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-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
Physicall herbs have their strength from the Sun and oftentimes the spring cureth the winter diseases and the summer the infirmities of the spring he was called the god of musick because he cleers up the spirits of all things therefore the birds do welcome his approach with their melodious harmonie therefore the Swan was dedicated to him and the grashoppers also and as in musick so in his motionâ—and operations there is a harmony and because he fits the air which is the medium of musick and of all sounds the Muses for this cause are in his custodie which were inlarged from three to nine according as the number of strings increased in musicall instruments he was called an Archer because his beames like arrows fly every where His Tripos which some will have to be a table called also Cortina from Pythons skin with which it was covered others a three-footed vessell others a three-footed chair wherein they fate that prophesied I say this Tripos may signifie the three circles in the Zodiack which every yeer hee toucheth to wit the Ecliptick and the two Tropicks They that died suddenly or of any violent disease were said to be killed by Apollo because the Sun with extreme heat doth cause famine and infectionâ— Feavers Thus he was said to shoot with his arrows Amphiâ—ns children to him were dedicated the strong Bull the white Swan the quick-sighted Raven to signifie the power and beauty and piercing light of the Sun which because it detecteth obscure things hee was called a Prophet the Olive Palm and Bay-tree also were dedicated to him both because the Olive and Palm grow not but in hot countries and because they are as the Bay-tree usefull in physick and of an hot quality like the Sun therefore he was said to be in love with Daphne the daughter of the River Peneus because on the banks of that River are good store of Bay-trees his shooes and garments were of gold to shew his colour hee with Neptune built the walls of Troy to shew that without Gods assistance no City or State can stand or be built His love which hee bare to the flower Hyacinthus is to show that flowers doe bud and prosper by the Sun and die with cold winds therefore Zephyrus was the cause of his death and perhaps Apollo and Neptune were said to build Troys walls because morter and brick are made by the help of heat and water or because Laomedon either stole or borrowed some treasure out of the Temples of Apollo and Neptune 4. Our Saviour Christ is the true Apollo both a destroyer of Satans Kingdome and a saver of his people for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is asmuch as to loose by paying the price of redemption hee is the Sun of righteousnesse by whose beams and arrowes that is his word Python the divell is subdued he is the Son of God and the God of Wisdom the great Prophet the Son of Latona that is of an obscure maid the true God of physick who cureth all our infirmities and the God of musick too for that harmony of affections and communion of Saints in the Church is from him hee hath subdued our Giants that is our spirituall foes by whose malice the thunder of Gods wrath was kindled against us Hee is immortall and the good Shepherd who hath laid downe his life for his sheep having for his sheeps sake forsaken his Fathers glory and hee it is who hath built the walls of Jerusalem Apollo was never so much in love with Hyacinthus as Christ was with the sons of men 5. As the Sun amongst the Planets so is a King amongst his subjects â— King is Apollâ— the destroyer of the wicked and a preserver of good men the light and life and beauty of his people a God of wisdome amongst them to guide them with good lawes a God of physick to cut off rotâ—en and hurtfull members to purge out all grosse humours that is bad manners with the pils of justice and to cheer up with cordiâ—ls or rewards the sound and solid parts of the politick body hee is a God of musick also for where there is no King or head there can be no harmony nor concord hee is a prophet to foresee and prevent those dangers which the people cannot hee is a subduer of Pythons and Giants that is of all pestiferous disturbers and oppressors of the State his arrowes are his Lawes and power which reacheth thorow all the parts of his dominion hee is a good shepherd and Kings are so called and a King thus qualified shall be like the Sun still glorious immortall youthfull and green like the Palm Olive and Bay-tree but if hee doth degenerate into a tyrant then hee is the cause of mortality as the Sun is when hee inflames the air with excessive heat ARACHNE SHee was a Lydian Maid skilfull in weaving and spinning and by Minerva for her insolencie in provoking a goddesse was turned into a Spider The INTERPRETER 1. THe cause of Arachnes overthrow was the rejecting of the old womans counsell into whose shape Pallas had transformed her selfe then are young people readie for ruine when they will follow their own heads and despise the counsell of the aged whose experience and gravitie should temper their temeritie Seris venit usus ab annis 2. This Arachne did learn of the Spider to spin and weave for the beasts are in many things our School-masters 3. It is not good to be proud and insolent of any art or knowledge 4. Subtill and trifling sophisters who with intricacies and querks intangle men are no better then Spiders whose captious fallacies are no lesse hatefull to the wise then Arachnes web was to Minerva 5. Partial Judges use their lawes as Spiders do their webs to catch little flyes and let the great ones passe thorow 6. Covetous men are like Spiders they unbowel that is they consume and spend themselves with care and toyle to catch a fly for wealth in the end will be found little better 7. Envie and a slandering tongue is like a Spider which doth crack the purest glasses so do they poyson the best men 8. Wee should be Spiders in providence they hang their nets in windowes where they know flyes most resort and worke most in warme weather for then the flyes come most abroad and like Mice they foretell the ruine of an house by falling and running away as Pliny showeth ARGONAUT â— See JASON and HERCULES ARION WAs a skilfull Musician who having got great wealth and sailing to Lesbos was robbed by the mariners and appointed to be flung in the sea who having leave to play on his Harpe so charmed the Dolphins that they received him on their backs and caried him to Tenarus where the dolphin died that caried him being left on the shâ—are and was placed among the stars the mariners were taken and put to death The INTERPRETER 1. WHen the Tyrrbenian mariners robbed Bacchus he made them mad for they supposing the
the light and vapours 5. Shee hath sometime two sometime four-horses because she riseth sometime slower sometime sooner 6. The making of old Tithonus young with physick may shew that the physicall simples which come from the Eastern countreys are powerfull for the preserving of health and vigour in the body 7. Again fair Aurora leaving old Tiâ—hon abed doth shew that beautifull young women delight not in an old mans bed or by this may be signified a vertuous woman whom Solâ—mon describes who riseth whilest it is night is clothed with scarlet and purple who doth her husband good c. Prov. 31. 8. Last our Saviour is the true Aurora who was in love with mankind whom he hath healed from all infirmities and hath bestowed on them a lasting life which knoweth not old age his light from the chariot of his word drawn by the foure Evangelists shineth over all the world CHAP. II. B BACCHUS HEe was the son of Jupiter and Semele who was saved out of his mothers ashes after that Jupiter had burnt her with his thunder and was preserved alive in Jupiters thigh hee was bred in Aegypt and nursed by the Hyades and Nymphâ— hee subdued the Indians and other Nations was the first that wore a Diadem and triumphed and found out the use of wine The INTERPRETER 1. BAcchus is painted sometimes with a bald head with a sythe or sickle in one hand with a jugg or pitcher in the other also with a womans garment and a garland of roses about his head which may signifie to us these effects of wine It causeth baldnesse because being immoderately taken it dryeth up the radicall moisture of the heâ—d and fils it with waterish and adventitious humours which cause baldnesse 2. The sythe shewes wine-bibbing represented by the pitcher to be the main cause of the shortning and cutting off of mans life 3. The womans garment and garland of roses represent the effeminâ—tenesse of drunkards and that pronesse to Venery to which wine and roses are strong provocations 4. By Bacchus is ordinarily meant wine which is the fruit of Semele that is of the Vine so called because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shake the limins for no liquour so apt to breed palsies as wine ashes because hot make good dung for Vines therefore Bacchus is said to proceed of his mothers ashes and to be cherished in Jupiters thigh because the Vine prospers best in a warme aire and in a soile most subject to thunder which is caused by heat which is most fervent and thunders most frequent in July and August when the grapes doe ripen Hee was bred in Egypt because an hot air and mellow soyle as Egypt is is fittest for wine and because moisture is required for the increase of wine therefore he was said to be nursed by the Hyades and Nymphs 5. Hee subdued the Indians either because wine makes resolute souldiers or because most countries are subdued with excessive drinking and abuse of wine and indeed Bacchus may weare the Diadem for he doth triumph over all nations of all sorts of people and professions there be few that with Lycurgus will oppose him his Thyrsus reacheth further then any Kings Scepter or the Roman Fasces if wee would see his Oâ—gia or sacrifices his Priests or Maenades his Panthers Tigers and Lynces with which his chariot is drawen the Satyrs and Sileni his companions with their Cymballs and vociferations we shall not need to go far he neever had greater authority over the â—ndians then he hath over this Kingdom he once slept three yeare with Proserpina but wee will not let him rest one day The Thebans tore Orpheus for bringing in Bacchus his sacrifices among them and Icarus was thought to have brought in poyson when hee brought in wine but the case is other wise with us if if any discommend the excesse of wine he shall have Alcithoes doome shee for discommending Bacchus was turned into a Bat and he shall be accounted no better yet I discommend not the moderate use of wine which is Jupiters son or the gift of God for it strengthens the body comforts the heart breeds good bloud for which cause Bacchus was allwayes young for wine makes old men look young if it be moderate otherwise it makes them children for so Bacchus is painted he had also a virgins and a bulls face he was both male and female sometimes he had a beard and sometimes none to shew the different effâ—cts of wine moderatly and immoderatly taken he was worshipped on the sâ—me altar with Minerva and was accompanied with the Muses to shew that wine is a friend to wisdom and learning Mercury carried him being a child to Macris the daughter of Arisâ—aeus who anointed his lips with hony to shew that in wine is eloquence and so â—ikewise the naked truth therefore Bacchus is allwayes naked and if Amphisbaenâ— the Serpent that is sorrow or care bite the heart let Bacchus kill him with a vine-branch wine refines the wit therefore the quick-sighted Dragon was consecrated to Bacchus and to shew that much pratling was the fruit of wine the chattering Pye was his bird And because wine makes men effemiuate therfore women were his priests he slâ—pt three yeares with Proserpina to shew that Vines the first three yeares art not fruitfull he was turned into a Lion to shew the cruelty of drunken men he was â—orn by the Titans buried and revived again for small twigs cut off from a vine and set in the earth bring forth whole vines He was called Liber because wine makes a man talk freely and freeth the mind â—rom cares and maketh a man have free and high thoughts â—t makes a begger a gentleman Dionysius from â—â—amentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pungo stirring up the mind he was the first that made bargains and so it seemes to be true by the Dutchnen who will make no bargains till they be well liquored â— Bacchus is the Sun who is both Liber and Dionysius â—ee from all sublunary imperfections and freeth the â—orld from darknesse and inconveniencies of the night and pricks forward the mindes of men to their daily actions hee is still young not subject to age and decay naked for hee makes all things naked and open to the eye of the authour of generation of all things aswell as of wine the son of Jupiter because hee is a part of heaven and of burned Sâ—mele because they thought that the Sun was of a fiery matter hee dieth and reviveth again when after the cold winter hee recollects his heat strength and vigour his sleeping with Proserpinâ—â—â—eweth â—â—eweth his abode under our Hemisphere the wilde beasts which accompany him sheweth the extremity of heat with which beasts are exasperated hee is a friend to the Muses for by his influence our wits are refined a destroyer of Amphisbaena that is the winter which stings with both ends for at its coming and going it breeds diseases and distempers in our
because this mixture is perpetuâ—ll and the strange shapes shew the varietie of strange forms brought in by generation shee had no power over Vlysses became the soul cometh not by mixtion of the Elements or generation 3. By Circe I suppose may be fitly understood death caused by Sol and Oceanus grand-childe because death and corruption proceed out of heat and moysture the poysoning of her husband shews that death is no accepter of persons Sol carried her in his chariot for where the Sun shines there is death and corruption her turning of men unto beasts shews that man is like the beast that perisheth yea a living dog is better then a dead man but shee hath no power over Vlysses that is over the soul which is immortall death hath no power the four hand-maids that gathered poyson for her were Adams pride gluttonie infidelitie and curiositie which made Adams death poyson all his posteritie 4. By Circe may be meant the divell who hath caused beastly dispositions in the nature of man and hath poysoned us all as Circe infected Vlysses fellows but not himself so he poysoned Jobs body but had no power over his soule and because God had set his love upon man and had rejected him for his pride being an Angel he to be revenged poysoned man as Circe did Scylla 5. Circe is physicall knowledge consisting much in herbs shee is the daughter of Sol because herbs proceed of his heat shee turneth men into beasts because some physicians searching too much into nature become beasts in forgetting the God of nature shee dwelt on a hill full of physicall simples to let us understand wherein the Physicians skill and studie lyeth hee hath no power over Vlysses the soule but the bodies of men hee may poyson or preserve his four hand-maids are Philosophie Astronomie Anatomie and Botanie or skill of simples 6. Sinne is a Circe chiefly drunkennesse and whoredome which poyson men and turn then into Swine Circe hath both a cup and a rod with which shee poysoneth men so in sin there is a cup of pleasure and the rod of vengeance though Vlysses fellowes were poysoned yet he would not himself be enticed by Circe but by means of the herb Moly and his sword hee hath defended himself and made Circe restore his fellowes again to their wonted shapes so Governors and Magistrates must not be overtaken with the Circe of drink and fleshly pleasure howsoever others are but they must use Moly that is temperance in themselves and use the sword against this Circe in others COELUS THis was the son of Aether and Dies who married with Terra and of her begot Giants monsters Cyclopes Harpes Steropes and Brontes hee begot also of her the Titanes and Saturn Mother Earth being angry that Coelus had thrown down his sons to Hell caused the Titans to rebell against him who thrust him out of his kingdome and Saturn out off his testicles out of the drops of bloud which fell from them the Furies were engendred The INTERPRETER 1. COElus and Terra make an unequall match therefore of them proceed strange and monstrous children the matches of Nobles and pesants prove for the most part unfortunate and mischievous Sique voles apte nubere nube pari 2. By Coelus I understand the upper region of the air for the aire is called heaven both by Poets and Divine Scripture this may be said to be the son of Aether and Dies not onely because it is alwayes cleer free from clouds and mists but because also it hath the nature of elementary fire to which it is next for it is hot and dry as that is and more properly may this fire be called Aether from its continuall burning then the heaven which hath no elementary heat at all his marriage with the earth of which Titans Cyclopes c. are procreated doe shew that those fiery Meteors in the upper region of the air are procreated by its heat and motion of these thin and dry smoaks which arise out of the earth the names of Steropes and Brontes shew that lightning and thunder are generated there in respect of their matter which being received within the clouds of the middle region cause the rumbling as if there were some rebellion and warrs within the clouds Saturne his sonne that is Time the measurer of heavens motion shall geld his father that is the Heaven shall grow old and in time shall lose that power of generation for this shall cease when there shall be a new heaven and upon this new change in the heaven the Furies shall be engendred that is the torments of the wicked shall begin 3. They that geld ancient Records Fathers and Scripture are like Saturne rebelling against heaven being encouraged thereto by those spirituall monsters enemies of truth who were thrust down from heaven and that light of glory wherein they were created unto the lowest Hell and of this gelding proceeds nothing but Furies that is heresies schismes dissentions 4. Saturnious Tatianus and his Scholars the Encratites Originists Manichaeans and all other hereticks who have condemned matrimonie as an uncleane thing and not enjoyned by God they are all like Saturne being assisted by their brethren the Monsters of hell and doe what they can to geld their father Adam of his posteritie and to rebell against heaven and what ensueth upon this gelding or condemning of wedlock but furies and all kinde of disorder and impurity 5. The children of Heaven and of the light must not as Coelus did joyn themselves in their affections to the earth for of this union shall proceed nothing but Monsters to wit earthly and fleshly lusts thoughts and works which will rebell against our soules and geld us of all spirituall grace and of our interest in the kingdom of heaven and then must needs be engendred the Furies to wit the torments of conscience CUPIDO OF Cupids parents some say hee had none at all others that hee was engendred of Chaos without a father some say hee was the sonne of Jupiter and Venus others of Mars and Venus others of Vulcan and Venus others of Mercury and Venus c. Hee was the god of love painted like a childe with wings blinde naked crowned with roses having a Rose in one hand and a Dolphin in the other with bow and arrows c. The INTERPRETER 1. I finde Cupid painted sometime standing close by Fortune to shew how much fortune prevails in love matters and sometimes I find him standing between Mercury and Hercules to let us see that love is most prevalent when it is attended on by eloquence and valour 2. There is a twofold love to wit in the Creatour and in the Creature Gods love is twofold inherent in himselfe and this is eternall as himselfe therefore hath no father nor mother Or transient to the creature This love was first seen in creating the Chaos and all things out of it therefore they said that Love was engendred of Chaos without a father and
in sin the Moon that is our Saviour Christ whose fleâ—h is compared to the Moon in Psal. 73 by S. Augustine as his divinitie to the Sun in his flesh vâ—â—ited us and dwelt amongst us this Moon was eclipsed in the passion and this Moon slept in the cave with Adâ—m and the full of this Moon was seen in the râ—surrâ—ction this is hee who hath kissed us with the killes of his mouth whose love is bâ—tter then wine whose light shined in darknesse and the darknesse coâ—prehended it not 6. The Moon falls in love with sleepy Endymeons that is carnall and sensuall pleasures and earthly thoughts invade those that give themselves to idlenâ—sse security and lazinesse for the Moon in regard of her vicinity to the earth may be the symboll of earthly mindes and because shee is the mâ—stris of the night and of darknesse the time when carnall delights are most exercised shee may be the symboll of such delights aâ—d because of her often changing shee may represent to us the nature of fooles which delight in idlenesse as the Moon did in Endymeoâ— 7. Endymeon in this may signifiâ— the Sun with whom the Moon is in love rejoycing and as it were laughing in her full light when shee hath the full view of him and every month running to him and overtaking him whose motion is slow and therefore hee seems to sleepe in regard of her velocitie ERYCHTHONIUS THis was a Monster or a man with Dragons feet begot of Vulcans seed shed on the ground whilest hee was offering violence to Minerva the virgin which monster notwithstanding was cherished by Minerva and delivered to the daughters of Cecrops to be kept with a caution that they should not look into the basket to see what was there which advice they not obeying looked in and so grew mad and broke their own necks The INTERPRETER 1. ERychihonius was the first that found out the use of coaches and charioâ—s to hide his deformed and serpentine feet in Primus Erychthonius currus quatuor ausus Jungere equos rapidisque roâ—is insistere victor So many men goe about to hide their sowle actions and excuse them but not to reforme them 2. Vulcan shedding his seed on the ground is the elementarie fire concurring with the earth in which are the other two â—lements and of these all monsters are procreated and by â—inerva that is the influence of heaven or of the Sun cherished and somented though not at first by God produced but since Adams fall and for the punishment of sin 3. Vulcan offering wrong to Minerva is that â—â—regenerate part of man called by the Apostle the law of our members rebelling against the law of the minde of which ariseth that spirituall combate and strife in good men which is begun by the flesh but cherished and increasâ—d by the spirit till at last the spirit get the victorie 4. Minerva that is he that makes a vow to live still a virgin must looke to have the fierie Vulcan of lust to offer him violence and so he shall never be free from inward molestation and trouble therefore better marrie then burne and if he intertains any unchast thoughts though his bodie be undefiled yet he is no pure virgin as Lactantius De falsa religione lib. 1. cap. 17. sheweth that Minerva was not because shee cherished Erychâ—honius therefore an unâ—hâ—st mind in a châ—st body is like Minerva somenting Vulcans brat he 'is a pure virgin saith S. Hiâ—rom Lib. 1. Adver Jovini whose mind is chast as well as his body and this he ingenuously consesseth was wanting in himself 5. Minerva that is wisdom hath no such violent enemy as Vulcan that is firie anger which doth not onely overthrow wisdom in the mind for a time for it is short â—ury but is also the cause of Erychâ—honius that is of all strife and contention in the world 6. War is a firie Vulcan an enemie to learning or Minerva the cause of Erychâ—honius of monstrous outrages and enormities and oftentimes fomented by seditiout schollers and learning abused 7. Erychâ—honius is a covetous man as the word shews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the earth and what else is covetousnesse but a presumptious desire of earthly things and the cause of so much strife and contention in the world this monster came of Vulcan the god of firie that is of Satâ—n the god of this world who reigns in the fire of contention and in the fire of Hell and is somented by Minerva the soul which is the seat of wisdom 8. Tertullian Lib. de spectaculis saith that Erychâ—honius is the devill and indeed not unsitly for he is the father of all strife and of avarice he hath a mans wisdom or head to allure us to sin but a Dragons feet to torments us in the end for sin whosoever with delight shall look on him shall at lâ—st receive destruction 9. Let us take heed we pry not to curiously in the basket of natures secrets lest we be served as Ceâ—rops daughters or as Pliny and Empedocles were 10. A Magistrate or Governor must be like Erychâ—honius who was hinself King of Athens he must be both a man and a Dragon if the face of humanity and mercie will not prevail then the Dragons feet of vigour and justice must walk 11. If any firie or cholerick Vulcan shall offer us wrong we must wisely defend our selves with Minerva and conceal the injury and our own grief as shee did Erychâ—hoâ—ius 12. Though the preserving and cherishing of Vulcans child is no certain proof that Minerva lost her virginitie neither did shee lose it though Vulcan 〈◊〉 red her violence because there was no consent yet it becomes all chiefly virgins to avoid both the evill and the occasion thereof that there may be no suspition EUMENIDES THese were the three Furies the daughters os Pluto and â—roserpina or of hell darknesse night and earth in heaven they were called Dirae in earth Harpiae in hell Furiae they had snakes instead of hairs brasen feet torches in one hand and whips in the other and wings to fly with The INTERPRETER 1. THe Ancients did worship the Furies with sacrifices altars and temples as they did the other gods not that these might doe them any good but that they might doe them no hurt There they worshipped the gods Aâ—errunci so called ab averrunâ—ando or Averâ—endo that they might forbeare to hurt them It is the part of every wise man not to exasperate a potent adversary but to mitigate his furie Thus wee must deale with tyrants though they doe not love us yet wee must fawne upon them that they may not wrong us 2. There was a temple in Achaia dedicated to the Furies into which whosoever went that was guilty of murther incest or such like impieties fell presently distracted and mad I doubt mee that temple is yet extant among us and that too many have been in it there is
if they put their hand to the plow If their heart be fixed on Janus which was that place in Rome where the mony-changers dwelt that is if they love the world they cannot lovâ— heaven 8. In time of peace the temple of Janus was shut in time of warre it stood open Numa appointed it should be so because once the gate was openâ—d by strength of water that suddenly issuâ—d thence when the Romans were at warre with their enemies so in time of their wars they still opened Janus as expecting his aid But in our wars it is quite otherwise for our temples are either shut up or pulled down religion banished the priests silenced 9. By the image of Janus there was placed a serpent biting his taile by which they intimated how the yeer returns still into it self beginning where it ends but I would have all men learn from hence not only the wisdom of the serpent in generall but the posture of this serpent in particular to wit to hold their tail in their mouth that is to be still talking and thinking of their end IRIS See JUNO JUNO SHee was the daughter of Saturn and Ops the wife and sister of Jupiter the mother of Hebe Vulcâ—n and Mars the goddesse of riâ—hes and of marriage also called therefore Pronuba and of child-bearing therefore called Lucina as from the wealth of which she was held to be goddesse shee was named Juno a juvando for riches are great helps The INTERPRETER 1. WHen Juno is called Jupiters sister is meant the air which doth much resemble the heaven called Jupiter by the Poets but when shee is câ—lled Jupiters wife is meant the earth which like a fruitâ—ull womâ—n conceiveth and bringeth forth the creatures by the heavens influence which the prince of Poets intimates when he saith that in the Spring Jupiter comes down into the bosome of his beloved wife Conjugis in laetae germinum descendit 2. Juno was painted of old in the form of a matron in a long robe having a lance in one hand and a platter in the other perhaps to shew us that wealth is every thing it is both meat drink clothes armour it is that which doth command all things therefore Juno is stil termed a Queen and she carrieth a scepter in her hand in some pictures and is carried in a rich chariot of gold and silver drawn by lions to shew that riches adds beauty and strength and courage to men and who is able to resist it 3. The peacock was dedicated to Juno and so was the raven and goose doubtlesse to shadow out unto us the nature of rich men for pride rapacitie and watchfulnâ—sse are incident to them the peacock is not so proud nor the vulture so ravenous nor the goose so watchfull as rich men but while with the peacock they look big at the sight of their fine feathers let them cast their â—yes upon their black feet and remember their end which will be blacknesse and darknesse and while they feed upon the hearts of poor men as that raven in Caucasus did upon the heart of Prometheus let them know that death shortly will feed upon their flesh and the worm of conscience upon their souls And though they be as watchfull to preserve their wealth as the geese of the Capitol were yet there be they that watch as narrowly over them and for their death are still watching and wishing and what better are rich men without grace and literature then the geese of the Capitol which were carefully looked to and fed by the command of the Censors and at last killed and carried at their solemn feasts with great solemnitie in silver platters so rich men are fed and pampered then die and in solemn pomp carried to their graves where their carcasses tot with their names corum vitam morâ—emque juxâ—a aestimo 4. Some by Juno understand the Moon therefore they called her Lucina and painted her with beams about her face sitting upon lions holding a scepter in one hand and a spindle in the other by which I think may be meant both her light and operations for the Scepter signifieth dominion and she bears rule over the humid bodies hence shee is called Fluona the spindle which properly belongs to one of the Parcae or Fates may shew us that the Moon hath a great influence upon our lives and her sitting upon lions may signifie that her moist influence doth temper and moderate the fiery and cholerick heat of our bodies And because the moisture of the Moon is a great help to facilitate child-bearing therefore shee was called Juno Lucina as the goddesse that did help to bring forth children to the light and for this cause shee was called upon by women in their labour Juno Lucina fer opem 5. I think Juno may be the embleme of an honest carefull and frugall matron for shee is commonly painted sitting to shew that a woman must not be given to gadding shee hath a scepter and a pair of sheers in her hands for shee must both rule her family by her authoritie and discretion and shee must clothe and feed them which is intimated by the platter in her hand and sheers with which shee shears her sheep she is clothed with a goats skin to signifie her frugalitie which is a rare thing to finde in the women of this age whose excesse in apparell are badges of their pride and luxury shee is crowned and girded with vine branches to shew her fruitfulnesse to which David alludes when hee saith Thy wife shall be like the fruitfull vine upon the walls of thine house shee treads upon a lionesse as all honest and laborious matrons should do to wit subdue lust and wantonnesse shee is armed with a lance and a target for a matron should have a sharp tongue to reprove and the targed of modestie to keep off all lascivious assaults and tentations 6. By Juno may be meant the air which that picture sheweth wherein she holds thunder in the one hand and a drum or cymball in the other shee wears a party-coloured garment and is attended by Iris the rain-bow by Castor and Pollux also which are two fair meteors presaging serenitie the fourteen Nymphs which Virgil gives her are so many exhalations begot in the air her holding of a pomegranite in one hand and a cuckow upon her scepter in the other shews the serenitie of the air in which the cuckow that sings onely in the spring takes delight and the fruits doe prosper in a temperate air That the rain-bow is ingendred in the air by the reflex of the sun-beams upon a waterish cloud is manifest the diversitie of whose colours is caused by the light shining upon the unequall parts of the cloud some being thicker some thinner which the Poet shews in that verse Mille trahit varios diverso Sole colores Aen. 4. Although the rain-bow may represent riches whereof Juno is goddesse for indeed wealth makes a fine shew like the rain-bow but
that lust is caused by the heat of youth but given off in old age which is cold and moist represented by Neptune MEDAEA See JASON MEDUSA See GORGON MEMNON See AURORA MERCURIUS HEe was the son of Jupiter and Maia the messenger of the gods the god of Merchants of Theft of Wrestling of Eloquence hee found out the harp and killed Argus and delivered Mars out of prison and bound Prometheus to hill Caucasus his head and feet are winged and he begot of his sister Venus Hermaphroditus The INTERPRETER 1. HEe is called Mercurius quasi Medius currens for speech whereof hee is said to be god is that which runs between man and man and by which we converse one with another and Merchants by this trade with each other therefore he is called the god of Merchants and by the Greeks Hermes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—t is Interpretation for speech is the interpreter of the minde And to shew the forcâ— of eloquence they painted him drawing of people after him by the ears with a small chain reaching out of his mouth therefore they called him the messenger and embassaâ—our of the gods for elâ—quence is required in Princes embassadouâ—s Or this fiction may shew that they who are born when Mercurie bears rule in their Horoscope are ingenuous and eloquent and nimble also both in their wits and fingers for hee was a notable thiefs who stole from Admeius his oxen from Apollo his arrows from Vulcan his tongs from Venus her girdle from Neptune his trident and would have stole Jupiters thunder too if hee had dared 2. Hee was the finder out of the harp or lute hee taught the Egyptians all arts and sciences hee taught men to leave their rudenesse and become civill and religious therefore they make him still to be waiting upon the gods especially upon Jupiter I think to let us see that learned and wise men should be entertained in Princes Courts and such as are eloquent and ingenuous 3. They write that hee sucked the brests of Juno to shew us as I suppose that Juno that is rich and potent Princes ought to be the nursing fathers and nursing mothers of learned and eloquent men 4. They used to paint Mercuries picture on their doors that hee being the god of theeves might keep off other theeves from their houses a goodly religion that punisheth men for theeving and yet adore him for their god who was the author and patron of theeves and theeving 5. They called him the son of Jupiter to shew that eloquence sciences and ingenuous arts are the gifts of God 6. They made him winged both in his head and feet to shew the swiftnesse and various motions of the planet Mercurie and the nimblenesse of their wits tongues and fingers who are born under that star as also the nimble force and power of eloquence in moving mens affections 7. Hee killed by Jupiters command many-eyed Argus to shew as I conceive that Princes by the tongues of eloquent Oratours are able to tame and subdue the many-eyed multitude which are sooner brought in subjection by tongues then by swords therefore the tongue was consecrated and offered in sacrifices to Mercury At pietate gravem meritis si forte virum quem Conspexere silent arrectisque auribus adstant Isle regit dictis animos pectora mulcet For this cause they gave power to Mercurie to appease storms and tempests for as Neptune seeleth the tempestuous seas so doth Mercurie or eloquence pacifie a stormie and tempestuous State 8. I finde that sometimes Mercurie and Minerva were painted together to shew how needfull the tongue and hand are to beget wisdome the one by speaking the other by writing and that all Common-wealths stand in need of eloquent men and skiâ—full artificers for by liberall sciences and handicrafts the State is supported And is it not fitting that they who are verball professorus and Mercuries in their tongues should be also Minervaes in their hands and doers of good works 9. Mercurie was painted with a rod in his hand wrapt about with two serpents embracing each other by which is signified that eloquence must be joyned with wisdome whereof the serpent is the embleme and where wisdome and eloquence are conjoyned there the State is well governed which is signified by the rod or scepter the symboll of Government By this rod also is shewed that the most brutish and serpentine dispositions are made tame and brought to agreement by eloquence as two serpents are upon Mercuries rod which is called Ceduetus a radendo for all anger and hostilitie falls to the ground when that rod doth mediate that is when eloquence doth interpose therefore Princes Embassâ—dours that are imployed to mediate a peace are called Gaducealores 10. I finde that Mercurie is painted in some pictures not onely with winged head and feet but also with a purse in his hand to shew that hee is the god of gaine which is not got but by diligence expedition and wit hence hee is painted with a goat and a cock by him to shew that as vigilancie whereof the cock is the embleme is required in a Merchant and in him that will be rich so likewise must hee venture and overcome all difficulties as the goat that chambers up the highest rocks Or is it be true that the goat breathes not with his nose but with his ears then by this may be meant that from the mouthes of Oratours the mindes of the rude multitude are fed and live by the ears and to shew that vigilancie and fagacitie are required in those that will be rich eloquent and learned Mercurie was worshipped in Egypt under the shape of Arubin with a dogs head 11. Mercurie may signifie the Sun for his wings may represent the Suns velocitie his killing of Argus may shew that the Suns appearance puts out the light of the Starres to us which seem to be as so many eyes of heaven The Sun seems to look upon us with a threefold aspect pale red and blew the first presages rain the second windes the third serenitie therefore it was perhaps that they painted Mercurie with three heads upon a square stone to signifie the four parts of the world or the four seasons of the yeer And to shew that the Sun never grows old or decayes in strength they painted Mercurie alwayes young beardlesse and cheerfull and perhaps that picture of Mercurie like a youth carrying of a ram may signifie that the Sun seems to grow young and makes the world look youthfull when hee enters into the signe of the Ram in the Zodiack 12. Because hee was held the god of speech therefore they made him also the god of bargains and sales hence hee was called 'A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of the Mâ—rkets Mercurius a mercando and his image was wont to be erected in the Market-places for without speech there cannot be buying and selling and wee see how nimble-tongued shop-keepers are when they are selling their wares
these he illuminates the upper regions with those the lower His wingesshew his swift motion he is painted with a flowrie or branched garment to represent how the earth is cloathed with flowres at his approach he is the God of mountaines woodes and groves because in such places he was first worshipped and he is called the God of sheepheards because they first admired the Suns motion power and beautie and so gave him divine honours or because sheepheards being still abroad with their flocks stand most in need of his light and heat he was cheesely worshipped by the Arcadiâ—as Pan deus Arcadiae because that Country most abounded in sheepheards who called him the Lord of the woodes or of the universe rather and because Pan was said to drive away wolves that they might not hurt the flocks he was called Pan Lycaeus and to him was erected the lupercall at Rome and those festivities called luper calia and not onely Pan but Jupiter also was called Lyceus perhapps by both names they meant but one God And in the same place to wit in Lycâ—um a hill of Arcadia Bacchus also was worshipped with Pan and Jupiter Evâ—der I sinde brought this Paâ—-worship into Italiâ— from 〈◊〉 cadia his Countrie â— Pan was much given to lust and renerie therefore they saine that he was begot of Mercurie in the forme of a goat and that he had the hornos bearâ— hairynesse and cloven foere of a goat perhapps they might signifie that the 〈◊〉 whom they mcant by Pan with his heat and influence being temperat stirs up renerie and desire of procreation in all sensitive creatures namely in the spring when he commeth towards us and his heat is moderat then as the Poet saith all sensitive creatures feeling him in furias ignemâ—ve 〈◊〉 4. He fed in love with the Nymph Syrinx and the Nymph Eccâ— Syrinx running from him was turned into a cane by which they signifyed that Bacchus was the first inventor of the pipe or whistle which he made of canes and delighted most in that musick and his falling in love with Eccho 〈◊〉 to shew how sheepheards who lived in woodes and caves where the greatest Ecchoes are most commonly tooke delight to heare the resounding of their musick 5. Pâ— and Bacchus were constant companions and they two subdued the Indians to shew I thinke that wine and musick agree well together in cheering up of the hearts and drooping spirits of men and wee know that many men besides Indians are subdued by wine and musick daily 6. Pan invented the trumpet or cornet for warre by the sound of which the Persian army was so affrighted not being acquainted with that sound before that they ran all away hence arose the saying of Panicke terrors when we speake of sudden fears with such a feare were the Galles under Brennâ—s affrighted when they came to spoile Apoâ—â—oes Temple and because cattle are often times suddenly â— affrighted the cause being unknowne the shepeheards â—sscribed this feare to Pan. 7. The Arcadians maintained a perpetuall fire in the Temple of Pan by which they signified that Pan was the Sun the fountaine of heat and sight or else that the naturall heat of the body is the main cause of salacitie or venerie of which Pan was the type and because wine excites lust and seldome doe wine and venerie part companie therefore they made Bacchus the companion of Pan and of the Saâ—yres and old Sileâ—us the father of the Satyres is alwayes described drunke Hesterno in flatus venis ut seniper laâ—he Et â—ravis attrita pendebat cantbarus ansa and still with a cup of wine in his hand and to shew that lust or wantonesse consisteth nor onely in heat but also in moysture they fained that Pan has the Nymphes for his nurses and not onely was Pan himselfe worshipped among the Greekes but the goat also whose Sonne he was and whose shape and nature he so much resembled was held in great veneration among them And because Sea men are most salacious and so are such as feede most on fish perhapps for this cause they fained that Pan was the god of Fisher-men 8. Pan is said to be in love with the moone because Fishermen and shepeheards who have occasion to be abroad much in the night stand much in neude of the moone-light with which they are most delighted Or if by Pan we mean the Sun then he is said to be in love with the Moone because of their monethly conjunction 9. I suppose Pan might be some great man among the Grecians as Faunus among the Latins but of a deformed shape or in some thing resembling a goat such deformed men were called Arâ—ipaâ—es there are too many of these now not resembling goats so much in their shapes as in their qualities suffering themselves as they write of Pan to be overcome by Cupid and to be inslaved to their owne lusts and affections 10. By the Saâ—yres they meant country clownes or deformed hairie men given to dancing drinking and wenching who when they grew old and sottish they were called Silini and are painted riding on an asse to shew that then gowtie feete are not able to carrie theht but are beholding to the asse as wise as themselves and more deserving doubtlesse or else they would not have placed the asse that carried olde bald pated flat nosed pot bellied Silâ—nus for so Iâ—ciant describes him among the starres what shame and madnes was it for the Gentiles to make gods of such deformed creatures 11. I beleeve Silenus was one who is his youth delighted much in planting and dressing of vineyards therefore I thinke it is that he was made foster Father to Bacchus for which kindnesse Bacchâ— cherished him in his old age for wine moderately taken is a cherisher and comforter of old age and he deserves to drinke wines when he is old who will take the paines to plant them while he is young 12. Faunus also is one of their country gods so called from Fando speaking or prophesying and his wife was called Fatua from prophesying hence all that foretell future things are called Fatuarii and Fatui are such as speake in considerately In all country places where ther is an eccho ther the Faunes and Satyres were said to dwell and that disease which is called Ephialâ—es by the Greekes by us the night mare was thought to be sent by these Fauni Plixâ— calls this disease Faunorum ludibrium 13. Sylvanus the god of woodes the sonne of Faunus and brother to Stercalius the god of dung for he that taught men first to in rich their grounds with dung was also deifyed he is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of matter for wood or timber is so called and in Latine maâ—eria is wood fit for timbeâ— he is called by Horace tutor finium the â—â—lar god of country bounds perhaps because that â—etofore countries were bounded by woods and by them â—parated one from an other ANDORA See PROMETHEVS PARCAE
but dying before he could bring his observations to perfection was said to be killed by Jupiters thunder for even the naturall death of a young man seemes to be violent 3. Sol begot Phaeton of the Nymph Clymene which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow by this is intimated that of the heat of the Sun and of moysture fruits are ingendred which from their appearance or shooting out of the earth and tree are called Phaeton from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing at which time when the sun is very hot the trees also send out amber or gumm which is expressed by Phaetons sisters converted into trees whose teares are turned into amber 4. He is said to be drowned in the river Eridanus because commonly after great heat and siccitie follow great floods and inundations of water or else because when the constellation Eridanus riseth heat is abated and great raines follow 5. By young and rash Phaeton we see how dangerous a thing it is for a common wealth to be ruled by young and rush heads or such as want experience and judgement a conflâ—gation in that state must needs follow therefore Rome made antient men called therefore Senatorâ— to â—e their rulers and not young men they knew by experience at Canna what odds were betweene young rash Flaminius and old stayed Fabius qui cunitando restituit rem an old mans shadow is better then a young mans strength temeritas slorentis aetatis prudentia Seneciutiâ— 9. Phaeton presumed too much upon his birth thinking that he was able enough to rule that charriot of his Father Phaebus be being his owne Sonne t is madnesse to presume too much upon our birth and gentrie many men being puffed up with such arrogant thoughts have undone themselves and others â— The ruling of men or guiding of a Kingdom is ars artium and a worke of no lesse difficulty then the ruling of Phaebus his charriot if we consider the obloquies envie feâ—res and dangers to which rulers are subject if we consider the unrulie and head strong multitude whose heads are not easily kept in by the curb and bit of authoritie no more then the Sunnes horses were by Phaetons strength if we consider the multitudes of Scorpions Lions Bulls and other wild beasts that is feirce and cruell natures whereof ther be more in the state among men then in the heaven among the starres if we consider how much wisedome and moderation is required in a governour who must neither use too much his authority for that is to mount too high nor must he be too gentle and familiar or use too much lenitie for that is to fall too low 8. By Phaebus we see how dangerous a thing it is in Princes to make rash and inconsiderat vowes and promises which if they tend to the hurt or detriment of their subjects ought rather to be broken then kept if Phaeâ—â—rs had either not promised or not performed what he promised neither had tho â—arth beâ—n burned nor his Sonne drowned 9. Lee younger 〈◊〉 learned by Phaetons example not to trust too much to their owne heads but to be advised and ruled by their elders especially their Parents to whom they owe obedience for want of which they 〈◊〉 into many inconveniences and are â—â—ely punished â—or their temeâ—itie 〈◊〉 In that Phaeton Sisters were â—â—ned into trees we are taught to moderation in nourâ—ing for the loste of our friends for too much sorrow makes â—â—en stupid and senselesse and unfit to serve either God or the countrie such are rather trees then men for the like excesse in mourning 〈◊〉 his fellows were turned into Sea birds and Phaetons kinsman Cygnus into a swan men cease to be men when their passions 〈◊〉 them beyond the bounds of reason 〈◊〉 else by this coâ—version of Dioâ—â—â—des his fellowes 〈◊〉 of Cygnus may b◠〈◊〉 that when great men or Princes fall into any misfortune their fellows friends and kindred become birds and fly away from them this was Jobs case Davids and many more and such friends â—ld King Alphonsus compare to Sea Mewes that slew about his gally whilst he had 〈◊〉 to feed them but when that was spent they slew away PLUTO PLUTUS HE was the Son of Saturn and Ops the brother of Jupiter and Neptune the god of Hell and of riches who ravished Proserpina the daughter of Ceres while she was gathering of flowers and carried her away in his black â—â—ach to Hell THE INTERPRETER 1. WHen Saturnes three Sonnes shared his estate amongst them hell by lot fell to Pluto that is some mines under ground of mettall fell to his share by which he grew rich therefore was called the god of riches 2. Pluto was Saturns Son the foster child of peace the brother of Jupiter Juno and Neptune to shew that time peace a temperate climate and aire and likewise the Sea and navigation are the cheife causes or occasions of riches 3. As Jupiters thunder bolt hath three poynts Neptunes Scepter three forkes or teeth so Plutoe's dogge hath three heads to shew that either of these three gods hath a threefold power to wit in heaven earth and hell 4. Pluto hath a three headed dogge to guard him and keyes also in his hand to shew that rich men are carefull to guard their wealth under many lockes and keyes and they want not their mastives to guard their houses centum ferratis limina portis addita centenis serrea claustraseris cuslodesque canes c. 5. By Pluto may be understoode the Sun who is called the god of Wealth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all wealth as well that which is on the superficies of the earth as also that which is in the bowells of it is begot of the Suns light and influence 6. He is called the god of hell in relation to his being under the earth when he shines among the Antipodes who is said to ravish Proserpina that is the seminall vertue which is in hearbs trees plants and corne which in winter when the Sun is far from us lieth hid in the bowells of the earth 7. Plutus or Pluto is painted with wings when he goeth from us but he halts when he comes to us to shew that wealth is slow in comming but swift in departing for it flyes away with the wings of an eagle saith Solomon again wealth comes to good and conscionable men but slowly and halting but to cheaters extortioners oppressors lyers and perjurers wealth comes flying his black horses come galloping to them 8. Pluto as he is taken for death or the grave is blind because death is no accepter of persons rich and poore Kings and beggars Philosophers and dunces are all a like to him divisne prisco natus ab Inacbo nil imâ—creâ—â— et infima de geme sub diu moreris victima nil miserantis Orci 9. Pluto had a helmet called Orri galea which whosoever wore became invisible and free from danger this was worne by Minerva when she fought against
and endangered by the storms of civil dissention 4. Neptune was his friend both in the Tâ—â—jan war and to help him forward to Italy Vulcan made him armour Mercury was his Counsellor and spokesman Cupid made way with Queen Dido to entertain him to shew that a Prince cannot be fortunate and powerful without shipping armour eloquence and love 5. The golden Branch made way for him to Proserpins and brought him to hell and so doth the inordinate love of gold bring many unto hell Again gold maketh way through the strongest gates and overcometh the greatest difficulties besides gold is the symbole of wisdome without which no man can overcome difficulties Lastly hee that will goe through the dangers of hell that is the pangs of death with cheerfulnesse must carry with him a golden branch that is a good conscience and perhaps this goldâ—n branch pâ—ay be the symbole of a Kings 〈◊〉 the ensigne of government wherein a King is happy if his 〈◊〉 be streight and of gold that is â—f wealth and justice and wisdome go together 6. Aâ—naeas had not found the branch without the Doves his mothers birds so without love innocency and chastity wee cannot attain to true wisdome 7. He that would attain unto the true Branch that is Christ the righteous Branch and Wisdome of the Father must follow the guide of the â—wo Doves the Old and the New Testament they will shew us where hee â—s 8. Aenaeas by the help of Sibyl went safely through Hell so by the assistance of Gods counsell for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibyl signifieth so much we shall overcome all difficulties 9. His companion was Achaâ—es for great Princes are never without much care and sollicitude as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign fieth 10. Aenaeas went â—he â—ow the â—aâ—gers of hell sea and land before he could have quiet possession in Italy so wee must thorow many dangers enter into the kingdome of heaven 11. Aenaeas is the Idea of a perfect Prince and Governâ—ur in whom wee see piety towards his gods in carrying them with him having 〈◊〉 them from the fire of Troy in worshipping the gods of the places still where hee came in going to Apollo's Temple as soon as hee lands in Italy in his devout prayers hee makes to Jupiter Apollo Venus and other gods piety also towards his old father in carrying him on his shoulders in bewailing of his death visiting of his tombe going down to hell to see him his love was great to his wife Câ—eusa in lamenting and casting himself into open danger for her his love was great to his sonne Ascanius in the good breeding and counselling of him to Palinurus Mysenâ—â— and others his vigilancy in guâ—ding thâ—â—â—lm midnight when his people were asleep his liberalâ— to his souldiers his magnanimity 〈◊〉 wisdomâ— fortitude justice temperance are fit by all Princes to be imitated and the Aeneads to be diligently read AEOLVS HE was Jupiters son a King over divers â—ands and reigned in a City wallâ—â— with brasse hee kept the 〈◊〉 in a cave or hollâ—w hill which at Juno's request and promise of a marriage with her Nymph 〈◊〉 he let 〈◊〉 against Aenaeas The INTERPRETER BEfore that Aeolus was made King of the winds they were very unruly and had amongst themselves divers conflicts and encounters so that not onely ships on the sâ—a but castles and whole towns also on the land were overthrown by them even so till Kings and Governours were chosen by the people to rule and guide them they were subject to conâ—inuall disorders 〈…〉 and â—ivill broils oppressing one another but a wiâ—e King like another Aeolus Sâ—â—ptra tenet mollisque animes 〈◊〉 Ni faciat maria ac 〈…〉 Quippe sâ—â—ant rapâ—di secum 〈…〉 2. He is called Jupiters son 〈◊〉 the wâ—nds are begotten by the influence and motion of the heavens 3. Hee was an Astronomer and câ—uld 〈…〉 storm and 〈◊〉 therefore it was thought hee had the command of the winds 4. His City was 〈◊〉 to 〈◊〉 with bâ—â—sse because it was guarded with armed 〈◊〉 5. He kept the winds in a hollow cave because so 〈…〉 vapours which sometimes burst forth with violence 6. He reigned over Ilands because they are most subject to storms 7. Juno could not sink Aenaeas his ships without the help of Aâ—olus neither can the air violently work if it be not moved by the vapours which are the winds or â—lse without vapours by the planets 8. The marriage between Aeolus and the sea Nymph shewes the relation that is between the wind and the sea 9. Hee may be called Aâ—olus and the God of winds that can 〈◊〉 keep under anger and other unruly pâ—ssions 10. 〈…〉 a dangerous 〈◊〉 when Juno and Aeolus thâ—t is wealth and power band themselves against innocent men AESCULAPIUS HEe was the 〈◊〉 of Pâ—ysick and son oâ— Apollo and Coronis the Nymph whâ—m Apollo 〈◊〉 with his arrowes and cut out the childe 〈…〉 as some would have it 〈…〉 the plaâ—ue in the form of a Serpent being brought from Epidaâ—â—â—n in a ship hee restâ—â—ed Hippolitus to life therefore was killed by Jupiters 〈◊〉 The INTERPRETER 1. I Finde Aesculapius painted like an ancient man with a lâ—ng bâ—ard crownâ—d with 〈◊〉 having in one hand a knottie or knobbed staste with the other hee leans upon a serpent and hath a dog at his feet by which are represented the qualities of a Physiâ—ian hee â—ught to be grave and aged wise as the serpâ—nt vigilant as the dog and should be a conquerâ—ur of 〈◊〉 as his 〈◊〉 garland shewes the knobbed 〈◊〉 signâ—â—ieth the dâ—fficultie and 〈◊〉 of physick 2. As the Tyrant 〈◊〉 robbed 〈◊〉 of his golden beard â—ffiâ—ming that it was unfit he should have so 〈◊〉 â— beard whereas his father Apollo was 〈◊〉 even so did Julian 〈◊〉 Tyrant and 〈◊〉 rob the Churches of Christians affirming that it was unfit they being disciples should be rich whereas their Mâ—ster was poor and that being poor they shall be meetâ—r for heaven 3. Aesâ—ulâ—pius was brought from Epiâ—aurus in shape of a serpent to Rome where he drove away the pestilence it seems the Romans had heard of the bâ—sen sâ—rpent which in the defart hâ—aled all the beholders of their stings and wounds 4. Aesculapius is the milde temper of the air as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blandus sheweth which is the effect of the Sun or Apollo and is the cause of health therefore Hygiaea and â—aso that is health c cure are the children of Aesculapiâ— His mother is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misiâ—â— â—â—mpeâ—o or the due mixture and temper of the aire which because it depends from the influence of the Sun therefore Apollo is said to begeâ— Aesculapius of her but when he killed her with his arrowes is meant that the Sun with his beams 〈◊〉 over-heat and inâ—â—ct the air with a pestâ—lence 5. I had rather understand by this fiction the true temperament of a sound mans body caused by Apollo and
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
Minerva to put on Orâ—us his Helmet that is for wise men to live obscurely and to conceal themselves bene vixit qui bene latuit 21. Minerva is described by Homer and others to have the chiefest place in Heaven next to Jupiter and to Be clothed sometimes with Jupiters owne garments and ornaments to signifie that there is none of Gods gifts more excellent then wisedome and that there is nothing wherein mâ—n resembles God more then in wisedome 22. Whosoever looked upon Minervas Helmet was turned into a stone to shew that wisedome makes men solid constant unmoveable unfrighted in times of trouble 23. Christ our Sacrifice is the true Minerva begot of the substance of the Father the wisedome of God the light of the world and the splendour of his Fathers glory the Author of all Arts and Learneing the Prince of Peace the President of Warre whose greatnesse purity wisedome and goodnesse are more terrible to wicked men then the Target of Minerva was He it is that supâ—orts the round World by his power and hath pierced the hard rockes of mens heartes with the sharp speare of his Word it is he that hath made servants equal with their masters and he is the great Patron and Protector of his Church which is the Citie that he hath called by his owne Name as Minerva hath called Athens by hers and that he had power over stormes his enemies acknowledged Who is this whom the Windes and Seas obey The fire of his zeale made him undertake the form of a servant and though he died for our sinnes and concealed himselfe with Orâ—us helmet and went down into hell yet now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortall death hath no more power over him he is set downe at his Fathers right hand and is clothed with his Fathers rich robe of Majesty and eternal glory MINOS see AEACUS MUSAE THe Muses were the daughters of Jupiter and Mnemosyne born in Pieria they dwelt in Helicon a hill of Boeotia and in Parnassus a hill in Phocis not far from Aonia hence they were called Aonides They were at first three then seven at last nine Apollo was their guide and the three Graces their attendants The INTERPRETER 1. OSyris the Aegyptian God thought to be the same with Apollo delighted much in Musick but chiefly in the Songs and Playing of nine Virgins which for this câ—use he entertained therefore they were called by the Greeks Muses 2. There were at first but three Muses to shew three sorts of Musick to wit singing blowing Playing the first in the throat the second in wind instruments the third upon strings or to shew the threeâ—old chief learning in the world to wit Philosophy Rhetorick and Mathematick Philosophy is threefold to wit Rational Moral Natural there be three parts in Rhetorick the Demonstrative the Deliberative and the Judicial there be also three parts of Mathematicks to wit Arithmetick Geometrie Musick Afterward the number of Muses were increased to seven either because of seven holes in the wind Instruments or oâ— seven strings on the other instruments or of the seven liberal Sciences or of the seven Planets Lastly they came to be nine in number from the nine Sphaeres which they held made a Musical harmony and because of the ten stringed Lute they joyned Apollo to the nine Muses and so made ten in all and it may be that from this number of nine Muses the Papists have found out the nine Orders of Angels 3. The Muses were called the daughters of Jupiter and Mnemosyne to shew that learning cannot be had without the Intellect and Memory which are most eminent in learned men or rather that God is the Authour of Learning and Memorie the Mother or Nurse thereof therefore the Poet ascribes to the Muses Memory and Utterance by the one they are preserved by the other they are heard Et meministis enim Dirae memorare poâ—estis Hence they are called Musae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enquire this belongs to Invention and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inâ—tiate into sacred Mysteries and by this is meant Judgement so that the Muses or Learning consisteth in Invention and Judgement and because Learning is cherished and maintained by Honours and good Report therefore Eupheme was said to be their Nurse 4. The Muses were winged to shew the nimblenesse of good wits and the quicknesse of Poetrie and Musick in moving the affections For Homer giveth wings to words and the Syrens lost their wings while they contended with the Muses so an evill Poet is like a Bird without wings he can rise no higher then the earth his conceptions are grosse and heavie no waies sublime and aeriall having lost the two wings of invention and judgement by which that incomparable Swanne of Poets did â—lye in his Divine worke of the Aeneads who hath as farre excelled Homer as the Muses did the daughters of Pierius who turned them to Mag-Pyes weareing Crownes of Paâ—ty coloured Feathers which they tooke out of the Pyes wings so Homers confused inventions are fiâ—ted refined polished by Virgil and mâ—de a Crowne better becomming his head then the Mag-pyes wings 5. The Muses did beare Palmes in their hands to shew they are the Conquerors of menâ— affections and passions and they did all dance in a ring therefore the Greekes called them Muses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the consent agreement and harmony that is amongst the liberall Sciences Apollo leades the dance for by him was meant that light of the minde whereby wise men are initiated in the studies of Learning the Graceâ— also were joyned with them as Horacâ— shewes Junctae Nymphâ—s Gratiae decentes For the Muses are called Nymphes sometimes as appeares by that of Virgil Nymphae noster amor Lybâ—â—hrides And it is sit that the Graces should wait upon the Muses for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth joy and this is the inseparable companion of learned mindes for the Scholar is more comforted in his owne private and solitary life with a compepetency then the richest men that are with their outward pompe and variety and what greater joy caâ— there be then in those Companions who both take us off from unlawfull and wicked delights which shâ—ll end in sorrow and fill our mindes with knowledge of heavenly things and sweet contentment therefore the Muses were held perpetual Virgins and they still preserved their chastiâ—y against all the assaults of Venus For men that delight in Learning scorne fleshly lusts which prevaile most in ignorant and idle men and because Poets and learned men love a retyred life therefore the Muses were said to dwell in desâ—rt woods and hilles For this cause the Temples were built remote froâ— Cities and they were described sitting on the toppes of Parnâ—ssus to shew that learning hath its residence in the head which is the toppe and capitall of mans body and because the Palme is still greene and the Fruite very sweete and comfortable therefore the Muses were
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