that hee came of an Egge which was laid by Nox and that on Chaos hee begot the Gods and all things els There are fower things attributed vnto him perpetuall infancy blindnes nakednes and an Archery There was also another Loue which was the yongest of the Gods and he they say was the Sonne of Venus On this also they bestowe the attributes of the elder Loue as in some sort well applie vnto him This Fable tends and lookes to the Cradle of Nature Loue seeming to bee the appetite or desire of the first matter or to speake more plaine the naturall motion of the Atome which is that ancient and onely power that formes and fashions all things out of Matter of which there is no Parent that is to say no cause seeing euery cause is as a parent to its effect Of this power or vertue there can bee no cause in Nature as for God we alwaies except him for nothing was before it and therefore no efficient cause of it Neither was there any thing better knowen to nature and therefore neither Genus nor Forme Wherefore whatsoeuer it is positiue it is and but inexpressible Moreouer if the manner and proceeding of it were to be conceiued yet could it not bee by any cause seeing that next vnto God it is the cause of causes it selfe onely without any cause And perchance there is no likely hood that the manner of it may bee conteined or comprehended within the narrow compasse of humane search Not without reason therefore is it fained to come of an Egge which was layed by Nox Certenly the diuine Philosopher grants so much Eccl. 3. 11. Cuncta fecit tempestatibus suis pulchra mundum tradidit disputationibus eorum it a tamen vt non inueniat homo opus quod operatus est Deus a principio ad finem That is he hath made euery thing beautifull in their seasons also he hath set the world in their meditations yet cannot man find out the worke that God hath wrought from the beginning euen to the end For the principall law of Nature or power of this desire created by God in these parcels of things for concurring and meeting together from whose repetitions and multiplications all variety of creatures proceeded and were composed may dazzle the eies of mens vnderstandings and comprehended it can hardly bee The Greeke Philosophers are obserued to be very acute and diligent in searching out the materiall principles of things but in the beginnings of motion wherein consists all the efficacy of operation they are negligent and weake and in this that wee handle they seeme to be altogether blind and stammering for the opinion of the Peripatetickes concerning the appetite of Matter caused by Priuation is in a manner nothing els but words which rather sound then signifie any realty And those that referre it vnto God doe very well but then they leape vp they ascend not by degrees for doubtles there is one chiefe lawe subordinate to God in which all naturall things concurre and meete the same that in the fore-cited Scripture is demonstrated in these words Opus quod operatus est Deus a principio vsque ad finem the worke that God hath wrought from the beginning euen to the ende But Democritus which entred more deepely into the consideration of this point after he had conceaued an Atome with some small dimension and forme he attributed vnto it one onely desire or first motion simply or absolutely and another comparatiuely or in respect for hee thought that all things did properly tend to the center of the world whereof those bodies which were more materiall descended with swifter motion and those that had lesse matter did on the contrary tend vpward But this meditation was very shallow conteyning lesse then was expedient for neither the turning of the celestiall bodies in a round nor shutting and opening of things may seeme to be reduced or applied to this beginning And as for that opinion of Epicurus concerning the casuall declination and agitation of the Atome it is but a meere toy and a plaine euidence that he was ignorant of that point It is therefore more apparent then wee could wish that this Cupid or Loue remaines as yet clouded vnder the shades of Night Now as concerning his attributes Hee is elegantly described with perpetuall infancie desire to some indiuiduall nature so that the generall disposition comes from Venus the more exact sympathy from Cupid the one deriued from causes more neere the other from beginnings more remote and fatall and as it were from the elder Cupid of whom euery exquisite sympathie doth depend 18 DIOMEDES or Zeale DIomedes flourishing with great fame and glory in the Troian warres and in high fauour with Pallas was by her instigated beeing indeed forwarder then he should haue bene not to forbeare Venus a iote if he encountred with her in fight which very boldly hee performed wounding her in the right arme This presumptuous fact hee caried cleare for a while and being honored and renowned for his many heroicke deeds at last returned into his owne countrey where finding himselfe hard besteed with domesticke troubles fled into Italy betaking himselfe to the protection of Forreiners where in the beginning he was fortunate and royally entertained by King Daunus with sumptuous gifts raising many statues in honour of him throughout his dominions But vpon the very first calamity that hapned vnto this nation whereunto he was fled for succor King Daunus enters into a conceipt with himselfe that he had entertained a wicked guest into his family and a man odious to the Gods and an impugner of their Diuinity that had dared with his sword to assault and wound that Goddesse whom in their religion they held it sacrilege so much as to touch Therfore that he might expiat his countreyes guilt nothing respecting the duties of hospitality when the bonds of Religion tyed him with a more reuerend regarde suddenly slew Diomedes commanding withall time in their senses and memories 19. DAEDALVS or Mechanique MEchanicall wisedome and industry and in it vnlawfull science peruerted to wrong ends is shadowed by the Ancients vnder the person of Daedalus a man ingenious but execrable This Daedalus for murthering his fellow seruant that emulated him being bannished was kindly interteined during his exile in many cities and Princes Courts for indeed he was the raiser and builder of many goodly structures as well in honour of the Gods as for the beautie and magnificence of cities and other publick places but for his works of mischeefe he is most notorious It is he which framed that engine which Pasiphae vsed to satisfie her lust in companying with a bull so that by this his wretched industrie and pernicious deuice that Monster Minotaur the destruction of so many hopefull youthes tooke his accursed and infamous beginning and studying to couer and increase one mischeife with another for the security preseruation of this Monster hee inuented and built a Labyrinth a
there was no iust cause of anger the deed being pious and famous secretly incens't the Cyclopes against him who without delay slew him with a thunderboult In reuenge of which act Apollo Iupiter not prohibiting it shotte them to death with his arrowes This Fable may be applyed to the proiects of Kings who hauing cruell bloudy exacting Officers do first punish and displace them afterwards by the counsell of Tellus that is of some base and ignoble person and by the preuayling respect of profite they admit them into their places againe that they may haue instruments in a readynes if at any time there should need either seuerity of execution or acerbity of exaction These seruile creatures being by nature cruell and by their former fortune exasperated and perceiuing well what is expected at their hands doe shew themselues wonderfull officious in such kinde of imployments but being too rash and precipitate in seeking countenance and creeping into fauour doe somtimes take occasion from the secret becknings and ambiguous commandes of their Prince to performe some hatefull execution But Princes abhorring the fact and knowing well that they shall neuer want such kind of instruments doe vtterly forsake them turning them ouer to the friends allyes of the wronged to their accusations and reuenge and to the generall hatred of the people so that with great applause and prosperous wishes and exclamations towards the Prince they are brought rather too late then vndeseruedly to a miserable end 4 NARCISSVS or Selfe-loue THey say that Narcissus was exceeding faire and beautifull but wonderfull proud and disdainfull wherefore dispising all others in respect of himselfe hee leades a solitary life in the woods and chases with a few followers to whom hee alone was all in all among the rest there aboue like a man below like a beast his feet like Goates hoofes bearing these ensignes of his iurisdiction to wit in his left hand a Pipe of seauen reeds and in his right a sheephooke or a staffe crooked at the vpper end and his mantle made of a Leopards skinne His dignities and offices were these hee was the God of Hunters of Shepheards and of all rurall inhabitants cheefe president also of hils and mountaines next to Mercury the Embassadour of the Gods Moreouer hee was accounted the leader and comaunder of the Nymphes which were alwaies wont to dance the rounds and friske about him hee was acosted by the Satyres and the olde Sileni Hee had power also to strike men with terrors and those especially vaine superstitious which are tearmed Panicque feares His acts were not many for ought that can bee found in records the cheefest was that hee challenged Cupid at wrestling in which conflict hee had the foile The tale goes too that hee caught the Giant Typhon in a net and held him fast Moreouer when Ceres grumling and chafing that Proserpina was rauished had hid her selfe away and that all the Gods tooke pains by dispersing themselues into euery corner to find her out it was onely his good hap as hee was hunting to light on her and acquaint the rest where she was He presumed also to put it to the tryall who was the better Musitian hee or Apollo and by the iudgment of Midas was indeed preferred But the wise iudge had a paire of Asses eares priuily chopt to his Nodle for his sentence Of his louetrickes there is nothing reported or at least not much a thing to be wondred at especially being among a troope of Gods so profusly amorous This onely is said of him that hee loued the Nymph Eccho whom he tooke to wyfe and one pretty wench more called Syrinx towards whom Cupid in an angry and reuengefull humor because so audaciously hee had challenged him at wrestling inflamed his desire Moreouer hee had no issue which is a maruell also seeing the Gods especially those of the Malekind were very generatiue onely hee was the reputed father of a litle Girle called lambe that with many pretty tales was wont to make strangers merry but some thinke hee did indeed beget her by his wife lambe This if any bee is a noble tale as being laid out and bigg bellied with the secrets and mysteries of nature Pan as his name imports represents and lays open the All of things or Nature Concerning his originall there are two onely opinions that goe for currant for either hee came of Mercury that is the word of God which the holy Scriptures without all controuersie affirme such of the Philosophers as had any smacke of diuinity assented vnto or els from the confused seedes of things For they that would haue one simple beginning referre it vnto God or if a materiate beginning they would haue it various in power So that wee may end the controuersie with this distribution that the world tooke beginning either from Mercury or from the seeds of all things Virg. Eolog 6. Namque canebat vti magnum per inane coacta Semina terrarumque animaeque marisque fuissent Et liquidi simulignis his exordia primis Omnia ipse tener mundi concreuerit Orbis For rich-vaind Orpheus sweetly did rehearse How that the seeds of fire ayre water earth Were all pact in the vast void vniuerse And how from these all firstlings all had birth And how the bodie of this Orbicque frame From tender infancy so bigg became But as touching the third conceipt of Pans originall it seemes that the Grecians either by intercourse with the Egyptians or one way or other had heard something of the Hebrew mysteries for it points to the state of the world not considered in immediate creation but after the fall of Adam exposed and made subiect to death and corruption for in that state it was and remains to this day the ofspring of God and Sinne. And therefore all these three narrations concerning the manner of Pans birth may seeme to bee true if it bee rightly distinguished betweene things and times For this Pan or nature which wee suspect contemplate and reuerence more then is fit tooke beginning from the word of God by the meanes of confused matter and the entrance of preuarication and corruption The Destinies may well be thought the Sisters of Pan or Nature because the beginnings and continuances and corruptions and depressions and dissolutions and eminences and labours and felicities of things and all the chances which can happen vnto any thing are linckt with the chaines of causes naturall Hornes are attributed vnto him because Hornes are broad at the roote and sharpe at the ends the nature of all things being like a Pyramis sharpe at the Toppe For indiuiduall or singular things being infinite are first collected into Species which are many also then from Species into generals and from generals by ascending are contracted into things or notions more generall so that at length Nature may seeme to be contracted into a vnity Neither is it to be wondred at that Pan toucheth heauen with his hornes
Sunne and Thebes seeme dooble to his eye The first of the Fables pertains to the secrets of Princes the second to diuine mysteries For those that are neare about Princes and come to the knowledge of more secretes then they would haue them doe certainly incurre great hatred And therefore suspecting that they are shot at opportunities watcht for their ouerthrow doe lead their liues like Stagges fearefull and full of suspition And it happens oftentimes that their Seruants and those of their houshould to insinuate into the Princes fauor doe accuse them to their destruction for against whomsoeuer the Princes displeasure is knowne looke how many seruants that man hath and you shall find them for the most part so many traytors vnto him that his end may proue to bee like Actaeons The other is the misery of Pentheus for they that by the height of knowledge in nature and philosophy hauing climed as it were into a tree doe with rash attempts vnmindfull of their frailtie pry into the secrets of diuine mysteries and are iustly plagued with perpetuall inconstancy and with wauering and perplexed conceits for seeing the light of nature is one thing and of grace another it happens so to them as if they saw two Sunnes And seeing the actions of life and decrees of will doe depend of the vnderstanding it follows that they doubt and are inconstant no lesse in will then in opinion and so in like manner they may bee said to see two Thebes for by Thebes seeing there was the habitation and refuge of Pentheus is meant the ende of actions Hence it comes to passe that they knowe not whither they goe but as distracted and vnresolued in the scope of their intentions are in all things caried about with sudden passions of the mind 11 ORPHEVS or Philisophy THe tale of Orpheus though common had neuer the fortune to bee fitly applyed in euery point It may seeme to represent the image of Philosophy for the person of Orpheus a man admirable and diuine and so excellently skilled in all kinde of harmony that with his sweet rauishing musicke he did as it were charme and allure all things to follow him may cary a singular description of Philosophy for the labours of Orpheus doe so far exceed the labors of Hercules in dignity efficacy as the works of wisdom excell the works offortitude Orpheus for the loue hee bare to his wife snacht as it were from him by vntimely death resolued to goe downe to Hell with his Harpe to try if hee might obtaine her of the infernall powers Neither were his hopes frustrated for hauing appeased them with the melodious sound of his voice and touch preuailed at length so farre as that they granted him leaue to take her away with him but on this condition that shee should follow him and hee not to looke backe vpon her till he came to the light of the vpper world which he impatient of our of loue and care and thinking that he was in a manner past all danger neuerthelesse violated insomuch that the couenant is broken and shee forthwith tumbles backe againe headlong into hell From that time Orpheus falling into a deepe melancholy became a contemner of women kind and bequeathed himselfe to a solitary life in the deserts where by the same melody of his voice and harpe hee first drew all manner of wild beasts vnto him who forgetfull of their sauage fiercenes and casting off the precipitate prouocations of lust and fury not caring to satiate their voracity by hunting after prey as at a Theater in fawning and reconciled amity one towards another stand all at the gaze about him and attentiuely lend their eares to his Musicke Neither is this all for so great was the power and alluring force of his harmony that he drew the woods moued the very stones to come and place themselues in an orderly and decent fashion about him These things succeeding happily and with great admiration for a time at length certaine Thracian Women possest with the spirit of Bacchus made such a horrid and strange noise with their Cornets that the sound of Orpheus harp could no more be heard insomuch as that Harmony which was the bond of that order and society beeing dissolued all dissorder began againe and the beasts returning to their wonted nature pursued one another vnto death as before neither did the trees or stones remaine any longer in their places and Orpheus himselfe was by these femall Furies torne in pieces and scattered all ouer the desart For whose cruell death the riuer Helicon sacred to the Muses in horrible indignation hid his head vnder ground and raised it againe in another place The meaning of this Fable seemes to be thus Orpheus musicke is of two sorts the one appeasing the infernall powers the other attracting beasts and trees The first may bee fitly applyed to naturall philosophie the second to morall or ciuill discipline The most noble worke of naturall philosophy is the restitution and renouation of things corruptible the other as a lesser degree of it the preseruation of bodies in their estate deteining them from dissolution and putrefaction And if this gift may be in mortals certenly it can be done by no other meanes then by the due and exquisite temper of nature as by the melody and delicate touch of an instrument But seeing it is of all things the most difficult it is seldome or neuer attained vnto and in all likelyhood for no other reason more then through curious diligence and vntimely impatience And therefore Philosophy hardly able to produce so excellent an effect in a pensiue humour and not without cause busies herselfe about humane obiects and by perswasion and eloquence insinuating the loue of vertue equitie and concord in the minds of men draws multitudes of people to a society makes them subiect to lawes obedient to gouerment and forgetfull of their vnbridled affections whilst they giue eare to precepts and submit themselues to discipline whence followes the building of houses erecting of townes and planting of fields and orchards with trees and the like insomuch that it would not be amisse to say that euen thereby stones and woods were called together and setled in order And after serious tryall made and frustrated about the restoring of a body mortall this care of ciuill affaires followes in his due place Because by a plaine demonstration of the vneuitable necessity of death mens minds are moued to seeke eternity by the fame and glory of their merits It is wisely also said in the Fable that Orpheus was auerse from the loue of women and mariage because the delights of wedlocke and loue of children doe for the most part hinder men from enterprising great and noble designes for the publique good holding posterity a sufficient step to immortalitie without actions Besides euen the very workes of wisedome although amongst all humane things they doe most excell doe neuerthelesse meete with their periods For it happens
of apparent good in the eies of Appetite And it is alwaies conceiued in an vnlawfull desire rashly propounded and obteined before well vnderstood and considered and when it beginnes to growe the Mother of it which is the desire of apparent good by too much feruency is destroyed and perisheth Neuerthelesse whilst it is yet an imperfect Embrio it is nourished and preserued in the humane soule which is as it were a father vnto it and represented by Iupiter but especially in the inferiour parte thereof as in a thigh where also it causeth so much trouble and vexation as that good determinations and actions are much hindred and lamed thereby and when it comes to be confirmed by consent and habite and breakes out as it were into act it remaines yet a while with Proserpina as with a Nurse that is it seekes corners and secret places and as it were caues vnder ground vntill the reines of shame and feare being laid aside in a pampered audaciousnes it either takes the pretext of some vertue or becomes altogether impudent and shameles And it is most true that euery vehement passion is of a doubtfull sexe as being masculine in the first motion but faeminine in prosecution It is an excellent fiction that of Bacchus his reuiuing for passions doe somtimes seeme to be in a dead sleepe and as it were vtterly extinct but wee should not thinke them to be so indeed no though they lay as it were in their graue for let there be but matter and opportunitie offered and you shall see them quickly to reuiue againe The inuention of wine is wittily ascribed vnto him euery affection being ingenious and skilfull in finding out that which brings nourishment vnto it And indeed of all things knowen to men Wine is most powerfull and efficacious to excite and kindle passions of what kind soeuer as being in a manner a common Nurse to them all Againe his conquering of Nations and vndertaking infinite expeditions is an elegant deuice For desire neuer rests content with what it hath but with an infinite and vnsatiable appetite still couets and gapes after more His Chariot also is well said to be drawen by Tygers for as soone as any affection shall from going afoot be aduanc't to ride in a Chariot and shall captiuate reason and leade her in a triumph it growes cruell vntamed and fierce against whatsoeuer withstands or opposeth it It is worth the nothing also that those ridiculous hobgoblins are brought in dancing about his Chariot for euery passion doth cause in the eies face and gesture certaine vndecent and ill-seeming apish and deformed motions so that they who in any kind of passion as in anger arrogancy or loue seeme glorious and braue in their owne eies do yet appeare to others misshapen and ridiculous In that the Muses are saide to be of his company it shewes that there is no affection almost which is not soothed by some Art wherein the indulgence of wits doth derogate from the glory of the Muses who when they ought to bee the Mistresses of life are made the waiting maids of affections Againe where Bacchus is saide to haue loued Ariadne that was reiected by Theseus it is an Allegory of speciall obseruation for it is most certaine that passions alwaies couet and desire that which experience forsakes and they all knowe who haue paide deare for seruing and obeying their lusts that whether it be honour or riches or delight or glory or knowledge or any thing els which they seeke after yet are they but things cast off and by diuers men in all ages after experience had vtterly reiected and loathed Neither is it without a mysterie that the Iuie was sacred to Bacchus for the application holds first in that the Iuie remaines greene in winter Secondly in that it stickes too embraceth and ouertoppeth so many diuers bodies as trees walles and edifices Touching the first euery passion doth by resistance and reluctation and as it were by an Antiparistasis like the Iuie of the colde of winter growe fresh and lusty And as for the other euery predominate affection doth againe like the Iuie embrace and limite all humane actions and determinations adhering and cleauing fast vnto them Neither is it a wonder that superstitious rites and ceremonies were attributed vnto Bacchus seeing euery giddy headed humour keepes in a manner Reuell-rout in false religions or that the cause of madnes should bee ascribed vnto him seeing euery affection is by nature a short fury which if it growe vehement and become habituall concludes madnes Concerning the rending and dismembring of Pentheus and Orpheus the parable is plaine for euery preualent affection is outragious and seuere against curious inquiry and wholsome and free admonition Lastly that confusion of Iupiter and Bacchus their persons may be well transferred to a parable seeing noble and famous acts and remarkable and glorious merits doe sometimes proceed from vertue and well ordered reason and magnanimitie and sometimes from a secret affection and hidden passion which are so dignified with the celebritie of fame and glory that a man can hardly distinguish betweene the actes of Bacchus and the gests of Iupiter 25. ATALANTA or Gaine ATalanta who was reputed to excell in swiftnesse would needs challenge Hippomanes at a match in running The conditions of the Prize were these That if Hippomanes wonne the race he should espouse Atalanta If he were out-runne that then hee should forfeit his life And in the opinion of all the victorie was thought assured of Atalantas side beeing famous as shee was for her matchlesse and inconquerable speed whereby shee had bene the bane of many Hippomanes therefore bethinkes him how to deceiue her by a tricke and in that regarde prouides three golden apples or balles which he purposely caried about him The race is begunne and Atalanta gets a good start before him Hee seeing himselfe thus cast behind being mindfull of his deuice throwes one of his golden balles before her and yet not outright but somewhat of the one side both to make her linger and also to draw her out of the right course shee out of a womanish desire beeing thus enticed with the beautie of the golden apple leauing her direct race runnes aside and stoops to catch the ball Hippomanes the while holds on his course getting thereby a great start and leaues her behind him But shee by her owne naturall swiftnes recouers her lost time and gets before him againe But Hippomanes still continues his sleight and both the second and third times casts out his balles those enticing delayes and so by craft and not by his actiuitie winnes the race and victorie This Fable seemes allegorically to demonstrate a notable conflict betweene Art and Nature for Art signified by Atalanta in its worke if it be not letted and hindred is farre more swift then Nature more speedie in pace and sooner attaines the end it aimes at which is manifest almost in euery effect As you may see in
fruit-trees whereof those that growe of a kernell are long ere they beare but such as are grafted on a stocke a great deale sooner You may see it in Clay which in the generation of stones is long ere it become hard but in the burning of Brickes is very quickly effected Also in morall passages you may obserue that it is a long time ere by the benefit of Nature sorrowe can be asswaged and comfort attained whereas Philosophy which is as it were Art of liuing taries not the leasure of time but doth it instantly and out of hand And yet this prerogatiue and singular agility of Art is hindred by certaine golden apples to the infinite preiudice of humane proceedings for there is not any one Art or Science which constantly perseueres in a true and lawfull course till it come to the proposed ende or marke but euer and anone makes stops after good beginnings leaues the race and turnes aside to profite and commoditie like Atalanta Declinat cursus aurumque volubile tollit Who doth her course forsake The rolling gold to take And therefore it is no wonder that Art hath not the power to conquer Nature and by pact or lawe of conquest to kill and destroy her but on the contrary it falles out that Art becomes subiect to Nature and yeelds the obedience as of a wife to her husband 26. PROMETHEVS or the State of man THe Ancients deliuer that Prometheus made a man of Clay mixt with certaine parcels taken from diuers animales who studying to maintaine this his worke by Art that he might not be accounted a founder onely but a propagator of humane kinde stole vp to heauen with a bundle of twigs which hee kindling at the Chariot of the Sun came downe againe and communicated it with men And yet they say that notwithstanding this excellent worke of his he was requited with ingratitude in a treacherous conspiracie For they accused both him and his inuention to Iupiter which was not so taken as was meet it should for the information was pleasing to Iupiter and all the Gods And therefore in a merry mood graunted vnto men not onely the vse of fire but perpetuall youth also a boone most acceptable and desireable They being as it were ouerioyed did foolishly lay this gift of the Gods vpon the backe of an asse who being wonderfully opprest with thirst and neere a fountaine was tolde by a Serpent which had the custody thereof that hee should not drinke vnlesse he would promise to giue him the burden that was on his backe The silly Asse accepted the condition and so the restauration of youth sold for a draught of water past from men to Serpents But Prometheus full of malice being reconciled vnto men after they were frustrated of their gift but in a chafe yet with Iupiter feared not to vse deceit in Sacrifice for hauing killed two Bulles and in one of their hides wrapt vp the flesh and fat of them both and in the other onely the bones with a great shew of religious deuotion gaue Iupiter his choise who detesting his fraude and hypocrisie but taking an occasion of reuenge chose that that was stuft with bones and so turning to reuenge when hee saw that the insolencie of Prometheus would not be repressed but by laying some grieuous affliction vpon mankind in the forming of which hee so much bragged and boasted commanded Vulcan to frame a goodly beautifull woman which beeing done euery one of the Gods bestowed a gift on her whereupon shee was called Pandora To this woman they gaue in her hand a goodly Box full of all miseries and calamities onely in the bottome of it they put Hope With this Box shee comes first to Prometheus thinking to catch him if peraduenture he should accept it at her hands and so open it which he neuerthelesse with good prouidence and foresight refused Whereupon shee goes to Epimetheus who though brother to Prometheus yet was of a much differing disposition and offers this Box vnto him who without delay tooke it and rashly opened it but when hee sawe that all kind of miseries came fluttering about his eares being wise too late with great speed and earnest indeauour clapt on the couer and so with much adoe retained Hope sitting alone in the bottome At last Iupiter laying many and grieuous crimes to Prometheus his charge as namely that he had stollen fire from heauen that in contempt of his Maiestie he sacrificed a bulles hide stuft with bones that he scornfully reiected his gift and besides all this that hee offered violence to Pallas cast him into chaines and doomd him to perpetuall torment and by Iupiters command was brought to the mountaine Caucasus and there bound fast to a pillar that he could not stirre there came an Eagle also that euery day sate tyring vpon his liuar and wasted it but as much as was eaten in the day grew againe in the night that matter for torment to worke vpon might neuer decay But yet they say there was an end of this punishment for Hercules crossing the Ocean in a Cup which the Sun gaue him came to Caucasus and set Prometheus at libertie by shooting the Eagle with an arrowe Moreouer in some nations there were instituted in the honor of Prometheus certaine games of Lamp-bearers in which they that striued for the prize were wont to carie torches lighted which who so suffered to goe out yeelded the place and victory to those that followed and so cast backe themselues so that whosoeuer came first to the marke with his torch burning got the prize This Fable demonstrates and presseth many true and graue speculations wherein some things haue bene heretofore well noted others not so much as touc ht Prometheus doth cleerely and elegantly signifie Prouidence For in the vniuersality of nature the fabricque and constitution of Man onely was by the Ancients pict out and chosen and attributed vnto Prouidence as a peculiar worke The reason of it seemes to bee not onely in that the nature of man is capable of a minde and vnderstanding which is the seate of Prouidence and therefore it would seeme strange and incredible that the reason and minde should so proceed and flowe from dumbe and deafe principles as that it should necessarily be concluded the soule of man to be indued with prouidence not without the example intention and stampe of a greater prouidence But this also is chiefly propounded that man is as it were the center of the world in respect of finall causes so that if man were not in nature all things would seeme to stray and wander without purpose and like scattered branches as they say without inclination to their ende for all things attend on man and he makes vse of and gathers fruit from all creatures for the reuolutions and periods of Starres make both for the distinctions of times and the distribution of the worlds site Meteors also are referred to the Presages of tempests and winds are ordained as
well for nauigation as for turning of Milles and other engines and plants and animals of what kind soeuer are vsefull either for mens houses and places of shelter or for raiment or food or medicine or for ease of labour or in a word for delight and solace so that all things seeme to worke not for themselues but for man Neither is it added without consideration that certaine particles were taken from diuers liuing creatures mixt tempered with that clayie masse because it is most true that of all things comprehended within the compasse of the vniuerse Man is a thing most mixt and compounded insomuch that hee was well termed by the Ancients A little world for although the Chymicques doe with too much curiositie take and wrest the elegancie of this word Microcosme to the letter contending to finde in man all minerals all vegetables and the rest or any thing that holds proportion with them yet this proposition remaines sound and whole that the body of man of all material beings is found to bee most compounded and most organicall whereby it is indued and furnished with most admirable vertues and faculties And as for simple bodies their powers are not many though certaine and violent as existing without being weakned diminished or stented by mixture for the multiplicitie and excellencie of operation haue their residence in mixture and composition and yet neuerthelesse man in his originals seemes to be a thing vnarmed and naked and vnable to helpe it selfe as needing the aide of many things therefore Prometheus made haste to finde out fire which suppeditates and yeelds comfort and helpe in a manner to all humane wants and necessities so that if the soule be the forme of formes and if the hand be the instrument of instruments fire deserues well to be called the succour of succours or the helpe of helpes which infinite waies affoords ayde and assistance to all labours and mechanicall artes and to the sciences themselues The manner of stealing this fire is aptly described euen from the nature of the thing It was as they say by a bundle of twigs held to touch the Chariot of the Sunne for twigs are vsed in giuing blowes or stripes to signifie clearely that fire is ingendred by the violent percussion and mutuall collision of bodies by which their materiall substances are attenuated and set in motion and prepared to receiue the heat or influence of the heauenly bodies and so in a clandestine manner and as it were by stealth may be said to take and snatch fire from the Chariot of the Sunne There followes next a remarkable part of the parable That men in steed of gratulation and thanksgiuing were angry and expostulated the matter with Prometheus insomuch that they accused both him and his inuention vnto Iupiter which was so acceptable vnto him that hee augmented their former commodities with a new bountie Seemes it not strange that ingratitude towards the authour of a benefit a vice that in a manner containes all other vices should find such approbation and reward No it seemes to be otherwise for the meaning of the Allegory is this That mens outcries vpon the defects of nature and Arte proceed from an excellent disposition of the minde and turne to their good whereas the silencing of them is hatefull to the Gods and redounds not so much to their profit For they that infinitly extoll humane nature or the knowledge they possesse breaking out into a prodigall admiration of that they haue and enioy adoring also those sciences they professe would haue them be accounted perfect they doe first of all shewe little reuerence to the diuine nature by equalizing in a manner their owne defects with Gods perfection Againe they are wonderfull iniurious to men by imagining they haue attained the highest step of knowledge resting themselues contented seeke no further On the contrary such as bring nature and Art to the barre with accusations and billes of complaint against them are indeed of more true and moderate iudgements for they are euer in action seeking alwaies to finde out new inuentions Which makes mee much to wonder at the foolish and inconsiderate dispositions of some men who making themselues bondslaues to the arrogancy of a fewe haue the philosophy of the Peripateticques containing onely a portion of Graecian wisedome and that but a small one neither in so great esteeme that they hold it not onely an vnprofitable but a suspicious and almost hainous thing to lay any imputation of imperfection vpon it I approue rather of Empedocles his opinion who like a madman and of Democritus his iudgement who with great moderation complained how that all things were inuolued in a mist that wee knew nothing that wee discerned nothing that trueth was drowned in the depthes of obscuritie and that false things were wonderfully ioynd and intermixt with true as for the new Academie that exceeded all measure then of the confident and pronuntiatiue schoole of Aristotle Let men therefore be admonished that by acknowledging the imperfections of Nature and Arte they are gratefull to the Gods and shall therby obtaine new benefits and greater fauours at their bountifull hands and the accusation of Prometheus their Authour and Master though bitter and vehement will conduce more to their profit then to be effuse in the congratulation of his inuention for in a word the opinion of hauing inough is to be accounted one of the greatest causes of hauing too little Now as touching the kind of gift which men are said to haue receiued in reward of their accusation to wit hauing the vse of that celestiall fire and of so many arts are not able to get vnto themselues such things as Nature it selfe bestowes vpon many other creatures But that sudden reconciliation of men to Prometheus after they were frustrated of their hopes containes a profitable and wise note shewing the leuity and temerity of men in new experiments for if they haue not present successe answerable to their expectation with too suddaine haste desist from that they beganne and with precipitancy returning to their former experiments are reconciled to them againe The state of man in respect of Arts and such things as concerne the intellect being now described the parable passeth to Religion For after the planting of Arts followes the setting of diuine principles which hypocrisie hath ouerspread and polluted By that twofold Sacrifice therefore is elegantly shadowed out the persons of a true religious man and an hypocrite In the one is contained fatnes which by reason of the inflamation and fumes thereof is called the portion of God by which his affection and zeale tending to Gods glory and ascending towards heauen is signified In him also are contained the bowels of charity and in him is founde that good and wholsome flesh Whereas in the other there is nothing but dry and naked bones which neuerthelesse doe stuffe vp the hide and make it appeare like a faire and goodly sacrifice By this may well be