is sometimes described to us with wings and a crowne on her head standing upon a wheele with a cup in her hand on which are engraven the Ethiopians The wings show the celeritie and swiftnesse of Vengeance pursuing after wicked men the crown signifieth the command and dominion of Gods justice in the world on which were carried Stags and small pictures of Victorie with palms to shew that Justice or Revenge keep men in awe and make them fearfull and that the same Justice is a Conquerour or Victor over the world the cup with the Ethiopians shew that Vengeance can overtake a sinner though hee run to the remotest parts of Ethiopia the wheele signifieth the world which is subjected to the feete of Justice 5. By Nemesis the Sun may be meant therefore the Egyptians placed her above the Moon by which is signified that the seat of Justice or Vengeance is in heaven â— and as the Sunne seeth all things so doth divine Justice from which nothing can be concealed The Sun illustrates obscure things and obscures things lucid so Nemesis or Justice raiseth the humble and humbleth the proud bringing them to obscurity that shine like starrs in the world and raising them out of darknesse to the light of honour who have been low in their own eyes As by the Suns heat and light the earth is beautified and made fruitfull so it is by Justice that States and Kingdomes flourish and prosper 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemesis signifieth both revenge and distribution for Justice is twofold punitive and distributive or remunerative not onely is Justice the punisher of wickednesse but also the rewarder of goodnesse 7. Jupiter fell in love with Nemesis and was cherished in her bosome in the formâ— of a white Swan of which two was engendred an egg and of this the faire Helena By this I suppose may â—e meant that Princes ought to be in love with Justice but withall they must be white and unspotted Swans in their lives For how can a wicked Prince whose life is full of blacknesse and darknesse be just But the actions of a godly and just Prince will prove more beautifull and lovely then ever Helena was though the daughter of the white Swan and begot of an egge NEPTUNUS HEe was the God of the sea the son of Saturn and Ops the husband of Amphitrite of whom and of sea Nymphs bee begot muluâ—udes of children he with Apollo built the walls of Troy and the first that taught men horsemanship The INTERPRETER 1. THe Gentiles gâ—ve divers names to one and the same power of God as it is diffâ—sed into divers parts of the world in heaven it is called Jupiter in the fire Vulcan in the air Juno in the waters Neptune in the earth Vesta c. so that by Neptune they meant that power which is in the sea moving it with divers motions preserving it from puâ—refaction and restraining it from drowning the earth for which cause perhaps they gave him a Trident or three-forked sâ—epter and as by Neptune they understood the divine power or nature of the sea so by Amphitrite they meant the body or matter of the sea of which multitudes of fishes are engendred which they called the children of Neptune 2. Hee is said to finde out the use of horsemanship because one of that name taught men first to ride or else because ships seem to ride on the sea as horses on the land therefore Plauius calls a ship a wooden horse Nolo vehi equo ligneo or else because sudden eruptions of the sea have caused men to get on horse-back for the greater expedition to avoyd drowning who perhaps otherwise had not rid at all or it may be that some horse might be seen swimming towards the shore which had escaped from ship-wrack which might give occasion to the ignorant countrey people to suppose that Neptune gave the first horse for which cause hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neptune the horseman or lastly by the horse may be meant the swisâ—nesse and mobilitie of the sea therefore because the starrs of Casâ—or and Pollux are very swift they were said to be horsemen 3. They used to paint Neptune Nereus and the other sea gods with a countenance sometimes frowning sometimes smiling to shew how the sea is sometimes stormie sometimes calme they made him gray-haired and gave him a blew gaâ—ment that by the one they might expresse the foaming by the other the colour of the sea therefore blue is called in Plauius Color thalas sius the sea-colour They gave him a chariot drawn with horses or as some say with great and monstrous fisheâ— to signifie the swiftnesse of the sea they give him a Trident in stead of a Scepter by which sometimes hee moved and shook the earth to shew that the sea by reason of some subterranâ—all passages getâ— under the ground and shakes the neighbouring shorâ—s with earthquakes in all the threâ— parts of the earth Asia Europe and Africa if they had known America they would have made his Scepter sâ—uâ—sorked and have called it not Tridâ—ns but Quadâ—ens They made the sea-nymphs or Neâ—eides wait upon his chariot as Virgil in the fifth of the Aeneads placeth Glauâ—us Palaâ—non the Triâ—ons and the whole company of Phâ—râ—us on the right hand of Neptune and on the left Theâ—is Melite Panopaa and the other seâ—-nymphs by which they meant the divers sorts of fishes as their names expresseâ— and among the rest Triton is called Neptunes trumpeter by the Poeâ—s aâ— the sound of whose shell-trumpet the sea ceaseth to rage because some sea-monsters have appeared in such a forme as they describe Triton and they seldome appear but after a storm in a great calm and as for Palamon or Poâ—â—unus hee was the god of harbours whom sea-men honoured with sacrifices upon their returning from any voyage 4. They used to paint Neptune holding of a â—low with a carâ— behind him intimating by this that without the sea the earth could not be fruitfull for not onely doe the sea weeds and sands serve in some places for dung to barren ground but also the sea-sea-water is an help to fertilitie as wee see in sale marishes besides without rain the earth cannot sâ—uctifie but rain is begot of vapours â—xtracted out of the sea and therefore perhaps hee is the god of horses because in salt marishes horses are cured of worms and other diseases for this cause they used in Illyricum to fling every yeer four horses into the sea as a sacrifice for Neptune and the Romans to shew that Nâ—pâ—unâ— had the charge of horses appointed horse-races called Ludi Circenses to the honour of Neptune and as the foot-companies in their warres had purple for their Colours or Ensignes so the horsecompanies had blue which is the sea-colour Or I think rather that the horses whereof Neptune was god are the sea-horses called Hippâ—campi having two sore feet like those of an horse and the taile
coâ—cnis that is the due proportion of the naturall heat and radicall moisture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the true cause of health Then 〈◊〉 is killed with Apollo's arrows when the naturall heat dege 〈◊〉 into a feverish inflammation and driâ—th up the moisture but when the heat returns to its former temper 〈◊〉 that is health is recovered and nourished by a goat because goats milk is good to seed and restore decayed nature 6. By this fiction I think is represented to us the properties or a good Physician hee is the son of Apollo and Coâ—enis that is of knowledge and experience knowledge kils experience when the learned Physician trusts not to experiments but by art and knowledge hee cures for indeed in physick experience is little worth for what experience can one have of such infinite varieties of temperaments which are amongst men every man having a peculâ—r constitution which is also still differing from it selfe as 〈◊〉 was nursed by a goat or 〈◊〉 so Physicians are maintained by gluttony and Venery Saturn's son was Aesculapius School-master for time hath brought the knowledge of physick to perfection or because Chiron being half a man and half a horse sheweth that a Physician must be a Centaur that is a man in judgement and a horse in courage it is fit that Physicians should be brought to Rome that is to great Cities infected with sicknesse the Serpent Cock and Raven were consecrated to Aesculapius so was the Goat also to shew that a Physician must have the Serpents wisdome the Coâ—ks vigilâ—ncy the Ravens eye and forecast and the Goats swifâ—nesse for delayes are dangerous and if Physicians cure desperate diseases they must not be proud and attribute the glory to themselves or skill but to God lest they be punished in his just anger as Aesculapius was 7. Christ is the true Aesculapius the Son of God and the God of Physick who was cut out as it were of his mothers womb by the power of God without mans help and cured all diseases the true brazen Serpent hee onely who was struck with the thunderbolt of his Fathers wrath and sent to hell to deliver us from death and hell ALPHAEUS HEe was a great â—unter and fell in love with the Nymph Arethusa who that shee might esape him was by the help of Diana turned into a Fountain and bee afterward sorrowing becaâ—e â— River which still runs after Arethusa The INTERPRETER 1. ALphaeus was worshipped as a god and his image was placed upon the same altar with Diana either because they both delighted in the same sport to wit in hunting or to signifie the mutuall relation the one hath to the other Diana was the goddesse of woods Alphaeus was a River bâ—t woods prosper best that are neeâ— to rivers or Diana is the Moon but the moon is a friend to rivers and all moist things which are begot preserved and moved by the Moons heat light and inâ—â—uence 2. Alphaeus is a River of Elis in Arcadia through secret passages running under the earth and sea it emptâ—es it self in the spring Arethusa in Sicilie which though Strabo denyeth iâ— it cannot be otherwise seeing so many witnesses confirm that whatsoever is cast into Alphaeus is found in Arethusa 3. As this water running thorow the Sea loseth not its sweetnesse by receiving any salt rellish so neither must we lose our integrity and goodnesse by converâ—ing with the wicked 4. Husbands must learn of Alphaeus to be kinde to their wives and to make them partakers of all their goods as Alphaeus imparts all it receives to Areâ—husa 5. Wee must never rest till we have obtained him whom our soule loves the salt sea of afflictions and the distance of place must not hinder our course 6. Areâ—busa is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which we should still run after 7. Alphaeus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spot wee are full of spots and sin therefore had need to be washed in Areâ—husa that is in the water of Bâ—ptisme 8. This water was held good to kill the Morphew called therefore Alphos for which cause it was consecrated to Jupiter and it was unlawfull to wash the altar of Jupiter Olympius with any other water so Baptism doth wash us from originall sinne and by iâ— wee are consecrated to God 9. Alphaeus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of truth which runs after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verâ—ue to shew that knowledge and theory should alwayes be joyned with goodnesse and practice AMPHION HEe was Jupiters son of Antiopâ— shee flying from Dirce to a solitary mountain was there delivered and the childe was there brought up by shepherds hee learned his musick of Mercury and received his Luâ—e from him by the force of his â—â—sick bee caused the stones to follow him with which the waâ—â—â— of Thebes were â—uils but afterwards â—ut-braving Latonas children and 〈◊〉 them for want of skill was by her kiâ—â—d The INTERPRETER 1. WHereas there were three sorts of musick to wit the Lydian the Doric and the Phrygian the first was mournfull and for funeralls the second masculine and for warres the third esseminate and for marriages Marsyas was the inventer of the Phâ—ygian 〈◊〉 of the Dorian and Amphion of the Lydian musick 2. Amphion was Jupiters son because musick is from God or because the heavens by their perpetuall revolution shew that musick without continuall exercise cannot be attained unto or to shew that there is in the heavenly bodies an harmony as well as in musick or if by Jupiter wee understand the aiâ— as sometimes Poets do then as Jupiter gave life to Amphion so doth aire to musick for no found is either by voice instruments or water without air 3. Jupiter in the form of a Satyr begot Amphion Satyrs were great dancers and dancing requires musick 4. Amphion was bred by shepherds for these living an idle and solitary life were invited to invent musick partly by the singing of birds and partly by the whistling of the wind among the trees or by the running of waters 5. Heâ— was born in a remote hill because musicall inventions require quietnesse and a private life far from troubles and businesse 6. Mercury taught him and gave him the Lute to shew the resemblance and equall power of eloquence and musick eloquence being a speaking harmony and musick a speechlesse eloquence the one by words the other by sounds working on the affections 7. His building Thebes walls by his musick shews what is the force of eloquence to draw rude people to religion policie and civility 8. His out-braving of Apollo and Diana doth not onely shew the insolencie and pride of some men when they have got some perfection in an Art but also I suppose may be meant the power and delight of Musick that it no lesse affects and delights the soule by the ear then the light of the Sun and Moon doth the eye So that Musick may as it were challenge
when they write that Zephyrus begot Cupid of an egge what can it else mean but that the Spirit of God did manifest his love in drawing out of the informed and confused egge of the Chaos all the creatures The love of the creature is twofold according to the twofold object thereof to wit God and the creature that love by which wee love God is begot of Jupiter and Venus that is God and that uncreated beauty in him is the cause of this love and because the maine and proper object of love is beauty for wee doe not love goodnesse but as it is beautifull and it is the object that moveth and stirreth up the passion therefore Venus goddesse of beauty is still the mother of Cupid or Love which notwithstanding hath many fathers because this generall beautie is joyned to many particular qualities which causeth love in men according to their inclinations and dispositions some are in love with wars and count military skill and courage a beautifull thing so this love is begot of Mars and Venus others are in love with eloquence and think nothing so beautifull as that and so Mercurie and Venus are parents of this love some love Musick and so Apollo begets this Cupid and so wee may say of all things else which wee love that there is some qualitie adherent to beautie either true or apparent which causeth love in us Now that love which all creatures have to creatures of their own kinde in multiplying them by generation is the childe of Vulcan and Venus for it is begot of their own naturall heat and outward beautie by beauty I mean whatsoever wee account pleasing to us whether it be wealth honour pleasure vertuâ— c. 3. The reasons why Love was thus painted I conceive to be these Cupid is a childe because love must be still young for true love cannot grow old and so die Amor qui desinere potest nunquam fuit verus Hee hath wings for love must be swift hee is blinde for love must wink at many things it covereth a multitude of sins hee is naked for amongst friends all things should be common the heart must not keep to it self any thing secret which was the fault that Dalila found in Samsons love he is crowned with roses for as no flower so much refresheth the spirits and delights our smell as the rose so nothing doth so much sweeten and delight our life as love but the rose is not without prickles nor love without cares the crown is the ensigne of a King and no such King as Love which hath subdued all creatures rationall sensitive vegetative and senselesse have their sympathies The image of a Lionesse with little Cupids playing about her some tying her to a pillar others putting drink into her mouth with an horn c. do shew how the most fierce creatures are made tame by love therefore hee hath a rose in one hand and a Dolphin in the other to shew the qualitie of love which is swift and officious like the Dolphin delectable and sweet like the rose his arrowes doe teach us that Love wounds deeply when wee cannot obtain what we love some of his arrowes are pointed with lead some with gold hee is wounded with a golden arrow that aims at a rich wife and cannot obtain her to be wounded with leaden arrowes is to be afflicted for want of ordinary objects which wee love and so his burning torches shew that a lover is consumed with griefe for not obtaining the thing loved as the wax is with heat Ardes amans Dido Vtitur infoelix Coeco carpiturigne Est mollis flamma medullâ—s Haeret lateri laethalis arundo c. These are my conceits of Cupids picture other Mythologists have other conceits applying all to unchaste and wanton love whose companions are drunkennesse quarrelling childeish toyes c. CYCLOPES THese were the sons of heaven their mother was Earth and Sea men of huge Nature having but one eye which was in their forehead they lived upon mans flesh Polyphemus was their chiefe hee was their shepherd and in love with Galathaea he having devoured some of Ulysses his fellowes was by him intoxicated with wine and his eye thrust out These Cyclopes dwelt in Sicily and were Vulcans servants in making Jupiters thunder and Mars his chariots c. The INTERPRETER 1. BY the Cyclopes is meant water for they were begot of Neptune and Amphitrite as some say and yet they were servants to Vulcan which is fire to shew that in generation the fire can doe nothing without water nor water without fire 2. These Cyclopes are by some meant the vapours which by the influence of heaven are drawn out of the earth and sea and being in the air engender thunder and lightning to Jupiter as their names shew they dwelt in Sicilie about hill Aetna because heat is the breeder of thunder they were thrust downe to Hell by their father and came up again because in the cold winter these vapours lie in the earth and by heat of the spring are elevated wise Vlysses overcame Polyphemus that is man by his wisdome and observation found out the secrets of these naturall things and causes thereof Apollo was said to kill these Cyclopes because the Sun dispelleth vapours 3. I think by these Cyclopes may be understood the evill spirits whose habitation is in burning Aetna that is in hell burning with fire and brimstone being thrown down justly by God from heaven for their pride but are permitted sometimes for our sins to rule in the air whose service God useth sometimes in sending thunder and storms to punish the wicked they may well be called Cyclopes from their round eye and circular motion for as they have a watchfull eye which is not easily shut so they compasse the earth to and fro they may be said to have but one eye to wit of knowledge which is great for outward eyes they have not their chief food and delight is in the destroying of mankind Polyphemus or Belzebub is the chiefe who having devoured Vlysses fellowes that is mankinde the true Vlysses Christ the Wisdome of the Father came and having powred unto him the full cup of the red wine of his wrath bound him and thrust out his eye that is both restrained his power and policie these evill spirits because they are the chief sowers of sedition and warres among men may be said to make Mars his chariots 4. Here wee see that little Vlysses overcame tall Polyphemus policie overcomes strength 5. Wee see also the effects of drunkennesse by it wee lose both our strength and the eye of reason 6. Servius in lib. 3. Aenaead thinks that Polyphemus was a wise man because hee had his eye in his fore-head neer the brain but I say hee was but a fool because hee had but one eye which onely looked to things present hee wanted the eye of providence which looks to future dangers and prevents them 7. Here wee
Eleece This disease in â—he latter age is come to the hoight for now such is â—â—ri saâ—ra sames that men adventure dayly beyond Hercules Pillars even to the remotest Jndies for gold and as if they had not adventured far enough they are content to dig downe as fâ—r as hâ—ll for it and to use Plinieâ— phrase In sede Manium opes quaerimus This made the Americaâ—s belâ—eve that gold was the Christians god 6. The ship in which Jason sâ—iled was taken out of the speaking grovâ— Dodona for the ship spâ—ke and gave good counsell to Jason and his Argonauts that they should avoid the danger they were in â—or the murther of Absyrius and repaire to Circe and expiâ—te that murther such a ship is the church in which we are sailing towards heaven shee is a speaking ship counsâ—lling us to avoid danger to râ—pâ—ir to him who is only able to â—xpiate our sins 7. Jason was the type of â— good Prince for he is commended by the Greeke poets for his feature and stature and strength of body for his judgement valour and wisdome for his prudence and providence for his pietie to Juno and Minerva for his eloquence and vigilancy all which vertueâ— are requisite in a Prince who ought to be Jason that is whole or sound in body and mind he should be married to Medaea that is judgment and counsell he should be careâ—ull with Jason to avoid the inchanting longs of the Syrens that is parasites and slatterers hee ought to be like both to Mars and Apollo that is be both a good souldier and a wise man full of Mâ—jestie as the golden Suâ— is full of glory as Orpheus describes Jason IO or ISIS SHee was the daughter of the river Inâ—chus whome Jupiter loved and that Juno might not suspect iâ— he â—uâ—ned â—o to a cow which Juno begged of Jupiter and delivered her to be kept by the hundred eâ—ed Argus whom Mercurie by Jupiterâ— command killed and Juno in revenge sent a Gad-bee to sting herâ— which made Io run mad up anâ— downe the world till shee came to Egypt where shee recâ—vered her owne shape again and was there called Isis and married to Osyris after her death she was deisyed by the Egyptians who usâ—d to sacrifice a goose to her THE INTERPRETER 1. IO was married to one whose name was Bull or shee was carried from Argos to Egypt in the ship called the Bull hence arose the fiction of Io become a cow 2. Because the cow in respect of her benefit to mankind was by the Egyptians worshipped for their god and Io after her death was worshipped by the Egyptians hence arose the fable of Io's being turned to a cow 3. Io or Isis did not only first bring unto Egypt husbâ—ndrie or the way of sowing and reaping of corne but also arts and lawes therefore shee wâ—s fiâ—st worshiped in Egypt then at Rome who erected a temple to her in Campus Martius and amongst the Germans also before Christianitie was planted among them and because she was carried to Egypt in a ship they made her a goddess over the winds seas and resâ—rved her hairs at Memphis as a sacred relique and dedicated a holy day yeerly to the honor of the ship that carried her Against this idolatrie of Isis and of others S. Austin disputes learnedly in his books of the Citie of God lib. 8. c. 27. l. 18. c. 37. c. 3. Laclantius de falsa religione l. 1. c. 11. Eusebius in his books of the preparation of the Gospell and others 4. By Isis mâ—y be meant the Genius or nature of the soile of Egypt as her picture sheweth which moveth a timbrell with her right hand shewing thereby the coming of Nilus and holdeth a bucket in the left hand signifying a repletion of all the channells for Isis in the Egyptian tongue signifieth earth as Vives sheweth in his notâ—s upon Austins Citie of God l. 18. c. 3. out of Servius upon Virgil. 5. Tertullian in his Apolegetic against the Gentiles shews how unsetled the Româ—ns were in the gentiles religion for they admitted the worship of Osiris and Isis theâ— ovâ—rthrew their altars under Piso and Gabinius and cast them out of the Capitoll and then admitted theâ— again into their citie this is the condition of men without Christ still wavâ—ring and unsetled in religion 6. Neer to the image of Isis and Osiris which is the same with Serapis stood the image of Harpocrateâ— the god of silence whome they held to be their sonne intimating that the secretâ— of their religion must not be divulged but that the preist should be â—lent Doutleâ—le this shewed the vilenesse of that religion which was afraid to come unto the light 7. Some take Isis for Juno and Osiris for Jupiter called also Ammon others by Isis think Cerâ—s is meant and so understand the earth which Jupiter or the heaven loveth by its continuall embracements and influence the turning of Isis into a cow is to shew us the benefit we receive by the earth in that shee both supports us and feeds us in that they say shee was the daughter of Inachus the river they shewed by this that they were of Thales his mind in making water the originall of all things By many eyed Argus that kept her they meant the starry heaven that incompasseth her the half of whose eyes are asleep the other half awaked because whilâ—st the starrs are seen in one hemisphere they are not seen in the other By Isis assuming her owne shape againe in Egypt is meant as I suppose that the earth re-assumes its ancient shape beautie upon the receding of Nilus whose overflowing took away the shape of the earth and turned Isis to a cow that is made Egypt fertill both in pasture cattell and graine 8. I think by isis is meant the Moon is which is called the daughter of the river because the Moon is mistrâ—sse of the Night which is the moistest time and of waters also and all moyst bodies Jupiter is in love with hâ—r because the heaven embraceth the orbe of the Moon and the Sun once â— month is conjoyned to her and Argus that is the starrie heaven doth keâ—p her in that she being in the lowâ—st sphere is encompassed by the greater and higher which Argus is killed by Mercurie because the Sun takes away the fight of the stâ—rrs The turniâ—g of Isis to a cow by reason of Juno shews that the Moon is horned shortly after the conjunction and so shee appeares to us it Juno that 's the aire be cleere But shee re-assumed her form again when shee came to Egypt because the Egyptians made her a goddesse and worshiped her in the forme of a woman her travelling through the world shewes her wandring motion without the eclyptick sometimes to the North sometimes towards the South 9. Mercurie killing of Argus may be understood thus that the most vigilant and prudent men are oftentimes mastered by an eloquent and cunning tongue 10.
apâ—nesse of the night for sleep and the four horses may have relation to the four watches of the night 4. Nox was the mother of Death and of Sleep and so shee was painted holding two children in her hands both asleep in her right hand was a white childe in the other a black by the one sleep by the other death was signified this was to expresse the relation and resemblance betwixt these three which are promiscuously taken one for another death is called night Omnes unâ— manet nox so death is called sleep Aeterno clauduniur lumina somno Sleep is called deaths cousin Consanguineus laeâ—hi sopor 5. If in a spirituall sense wee take night for ignorance then truely shee is the mother both of carnall securitie and of both deaths as also of all miserie My people peâ—ish saith God for want of knowledge they that sit in such darknesse sit also in the valley of the shadow of death 6. Though the Gentiles made Death the Nights daughter a goddesse yet they gave her no divine honours nor temple nor priest nor altar nor sacrifice nor festivall dayes as they used to give to their other gods because they were without hope death was terrible to them they thought that death did utterly destroy them or else bring them to endlesse punishments but wee Christians doe rather love and honour then fear death because not onely doth shee put a period to our sins and miseries but also doth as it were let us in and lead us by the hand to eternall happinesse Therefore the ancient Christians honoured the dayes in which the Martyrs suftered and called theâ— natales their birth-dayes 7. They cloâ—hed death with a black garment all beset with starres by which they signified shee was the daughter of the night perhaps because more die naturally by night then by day for nature is weaker by night then by day and lesse able to resist sicknesse or death by reason of the Sâ—â—s absence who is the authour of life and health But wee may well say that the death of Christians is clothed with starres for by her wee shall be made more bright then the starres of the firmament 8. Nox is the mother of Deceit Love Feare Complaints Misery Dreams c. because these reigne most in the night but especially in the night of ignorance 9. Sleep is one of Nights daughters because sleep is procured by the darknesse and vapours of the night for the night is moister then the day and moist bodies are most sleepy therefore they placed the Citie of sleep neer the sea and said that it was watered with soft running rivers and that Lethe or Oâ—livion was sister to sleep for then wee forget our cares The two gates of horn and Ebonie in the citie of sleep were to shew the cleernesse and obscuritie of mens dreams according to the cleernesse and muddinesse of mens temperatures and constitutions And whereas sleep could never overcome Jupiter it was to shew that Princes and Commanders ought to be more vigilant then others Lastly Sleep was painted with wings to shew how suddenly it seases upon men NYMPHAâ— THese were the Peities of Waters the daughters of Oceanus and Theâ—is the Mother of the Rivers and Nurses of Ceres and Bacchus of these were divers 〈◊〉 The INTERPRETER 1. BEcause the Nymphes were the Deities of Waters or of moisture therefore they had divers names from the diversities of waters and moisture their general name is Nymphae quasi Lymphae that is waters but from the waters that spring out of mountains they are called Oreades from the moisture of woods and trees they are named Dryades and Hamaâ—â—yades from the moisture that is in Flowers and pasture grounds or meadows they are called Nâ—paeae for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a pasture field from the Sea waters they are called Nereides whose father was Nereus the sea-god from the waters of rivers they are termed Naides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to stow and so from fountaines and springs they are called Naides hence all springs are called sonâ—es sacri as being consecrated to and in the special tuition of the Nymphes and because rivers and fountains in their motion make a kind of musical sound the Nymphes are called Muses sometimes the Nymphs of standing waters are called Lymiades from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool the Nymphes are also styled Ephydilades because they are hid under the waters 2. The Nymphes are called the daughters of Tethys and Ocâ—anus because all rivers and springs proceed originally from the Sea and are increased and maintained by rain which also by the Sun is exhaled out of the sea 3. The Nymphes by Virgil are called Junos hand-mâ—ids â—unt mihi bis septem praestanâ—i corpore Nymphae because the clouds mists rain and other waterish meteors by which springs and rivers are maintained be engendred in the Aire which is called Juno 4. The Nymphes are called the Nurses of Bacchus and Ceres to shew that wine and â—orne are cherished and increasâ—d by moisture and so be all â—â—getables neither is Ceres usâ—ful to us nor Bacchus wholesome without their nurse for by water the mâ—al is kneaded and by wâ—ter the wine is tempered 5. In Homer and Virâ—il I find the Nymphes at work busie in spinning and weaâ—ing to shew how much women should avoid idlenes seeing goddesses were not idle neither is it any dispâ—ragement for the greatest women to put their hand to the distaste and â—ccording to the old English name be indeed as they are called spinsters seeing the Nymphes themselves are not ashamed to spin in their hollow rocks called by Virgil Nympharum domus in whose caves Homer describes the Bees making honey that even by that example women may be induâ—ed to be diligent and provident for if they give themselves to idlenes whâ—t will follow but luâ—t and wantonnesse which I thinke the Poets expressed in that fiction of the Nymphes that fell in love with Hâ—lâ— that fair boy and ravished him 6. The Nymphes that nursed Bacchus were by Jupiter translated into stâ—rs and called Hyades to shew perhaps that wine tempered with water makes the mind sit for heavenly raptures and sublime thoughts whereas strong wine of it self intoxicates the brain and makes it sitter for sleep then contemplation 7. If the Nymphes and Muses be the same it is not without cause that the hill Nymphes called Orâ—adeâ— found out the use of honey as some say therefore the Nymph Mâ—lissâ— gave her owne name to the Bees to signifie that learning is the food of the soul and it is that which sweetneth the life of man there is more honey and sweetnesse in the life of a Scholar on a hill then of a Prinoce in his pallace CHAP. XIII O OCEANUS NEREUS TETHYS GLAUCUS THETIS TRITON c. OCeanus was the sonne of Coelum and Vesta the husband of Tethys and father of all the gods Nereus the son of Oceanus and Tethys the husband of Doris of whom he
begot multitudes of children called Nereides from him Tethys the daughter of Coelum and Vesta the mother of rivers and fountains Glaucus one of the chief sea-gods who before was a fisherman Thetis the daughter of Nereus and Doris Triton the son of Neptune and the Nymph Silacia be wes Neptunes trumpetter c. The INTERPRETER 1. OCeanus is called the son of Coelum and Vesta that is of Heaven and earth because the Sea hath its preservation and motion from the Heaven and by it is incompassed and by the earth it is born up as a child by the mother 2. Oceanus is called the Father of all the Gods because all things have their original from moisture without which there can be no generation nor corruption hence Thales made water the originall of all things and for this cause the Poets speak of such multitudes of children that were of Neptune or the Ocean for indeed the Sea is more fruitful of Fishes then the earth is of other living creatures and because all springs and rivers proceed from the sea they called Oceanus the father of all the Nymphes 3. The Gods are said to be feasted by Oceanus either to confirm that opinion of some that the stars are fed by the vapours that arise out of the sea and are converted into clouds for the stars being of a fiery nature are tempered by these moist vapours as they think this was the Stoicks opinion which is resuted by the Aristotelians and is touched by Virgil Aen. 1. Conveza polus dum sidera pascet Or perhaps by the Ocean feasting of the gods may be meant that the chiefest dainties that Princes feed on are either from the sea or conveighed from remote Countries by Sea But observe that the Gods feasted themselves in the Sea where is much water but no wine by which I thinke is intimated that great men should be temperate in their Feasts but now our gods have forsaken drinking of water and will feast no longer in the Ocean Wine is the liquor we feast with the gods retained their honour while they were content with water but men degenerate into beasts while they intoxicate themselves with wine 4. The Ocean was painted with a Bulls head either to signifie the violent â—ushing of the sea against the shore or to expresse the bellowing noise the Sea makes he is also painted sitting in a chaâ—iot with his wife Tethis drawne by foure wheeles accompanied with Tritons and Sea Nymphes by the chariot is meant the swift motion of the Sea and by his company are understood the diverse sorts of Fishes which are said to waite upon the Ocean becauâ— they have their being and habitation in the Sea 5. Iâ—â— no is said to have her education in the Ocean be cause of the vicinity the Ayre hath with the Sea boâ—â— in situation and nature for the Water is quickly coâ—verted into Ayre and this agâ—ine into Water thâ— Cloudes are begott of Sea vapours and they fall agaiâ— into the Seas lap and thus is Juno educated and nourished in Oceanus Or else by this may be meant as 〈◊〉 thinke that riches whereof Juno was goddesse areâ— maintained and got by Navigation 6. Oceanus 〈◊〉 a great friend to Prometheus for hee was a wise 〈◊〉 and provident and a good Astronomer they thaâ— would finde the Sea favourable to them bad neede 〈◊〉 wife and provident and observant of the 〈◊〉 timâ— of Navigation and be skilfull in Astronomie and Oâ—ographie too to know the Rocks Quick-sands Shelves Shoares and Courses of the Tides hee that in theâ— is not Promotheus will prove Epimetheus and repenâ— him of his Navigation which Palinuâ—us knew wheâ— he checks Morphâ—us Aâ—n 5. for counselling him to falâ— asleepe being in a dangerous Sea betweene Sicilie and Italy Mene salis placidi vulium fluctusque quieâ—os Ignorare jubes mene huic considere moustro 7. Neptunus Oceanus Nereus Terbys Glaucus Thetis Triton Phorcus Proteus and divers others mentioned in Poets are but different names of the same thing to wit the Sea Nereus Thetis Proteus are said to transforme themselves into divers shapes to signifie as I thinke the divers colours of the Sea water which sometimes lookes greene therefore they gave the Nereides greene haire Viâ—idet Neâ—eiâ—um comas sometimes white there Tethys iâ— painted with gray haires and a white garment and partly also to intimate the Antiquity of Navigation and partly as suppose the cares and feares of Sea-men for 〈◊〉 facit â—anos and Sea-men become sooner gray-hayred then others the sea-Sea-water also lookes sometimes blue therefore the Seas are called Caerula by the Poets and the word Glaucus which was the Sea god signifieth the blue colour and Tibris is described by Virgil in a blue vaile or mantle Eum glauco velabaâ— amictu Carbasus Sometimes also the sea-Sea-water wâ—ll looke red as in a storme And sometimes blacke an lipithite often given to the Sea by the Greek Poets Or else this transforming of the Sea gods into so many sâ—apes may signifie the divers faces of the Sea for sometimes it lookes with a smiling countenance in calmes sometimes it frownes as in stormes and roares like a Lyon hence Omnia traâ—sformat sese in miracula rerum Ignemque 〈◊〉 seram sluviosque liquentes 8. Proteus was king of Egypt who used to have in his scutcheons and ensignes sometimes the figure of a Lyon somtimes of a Bull or of a Tyger or of a Dragon or of Fire hence arose the fiction of Proteus transforming himself into divers shapes Fiet enim subito Sus hoâ—ridus aâ—aque Tigris Squamosusque 〈◊〉 sulva ceâ—vice Leoenâ— And by this is represented a wise Prince who ought to â—â—commodate himself to all changes and â—ccasions and to use his government accordingly for there is nothing here perpetual and sometimes as occasions and times and mens dispositions alter so must also government both in Church and Staâ—e That French king was too much like Proteus who would have his Son learn no more latine then this qui nescit diâ—â—imulare nescit imperare 9. Proteus was a wise man and a Prophet who foreknew future things Quae siuâ— quae sueâ—int quae mox ventura 〈◊〉 in this he was the type of a ship-â—aster who ought to be skilfull in the weather and in those things which belong to his Art of Navigation and withall to have a foresight in the changes of the weather for want of which knowledge and providence many ships are cast away 10. Proteus never playd his part so much as now a dayes is you look upon mens opinions both in Religion and other things into what multitudes of shapes is Religion now turned if you look upon mens garments into what monstrous shapes do men turne their bodies almost every moneth if you look upon Sophisters in their disputes what windings turnings and intrical changings of words and propositions shall you find that you know not where to hold them Tot variae illudunt species totque ora feraâ—um Truth was
Serpents 3. Cadmus may be meant of a wise Governor who marrieth with Harmonia when hee doth all things with order and harmonie and where this Marriage is God bestoweth many blessings Ceres will not be wanting with her corn nor Apollo with his Cithern nor Mercurie with his Harp nor Minerva with her golden chain and artificially wrought cloak that is both profit and pleasure and arts are to be â—ound where wisdome and order goe together in Goveâ—nment It is this which seeketh out Europa that is countries for new Plantations by this Thebes and Cities are built by this the Dragon that is malicious and subtill enemies are slain and if of one enemy many should arise it is the part of a wise Prince to sling a stone among them that is to use some means whereby they may fall out among themselves that so they may be weakened and their violâ—nce kept off from him hee must also be a favâ—urer of learning for Cadmuâ— brought from Pâ—oenicia into Greece sixteen letters Alphabeticall and a Prince must have the Dragons eye and be turned into a Dragon when wiâ—kednesse gets the upper hand that hee may be fearfull to those that doe evill and such a Prince at last shall be received into the Elysian fields that is shall have rest and liberty Again a King must no nothing but by advice of Minerva that is of his wise and learned Counsell the two chief props of a kingdome are Mars and Venus warre and propagation and these two live in harmony and order as parents in their children a wise man that cannot live securely in a publick place will with Cadmus turn himselfe into a Serpent that is live a private and solitary life 4. A good Minister like Cadmus must do all things with order and decency hee must doe nothing without advice from God hee must seek out Europa his sister that is every lost soul and if shee cannot or will not be found hee must not be idle but must give himselfe to build the City of God for these two a Minister must doe seek those that be lost and confirm or stâ—blish those that stand hee must also kill the Dragon that infecteth the Well that is the Heretick who poisoneth the cleer fountain of Gods word and if the destruction of one heretick be the generation of many as wee see in the Aâ—rian heresie being overthrown by the Nicene Synod of which as out of the Dragons teeth arise â—usebians Phoâ—inians Eudoxians Aâ—acians Eunomians Macedonians Aetians Anomians Exuâ—enâ—ii and Psaâ—yâ—ians we must sling Minerva's stone that is wise Arguments out of Gods word amongst them that these armed men may destroy one another so wee read that in the Councell of Selentia the Aâ—â—ians went together by the ears among themselves bâ—ing divided into Arrians and Semiarrianâ— a Minister also must be turned into a Serpent for wisdom and so shall be received unto the Elisian â—ields 5. Christ is the true Cadmus who was sent of his father to seek that which was lost hee is the husband of order and harmony the builder of a greater city then Thebes the destroyer of the great Dragon the Devill and of all his armed teeth or associates hee hath opened unto us the fountain of grace and knowledge upon him God bestowed all gifts and perfection that Serpent that was lifted upon the â—rosse to cure all beholders and at last was received unto glory 6. Here is a type of the Râ—surrection CASTOR and POLLUX THese were twins begot of Leda's egge with whom Jupiter conversed in the forme of a Swan the one was a champion the other an horseman they went against the Chaledonian Bear and accompanied the Aâ—gâ—nâ—uts upon whose heads when two â—lames were seen when they were in the ship the storm ceased and they were afterward thought to be gods of the sea when Castor was killed Pollux obtained of Jupiter that the immortality should be divided between them therefore when â—nâ— dieth the other liveth The INTERPRETER 1. CAstor and Pollux are these flaming exhalations or meteors which appeare in the aire neer the ground in the night time these we call ignis faâ—â—us or Jack in the candle because they are ingendred of the aire and are seen there they are callâ—d Juno's companions These two in the habit of young men on horse back with spears in their hands and caps on their heads appeared to the Lacedemonians So did they also to the Lorenses when they were fighting against the Crotoniaâ—s and to the Romans likewise bringing them news of the overthrow of Perses therefore the wearing of the cap was used in signe of liberty as we may read at the death Cesar lances were carried about with câ—ps on their tops and at the death of Nero the Romans put on their caps The Roman coine had stampt on it two daggers with caps when Tarquâ—nius the king was banished 2. I Think not unfitly against the Peripatetikes we may gather out of this fiction the creation of the Sunne and Moon for in the beginning the Spirit of God like a Swan moving on the waters out of a confused egge that is out of the chaos brought forth these two glorious flames whose dominion is over the sea because by their influence light and motion stormes and vapours are raised and setled the Son is the Châ—mpion who by his heat subdueth all things The Moon is the Horse-man if you consider its swift motion it is well and comfortable when they both shine but if either of them be eclipsed it is dismall and ominous Immortality may be said to be divided between them because when the one liveth that is shineth the other is obscured and in a manner dead at least to us They ride on white horses to shew their light and they found out the golden Fleece because no mettals are generated but by their influence nor can they be found out but by their light 3. The soule and body are like Castor and Pollux for when the one dieth the other liveth and when the body is asleepe and as it were dead then is the soule most active and when the body is mâ—st vgilâ—â—t the soule â—s lesse vigorous 4. By thiâ— fiction the Gentiles wound themselves for if they believe that thâ—se Dioscuri were begot oâ— a god and a woâ—an why will they not believe the true generation of Christ of a Virgin and the Holy Ghost 5. By this also judiciall Astrologers may be confutâ—d for wee see that the soules and dispositions of men depend not on the Stars These two were twins borne under the same constâ—llation yet of far dâ—fferent studies and inclinations the one being a wrestler the other a horse man 6. Satan who can transform himselfe unto any shape appeared to the Romans in the Latin war in the forme of Castor and Peliux on horse back for which cause a Temple was erected to them by A. Pâ—sthumius dictator have not wee more cause to erect the Temple of our hearts to Christ
the cup is the boat the wine is the river Phlegeton which burns them and Acheren wherâ—in is no true joy Styx which causeth sadnesse and complaints for these are the effects of drunkennesse Charons fâ—â—ry face ragged clothes brawling and scolding tongue rotten boat still drinking in water are the true emblems of a drunkard hee is the childe of Hell and begot of Satan and the Night for they that are drunk are drunk in the night hee admits of no company but such as are dead in this sin and buried in it and such as have money in their mouthes that is spend-thrifts who spend all on their throats CHIMAERA THis was a monster having the head of a Lion breathing out fire the belly of a Goat and the tail of a Dragon which did much hurt but was killed at last by Bellerophon The INTERPRETER 1. THe Church of Rome is a Chimaera her head was a Lions head breathing out fire for her devotion was then awfull and majesticall to the world her zeale was hot like fire and her words were powerfull but about the middle of her raign shee shewed her Goatish belly for wealth made her wanton and insolent but in the end shee shewed the Dragons tail by open persecution in devouring the bodies and striving to poyson the souls of the Saints 2. Some think that this was a hill on the top whereof were Lions and Vulcans of fire about the middle was pasture and Goats at the foot Serpents which Bellerophon made habitable others think this was a Pirâ—ts ship having the picture of these three beasts on it others that these were three brothers called by these names which did much hurt others that by this â—iction is meant a torrent of water running furiously like a Lion licking the grasse upon the banks like a Goat and winding like a Serpent as may be seen in Natal Comes and others 3. But I had rather think that by this Monster may be meant a Whore which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wave or scum of love wherein many are drowned shee hath a Lions devouring mouth still craving and devouring mens estates shee hath the wanton belly of a Goat but in the end will sting and poyson like a Dragon 4. By Chimaâ—â—a I think Wine may be meant which makes men â—urious like Lions wanton like Goats and cunning or crafty like Serpents 5. The life of man may be meant by this Monster for man in his youthfull yeers is an untamed Lion in his middle age a wanton or an aspiring Goat still striving to climb upon the steep rocks of honour and in his old age hee becomes a wise and crafty Serpent 6. Satan may be understood by Chimaera who in the beginning of the Church did rage like a Lion by open persecution in the middle and flourishing time thereof like a Goat made her wanton and in the end will shew himselfe to be that great red Dragon labouring by secret cunning and slights to undermine and poyson her but Christ already hath and wee in him shall overcome this Monster CHIRON WAs a Centaur begot of Saturn in the forme of a horse of Phyllyra the daughter of Oceanus he was an excellent Astronomer Phisitian and Musitian whose schollers were Hercules Apollo and Achilles he was wounded in the foot by one of Hercules his arrows of which wound he could not die being immortall till he intreated Jupiter who placed him among the stars with a sacrifice in his hand and an Altar before him The INTERPRETER 1. CHiron was halfe a horse and halfe a man God doth oftentimes punish the adulteries of the parents with monsterous and deformed children for Ops was the wife of Saturn and not Phyllyra 2. The deformitie of children proceeds ordinarily from the distempered imagination of the parents 3. That Chiron is begot of Saturn and Phillyra is meant that Astronomie Physick Musick and all other arts are begot of time and experience or of time and books for Phillyra is a thin Skin or parchment or paper or that which is betwixt the bark and the wood of the tree and is called Tyllia on which they used to write 4. Saturn or time begets learned Chiron that is arts and sciences by the help of reading but he must do it in the forme of a horse that is with much patience and labour 5. Chiron may signifie to us the life of a Christian which consisteth in contemplation and so he is an Astronomer whose conversâ—tion and thoughts are in heaven and in action which consisteth in speaking well and so he is a Musitian and in doing well and so he is a Physitian and because Christianitie is more a practick then speculative science he hath his denomination Chiron from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maâ—â—â— the hand not from the head lastly suffering is a part of Christianitie and so Chiron patiently suffered the wound of Hercules his arrow 6. Chirons feet were wounded before he was admitted amongst the stars so our affections must be mortified befor we can attain heaven 7. Chirons pain made him desire to die so affliction makes us weary of this world and fits us for heaven 8. Chiron hath his Altar still before him and his sacrifice in his hand so Christ our Altar must be still in our eyes and our spirituall sacrifices still ready to be offered 9. In that a Centaur had so much knowledge wee see that sometimes in mis-shapen bodies are eminent parts as were in Aesop Epicteâ—us and others 10. Achilles so valiant Hercules so strong Apollo so wise yet were content to learne of a deformed Centaur so all should hearken to the Ministers doctrine be his life never so deformed though he be a Centaur in his life yet he is a man nay an Angel in his doctrine CIRCE THe daughter of Sol and Persis and by her grand-childe of Oceanus shee was a witch and skillfull in hearbs shee poysoned her husband King of Scythia and for her cruelty was banished thence and carried by her father Sol in a chariot and placed in the Iland Circaeâ— shee turned Vlysses fellowes into swine but over him shee had no power shee could not procure the good will of Glaucus who loved Scylla better then Circe shee infected the water in which Scylla was wont to wash and having touched this water turned into a Sea-Monster The INTERPRETER 1. Circe was a famous witch who was said to transforme men into Wolves Bears and other beasts which is not true indeed for the devill cannot cause such a transformation because it is a kind of creation proper to God onely who could change Lots wife into a pillar of salt and Nebuchadnezzar into a beast but these transformations of witches are onely melancholy conceipts and disstempers of the imagination caused by herbs or oyntments or else they are delusions of the eye 2. Circe saith Nat. Comes is the mixture of the Elements which is caused by heat and moysture the four Elements are the four hand-maids shee is immortall
crowned with Palmes to shew the sweetnesse comfort and perpetuitie of Learning For the sâ—me cause the Poets were crowned with Bayes and Ivie to signifie the perpetual verdure and beauty of Learning 6. The Muses had divers Names from divers occasions they are called Nymphae the Goddesses of Water to shew the dâ—lights benefit and cleerenesse of Poetry Also 〈◊〉 and Heliconides also Pierides Aonides from the hills Parnassus Heliron Pieria and the Countrey Aonia where they dwelt they are called also Pegasides and Aganippides from the Well Hippociene which Pegasus mâ—de with his hoose the Water of which Well made a kinde of Musicall sound which also other waters make in their running for which cause also I thinke the Muses were called Nymphes and because they drunke Water rather then Wine notwithstanding Horace speakes against Water-drinkers that they cannot be good Poets He loved Wine and Wenching to well to beleeve his commendation of either a far better Poet then he who was called the Virgin Poet both for his temperature and abstinence was no Wine-bibber I finde that Wine in some dull and Palegmatique bodies may a little helpâ— the invention yet doubtlesse it is an enemie to judgement which is most of all required in a Poet They were called also Libethrideâ— from that Well in Magnesia dedicated to the Muses and Thespiâ—deâ— from a Towne called Thespia in Boâ—tia and Ilissides from Ilissus a River of Allicâ— and Pimpleides from a Fountaine in Macedonia and Casâ—alides from the Well Casâ—aliâ— Olympiadâ—s from hill Olympus Corycides from the cave Corycium Mnemosynides from their mother Mnemosyne Ardalides from the place Ardalus Pateides from a well in Macedonia Ligiae from a kind of song called Ligium Maeonides from the countrey Mâ—onia 7. The particular names of the Muses are Clio from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for great is the glory of learning though ignorance be its enemie Euterpe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighâ—full for there is no delight comparable to thâ—t of learned men Thalia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow green for learning will still flourish and never wither Melpomene that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making melodie for the life of a Scholar is still cheerfull and melodious Terpsiâ—hore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight in singing or dâ—ncing for the songs dancing and mirth of learned men are within themselves Eratâ— from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love for the more a man knowes learning the more heâ— loves it onely ignorant fools hate it Polymnia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mens mindes are so full of melodie and spirituall comfort as the minds of learned men Vrania from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven for learning came from thence and the mindes of learned men are there and not upon earthly things Calliope from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good voice there is no outward voice so charming and melodious as the inward voice of knowledge in the minde by which a man discouâ—â—eth with himself and is never lesse alone then when he is alone 8. They write that divers men being taken with the melodie of the Muses forgot to eat and drink and so were turned into grashoppers who yet continually sing in the fields without meat and drink by this I think they meant thâ—t many men by too much study macerate and exteâ—uate their bodies looking rather like grashoppers then men who notwithstâ—nding with their spare diet live longer and healthier then fat Epicures feeding as it were upon and delighting themselves with the songs of the Muses 9. Seeing the Muses are Jupiters daughters and came from heaven and are perpetuall Virgins by which is intimated their divine originall puritie and modestie 't is an injurie to the sacred study of Poetry to call scurrilous and wanton versifiers by the name of Poets whereas Poetry is â— divine gift the end whereof is to praise and honour God the father of it who therefore hath given wings to the Muses that they might soare on high in heavenly raptures and that they might flee away from the company of such chattering Mag-pies 10. As all gods and goddesses had their birds dedicated to them so had the Muses these are the beeâ— which doe much resemble Scholars in their providence industry labours order and harmony temperance also and observance to their kings they are content with little yet afford much benefit to the owner so doe Scholars to the State neither is there any bird to which learned men and Students are more beholding then to the bees which both afford them food and physick in their honey and light in their lucubrations in their waâ— CHAP. XII N NEMESIS SHe was the daughter of Jupiter and Necessitie o◠〈◊〉 others say of Night and the Ocean the goddesse oftevenge punishing the wicked and revenging the good she was â—â—lled Adrastia from king Adrastuâ— who first built her a temple and Rhamnusia from a place in Attica where she had a stately image The INTERPRETER 1. NEmesis is Jupiters and Necessities daughter to shew that God in his justice punisheth the wicked which necessarily hee must doe or else hee were not just nor could hee guide the world if hee should suffer the wicked still to flourish and prevaile and good men to be still oppressâ—d therefore Nemesis is painted with a bâ—idle and a ruler by which is represented Gods justice in curbing and holding in of wicked men and in ruling of the world 2. Shee is the daughter of Night and the Ocean to shew that God oftentimes punisheth mens sins with darknesse as hee did the Egyptians and the world at Christs crucifixion and with spirituall darknesse too or ignorance of minde as hee did the Gentiles and the Jewes too who sâ—te in spirituall darknesse and saw not the Sun of righteousnesse so likewise hee revengeth sin with inundations of the sea as hee did the first world and many countries since Or else this may shew that ignorance signified by the night and wealth represented by the Ocean which enricheth the neighbouring lands are the causes of wickednesse and this the occasion of Gods just vengeance 3. Nemesis is called the daughter of Justice because God punisheth none but when hee is justly provoked thereunto Hence some have thought Nemesis and Justice to be the same which they paint like a virgin of a truculent aspect quick-sighted sad holding the ballance in the one hand and a whip or rods with a hatchet in the other to shew that Justice must not be partiall but pure from bribes and by-respects terrible to the wicked quick-sighted in finding out the hidden truth of a sad aspect for justice or vengeance doth not punish with delight the rods and hatchet shew the diversities of punishments according to the diversitie of sins and sometimes she is painted naked sitting on a square stone because Justice must be open not hid square and stedfast not moveable and unconstant 4. Nemesis
or hinder part of a fish and therefore this as all other monstrous fishes are called by the Poets Neptuni pecudes and not onely were horses dedicated to Neptune but also to Apollo ' Diana Juno and Mars therefore Romulus appointed horse-races called Equiria in campo Martio to the honour of Mars which were different from the Neptunalia â—r ludâ— Ciâ—censes I spake of but now 5. Neptune was called Consus a consulendâ— from giving counsell or advice for it was hee that counselled the Romans to ravish the Sabinâ—aâ— women but indeed for better reasons may the sea be called Consus for it counsels us by its eruptions and â—nundations to feare God and to repent for sinne The harmony it keeps in its motion with the Moon counsels us to follow the directions of Gods word in heavenly things its saltnesse counsels us to have salt in our selves Remember Lots wise The fruitfulnesse of the sea and riches thereof counsels us to bring forth much fruit and to be rich in good works These and many such like counsels have wee from this Consus which also counsels us to be humble and not to swell with a conceit of our owne worth or perfections for though all rivers run into the sea yet it swels never the more for that and likewise the sea counsels us to be content with our own and not to encroach upon other mens estates for the sea is content with its own bounds though of its own nature situation and greatnesse it be able to drowne the whole earth again The Romans had done better to have erected an altar to Consul for these reasons then for counselling them to oppresse and wrong their neighbours by ravishing their women 6. Some think that Neptune was called god of the sea because under King Saturn hee was Admirâ—ll of the sea and the first that rigged out a â—leet of ships into the maine the Trident may perhaps signifie the three squadrons into which he divided his fleet but if by Neptune wee understand the sea it selfe then I think that the Trident may signifie the threefold motion thereof the one naturall as it is water to â—all downward which motion proceeds from its active form the other naturall as it is sea-watâ—r to ebb and flow which proceeds from its passive form the third is violent as it is agitated by the winds 7. Perhaps Neptune was called god of the sea because he was by hiâ— fâ—ther Saâ—â—ns command who devoured his children drowned there hence fabulous antiquitie in consideration of his untimely aund undeserved death made him the god of that element by which hee lost his life 8. Neptune being in love with Amphiâ—rite imployed the Dolphin to procure her good will for â—he fled and hid her selfe in Atlas by this may be meant that Princes Embassadours ought to be faithfull and nimble like the dolphin in executing their masters commands for the dolphin is a swift swimming fish and faithfull to man as divers examples shew and likewise Princes should be thinkfull and not suffer quick and faithfull servants to goâ— unrewarded therfore the Dolphin whether a fish or some eminent man of that name was by Neptune placed among the starres and iâ— painted holding the dolphin in his hand for it was by his diligence and wisdome that Neptune married with Amphitâ—ite which is so called from compassing either because the sea encompasseth the earth or is encompassed by the air 9. Neptune fell in love with Theophanes that beautifull virgin whose good will that he might obtain hee converted her into an ewe and himself into a ram the râ—st of her suters into wolves of her hee begot the golden sleeced ram which carried Phâ—yâ—â—us to Colchis by this I suppose the Poets would signifie that unlawfull love and unsatiâ—ble lust turâ—s mâ—n into beasts and that the bâ—stâ—rd sonnes of Princes are no better than Rams with golden fleeces for though they have honour and wealth by the one side yet they are contemptible by the other they have the fleece from the father but the rams nature from the other 10. Weâ— fitly apply this fiction to the Pope who is another Neptune and with his Trident or threefold power that hee hath in heaven earth and purgatory shakes the earth and moves kingdomes by civill warres hee is the beâ—st that rose out of the sea having fallen in love with the faire virgin of the Church hath turned himselfe into a ram pushing men with the horns of his authoritie and hee hath made a very sheep of the Church begetting of her golden-sleeced rams that is Bishops Deans and Prebends which have more wealth and honour then true pietie and learning Neptune made himselfe a servant to 〈◊〉 when with Apollo hee built the walls of Troy the Pope calls himselfe Servant of servâ—nâ—s and pretends to build the walls of the Church but indeed overthrowes them with Neptune Aenaead 2. Neptunus muros totanque a sedibus urbem â—ruit 11. Apollo and Neptune built the walls of Troy that is mâ—ant either of the mony that was dedicated to these gods which 〈◊〉 seased upon and therefore for this sacriledge hee and his citie were grievously plagued and for his unfaithfulnesse in â—ot repaying Neptunes money or else is meant that the bricks where with the walls were built were made oâ—â—lay or earth mingled with water called Neptune and dried or â—uked in the Sun which they called Apollo 12. Whereâ—s Apollo and Neptune were forced to sâ—rve for their living by this the Poets would leâ— us sâ—e how unconstant worâ—dly honours are and thâ—◠〈◊〉 who is a â—ing today may be a bâ—ggeâ— to morrow as the â—xâ—mples of â—â—sâ—us Dionyâ—â—us Belisâ—rius and many others can witnesse wee may see with Solomon Princes sometimes walk on foot and beggers sit on horse-back 13. In Neptune we may see the picture of a tyâ—ant for tyrants delight in tormenting men as it is recorded of Tiberius Phalaris Mezenâ—ius and others so did Neptune in continuall vexing and tormenting of Vlysses whom hee would not drown but kept him alive that hee might be still vexing of him Again tyrants doe causelesly and injuriously put men to death so did Neptune when hee sent out his sea-calves to affright Hpppolitus his horses by which hee was torn and killed and this hee did upon a false accusation of his step-mother Phedra to Theseus as if Hyppolitus would have ravished her whereas his innocencie and goodnesse were knowne and had Neptune been a just Prince hee would have exâ—mined the matter and nâ—tâ—rashly condemnd the innocent 14. Neptune in Homer with the other gods are feasted in Ethiopia by which is intimated that they were a religious and devout people I wish wee were as ready to feast the true God by faith and holinesse for hee will come and sup with such but wee suffer him to stand and knock at the door of our hearts and will not open Let rich men also learn to feast Christ in his poor members that hee may in the last
day thank them for feeding him when hee was hungry otherwise the Ethiopians that feasted Jupiter Neptune and the other gods will rise in judgement against us 15. As Juno had the charge of the citie gates and Minerva of the castles and towers so had Neptune of the foundation and walls by which I think they meant that riches wisdome and strength for in Homer Neptune is called the strongest of the gods are required for the preservation of Cities and States 16. Our Saviour Christ is the true Neptune the God of the sea whom both winds and seas obey the true Sonne of God in respect of his divinitie and of Ops or of the earth in regard of his humanitie who hath the true Trident or full power of heaven and earth given to him and likewise the keyes of death and of hell hee is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shaker of the earth as hee made it appear both at at his death and resurrection and the true Consus or God of counsell for his name was in Isaiah the Counsellour hee hath married the virgin of the Church the fairest of women who may be called Theophanes because it was to her and for her that God appeared in the flesh therefore the day of Christs nativity was called by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Gods apparition for then did hee lay aside his majestie and took upon him the form of a servant that hee might build the walls of the new Jerusalem And lastly as the Greeks called Neptune Pâ—sidona that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the image because of all the elements water onely represents or makes images by reason of its smoothnesse and cleernesse so it was Christ that made us at first to the image of God and afterward repaired this image being decâ—yed in us a fit work for him who is the expresse and essentiall image of his Father NEREUS See NEPTUNUS and OCEANUS NIOBE SHee was the daughter of Tantalus and wise of Amphion king of the Thebans who because of the multitude and beauty of her children preferred her self to Latona therefore Apollo and Diana being angered by her insolencie with their arrows killed all her children and she with grief was turned into a stone The INTERPRETER 1. TAntalus was covetous and Amphion rich when wealth and covetousnesse meet together they bring forth Niobe that is pride insolencie and contempt of God himself 2. By Apollo and Diana are meant the Sun and Moon they caused by their beat and multitude of vapours a great pestilence which killed all Niobe's children hence arose the fiction of Apollo's and Diana's arrows which killed Niope's children 3. The turning of Niobe into a stone iâ— to shew the nature and greatnesse of her grief and sorrow which made her stupid and benummed and in a manner senselesse for parvae cuâ—â— lâ—quumuâ— ingenâ—es sâ—upent or else it may signifie the stone monument that shee erected to her â—â—lfe and children or that rock in Phrygia which afaâ— of seems to be a woman weeping by reason of the springs of water flowing from thence 4. By this punishment of Niobe and her children wee may see the judgements of God against pride and insolencie and are taught not to be puâ—t up with conceit of our selves wife or children but to carrie an humble minde even in the highest fortune 5. The turning of Niobe into a stone may let us see how God hardeneth the hearts of wicked men as hee did the heart of Pharaoh and that profanâ— men are not mollified and bettered but hardened and more obstinate by afflictions 6. Niobe sinned but her children are killed by this we see that it is no injustice in God to visit the iniquitie of the parents upon the children seeing they are a part of their parents and in their punishment the parents suffer oftentimes more then in their own and God is absolute Lord over his creature 7. Here in Niobe we see the pride of women which bringeth destruction â—pon themselves husbands and family the beauty of Niobe made her proud and pride made her insolent and insolence caused her owâ— and her husbands ruine in their children therefore he that marries for beautie where there is not grace will finde in that match plus â—ellis quam mellis more gall then honey As it fared here with Niobe so it did with Cassiope shee in her pride preferred her self to the Nymphs therfore her daughter Andromache had inevitably been devoured by the sea-monster when she was tied to the rock had not Perseus rescâ—ed her 8. Niobe's husband was an excellent Musician he made the rude stones hop together and make up the walls of Thebes but hâ—e that put life into dead stones and civilized such rude and senselesse creatures could not for all his musick charm his wifes pride and insolencie Our Saviour Christ by the sweetnesse of his Evangelicall musick charmed the Gentiles and of such stones raised children to Abraham causing men to meet together towards the building of the new Jerusalem but yet hee could not prevail with the Jewes which hee had married to himself neither could hee cure their pride and obstinacie though he piped they would not dance NOX SHee was the antientest goddesse the daughter of Chaoâ— or of Hell the mother of Love Deceit â—eare Darknesse Old age Death Misery Complaint Sleep Dreams and many other such like children The INTERPRETER 1. NOx is so called a nocendo for the night is the occasion of much mischiefe Nox amor vinumque nihil moderabile suadâ—nt So is also any grief sicknesse or pain more hurtfull and viâ—lent by night then by day 2. Night is called by some the daughter of Chaos by others the daughter of Hell by which may be meant the night or darknesse which was before the Creation and so shee is the daughter of Chaos this darknesse is called negative in the Schools And also the darknesse which is caused nightly and is the shadow of the earth when the Sun is under our Hemisphere and so Nox is the daughter of Erebus or of Hell this is called privative 3. Night is painted like a woman because as the female sex is the weaker and more fearfull so is mans nature more fearfull by night then by day and weaker also as is seen in sick men Shee hath a black garment and long black wings of which Virgil Nox ruit fuscis tellurem amplectitur alis by these wings shee embraceth the earth Shee is also carried in a chariot and is accompanied with the starres and hath the Cock for her sacrifice to signifie the darknesse and quâ—lities of the night and that the starres are then most seen and that the Cock by reason of his vigilancie and noise that hee makes deserves to be sacrificed to the night which is the time of rest Her black hair her garland of popies with which she is crowned and her chariot drawn with four horses doe shew the darknesse and
the Sonne of the Nymph Naiâ— others of Chion which signifieth snow by which I beleive they meant that moysture in summer and snow in winter by keeping in the naturall heat of hearâ—s and plants are the causes of fertilitie 11. In that Venus forsooke her child she represents the nature of a whoore who proves an unnaturall mother more regarding her owne filthâ—e pleasures then the welfare of her child Other things may be here writen of Priapus â—ut for modesties sake I forbeare them not thinking them worthie of Christian câ—â—es and to use Laâ—toâ—ius words Prâ—apum non deâ—â—do m quid 〈◊〉 risâ— dignum l. 1. de scisâ—â—liâ—ion PROMETHEUS HE 〈◊〉 the sonne of Japetus and Themis who having made a man of clay by Minerva's helpe got up to heaven and there he stole some fire from the Sunne and wiâ—h it put life into his man for which Jupiter was angry and sent Pandora with a box full of miseries and mischief and withall bound Prometheus to the hill Caucasus where he had his heart every day eaten up by an Eagle and renewed again The INTERPRETER 1. BY Prometheus perhaps may be meant a wise Father who begets a stupid and foolish Sonne udum molle lutum such a father is fraughted with more griefes then Pandora's boxe was with mischiefes especially if his sonne be not bettered and spiritually enlivened by the Coelestiall fire of wholesome admonitions then is his fathers heart eate up by cares as Prometheus heart was by the Eagle 2. Prometheus perhaps was the first Statuary or Image maker which expressed a man so the life as if he had animated it with Coelestial fire which Image gave occasion to Pandora's boxe of mischiefe to flye abroad for it occasioned Idolatrie and the mischiefes that followed on it and because God was highly offended at it he hath oftentimes punished both the Image-makers and worshippers with cares doubts and feares as receiving no comfort or satisfaction from their Images 3. By Prometheus I thinke may be fitly understood a wise Doctor or spiritual Pastor who animates men that are by nature but clay with the Coelâ—stiall fire of divine truth for which worke he is oftentimes rewarded by wicked men with Pandora's boxe of afflictions and hath his heart continually eaten up with cares 4. Promotheus might be an Astronomer who continually looking on the Coelestial fires that is the starres and observing the Sunnes motion upon Caâ—casus was said to be tyed there and to have his heart eate out by the Eagle of cares and study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura â— By Prâ—â—â—hâ—â— tâ—â— Gâ—ruilâ—s might understand God himselfe who by Minerva that is by his wisedome made man of clay and breathed in him the breath of life which is thâ— Coâ—lestiall 〈◊〉 they speake of but Jupiter that is God sâ—â— thâ—y gave him divers names was angry for so we read that he repented he had made man and layâ—d upon him divers miseries diseases and cares with which his heart is eate up in the day time but is renewed by sleepe and rest in the night 6. Some make aâ— Historicall sence of this fiction understâ—nding a câ—rtaine King in whose Countrey the River Aquila so called from its swistnesse overflowed the whole Land this caused greâ— dearth and mortality amongst his Subjects which was the occasion of his miseries and carâ—â— but Hercules cut the River and so was said to kill the Eagle and frâ—ed both the Countrey of water and the King of his cares 7. Adams perfections may be here understood for he was quickned by Prometheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—â— is Providence and Minerva that is wisedome and this Providence or Prometheus was the sonne of Thâ—mis that is it was derived from his original justice on him likewise was bestowed pardon that is all gifts or perfections but assoone â—s he preferred the voice of the woman to the voice of God of Prometheus he became Epimetheus he lost his wisedome providence and other perfections and so by the event and wofull experience he began to grow wise againe 8. In that Prometheuâ— fell into so many troubles and miseries by putting life into his man of clay this may shew us that men begin to have their life full of cares and troubles when they begin to have children the man that lives a single life is free from Pandora's boxe and the devoâ—ring Eagle 9. God is the true Prometheus saith Tertulliâ—n 〈◊〉 blaspheâ—iâ—ils lanâ—lnaint who having made man of claâ— and having put an heavenly fire into him he is worse used by him then Prometheus was by the Eagle for the Eagle not the man which he made pickt his heart bâ—t the man that God made doth continually wound him with his sinnes and blasphemies 10. Man may be called Prometheus for he is of all sublunary creatures the most prudent and provident and by a speciall providence of God he was created Gods providence also is most of all seene in mans preservation and no creature subject to the mischiefes of Pandora's boxe and the Eagle of cares as man is which is the reason that man in Hebrew is called Enosh and miserable 〈◊〉 by Virgil and Homer 11. Prometheus was a Philosopher who was said to steale fire from heaven because he was a curious observer of Lightning Comets and other fiery meteors and was the first that found out the use of fire among men for which he was honoured after death with sacrifices altars and festivalls in which men did runne with light torches in the night which custome also was observed in the feasts of Vulcan because he was the god of fire and oâ— Ceres because she sought out her daughter Proserpina with torches 12. The same fire that gave life to Prometheus his man occasioned also burning Feavers which destroy man Hor. Post ignem aetherea domo Subductum macies nova Febilum Teâ—iâ— inâ—ubuit cohors thus the naturall heat preserves our life whilst it is temperate but when it exceeds this temper it destroyes our life 13. Promotheus made up his man of the parts of other creatures and so of their qualities also intimating that man hath in him alone the evill quâ—lities of all the beasts the Foxes craftinesse the Goats wantonnesse the Beares or Wolves cruelty the Lyons anger and fiercenesse prae annibus animalibus homo est pessimum animal 14. Lucian lib. de Sacrif writes that Promotheus was nailed to a Crosse on the hill Caucasus where his heart was picked by an Eagle onely for the love he carried to man I am sure our blessed Saviour who is the true Prometheus was nailed to the Crosse upon mount Calvarie where his heart was divided by a launce onely for the love that he bore to man when he was his enemy PROSERPINA See CERES and HECATE PROTEUS see NEPTUNUS and OCEANUS CHAP. XV. R. RHADAMANTHUS see AEACUS RHEA CYBELE IDAEA BERECINTHIA TELLUS VESTA PHRYGIA DINDYMENA OPS c. RHea was the daughter of Coelum her mother was Terra or Vesta her
of which men and beasts â—re filled the cutting off his genitalls is the pulling off the fruit from the trees the casting of them into the sea is the drowning of them in the moisture of the stomack which being digested and converted into bloud begets Veâ—us for without fruits especially of Bacchus and Ceres friget Venus there would be no copulation nor procreation the covering of Saturns head may signifie as Fulgentius observes Myth l. 1. that the fruits or plants and trees are covered with leaves 15. The binding of Satuâ—n and casting of him into hell may signifie how the motion of the starre Saturn is slow and scarce percepâ—ible by us by reason of its vast distance so that it seâ—ms to stand stâ—ll and because it is so far off from ourâ—sight hee was sâ—id to be in hell 16. During the time of the Saturnals the servants in signe of libâ—rtie put on their caps and commanded their masters this custome afforded matter of comfort to servants and of humiliation to masters When shall wee see these Saturnals wherein pride malice covetousnesse and other sins which are now our masters may at last serve us and that wee may obtain that freedome which Christ hath purchased for us SATYRI See PAN. SCYLLA and CHARYBDIS SCylla was the daughter of Phorcus with whom Glaucus was in love which Circe perceiving infected with poysonable herbs the fountain in which Scylla used to wash by which means the lower parts of her body were turned into dogs which when shee perceived out of impatience cast her self into the sea and so was turned into a rock not far from the whirl-pool or gulf Charybdis which had been a most rapacious woman and had stollen away Hercules his oxen before shee was â—wned into this gulfe There was another Scylla daughter to Nisus king of the Mâ—garenses who having betrayed to king Minos her fathers red hâ—â—â— in which the kingdoms faâ—e consisted shee was turned into a 〈◊〉 and Nisâ—â— into â—n hawkâ— The INTERPRETER 1. BY Scylla may be meant a whore for shee is a monster composed of dogs and wolves still barking and biving and devouring all that have commerce with her and is never saâ—â—â—fied 〈◊〉 is indeed a veâ—y dangeâ—ous rock upon which many meâ— havâ— split both their soules bodies and estates Multorum fuâ—ti calâ—â—nâ—â—â— Bcylla was hated by Ciâ—â—e the daughter of the Sun and so is a whore abhorred by thâ— children of the light Scylla was beautifâ—ll in her upper-parts but monâ—trous and deformed below formosa superna desiris in piscem Such is the condition of whoredome pleasing and delightfull in the Beginning but tâ—◠〈◊〉 is sorrow and miserie Vlâ—sses who was the type of a â—ise 〈◊〉 escaped the dangers of this monster and so will all wise men take heed of a whore and will abhoâ—re he◠〈◊〉 who brings none but foâ—lâ— to the sâ—ocks for 〈◊〉 2. Palaâ—phatics Fâ—ulâ—l â— thinks that this Scylla was a Pirat ship or galley on the Tyrrâ—â—â— sed robbing and spoiling all Mâ—rchâ—nâ—s that sailed that way which from its swiftnesse in sailing and the rapacity of the pirats within it was said to be turned into a sea-monster composâ—d of dogs and wolves this ship Vlysses out-sailed by the help of a prosperous gale of winde and so escaped the 〈◊〉 3. Naâ—alâ—â— Câ—â—es and others by Scylla and â—â—drybidâ—â— understand two dangerous rockâ— between Sicilie and Italie which being hollow and the rides râ—â—ming thorow them made an horrid noise as if it were wolves yelling or dogâ—bâ—rking and because there be divers monstrous fishes within these hollow rocks devouring the bodies of those that make sâ—ipwâ—â—ck there the Poets feigned that these were monstrous women for so the rocks appear like women afar oâ—â— but below the navell were dogs and wolves 4. In that Circe poysoned the waters in which Scylla used to wash wee see the nature of jealousie and womens emulation how spitefull and revengefull it is 5. In Sâ—ylla drowning of her self wee see how impotenâ— and impatient women are and how dangerous excessive grief is and what the end of whores is even shame and ruine 6. In Scylla the daughter of Nisus who for the love of Minos betrayed her father and countrey wee see the nature of lustfull affections Nox amor vinuâ—nque nihil moderabile suadent Shee casts off all naturall respect and affection towards her father and countrey betraying his fatall hair that is his counsels to the enemie upon hope shee should enjoy him of which notwithstanding shee failed for Minos like a prudent man though hee loved the treason yet hated the traitour and rejected her albeit hee had obtained both the King and the Citie by her 7. The life of a man is much like the sailing between Scylla and Charybdis there be dangeâ—ours rocks on each hand of us despair on the lâ—â—t hand presumption on the right adversitie on the left prosperity on the right hand have destroyed many thousands Dextrum Scylla latus laevum implacaâ—a Charybdis Obsidet Therefore let us neither decline to the right hand nor to the left let us keep the middle road which is the way of vertue â—lâ—dio â—utisslmess ibis But most men fall with Vlysses upon Sâ—ylla whilest they labour to avoid Charybdis they run out of one extreme into another and can never keep the golden mean 8. Charybdis is metaphorically taken sometimes for an unsatiable glutton or drunkard who is never satisfied or may be taken for a covetous extortioner who is never contented or for the grave which is alwayes devouting and consuming the bodies put in it 9. In that Nisiss was turned into an hawk which still pursues Scylla his daughter turned into a larke wee may see the nature of a guilty conscience which leaveth not a man in death but pursues the fearfull soule where-ever it goeth Et pro purpureo pâ—nas dat Scylla capillo The wretched soul is tormented for its sinfull desires and pleasures SILENUS See PAN. SIRENES THese were three sisters called Parthenope Lagea and Leucosia the daughters of Achelous the river and Calliope they were half women and half fishes which with the sweetnesse of their musick allured the sea-men to saile upon the rocks where they sate and so having caused them to make shipwrack devoured them The INTERPRETER 1. THese Sirens were called the daughters of Achelous either in reference to the harmonie which the water of that river makes in running or else of those musicall instruments of old called Hydraula wee may call them water-organs in stead of which wee use wind-organs and because of the sweetnesse of their musick they were said to be the daughters of one of the Muses 2. Sabinus thinks by these Sirens were meant the Queens of the Ilands neer the Bay of Salernum who in the Promoâ—tory of Minerva erected an Universitie or Colledge of good learning and eloquence which gave occasion to this fiction of the Sirens who were called the daughters of Achelous and Calliâ—pe because the professors of