quickly vanisheth Divitiarum Et formae gloria fluxa fragilis Aen. 1. and whereas the learned Poet makes Juno petitioning Aeolus to send out the winds against Aenaeas hee shews that the wind is something else then the bare moving of the air and that it is an exhalation raised out of the earth and waters without which the air could not be so violently moved 7. Juno was the goddesse of marriage therefore called Pronuba and jugalis from jugum or the yoke that was put over the new married couple There was at Rome an altar dedicated to Juno juga in the street called Jugarius because at this altar they were joyned and here their feet were fettered whence the Poet calls marriage Vinela jugalia but because they thought her power not sufficient they joyned an help to her whom they called Hymen and the god of marriage in one hand hee bare a torch in the other a red vail called flammeum with which the bride was covered to hide her blushing these two might signifie the two properties that ought to be in women to wit fervent love represented by the torch and modestie shadowed out in the vail and it is observable that when the parties who were to be married offered sacrifice to Juno they flung away the gall behind the altar to shew that in marriage there ought to be no gall or bitternesse 8. I finde that Juno had her education from the hours and was nourished by the Ocean and Thetis or as some say the sea-Nymphs to shew that Navigation and Time or opportunity beget riches or that the airy exhalations are begot of and nourished by moisture 9. As Juno signifieth the air Vnlcan was her son because the fire is begot of air oftentimes But as Juno signifieth wealth Mars was her son for wealth begets quarrels pride and warres But as Juno was the goddesse of marriage Hebe was her daughter because in our youâ—â— and vigour wee are fittest for marriage 10. Juno's temple was open roofed and by Numa's law no whoâ—e must enter into it to shew that marriage must not be performed in dark corners but publickly and that marriage ought to be honourable among all men and the bed undefiled 11. Juno shed her milk rather then shee would be nurse to Hercules of which milk the Poets â—eign lilies received their whitenesse and the milkie way in heaven called Galaxia had its originall thence which as Aristotle 1. Meteor c. 8. tels us is a bright whitenesse proceeding from the beams of the lesseâ— starres reslected on a cleer cloud others hold it to be no Meteor but however Juno in this may paint out unto us wanton mothers who will rather lose and spill the milk which nature hath given them then nurse their own children which the wildest beasts will not doe 12. Juno was said to have the government of kingdoms because wealth commands and rules all things that is able to make a maid the wise and sister of Jupiter therefore not without cause was shee so much adored and called upon by maids that were to marry under the names of Imerduca Domiduca Vnxia Ciâ—xia for it is wealth that can bring in and bring home anoint and gird the maid with a wedding girdle and without that shee may sit long enough without house ointment or husband but if shee be rich shee shall not want a Jupiter to woo her who will rather abuse himself to take on him the shape of a cuckow then misse her ' Shee is Populonia the goddesse of the common people and Curetis the souldiers goddesse for wealth is that they fight for this is the rich mans Soticena or Sâ—spitatrix or Opipena that is his saviour and helper but as Juno was a weak help to others who could not help her selfe when Hercules wounded her so riches will prove such helps in the end when the dying wretch shall say to his bags Miserable Comforters are ye all JUPITER HEe was the son of Saturne and Ops and was born in Creta at the same birth with Juno and was brought up on mount Ida by the Curetes privatly â—or fear his father should find him who was devouring his own children but afterward be drove his father out of his kingdom and divided the world with his two brothers Neptune and Pluto be toke heaven for himself the sea fell to Neptune hell to Pluto be used to change himself into many shapes and took â—nno his own sister to wife The INTERPRETER 1. JUpiter is so called quasi juvant pater because he is a helping father and Diespiter the father of the day and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from life for it is he that gives life to all things by this name they understood that divine power by which all things are moved and preserved as may be seen in the Epithets given to him by Virgil and the other poets as also by the descriptions of him in Orpheus and others and by the ancient pictures which they made of him for they placed him in a throne to shew his immutabilitie they crowned him to shew his authoritie they clothed him with garments representing light and Rimes of fire and all besparkled with Starrs to show his heavenly nature and divine glory they put a pair of globes in one hand the one of amber the other of gold to signifie that both the globes of heaven and earth are in his power in the other hand there is a violl or citron intimating that he is the cause of that admirable harmony that is in the world his throne is covered with a garment of peacocks tailes to signifie his providence and omniscience he hath the look of an ancient man because he is the ancient of dayes his sandals or shoos are green and he treads upon Neptunes Trident to shew that sea and land are subject to him They paint him sometimes with the thunder in his hand to show that he is the punisher of impietie sometime they paint him with a scepter in one hand and a circle in the other signifying that he is that great King who rules the world for which cause they place the eagle by him who is the king of birds they give him sometimes the image of victorie in his hand because conquests and victories are from him sometimes they make all his upper parts naked his lower parts clothed to shew that he discovers himself to the Angels and blessed souls which he doth not to us mortalls who see nothing of him but his lower parts and these clothed because here wee see him onely in his effects and works and some of his attribuâ—â—â— but obscurely and in a dark speech as the Apostle faith 〈◊〉 Celtae or ancient Galles worshiped Jupiter under the shape of an oake and so the Romans used to crown Jupiters image with oaken leaves to shew that he who gave being to all things doth also feed them for akorns were the first food of the old world And for the same cause was he worshiped
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
publick and houshold gods also Lares hostitii gods to drive away their enemies Lares marini gods of the sea Lares viales gods of high wayes Lares querquerulani gods of the oaks or woods neither was there any place in the world which had not these pettie gods besides their great gods But what pretty gods were these whom a man must rescue out of the flames of Troy or else they had been burned Therefore not without cause doth S. Austin De Civit. lib. 1. c. 3. laugh at the Romans who made these conquered gods their protectors who thought that by their help they subdued the world that could not help themselves when they were subdued by the Grecians as hee proves out of Virgil whom hee callâ— the greatest most excellent and best of all Poets What better are the new Romanists in multiplying to themselves tutelar saints forsaking the fountain of living waters and digging to themselves cisterns that will hold 〈◊〉 water LATONA See APOLLO and DIANA LETHE THis was a river in hell of which whosoever drank he forgâ—â— all forepast actions and sufferings The INTERPRETER 1. THe Platonists which held the souls existence long before their bodies affirmed that the souls before their entrance into their bodies drunk of this river that they might not think of or remember the happinesse they had lost which had been a continuall torture to their life this opinion Virgil followeth Aeâ—ad 6. But I think that by this fiction may be meant that the Saints who depart from hence forget all forepast miseries for what happinesse or rest can there be in the glorified soules if they should remember the miseries disgraces and wrongs which they have suffered or the sins which they have committed here Surely even in this life if it were not for sleep and oblivion our condition should be most miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How sweet is oblivion of evils saith Orestes in Euripides 2. The river Lethe is in Africa running by the Citie Berenice which is swallowed up by a great gulfe and runs under the ground many miles then breaks out not far from Berenice which gave occasion to the country people to think that this river sprung out of hell 3. They that went to the cave of Trophonius to consult with the oracle used to drink of two rivers the one was Lethe at the entring in that they might forget their forepast affairs the other was the river Mnemosine or memorie which they were to drink at their coming out that they might remember what there they had seen and heard I wish that they who run so eagerly to Church to the Sermon would drink of Lethe when they goe in and lay aside thinking upon worldly businesses and that they would drink Mnemosâ—ne at their coming out and remember carefully what they have heard but 't is farotherwise with them for they drink Mnemosâ—ne when they goe in and have their mindes altogether busied with wordly affairs but when they come home they remember no more then if they had drunk of Lethe with those which Securos latices longa oblivia posans 4. There were said to be four rivers in hell to wit Lethe Acheron Plegeion Cocytus This world may be called hell being compared with heaven which we lost by sin in this hell or sinfull condition in which wee live there are first the river Lethe or forgetfulnesse of our duty to God for which cause wee are urged with so many memento's in Scripture Secondly Acheron or the losse of that spirituall joy of conscience and comfort of the holy Ghost of which sinfull men are deprâ—ved Thirdly Phlegeâ—on the fire of lusts and anger with which wee are inflamed Fourthly Cocyâ—â— sorrow or groaning for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lament and this ariseth from Styx which signifieth sadnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LUNA LUCINA SHee was the daughter of Hyperion and Thia the wife of the Air of whom shee begot the Dew and she was the sister of Phoebus or the Sun The INTERPRETER 1. LUna is called the daughter of Hyperion either because hee was the first Astronomer that found out her divers motions or because her motion is far above this aeriall world in which wee breathe Shee is the daughter of Thia because her originall is immediately from God shee is the wife of the air because by her influence and the Airâ— frigiditie Dew is engendred in the night shee is the sister of Phoebus because amongst all the starres shee is likest in light and beauty to the Sun and in magnitude also according to our appearance Some call her the daughter of the Sun because perhaps shee hath her light from him 2. The Poets give her a partie-colouredgarment to shew her various aspects and doe sacrifice black bull to her to shew how black and horned shee appears after the change But to declare her brightnesse in the full they gave her a coach drawn with white horses and whereas they ascribed four horses to the Sun but only two to the Moon by this they intimated that the Suns motion is far swifter then the Moons in respect the orâ—â— in which hee moves is far more capacious then that of the Moons 3. They held her to be both male and female because of her active quality of heat and the passive quality of moisture therefore men did sacrifice to her in womens apparell and women in the habit of men Her masculine power is seen in moving the inferiour bodies her feminine in receiving light 4. Luna is the same with Lucina because by her light and influence shee helpeth child-birth shee is painted with a torch in one hand and arrows in the other to shew the servent and sharp pains of women in child-birth and that shee is the light and torch of the night shee is painted sometimes with wings to shew the swiftnesse of her motion and sometimes all covered with a vail I think to intimate her eclipses and obscuritie in the conjunction The Egyptians in their hieroglyphicks represented the Moon by a white skinned man having an hawks head to signifie that the Moons whitenesse or light proceeded not from her self but from the Sun of which the hawk was the embleme and dedicated to the Sun either because of her high flying or quick sight 5. The Romans used to wear half-moons upon their shooâ— either to shew their originall from the Arcadians who did brag that they were more ancient then the Moon or else to signifie the inconstancie of wealth honours and all humane glory which waxeth and waineth with the Moon And perhaps from the Romans the Turks have borrowed the same custome of wearing half-moons in their colours 6. The Moon in her eclipse looketh red and the foolish Gentiles thought that it was for shame she looked thus as blushing at the madnesse of the witches who thought by charms to bring her down from heaven according to that Carmina vel coelo pâ—ssunt dedusere Lunam and therefore they used to beat brasen
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
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