still to support me as I shall descend Lest being dead by my untimely fall Leucadia for my sake be curst of all Then Phoebus I 'll bequeath into thine hand My Harp and by it shall this Distick stand Sapho thy grateful Poetesse doth assign This Lyre to thee being hers as well as thine Why dost thou send me to Actia hence When thou maist call thy exile fool from thence Safer to me than can those waters prove Thou mai'st so Phoebus did he Sapho love Canst thou O harder then the Rocks endure It should be said Thou didst my death procure Thy Sapho's ruine O how better far Were it these breasts that now disjoined are Should friendly meet and mutually please Than mine alone be swallow'd in the Seas These are the breasts thou Phaon once didst praise Which seen they fire did from thy coldnesse raise O would I were as eloquent as then But sorrow takes all fluence from my Pen So might my brain have every ill withstood But now my passion makes nothing seem good My Verse is of her first power destitute Silent's my Quill my Harp with sorrow mute You Lesbian Matrons and you Lesbian young Whose names have to my Lyre been oft times sung You for whose loves my fame hath suffred wrong No more in troops unto my Musick throng Phaon hath stole all that you nam'd Divine I was O wretch about to call him mine Make him return my Muse shall then retire He duls my wits or can my brain inspire Can praiers prevail or such a stubborn mind Be softned or made rougber Shall the wind Disperse my words as meerly spoke in vain Would the same winds could bring thee back again That mock my sighs and make thy sails to swell It were a work that would become thee well If so thou mean'st why dost thou keep away From all those vow'd gifts that thy comming stay Why dost thou with thy absence my breast teare Loose from the Haven 〈…〉 and do not stear She 's Sea-born Venus call'd and therefore still She makes the waves calm to a lovers will The gracious winds shall in thy course prevail And bring thee safe when thou art under sail Even Cupid at the helm shall sit and stear He shall diâ—rct which way thy course to beare If so thou please thy Sapho shunn'd must be Yet thou shalt find there 's no just cause in me At lest thy cruell answer she now craves To end her fate in the Leucadian waves From that Rock she cast her selfe headlong into the Sea and so perished For preposterous and forbidden luxuries which were imputed unto her Horace cals her Mascula Sapho yet many are of opinion this to be the same whom Plato tearms the Wise of her Antipater Sydonius thus writes Dulcia Mnemosine demirans carmina Saphus Quesierit decima Pyeris unde foret Mnemosine When Sapho's Verse she did admiring read Demanded whence the tenth Muse did proceed As likewise Ausonius Leshia Pyeriis Sapho soror addita Musis i. Lesbian Sapho a Sister added to the Pyerian Muses Her Papinius and Horace with many others celebrate Of Cleobule Lindia and other Poetesses SHe was the daughter of Cleobulus Lindius one of the seven wise men of Greece she was called also Eâ—mite and Cleobulina in her writing she imitated her fathe◠〈◊〉 was eminent for Aenigmaes and Riddles of which this one is redeemed from oblivion and remembred of her Est unus genitor 〈◊〉 sunt pignora 〈◊〉 sex His quoque trigima natae sed disparâ— forma Hae niviae aspectu nigâ—â—s sunt vultibuâ—s illae Sunt immortales omnes mortuntur omnes One father hath twelve children great and small They beget thirty daughters unlike all Halfe of them white halfe black immortall made And yet we see how every hour they fade Elpis was wife of the famous Philosopher and Poet Boethius Seâ—verinus a Roman Patrician she was by Nation a Sicilian of an eleganâ— wit and capacious invention Many of her Hymns to the Apostles are yet extant one began Aurea Luce another Foelix per omnes mundâ— cardines i. Thou Feast that are happy in being celebrated 〈◊〉 all the Countries of the world Ranulphus cals her the daughter to the King of Sicily and the best Writers constantly affirm these holy songs to be hers witnesse Gyraldus Dialogo 5. Histor Poeâ— She writ her Epitaph with her own hand which was after inscribed upon her Tomb which I thus give you in English something neer to Trevisa's as he translated it from Ranulphus An Epitaph Elpis my name me Sicily 〈◊〉 bred A husbands love drew me from hence to Rome Where I long liv'd in joy but now lye dead My soul submitting to the Almighties doom And I beleeve this flesh again shall rise And I behold my Saviâ—â— with these eies Eudexia or Eudâ—cia was the wife of the Emperor Theodosius Junior She was excellently qualified and her chief delight was to be conversant amongst the Muses for which she was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was the daughter of Leontius of no higher degree then a Sophist of Athens she was first called Athenais but after being married to the Emperor he caused her to be baptized by Atticus the great Bishop of Constantinople and for Athenais gave her the name of Eudocia which much pleased the Emperor her husband Some attribute a Centon unto her of Christ the Saviour of the world it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which others would confer upon Proba Cyrus Panopolita she advanced unto the Praetorship Gyrald ex 5. Dialog Philenis was a Strumpet of Leucadia her Verses were as impurely wanton as her life was immodest and unchast she imitated Elephantis if we may beleeve Suidas and they both Astianassa one of Hellens maids the wife to Menelaus She was the first that devised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Venereal Trade and left certain books behind her of Venereall Copulation This you may read
off that had sacrificed to the devil confessing that he had never any inspection into that damnable Art til he was Archbishop of Rhemes These are the best rewards that Satan bestowes upon his suppliants and servants how comes it else so many wretched and penurious Witches some beg their bread some die of hunger others rot in prisons and so many come to the gallowes or the stake It is reported of a Gentleman of Mediolanum that having his enemy at his mercy held his steeletto to his heart and swore that unlesse he would instantly abjure his faith and renounce his Saviour had he a thousand lives he would instantly with as many wounds despoile him of all which the other for fear assenting to and he having made him iterate over and over his unchristian-like blasphemies in the middle of his horrible abjuration stabb'd him to the heart uttering these words See I am revenged of thy soule and body at once for as thy body is desperate of life so is thy soul of mercy This uncharitable wretch was an apt scholer to the grand Devil his Master who in like manner deals with all his servants who after he hath made them renounce their faith blaspheme their Maker and do to him all beastly and abominable adoration such as in their own confessions shall be hereafter related he not only leaves them abjects from Gods favour whose divine Majesty they have so fearfully blasphemed but delivers them up to all afflictions and tribulations of this life and all exâ—â—uciation and torments in the world to come Horrible and fearful have been the most remarkable deaths of many of the professors of this diabolicall Art for whom the lawes of man hath spared as a terror to others the hand of heaven hath punished I wil only give you a taste of some few Abdias Bab. Episcopus lib. 6. Certam Apostol writes That Zaroes and Arphaxad two famous Magitians amongst the Persians with their exorcisms and incantations deluding the people in the hour when Simon and Jude suffered martyrdome were struck with lightning from heaven and so perished Lucius Piso in the first book of his Annals speaks of one Cinops a Prince amongst the Magitians who at the praier of St Iohn the Evangelist was swallowed up in a river Olaus Magnus lib. 2. cap. 4. de gentib Septentrional tels us of one Methotis who by his prestigious juglings had insinuated into the hearts of the people and purchast that opinion and authority amongst them that he was called The high and chiefe Priest to the gods who was after torn to pieces by the multitude from whose scattered limbs such a contagion grew that it infected the air of which much people perished Hollerus the Magitian was slain Oddo the Dane was besides his skil in Magick a great pyrat it is written of him Wierius lib. 2. cap. 4. that without ship or boat he would make his transmarsne passage over the Ocean and by his Inchantments raise storms to shipwreck the vessels of his enemies there most wretchedly perished Dr Iohn Faustus born at Kuneling a Village neer Cracovia was found dead by his bed side his face blasted and turned backward in the Dukedome of Wittenburgh at which time the house wherein he died was shaken with a tempest and horrible Earthquake The Earl Matisconensis a practitioner in the same devilish study sitting at dinner amongst many Lords Barons Captains and others was snatcht from the boord by devils and in the sight and view of all the people three times hurried swiftly round about the City being heard to cry Succurrite Succurrite i. Help Help of him Hugo Cluniacensis writes more largely A Priest at Noremburgh searching for hidden treasure in a place where the devill had directed him found it garded by a spirit in the semblance of a great black dog in the search of which the earth fell upon him and buried him alive And this hapned in the year 1530. Wierius A Magician of Salsburgh undertook to call all the Serpents together within a mile of the place and bring them into one pit digged for the purpose in the train of which came after the rest a great Serpent supposed to be the devill and twining about him cast him in amongst the rest where they together perished The like untimely deathâ— we read of Appion Grammaticus Iulian Apostata Artephius Robertus Anglicus amongst the Helvetians Petrus Axâ—nensis sirnamed Conciliator Albertus Teutonicus Arnoldus de villa nova Anselmus Parmensis Pycatrix Hispanus Cuchus ascalus Florentinus and many others Commendable therefore it was in the French King who when one Friscalanus Cenomannus a man excellent in this Science came to shew divers prestigious seats and tricks before him for which he expected reward amongst others he caused the links of a golden chain to be taken asunder and removed them to divers remote places of the chamber which came of themselves to one place and were instantly joined together as before Which the King seeing and being thereat astonished he commanded him instantly from his sight never again to behold his face and after caused him to be arraigned and judged And these are the Graces Honours and Advancements Offices and Dignities to which the devill exalts his â—â—ege people Of these severall sorts of Juglings with which the devill deludes his scholers besides such as I have before spoken of amongst such as predicted of things to come I will nominate some few One thing which is used now amongst our cunning Women and Witches is so ancient that it was before the age of Lucian or Theocritus it is called Caskinomanteia i. 〈◊〉 saltatio i. as we call it The Sive and the Shears and that is not shamed to be publiquely used Bodinus himselfe saith that he saw in Lutetia a boy in a Noblemans house and before many honest and judiciall spectators by speaking of a few French words make a Sive turn which way he pleased but the same words uttered by another could not make it to move at all Another superstition is with a Knife or a Key If any be suspected of 〈◊〉 read but such a Psalm and name the party accused if the Knive at speaking of his name move to stir he is then held guilty and that 〈◊〉 is called Axinomanteia That which is done by a Ring out over a Cruse of water is called Daktuliomanteia And this is is a famous sorcery much in use with the Witches of Italy Ioachimus Cameraccusis had a speaking Ring in which was a familiar or a devill that kind is called Vdromanteia as also Dactyliomanteia i. A Ring wherein Spirits are worn Conjectures made from Wels andâ— Fountains were called Idromanteia these Numa Pompilius was said to be the first inventor of which Varro otherwise interprets i. Of a boy imploied by the Magicians to look upon Images in the watâ—r one of which pronounced distinctly fifty verses of the wars of Mithridates before any such rumour was spread or purpose of the
being to them left as hereditary by her Who would read further of her I refer him to Ovid who in his Metamorphosis gives her a full and large character so Homer in his tenth book of his Odysses the argument of which for her better expression I thus English Aeoliam ventorum agimur patriamque domumque Ulysses thence into Aetolia past Where Aeolus the King of Winds then raign'd Who the four brothers gave him closed fast In leathern bags for so they were constrain'd With prosperous speed he sails and growing neer His native Ithaca whil'st he was sleeping His men suppos'd some wealth inclosed there Within those bags given to their masters keeping And opening them the imprisoned winds now free With adverse guâ—â—s despight his helm and glasse Blow him quite back so he is forc'd to see Antiphates and the Lestrigone's Some ships there lost he attains the Cercian shore Where the most powerfull goddesse as she feasts Transhapes Eurilochus with many more Of his companions into sundry beasts The wytie Greek by Mercuries admonishment Alone escapes the Witches transformation Who failing in her Art bred both astonishment And of his many vertues admiration His wisedome so prevailed him Cyrce ador'd And to his mates their pristine shape restor'd Medea was the daughter of Otes and Ispaea King and Queen of the Colchians and sister to Cyrce she found out the Vertues of many Herbs Plants and Roots and tempered their juice to her devilish purposes growing to that height of cunning that by their incantations she tamed the mad Buls that from their mouths and nostrils breathed fire and bellowed terror charming asleep the ever-waking Serpent that kept the Golden fleece lest they should hinder Jason her beloved in the purchase thereof for which courtesie he took her to wife and by long tâ—avel arriving in Thessaly Aeson the father of Jason now grown decrepit through age she restored to his former youth and strength nowithstanding her husband forgetful of this great benefit done to his father forsook her bed and married Creusa daughter to Creon King of Corinth with which ingratitude Medea inraged yet distembling her malice she after some insinuation presents Creusa with a glorious Mantleto the eie which she no sooner saw put on but her whole body was in a flame and she consumed to ashes after the same sort perished King Creon with his Queen This done she murdered her children had by Jason and being openly hurried by winged dragons through the air she fled to Athens and there was married to King Aegeus whose son Theseus when she attempted to have poisoned in a cup of gold tempered with Aconitum gathered from an herb that grew from the some of Cerberus her treason being discovered and prevented by her Magick skil she shut her selfe within a cloud in which with her young son Medus whose father Aegeus was she escaped into Asia Of her Ovid speaks Propertius Valerius Flaccus Pliny and many others Vitiae were so called of an infamous Witch called Vitia these as some Authors write have power like the Basilisk to kill with the eie especially all such on whom they cast an envious and malicious look of the selfe-same condition are a certain people among the Tribullians and Illyrians Textor in Officin Mycale is the name of a Witch in Ovid likewise Dipsas of the one he writes thus Mater erat Mycale quem deduxisse canendo Sepe reluctantis constabat cornua lunae Her mothers name was Mycale Known to have had the skill By spels to pull the horned Moon From heaven against her will And of the other in the first book of his Elegies Est quaedam quicunque volet c. Locusta is numbred amongst the rest and remembred by Cornelius Tacitus for making certain venomous confections with which Agrippina poisoned her husband Claudius from her many of the most of her diabolicall practise are called Locustae she is likewise spoken of by Juvenal in one of his Satyrs Eriphila was an inchantresse of that devilish condition that upon whomsoever she cast an envious eie that creature was sure to come to some extraordinary mischiefe of whom was raised a proverb cast as an aspersion upon all such kind of women Anus Eriphus Textor in 〈◊〉 in cap. de Veneficis Thracia was a Nymph famous for her incantations who for skill in herbs and cunning in exorcismes was by some adored as a goddesse of her came the people amongst whom she lived to be called by the name of Thracians Gyge was the name of a Beldam who was a houshold servant to Parasatis the mother of King Cyrus and by the Queen especially imploied in all her sorceries Herodotus Canidia Neopolitana was a confectioner of unguents a Witch and practised in divers kinds of sorceries excellently described by Horace Erictho was the name of a notorious Witch of Thessaly deciphered by Lucan whom who shall read and desire plainly to be instructed in that horrible Art he shall not find it more truly and punctually discovered by any of the Latine Poets Gunthrune was a Witch of a strange devilish condition who by her incantations was the death of many creatures as well beasts as men yet being dead there was no wound or mark of death appearing about them Sagana Veia and Folia were professors of the selfe same devilish Art and 〈◊〉 remembred by Tacitus Juvenal and Horace these were said to have had hand in the death of the noble chil 〈◊〉 It shall not be amiss to insert amongst these what I have heard concerning a Witch of Scotland One of that Country as by report there are too many being for no goodnesse by the Judges of Assize arreigned convicted and condemned to be burnt and the next day according to her judgement brought and tied to the stake the reeds and fagots placed round about her and the executioner ready to give fire for by no perswasion of her ghostly father nor importunity of the Sheriffs she could be wrought to confesse any thing she now at last cast to take her farewell of the world casting her eie a tone side spied her only son and cals to him desiring him very earnestly as his last duty to her to bring her any water or the least quantity of liquor be it never so small to comfort her for she was extreamly athiest at which he shaking his head said nothing she 〈◊〉 importuned him in these words Oh my dear son help me to any drink be it never so little for I am most extreamly a dry oh dry drie to whom the young fellow answered by no means deare mother will I doe you that wrong For the drier you are no doubt you will burn the better Of Witches transported from one place to another by the Devill THe difference betwixt Witches or to define what Magae are and what Lamiae were but time mispent the rather because it hath been an argument so much handled in our mother tongue I will only rehearse unto you some few particular
at all only he could not sleep but spent the tedious night in 〈◊〉 and cold 〈◊〉 that there was despair of the Kings 〈◊〉 and safety There was at length a 〈◊〉 published That the Moravians certain inhabitants of Scotland once great rebels and enemies of the King but since made regular and reconciled to their faithfull obeisance had hyred certain Witches to destroy King Dussus upon which report one Dovenaldus was made Prefect to enquire after this businesse and had authority to pass into Morâ—via and if he found any such malefactors to punish them according to their offences he being carefull of the charge imposed on him had such good intelligence and withall used such providence that he came just at the instant when certain Witches were rosting of a Picture called by the name of the King and basted it with a certain liquor Dovenaldus surprising them in the act examined them who confessed the treason and were condemned to the stake at which instant by all just computation the King recovered and was restored to his pristine rest health After the same manner it seems Meleager was tormented by his mother the Witch Althaea who in the fatall Brand burned him alive as it is expressed at large by Ovid in his Metamorph. The like effascinations we have had practised in our memory even upon the person of Queen Elizabeth A woman of good credit and reputation whom I have known above these foure and twenty yeares and is of the same parish where I now live hath often related unto me upon her credit with many deep protestationâ— whose words I have heard confirmed by such as were then passengers with her in the same ship That comming from the Landsgraves Court of Hessen where she had been brought a bed to travel for England and staying something long for a passage at Amsterdam either her businesse or the wind detaining her there somewhat longer then her purpose an old woman of the Town entreated her to lend her some of a Kettle which she did knowing it to be serviceable for her to keep a Charcoal fire in at Sea to comfort her and her child When the wind stood fair and that she with her servants had bargained for their passage and they were ready to go aboord she sent for this woman to know if she would redeem her pawn for she was now ready to leave the Town and depart for her Country The old woman came humbly entreating her she would not bear away her Kettle notwithstanding she had as then no monie to repay of that she had borrowed but hoped that she was a good gentlewoman and would prove her good Mistresse c. she answered her again That she had lent her so much monie and having a pawn sufficient in her hand finding it necessary for her purpose she would make the best use of it she could a ship-broad The old woman finding her resolute left her with these words Why then saith she carry it away if thou canst Marry and I will try what I can do replied she again and so they parted The Master called aboord the wind stood fair the Sea was calm and the weather pleasant but they had not been many hours at sea when there arose a sudden sad and terrible tempest as if the winds and waters had been at dissention and the distempered air at war with both A mighty storm there arose insomuch that the Master protested that in his life time he had not seen the like and being in despair of shipwrack desired both sailers and passengers to betake themselves to their praiers This word came from them that laboured above the hatches to those that were stowed under their present fear made them truly apprehend the danger and betake themselves to their devotions when suddenly one casting up his eies espied an old woman sitting upon the top of the main mast the Master saw her and all those that were above being at the sight much amazed The rumour of this went down which the Gentlewoman heating who was then sitting with her child in her Cabbin and warming it over a Charcole fire made in the Kettle O God saith she remembring her former words then the old woman is come after me for her Kettle the Master apprehending the businesse Marry then let her have it saith he and takes the Kettle coles and all and casts them over-boord into the Sea This was no sooner done but the Witch dismounts her selfe from the mast goes aboord the Brasse Kettle and in a moment sails out of sight the air cleared the winds grew calm the tempests ceased and she had a fair and speedy passage into England and this the same Gentlewoman hath often related Nor is this more incredible then that which in Geneva is is still memorable A young wench instructed in this damnable science had an Iron Rod with which whomsoever she touched they were forced to dance without ceasing til they were tired lay down with wearinesse She for her Witchcraft was condemned to the fire to which she went unrepentant and with great obstinacy and since which time as Bodinus saith who records this history all dancing in memory of her is forbidden and held til this day abominable amongst those of Geneva Our most learned Writers are of opinion that these Inchantresses can bewitch some but not all for there are such over whom they have no power The same Author testifies That he saw a Witch of Avern in the year 1579. who was taken in Luteria about whom was found a book of a large Volume in which were drawn the hairs of Horses Oxen Mules Swine and other beasts of all colours whatsoever She if any beasts were sick would undertake their cure by receiving some number of their hairs with which she made her Spels and Incantations neither could she help any beast by her own confession but by transferring that disease or malady upon another neither could she cure any creature if she were hired for monie therefore she went poorly in a coat made up with patches A Noble man of France sent to one of these Witches to cure a sick horse whom he much loved she returned him answer That of necessity his Horse or his Groom must die and bid him chuse whether The Nobleman craving some time of pause and deliberation the servant in the interim died and the horse recovered for which fact she was apprehended and judged It is a generall observation That the devil who is a destroier never heals one creature but by hurting another and commonly he transmits his hate from the worse to the better For instance if a Witch cure a horse the disease fals upon one of a higher price if she heal the wife she harms the husband if helps the son she infects the father Of this I will produce one or two credible instances The first of the Lord Furnerius Aureliensis who finding himselfe mortally as he thought diseased sent to a Witch to
Lycuâ—gus for Adulterers he mounted him upon an Asse with his face towards the tail which being forced to hold in his hand and putting a Garland of Deâ—ision about his temples commanded him to be led through all the streâ—ts of the City allowing all men and women to speak against him what opprobâ—y they pleased without limitation and do him all outrages that stretched not to destroy his life Thus was the Tyrant conducted along through an implacable multitude enterteined by the way with Clamors Shouts Railings Curses and all manner of Contempts and deâ—isions some spitting others casting soile and durt the women emptying uncleanly vessels upon his head insomuch that no disgrace or abject usage could be devised of which he was not then in some kind sensible This done he was carried to the common place of execution and there like a Felon hanged upon the gallowes Guielo Bituricensis And this which was done to him undoubtedly belongs to all such shamelesse barbarous and bruitish women who with brazen impudence having abandoned all grace and goodnesse expose themselves to the profession of all impurity and abominable dâ—shonesty making their corrupt bodies no better then Sinks of Sins and Spittles of diseases not only pleased in their own ruins without the destruction of others till their souls be as leprous as their infacted Bodies nay more since the Maladies and Aches of the one is but momentary and for them the Grave is a Bed of Rest and Death the Surgeon but the other are permanent and endlesse namely those of the Soul of which Hell is the Prison and the Devil the Tormentor From these greater I now proceed to lesse and though not in that measure yet in some kind punishable O Loquacity and Excesse and how they have been punished BEcause I desire Women to entertein nothing either to the prejudice of themselves or others I could ingeniously wish by taking away the cause to remove the effect and by suppressing the temptation to cut off all occasion that might allure men to offend Two things there are that be great corrupters of Modesty and provokers to Sinne namely Wanton and unbridled Discourse and vain and fantastick prodigality in Attire I will speak a little of the due repâ—ehension belonging unto these ere I begin with others If then the tongue be the Orator of the heart and by our words our minds are especially signified how much care ought women to have what they speak and with what modesty to govern the Oâ—gan of their thoughts since corrupt words arise from corrupt apprehensions and nothing but what is pure and irreprovable should proceed from a heart that is without stain and blemish Besides too much Loquacity I could wish you to forbear with which many of your Sex hath been unsparingly branded Many also have accused you to be so open breasted that you cannot conceal any secret committed unto your trust I advise you to to be counselled by Horace lib 1. Epistol ad Saevam Sed tacitus pasci si posset Corvus haberet Plus dapâ—s rixae multo minus invidiaeque Would the Crow eat in silence and not prate Much better she might feed with much lesse hate It is reported of Theocritus Chius being taken in battell that in the way as the souldiers conducted him with purpose to present him before the King Antigonus they perswaded him when he appeared before the eies of the Conqueror to bear himselfe with all submiss humility and no doubt but he should find the Prince roiall He rather willing to hazard his life then lose his jeast notwithwanding his bonds and captivity thus answered If I cannot be assured of safety till I be brought before the eies of your King Antigonus he having but one eie for he had 〈◊〉 the other in battell what then shall become of me At which words Antigonus being 〈…〉 to be slain who had he kept his tongue might have been sent home safe and ransomlesse Fubgos lib. 8. cap. 1. Plautus in Asinaria thus reproves your verbosity Nam multum loquaces merito habemur omnes Nec mutam profecto repertam ullam esse Hodie dicunt mulierem illo in seculo Great 〈…〉 they say And 〈…〉 found Any that can keep silence but betray Our selves we must and seek the whole world round If then Loquacity be so reprovable in your Sex how ill then would Lies which women term Excuses appear in your mouths For who will believe the chastity of your Lives that finds no truth in your Lips It is reported of two Beggars who watching Epiphanius a zâ—alous and charitable man as he came forth of his gates to gain of him the greater alms the one of them fell prostrate upon the earth and counterfeited himselfe dead whilst the other seemed piteously to lament the death of his companion desiring of Epiphanius something towards his buriall The good man wished rest to the body deceased and drawing out his Purse gave bountifully towards his funerall with these words Take charge of his Corse and cease mourning my son for this body shall not presently rise again and so departed who was no sooner gone but the 〈◊〉 commending his fellow for so cunningly dissembling jogs him on the elbow and bids him rise that they might be gone but he was justly punisht for his dissimulation for he was struck dead by the hand of Heaven which his fellow seeing ran after Epiphamus with all the speed he could make desiring him humbly to 〈◊〉 his companion again to life to whom he answered The judgements of God once past are unchangeable therefore what hath hapned bear with what patience thou canst Zozamenus lib. 7. cap. 6. Therefore Plautus in Meâ—catore thus saith Mihi scelus videtur me parenti proloqui mendacium â— It appears to me 〈◊〉 heinous thing to lie to my father If Lying be so detestable what may we think of Perjury The Indians used to swear by the water Sandaracines a flood so called and who violated that Oath was punished with death or else they were curtailed of their Toes and Fingers In Sardinia was a Water in which if the Perjurer washt his eies he was instantly struck blind but the innocent departed thence purer in his fame and more perfect in his sight 〈◊〉 lib. 5. cap. 10. Miraculous are those ponds in Sicilia called Palici neer to the river Simethus where Truths and Falshoods are strangely distinguished The Oaths of men and women being written in Tables and cast in them the Truths swam above water and the Lies sunk down to the bottom All such as forswore themselves washing in these waters died not long after but others returned thence with more validity and strength The sin of Perjury was hatefull amongst the Aegyptians and the punishment fearfull All Perjureâ—s had their heads cut off as those that had two waies offended in their piety towards the gods and in their faith to men Diodor. Sicul. lib. 2. cap. 2. de rebus antiquis From