for that the Germans from whom our Ancestors the Saxons usually descended did principally as Tacitus tells us divine and foretell things to come by the Whinnying and Neighing of their Horses Hinitu and Fremitu are his words For the Definition Perkins cap. 1. saith witchraft is an Art serving for the work of Wonders by the Assistance of the Devil so far as God will permit Delrio defines it to be an Art which by the Power of a Contrast entred into with the Devil some wonders are wrought which pass the common Vnderstanding of Men Lib. 1. â— 2. de Mag. Dis. Wittal is a Cuckold that witts all or knows all that is knows himself to be so and is contented with iâ— Witches the Scriptures saith Thou shalt not suffer a Witch to live Bodinus contrary to â—yerius who will scarce believe there be any such accounting all those Judges as condemn them to the Stake or Gallows no better than Executioners and Hangmen he shews divers probable Reasons why they ought not to live The first is Because all Witches renounce God and their Religion now the Law of God â—aith Whosoever shall forsake the God of Heaven and adhere to any other shall be stoned to Death which punishment the Hebrews held to the greatest could be inflicted The second thing is That they plight faith and make covenant with the Devil adore him and sacrifice unto him as Apâ—lâ—ius reâ—tifies of Pampbila Larissana a Witch of Thessaly as likewise a Witch of the Loadunensian Suburbs in the Month of May 1578. Who blushed not to do the like before many witnesses Now the Law saith Who that shall but incline or bow down to Images which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be punished with Death The Hebrew word Tistaveâ— and the Chaldaean Fisgud which all our Latin Interpreters translate Adorare imports as much as to incline or Worship Now these witches do not only incline unto him but invoke and call upon him A Third thing is which many have confessed that they have vowed their Children to the Devil now the Law saith God is inflamed with revenge against all such as shall offer their Children unto Moloch which Josephus interprets Priapus and Philo Satannus But all agree that by Moloch is signified the Devil and malignant spirits A Fourth thing is gathered out of their own confession That they have sacrificed Infants not yet baptised to the Devil and have killed them by thrusting great pins into their Heads Sprangerus testifies that he condemned one to the fire who confessed that she by such means had been the death of one and forty Children A Fifth is That adulterate incests are frequent amongst them for which in all ages they have been infamous and of such detestable criâ—es convicted so that it hath almost grown to Proverb No Magician or Witch but was either begot and born of the Father and Daughter or the Mother or Son A Sixth That they are Homicides and the murtherers of those Infants Sprangerus observes from their own confessions and Baptista Porta the Neapolitan in his Book de Magia Next That they kill Children before their Baptism by which circumstances their offence is made more capital and heinous A Seventh That Witches eat the flesh of Infants and commonly drink their Bloods in which they take much delight If Children be wanting they dig humane bodies from their sepulchers or feed upon them that have been executed To which purpose Lucan writes The Felons strangling cord she nothing fears But with her teeth the fatal Knot she tears The hanging bodies from the Cross she takes And shave the Gallowes of which dust she makes c. Apuleius reports that coming to Larissa in Thessaly he was hired for eight pieces of Gold to watch a Dead Body but one night for fear the Witches for which in â—â—at place there is abundance â—hould gnaw and devour the Flesh of the party deceased even to the very Bones which is often found amongst them A Eighth is That they are the death of Cattel for which Augustanus the Magician suffered Death 1569. A Ninth That they have Carnal consociety with the Devill as it hath been proved by a thousand several confessions Now all that have made any Compact or Covenant with the Devil if not all these yet undoubtedly â—re guilty of many or at least some and therefore consequently not worthy to live Women in Mens Apparel There may be a Case put therein in some exigency it may be Lawful for the Women to wear the Agparel of the Man And Aâ—icrius gives â—one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Woman says he that Pulled 〈◊〉 Hair and put on Mans 〈◊〉 and that a flower'd Garment too that she might not be â—rated form her dear Husband 〈◊〉 was forced to flye and 〈◊〉 his Head Winefred if Saxon signifies win or get Peace but â—â—me conceive it to be a Brittish word corrupted from 〈◊〉 srewi Prâ—wi was the Saints â—â—me at first but had the 〈◊〉 Ewen which signifies white in the Feminine Gender from the white Circle that remained in her Neck after she was revived by Benno the Priest and Pastor of the Church as the Story goes by joyning her cut off Head to her dead Body For it is a Tradition among the Brittains that in the very place where her Head was cut off by wicked Cradacus there sprung the Well that has to this day continued under the name of St. WinefredsWell in Flintshire esteemed to be the most plentiful and miraculous Spring in the World Wheadle in the Brittish tongue signifies a story whence probably our late word of fancy and signifies to draw one in by far words or subtile insinuation to act any thing of disadvantage or reproofs to tell a pleasant story and there by work ones own ends Waived belongs to a Woman that being sued in Law contemptuously refuseth to appear as the word Outlawed doth to a Man For Women cannot be outlawed because they are not sworn in Lees to the King not to the Law as men are so that a Man is said Out-Lawed or without the Law to which he was sworn and a Woman waived Wife Advice about choosing a good one Having already inserted the Form of Prayer for the Ladies choice of Husbands drawn up by the Athenians I shall here incert the like Assistance which they gave to young Batchelors for choosing Wives which is as follows When you find your Devotion warm with thoughts of this nature you may change the following Character into a Prayer for One whose Piety and Virtue has measured the Chains of Providence and accordingly makes a due Estimate of all Occurences Whose Soul is too great to be crush under the weight of Adverse Storms and yet at the same time of a lost easie affable Temper who is a Stranger to disguise yet not so free and open as to give grounds for contempt One to whom Nature has been liberal in good Features and Proportions of Body but yet
get twenty for their Daughters and make no Provision for their Sons by which means the Daughters seldom stay till fifteen and the young Men Marry the earlier to get themselves a Stock of Cattel which they are sure of with a Wife We find in several Parts of the World as in Thrace and Assyria that they were so possessed with an Opinion of the advantage of Marriage as occasion'd their making Laws for its Propagation And here that no Maids may be left unmarried either for want of Beauty Mony or Virtue I shall add the Project mention'd by a late Author to provide them with Husbands Which is as follows viz. That a Statute might be made obliging all Men from One and Twenty Years of Age to Marry or in Default to pay One Eighth Part Annually of their Yearly Income if they be Men of real Estates or One Eighth Part of the Interest of their Personal Estates if it amount to One Hundred per Annum of Real or to Four Hundred Personal as it shall be 〈◊〉 by Men appointed for that Affair and the same to be 〈◊〉 by all Single Women who 〈◊〉 their Fortunes in their Hands after that they arrive to in Age of Eighteen and the same to be paid by all 〈◊〉 and Widows who have 〈◊〉 Children the Widowers â—â—â— to pay after Sixty Years of Age nor the Widows after Forty and all these 〈◊〉 to continue as long as they are unmarried And because that Young Men are often 〈◊〉 from Marriage through Default of their Fathers 〈◊〉 the same Mulct shall be laid on the Father's Estate as if â—â— were the Son 's This Mony so rais'd to be disposed in every City and Country as they find see sir for Portions to young Maids who are under Forty Years of Age and Care taken that it be expended every Year so as no Bank to be kept and that no Portion be ever given to any who have been debaunched with such other Rules as may be prescribed These Kingdoms in their most happy days never saw a Law which made that immediate Provision for the meanest Soul in it as this will do for 't will set the Captive free whereas many are now born who have reason to continue the Lamentation they found out at their first Entrance into the World Our greatest Charity for the Poor is at most but to keep them so but this will be cloathing them with Wedding Garments and every Corner of the Land will rejoice with Nuptial Songs and undoubtedly if it be a Virtuous Act to relieve the Poor this must be greater to provide for them for the present and to prevent it in their Posterity I 'm sensible that some may be apt to raise Objections against this Proposal which to save the Trouble both of naming and answering them I think this Reply may serve for all That there can be no particular Injury done in this Matter which can stand in the least Competition with the Consideration of such Publick Good as both Reforming and Peopling of a Kingdom will necessarily amount to See a Book call'd Marriage Promoted Female Modety Occasion and our Nature are like two inordinate Lovers they seldom meet but they do sin together Man is his own Devil and oftentimes doth tempt himself So prone are we to Evil that it is not one of the least Instructions that doth advise us to beware of our selves Now an Excellent Virtue to restrain or check a Man or Woman from running into Vice is Modesty I am perswaded many Women had been bad that are not so if they had not been bridled by a bashful Nature There are divers that have a Heart for Vice that have not a Face accordingly Surely the Graces sojourn with a blushing Virgin It is Recorded that the Daughter of Aristotle being asked which was the best Colour made answer That which Modesty produced in ingenious Spirits To blush at Vice is to let the World know that the Heart within hath an Inclination to Virtue Now to give a check to such immodest Women who proceed from the Acts of Uncleanness to Murder the illegitimate Off spring I shall for the information of these Ignorant Wantons give them a light of the following Act. An Act to prevent the Destroying and Murthering of Bastard Children WHereas many Leud Women that have been delivered of Bastard Children to avoid their Shame and to escape Punishment do secretly Bury or Conceal the Death of their Children and after if their Children be found dead the said Women do alledge that the said Child was born dead wheras it falleth out sometimes altho hardly it is to be proved that the said Child or Children were Murthered by said Women their Leâ—d Mothers or by their Assent or Procurement For the preventing therefore of this great Mischief be it Enacted by the Authority of this present Parliament That any Woman after one Month next ensuing the end of this Session of Parliament be delivered of any Issue of her Body Male or Female which being born alive should by the Laws of this Realm be a Bastard that she indeavour privately either by Drowning or secret Burying thereof or any other way either by her self or the procuring of others so to conceal the Death thereof as that it may not come to light whether it were born alive or not but he concealed in every such Case the said Mother so offending shall suffer Death as in Case of Murther except such Mother can make proof by one Witness at the least that the Child whose Death was by her so intended to be concealed was Born dead Modesty is one the most natural and most useful Tables of the Mind wherein one may presently read what is printed in the whole Volume Certainly a good Heart looks out thro' modest Eyes and gives an Answer to any that asks who is within with modest Words and dwells not at the sign of the Bush or Red-lattice or Painted-post A glorious Soul is above dresses and despiseth such as have no higher or other thoughts then what concern their gorget and their hair This preserves in tune and keeps the scale of Affections even This teaches a denying and preventing behaviour towards Tentations 1. Let the Carriage and Behaviour be modest Rebekah put on the Vail Gen. 24.64 when Abraham's Servant told her That the Man whom they saw coming towards them was his Master's Son to whom she was intended in Marriage Contrarily the Woman with the Attire of an Harlot of whom Sâ—omoâ— speaks Met a young Man and kissed him and with an impudent face she spake unto him Prov. â— 13. 2. Let the Language be modest Even Aristotle in his Politicks would have all Obsceness of words to be banished by the Law because when People take a liberty to speak ill they learn to do ill He would therefore have such as are Young neither to speak or hear any thing that is foul and if any be found faulty to be punished with stripes or some note of
and Adventures of Shepherds so that its Character must be simple its Wit easy the manners innocent the language pure the Expressions plain and the Discourse natural The Models to be proposed to write well in this sort of Poesy are Theocritus and Virgil. Secondly Satyr If says Dryden we take Satyr in the General signification of the word as it is used in all modern Languages for Invective 't is certain that 't is almost as old as Verse and through Hymns which are the Praises of God may be allow'd to have been before it yet the Defamation of others was not long after it The principal end of Satyr is to instruct the people by discrediting Vice It may therefore be of great Advantage in a state when taught to keep within bounds and is not as it often happens like a Sword â—n the hands of a Madman that runs a Tilt at all manner of Persons without any sort of distinction or reason It is more difficult to praise then to find fault yet the same delicacy of wit that is necessary to to keep the one from being fulsome is necessary to keep the other from being bitter Of all the ways that wisest men could find To mend the Age and mortify mankind Satyr well writ hath mâ—â—â— successful prov'd And cures because the remedy is Lov'd Thirdly There is a sort of Satyr among us which we call Lampoons which are dangerous sort of Weapon and for the most part unjust because we have no moral right on the Reputation of other men In these no Venome is wanting or decâ—oy consiâ—â—r'd The weaker Sex is their most ordinary Theme and the best and â—â—irest are sure to â—e most â—â—â—â—â—ely handled Among men â—â—â—se who are Prosperoâ—â—ly Uâ—â—â—â—â— are entituled to a Panegâ—â—ickâ— but afflicted Vertue is insolently stab'd with all manner of Reproaches We should have insisted longer here on the several sorts of Poetry but for want of Room we shall finish what is wanting on this subject in the secoâ—d part of this Dictionary T. TAbitha Acts 91.36 in the Syriac tabitha 1 a â—â— Buck. Tace 1. Hold peace hush be silent from tacâ—o to be siâ—ent and indeed it is a fit Nâ—me to admonish the fair Sex of silence Tamar 2 Sex 13.1.1 â— Palm Tree Thamasin or Thomasiâ— 1. â— Twin from Thomas in Mens Names Tempâ—rance â—1 Moderation â—â—berness or refraining from â—â—â—â—â—â—lity Tâ—â—odâ—cia 1. given of God Thâ—opâ—tia 1. a Friend of â—od Tadica a very Rich Araâ—â—â— Woman with whom â—â—â—â—omet the Impostor lived â—â— a Slave or Menial Servant â—â—en Sirgeus a Monk perswaâ—â— her in hopes of great â—â—ward to Marry Mahomes 〈◊〉 then being 50 years of â—ge when by the countenance â—â— her Wealth he spread aâ—â—oâ—d his pernicious Doâ—â—â—iâ—e Thamer Daughter in Law â—â— Judah the Patriarch who â—â—â—â—ingly deceived him by 〈◊〉 way side as he went to 〈◊〉 sheep-shearing by persoâ—â—â—ng a Harlot or Commonâ—oman because he had â—â—â—held from her his Son â—â—own up to years who â—â—ght to have been given to 〈◊〉 for a Husband Thamer the Daughter of Dâ—vid the King whose Chastity waâ— violaâ—ed by Aâ—non one of the Kings Sons he forcibly gaining his will of her by 〈◊〉 himself sick and procuring her to attend him in his Chamber which afterwards cost him his Life at the command of Absalonâ— at a Sheep-shearing Feast to which â—e had invited him and his â—â—ethren Tanaquiâ— otherwise called cicily who was sometimes Wife to the Elder Tarqâ—in she was a very prudent Woman and an Excellent Inventress of curious work especially in Embroideries of Purple and Gold and in memory of her Art a Royal Cloak of her working was hung up in the Tâ—â—ple of Fortune she also 〈◊〉 Coats and Vests entire and distributed theiâ— among young Soldiers and young Married Men as their Deserts appeared Tabitha otherwise called Dorcas whom our blessed Saviour raised from the Dead was no doubt a Woman of singular dexterity in curious Woâ—â—s with the Needle for there we find those who lament her death seem as much to grieve for the loss of her Art which must probably have dyed with her As for the Artist as appears by shewing 〈◊〉 curious Worâ—s and no douâ—â— commending them very highly as things rare and not to be parallel'd by any of her Sex of that Country or in those times Tarbâ—la the Bishop of Selâ—cia's Sister being much envyed by the Jews for her Zeal and Piety in promoteing the Christian Religion was by them accused for intending to poyson the Queen of Persia in revenge of her Brothers Death and being condemnèd the Magi one of them taken with her excellent Beauty promised to secure her Life if she would yield to his Lust but to preserve her Chastity she chose rather to dye and accordingly suffer'd with great courage and constancy Taygete Daughter of Atlas and Pleion one of the Pleiades on whom Jupiter begat Lacedemon Founder of Lacedemonia once a famous City in Greece Telesilla A famous Argine Lady by whose Counsel and Courage the Argiers beat the Lacedonians and freed their Country She was likewise excellent in Poetry so that she for these and other virtues had a Statue of her proportion set up in the City of Argos Tellus the Earth was by the Antients worshipped as a Goddess and Homer calls her the Mother of the Gods for the advantages she gives and affords to Mankind wherefore they Painted her with great Swelling Breasts and Naked Terphitchorie Accounted one of the Nine Muses to whom they attribute the keeping true tâ—ne and measure in dancing as also the Invention of Set Dances and was by the Ancients painted holding a Harp in her hand and other Musical Instruments lying at her Feet also a Garland or Caplet of flowers on her Head Tethys the Daughter of Caelum Sister to Vecta and Sâ—turn said to be married to Neptune Thetis another Fabled Goddess of the Sea who bore Achilles the famous Greek who did such wonders at the Siege of Troy Teudeguilde Daughter to a Sheperd but of such Excellent shape and beauty that Chariber for her sake refused all the great Ladies of the Court and Married her Theano Wife to Pythagoras a Woman of great Ingenuity and Learning but above all exceeding Chasâ—â—â— and Virtuous teaching Phylosophy after the death 〈◊〉 her Husband Thermis by Eusebius called Carmeâ—ta held to be the Daughter of Heaven and Earth aâ— the first that gave Oracles to the pagans and taught the Image Worship She is otherwise stiled the Goddess of Justice and is fabled thâ—t upon refusing to Marry â—upiter he forced her to 〈◊〉 Will and begot on her Justice Peace and Law Themistoclea a Famous Learned Virgin was Daughter to Mensarchus a Gold-smith of Samos Theodelinda a Queen of the Lumbards about 593. And after the Death of Authaeris heâ— Husband she kept the Crown and transferred it upon a second Husband viz. Agulphis she reduced the Lumbards into good order and made them renounce Aranisme yet sell her self afterward into Error