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
of which men and beasts â—re filled the cutting off his genitalls is the pulling off the fruit from the trees the casting of them into the sea is the drowning of them in the moisture of the stomack which being digested and converted into bloud begets Veâ—us for without fruits especially of Bacchus and Ceres friget Venus there would be no copulation nor procreation the covering of Saturns head may signifie as Fulgentius observes Myth l. 1. that the fruits or plants and trees are covered with leaves 15. The binding of Satuâ—n and casting of him into hell may signifie how the motion of the starre Saturn is slow and scarce percepâ—ible by us by reason of its vast distance so that it seâ—ms to stand stâ—ll and because it is so far off from ourâ—sight hee was sâ—id to be in hell 16. During the time of the Saturnals the servants in signe of libâ—rtie put on their caps and commanded their masters this custome afforded matter of comfort to servants and of humiliation to masters When shall wee see these Saturnals wherein pride malice covetousnesse and other sins which are now our masters may at last serve us and that wee may obtain that freedome which Christ hath purchased for us SATYRI See PAN. SCYLLA and CHARYBDIS SCylla was the daughter of Phorcus with whom Glaucus was in love which Circe perceiving infected with poysonable herbs the fountain in which Scylla used to wash by which means the lower parts of her body were turned into dogs which when shee perceived out of impatience cast her self into the sea and so was turned into a rock not far from the whirl-pool or gulf Charybdis which had been a most rapacious woman and had stollen away Hercules his oxen before shee was â—wned into this gulfe There was another Scylla daughter to Nisus king of the Mâ—garenses who having betrayed to king Minos her fathers red hâ—â—â— in which the kingdoms faâ—e consisted shee was turned into a 〈◊〉 and Nisâ—â— into â—n hawkâ— The INTERPRETER 1. BY Scylla may be meant a whore for shee is a monster composed of dogs and wolves still barking and biving and devouring all that have commerce with her and is never saâ—â—â—fied 〈◊〉 is indeed a veâ—y dangeâ—ous rock upon which many meâ— havâ— split both their soules bodies and estates Multorum fuâ—ti calâ—â—nâ—â—â— Bcylla was hated by Ciâ—â—e the daughter of the Sun and so is a whore abhorred by thâ— children of the light Scylla was beautifâ—ll in her upper-parts but monâ—trous and deformed below formosa superna desiris in piscem Such is the condition of whoredome pleasing and delightfull in the Beginning but tâ—◠〈◊〉 is sorrow and miserie Vlâ—sses who was the type of a â—ise 〈◊〉 escaped the dangers of this monster and so will all wise men take heed of a whore and will abhoâ—re he◠〈◊〉 who brings none but foâ—lâ— to the sâ—ocks for 〈◊〉 2. Palaâ—phatics Fâ—ulâ—l â— thinks that this Scylla was a Pirat ship or galley on the Tyrrâ—â—â— sed robbing and spoiling all Mâ—rchâ—nâ—s that sailed that way which from its swiftnesse in sailing and the rapacity of the pirats within it was said to be turned into a sea-monster composâ—d of dogs and wolves this ship Vlysses out-sailed by the help of a prosperous gale of winde and so escaped the 〈◊〉 3. Naâ—alâ—â— Câ—â—es and others by Scylla and â—â—drybidâ—â— understand two dangerous rockâ— between Sicilie and Italie which being hollow and the rides râ—â—ming thorow them made an horrid noise as if it were wolves yelling or dogâ—bâ—rking and because there be divers monstrous fishes within these hollow rocks devouring the bodies of those that make sâ—ipwâ—â—ck there the Poets feigned that these were monstrous women for so the rocks appear like women afar oâ—â— but below the navell were dogs and wolves 4. In that Circe poysoned the waters in which Scylla used to wash wee see the nature of jealousie and womens emulation how spitefull and revengefull it is 5. In Sâ—ylla drowning of her self wee see how impotenâ— and impatient women are and how dangerous excessive grief is and what the end of whores is even shame and ruine 6. In Scylla the daughter of Nisus who for the love of Minos betrayed her father and countrey wee see the nature of lustfull affections Nox amor vinuâ—nque nihil moderabile suadent Shee casts off all naturall respect and affection towards her father and countrey betraying his fatall hair that is his counsels to the enemie upon hope shee should enjoy him of which notwithstanding shee failed for Minos like a prudent man though hee loved the treason yet hated the traitour and rejected her albeit hee had obtained both the King and the Citie by her 7. The life of a man is much like the sailing between Scylla and Charybdis there be dangeâ—ours rocks on each hand of us despair on the lâ—â—t hand presumption on the right adversitie on the left prosperity on the right hand have destroyed many thousands Dextrum Scylla latus laevum implacaâ—a Charybdis Obsidet Therefore let us neither decline to the right hand nor to the left let us keep the middle road which is the way of vertue â—lâ—dio â—utisslmess ibis But most men fall with Vlysses upon Sâ—ylla whilest they labour to avoid Charybdis they run out of one extreme into another and can never keep the golden mean 8. Charybdis is metaphorically taken sometimes for an unsatiable glutton or drunkard who is never satisfied or may be taken for a covetous extortioner who is never contented or for the grave which is alwayes devouting and consuming the bodies put in it 9. In that Nisiss was turned into an hawk which still pursues Scylla his daughter turned into a larke wee may see the nature of a guilty conscience which leaveth not a man in death but pursues the fearfull soule where-ever it goeth Et pro purpureo pâ—nas dat Scylla capillo The wretched soul is tormented for its sinfull desires and pleasures SILENUS See PAN. SIRENES THese were three sisters called Parthenope Lagea and Leucosia the daughters of Achelous the river and Calliope they were half women and half fishes which with the sweetnesse of their musick allured the sea-men to saile upon the rocks where they sate and so having caused them to make shipwrack devoured them The INTERPRETER 1. THese Sirens were called the daughters of Achelous either in reference to the harmonie which the water of that river makes in running or else of those musicall instruments of old called Hydraula wee may call them water-organs in stead of which wee use wind-organs and because of the sweetnesse of their musick they were said to be the daughters of one of the Muses 2. Sabinus thinks by these Sirens were meant the Queens of the Ilands neer the Bay of Salernum who in the Promoâ—tory of Minerva erected an Universitie or Colledge of good learning and eloquence which gave occasion to this fiction of the Sirens who were called the daughters of Achelous and Calliâ—pe because the professors of
wâ—stâ—d by Parasites and slatterers not unfitly may be said to be a prey to their owne dogs 7. They who look upon women and lust after them lose their reason and are devoured by their own lusts 8. â—f Dâ—ani's nakâ—dnesse seen unawares was the occasion of his â—â—sfortune how blâ—me-worthy are these women who with nâ—ked brâ—asts immodest looks light behâ—viour phantastâ—call attire entice mâ—n to their dâ—struction and of mâ—n do metamorphose them unto beasts ADONIS HEe was a beautifully yâ—uth with whâ—m Venus was in love â—ut whâ—lest â—ee was 〈◊〉 was killed by a boar or by Mars in the shape of a bâ—â—r and 〈◊〉 Venus was â—uâ—ned unto a râ—d slâ—reâ— called Anerâ—one hâ—e wâ—s kâ—pt after death by Ceres and Proserpina six mâ—nths under groâ—nd and other six months by Vâ—nus above The INTERPRETER 1. THe Atheniâ—ns had certain festivall dayes called Adonia in memory of Adonis his untimely death in thesâ— feasts the women used to carry upon biâ—rs or hearses the image of a dead youth to the grave with much mournning and shedding of tears and therefore Venus was wont to be painted in the forme of a mournfull woman shedding of tears with a vail over her head bewailing the losse of Adonis By Venus may be meant the earth for this is the beautifull and 〈◊〉 mother of all living creatures By Adonis may be understood the Sun who in winter is in a sort killed when his heaâ— and presence is lessened then the earth mourns and loseth her beauty the shedding of tears is the increasing of the springs and rivers by great and continuall rains 2. If by Adonis wee understand whâ—at that lodgeth with Proserpina that is lyeth buried in the ground six months in the winter the six summer months it is above in the air with Venus by which the beautie of the year is signifiâ—d by the boar may be meant the cold frosty and snowy season in which the wheat seems to be killed 3. If with Macrobius by Adonis we understand the San hee may be 〈◊〉 to lodge six months with Proserpina in respect of his 〈◊〉 declination the other six months with Venus for then the creatures give themselves to procreation hee is killed by the boar and lamented by Venus for in winter his beams are of no force to dispell the cold which is the enemy of Adonis and Venus that is of beautie and procreation 4. 〈◊〉 in the form of a boâ—r kils him 〈…〉 and hunting are masculine exercises and not fit for weak bodies and effâ—minate spirits 5. Adonis is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing for beauty and musick are friends to Venus 6. Adonis may signifie the good Government of a Common-wealth which is the beauty thereof which is killed by Mars in the form of a boar for Mars and wantonnesse are enemies of all Government 7. Beautifull Adonis is turned into a fading flower to shew that beauty quickly 〈◊〉 8. Young and faire Adonis is killed by a Boar so wantonnesse and letchery are the destroyers of youth and beauty 9. Our resurrection in this may bâ— typed out for although death kill us it shall not annihilate us but our beauty shall â—â—crease and we shall spring out of the ground again like a beautiful flower in the Resurrection 10. Though our bodies die yet our good name shall flourish and like a fair flower shall live and smell when we are gone 11 Myrrha of her owne Father begot this child Adonis which Myrrha flying from her angry Father was turned into a tree and with the blow of her Fathers sword was delivered of this child because the Sun the common Father begot the sweet Gum Myrrhe of that Arabian tree of the same 〈◊〉 which Gum doth cause much delight and pleasure for so in Greek Adonis signifieth In this Gum Venus is much delighted as being a help to decayed beauty to a stinking breath to procreation and the vitiosity of the matrix 12. Let them remember who hunt too much after pleasure that the devil is that great boar who lyeth in wait to kill them ADMETUS HE being a sutor to Alceste carryed her away by the assistance of Apollo and Hercules in a Chariot drawn by a Lyon and a Boar afterward being like to 〈◊〉 was recovered by the voluntary death of his wife whom Hercules delivered out of hell and restored her to Admetus The INTERPRETER 1. ADmetus was King of Thessâ—lie whose sheep Apollo fed Every King is a shepheard who without Apollo that is wisâ—dom can never rule and guide his people 2. Admetus was the husband of Alceste which signifieth strength and a King is or should be the husband of his Countrey which is the Kings strength 3. By the means of Apollo and Hercules Admetus procured his wife so by wisdome and power Priaces bring people to subjection 4. He that intends to 〈◊〉 had need take the aid of Apollo and Hercules that iâ— of wisdom and strength of body 5. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that cannot be tamed as many lusty young men are therefore it is good to marry with Alceste 6. Many foolish women like Alceste refuse many good matches and at last are carryed away by a Lyon and a Boar that is by one that is lasciviously given and who can put on the bold face of a Lyon 7. Fruitful women are like Alceste who cast themselves unto the jawes of death by child-bearing that their husbands may live in the fruit of their womb for parents live in their children But by the means of Hercules that is of the strength of Nature women are delivered from death 8. Alceste is our hope with which we shall marry if first we can subdue the Lyon of pride and the Boar of concupiscence 9. Admetus or the untamed spirit of Satan doth carry away the soul which is the daughter of God in the Chariot of vanity drawn with pride and fleshly pleasures and in hell the soul should have continued for ever if Christ our Alâ—ides had not delivered it from thence AEACUS MINOS RADAMANTHUS THese were Jupiters sâ—ns and Judges in hell at the request of Aeacus when the Hand of Aeâ—ina was depopulated with sickness Jupiter turned the Ants into â—en so was Graâ—ia delivered also by the prayers of the same Aeacus The INTERPRETER 1. NOne were admitted into the presence of these three Judges but naked souls destitute of clothes beauty money or any thing else that might move these Judges to partiality in this world we must not look for justice when we are stript of all then shall we have it for here somthing will be found about us that shall corrupt the Judge And is it not a shame that there should be more justice in hell then on earth 2. Just Judges are the sons of God as these three were the sons of Jupiter 3. The good laws of just Judges shall not be forgotten but when they are in hell that is when they are dead their laws shall be still in force 4. These
bodies hee was pâ—inted sometimes like a childe sometimes like a man because in the winter the dayes are short and his heat weak but in summer his heat is strong and dayes are long hee is clothed with the spotted skin of a Deer to shew his swiftnesse and multitude of starres with which hee seems to be covered at night the travels of Bacchus do shew the motion of the Sun 7. Originall sin like Bacchus reeceived life by the death of Eva who for her disobedience was struck with the thunder of Gods wrath and it hath been fomented by Adams thigh that is by generation this unruly evill hath travelled farther then Bacchus did and hath an attendance of worse beasts then Tygers Panthers c. to wit of teâ—rours and of an evill conscience and actuall sins it hath subdued all mankind and as Bacchus turning himself unto a Lion made all the mariners in the ship wherein he was carried leap into the sea so this sin turned us all out of Paradise into the sea of this world 8. Christ is the true Diomsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of God the internall word of the Father born of a woman without mans help as the Graecians fable their Bacchus to be and yet they give credit to their figment and not unto our truth hee is Liber who makes us onely free the great King who hath subdued all Nations whose Diadem is glory Hee hath killed Amphisbaena the divell the two headed Serpent his two stings are sinne and death with the one hee hath wounded our soules with the other our bodies hee triumpheth over all his foes his body was torn with thorns nailes and whips and went down to hell but hee revived and rose again he is the true friend of wisdome and learning and who hath given to us a more comfortable wine then the wine of the grape that wine which wee shall drink new with him in his kingdom his lips were truely annointed with honey grace was diffused in them and never man spake as hee did he is that Lion of the Tribe of Judah who hath overcome the Giants and the Pirats who would have bound him that is the wicked Angels and Tyrants of this world hee is still young as not subject now to mortality BELIDES THese were the fifty daughters of Danaus the son of Belus who killed their husbands all in one night by the perswasion of their father except Hypermnestra who saved her husband Lyncius these daughters for their murther are continually in hell drawing water in a sieve which is never full The INTERPRETER 1. HEre wee may see that incestuous marriages are unfortunate and the end of them for the most part fearfull for Danaus and Egyptus were brothers the fifty daughters of Danaus married with the fifty sons of Egyptus too neer an affinity and against the law of nature 2. Whereas these women murthered their owne husbands wee see how little trust is to be given to many of that sex and that there is no security here nor confidence if the friends of our own bosome prove treacherous 3. Our mother Eva for murthering her husband with the forbidden fruit hath this punishment imposed on her and all her children that they are still drawing water in a sieve which will never be filled that is still toyling and labouring for that which will never fill and content them the covetous man is still drawing riches the ambitious man honours the voluptuous man pleasures the learned man is still labouring for knowledge and yet they are never full but the more they draw the more they desire the drunkard is still drawing liquor but his body like a sieve is never full there be also sieves that we are still filling but never full unthankfull people on whom whatsoever good turn wee bestow is lost hollow-hearted people to whom we can commit no secret but pleni rimarum being full of chinks and holes they transmit all prodigall sonnes for whom carefull parents are still drawing but these sieves let all run out and sooner then the parents could put in Preachers and School-masters have to do with sieves whose memory can retain nothing of that they learn 4. Let us take heed of sin which hath a virgins face but is secretly armed with a dagger to wound us 5. Children must not obey their parents in that which is evill left they be punished in Gods just judgements BELLEROPHON HEe being falsely accused by Antaea the wife of Praetus for offering violence to heâ— was sent with Letters by Praetus to Jobâ—tes his father-in-law to be killed by him who being unwilling to kill him himself sent him against the people Solymi Chimaera and Amazons who by the help of the winged horse Pegasus which Neptune sent to him overcame them all afterward offering to ride up to heaven was by Jupiter thrown downe The INTERPRETER 1. THe Poets by the fictions of Bellerophon riding in the air upon a winged horse of Phryxâ—us riding on a ramme over the sea of Daedalus flying in the air of Phaeton riding in the chariot of Phoebus of Endymion with whom the Moon was in love by these fictions I say they did encourage men to vertuous actions and to sublime and heavenly cogitations 2. Here wee see the malice of a whore in the wife of Praetus who not attaining her fleshly desire of Bellerophon goeth about by false accusations to undoe him 3. Here all men in authority are taught not to be too rash in giving credit to accusations though their owne wives be the accusers 4. Bellerophon was a good Navigator who in the swift ship called Pegasus pursuing the Lycian Tyrant who in the ship called Chimaera on whose snout was the image of a Lion on the poop a Dragon in the middle a Goat had done much mischiefe gave occasion to this fiction 5. Bellerophon is an Aâ—tronomer who finding out the qualities and effects of the Starres was said to ride up to heaven but when they fail in their predictions as oftentimes they doe then their horse Pegasus may be said to sling them down 6. They that search too much into the secrets of Predestination are like Bellerophon they climb so high till at last they are overthrown in their imaginations Caelum ipsum petiâ—us stultitia 7. Bellerophon may be the Sun who by the help of swift Pegasus that is the winde which Neptune the sea affords doth overcome Chimaera that is the pestilentiall air and drives away infectious mists 8. A wise man is Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who encountring with difficulties joyneth with prudence the courage of an horse and celerity of a winged horse by which means Alexander became such a conquerour 9. By the example of Bellerophon beware of pride which will spoile all good actions in us and at last will give us a fall 10. Mark here that God is the miraculous preserver of innocencie a cleer conscience will at last overcome all false accusations and like Pegasus carry
us through all difficulties 11. A good Christian must like Bellerophon fight against Chimaera Solymi and Amazons that is the divell the world and the flesh and then he must be alwayes mounting upward in holy meditations and his conversation must be in Heaven 12. If with Bellerophon wee affect heaven wee must take heed wee doe not look down upon the earth as hee did whose head grew giddy and so he fell wee must not put our hands to the plough and look back Remember Lots wife 13. Wee see how hospitable and just the Gentiles were for neither Praetus nor Jobates would kill Bellerophon because they had entertained him into their houses 14. Christ is the true Bellerophon the Wisdome of God who brought to us counsell and wisdome hee was exposed to all malice but overcame all hee subâ—ued the spirituall monsters and ridâ—s triumphantly on his word as on a winged horse and by the powâ—r of his Divinity mounted up to heaven BOREAS BOREADAE HARPIAE BOreas being in love with fair Orithyiâ— whilest shee was gathering of flowers neer the fountain Câ—phisus carried her away of whom hee begot two sons Calais and Zetis who were â—oâ—n with long blew hair and wings at their feet these with their wings and 〈…〉 away the Harpies ravenoâ—s and filthy birds which had Virginâ— faces and Eagles taâ—ons from the table of blinde Pâ—neus whose meat was still polluted and devoured by the Harpies The INTERPRETER 1. THe Harpies Furies Stryges Lamiae are promiscuously sometimes taken one for another and they are painted with womens faces and dragons tails but the Harpies are fained to have their abode on the earth the Furies in hâ—ll the Stryges and Lamiae to domineer in the night and to suck childrens bloud therefore they were wont to pacifie Corva or the goddesse of flesh with sacrifices that these Stryges might have no power over their children but it seems these were naughty women as our wiâ—ches are who having commerce with the divell had power to hurt not onelâ— beasts and children but men and women also 2. Sinfull delights are like these Harpies they have womens faces and dragons tails their beginnings are delightfull but their end is poysonable and terâ—ible 3. These had the faces of women but their hands were clawes of ravenous birds which they hid under their wings such are hypocrites who make fair shewes and pretâ—nces but have fowle and beastly actions remove their wings and you shall finde their pawes How many under the fair wing of religion hide the fowle pawes of their wicked actions 4. These Harpies are flatterers they are caâ—led also Jupitersâ—ogs â—ogs hunting and flattering parasites have undone many mens estates 5. Many fathers are like blind Pheneus they are still gathering and providing wealth for rapacious children of whose riotousnesse they take no notice who like Harpies in a short time devour all and are still hungry like Pharaohs leane kine pallida semper oâ—a fame 6. There be three Harpies very hurtful in a common-wealth to wit flatterers usurers informers 7. Boreas is the son of Neptune and brother of Iris or the rainbow for the winds are ingenerated of the sea vapour so are raines clouds and rainbows by the help of the Sun 8. Boreas is the Northern wind who carrieth away faire Orithyia for the cold wind taketh away beauty his two sons Zeris and Calais that is frigidity and and sicâ—â—tie drive away the Hâ—rpies that is Southern pestilentiall vapors which consume and devour living creatures for in the Southern wind there are three properties answering to the three names of the Harpies to wit sudden and swift blasts that is Ocypâ—te storms Aello and obscurity Celaeno 9. Sae ilegious Church-robbers are these Harpies who fell upon Christs patrimony like Ocypete or Aeâ—lo a sudden blast or storm and like Celaeno have brought obscurity on the Church and have eclipsed her light and indeed the names doe agree for Aello is hee that takes away another mans goods Ocypete suddenly Celaeno blacknesse or darknesse so they on a sudden snatcht away those goods that were none of theirs and with the obscure cloâ—d of poverty have turned the Churches beauty into blacknesse but these goods make them never the fatter they passe suddenly from them as Pheneus meate did thorow the Harpies they are troubled with a continuall flix or lientery neither can their crooked talons hold them long I grant the blindnesse and wickednesse of Pheneus that is of the Clergie gave occasion to this but now their eyes are open and their lives reformed therefore the sons of Boreas the Magistrate and Minister with the arrowes of authority and wings of Gods word may be expected shortly to drive away these Harpies 10. Pheneus is a covetous miser who is blinde and seeth not what a number of Harpies gape for his death that they may devoure those goods which hee himselfe had not power to touch 11. Gods Spirit like Boreas a cooling and refreshing winde which filled the Apostles and came on them like the rushing of a mighty winde delighteth in the soule of man whilest that in the sâ—owry meadows of the Church watered with the cleare fountain of Gods word shee is gathering spirituall comfort and when shee is joyned to that blessed Spirit Zetis and Calais that is divine raptures are begotten whose haires are skie-coloured and feet winged that is heavenly meditations and swift affâ—ctions which are nimble in the wayes of Gods Commandements and ready to fly upward from earthly things are the â—ffects of this spirituall conjunction and so by these all Harpies that is covetous and earthly desires are driven away 12. God like Boreas being in love with his Church hath begot in the womb of the blessed Virgin that winged Conquerour who with the arrowes of his power and wings of his word hath driven away all spirituall Harpies CHAP. III. C CADMUS and HARMONIA HEe was King of the Thebans to whom Jupiter gave Harmonia to wife who was the daughter of Mars and Venus the chiefe gods were present at the wedding and gave severall gifts This Cadmus was sent by his father to seek out his sister Europa whom when he could noâ— finde and noâ— daring without her to return home built Thebes and kill'd a Dragon which kept a Well the teeth of which he sowed and of them were begot armed men who by means of a stone which Cadmus flung among them fell to quarrelling and kill'd each other afterward he was turned into a Dragon and by Jupiter was sent unto the Elysian fields The INTERPRETER 1. AS Cadmus was sent to find out his lost sister without whom he durst not returne to his earthly father so wee are imployed to seeke out the image of God which we have lost but except we find it we must not returne to our heavenly father 2. when Cadâ—us lost his sister he was turned into a Serpent so we having lost the image of God are become base contemptible and earthly minded with the
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
kindred Phrasâ—ius the god of tribes and Enhorcius the god of oaths c. to shew what care men should have of hospitalitie love fellowship kindred tribes and oaths 11. At Rome Jupiter was worshipped upon the Capitoll and had a temple there thence he was called Jupiter Capitolinus he was named also Jupiter Latialis and was worshiped by shedding of human blood as Tersullian and Lactanâ—ius shews and he was stiled Jupiter Pistor or the baker because hee taught the Romans is their sleep when the Galles besieged the capitoll to fling out their bread to them by which the Galles forsook the siege supposing the Romans to be stored with bread May not this fitly be applyed to the Pope who is now Jupiter of the Roman Capitol and the Latin Jupiter whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. whose worship consists not in wine but in blood in the Eucharist not to speak how his power and religion have been still maintained by blood of martyrs and may not he be called Jupiter the baker who hath cast the bread out of the Sacrament by which means he hath lost not onely many of the Galls but also of the Dutch English Scots Swedes Danes c. CHAP. XI L LARES or PENATES THese were the two sons of Mercurie and Lara which he begot of her when he conveyed her to hell after her tongue was cut out by Jupiters command for bewraying to Juno his intent he had to desloure Juturna The INTERPRETER 1. THese Lares were the Gentiles houshold gods and this word is sometime used for house or houshold goods so Salus nobis Larem familiarem nullum The place where these Lares were worshiped or kept was called Lararium they were called also penares from penu or peniâ—uâ— from whence comes penetrale for they were kept in the most retired and inward places of the house and sometimes Penates and Lares were of whole cities and kingdoms 2. The Lares were painted like young boyes wearing a dogs skin about their shoulders and having a dog alwayes by them to signifie that they were the faithfull keepers of houses and goods as dogs are and that they are terrible to strangers but familiar with domesticks 3. They were painted also with their heads covered which was a signe of libertie and preservation so wee reade that Castor and Pollux the deliverers and preservers of Greece were painted covered so Suetonâ—us writes that the Roman people covered their heads with caps when Claudiuâ— Nero was dead in signe of their re-obtained libertie By their covered Lares then they signified that men in their own houses ought to be free and protected from wrong and violence 4. Arnobius tels us that Lares were the gods of high-wayes and travellers Lib. 3. cont Gent. and that they were the same that the Curetes were which with the noise of their brasen instruments preserved Jupiter from devouring by Saturn I finde also that they were the same with Larva and Lenures and Genii save onely that the Genius waited on the living but the Lares upon the dead yet the name Genius is given to these also by Virgil speaking of the serpent that came out of Archises his grave Incerius Geniâ—â—â—e loci c. Aenaead 5. By this it seems the Gentiles thought it unfit that those gods who were assigned to preserve men in their houses should forsake them when they went abroad for the dog which was consecrated to them doth not only preserve the Masters house but also waits upon him when hee goes abroad Gressumque caâ—es comiâ—aâ—â—â— herilemâ— and so they thought it unfit that the gods which waited on men in their life time should forsake them in death and not wait upon their souls and by that fiction of the Cuâ—â—â—es preserving Jupiter they did shew that as soon as Lucina brings us out to the light the Genii or Lares as so many Angels wait upon us to preserve us from hurt But what madnesse was this to multiply so many gods whereas that same God who gave us life and being gives us also his protection and custodie both in life and death 5. They used to offer to their Lares and Genii wine and the smoke of frankincense and they thought it abomination to offer any living creature to them or to worship them with the losse of any beasts life by whom they had the preservation of their own life I wish they would truely consider this who think they cannot worship the true God of peace except by warre whereas hee turned the sacrifices of bloud unto the Sacrament of wine to shew that hee delighted not in the bloud of beasts much lesse in the bloud or death of men nor doth hee think that hee is worshipped by shedding of their bloud for whom hee shed his own bloud 6. The chief place where they worshipped their Lares was in the chimney by which they signified that they were the gods of fire as well as of their houses and therefore Larâ—â— taken for the fire or chimney sometime and Serviâ—â— Tullius gave out that his mother conceived him of Lar whom shee saw in the fire as shee was one night warming of her self in the chimney in token of which conception a flame was seen afterward issue out of Servius his head It seems that too many Princes are conceived of fire and they are too much addicted to the worship of their fiery gods as appears by their too great delight they take in the fire of strife warâ—s and contention 7. I finde that Lares Larva Lemures and Mares signified the souls of men after death seeming to appear to men sometimes if they were good souls they were called Lares and did no hurt if they were wicked souls they were called Larva and Leoâ—res and affrighted men these are called by Apulâ—â— Noâ—tium accâ—â—sâ—cula Buslâ—râ—n 〈◊〉 sepulchrolum urriculameusa therefore Romulus instituted the feasts called Lemuria or Remulia to pacifie the soul of Remus his brother whom hee killed But I finde Manes a generall word for good and evill souls Upon these Gentile fictions the Church of Rome hath grounded the fained apparitions of souls after death to confirm superstition and their doctrine of Purgatorie 8. In that the Lares were begot of a dumb goddesse and the god of speech as they were going to hell I suppose they might by this signifie that the departed souls though they cannot speak with corporeall organs as wee doe yet they have a spirituall speech whereby they communicate the conceptions of their mind to each other as Thomas sheweth Prima primae quest 107. art 1. for there is no hindrance why one soule or Angel should not understand another but onely the will for in us our bodies hinder the apprehension of one anothers conceptions but in spirits the will onely so that as soon as the Spirit is willing to impart his conceptions to another hee is said to speak and the other to hear 9. Among the Romans there were Lares publici and familiares
harpe so charmed Pluto and Proserpina that they suffered her to depart thence with him on condition that he should not looke backe till he were quite out of hell but he did looke back and so he went without her therefore in discontent he disswaded all men from marriage which caused the Thracian women to teare him to peeces The INTERPRETER I Thinke by this fiction may be meant the force and power of Magick for Orpheus by witchcraft and spells brought up the image shadow or representation of his wife out of the grave as the witch of Endor did raise Samuels body or shadow rather 2. Euridice signifieth justice and equitie to which Orpheus that is Princes and Magistrates ought to be married if this be slung to death as oftentimes it is by the serpent of warr the Prince by the Melodious harmonie of peace and concord must bring it back again 3. Great was the love of Orpheus to his wise that would venture himselfe downe to hell to recover her what a shame is it for any Christian so to hate his wife as to wish her rather in hell then to take the paines to fetch her thence 4. Ministers ought to be like Orpheus when any soule of their slock to which they are spiritually married is by despaire or any calamitie as it were sunk downe into hell they should by the melodious harmonie of the sweet tuned harpe of Gods word call them back from thence and raise them up againe 5. Oâ—pheus did too much bewayle the death of his Euridice but so must not wee that are Christians wee may be sorry for the departure of our friends but not mourne like those that are without hope nec sicci sint oculi nec stuant 6. Whilst Euridice was running away from Ariâ—â—cus shee was stung by a Serpent Ariâ—leus signifieth a good or just man they that shun the companie of good and just men shall be a prey for the Serpent even that red dragon the Devill 7. Orpheus his harpe was said to be carried by water from Thrace to the Isle Lesbos by which was signified that the Ilanders gave themselves to the study of musick and Poetrie after Orpheus was killed in Thrace 8 The same harpe of Orpheus when it was handled by him charmed the beasts and taâ—ed their wild nature but being handled by Neanthus King Piâ—â—acus his sonne in Lesbos so inraged the doggs that they flew upon him and tore him By this wee see what disferent effects one and the same thing can produce being used or abused and how by the same harpe of Gods word some are tamed others inraged some saved some damned to some it is the savour of life to others of dâ—ath the Apostles that by the harpe of the Gospell tamed thousands of wilde Gentiles who were no better then bruâ—t beasts by the same harpe so inraged the dogged natures of persecuting tyrants that they proved worse then wolves and beares 9. The reason why the body of Orpheus was torne in peeces was because he disswaded marriage the reason why the mysticall body of Christs Church is torne into so many factions is because the Pope inhibited marriage in the Clergie 10. By Orpheas charming of stones trees birds and beasts with his musick is meant how Governourâ— at first by their wisdome and eloquence did bring rude and ignorant people Gâ—nus indocile et dispersum montibus altis to civilitie and religion and to submit themselves to wholesome lawes forsaking their wilde customes 11. Orpheus for want of moderation in his affection to his wife in that he could not forbeare looking back upon her though a little while albeit he was prohibited brought destruction on his Eurldice and sorrow on himselfe by this wee are tought how dangerous a thing impotencie in love is by which many otherwaies good men have brought misery on themselves and others 12. Orpheus was an Astrologer who first taught the Grecianâ— that knowledge mystically by shewing the motion harmonie and order that was among the seven planets by his harpe that had seven strings as Lucian sheweth for which cause they placed his harpe among the starâ— about which is the Lion Bull and other creatures which gave occasion to this fiction of Orpheus his charming of beasts with his harpe To his knowledge of the seven planets Virgill alludes when he gives him in the Elysian fields a seven stringed harpe Obloquitur numâ— ro discrimina vâ—cum 13. Orpheus was the first thaâ— brought into Greece the mad Bachanalls or Orgya in which he was torne himselfe by which wee see how many are undone by their owne inventions then 〈◊〉 dangerous it is to bring in new ceremonies or Religioâ— into a state besides what bloodie effects proceed oâ— drunken meetings 14. Christ is the true Orpheus who by the sweetnes and force of his Evangelicall musick caused the Gentiles who before were stocks and stones iâ— knowledge and no better then beasts in religion to follow after him it was he onely who went downe to hell to recover the Church his spouse who had lost herselfe by running away from Aristeus even goodnesse it selfe and delighting her selfe among the grasse and flowres of pleasure was stung by that old serpent the Devill What was in vaine attempted by Orpheus was truly performed by our Saviour for he above hath delivered our soules from the nethermost hell and at last was he torne with whips and thornes and peirced with nailes and a speare upon the crosse for our transâ—ressions PALLAS See MINERVA CHAP. XIII P PAN FAUNUS SYLVANUS SILENUS SATYRI c. HEe was the god of sheepheards and finder out of the pipe or cornet red faced horned like an oxe footed like a goâ—ve rough and hairy on his thighs and leggs The INTERPRETER BY Pan may be meant the universe as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth therefore they fained him to be begot of the seed of all Penelopes woers because the world is composed of the seeds of all things as the poet sheweth Magnum pâ—r inane colecta Semina terrarumque animaeque undaeque suerunt Et siquid simul ignis his red face is to shew the colour of the heaven his long beard signified the masculine vertue of the fire and aire in the production of â—hings he wore the spotted skin of a red deere to reâ—èsent the starrie heaven his rough and hairie thighs and leggs â— signified the roughnesse of the earth with â—ockes trees bushes hearhes by his sheepeheards â—ooke in one hand may be meant that providence by which the world is guided by the seven pipes in his other hand is meant the harmonious motion of the seven planets he is painted also with winges to shew the swiftnesse of the heavens motion 2. By Pan some understand theÌ„ Sun for his hornes signifie the sun beames and his â—ooked staffe may shew the Suns oblique motion in the Zodiac his long beard represents his beames which he cásteth downwards as the hornes his beames which he dartath upward with