Goddess others think was the Moon and worshipped her in the Figure of a Star Apaturia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallo for neither is any thing more deceitful than a Lover nothing more fraudulent than Love Which flatters the Eyes and pleases like Roses in their finest Colours but it leaves a Thorn in the Heart it torments the Mind and wounds the Conscience She was called by the Romans Barbata because when the Roman VVomen were so troubled with a violent Itching that all their Hair fell off they entreated Venus and their Hair grew again whereupon they made an Image of Venus with a Comb and gave it a Beard that she might have the signs of both Sexes and be thought to preside over the Generation of both That this thing might be expressed more plainly the uppermost part of the Image represented a Man and the lower part a Woman Cypris Cypria and Cyprogenia because she was worshipped in the Island of Cyprus Cytheris and Cytherea from the Island Cythera whither she was first carried in the Shell-Fish Festus There was a Temple at Rome dedicated to Venus Calva because when the Galls possessed that City Ropes for the Engines were made with the Womens Hair Cluacina from cluo to purge her Image being set up in the place in which the Peace was concluded betwixt the Romans and Sabines Erycina from the Mountain Eryce in the Island of Sicily upon which Aeneas built a splendid and famous Temple to her Honour because she was his Mother Horace speaks of her thus Od. 2. l. 1. Sive tu mavis Erycina ridens Quam Iocus circumvolat Cupidâ— If you blith Goddess will our side defend Whom Mirth and brisk Desire still attend The Epithet Ridens is properly applyed to her thus In Homer she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amans risus For she is said to be born laughing and from thence was made the Goddess of Mirth â—ortensis Because she looks after the production of Seed and Plants in Gardens And Festus tells us that the word Venus is by Naevius put for Herbs as Ceres is for Bread and Neptunus is for Fish Idalia and Acidalia from the Mountain Idalus in the Island Cyprus and the Fountain Acidalius in Boeotia Marina because she was born of the Sea as we said and begotten of the Froth of the Waters which Ausonius hath elegantly signified in that Verse Orta salo suscepta solo patre edita coelo Heaven gave her life the Sea a Cradle gave And Earths wide Regions her with joy receive From hence she is called Aphroditis and Anadyomene that is emerging out of the Waters as Apelles painted her And Pontia from Pontus Hence came the Custom that those who had escaped any Danger by Water used to Sacrifice to Venus Hence also the Mariners observed those Solemnities called Aphrodisia which Plutarch describes in a Treatise against Epicurus Melanis or Melaenis nigra tenebrosa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of nocturnal Amours both lawful and unlawful For omne amoris opus amat tenebras the Works of Love do all of them seek the dark Whence the Egyptians worshipped a Venus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrosa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goddess to be admired in the night that is in Marriage Meretrix because she first taught the Women in Cyprus to prostitute themselves for Mony Migonitis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misceo signifies her Power in the Affairs of Love And Paris after he had mix'd Embraces with Helena dedicated the first Temple Veneri Migonitidi Virgil uses the word misceo speaking of the Affairs of Love quem Rhea Sacerdos Furtivo partu sub luminis edidit auras Mixta Deo mulier Him Priestess Rhea bore Into the lightsome World for by stoln Ioy Mixt with a Deity she got the Boy She is called Murcia in Livy and Pliny quasi Myrtea because the Myrtle was sacred to Venus and her Temple upon the Aventine Mountain at Rome was antiently called Murcus Paphia from the City Paphos in the Island Cyprus where they Sacrificed Flowers and Frankincense to her Thus Catullus speaks of her de coma Beren l. 2. Ipsa Paphum sublimis adit sedesque revisit Laeta suas ubi templum illi centumque Sabaeo Thure calent arae sertisque recentibus halant She with a stately gate to Paphos goes Her antient Seat her Fane and Altars views Of which a hundred stand in rising steams Of Frankincense and Flowers fragrant smell This Image had not an human shape but as Tacitus says Erat continuus orbis latiore initio tenuem in ambitum metae modo exurgens ratio in obscuro Lib. 3. It was from the top to the bottom an orbicular Figure a little broad beneath the circumference but small and sharpening as it went up like a Sugar loaf The reason unknown Lucan observes that it was usual to worship other Gods in conâ—used shapeless Figures simulacraque moesta Deorum Arte carent caesisque extant informia truncis All artless plain mishapen Trunks they are Their moss and mouldiness procures a Fear For certain the Goddess Pessinuntia of whom we shall say more when we speak of Cybele was nothing but a shapeless Stone which fell down from Heaven as we find by Herodian â— Et Pallas Attica says Tertulian Ceres farrea sine effigie rudi palo informi ligno prostant Even â—allas the Athenian Goddess and Ceres the Godâ—â—ss of Corn both of them without any certain Effigies to them but mere rugged stakes and shapeless pieces of Wood are things that are bought and sold. And Arnobius adds Arabas informem coluisse lapidem The Arabians worshipped a Stone without form or shape of a Deity Her Name Verticordiâ— quasi corda vertens signifies the power of Love to change the Hearts and ease the Minds of Men from the Cares that perplex them Ovid says thus of her Templa jubet fieri Veneri quibus ordine factis lâ—de Venus verso nomina corde tenet Temples are rais'd to Venus whence the Name From changing minds of Verticordia came And for the same reason Venus is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT IV. Actions of Venus WHat Deeds can you expect from an impudent and powerful Strumpet but those which are full of Lewdness and Mischief and Plagues It were endless only to repeat the Names of all those whom she hath armed to the Ruin of one another whom she hath turned into Beasts by inciting them to commit such monstrous Wickednesses as Modesty will not let me mention For who without blushing can hear of the Story of Nyctimene who inspired by impure Lust and raging with cursed Flames is said Patrium temerasse cubile To have defiled her Fathers bed And was therefore changed into an Owl an ugly dismal Bird of the Night who
her self in the Woods and pined away with Grief Vox tantum atque ossa supersunt Vox manet ossa ferunt lapidis traxisse figuram Inde latet sylvis nulloque in monte videtur Omnibus auditur sonus est qui vivit in illa Nothing was left her now but voice and bones The voice remains the other turn to stones Conceal'd in Woods in Mountains never found Yet heard in all and all is but a Sound Narcissus who would neither love others nor admit of their love began to admire his own Beauty so that the love of himself ruined him Ovid ib. Fons erat illimis nitidis argenteus undis A Spring there was whose silver Waters were As smooth as any mirror nor less clear When he stooped down to drink at this Fountain he saw his own Image he staid liked admired and at last passionately loved it Spectat inexpleto mendacem lumine formam Perque oculos perit ipse suos Looking on his false Form could not suffice He ruinates himself with his own Eyes The water hindered him from enjoying what he wished Minimum est quod amantibus obstat At length unhappy Creature he perceived that he consumed for Love of himself Flammas inquit moveoque feroque Quod cupio mecum est inopem me copia feâ—it Outinam à nostro secedâ—re corpore possem Votum in amante novum est vellem quod amamus abesset I suffer in those flames which I procure Shall I be woo'd or wooe What shall I crave Since what I covet I already have Too much hath made me poor O you divine And favouring Powers me from my self disjoin Of what I love I would de dispossest This in a Lover is a strange request In a Word Attenuatus amore Liquitur caeco paulatim carpitur igne And at last by the favour of the Gods he was turned into the Flower Narcissus a Daffodil CHAP. XXV The inferiour Rural Deities THE Images of these Gods are so small that we can't discern their Figures wherefore I will only re-count their Names And first Rusina to whose Care all the parts of the Country are committed Then Coâ—ina who reigns over the Hills Vallenia who holds her Empire in the Valleys Hippona who presides over the Horses and Stables from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Name also of a beautiful Woman begotten by one Fulvius with a Mare Tertul. Apolog. Bubona who hath the Care of the Oxen Boves Seia who takes Care of the Seed whilst it lies buried in the Earth Her Name derived from Serendo Segetia is the same under another Name from Seges Because she takes Care of the Blade as soon as it appears green above the Ground Plin. lib. 18. Ryncina is the Goddess of weeding Her Office begins cum runcantur agri when the Fields are to be weeded Occator is the God of Harrowing His Office begins cum occantur agri when the Fields are to be harrowed Serv. Georg. 1. Idem ib. c. 29. Sator and Sarritor from Sero and Sarrio are the Gods of Sowing and Raking To the God Râ—bigus was celebrated a Festival called Robigalia which was usually observed upon the 7. of the Kalends of May to avert Rubiginem à satis the blasting of the Corn. Stercutius or Stercutus or Sterculius who is called likewise Sterquilinus and Picumnus is the Rural God who first invented the Art Stercorandi of Dunging of the Ground Proserpina is the Goddess which presides over the Corn when it is sprouted pretty high above the Earth cum super terram proserpserit We shall speak more of her when we discourse concerning the Infernal Deities Nodosus or Nodutus is the God that takes Care of the Nodes and the Joynts of the Stalks Volusia the Goddess who looks after the inâ—â—olucra folliculorum the lapping up of the Cods which are as it were the Sheaths of the Corn. Patelina takes Care of the Ear of the Corn after it is broken out of the Cod. The Goddess Flora presides over the Ear when it blossoms Florescit And Lactura or Lactucina to Flora presides over the Ear when it begins to have Milk Lactescere And Matua takes Care that the Ear comes to a just maturity Hostilina from Hostio aequare an old word when the Ears of the Corn are even Aug. de Civ jam laudatus Tutelina or Tutulina hath the Tutelage of the Corn when it is reaped Pilumnus who invented the Art of Baking the Corn. Serv. Aen. 9. Mellona who invented the Art of making of Honey Mellificii And Fornax is esteemed a Goddess because before the Invention of grinding the Wheat the Bread-Corn was parched in a Furnace Ovid speaks of this Goddess in lib. 6. Fast. thus Facta Dea est Fornax laeti fornare coloni Orant ut vires temperet illa suas A Goddess Fornax is her th' Clowns adore That they may've kindly batches by her pow'r PART III. Of the Gods of the Sea CHAP. I. SECT I. Neptune His Name and Descent P. THIS is a glorious and beautiful Scene Are those the Gods of the Waters Are these the Marine Gods whose numerous Companies are carried all over the liquid Plains of the Sea in Shells M. Those are the Gods the Presidents the Princes of the vast Finny Regions and the Moderators of the flowing Waves P. And who is that King with black Hair and blue Eyes who holds a Scepter in his Hand like a Fork with three Trines and is so beautifully arrayed in Garments of Azure He appears handsomely in his Chariot and is surrounded with a great Guard of Fishes or Men I cannot tell which for their upper Part has the shape of a Man but their lower part the shape of a Fish M. It is Neptune whose Name is derived by the change of a few Letters from Nubendo says Varro quod mare terras obnubat because the Sea encompasses embraces and as it were covers the Land Or as others believe he is so called from the AEgyptian Word Nephthen which signifies the Coasts and Promontories and other Parts of the Earth which are washed by the Waters So that Tully in lib. 2. de Nat. Deor. who derives Neptune à Nando is either mistaken or the place as Lipsius thinks is corrupt Bochart It is Neptune I say the Governour of the Sea the Father of the Rivers and the Fountains and the Son of Saturn by Ops. His Mother preserved him from the devouring Jaws of Saturn who as we remarked above Eat up all the Male Children that were born to him by by giving Saturn a young Foal to eat in his stead In Greek he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinculum pedibus injicit he binds our feet from walking upon the Waters Plut. in Craâ— When he came to Age Saturn's Kingdom was divided by Lot and the Maritim parts fell to him He and Apollo by Iupiter's Command served Laomedon in building the Walls of Troy because he and some other
Nurse or from the use of Grapes and Hony which he invented for Brisa signifies a Bunch of prest Grapes or else from the Promontory Brisa in the Island Lesbos where he was worshipped Bromius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cracking of Fire and noise of Thunder that was heard when his Mother was kild with the Embrace of Iupiter Bimater or Bimetor because he had two Mothers the first was Semele who conceiv'd him in the Womb and the other the Thigh of Iupiter into which he was received after he was saved from the Fire He is called by divers of the Greeks Bugenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è bove genitus and from thence Tauriformis or Tauriceps and he is supposed to have Horns because he first plough'd with Oxen or because he was the Son of Iupiter Ammon who had the Head of a Ram. Daemon bonus the good Angel and in Feasts after the Tables were removed the last Glass was drank round to his Honour Dithyrambus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à bis in januam ingrediendo which signifies either that he was born twice of Semele and of Iove or the double Gate which the Cave had in which he was brought up or perhaps it means that Drunkards cannot keep Secrets but whatever is in the Heart comes into the Mouth and then bursts forth quasi per geminam portam as it usually said that Wine makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sets both the doors of the mouth open Dionysius or Dionysus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Father Iupiter and Nisa the Nymph by whom he was nursed as they say or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo because he prick'd his Father's side with his Horns when he was born or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morbus for Iupiter limped when Bacchus was in his Thigh Or from an Island among the Cyclades called Dia or Naxos which was dedicated to him when he married Ariadne Or lastly from the City of Nisa in which Bacchus reign'd Evobus or Evius For in the War of the Giants when Iupiter did not see Bacchus he thought that he was kild and cried out Eheu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Son Or because when he found that Bacchus had overcome the Giant by changing himself into a Lion he cried out again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euge fili Evan from the Acclamations of the Bacchantes who were therefore called Evantes Euchius is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 largiter fundo because Bacchus loves Brimmers Eleleus and Eleus from the Acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to encourage the Soldiers to fight and in the Celebration of Bacchus's Sacrifices call'd Orgia it was used also in the fight itself Iacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo vociferor And it is used by Claudian de rapt Proserp l. 1. where he says laetusque simul procedit Iacchus Crinali florens hedera quem Parthica Tigris Velat auratos in nodum colligit ungues The jolly God comes in His Hair with Ivy twin'd his Cloaths a Tygers Skin Whose golden Claws are clutcht into a Knot For he did not always go naked He was sometimes cloathed with the Skin of a Tygre Donatus derives his Name Lenaeus from hence quòd leniat mentem vinum But Servius does with reason reject that Etymology because Lenaeus is a Greek Word and lenire a Latin one therefore others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vat or Press in which Wine is made Liber and Liber Pater from liberando as in Greek they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deliverer for he is the Symbol of Liberty and is worshipped in all Cities that are free Lyaeus and Lysius signifie the same with Liber for Wine frees the Mind from Cares and those who have drank plentifully speak whatsoever comes into their minds as Ovid says Cura fugit multo diluiturque mero The plenteous bowl all Cares dispels The Sacrifices of Bacchus were celebrated in the night wherefore he is called Nyctileus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nocte perficio Because he was educated upon the Mountain Nisa he is called Nysaeus He taught a certain King of Athens to dilute his Wine with Water so that Men who through much drinking staggered before by mixing Water with their Wine began to go rectà streight and from thence Bacchus was called Rectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Mother Semele and his Nurse were sometimes called Thyo therefore from thence they called him Thyonaeus Lastly He was called Triumphus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because when in Triumph the Conquerours went into the Capitol the Soldiers cried out Io Triumphe SECT III. Actions of Bacchus BAcchus invented so many things useful to Mankind either in finishing Controversies in building Cities in making Laws and obtaining Victories that he was declared a God by the joint Suffrages of the whole World And indeed what could not Bacchus himself do when his Priestesses by striking the Earth with their Thyrsus's drew forth Rivers of Milk and Honey and Wine and wrought several such Miracles without the least Labour And yet they received their whole Power from Bacchus Who 1. Invented the use of Wine and first taught the Art of planting the Trees from whence it is made as also the Art of making Honey and tilling the Earth This he did amongst the People of Egypt who therefore honoured him as a God and called him Osiris Let Bacchus have honour because he invented the Art of Planting Vines but let him not refuse to the Ass of Nauplia its Praises who by gnawing Vines taught the Art of Pruning them 2. He invented Commerce and Merchandise and found out Navigation when he was King of Phoenicia 3. Whereas Men wandred about unsettled like Beasts he reduced them into Society and Union he taught them to worship the Gods and was excellent in Prophesying 4. He subdued India and many other Nations riding on an Elephant he victoriously subdued all Egypt Syria Phrygia and all the East where he erected Pillars as Hercules did in the West he first invented Triumphs and Crowns for Kings 5. Bacchus was desirous to reward Midas the King of Phrygia of whose Asses Ears we spake before because he had done some Service to him and bid him ask what he would and Midas desired that whatsoever he touchd might become Gold Bacchus consented Ovid Met. l. 11. Annuit optatis nocituraque munera solvit Liber indoluit quod non meliora petisset To him his harmful wish Lyaeus gives And at the weakness of 's Request he grieves Laetus abit gaudetque malo Glad he departs and joys in 's Misery So that whatsoever Midas touches becomes Gold nay when he touched his Meat or Drink they also became Gold when therefore
Gods From these w◠learn to hold our peace in their Rites and Initiations She was called Idaea Mater from the Mountain Ida in Phrygia or Creete for she was at both places highly honoured As also at Rome whither they brought her from the City Pesinus in Galatia by a remarkable Miracle For when the Ship in which she was carried stop'd in the mouth of the Tiber the Vestal Claudia whose fine Dress and free Behaviour made her Modesty suspected easily drew the Ship to the shore with her Girdle where the Goddess was received by the hands of Virgins and the City assembled to meet her placing Censors with Frankincense before their Doors and when they had lighted the Frankincense they prayed that she would enter freely into Rome and be favourable to it And because the Sybils had prophefied that Idaea Mater should be introduced by the best Man amongst the Romans Haud parvae rei judicium says Livy l. 9. D. 3. Senatum tenebat qui vir optimus in civitate esset veram certe victoriam ejus rei sibi quisque mallet quà m ulla imperia honoresve suffragio seu Patrum seu Plebis delatos Patres Conscripti P. Scipionem Cnei filium ejus qui in Hispania occiderat adolescentem nondum Quaestorium judicaverunt in tota civitate virum optimum esse The Senate was not a little busied to pass a judgment in the case and resolve who was the best Man in the City For every one was ambitious to get the Victory in a Dispute of that nature and more than if they stood to be elected to any Commands or Honours by the Voices either of the Senators or People At last the Senate resolved that P. Scipio the Son of that Cneus who was killed in Spain a young Gentleman who had never been yet Quaestor was the best Man take all the City round She was called Pesinuntia from a certain Field in Phrygia into which an Image of her fell from Heaven from which fall in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesein the place was called Pesinus and the Goddess Pesinuntia And in this place first the Phrygians began to celebrate the Sacrifices Orgia to this Goddess near the River Gallus from whence her Priests were called Galli as I shall tell you after I have observed that when these Priests desired that a great Respect and Adoration should be paid to any thing they pretend that it fell from Heaven and they called those Images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sent from Jupiter Of which sort were the Ancile the Palladium and the Effigies of this Goddess concerning which we now speak Herod l. 1. SECT IV. The Sacrifices of Cybele HER Sacrifices like the Sacrifices of Bacchus were celebrated with a confused Noise of Timbrels Pipes and Cymbals and the Sacrificants bowled as if they were mad they profaned both the Temple of their Goddess and the Ears of their hearers with their filthy Words and Actions But the following Rites were peculiarly observed in her Sacrifices Her Temple was opened not by Hands but Prayers none entred who had tasted Garlick The Priests sacrificed to her sitting and touching the Earth and offered the Hearts of the Victims And lastly amongst Trees the Box and the Pine were sacred to her The Box because the Pipes used in her Sacrifices were made of it The Pine for the sake of Atys Attes or Attines a Boy that Cybele much loved and made him President of her Rites upon Condition that he always preserved his Chastity inviolate But he forgot his Vow and lost that Virtue Wherefore the offended Goddess drave him into such a madness that he emasculated himself tho' Lucian says that Cybele did it and when he was about to lay violent Hands upon his Life in pity she turn'd him into a Pine But take notice that there was a true Atys the Son of Croesus King of Lydia He was born dumb but when he saw in the Fight a Souldier at his Father's back with his Sword lift up to kill him the Strings of his Tongue which hindered his Speech burst and by speaking clearly he prevented his Father's Destruction SECT V. The Priests of Cybele I Just now told you that her Priests were called Galli from a River of Phrygia of that Name whatsoever Persons drank of this Water were enflamed to that degree of madness that they gelt themselves It is certain that the Galli were castrated and from thence called Semiviri as oft as they sacrificed they furiously cut and slashed their Arms with Knives and thence all furious and mad People were called Gallantes Besides the Name of Galli they were also called Curetae Corybantes Telchines Cabiri and Idaei Dactyli Some say that these Priests were different from the Galli but because most People think them to be the same and say that they all were Priests of Cybele therefore I will speak something of each of them The Curetes were either Cretans or Aetolians or Euboei who were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tonsura so that Curetes and Detonsi signify almost the same thing For they shaved the Hair of their Heads before but wore Hair behind that they might not be taken as it hath often happened by the Fore locks by the Enemy or perhaps their Name may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puellae because the◠wore a long Gown like a Woman's or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab educatione juvenum because they educated Iupiter Strabo The Corybantes are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incedere because in the Sacrifices of their Goddess they tossed their Heads and danced and butted with their Foreheads like Rams after a mad fashion Thus when they initiated any one in their Sacrifices they placed him in a Chair and danced about him like fools Plat. in Euthyd The Telchines were famous Magicians and Inchanters they came from Crete into Cyprus and thence into Rhodes which latter Island was called Telchinis from them Or if we believe others they were deserving Men and invented many Arts for the good of the Publick For they first set up the Statues and Images of the Gods Strabo The Cabiri or Caberi so called from Cabiri Mountains of Phrygia were either the Servants of the Gods or Gods themselves or rather Demons or the same with the Coribantes for Peoples Opinions concerning them are different Ibid. CHAP. VIII SECT I. CERES Her Image P. YOU have said enough dear Sir of Cybele pray tell me who this tall majestick Lady is who stands here beautified with yellow Hair and crowned with a Turbant composed of the Ears of Corn her Bosom swells with round snowy Breasts her right hand holds a lighted Torch and her left a handful of Poppies and Ears of Corn. SECT II. The Explication of the Image M. IT is Ceres my Palaeophilus the Daughter of Saturn and
THE Musae were fomerly called Mosae and derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquirere because Men learn of them the things of which they were ignorant Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach Or as others derive it Musae quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similes because there is a Similitude and an Affinity and Relation betwixt all the Sciences in which they agree and are connex'd with one another Wherefore the Muses are often painted with their hands joyned dancing round in the middle of them sits Apollo their Commander and Prince The Pencil of Nature described them in that manner upon the Agate which Pyrrbus who made War against the Romans wore in a Ring For says Pliny lib. 37. c. 1. the Nine Muses and Apollo holding a Harp were described in it not done by Art but by the spontaneous Handiwork of Nature and the veins of the Stone were formed so regularâ— that every Muse had her particular Distinctions SECT III. The Proper Names of the Muses P. WHAT were the Proper Names of each of them M. They had each of them a Name derived from some particular Accomplishment of their Minds or Bodies The first Calliope was so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Goodness of her Voice she presides over Rhetorick and is esteemed the most excellent of all the Nine The Second Clio is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria For she is the Historical Muse and takes her Name from the famousness of the things that she records The Third Erato from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amor because she sings of Amours because Learned Men are beloved and praised by others She is also called Saltatrix for she first invented the Art of Dancing over which she presided she also found out Poetry The Fourth Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flourish because she sings pleasantly and wantonly some ascribe to her the invention of Comedy others of Geometry The Fifth Melpomene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canto or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concentum facere is supposed to preside over Tragedy and to have invented Sonnets The Sixth Terpsichore hath her Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod choreis delectet because she delights in Bulls some call her Citharistria The Seventh Euterpe or Euterpia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jucundus the sweetness of her singing too Some call her Tibicina because according to some she presides over the Pipes and some say Logick was invented by her The Eight Polyhymnia or Polymnia or Polymneia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria was excellent for her memory and therefore the Invention of writing of History is attributed to her which requires a good memory It was her invention quòd carminibus additae sini Orchestrarum loquacissimae manus linguosi digiti silentium clamosum expositio tacita uno verbo gestus actio That the Musicians says Cassiodorus in Virgil. l. 4 add to the Verses that they sing Hands and Fingers which speak more than the Tongue an expressive silence a Language without words in short Gesture and Action The Ninth Urania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coelum was either so called either because she sings of divine things or because through her assistance Homines ad coelos evehantur laudibus or because by the Sciences they become conversant in the Contemplation of things celestial A modern Poet Bahusius hath comprised these Nine Muses in a Distich That is he hath made the Nine Muses to stand which is something strange but upon Eleven Feet Perhaps you will remember their names better when they are thus joyned together in two Verses Calliope Polymneia Erato Clio atque Thalia Melpomene Euterpe Terpsichore Urania SECT IV. The Common Names of the Muses P. WHAT Names had the Muses common to them all M. The most remarkable are Heliconides or Heliconiades from the Mountain Helicon in Boeotia Parnasides from the Mountain Parnassus in Phocis which has two Heads where if any person slept he presently became a Poet. It was anciently called Larnassus from Larnace the Ark of Deucalion which rested here and was named Parnassus after the Flood from an Inhabitant of this Mountain so called Citherides or Cithaeriades from the Mountain Cithaeron where they dwelt Aonides from the Country Aonia Pierides and Pieriae from the Mountain Pierus or Pieria in Thrace or from the Daughters of Pierius and Anippe who â—â—aring to contend with the Muses were changed into Pyes Pegasides and Hippocrenides from the famous Fountain Helicon which by the Greeks is called Hippocrene from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Caballinus from Caballus a Horse and Pegaseius from Pegasus the Winged Horse who striking a Stone in this place with his Hoof opened the Fountain and the Waters of it became vocal Aganippides and Aganippiae from the Fountain Aganippe Castalide's from the Fountain Castalius at the Foot of Parnassus SECT V. The Number of the Muses P. WHat was the Number of the Muses M Some write that they were but three in the begining because Sound out of which all Singing is form'd is naturally Threefold either made by the Voice alone or by blowing as in Pipes or by striking as in Citterns and Drums Or it may be because there are three tones of the Voice or other Instruments the Base the Tenor and the Treble Or because three is the most perfect of Numbers for it agrees to the Persons of the Godhead Or lastly because all the Sciences are distributed into three general Parts Philosophy Rhetorick and Mathematicks and each three Parts are subdivided into three other Parts Philosophy into Logick Ethicks and Physick Rhetorick into the Genus Demonstrativum Deliberativum and Iudiciale Mathematicks into Musick Geometry and Arithmetick whence it came to pass that they reckoned not only three Muses but Nine Others gave us a different reason why they are Nine When the Citizens of Sycion appointed three skilful Artificers to make the Statues of the three Muses promising to chuse those three Statues out of the Nine which they liked best they all were so well made that they could not tell which to chuse so that they bought them all and placed them in the Temples and Hesiod afterwards assigned to them the Names mentioned above P. Were they Virgins M. Some affirm and others deny it who reckon up their Children But however let no person despise the Muses unless he designs to bring destruction on himself by the Example of Thamyra or Thamyris who being conceited of his beauty and skill in singing presumed to challenge the Muses to sing upon condition that if he was overcome they they should punish him as they pleased And after he was overcome he was deprived at once both of his Harp and his Eyes CHAP. X. SECT I. Themis Astraea Nemesis P. THese Three Goddesses I see contrive and
Gods had plotted against Iupiter Then he took Amphitrite to Wife so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd mare terram circumterat because the Sea beats upon the Land all about He was repulsed by her a great while but at last by the assistance of a Dolphin and by the power of Flattery he gained her To recompense which kindness the Dolphin was exalted to the Stars and made a Constellation Neptune had two other Wives besides Salacia so named from Salum the Sea or the salt water towards the lower part and bottom of the Sea as S. Austin explains the word De Civit D. And Venilia from veniendo because the Sea goes and comes with the Tide it ebbs and flows by turns SECT II. Actions of Neptune IT is said that he produced a Horse in Attica out of the ground by striking it with his Trident. magno percussa tellure tridenti Vir. Georg. 1. With his huge Trident having thumpt the Ground whence he is called Hippius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is esteemed the President over the Horse-Races At his Altar in the Cirque of Rome Games were instituted in which they represented the ancient Romans by violence carrying away the Sabine Virgins His Altar was under ground and he was sacrifice I unto by the name of Consus à Consilio dando the God of Counsel which for the most part ought to be given privately and therefore the God Consus was worshipped in an obscure and private place The solemn Games Consualia which were Celebrated in the month of March were in the honour of this God or Neptune who was called by this name At the same time the Horses left working and the Mules were adorned with Garlands of Flowers Hence also it comes that the Chariot as you see of Neptune is drawn by Hippocampi or Sea-Horses as well as sometimes by Dolphins Those Sea-Horses had the Tails of Fishes and only two Feet which were like the two fore-feet of a Horse as Statius describes them Theb. l. 2. Illic AEgeo Neptunus gurgite fessos In portum deducit equâ—s prior haurit habenas Ungula postremi solvuntur in aequora pisces God Neptune's Steeds to rest are set up here In the AEgean Gulf whose fore parts harness bear Their hinder parts Fish shap'd Therefore Virgil calls them two-footed Horses Bipedes in Georg. lib. 4. magnum qui piscibus aequor Et juncto bipedum curru metitur equorum Through vast Seas he glides Drawn by a Team half Fish half Horse he rides Statius hath this description of the motion of them in Achill 1. triplici telo jubet ire jugales Illi spumiferos glomerant à pectore fluctus Ponè natant delentque pedum vestigia caudâ Shaking his Trident urges on his Steeds Who with two Feet beat from their brawny breasts The foaming billows but their hinder parts Swim and so smooth again the curling Surge Therefore it is Neptunes Office to govern the Horses by Land and the Ships by Sea and without doubt whenever he rides upon the waters he makes the weather fair Virg. Aen. 1. Tumida aequora placat Collectasque fugat nubes solemque reducit aequora postquam Prospiciens Genitor coeloque invectus aperto Flectit equos curruque volans dat lora secundo Subsidunt undae tumidumque sub axe tonanti Sternitur aequor aquis fugiunt vasto aethere nimbi He calms the Sea then clears The Sky from Clouds the Sun again appears So did his presence calm the troubled Main Then through clear Skies Neptune with gentle Rein Wheels his swift Chariot and well-manag'd Horse Under his thundring Ax swoln Billows ly And stormy Clouds forsake the clearing Sky SECT III. Sons of Neptune THE most remarkable of his Children were Phorcus or Phorcys and Proteus Phorcus was his Son by the Nymph Thesea He was vanquished by Atlas and drowned in in the Sea his surviving Friends said that he was made a Sea God and therefore they worshipped him We read of another Phorcus who had three Daughters who had but one Eye between them all which they all could use When any one of them desired to see any thing she fixed the Eye in her Forehead in the same manner as you fix a Diamond in a Ring when she had used it she pulled the Eye out again that her Sisters might have it thus they all used it as there was occasion Palaeph in Fab. Proteus his other Son was the Keeper of the Phocae or Sea-Calves his Mother was the Nymph Phoenice He could Convert himself into all sorts of shapes sometimes he could flow like the Water and sometimes burn like Fire sometimes he was a Fish a Bird a Lion or whatsoever he pleased Nor was this wonderful power enjoyed by Proteus alone For Vertumnus one of the Gods of the Romans had it his name from Vertendo shews it as we observed before in the Story of Pomona And from this God Vertumnus comes that common Latin Expression Bene or Male Vertat may it succeed well or ill because it is the business of the God Vertumnus rebus ad opinata revertentibus praeesse says Donatus upon Terence to preside over the turn of things which happen according to expectationâ— tho oftentimes what we think good is really bad in the Conclusion as that Sword was which Dido received from Aeneas with which she afterwards killed her self This is male vertisse Upon which says Virgil Aen. 4. ensemque recludit Dardanium non hos quaesitum munus in usus The Trojan Sword unsheath'd A gift by him not to this use bequeath'd Neptune endued Periclimenus Nestor's Brother with the same power who was afterwards killed by Hercules in the shape of a Fly for when he fought against Neleus a Fly tormented him and stung him violently when Pallas discovered to Hercules that this Fly was Periclimenus he killed him Hom. Od. l. 11. Neptune gave the same power to Metra Mestra or Mestre the Daughter of Erisichthon she obtained this reward from him because he had debauched her by which power she was enabled to succour her Father's insatiable Hunger Ovid. Met. l. 8. Nuno equa nunc ales modo bos modo cervus abibat Praebebatque avido non just a alimenta parenti Now Hart-like now a Cow a Bird a Mare And fed his hunger with ill-puâ—chas'd Fare For the same cause Caenis a Virgin of Thessaly obtained the same or rather a greater power from Neptune For he gave her power to change her Sex and made her invulnerable she therefore turned her self into a Man and was called Caeneus She fought against the Cenâ—aurs till they overwhelmed her with a vast load of Trees and buried her alive After which she was turned into a Bird of her own name Ovid. Met. l. 12. CHAP. II. Triton aâ—d the other Marine Gods TRiton was the Son of Neptune by Amphitrite He was his Father's Companion and Trumpeter Down to his Navel he resembles a Man but his
other part is like a Fish His two Feet are like the fore-Feet of a Horse his Tail is cleft and crooked like a half Moon and his Hair resembles Wild Parsly Two Princes of Parnassus Virgil and Ovid give these descriptions of him Vir. Aen. 10. Hunc vehit immanis Triton caerula concha Exterrens freta cui laterum tenus hispida nanti Frons hominem praefert in pristim desinit alvâ—â— Spurnea semifero sub pectore murmurat unda This mighty Triton bore frighting the Tides With his shrill Trump his Face and hairy Sides Above presents a Man a Whale the rest And foamy Waves resound beneath his Breast The other in Metam lib. 1. Caeruleum Tritona vocat conchaque sonanti Inspirare jubet fluctusque flumina signo Iam revocare dato Cava buccina sumitur illi Tortilis in latum qua turbine crescit ab imo Buccina quae medio concepit ubi aëra ponto Littora voce replet sub utroque jacentia Phoebo Old Triton rising from the deep he spies Whose shoulders rob'd with native purple rise And bids him his loud sounding shell inspire And give the Floods a signal to retire He his wreath'd Trumpet takes as giv'n in charge That from the turning bottom grows more large This when the Namen o'er the Ocean sounds The East and West from shore to shore abounds Ocâ—anus another of the Sea-Gods was the Son of Coelum and Vesta who by the Antients was called the Father not only of all the Rivers but of the Animals and of the very Gods themselves for they imagined that all the things in Nature took their beginning from him It is said he begot of his Wife Tethys three thousand Sons The most eminent whereof were Nereus who was nursed and educated by the Waves and afterwards dwelt in the Aegean Sea and became a famous Prophesier He begot 50 Daughters by his Wife Doris which Nymphs were called after their Fathers name Nereides Palaemon and his Mother Ino for this reason were made Sea-Deities Ino's Husband Athamas was distracted and tore his Son Learchus into pieces and dashed him against the Wall Ino saw this and feared lest the same fate should come upon her self and her other Son Melicerta wherefore she took her Son and with him threw her self into the Sea where they were made Sea-Deities nothing perished in the Waters but their Names for their former Names were lost in the Waves and they found new ones She was called Leucothea and he Palaemon by the Greeks and Portumnus by the Latins Glaucus the Fisherman became a Sea God by a more pleasant way For when he pulled the Fish which he had caught out of his Nets and laid them on the shore he observed that by touching a certain Herb the Fish recovered their strength and leapt again in the Water He wondred at so strange an Effect and had a desire to tast this Herb when he had tasted it he followed his Fish and leaping into the Water became a God of the Sea Ovid. Metam l. 13. Strabo To these we may add the Story of Canopus a God of the Aegyptians who by the help of Water gained a memorable Victory over the God of the Chaldeans when these two Nations contended about the Power and Superiority of their Gods the Priests consented to bring the two Gods together that they might decide their Controversie the Chaldaeans brought the God Ignis Fire and the Aegyptians brought Canopus they set the two Gods near one another to Fight Canopus's Belly was a great Pitcher filled with water and full of holes but so stopped with Wax that no body could discern them When the Fight began Fire the God of the Chaldaeans melted the Wax which stopped the holes so that Canopus with rage and violence assaulted him with streams of water and totally extinguished vanquished and overcame him Ruffin l. 11. c. 26. CHAP. III. SECT I. The Monsters of the Sea The Syrens THERE were three Syrens whose Parentage is uncertain tho' some say that they were the Off-spring of Achelous the River and Melpomene the Muse they had the Faces of Women but the Bodies of flying Fish they dwelt near the Promontory Peloris in Sicily now called Capo di Faro or in the Islands called Sirenussae which are situated in the extream parts of Italy according to Strabo Where with the sweetness of their Singing they drew all the Men to them that sailed by those Coasts and when by their Charms they brought upon them a deep sleep they drown'd them in the Sea and afterwards took them out and devoured them Their names were Parthenope who died at Naples for which reason that City was formerly called Parthenope Ligea and Leuâ—osia That their Charms might be easilier received and make the greater impression on the minds of the hearers they used musical Instruments with their Voices and adapted the Matter of their Songs to the temper and inclinations of the hearers With some Songs they inticed the Ambitious with others the Voluptuous and with other Songs they drew on the Covetous to their destruction Ovid says of these Syrens De Arte Amand. lib. 3. Monstra Maris Syrenes erant quae voce canora Quaslibet admissas detinure rates Syrens were once Sea Monsters mere decoys Trapanning Seamen with their tuneful voice P. What then Could no Passengers ever escape this Plague M. History mentions two only who escaped Ulysses and Orpheus â— The first was forewarned of the danger of their Charming Voices by Circe wherefore he stopped the Ears of his Companions with Wax and was fast bound himself to the Mast of the Ship by which means he safely passed the fatal Coasts But Orpheus overcame them in their own Art and evaded the temptations of their murdering Musick by playing upon his Harp and singing the praises of the Gods so well that he outdid the Syrens The Fates had ordained that the Syrens should live till some body who passed by heard them sing and yet escaped alive when therefore they saw themselves overcome they grew desperate and precipitated themselves into the Seaâ— and were turned into Stones Some write that they were formerly Virgins Proserpina's Companions they sought every where for her when she was stoln away by Pluto and when they could not find her they were so grieved that they cast themselves into the Sea and from that time were changed into Sea-Monsters Others add that by Iuno's persuasion they contended in Musick with the Muses who overcame them and to punish their rashness cut off their Wings with which they afterwads made for themselves Garlands P. What did the Poets signifie by this Fiction M. That the minds of Men as Cicero says are deposed from their proper Seats and States by the allurements of pleasure It corrupts them There is not a more deadly plague in nature to mankind than it Whoever addicts himself altogether to pleasure loses
then going to Thebes he overcame Sphinx and for his reward he married Iocasta who was his Mother of which he was ignorant he had by her two Sons Eteocles and Polynices and two Daughters Antigone and Ismena When afterwards he found by clear proof that he had killed his Father and married his Mother he was seized with so great madness that he pulled out his own Eyes and had killed himself if his Daughter Antigone who led him about after he was blind had not hindred him Eteocles and Polynices the Sons of Oedipus and Iocasta succeeded their Father in the Government they reigned a Year apiece in their turns Eteocles reigned the first Year and then refused to admit his Brother Polynices to the Throne Whereupon a War arose and the two Brothers in a Duel killed each other Their Enmity survived their Bodies for when their two Bodies were placed on the same Pile to be burnt by the same Fire the Flames refused to unite but divided themselves into two parts CHAP. XII The Elysium THere is a place in the Kingdom below abounding with pleasure and delights which is called the Elysium from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solutione because thither the souls of the good come corporeis solutae vinculis after they are loosed from the Chains of the Body when they have been purged from the light offences that they have contracted in this World Aeneas received this description from one of the Inhabitants of this place Virg. Aen. 6. Quisque suos patimur manes exinde per amplum Mittimur Elysium pauci laeta arva tenemus All suffer for themselves few to the vast And gladsome fields of fair Elysium hast Those Fields afterwards are describ'd thus by the same Poet. Ibid. Devenere locos laetos amoena vireta Fortunatorum nemorum sedesque beatas Largior hic campos aether lumine vestit Purpureo solemque suum sua sydera norunt This done they came to Seats of joy and rest Groves happy Maâ—sions of the ever blest Which larger Skies cloath with a Purple Grey New Stars attending their own God of day CHAP. XIII The River Lethe THere is a River in Hell called Lethe from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgetfulness For if any body drinks this water he immediately forgets all things past So that when the Souls of the Pious have spent many Ages in the Elysian Fields they drink the Water of Lethe and are believed to pass into new Bodies and return into the World again And it is necessary that they forget both the pleasures that they have received in Elysium and the miseries that they did heretofore endure in this life that they may willingly return into this miserable life again Virg. Aen. 6. Animae quibus altera fato Corpora debentur Lethaei ad fluminis undam Securos latices longa oblivia potant Souls that by Fate Are doom'd to take new shapes at Lethe's Brink Quaff secure Draughts and long Oblivion drink These Souls went out from Elysium by that Ivory Gate which you see painted in the lower part of this Wall And if you please we will go out thro' this Gate and leave these infernal Regions to view more beautiful tho' not less ridiculous Images of the other Gods PART V. Of the Dii Minorum Gentium or the Subordinate Deities CHAP. I. The Penates NOW Palaeophilus let us view the fifth division of this Fabulous Pantheon in which are contained the Dii Minorum Gentium or the Subordinate Deities which are otherwise called Semones Minuti Plebeii and Patellarii They are painted without confusion in very good order and very distinctly if we consider how infinite the number of them was It is plain that the Romans had almost as many Gods as there are things And indeed how great is the number of Gods who preside over inconsiderable things since there are three Gods to keep one Door first the God Forculus looks after the Door the Goddess Cardua after the Hinges and Limentinus after the Threshold I shall consider only those lightly who assist or any ways preserve Mankind from their Birth to their Death The Penates derive their name from Penus Provision est enim omne quo vescuntur homines penus says Tully for all that that men eat is included in the name of Penus Or perhaps quod penitus insident because they are placed in the most inward and secret parts of Heaven where they reign says Varro and thence are called by the Poets penetrales and the place where their Images were kept was called Penetrale Yet we neither know their number nor the names of them tho' both our Lives and our Understandings are owing to them for they entirely govern us by their reason their heat and their spirit The antient Hertrusci called them Consentes and Complices supposing that they be Iupiter's Counsellors and the chief of the Gods And many reckon Iupiter himself together with Iuno and Minerva among the Penates But I shall speak something more clearly in this matter There were three orders of the Dii Penates 1 Those who governed Kingdoms and Provinces and were absolutely and solely called Penates 2. Those who presided over Cities only and these were called Patrii Penates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the Country of whom Aeneas speaks in Virgil Tu genitor cape sacra manu Patriosque Penates You Father of our holy things take care And of our Country-Godlings These were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Gods 3. Those who presided over particular Houses and were called Penates parvi of whom the Poets make frequent mention and particularly Virgil where he speaks of the fifty servant-Maids whose business it was to look after the Victuals flammis adolere Penates Aen. 1. And in another place he says sparsos fraterna caede Penates Again it is observable that by the word Penates is oftentimes signified the Houses themselves in which these Gods were worshipped As when it is said in Virgil Aen. 8. Nostris succede Penatibus hospes and when Tully says exterminare aliquem à suis penatibus Diis or liberos pellere domo ac prohibere Penatibus In which Sentences Penates has the same signification with Domus Timaeus and from him Dionysius says that these Penates had no proper Shape or Figure but were Wooden or Brazen Rods shaped somewhat like Trumpets But it is also thought by others that they had the shape of Young men with Spears which they held apart from one another CHAP. II. The Lares THE Lares were the issue of the stoln Embraces of Mercury with the Nymph Lara for when by her prating she had discovered some of Iupiter's Amours He was enraged â—nd cut out her Tongue and banished her to â—he Stygian Lake It was Mercury's Office to convey her thither in the Journey he ravished her Ovid. Fast. l. 2. Fitque gravis Geminosque parit qui