THE
WISEDOME
OF
THE
ANCIENTS
.
1
CASSANDRA
,
or
Diuination
.
THe
Poets
fable
that
Apollo
being
enamored
of
Cassandra
,
was
by
her
many
shifts
&
cunning
sleights
still
deluded
in
his
desire
;
but
yet
fed
on
with
hope
vntill
such
time
as
shee
had
drawen
from
him
the
gift
of
prophesying
;
and
hauing
by
such
her
dissimulation
in
the
end
,
atteined
to
that
which
from
the
beginning
shee
sought
after
,
at
last
flatly
reiected
his
suite
.
Who
finding
himselfe
so
farre
engaged
in
his
promise
,
as
that
hee
could
not
by
any
meanes
reuoke
againe
his
rash
gift
,
and
yet
enflamed
with
an
earnest
desire
of
reuenge
,
highly
disdayning
to
bee
made
the
scorne
of
a
craftie
wench
,
annexed
a
penaltie
to
his
promise
,
to
wit
,
that
shee
should
euer
foretell
the
trueth
,
but
neuer
be
beleeued
:
So
were
her
diuinations
alwayes
faithfull
,
but
at
no
time
regarded
,
whereof
shee
still
found
the
experience
,
yea
euen
in
the
ruine
of
her
owne
countrey
,
which
shee
had
often
forewarned
them
of
,
but
they
neither
gaue
credite
nor
eare
to
her
words
.
This
Fable
seemes
to
intimate
the
vnprofitable
liberty
of
vntimely
admonitions
and
counselles
.
For
they
that
are
so
ouerweened
with
the
sharpnesse
and
dexteritie
of
their
owne
wit
and
capacitie
,
as
that
they
disdaine
to
submit
themselues
to
the
documents
of
Apollo
,
the
God
of
Harmonie
,
whereby
to
learne
and
obserue
the
method
and
measure
of
affaires
,
the
grace
and
grauitie
of
discourse
,
the
differences
between
the
more
iudicious
and
more
vulgar
eares
,
and
the
due
times
when
to
speake
and
when
to
be
silent
;
Bee
they
neuer
so
sensible
and
pregnant
,
and
their
iudgements
neuer
so
profound
and
profitable
,
yet
in
all
their
endeuours
either
of
perswasion
or
perforce
,
they
auaile
nothing
,
neither
are
they
of
any
moment
to
aduantage
or
mannage
matters
,
but
do
rather
hasten
on
the
ruine
of
all
those
that
they
adhere
or
devote
themselues
vnto
.
And
then
at
last
when
calamitie
hath
made
men
feele
the
euent
of
neglect
,
then
shall
they
too
late
be
reuerenced
as
deep
foreseing
and
faithfull
prophets
.
Whereof
a
notable
instance
is
eminently
set
forth
in
Marcus
CatoVticēsis
,
who
as
from
a
watchtower
discouered
afar
off
,
and
as
an
Oracle
long
foretold
,
the
approching
ruine
of
his
Countrey
,
and
the
plotted
tyrannie
houering
ouer
the
State
,
both
in
the
first
conspiracie
,
and
as
it
was
prosecuted
in
the
ciuill
contention
between
Cesar
and
Pompey
,
and
did
no
good
the
while
,
but
rather
harmed
the
commonwealth
,
and
hastned
on
his
countreys
bane
,
which
M.
Cicero
wisely
obserued
,
and
writing
to
a
familiar
friend
doth
in
these
termes
excellently
describe
,
Cato
optimè
sentit
,
sed
nocet
interdum
Reipublicae
:
loquitur
enim
tanquam
in
Republicâ
Platonis
,
non
tanquam
in
faece
Romuli
.
Cato
(
saith
he
)
iudgeth
profoundly
,
but
in
the
meane
time
damnifies
the
State
,
for
he
speakes
as
in
the
commonwealth
of
Plato
,
and
not
as
in
the
dregs
of
Romulus
.
2
TYPHON
,
or
a
Rebell
.
IVno
being
vexed
(
say
the
Poets
)
that
Iupiter
had
begotten
Pallas
by
himselfe
without
her
,
earnestly
pressed
all
the
other
Gods
and
Goddesses
that
shee
might
also
bring
forth
of
herselfe
alone
without
him
;
and
hauing
by
violence
and
importunitie
obteyned
a
graunt
thereof
,
shee
smote
the
earth
,
and
forthwith
sprang
vp
Typhon
a
huge
and
horrid
monster
:
This
strange
birth
shee
committes
to
a
Serpent
(
as
a
Foster
father
)
to
nourish
it
,
who
no
sooner
came
to
ripenes
of
yeeres
,
but
hee
prouokes
Iupiter
to
battell
.
In
the
conflict
the
Gyant
getting
the
vpper
hand
,
takes
Iupiter
vppon
his
shoulders
,
caries
him
into
a
remote
and
obscure
countrey
,
and
(
cutting
out
the
sinewes
of
his
hands
and
feet
)
brought
them
away
,
and
so
left
him
miserably
mangled
and
maymed
.
But
Mercury
recouering
these
nerues
from
Typhon
by
stealth
,
restored
them
againe
to
Iupiter
.
Iupiter
being
againe
by
this
meanes
corroborated
,
assaultes
the
Monster
afresh
,
and
at
the
first
strikes
him
with
a
thunderboult
,
from
whose
bloud
serpents
were
ingendred
.
This
Monster
at
length
fainting
and
flying
,
Iupiter
casts
on
him
the
mount
Aetna
,
and
with
the
weight
thereof
crusht
him
.
This
Fable
seemes
to
point
at
the
variable
fortune
of
Princes
,
and
the
rebellious
insurrection
of
Traytors
in
a
State
.
For
Princes
may
well
be
said
to
be
maried
to
their
dominions
,
as
Iupiter
was
to
Iuno
:
but
it
happens
now
&
then
,
that
being
deboshed
by
the
long
custome
of
empyring
&
bending
towards
tyranny
,
they
endeuour
to
draw
all
to
themselues
,
and
(
contemning
the
counsell
of
their
Nobles
and
Senatours
)
hatch
lawes
in
their
owne
braine
,
that
is
,
dispose
of
things
by
their
owne
fancie
and
absolute
power
.
The
people
(
repyning
at
this
)
study
how
to
create
and
set
vp
a
cheefe
of
their
owne
choise
.
This
proiect
by
the
secret
instigation
of
the
Peeres
and
Nobles
,
doth
for
the
most
part
take
his
beginning
;
by
whose
conniuence
the
Commons
being
set
on
edge
,
there
followes
a
kind
of
murmuring
or
discontent
in
the
State
,
shadowed
by
the
infancie
of
Typhon
,
which
being
nurst
by
the
naturall
prauitie
and
clownish
malignity
of
the
vulgar
sort
(
vnto
Princes
as
infestious
as
Serpents
)
is
againe
repaired
by
renewed
strength
,
and
at
last
breakes
out
into
open
Rebellion
,
which
(
because
it
brings
infinite
mischiefs
vpon
Prince
and
people
)
is
represented
by
the
monstrous
deformity
of
Typhon
:
his
hundred
heads
signifie
their
deuided
powers
;
his
fiery
mouthes
their
inflamed
intents
;
his
serpentine
circles
their
pestilent
malice
in
besieging
;
his
yron
hands
,
their
merciles
slaughters
;
his
Eagles
tallents
,
their
greedy
rapynes
;
his
plumed
body
,
their
continuall
rumors
,
and
scouts
,
&
feares
and
such
like
.
And
sometimes
these
rebellions
grow
so
potent
that
Princes
are
inforc't
(
transported
as
it
were
by
the
Rebels
,
and
forsaking
the
chiefe
Seates
and
Cities
of
the
Kingdome
)
to
contract
their
power
,
and
(
being
depriued
of
the
Sinewes
of
money
&
maiestie
)
betake
themselues
to
some
remote
&
obscure
corner
within
their
dominions
:
but
in
processe
of
time
(
if
they
beare
their
misfortunes
with
moderation
)
they
may
recouer
their
strength
by
the
vertue
and
industry
of
Mercury
,
that
is
,
they
may
(
by
becomming
affable
&
by
reconcyling
the
minds
and
willes
of
their
Subiects
with
graue
edicts
&
gratious
speech
.
)
excite
an
alacritie
to
graunt
ayds
and
subsidies
whereby
to
strengthen
their
authority
anew
.
Neuertheles
hauing
learned
to
be
wise
and
warie
,
they
will
refraine
to
try
the
chaunce
of
Fortune
by
warre
,
and
yet
studdy
how
to
suppresse
the
reputation
of
the
Rebels
by
some
famous
action
,
which
if
it
fall
out
answerable
to
their
expectation
,
the
Rebels
finding
themselues
weakned
,
and
fearing
the
successe
of
their
broken
proiects
;
betake
themselues
to
some
sleight
and
vaine
brauadoes
,
like
the
hissing
of
serpents
,
and
at
length
in
despaire
betake
themselues
to
flight
,
and
then
when
they
beginne
to
breake
,
it
is
safe
and
timely
for
kings
to
pursue
and
oppresse
them
with
the
forces
and
weight
of
the
kingdome
,
as
it
were
with
the
mountaine
Aetna
.
3
The
Cyclopes
,
or
the
Ministers
of
Terror
.
THey
say
that
the
Cyclopes
(
for
their
fiercenes
&
crueltie
)
were
by
Iupiter
cast
into
hell
,
and
there
doomed
to
perpetuall
imprisonment
:
but
Tellus
perswaded
Iupiter
that
it
would
doe
well
,
if
being
set
at
liberty
,
they
were
put
to
forge
thunderboults
,
which
being
done
accordingly
,
they
became
so
painefull
and
industrious
,
as
that
day
and
night
they
continued
hammering
out
in
laborious
diligence
thunderboults
and
other
instruments
of
terrour
.
In
processe
of
time
Iupiter
hauing
conceiued
a
displeasure
against
Aesculapius
the
sonne
of
Apollo
for
restoring
a
dead
man
to
life
by
physicke
;
and
concealing
his
dislike
(
because
there
was
no
iust
cause
of
anger
,
the
deed
being
pious
and
famous
)
secretly
incens't
the
Cyclopes
against
him
,
who
without
delay
slew
him
with
a
thunderboult
:
In
reuenge
of
which
act
;
Apollo
(
Iupiter
not
prohibiting
it
)
shotte
them
to
death
with
his
arrowes
.
This
Fable
may
be
applyed
to
the
proiects
of
Kings
,
who
hauing
cruell
,
bloudy
,
&
exacting
Officers
,
do
first
punish
and
displace
them
,
afterwards
by
the
counsell
of
Tellus
,
that
is
of
some
base
and
ignoble
person
,
and
by
the
preuayling
respect
of
profite
they
admit
them
into
their
places
againe
,
that
they
may
haue
instruments
in
a
readynes
,
if
at
any
time
there
should
need
either
seuerity
of
execution
,
or
acerbity
of
exaction
.
These
seruile
creatures
being
by
nature
cruell
,
and
by
their
former
fortune
exasperated
,
and
perceiuing
well
what
is
expected
at
their
hands
,
doe
shew
themselues
wonderfull
officious
in
such
kinde
of
imployments
but
being
too
rash
and
precipitate
in
seeking
countenance
and
creeping
into
fauour
,
doe
somtimes
take
occasion
from
the
secret
becknings
and
ambiguous
commandes
of
their
Prince
to
performe
some
hatefull
execution
.
But
Princes
(
abhorring
the
fact
,
and
knowing
well
that
they
shall
neuer
want
such
kind
of
instruments
)
doe
vtterly
forsake
them
,
turning
them
ouer
to
the
friends
&
allyes
of
the
wronged
to
their
accusations
and
reuenge
,
and
to
the
generall
hatred
of
the
people
,
so
that
with
great
applause
and
prosperous
wishes
and
exclamations
towards
the
Prince
,
they
are
brought
,
rather
too
late
then
vndeseruedly
,
to
a
miserable
end
.
4
NARCISSVS
,
or
Selfe-loue
.
THey
say
that
Narcissus
was
exceeding
faire
and
beautifull
but
wonderfull
proud
and
disdainfull
;
wherefore
dispising
all
others
in
respect
of
himselfe
,
hee
leades
a
solitary
life
in
the
woods
and
chases
with
a
few
followers
,
to
whom
hee
alone
was
all
in
all
,
among
the
rest
there
aboue
like
a
man
,
below
like
a
beast
,
his
feet
like
Goates
hoofes
,
bearing
these
ensignes
of
his
iurisdiction
;
to
wit
,
in
his
left
hand
a
Pipe
of
seauen
reeds
,
and
in
his
right
a
sheephooke
,
or
a
staffe
crooked
at
the
vpper
end
,
and
his
mantle
made
of
a
Leopards
skinne
.
His
dignities
and
offices
were
these
:
hee
was
the
God
of
Hunters
,
of
Shepheards
,
and
of
all
rurall
inhabitants
:
cheefe
president
also
of
hils
and
mountaines
,
&
next
to
Mercury
the
Embassadour
of
the
Gods
.
Moreouer
hee
was
accounted
the
leader
and
comaunder
of
the
Nymphes
,
which
were
alwaies
wont
to
dance
the
rounds
and
friske
about
him
,
hee
was
acosted
by
the
Satyres
and
the
olde
Sileni
.
Hee
had
power
also
to
strike
men
with
terrors
,
and
those
especially
vaine
&
superstitious
,
which
are
tearmed
Panicque
feares
.
His
acts
were
not
many
,
for
ought
that
can
bee
found
in
records
,
the
cheefest
was
that
hee
challenged
Cupid
at
wrestling
,
in
which
conflict
hee
had
the
foile
.
The
tale
goes
too
that
hee
caught
the
Giant
Typhon
in
a
net
,
and
held
him
fast
.
Moreouer
when
Ceres
(
grumling
and
chafing
that
Proserpina
was
rauished
)
had
hid
her selfe
away
,
and
that
all
the
Gods
tooke
pains
(
by
dispersing
themselues
into
euery
corner
)
to
find
her
out
,
it
was
onely
his
good
hap
(
as
hee
was
hunting
)
to
light
on
her
,
and
acquaint
the
rest
where
she
was
.
He
presumed
also
to
put
it
to
the
tryall
who
was
the
better
Musitian
hee
or
Apollo
,
and
by
the
iudgment
of
Midas
was
indeed
preferred
:
But
the
wise
iudge
had
a
paire
of
Asses
eares
priuily
chopt
to
his
Nodle
for
his
sentence
.
Of
his
louetrickes
,
there
is
nothing
reported
,
or
at
least
not
much
,
a
thing
to
be
wondred
at
,
especially
being
among
a
troope
of
Gods
so
profusly
amorous
.
This
onely
is
said
of
him
,
that
hee
loued
the
Nymph
Eccho
(
whom
he
tooke
to
wyfe
)
and
one
pretty
wench
more
called
Syrinx
,
towards
whom
Cupid
(
in
an
angry
and
reuengefull
humor
because
so
audaciously
hee
had
challenged
him
at
wrestling
)
inflamed
his
desire
.
Moreouer
hee
had
no
issue
(
which
is
a
maruell
also
,
seeing
the
Gods
,
especially
those
of
the
Malekind
,
were
very
generatiue
)
onely
hee
was
the
reputed
father
of
a
litle
Girle
called
lambe
,
that
with
many
pretty
tales
was
wont
to
make
strangers
merry
:
but
some
thinke
hee
did
indeed
beget
her
by
his
wife
lambe
.
This
(
if
any
bee
)
is
a
noble
tale
,
as
being
laid
out
,
and
bigg
bellied
with
the
secrets
and
mysteries
of
nature
.
Pan
(
as
his
name
imports
)
represents
and
lays
open
the
All
of
things
or
Nature
.
Concerning
his
originall
there
are
two
onely
opinions
that
goe
for
currant
:
for
either
hee
came
of
Mercury
,
that
is
,
the
word
of
God
,
which
the
holy
Scriptures
without
all
controuersie
affirme
,
&
such
of
the
Philosophers
as
had
any
smacke
of
diuinity
assented
vnto
:
or
els
from
the
confused
seedes
of
things
.
For
they
that
would
haue
one
simple
beginning
referre
it
vnto
God
:
or
if
a
materiate
beginning
,
they
would
haue
it
various
in
power
.
So
that
wee
may
end
the
controuersie
with
this
distribution
that
the
world
tooke
beginning
either
from
Mercury
,
or
from
the
seeds
of
all
things
.
Virg.
Eolog
.
6.
Namque
canebat
vti
magnum
per
inane
coacta
Semina
,
terrarumque
,
animaeque
,
marisque
fuissent
,
Et
liquidi
simulignis
:
&
his
exordia
primis
Omnia
,
&
ipse
tener
mundi
concreuerit
Orbis
.
For
rich-vaind
Orpheus
sweetly
did
rehearse
How
that
the
seeds
of
fire
,
ayre
,
water
,
earth
,
Were
all
pact
in
the
vast
void
vniuerse
:
And
how
from
these
all
firstlings
all
had
birth
,
And
how
the
bodie
of
this
Orbicque
frame
From
tender
infancy
so
bigg
became
.
But
as
touching
the
third
conceipt
of
Pans
originall
,
it
seemes
that
the
Grecians
(
either
by
intercourse
with
the
Egyptians
or
one
way
or
other
)
had
heard
something
of
the
Hebrew
mysteries
:
for
it
points
to
the
state
of
the
world
not
considered
in
immediate
creation
,
but
after
the
fall
of
Adam
,
exposed
and
made
subiect
to
death
and
corruption
:
for
in
that
state
it
was
(
and
remains
to
this
day
)
the
ofspring
of
God
and
Sinne.
.
And
therefore
all
these
three
narrations
,
concerning
the
manner
of
Pans
birth
,
may
seeme
to
bee
true
,
if
it
bee
rightly
distinguished
betweene
things
and
times
.
For
this
Pan
or
nature
(
which
wee
suspect
,
contemplate
,
and
reuerence
more
then
is
fit
)
tooke
beginning
from
the
word
of
God
by
the
meanes
of
confused
matter
,
and
the
entrance
of
preuarication
and
corruption
.
The
Destinies
may
well
be
thought
the
Sisters
of
Pan
or
Nature
,
because
the
beginnings
,
and
continuances
,
and
corruptions
,
and
depressions
,
and
dissolutions
,
and
eminences
,
and
labours
,
and
felicities
of
things
,
and
all
the
chances
which
can
happen
vnto
any
thing
are
linckt
with
the
chaines
of
causes
naturall
.
Hornes
are
attributed
vnto
him
,
because
Hornes
are
broad
at
the
roote
and
sharpe
at
the
ends
,
the
nature
of
all
things
being
like
a
Pyramis
sharpe
at
the
Toppe
.
For
indiuiduall
or
singular
things
being
infinite
are
first
collected
into
Species
,
which
are
many
also
;
then
from
Species
into
generals
,
and
from
generals
(
by
ascending
)
are
contracted
into
things
or
notions
more
generall
,
so
that
at
length
Nature
may
seeme
to
be
contracted
into
a
vnity
.
Neither
is
it
to
be
wondred
at
,
that
Pan
toucheth
heauen
with
his
hornes
,
seeing
the
height
of
nature
or
vniuersall
Ideas
doe
in
some
sort
,
pertaine
to
things
diuine
,
and
there
is
a
ready
and
shorte
passage
from
Metaphysicke
to
naturall
Theologie
.
The
body
of
Nature
is
elegantly
and
with
deepe
iudgement
depainted
hairy
,
representing
the
beames
or
operations
of
creatures
:
for
beames
are
as
it
were
the
haires
and
bristles
of
Nature
,
and
euery
creature
is
either
more
or
lesse
beamie
,
which
is
most
apparent
in
the
facultie
of
seeing
,
and
no
lesse
in
euery
vertue
and
operation
that
effectuals
vpon
a
distant
obiect
:
for
whatsoeuer
workes
vp
any
thing
afarre
off
;
that
may
rightly
bee
saide
to
darte
forth
rayes
or
beames
.
Moreouer
Pans
beard
is
said
to
bee
exceeding
long
,
because
the
beames
or
influences
of
celestiall
bodies
doe
operate
and
pierce
farthest
of
all
,
and
the
Sunne
when
(
his
higher
halfe
is
shadowed
with
a
cloud
)
his
beames
breake
out
in
the
lower
,
and
lookes
as
if
he
were
bearded
.
Nature
is
also
excellently
set
forth
with
a
biformed
body
,
with
respect
to
the
differences
betweene
superiour
and
inferiour
creatures
.
For
the
one
part
by
reason
of
their
pulchritude
,
&
equabilitie
of
motion
,
&
constancy
,
&
dominion
ouer
the
earth
&
earthly
things
,
is
worthily
set
out
by
the
shape
of
man
:
and
the
other
part
in
respect
of
their
perturbations
and
vnconstant
motions
(
and
therefore
needing
to
be
moderated
by
the
celestiall
)
may
be
well
fitted
with
the
figure
of
a
brute
beast
.
This
description
of
his
body
perteines
also
to
the
participation
of
Species
,
for
no
naturall
beeing
seemes
to
be
simple
,
but
as
it
were
participating
and
compounded
of
two
.
As
for
example
;
man
hath
somthing
of
a
beast
:
a
beast
something
of
a
plant
:
a
plant
something
of
a
inanimate
bodie
,
so
that
all
naturall
things
are
in
very
deed
biformed
,
that
is
to
say
compounded
of
a
Superiour
,
and
inferiour
Species
.
It
is
a
wittie
Allegorie
that
same
of
the
feet
of
a
Goate
,
by
reason
of
the
vpward
tending
motion
of
terrestriall
bodies
towards
the
ayer
and
heauen
:
For
the
Goate
is
a
clyming
creature
,
that
loues
to
bee
hanging
about
the
rockes
and
steep
mountaines
;
And
this
is
done
also
in
a
wonderfull
manner
,
euen
by
those
things
which
are
destinated
to
this
inferiour
globe
,
as
may
manifestly
appeare
in
cloudes
and
Meteors
.
The
two
Ensignes
which
Pan
beares
in
his
hands
do
point
,
the
one
at
Harmony
,
the
other
at
Empiry
:
for
the
Pipe
consisting
of
seauen
reedes
doth
euidently
demonstrate
the
concent
and
harmony
and
discordant
concord
of
all
inferior
creatures
,
which
is
caused
by
the
motion
of
the
seuen
Planets
:
And
that
of
the
Shep-hooke
may
be
excellently
applied
to
the
order
of
nature
,
which
is
partly
right
,
partly
crooked
:
This
staffe
therefore
or
rodde
is
especially
crooked
in
the
vpper
end
,
because
all
the
workes
of
diuine
prouidence
in
the
world
are
done
in
a
far
fetcht
and
circular
manner
,
so
that
one
thing
may
seeme
to
be
effected
,
and
yet
indeed
a
cleane
contrary
brought
to
passe
,
as
the
selling
of
Ioseph
into
Egypt
,
and
the
like
.
Besides
in
all
wise
humane
gouerment
,
they
that
sit
at
the
helme
doe
more
happily
bring
their
purposes
about
,
and
insinuate
more
easily
into
the
minds
of
the
people
,
by
pretexts
and
oblique
courses
,
then
by
direct
methods
;
so
that
all
Scepters
and
Mases
of
authority
ought
in
very
deed
to
be
crooked
in
the
vpper
end
.
Pans
cloake
or
mantle
is
ingeniously
fained
to
be
the
skin
of
a
Leopard
,
because
it
is
full
of
spottes
:
so
the
heauens
are
spotted
with
stars
,
the
sea
with
rockes
and
Islands
,
the
land
with
flowers
,
and
euery
particular
creature
also
is
for
the
most
part
garnished
with
diuers
colours
about
the
supersicies
,
which
is
as
it
were
a
mantle
vnto
it
.
The
office
of
Pan
can
bee
by
nothing
so
liuely
conceaued
and
exprest
,
as
by
fayning
him
to
bee
the
God
of
hunters
,
for
euery
naturall
action
,
and
so
by
consequence
,
motion
and
progression
,
is
nothing
els
but
a
hunting
.
Arts
and
Sciences
haue
their
workes
,
and
humane
counsels
their
ends
which
they
earnestly
hunt
after
.
All
naturall
things
haue
either
their
food
as
a
prey
,
or
their
pleasure
as
a
recreation
which
they
seeke
for
,
and
that
in
most
expert
and
sagacious
manner
.
Torua
Leaena
Lupum
sequitur
,
Lupus
ille
Capellam
:
Florentem
Cythisum
sequitur
lasciua
Capella
.
The
hungry
Lionesse
(
with
sharp
desire
)
Pursues
the
Wolfe
,
the
Wolfe
the
wanton
Goate
:
The
Goate
againe
doth
greedily
aspire
.
To
haue
the
trifol-iuyce
passe
downe
her
throate
.
Pan
is
also
saide
to
bee
the
God
of
the
countrey
Clownes
,
because
men
of
this
condition
lead
liues
more
agreeable
vnto
nature
,
then
those
that
liue
in
the
Cities
and
Courts
of
Princes
,
where
nature
by
too
much
arte
is
corrupted
:
So
as
the
saying
of
the
Poet
(
though
in
the
sense
of
loue
)
might
be
here
verified
:
Pars
minima
est
ipsa
puella
sui
.
The
maid
so
trickt
her selfe
with
arte
.
That
of
her selfe
shee
is
least
parte
.
Hee
was
held
to
be
Lord
President
of
the
mountaines
,
because
in
high
mountaines
and
hilles
,
Nature
layes
herselfe
most
open
,
and
men
most
apt
to
viewe
and
contemplation
.
Whereas
Pan
is
said
to
bee
(
next
vnto
Mercury
)
the
messenger
of
the
Gods
,
there
is
in
that
a
diuine
Mystery
conteined
,
for
next
to
the
word
of
God
the
image
of
the
world
proclaimes
the
power
and
wisedome
diuine
,
as
sings
the
sacred
Poet.
Psal.
19.
1.
Caeli
enarrant
gloriam
Dei
,
atque
opera
manuum
eius
indicat
firmamentum
.
The
heauens
declare
the
glory
of
God
,
and
the
firmament
sheweth
the
workes
of
his
hands
.
The
Nymphes
,
that
is
,
the
soules
of
liuing
things
take
great
delight
in
Pan
:
For
these
soules
are
the
delights
or
minions
of
Nature
,
and
the
direction
or
conduct
of
these
Nymphes
is
with
great
reason
attributed
vnto
Pan
,
because
the
soules
of
all
things
liuing
doe
follow
their
naturall
dispositions
as
their
guides
,
and
with
infinite
varietie
euery
one
of
them
after
his
own
fashion
doth
leape
and
friske
and
dance
with
incessant
motion
about
her
.
The
Satyres
and
Sileni
also
,
to
wit
,
youth
and
old
age
are
some
of
Pans
followers
:
for
of
all
naturall
things
there
is
a
liuely
iocund
and
(
as
I
may
say
)
a
dauncing
age
,
and
an
age
againe
that
is
dull
bibling
and
reeling
.
The
cariages
and
dispositions
of
both
which
ages
to
some
such
as
Democritus
was
(
that
would
obserue
them
duely
)
might
peraduenture
seeme
as
ridiculous
and
deformed
as
the
gambols
of
the
Satyrs
,
or
the
gestures
of
the
Sileni
.
Of
those
feares
and
terrours
which
Pan
is
said
to
be
the
Author
,
there
may
be
this
wise
construction
made
,
namely
,
That
nature
hath
bredde
in
euery
liuing
thing
a
kinde
of
care
and
feare
tending
to
the
preseruation
of
its
owne
life
and
being
,
and
to
the
repelling
and
shunning
of
all
things
hurtfull
.
And
yet
Nature
knowes
not
how
to
keepe
a
meane
,
but
alwaies
intermixes
vaine
and
emptie
feares
with
such
as
are
discreet
and
profitable
;
so
that
all
things
(
if
their
insides
might
bee
seene
)
would
appeare
full
of
Panicque
frights
:
but
men
especially
in
hard
and
fearefull
,
and
diuers
times
are
wonderfully
infatuated
with
superstition
,
which
indeed
is
nothing
els
but
a
Panicque
terrour
.
Concerning
the
audacity
of
Pan
in
challenging
Cupid
at
wrestling
,
the
meaning
of
it
is
,
that
Matter
wants
no
inclination
and
desire
to
the
relapsing
and
dissolution
of
the
world
into
the
old
Chaos
,
if
her
malice
and
violence
were
not
restrained
and
kept
in
order
,
by
the
prepotent
vnitie
and
agreement
of
things
signified
by
Cupid
,
or
the
God
of
loue
;
And
therefore
it
was
a
happie
turne
for
men
and
all
things
els
,
that
in
that
conflict
Pan
was
found
too
weake
and
ouercome
.
To
the
same
effect
may
be
interpreted
his
catching
of
Typhon
in
a
net
:
for
howsoeuer
there
may
sometimes
happen
vast
and
vnwonted
Tumors
(
as
the
name
of
Typhon
imports
)
either
in
the
sea
or
in
the
ayre
,
or
in
the
earth
,
or
els
where
,
yet
Nature
doth
intangle
in
an
intricate
toile
,
and
curbe
&
restraine
,
as
it
were
,
with
a
chaine
of
Adamant
the
excesses
and
insolences
of
these
kind
of
bodies
.
But
for
as
much
as
it
was
Pans
good
fortune
to
finde
out
Ceres
as
he
was
hunting
,
and
thought
little
of
it
,
which
none
of
the
other
Gods
could
doe
,
though
they
did
nothing
els
but
seeke
her
,
and
that
very
seriously
,
it
giues
vs
this
true
and
graue
admonition
,
That
we
expect
not
to
receaue
things
necessary
for
life
and
manners
from
philosophicall
abstractions
,
as
from
the
greater
Gods
,
albeit
they
applied
themselues
to
no
other
studie
,
but
from
Pan
,
that
is
from
discreet
obseruation
,
&
experience
,
and
the
vniuersall
knowledge
of
the
things
of
this
world
,
whereby
(
oftentimes
euen
by
chance
,
and
as
it
were
going
a
hunting
)
such
inuentions
are
lighted
vpon
.
The
quarrell
he
made
with
Apollo
about
Musicke
,
and
the
euent
thereof
conteines
a
wholsome
instruction
,
which
may
serue
to
restraine
mens
reasons
and
iudgements
with
the
reines
of
sobriety
from
boasting
and
glorying
in
their
gifts
.
For
there
seemes
to
be
a
twofold
Harmonie
,
or
Musicke
;
the
one
of
diuine
prouidence
,
and
the
other
of
humane
reason
.
Now
to
the
eares
of
mortals
,
that
is
to
humane
iudgement
,
the
administration
of
the
world
and
the
creatures
therein
,
and
the
more
secret
iudgements
of
God
,
sound
very
hard
and
harsh
;
which
folly
albeit
it
bee
well
set
out
with
Asses
eares
,
yet
notwithstanding
these
eares
are
secret
,
and
doe
not
openly
appeare
,
neither
is
it
perceiued
or
noted
as
a
deformity
by
the
vulgar
.
Lastly
,
it
is
not
to
be
wondred
at
,
that
there
is
nothing
attributed
vnto
Pan
concerning
loues
,
but
onely
of
his
mariage
with
Eccho
:
For
the
World
or
Nature
doth
enioy
it selfe
,
and
in
it selfe
all
things
els
.
Now
hee
that
loues
would
enioy
something
,
but
where
there
is
inough
there
is
no
place
left
to
desire
.
Therefore
there
can
be
no
wanton
loue
in
Pan
or
the
World
,
nor
desire
to
obteine
any
thing
(
seeing
he
is
contented
with
himselfe
)
but
onely
speeches
,
which
(
if
plaine
)
may
bee
intimated
by
the
Nymph
Eccho
,
or
,
if
more
quaint
,
by
Syrinx
.
It
is
an
excellent
inuention
,
that
Pan
or
the
world
is
said
to
make
choise
of
Eccho
onely
(
aboue
all
other
speeches
or
voices
)
for
his
wife
:
for
that
alone
is
true
philosophy
,
which
doth
faithfully
render
the
very
words
of
the
world
,
and
is
written
no
otherwise
then
the
world
doth
dictate
,
it
being
nothing
els
but
the
image
or
reflection
of
it
,
not
adding
any
thing
of
its
owne
,
but
onely
iterates
and
resounds
.
It
belongs
also
to
the
sufficiency
or
perfection
of
the
World
,
that
the
begets
no
issue
:
for
the
World
doth
generate
,
in
respect
of
its
parts
,
but
in
respect
,
of
the
whole
,
how
can
it
generate
,
seeing
without
it
there
is
no
body
?
Notwithstanding
all
this
,
the
tale
of
that
tatling
Girle
faltred
vpon
Pan
may
in
very
deed
with
great
reason
be
added
to
the
Fable
:
for
by
her
are
represented
those
vaine
and
idle
paradoxes
concerning
the
nature
of
things
which
haue
bene
frequent
in
all
ages
,
and
haue
filled
the
world
with
nouelties
,
fruitles
if
you
respect
the
matter
,
changlings
if
you
respect
the
kind
,
sometimes
creating
pleasure
,
sometimes
tediosnes
with
their
ouermuch
pratling
.
7.
PERSEVS
,
or
Warre
.
PErseus
is
said
to
haue
beene
emploied
by
Pallas
for
the
destroying
of
Medusa
,
who
was
very
infestious
to
the
western
parts
of
the
world
,
and
especially
about
the
vtmost
coasts
of
Hyberia
.
A
monster
to
dire
and
horrid
,
that
by
her
onely
aspect
shee
turned
men
into
stones
.
This
Medusa
alone
of
all
the
Gorgons
was
Mortall
,
the
rest
not
subiect
to
death
.
Perseus
therefore
preparing
himself
for
this
noble
enterprise
had
armes
,
and
guifts
bestowed
on
him
by
three
of
the
Gods
:
Mercury
gaue
him
wings
annexed
to
his
heeles
,
Pluto
a
helmet
,
Pallas
a
sheild
and
a
looking
Glasse
.
Notwithstanding
(
although
hee
were
thus
furnished
)
hee
went
not
directly
to
Medusa
,
but
first
to
the
Greae
which
by
the
mother
side
were
sisters
to
the
Gorgons
.
These
Greae
from
their
birth
were
hoare-headed
,
resembling
old
women
.
They
had
but
one
onely
eye
,
and
one
tooth
among
them
all
,
both
which
shee
that
had
occasion
to
goe
abroad
was
wont
to
take
with
her
,
&
at
her
returne
to
lay
them
downe
againe
.
This
eye
and
tooth
they
lent
to
Perseus
:
and
so
finding
himselfe
throughly
furnished
for
the
effecting
of
his
designe
hastens
towards
Medusa
.
Her
hee
found
sleeping
,
and
yet
durst
not
present
himselfe
with
his
face
towards
her
,
least
shee
should
awake
,
but
turning
his
head
aside
beheld
her
in
Pallases
glasse
,
and
(
by
this
meanes
directing
his
blowe
)
cut
of
her
head
,
from
whose
blood
gusshing
out
instantly
came
Pegasus
the
flying
horse
.
Her
head
thus
smit
of
,
Perseus
bestows
on
Pallas
her
sheild
,
which
yet
reteined
his
vertue
,
that
whosoeuer
looked
vpon
it
should
become
as
stupid
as
a
stone
or
like
one
plannet-strucken
.
This
Fable
seemes
to
direct
the
preparation
and
order
,
that
is
to
be
vsed
in
making
of
Warre
:
for
the
more
apt
&
considerat
vndertaking
whereof
,
three
graue
and
wholsome
precepts
(
sauouring
of
the
wisedome
of
Pallas
)
are
to
be
obserued
.
First
,
that
men
doe
not
much
trouble
themselues
about
the
conquest
of
neighbour
nations
,
seeing
that
priuate
possessions
,
&
Empires
are
inlarged
by
different
meanes
:
for
in
the
augmentation
of
priuate
reuenues
the
vicinity
of
mens
territories
is
to
bee
considered
:
but
in
the
propogation
of
publike
dominions
,
the
occasion
and
facility
of
making
Warre
,
and
the
fruit
to
bee
expected
ought
to
be
in
steed
of
vicinity
.
Certeinly
the
Romans
what
time
their
conquests
towards
the
West
scarce
reacht
beyond
Liguria
,
did
yet
in
the
East
bring
all
the
Prouinces
as
far
as
the
mountain
Taurus
within
the
compasse
of
their
armes
and
commaund
:
and
therefore
Perseus
,
although
he
were
borne
and
bred
in
the
East
,
did
not
yet
refuse
to
vndertake
an
expedition
euen
to
the
vttermost
bounds
of
the
West
.
Secondly
,
there
must
bee
a
care
had
that
the
motiues
of
Warre
bee
iust
and
honorable
:
for
that
begets
an
alacrity
,
aswel
in
the
Souldiers
that
fight
,
as
in
the
people
that
affoord
pay
:
it
draws
on
and
procures
aids
,
and
brings
manie
other
comodities
besides
.
But
there
is
no
pretence
to
take
vp
armes
more
pious
,
then
the
suppressing
of
Tyranny
,
vnder
which
yoake
the
people
loose
there
courage
,
and
are
cast
downe
without
heart
&
vigor
,
as
in
the
sight
of
Medusa
.
Thirdly
,
it
is
wisely
added
;
that
seeing
there
were
three
Gorgons
(
by
which
Wars
are
represented
)
Perseus
vndertooke
her
onely
that
was
mortal
,
that
is
hee
made
choice
of
such
a
kind
of
War
as
was
likely
to
bee
effected
and
brought
to
a
period
,
not
pursuing
vast
and
endles
hopes
.
The
furnishing
of
Perseus
with
necessaries
was
that
which
only
aduanced
his
attempt
&
drew
fortune
to
bee
of
his
side
:
For
hee
had
speed
from
Mercury
,
concealing
of
his
counsels
from
Orcus
,
and
Prouidence
from
Pallas
.
Neither
is
it
without
an
Allegory
,
and
that
ful
of
matter
to
,
that
those
wings
of
celerity
were
fastned
to
Perseus
his
heeles
,
and
not
to
his
anckles
,
to
his
feet
and
not
to
his
shoulders
;
because
speed
and
celerity
is
required
,
not
so
much
in
the
first
preparationes
for
Warre
,
as
in
those
things
which
second
&
yeeld
ayd
to
the
first
:
for
there
is
no
error
in
Warre
more
frequent
,
then
that
prosecutions
and
subsidiary
forces
doe
faile
to
answer
the
alacrity
of
the
first
onsets
.
Now
for
that
helmet
which
Pluto
gaue
him
;
powerful
to
make
men
inuisible
,
the
moral
is
plaine
:
But
that
two-fould
guift
of
prouidence
(
to
wit
the
sheild
&
looking
glasse
)
is
ful
of
morality
:
for
that
kind
of
prouidence
which
like
a
sheild
auoids
the
force
of
blows
is
not
alone
needfull
,
but
that
also
by
which
the
strength
,
and
motions
,
and
councels
of
the
enemy
are
descried
,
as
in
the
looking
glasse
of
Pallas
.
But
Perseus
albeit
he
were
sufficiently
furnished
with
aid
and
courage
,
yet
was
hee
to
doe
one
thing
of
speciall
importance
before
hee
entred
the
lists
with
this
Monster
,
&
that
was
to
haue
some
intelligence
with
the
Greae
.
These
Greae
are
treasons
which
may
be
termed
the
Sisters
of
Warre
,
not
descended
of
the
same
stocke
,
but
farre
vnlike
in
nobility
of
birth
;
for
Warres
are
generall
and
heroicall
,
but
Treasons
are
base
and
ignoble
.
Their
description
is
elegant
:
for
they
are
said
to
bee
grayheaded
,
and
like
old
women
from
their
birth
,
by
reason
that
Traitors
are
continually
vext
with
cares
and
trepidations
.
But
all
their
strength
(
before
they
breake
out
8
ENDYMION
,
or
a
Fauorite
.
IT
is
saide
that
Luna
was
in
loue
with
the
Shepheard
Endymion
,
and
in
a
strange
and
vnwonted
manner
bewrayed
her
affection
:
for
he
lying
in
a
Caue
framed
by
nature
vnder
the
mountaine
Latmus
,
shee
oftentimes
descended
from
her
sphere
to
enioy
his
companie
as
he
slept
,
and
after
shee
had
kissed
him
ascended
vp
againe
.
Yet
notwithstanding
this
his
idlenes
and
sleepie
security
did
not
any
way
impaire
his
estate
or
fortune
;
for
Luna
brought
it
so
to
passe
that
hee
alone
(
of
all
the
rest
of
the
Shepheards
)
had
his
flocke
in
best
plight
,
and
most
fruitfull
.
This
Fable
may
haue
reference
to
the
nature
and
disposition
of
Princes
:
for
they
beeing
full
of
doubts
and
prone
to
iealousie
,
doe
not
easily
acquaint
men
of
prying
and
curious
eyes
,
and
as
it
were
of
vigilant
and
wakefull
dispositions
,
with
the
secret
humours
and
manners
of
their
life
:
but
such
rather
as
are
of
quiet
and
obseruant
natures
,
suffering
them
to
doe
what
they
list
without
further
scanning
,
making
as
if
they
were
ignorant
and
perceiuing
nothing
,
but
of
a
stupid
disposition
and
possest
with
sleepe
,
yeelding
vnto
them
simple
obedience
,
rather
then
slie
complements
:
for
it
pleaseth
Princes
now
and
then
to
descend
from
their
thrones
of
Maiestie
(
like
Luna
from
the
superiour
orbe
)
and
laying
aside
their
Robes
of
dignity
(
which
alwaies
to
bee
cumbred
with
,
would
seeme
a
kinde
of
burthen
)
familiarly
to
conuerse
with
men
of
this
condition
,
which
they
thinke
may
bee
done
without
danger
;
a
quality
chiefly
noted
in
Tiberius
Caesar
,
who
(
of
all
others
)
was
a
Prince
most
seuere
,
yet
such
onely
were
gracious
in
his
fauour
,
as
being
well
acquainted
with
his
disposition
,
did
yet
constantly
dissemble
as
if
they
knew
nothing
.
This
was
the
custome
also
of
Lewis
the
eleuenth
king
of
France
,
a
cautious
and
wily
Prince
.
Neither
is
it
without
elegancy
,
that
the
caue
of
Endymion
is
mentioned
in
the
Fable
,
because
it
is
a
thing
vsuall
with
such
as
are
the
fauorites
of
Princes
,
to
haue
certaine
pleasant
retyring
places
whither
to
inuite
them
for
recreation
both
of
body
and
mind
,
and
that
without
hurt
or
preiudice
to
their
fortunes
also
.
And
indeed
these
kind
of
fauorites
are
men
commonly
well
to
passe
:
for
Princes
although
peraduenture
they
promote
them
not
euer
to
places
of
honour
,
yet
doe
they
aduance
them
sufficiently
by
their
favour
and
countenance
:
neither
doe
they
affect
them
thus
onely
to
serue
their
owne
turne
,
but
are
wont
to
enrich
them
now
and
then
with
great
dignities
and
bounties
.
9.
THE
SISTER
OF
THE
GYANTS
,
or
Fame
.
IT
is
a
Poeticall
relation
that
the
Gyants
begotten
of
the
Earth
made
warre
vpon
Iupiter
,
and
the
other
Gods
,
and
by
the
force
of
lightning
they
were
resisted
&
ouerthrowne
.
Whereat
the
Earth
being
excitated
to
wrath
,
in
reuenge
of
her
children
brought
forth
Fame
,
the
youngest
Sister
of
the
Gyants
.
Illam
,
terra
parens
ira
irritata
Deorum
.
Extremam
(
vt
perhibent
)
Caeo
Enceladoque
sororem
,
Progenuit
.
—
Prouok't
by
wrothfull
Gods
the
mother
Earth
Giues
Fame
the
Gyants
yongest
sister
birth
.
The
meaning
of
the
Fable
seemes
to
bee
thus
,
By
the
Earth
is
signified
the
nature
of
the
vulgar
,
alwaies
swolne
and
malignant
,
and
still
broaching
new
scandals
against
superiors
,
and
hauing
gotten
fit
oportunity
,
stirres
vp
rebels
,
and
seditious
persons
,
that
with
impious
courage
doe
molest
Princes
,
and
endeuour
to
subuert
their
estates
:
but
being
supprest
,
the
same
naturall
disposition
of
the
people
stil
leaning
to
the
viler
sort
,
(
being
impatient
of
peace
and
tranquility
)
spread
rumors
,
raise
malitious
slanders
,
repining
whisperings
,
infamous
libelles
,
and
others
of
that
kind
,
to
the
detraction
of
them
that
are
in
authority
:
So
as
rebellious
actions
,
and
seditious
reports
,
differ
nothing
in
kind
and
blood
,
but
as
it
were
in
Sex
onely
;
the
one
sort
being
Masculine
,
the
other
Feminine
.
10.
ACTAEON
,
and
PENTHEVS
,
or
a
curious
Man
.
THe
curiosity
of
Men
,
in
prying
into
secrets
,
and
coueting
with
an
indiscreet
desire
to
atteine
the
knowledge
of
things
forbidden
,
is
set
forth
by
the
Ancients
in
two
examples
:
the
one
of
Actaeon
,
the
other
of
Pentheus
.
Actaeon
hauing
vnawares
,
and
as
it
were
by
chance
beheld
Diana
naked
,
was
turned
into
a
Stag
,
and
deuoured
by
his
owne
Dogges
.
And
Pentheus
climing
vp
into
a
tree
,
with
a
desire
to
bee
a
spectator
of
the
hidden
sacrifices
of
Bacchus
,
was
strucken
with
such
a
kind
of
frensie
,
as
that
whatsoeuer
he
look't
vpon
,
he
thought
it
alwaies
double
,
supposing
(
among
other
things
)
he
saw
two
Sunnes
,
and
two
Thebes
;
insomuch
that
running
towards
Thebes
,
spying
another
Thebes
,
instantly
turned
back
againe
,
and
so
kept
stil
running
forward
and
backward
with
perpetuall
vnrest
.
Eumenidum
veluti
demens
videt
agmina
Pentheus
,
Et
Solem
geminum
,
&
duplices
se
ostendere
Thebas
.
Pentheus
amaz'd
doth
troops
of
furies
spie
,
And
Sunne
and
Thebes
seeme
dooble
to
his
eye
.
The
first
of
the
Fables
pertains
to
the
secrets
of
Princes
:
the
second
to
diuine
mysteries
.
For
those
that
are
neare
about
Princes
,
and
come
to
the
knowledge
of
more
secretes
then
they
would
haue
them
,
doe
certainly
incurre
great
hatred
.
And
therefore
(
suspecting
that
they
are
shot
at
,
&
opportunities
watcht
for
their
ouerthrow
)
doe
lead
their
liues
like
Stagges
,
fearefull
and
full
of
suspition
.
And
it
happens
oftentimes
that
their
Seruants
,
and
those
of
their
houshould
(
to
insinuate
into
the
Princes
fauor
)
doe
accuse
them
to
their
destruction
:
for
against
whomsoeuer
the
Princes
displeasure
is
knowne
,
looke
how
many
seruants
that
man
hath
,
and
you
shall
find
them
for
the
most
part
so
many
traytors
vnto
him
,
that
his
end
may
proue
to
bee
like
Actaeons
.
The
other
is
the
misery
of
Pentheus
:
for
they
that
by
the
height
of
knowledge
in
nature
and
philosophy
,
hauing
climed
,
as
it
were
,
into
a
tree
,
doe
with
rash
attempts
(
vnmindfull
of
their
frailtie
)
pry
into
the
secrets
of
diuine
mysteries
,
and
are
iustly
plagued
with
perpetuall
inconstancy
,
and
with
wauering
and
perplexed
conceits
:
for
seeing
the
light
of
nature
is
one
thing
,
and
of
grace
another
,
it
happens
so
to
them
as
if
they
saw
two
Sunnes
.
And
seeing
the
actions
of
life
,
and
decrees
of
will
doe
depend
of
the
vnderstanding
,
it
follows
that
they
doubt
,
and
are
inconstant
no
lesse
in
will
then
in
opinion
,
and
so
in
like
manner
they
may
bee
said
to
see
two
Thebes
:
for
by
Thebes
(
seeing
there
was
the
habitation
and
refuge
of
Pentheus
)
is
meant
the
ende
of
actions
.
Hence
it
comes
to
passe
that
they
knowe
not
whither
they
goe
,
but
as
distracted
and
vnresolued
in
the
scope
of
their
intentions
,
are
in
all
things
caried
about
with
sudden
passions
of
the
mind
.
11
ORPHEVS
,
or
Philisophy
.
THe
tale
of
Orpheus
,
though
common
,
had
neuer
the
fortune
to
bee
fitly
applyed
in
euery
point
.
It
may
seeme
to
represent
the
image
of
Philosophy
:
for
the
person
of
Orpheus
(
a
man
admirable
and
diuine
,
and
so
excellently
skilled
in
all
kinde
of
harmony
,
that
with
his
sweet
rauishing
musicke
he
did
as
it
were
charme
and
allure
all
things
to
follow
him
)
may
cary
a
singular
description
of
Philosophy
:
for
the
labours
of
Orpheus
doe
so
far
exceed
the
labors
of
Hercules
,
in
dignity
&
efficacy
,
as
the
works
of
wisdom
,
excell
the
works
offortitude
.
Orpheus
for
the
loue
hee
bare
to
his
wife
(
snacht
as
it
were
from
him
by
vntimely
death
)
resolued
to
goe
downe
to
Hell
with
his
Harpe
,
to
try
if
hee
might
obtaine
her
of
the
infernall
powers
.
Neither
were
his
hopes
frustrated
:
for
hauing
appeased
them
with
the
melodious
sound
of
his
voice
and
touch
,
preuailed
at
length
so
farre
,
as
that
they
granted
him
leaue
to
take
her
away
with
him
,
but
on
this
condition
that
shee
should
follow
him
,
and
hee
not
to
looke
backe
vpon
her
,
till
he
came
to
the
light
of
the
vpper
world
,
which
he
(
impatient
of
,
our
of
loue
and
care
,
and
thinking
that
he
was
in
a
manner
past
all
danger
)
neuerthelesse
violated
,
insomuch
that
the
couenant
is
broken
,
and
shee
forthwith
tumbles
backe
againe
headlong
into
hell
.
From
that
time
Orpheus
falling
into
a
deepe
melancholy
became
a
contemner
of
women
kind
,
and
bequeathed
himselfe
to
a
solitary
life
in
the
deserts
,
where
by
the
same
melody
of
his
voice
and
harpe
,
hee
first
drew
all
manner
of
wild
beasts
vnto
him
,
who
(
forgetfull
of
their
sauage
fiercenes
,
and
casting
off
the
precipitate
prouocations
of
lust
and
fury
,
not
caring
to
satiate
their
voracity
by
hunting
after
prey
)
as
at
a
Theater
in
fawning
and
reconciled
amity
one
towards
another
,
stand
all
at
the
gaze
about
him
,
and
attentiuely
lend
their
eares
to
his
Musicke
.
Neither
is
this
all
:
for
so
great
was
the
power
and
alluring
force
of
his
harmony
,
that
he
drew
the
woods
&
moued
the
very
stones
to
come
and
place
themselues
in
an
orderly
and
decent
fashion
about
him
.
These
things
succeeding
happily
and
with
great
admiration
for
a
time
,
at
length
certaine
Thracian
Women
(
possest
with
the
spirit
of
Bacchus
)
made
such
a
horrid
and
strange
noise
with
their
Cornets
,
that
the
sound
of
Orpheus
harp
could
no
more
be
heard
,
insomuch
as
that
Harmony
,
which
was
the
bond
of
that
order
and
society
beeing
dissolued
,
all
dissorder
began
againe
,
and
the
beasts
(
returning
to
their
wonted
nature
)
pursued
one
another
vnto
death
as
before
:
neither
did
the
trees
or
stones
remaine
any
longer
in
their
places
:
and
Orpheus
himselfe
was
by
these
femall
Furies
torne
in
pieces
,
and
scattered
all
ouer
the
desart
.
For
whose
cruell
death
the
riuer
Helicon
(
sacred
to
the
Muses
)
in
horrible
indignation
,
hid
his
head
vnder
ground
,
and
raised
it
againe
in
another
place
.
The
meaning
of
this
Fable
seemes
to
be
thus
.
Orpheus
musicke
is
of
two
sorts
,
the
one
appeasing
the
infernall
powers
,
the
other
attracting
beasts
and
trees
.
The
first
may
bee
fitly
applyed
to
naturall
philosophie
,
the
second
to
morall
or
ciuill
discipline
.
The
most
noble
worke
of
naturall
philosophy
,
is
the
restitution
and
renouation
of
things
corruptible
,
the
other
(
as
a
lesser
degree
of
it
)
the
preseruation
of
bodies
in
their
estate
,
deteining
them
from
dissolution
and
putrefaction
.
And
if
this
gift
may
be
in
mortals
,
certenly
it
can
be
done
by
no
other
meanes
then
by
the
due
and
exquisite
temper
of
nature
,
as
by
the
melody
and
delicate
touch
of
an
instrument
.
But
seeing
it
is
of
all
things
the
most
difficult
,
it
is
seldome
or
neuer
attained
vnto
,
and
in
all
likelyhood
for
no
other
reason
,
more
then
through
curious
diligence
and
vntimely
impatience
.
And
therefore
Philosophy
hardly
able
to
produce
so
excellent
an
effect
,
in
a
pensiue
humour
(
and
not
without
cause
)
busies
herselfe
about
humane
obiects
,
and
by
perswasion
and
eloquence
,
insinuating
the
loue
of
vertue
,
equitie
,
and
concord
in
the
minds
of
men
,
draws
multitudes
of
people
to
a
society
,
makes
them
subiect
to
lawes
,
obedient
to
gouerment
,
and
forgetfull
of
their
vnbridled
affections
,
whilst
they
giue
eare
to
precepts
,
and
submit
themselues
to
discipline
,
whence
followes
the
building
of
houses
,
erecting
of
townes
,
and
planting
of
fields
and
orchards
,
with
trees
and
the
like
,
insomuch
that
it
would
not
be
amisse
to
say
,
that
euen
thereby
stones
,
and
woods
were
called
together
,
and
setled
in
order
.
And
after
serious
tryall
made
and
frustrated
about
the
restoring
of
a
body
mortall
;
this
care
of
ciuill
affaires
followes
in
his
due
place
:
Because
by
a
plaine
demonstration
of
the
vneuitable
necessity
of
death
,
mens
minds
are
moued
to
seeke
eternity
by
the
fame
and
glory
of
their
merits
.
It
is
wisely
also
said
in
the
Fable
,
that
Orpheus
was
auerse
from
the
loue
of
women
and
mariage
,
because
the
delights
of
wedlocke
and
loue
of
children
doe
for
the
most
part
hinder
men
from
enterprising
great
and
noble
designes
for
the
publique
good
,
holding
posterity
a
sufficient
step
to
immortalitie
without
actions
.
Besides
euen
the
very
workes
of
wisedome
,
(
although
amongst
all
humane
things
they
doe
most
excell
)
doe
neuerthelesse
meete
with
their
periods
.
For
it
happens
that
(
after
kingdomes
and
common-wealths
haue
flourished
for
a
time
)
euen
tumults
,
and
seditions
,
and
warres
arise
;
in
the
midst
of
which
hurly burlies
:
first
,
lawes
are
silent
,
men
returne
to
the
prauity
of
their
natures
,
fields
and
townes
are
wasted
and
depopulated
,
and
then
,
(
if
this
fury
continue
)
learning
and
philosophy
must
needs
be
dismembred
,
so
that
a
few
fragments
onely
,
and
in
some
places
will
bee
found
like
the
scattered
boords
of
shipwracke
,
so
as
a
barbarous
age
must
follow
;
and
the
streames
of
Helicon
being
hid
vnder
the
earth
vntill
(
the
vicissitude
of
things
passing
)
they
breake
out
againe
and
appeare
in
some
other
remote
nation
,
though
not
perhaps
in
the
same
climate
.
12.
COELVM
,
or
Beginnings
.
WEe
haue
it
from
the
Poets
by
tradition
,
that
Coelum
was
the
ancientest
of
the
Gods
,
and
that
his
members
of
generation
were
cut
off
by
his
sonne
Saturne
.
Saturne
had
many
children
,
but
deuoured
them
as
soone
as
they
were
borne
.
Iupiter
onely
escapt
,
who
being
come
to
mans
estate
,
thrust
Saturne
his
father
into
hell
,
and
so
vsurped
the
kingdome
.
Moreouer
he
pared
off
his
fathers
genitals
with
the
same
faulchin
that
Saturne
dismembred
Coelum
,
and
cast
them
into
the
Sea
,
from
whence
came
Venus
.
Not
long
after
this
,
Iupiter
(
being
scarce
setled
and
confirmed
in
this
kingdome
)
was
inuaded
by
two
memorable
warres
.
The
first
of
the
Titans
,
in
the
suppressing
of
which
Sol
(
who
alone
of
all
the
Titans
fauouring
Iupiters
side
)
tooke
exceeding
great
pains
.
The
second
was
of
the
Gyants
,
whom
Iupiter
himselfe
destroied
with
thunderboults
,
and
so
all
warres
being
ended
,
hee
raigned
secure
.
This
Fable
seemes
enigmatically
to
shew
from
whence
all
things
tooke
their
beginning
,
not
much
differring
from
that
opinion
of
philosophers
,
which
Democritus
afterwards
laboured
to
mainteine
,
attributing
eternity
to
the
first
Matter
and
not
to
the
world
.
In
which
he
comes
somwhat
neere
the
truth
of
diuine
writ
,
telling
vs
of
a
huge
deformed
Masse
,
before
the
beginning
of
the
six
daies
worke
.
The
meaning
of
the
Fable
is
this
,
By
Coelum
may
be
vnderstood
that
vast
concauity
,
or
vaulted
compasse
that
comprehends
all
matter
:
and
by
Saturne
may
bee
meant
the
matter
it selfe
,
which
takes
from
its
Parent
all
power
of
generating
:
for
the
vniuersality
or
whole
bulke
of
matter
alwaies
remaines
the
same
,
neither
increasing
or
diminishing
in
respect
of
the
quality
of
its
nature
:
But
by
the
diuers
agitations
and
motions
of
it
were
first
produced
imperfect
,
&
ill
agreeing
compositions
of
things
,
making
,
as
it
were
certaine
worlds
for
proofes
or
assaies
,
and
so
in
processe
of
time
a
perfect
fabricke
or
structure
was
framed
,
which
should
still
reteine
and
keepe
his
forme
.
And
therefore
the
gouerment
of
the
first
age
was
shaddowed
by
the
kingdome
of
Saturne
,
who
for
the
frequent
dissolutions
&
short
continuances
of
things
was
aptly
fained
to
deuoure
his
children
.
The
succeeding
gouerment
was
deciphered
by
the
raigne
of
Iupiter
,
who
confined
those
continuall
mutations
vnto
Tartarus
,
a
place
signifying
perturbation
.
This
place
seemes
to
bee
all
that
middle
space
between
the
lower
Superficies
of
Heauen
and
the
center
of
the
Earth
:
in
which
all
perturbation
and
fragility
and
mortality
or
corruption
are
frequent
.
During
the
former
generation
of
things
in
the
time
of
Saturns
raigne
,
Venus
was
not
borne
:
for
so
long
as
in
the
vniuersality
of
Matter
,
discord
was
better
&
more
preualent
then
concord
,
it
was
necessary
that
there
should
bee
a
totall
dissolution
or
mutation
,
and
that
in
the
whole
fabricke
.
And
by
this
kind
of
generation
were
creatures
produced
before
Saturne
was
depriued
of
his
genitalles
.
When
this
ceased
,
that
other
which
is
wrought
by
Venus
,
immediately
came
in
,
consisting
in
setled
and
preualent
concord
of
things
,
so
that
Mutation
should
bee
onely
in
respect
of
the
parts
,
the
vniuersall
fabrick
remaining
whole
and
inuiolate
.
Saturne
they
say
was
deposed
&
cast
downe
into
Hell
,
but
not
destroyed
and
vtterly
extinguisht
,
because
there
was
an
opinion
that
the
world
should
relapse
into
the
old
Chaos
&
interregnum
againe
,
which
Lucretius
praied
might
not
happen
in
his
time
.
Quod
procul
a
nobis
,
flectat
fortuna
gubernans
Et
ratio
potius
quam
res
persuadeat
ipsa
.
Oh
guiding
prouidence
bee
gratious
,
That
this
Doomes-day
bee
farre
remou'd
from
vs
.
And
graunt
that
by
vs
it
may
bee
expected
,
Rather
then
on
vs
in
our
times
effected
.
for
afterward
the
world
should
subsist
by
its
owne
quantity
and
power
.
Yet
from
the
beginning
there
was
no
rest
:
for
in
the
celestiall
Regions
there
first
followed
notable
mutations
,
which
by
the
power
of
the
Sunne
(
predominating
ouer
superior
bodies
)
were
so
quieted
,
that
the
state
of
the
world
should
be
conserued
:
and
afterward
(
in
inferior
bodies
)
by
the
suppressing
and
dissipating
of
inundations
,
tempests
,
winds
,
and
generall
earthquakes
,
a
more
peacefull
&
durable
agreement
and
tranquility
of
things
followed
.
But
of
this
Fable
it
may
conuertibly
be
said
,
that
the
Fable
conteines
philosophy
,
and
philosophy
againe
the
Fable
:
For
wee
know
by
faith
,
that
all
these
things
are
nothing
els
but
the
long-since
ceasing
and
failing
Oracles
of
Sence
,
seeing
that
both
the
Matter
and
Fabrick
of
the
world
are
most
truly
referred
to
a
Creator
.
13.
PROTEVS
,
or
Matter
.
THe
Poets
say
that
Proteus
was
Neptunes
heard-man
,
a
graue
Syer
,
and
so
excellent
a
prophet
,
that
hee
might
well
bee
termed
thrice
excellent
:
for
hee
knew
not
onely
things
to
come
;
but
euen
things
past
aswell
as
present
,
so
that
besides
his
skill
in
diuination
,
hee
was
the
messenger
and
interpreter
of
all
Antiquities
and
hidden
mysteries
.
The
place
of
his
abode
was
a
huge
vast
caue
,
where
his
custome
was
euery
day
at
noone
to
count
his
flock
of
Sea-calues
,
and
then
to
goe
to
sleep
.
Moreouer
he
that
desired
his
aduice
in
any
thing
,
could
by
no
other
meanes
obteine
it
,
but
by
catching
him
in
Manacles
,
and
holding
him
fast
therewith
;
who
neuerthelesse
to
bee
at
liberty
would
turne
himselfe
into
all
manner
of
formes
and
wonders
of
nature
,
somtimes
into
fire
,
somtimes
into
water
,
somtimes
into
the
shape
of
beasts
and
the
like
,
till
at
length
he
were
restored
to
his
owne
forme
againe
.
This
Fable
may
seeme
to
vnfold
the
secrets
of
nature
,
and
the
properties
of
Matter
.
For
vnder
the
person
of
Proteus
,
the
first
Matter
(
which
next
to
God
is
the
auncientest
thing
)
may
be
represented
:
for
Matter
dwelles
in
the
concauity
of
heauen
as
in
a
Caue
.
He
is
Neptunes
bond-man
,
because
the
operations
and
dispensations
of
Matter
are
chiefly
exercised
in
liquid
bodies
.
His
flocke
or
heard
seemes
to
be
nothing
but
the
ordinary
Species
of
sensible
creatures
,
plants
,
and
mettals
:
in
which
Matter
seemes
to
diffuse
and
as
it
were
spend
it selfe
,
so
that
after
the
forming
and
perfecting
of
these
kinds
,
(
hauing
ended
as
it
were
her
taske
)
shee
seemes
to
sleepe
and
take
her
rest
,
not
attempting
the
composition
of
any
more
Species
.
And
this
may
be
the
Morall
of
Proteus
his
counting
of
his
flocke
,
and
of
his
sleeping
.
Now
this
is
said
to
be
done
,
not
in
the
morning
,
nor
in
the
euening
,
but
at
noone
,
to
wit
at
such
time
as
is
most
fit
,
and
conuenient
for
the
perfecting
and
bringing
forth
of
Species
out
of
Matter
,
duely
prepared
and
predisposed
,
and
in
the
middle
,
as
it
were
,
betweene
their
beginnings
and
declinations
,
which
wee
know
sufficiently
(
out
of
the
holy
history
)
to
be
done
about
the
time
of
the
Creation
:
for
then
by
the
power
of
that
diuine
word
(
Producat
)
Matter
at
the
Creators
commaund
did
congregate
it selfe
(
not
by
ambages
or
turnings
,
but
instantly
to
the
production
of
its
worke
into
act
and
the
constitution
of
Species
.
And
thus
farre
haue
wee
the
Narration
of
Proteus
(
free
,
and
vnrestrained
)
together
with
his
flocke
compleat
:
for
the
vniuersality
of
things
with
their
ordinary
structures
and
compositions
of
Species
beares
the
face
of
matter
not
limited
and
constrained
,
and
of
the
flocke
also
of
materiall
beings
.
Neuerthelesse
,
if
any
expert
Minister
of
Nature
,
shall
encounter
Matter
by
main
force
,
vexing
,
and
vrging
her
with
intent
and
purpose
to
reduce
her
to
nothing
;
shee
contrariwise
(
seeing
annihilation
and
absolute
destruction
cannot
be
effected
but
by
the
omnipotency
of
God
)
being
thus
caught
in
the
straites
of
necessitie
,
doth
change
and
turne
her selfe
into
diuers
strange
formes
and
shapes
of
things
,
so
that
at
length
(
by
fetching
a
circuit
,
as
it
were
)
shee
comes
to
a
period
,
and
(
if
the
force
continue
)
be
takes
her selfe
to
her
former
being
.
The
reason
of
which
constraint
or
binding
will
bee
more
facile
and
expedite
,
if
Matter
be
laide
hold
on
by
Manacles
,
that
is
,
by
extremities
.
Nowe
whereas
it
is
fained
that
Proteus
was
a
prophet
,
well
skilled
in
three
differences
of
times
,
it
hath
an
excellent
agreement
with
the
nature
of
Matter
:
for
it
is
necessary
that
he
that
will
knowe
the
properties
and
proceedings
of
Matter
,
should
comprehend
in
his
vnderstanding
the
summe
of
all
things
,
which
haue
bene
,
which
are
,
or
which
shall
be
,
although
no
knowledge
can
extend
so
farre
as
to
singular
and
indiuiduall
beings
.
14
MEMNON
,
or
a
youth
too
forward
.
THe
Poets
say
,
that
Memnon
was
the
sonne
of
Aurora
,
who
(
adorned
with
beautifull
armour
,
and
animated
with
popular
applause
)
came
to
the
Troiane
warre
:
where
(
in
a
rash
boldnes
,
hasting
vnto
,
and
thristing
after
glory
)
he
enters
into
single
combate
with
Achilles
the
valiantest
of
all
the
Grecians
,
by
whose
powerfull
hand
he
was
there
slaine
.
But
Iupiter
pittying
his
destruction
,
sent
birds
to
modulate
certaine
lamentable
and
dolefull
notes
at
the
Solemnization
of
his
funerall
obsequies
.
Whose
statue
also
(
the
Sunne
reflecting
on
it
with
his
morning
beames
)
did
vsually
(
as
is
reported
)
send
forth
a
mournfull
sound
.
This
Fable
may
be
applied
to
the
vnfortunate
destinies
of
hopefull
young
men
,
who
like
the
sonnes
of
Aurora
(
puft
vp
with
the
glittering
shew
of
vanity
and
ostentation
)
attempt
actions
aboue
their
strength
,
and
prouoke
and
presse
the
most
valiant
Heroes
to
combate
with
them
,
so
that
(
meeting
with
their
ouermatch
)
are
vanquished
and
destroyed
,
whose
vntimely
death
is
oft
accompanied
with
much
pitty
and
commiseration
.
For
among
all
the
disasters
that
can
happen
to
mortals
,
there
is
none
so
lamentable
and
so
powrefull
to
moue
compassion
as
the
flower
of
vertue
cropt
with
too
sudden
a
mischance
.
Neither
hath
it
beene
often
knowne
that
men
in
their
greene
yeares
become
so
loathsome
and
odious
,
as
that
at
their
deathes
either
sorrow
is
stinted
,
or
commiseration
moderated
:
but
that
lamentation
and
mourning
doe
not
onely
flutter
about
their
obsequies
like
those
funerall
birds
;
but
this
pittifull
commiseration
doth
continue
for
a
long
space
,
and
especially
by
occasions
and
new
motions
,
and
beginning
of
great
matters
,
as
it
were
by
the
morning
raies
of
the
Sunne
,
their
passions
and
desires
are
renued
.
15.
TITHONVS
,
or
Satiety
IT
is
elegantly
fained
that
Tithonus
was
the
paromour
of
Aurora
,
who
(
desirous
for
euer
to
enjoy
his
company
)
petitioned
Iupiter
that
he
might
neuer
dye
,
but
(
through
womanish
ouersight
)
forgetting
to
insert
this
clause
in
her
petition
,
that
he
might
not
withall
grow
old
and
feeble
,
it
followed
that
he
was
onely
freed
from
the
condition
of
mortality
,
but
for
old
age
,
that
came
vpon
him
in
a
maruelous
and
miserable
fashion
,
agreeable
to
the
state
of
those
who
cannot
die
,
yet
euery
day
grow
weaker
and
weaker
with
age
.
Insomuch
that
Iupiter
(
in
commiseratio
of
this
his
misery
)
did
at
length
metamorphose
him
into
a
Grashopper
.
This
Fable
seemes
to
bee
an
ingenuous
Character
or
description
of
pleasure
,
which
in
the
beginning
,
&
as
it
were
in
the
morning
seemes
to
be
so
pleasant
and
delightfull
that
men
desire
they
might
enjoy
&
monopolize
it
for
euer
vnto
themselues
,
vnmindfull
of
that
Satiety
and
loathing
,
which
(
like
old
age
)
will
come
vpon
them
before
they
bee
aware
.
And
so
at
last
(
when
the
vse
of
pleasure
leaues
men
,
the
desire
&
affection
not
yet
yeilding
vnto
death
)
it
comes
to
passe
that
men
please
themselues
onely
by
talking
and
commemorating
those
things
which
brought
pleasure
vnto
them
in
the
flower
of
their
age
,
which
may
be
obserued
in
libidinous
persons
,
and
also
in
men
of
military
professions
:
the
one
delighting
in
beastly
talke
,
the
other
boasting
of
their
valorous
deeds
like
Grashoppers
,
whose
vigor
consists
onely
in
their
voyce
.
16.
IVNOS
SVTOR
,
or
Basenesse
.
THe
Poets
say
,
that
Iupiter
to
enioy
his
lustfull
delights
tooke
vpon
him
the
shape
of
sundry
creatures
,
as
of
a
Bull
,
of
an
Eagle
,
of
a
Swane
,
and
of
a
goulden
shower
:
but
being
a
Sutor
to
Iuno
hee
came
in
a
forme
most
ignoble
and
Base
,
an
obiect
full
of
contempt
and
scorne
,
resembling
indeed
a
miserable
Cuckow
,
weather-beaten
with
raine
&
tempest
,
nummed
,
quaking
,
and
halfe
dead
with
coulde
.
This
Fable
is
wise
and
seemes
to
bee
taken
out
of
the
bowels
of
morallity
,
the
sence
of
it
being
this
,
That
men
boast
not
too
much
of
themselues
,
thinking
by
ostentation
of
their
owne
worth
to
insinuate
themselues
into
estimation
and
fauor
with
men
,
the
successe
of
such
intentions
being
for
the
most
part
measured
by
the
nature
and
disposition
of
those
to
whom
men
sue
for
grace
:
Who
if
of
themselues
they
bee
indowed
with
no
guifts
and
ornaments
of
nature
,
but
are
onely
of
haughtie
and
malignant
spirits
(
intimated
by
the
person
of
Iuno
)
then
are
Sutors
to
know
that
it
is
good
policy
to
omit
all
kind
of
apparance
that
may
any
way
shew
their
owne
least
praise
or
worth
:
and
that
they
much
deceiue
themselues
in
taking
any
other
course
.
Neither
is
it
inough
to
shew
deformity
in
obsequiousnes
,
vnlesse
they
also
appeare
euen
abiect
and
base
in
their
very
persons
.
17.
CVPID
,
or
an
Atome
.
THat
which
the
Poets
say
of
Cupid
or
Loue
cannot
properly
be
attributed
to
one
and
the
selfe
same
person
;
and
yet
the
difference
is
such
,
that
(
by
reiecting
the
confusion
of
persons
)
the
similitude
may
be
receaued
.
They
say
that
Loue
is
the
ancientest
of
all
the
Gods
,
and
of
all
things
els
except
Chaos
,
which
they
hould
to
bee
a
contemporary
with
it
.
Now
as
touching
Chaos
,
that
by
the
ancients
was
neuer
dignified
with
diuine
honour
,
or
with
the
title
of
a
God
.
And
as
for
Loue
,
they
absolutely
bring
him
in
without
a
father
,
onely
some
are
of
opinion
that
hee
came
of
an
Egge
which
was
laid
by
Nox
,
and
that
on
Chaos
hee
begot
the
Gods
and
all
things
els
.
There
are
fower
things
attributed
vnto
him
,
perpetuall
infancy
,
blindnes
,
nakednes
,
and
an
Archery
.
There
was
also
another
Loue
which
was
the
yongest
of
the
Gods
,
and
he
,
they
say
,
was
the
Sonne
of
Venus
.
On
this
also
they
bestowe
the
attributes
of
the
elder
Loue
,
as
in
some
sort
well
applie
vnto
him
.
This
Fable
tends
and
lookes
to
the
Cradle
of
Nature
,
Loue
seeming
to
bee
the
appetite
or
desire
of
the
first
matter
,
or
(
to
speake
more
plaine
)
the
naturall
motion
of
the
Atome
,
which
is
that
ancient
and
onely
power
that
formes
and
fashions
all
things
out
of
Matter
,
of
which
there
is
no
Parent
,
that
is
to
say
,
no
cause
,
seeing
euery
cause
is
as
a
parent
to
its
effect
.
Of
this
power
or
vertue
there
can
bee
no
cause
in
Nature
(
as
for
God
,
we
alwaies
except
him
)
for
nothing
was
before
it
,
and
therefore
no
efficient
cause
of
it
.
Neither
was
there
any
thing
better
knowen
to
nature
,
and
therefore
neither
Genus
nor
Forme
.
Wherefore
whatsoeuer
it
is
,
positiue
it
is
,
and
but
inexpressible
.
Moreouer
,
if
the
manner
and
proceeding
of
it
,
were
to
be
conceiued
,
yet
could
it
not
bee
by
any
cause
,
seeing
that
(
next
vnto
God
)
it
is
the
cause
of
causes
,
it selfe
onely
without
any
cause
.
And
perchance
there
is
no
likely
hood
,
that
the
manner
of
it
may
bee
conteined
or
comprehended
within
the
narrow
compasse
of
humane
search
.
Not
without
reason
therefore
is
it
fained
to
come
of
an
Egge
which
was
layed
by
Nox
.
Certenly
the
diuine
Philosopher
grants
so
much
.
Eccl.
3.
11.
Cuncta
fecit
tempestatibus
suis
pulchra
,
&
mundum
tradidit
disputationibus
eorum
,
it
a
tamen
vt
non
inueniat
homo
opus
,
quod
operatus
est
Deus
,
a
principio
ad
finem
.
That
is
,
he
hath
made
euery
thing
beautifull
in
their
seasons
,
also
he
hath
set
the
world
in
their
meditations
,
yet
cannot
man
find
out
the
worke
that
God
hath
wrought
,
from
the
beginning
euen
to
the
end
.
For
the
principall
law
of
Nature
,
or
power
of
this
desire
,
created
(
by
God
)
in
these
parcels
of
things
,
for
concurring
and
meeting
together
(
from
whose
repetitions
and
multiplications
,
all
variety
of
creatures
proceeded
and
were
composed
)
may
dazzle
the
eies
of
mens
vnderstandings
,
and
comprehended
it
can
hardly
bee
.
The
Greeke
Philosophers
are
obserued
to
be
very
acute
and
diligent
in
searching
out
the
materiall
principles
of
things
:
but
in
the
beginnings
of
motion
(
wherein
consists
all
the
efficacy
of
operation
)
they
are
negligent
and
weake
,
and
in
this
that
wee
handle
,
they
seeme
to
be
altogether
blind
and
stammering
:
for
the
opinion
of
the
Peripatetickes
concerning
the
appetite
of
Matter
caused
by
Priuation
,
is
in
a
manner
nothing
els
but
words
,
which
rather
sound
then
signifie
any
realty
.
And
those
that
referre
it
vnto
God
,
doe
very
well
,
but
then
they
leape
vp
,
they
ascend
not
by
degrees
:
for
doubtles
there
is
one
chiefe
lawe
subordinate
to
God
,
in
which
all
naturall
things
concurre
and
meete
,
the
same
that
in
the
fore-cited
Scripture
is
demonstrated
in
these
words
.
Opus
,
quod
operatus
est
Deus
a
principio
vsque
ad
finem
,
the
worke
that
God
hath
wrought
from
the
beginning
euen
to
the
ende
.
But
Democritus
which
entred
more
deepely
into
the
consideration
of
this
point
after
he
had
conceaued
an
Atome
with
some
small
dimension
and
forme
,
he
attributed
vnto
it
one
onely
desire
,
or
first
motion
simply
or
absolutely
,
and
another
comparatiuely
or
in
respect
:
for
hee
thought
that
all
things
did
properly
tend
to
the
center
of
the
world
,
whereof
those
bodies
which
were
more
materiall
descended
with
swifter
motion
,
and
those
that
had
lesse
matter
did
on
the
contrary
tend
vpward
.
But
this
meditation
was
very
shallow
conteyning
lesse
then
was
expedient
:
for
neither
the
turning
of
the
celestiall
bodies
in
a
round
,
nor
shutting
and
opening
of
things
may
seeme
to
be
reduced
or
applied
to
this
beginning
.
And
as
for
that
opinion
of
Epicurus
concerning
the
casuall
declination
and
agitation
of
the
Atome
,
it
is
but
a
meere
toy
,
and
a
plaine
euidence
,
that
he
was
ignorant
of
that
point
.
It
is
therefore
more
apparent
(
then
wee
could
wish
)
that
this
Cupid
or
Loue
remaines
as
yet
clouded
vnder
the
shades
of
Night
.
Now
as
concerning
his
attributes
:
Hee
is
elegantly
described
with
perpetuall
infancie
desire
to
some
indiuiduall
nature
,
so
that
the
generall
disposition
comes
from
Venus
,
the
more
exact
sympathy
from
Cupid
,
the
one
deriued
from
causes
more
neere
,
the
other
from
beginnings
more
remote
and
fatall
,
and
as
it
were
from
the
elder
Cupid
,
of
whom
euery
exquisite
sympathie
doth
depend
.
18
DIOMEDES
,
or
Zeale
.
DIomedes
flourishing
with
great
fame
and
glory
in
the
Troian
warres
,
and
in
high
fauour
with
Pallas
was
by
her
instigated
(
beeing
indeed
forwarder
then
he
should
haue
bene
)
not
to
forbeare
Venus
a
iote
,
if
he
encountred
with
her
in
fight
,
which
very
boldly
hee
performed
,
wounding
her
in
the
right
arme
.
This
presumptuous
fact
hee
caried
cleare
for
a
while
,
and
being
honored
and
renowned
for
his
many
heroicke
deeds
;
at
last
returned
into
his
owne
countrey
,
where
finding
himselfe
hard
besteed
with
domesticke
troubles
,
fled
into
Italy
,
betaking
himselfe
to
the
protection
of
Forreiners
,
where
in
the
beginning
he
was
fortunate
and
royally
entertained
by
King
Daunus
with
sumptuous
gifts
,
raising
many
statues
in
honour
of
him
throughout
his
dominions
.
But
vpon
the
very
first
calamity
that
hapned
vnto
this
nation
whereunto
he
was
fled
for
succor
:
King
Daunus
enters
into
a
conceipt
with
himselfe
that
he
had
entertained
a
wicked
guest
into
his
family
,
and
a
man
odious
to
the
Gods
and
an
impugner
of
their
Diuinity
,
that
had
dared
with
his
sword
to
assault
and
wound
that
Goddesse
,
whom
in
their
religion
they
held
it
sacrilege
so
much
as
to
touch
.
Therfore
,
that
he
might
expiat
his
countreyes
guilt
(
nothing
respecting
the
duties
of
hospitality
,
when
the
bonds
of
Religion
tyed
him
with
a
more
reuerend
regarde
)
suddenly
slew
Diomedes
,
commanding
withall
time
in
their
senses
and
memories
.
19.
DAEDALVS
,
or
Mechanique
.
MEchanicall
wisedome
and
industry
,
and
in
it
vnlawfull
science
peruerted
to
wrong
ends
,
is
shadowed
by
the
Ancients
vnder
the
person
of
Daedalus
,
a
man
ingenious
,
but
execrable
.
This
Daedalus
(
for
murthering
his
fellow
seruant
that
emulated
him
)
being
bannished
,
was
kindly
interteined
(
during
his
exile
)
in
many
cities
,
and
Princes
Courts
:
for
indeed
he
was
the
raiser
and
builder
of
many
goodly
structures
,
as
well
in
honour
of
the
Gods
,
as
for
the
beautie
and
magnificence
of
cities
,
and
other
publick
places
:
but
for
his
works
of
mischeefe
he
is
most
notorious
.
It
is
he
which
framed
that
engine
which
Pasiphae
vsed
to
satisfie
her
lust
in
companying
with
a
bull
,
so
that
by
this
his
wretched
industrie
and
pernicious
deuice
,
that
Monster
Minotaur
(
the
destruction
of
so
many
hopefull
youthes
)
tooke
his
accursed
and
infamous
beginning
,
and
studying
to
couer
and
increase
one
mischeife
with
another
,
for
the
security
&
preseruation
of
this
Monster
hee
inuented
and
built
a
Labyrinth
,
a
worke
for
intent
and
vse
most
nefarious
and
wicked
,
for
skill
and
workmanship
famous
and
excellent
.
Afterward
that
he
might
not
bee
noted
onely
for
works
of
mischeefe
,
but
be
sought
after
as
well
for
remedies
,
as
for
instruments
of
destruction
;
hee
was
the
Author
of
that
ingenious
deuice
concerning
the
clue
of
threed
,
by
which
the
Labyrinth
was
made
passable
without
any
let
.
This
Daedalus
was
persecuted
by
Minos
with
great
seuerity
,
diligence
and
inquiry
,
but
he
always
found
the
meanes
to
auoid
and
escape
his
tyranny
.
Lastly
he
taught
his
sonne
Icarus
to
flie
,
but
the
nouice
in
ostentation
of
his
art
soaring
too
high
,
fell
into
the
Sea
,
and
was
drowned
.
The
Parable
seemes
to
be
thus
:
In
the
beginning
of
it
may
be
noted
that
kind
of
enuie
or
emulation
that
lodgeth
and
wonderfully
swaies
and
domineers
amongst
excellent
artificers
,
there
being
no
kinde
of
people
more
reciprocally
tormented
with
bitter
and
deadly
hatred
then
they
.
The
bannishment
also
of
Dedalus
(
a
punishment
inflicted
on
him
against
the
rules
of
policy
and
prouidence
)
is
worth
the
nothing
:
for
Artificers
haue
this
prerogatiue
to
find
enterteinment
and
welcome
in
all
countries
,
so
that
exile
to
an
excellent
workman
can
hardly
bee
termed
a
punishment
,
whereas
other
conditions
and
states
of
life
can
scarce
liue
out
of
their
owne
country
.
The
admiration
of
artificers
is
propogated
and
increast
in
forrein
and
strange
nations
,
seeing
it
is
a
naturall
and
inbred
disposition
of
men
to
value
their
owne
countrimen
(
in
respect
of
Mechanicall
works
)
lesse
then
strangers
.
Concerning
the
vse
of
Mechanicall
arts
,
that
which
follows
is
plaine
.
The
life
of
man
is
much
beholding
to
them
,
seeing
many
things
(
conducing
to
the
ornament
of
religion
,
to
the
grace
of
ciuill
discipline
,
and
to
the
beautifying
of
all
humane
kind
)
are
extracted
out
of
their
treasuries
:
and
yet
notwithstanding
from
the
same
Megazine
or
storehouse
are
produced
instruments
both
of
lust
and
death
,
for
(
to
omit
the
wiles
of
bandes
)
we
well
know
how
farre
exquisit
poisons
,
warlike
engines
,
and
such
like
mischeifs
(
the
effects
of
Mechanicall
inuentions
)
doe
exceed
the
Minotaur
himselfe
in
malignity
&
sauage
cruelty
.
Moreouer
,
that
of
the
Labyrinth
is
an
excellent
Allegory
,
whereby
is
shadowed
the
nature
of
Mechanicall
sciences
:
for
all
such
handicrafte
works
as
are
more
ingenious
and
accurate
,
may
bee
compared
to
a
Labyrinth
in
respect
of
subtilty
and
diuers
intricate
passages
,
and
in
other
plaine
resemblances
,
which
by
the
eye
of
iudgement
can
hardly
be
guided
and
discerned
,
but
onely
by
the
line
of
experience
.
Neither
is
it
impertinently
added
,
that
hee
which
inuented
the
intricate
nooks
of
the
Labyrinth
,
did
also
shew
the
commodity
of
the
clue
:
for
Mechanicall
arts
are
of
ambiguous
vse
,
seruing
as
well
for
hurt
as
for
remedy
,
and
they
haue
in
a
manner
power
both
to
loose
and
bind
themselues
.
Vnlawfull
trades
,
and
so
by
consequence
arts
themselues
are
often
persecuted
by
Minos
,
that
is
by
lawes
,
which
doe
condemne
them
and
prohibit
men
to
vse
them
.
Neuerthelesse
they
are
hid
and
retained
euery
where
,
finding
lurking
holes
,
and
places
of
receipt
,
which
was
well
obserued
by
Tacitus
of
the
Mathematicians
and
figure
flingers
of
his
time
in
a
thing
not
much
vnlike
;
Genus
(
inquit
)
hominum
quod
in
ciuitate
nostra
semper
&
retinebitur
&
vetabitur
.
There
is
a
kind
of
men
(
faith
hee
)
that
will
always
abide
in
our
Citie
though
always
forbidden
.
And
yet
notwithstanding
vnlawfull
&
curious
arts
of
what
kind
soeuer
,
in
tract
of
time
,
when
they
cannot
performe
what
they
promise
,
doe
fall
from
the
good
opinion
that
was
held
of
them
(
no
otherwise
then
Icarus
fell
downe
from
the
skies
)
they
growe
to
be
contemned
and
scorned
,
and
so
perish
by
too
much
ostentation
.
And
,
to
say
the
truth
,
they
are
not
so
happily
restreined
by
the
raines
of
law
,
as
bewraied
by
their
owne
vanitie
.
20.
ERICTHONIVS
,
or
Imposture
.
THe
Poets
fable
that
Vulcan
sollicited
Minerua
for
her
virginity
,
and
impatient
of
deniall
with
an
inflamed
desire
offered
her
violence
,
but
in
struggling
his
Seed
fell
vpon
the
ground
,
whereof
came
mother
they
cast
them
behind
their
backs
,
which
at
first
struck
them
with
great
amazement
and
dispaire
,
seeing
(
all
things
being
defaced
by
the
flood
)
it
would
be
an
endles
worke
to
find
their
mothers
sepulcher
,
but
at
length
they
vnderstood
that
by
bones
the
stones
of
the
earth
(
seeing
the
earth
was
the
mother
of
all
things
)
were
signified
by
the
Oracle
.
This
Fable
seemes
to
reueale
a
secret
of
Nature
,
and
to
correct
an
error
familiar
to
mens
conceipts
:
for
through
want
of
knowledge
,
men
thinke
that
things
may
take
renouation
and
restauration
from
their
putrefaction
and
dregs
,
no
otherwise
then
the
Phoenix
from
the
ashes
,
which
in
no
case
can
be
admitted
,
seing
such
kind
of
materials
,
when
they
haue
fulfilled
their
periods
,
are
vnapt
for
the
beginings
of
such
things
:
wee
must
therefore
looke
back
to
more
common
principles
.
22.
NEMESIS
,
or
the
Vicissitude
of
things
.
NEmesis
is
said
to
be
a
Goddesse
venerable
vnto
all
,
but
to
bee
feared
of
none
but
potentates
and
fortunes
fauorites
.
She
is
thought
to
be
the
Daughter
of
Oceanus
and
Nox
.
Shee
is
purtrayed
with
wings
on
her
shoulders
,
and
on
her
head
a
Coronet
;
bearing
in
her
right
hand
a
iauelin
of
Ash
,
and
in
her
left
a
Pitcher
with
the
similitudes
of
Aethiopians
engrauen
on
it
:
and
lastly
shee
is
described
sitting
on
a
Hart.
The
Parable
may
bee
thus
vnfolded
.
Her
name
Nemesis
doth
plainly
signifie
.
Reuenge
or
Retribution
,
her
office
and
administration
being
(
like
a
Tribune
of
the
people
)
to
hinder
the
constant
&
perpetuall
felicity
of
happy
men
,
and
to
interpose
her
word
,
veto
,
I
forbid
the
continuance
of
it
,
that
is
,
not
onely
to
chastice
insolency
,
but
to
intermix
prosperity
(
though
harmles
and
in
a
meane
)
with
the
vicissitudes
of
aduersity
,
as
if
it
were
a
custome
,
that
noe
mortall
man
should
be
admitted
to
the
Table
of
the
Gods
but
for
sport
.
Truly
when
I
read
that
Chapter
,
wherein
Caius
Plinius
hath
collected
the
misfortunes
and
miseries
of
Augustus
Caesar
,
whom
of
all
men
I
thought
the
most
happy
,
who
had
also
a
kind
of
arte
to
vse
and
inioy
his
fortune
,
and
in
whose
mind
might
be
noted
neither
pride
,
nor
lightnes
,
nor
nicenes
,
nor
disorder
,
nor
melancholly
(
as
that
he
had
appointed
a
time
to
die
of
his
owne
accord
)
I
then
deemed
this
Goddesse
to
be
great
and
powerfull
,
to
whose
altar
so
worthy
a
sacrifice
as
this
was
drawen
.
The
Parents
of
this
Goddesse
were
Oceanus
and
Nox
that
is
,
the
vicissitude
of
things
,
and
diuine
iudgement
obscure
and
secret
:
for
the
alterations
of
things
are
aptly
represented
by
the
Sea
,
in
respect
of
the
continuall
ebbing
and
flowing
of
it
:
and
hidden
prouidence
is
well
set
forth
by
the
Night
:
for
euen
the
nocturnall
Nemesis
(
seeing
humane
iudgement
differs
much
from
diuine
)
was
seriously
obserued
by
the
heathen
.
Virgill
Aeneid
.
lib.
2.
—
Cadit
&
Ripheus
instissimus
vnus
,
Qui
fuit
ex
Teucris
,
&
seruantissimus
equi
,
Dijs
aliter
visum
—
.
That
day
by
Greekish
force
was
Ripheus
slaine
,
So
iust
and
strict
obseruer
of
the
law
,
As
Troy
within
her
walles
did
not
containe
A
better
man
:
Yet
God
then
good
it
saw
.
Shee
is
described
with
wings
,
because
the
changes
of
things
are
so
sudden
,
as
that
they
are
seene
,
before
foreseene
:
for
in
the
Records
of
all
ages
,
wee
finde
it
for
the
most
part
true
,
that
great
potentates
,
and
wise
men
haue
perished
by
those
misfortunes
which
they
most
contemned
,
as
may
be
obserued
in
Marcus
Cicero
,
who
being
admonished
by
Decius
Brutus
of
Octauius
Cesars
hippocriticall
friendshippe
and
hollow
heartednes
towards
him
,
returnes
this
answere
;
Te
autem
,
mi
Brute
,
sicut
debeo
,
amo
,
quod
istud
quicquid
est
nugarum
me
scire
voluisti
.
I
must
euer
acknowledge
my selfe
(
Deare
Brutus
)
beholding
to
thee
,
in
loue
,
for
that
thou
hast
bene
so
carefull
to
acquaint
mee
with
that
which
I
esteeme
but
as
a
needles
trifle
to
be
doubted
.
Nemesis
is
also
adorned
with
a
Coronet
,
to
shew
the
enuious
and
malignant
disposition
of
the
vulgar
,
for
when
fortunes
fauourites
and
great
potentates
come
to
ruine
,
then
doe
the
common
people
reioyce
,
setting
as
it
were
a
crowne
vpon
the
head
of
reuenge
.
The
Iauelin
in
her
right
hand
points
at
those
,
whom
shee
actually
strikes
and
pierceth
thorow
.
And
before
those
,
whom
shee
destroyes
not
in
their
calamitie
and
misfortune
,
shee
euer
presents
that
blacke
and
dismall
spectacle
in
her
left
hand
:
for
questionles
to
men
sitting
,
as
it
were
,
vpon
the
pinnacle
of
prosperity
,
the
thoughts
of
death
&
painfulnes
of
sicknes
and
misfortunes
,
perfidiousnes
of
friends
,
treachery
of
foes
,
change
of
state
,
and
such
like
,
seeme
as
ougly
to
the
eye
of
their
meditations
,
as
those
Ethiopians
pictured
in
Nemesis
her
Pitcher
.
Virgill
in
describing
the
battell
of
Actium
,
speakes
thus
elegantly
of
Cleopatra
.
Regina
in
medijs
patrio
vocat
agmina
sistro
,
Nec
dum
etiam
geminos
à
tergo
respicit
angues
..
The
Queene
amidst
this
hurly burly
stands
,
And
with
her
Countrey
Timbrell
calles
her
bands
;
Not
spying
yet
where
crawld
behind
her
backe
Two
deadly
Snakes
with
venom
speckled
blacke
.
But
not
long
after
,
which
way
soeuer
shee
turned
,
troops
of
Ethiopians
were
still
before
her
eies
.
Lastly
,
it
is
wisely
added
,
that
Nemesis
rides
vpon
an
Hart
,
because
a
Hart
is
a
most
liuely
creature
.
And
albeit
it
may
be
,
that
such
as
are
cut
off
by
death
in
their
youth
,
preuent
and
shunne
the
power
of
Nemesis
,
yet
doubtles
such
,
whose
prosperity
and
power
continue
long
,
are
made
subiect
vnto
her
,
and
lye
as
it
were
troden
vnder
her
feete
.
23.
ACHELOVS
,
or
Battell
.
IT
is
a
Fable
of
antiquitie
,
that
when
Hercules
and
Achelous
as
riuals
contended
for
the
mariage
of
Deianira
,
the
matter
drew
them
to
combate
,
wherein
Achelous
tooke
vpon
him
many
diuers
shapes
,
for
so
was
it
in
his
power
to
doe
,
and
amongst
others
,
transforming
himselfe
into
the
likenes
of
a
furious
wild
Bull
,
assaults
Hercules
and
prouokes
him
to
fight
.
But
Hercules
for
all
this
,
sticking
to
his
old
humane
forme
,
couragiously
encounters
him
,
&
so
the
combate
goes
roundly
on
.
But
this
was
the
euent
,
that
Hercules
tore
away
one
of
the
Buls
hornes
,
wherewith
he
being
mightily
daunted
and
greeued
,
to
ransome
his
horne
againe
,
was
contented
to
giue
Hercules
in
exchange
thereof
,
the
Anealthean
horne
,
or
Cornu-Copia
.
This
Fable
hath
relation
vnto
the
expeditions
of
warre
,
for
the
preparations
thereof
on
the
defensiue
parte
(
which
exprest
in
the
person
of
Achelous
)
is
very
diuers
and
vncertaine
.
But
the
inuading
party
is
most
commonly
of
one
sorte
,
and
that
very
single
,
consisting
of
an
armie
by
land
,
or
perhaps
of
a
Nauie
by
Sea
.
But
for
a
King
that
in
his
owne
Territorie
expects
an
enemy
,
his
occasions
are
infinite
.
He
fortifies
townes
,
he
assembles
men
out
of
the
countreyes
and
villages
,
hee
raiseth
Cittadels
,
hee
builds
and
breakes
downe
bridges
,
hee
disposeth
garrisons
,
and
placeth
troopes
of
Soldiers
on
passages
of
riuers
,
on
ports
,
on
Mountaines
,
and
ambushes
in
woods
,
and
is
busied
with
a
multitude
of
other
directions
,
insomuch
that
euery
day
he
prescribeth
new
formes
and
orders
,
and
then
at
last
hauing
accomodated
all
things
compleat
for
defence
,
he
then
rightly
represents
the
forme
and
manner
of
a
fierce
fighting
Bull.
On
the
other
side
,
the
inuader
his
greatest
care
is
,
the
feare
to
bee
distressed
for
victuals
in
an
enemy
Countrey
.
And
therefore
affects
chiefly
to
hasten
on
battell
:
for
if
it
should
happen
that
after
a
fielde
fought
,
he
proue
the
victor
,
and
as
it
were
breake
the
horne
of
the
Enemy
,
then
certainly
this
follows
that
his
enemy
being
strucken
with
terrour
and
abased
in
his
reputation
,
presently
bewraies
his
weaknes
,
and
seeking
to
repaire
his
losse
,
retyres
himselfe
to
some
strong
hold
,
abandoning
to
the
Conqueror
the
spoile
and
sacke
of
his
countrey
and
citties
:
which
may
well
bee
termed
a
type
of
the
Amalthean
horne
.
24.
DIONYSVS
,
or
Passions
.
THey
say
that
Semele
Iupiters
Sweet-heart
(
hauing
bound
her
Paramour
by
an
irreuocable
oath
to
grant
her
one
request
which
shee
would
require
)
desired
that
he
would
accompany
her
in
the
same
forme
,
wherein
hee
accompanied
Iuno
:
which
he
granting
(
as
not
able
to
deny
)
it
came
to
passe
that
the
miserable
wench
was
burnt
with
lightning
.
But
the
infant
which
she
bare
in
her
wombe
,
Iupiter
the
Father
tooke
out
,
and
kept
it
in
a
gash
which
hee
cut
in
his
thigh
,
till
the
moneths
were
compleat
that
it
should
be
borne
.
This
burden
made
Iupiter
somewhat
to
limpe
,
whereupon
the
child
(
because
it
was
heauy
and
troublesome
to
its
Father
,
while
it
lay
in
his
thigh
)
was
called
Dionysus
,
Being
borne
,
it
was
committed
to
Proserpina
for
some
yeeres
to
be
nurs't
,
and
being
growne
vp
,
it
had
such
a
maiden
face
,
as
that
a
man
could
hardly
iudge
whether
it
were
a
boy
or
a
girle
.
He
was
dead
also
,
and
buried
for
a
time
,
but
afterward
reuiued
.
Being
but
a
youth
he
inuented
,
and
taught
the
planting
and
dressing
of
Vines
,
the
making
also
and
vse
of
wine
,
for
which
becomming
famous
and
renowned
,
he
subiugated
the
world
,
euen
to
the
vttermost
bounds
of
India
.
He
rode
in
a
Chariot
drawen
with
Tygers
.
There
danc't
about
him
certaine
deformed
hobgoblins
called
Cobali
,
Aoratus
,
and
others
,
yea
euen
the
Muses
also
were
some
of
his
followers
.
Hee
tooke
to
wife
Ariadne
,
forsaken
and
left
by
Theseus
.
The
tree
sacred
vnto
him
was
the
Iuie
.
He
was
held
the
inuentor
and
institutor
of
Sacrifices
,
and
Ceremonies
,
and
full
of
corruption
and
cruelty
.
Hee
had
power
to
strike
men
with
fury
or
madnes
;
for
it
is
reported
,
that
at
the
celebration
of
his
Orgies
,
two
famous
worthies
,
Pentheus
and
Orpheus
were
torne
in
pieces
by
certaine
franticke
women
,
the
one
because
he
got
vpon
a
tree
to
behold
their
ceremonies
in
these
sacrifices
,
the
other
for
making
melodie
with
his
harpe
.
And
for
his
gests
,
they
are
in
a
manner
the
same
with
Iupiters
.
There
is
such
excellent
morality
coucht
in
this
Fable
,
as
that
Morall
philosophy
affoords
not
better
:
for
vnder
the
person
of
Bacchus
is
described
the
nature
of
affection
,
passion
,
or
perturbation
,
the
mother
of
which
(
though
neuer
so
hurtful
)
is
nothing
els
but
the
obiect
of
apparent
good
in
the
eies
of
Appetite
.
And
it
is
alwaies
conceiued
in
an
vnlawfull
desire
rashly
propounded
and
obteined
,
before
well
vnderstood
and
considered
,
and
when
it
beginnes
to
growe
,
the
Mother
of
it
,
which
is
the
desire
of
apparent
good
by
too
much
feruency
is
destroyed
and
perisheth
:
Neuerthelesse
(
whilst
it
is
yet
an
imperfect
Embrio
)
it
is
nourished
and
preserued
in
the
humane
soule
,
(
which
is
as
it
were
a
father
vnto
it
,
and
represented
by
Iupiter
)
but
especially
in
the
inferiour
parte
thereof
,
as
in
a
thigh
,
where
also
it
causeth
so
much
trouble
and
vexation
,
as
that
good
determinations
and
actions
are
much
hindred
and
lamed
thereby
,
and
when
it
comes
to
be
confirmed
by
consent
and
habite
,
and
breakes
out
,
as
it
were
,
into
act
,
it
remaines
yet
a
while
,
with
Proserpina
as
with
a
Nurse
,
that
is
,
it
seekes
corners
and
secret
places
,
and
,
as
it
were
,
caues
vnder
ground
,
vntill
(
the
reines
of
shame
and
feare
being
laid
aside
in
a
pampered
audaciousnes
)
it
either
takes
the
pretext
of
some
vertue
,
or
becomes
altogether
impudent
and
shameles
.
And
it
is
most
true
,
that
euery
vehement
passion
is
of
a
doubtfull
sexe
,
as
being
masculine
in
the
first
motion
,
but
faeminine
in
prosecution
.
It
is
an
excellent
fiction
that
of
Bacchus
his
reuiuing
:
for
passions
doe
somtimes
seeme
to
be
in
a
dead
sleepe
,
and
as
it
were
vtterly
extinct
,
but
wee
should
not
thinke
them
to
be
so
indeed
,
no
,
though
they
lay
,
as
it
were
,
in
their
graue
;
for
,
let
there
be
but
matter
and
opportunitie
offered
,
and
you
shall
see
them
quickly
to
reuiue
againe
.
The
inuention
of
wine
is
wittily
ascribed
vnto
him
,
euery
affection
being
ingenious
and
skilfull
in
finding
out
that
which
brings
nourishment
vnto
it
;
And
indeed
of
all
things
knowen
to
men
,
Wine
is
most
powerfull
and
efficacious
to
excite
and
kindle
passions
of
what
kind
soeuer
,
as
being
in
a
manner
,
a
common
Nurse
to
them
all
.
Againe
his
conquering
of
Nations
,
and
vndertaking
infinite
expeditions
is
an
elegant
deuice
;
For
desire
neuer
rests
content
with
what
it
hath
,
but
with
an
infinite
and
vnsatiable
appetite
still
couets
and
gapes
after
more
.
His
Chariot
also
is
well
said
to
be
drawen
by
Tygers
:
for
as
soone
as
any
affection
shall
from
going
afoot
,
be
aduanc't
to
ride
in
a
Chariot
and
shall
captiuate
reason
,
and
leade
her
in
a
triumph
,
it
growes
cruell
,
vntamed
,
and
fierce
,
against
whatsoeuer
withstands
or
opposeth
it
.
It
is
worth
the
nothing
also
,
that
those
ridiculous
hobgoblins
are
brought
in
,
dancing
about
his
Chariot
:
for
euery
passion
doth
cause
,
in
the
eies
,
face
,
and
gesture
,
certaine
vndecent
,
and
ill-seeming
,
apish
,
and
deformed
motions
,
so
that
they
who
in
any
kind
of
passion
,
as
in
anger
,
arrogancy
,
or
loue
,
seeme
glorious
and
braue
in
their
owne
eies
,
do
yet
appeare
to
others
misshapen
and
ridiculous
.
In
that
the
Muses
are
saide
to
be
of
his
company
,
it
shewes
that
there
is
no
affection
almost
which
is
not
soothed
by
some
Art
,
wherein
the
indulgence
of
wits
doth
derogate
from
the
glory
of
the
Muses
,
who
(
when
they
ought
to
bee
the
Mistresses
of
life
)
are
made
the
waiting
maids
of
affections
.
Againe
,
where
Bacchus
is
saide
to
haue
loued
Ariadne
that
was
reiected
by
Theseus
;
it
is
an
Allegory
of
speciall
obseruation
:
for
it
is
most
certaine
,
that
passions
alwaies
couet
and
desire
that
which
experience
forsakes
,
and
they
all
knowe
(
who
haue
paide
deare
for
seruing
and
obeying
their
lusts
)
that
whether
it
be
honour
,
or
riches
,
or
delight
,
or
glory
,
or
knowledge
,
or
any
thing
els
which
they
seeke
after
,
yet
are
they
but
things
cast
off
,
and
by
diuers
men
in
all
ages
,
after
experience
had
,
vtterly
reiected
and
loathed
.
Neither
is
it
without
a
mysterie
,
that
the
Iuie
was
sacred
to
Bacchus
:
for
the
application
holds
,
first
,
in
that
the
Iuie
remaines
greene
in
winter
.
Secondly
,
in
that
it
stickes
too
,
embraceth
,
and
ouertoppeth
so
many
diuers
bodies
,
as
trees
,
walles
,
and
edifices
.
Touching
the
first
,
euery
passion
doth
by
resistance
,
and
reluctation
,
and
as
it
were
by
an
Antiparistasis
(
like
the
Iuie
of
the
colde
of
winter
)
growe
fresh
and
lusty
.
And
as
for
the
other
euery
predominate
affection
doth
againe
(
like
the
Iuie
)
embrace
and
limite
all
humane
actions
and
determinations
,
adhering
and
cleauing
fast
vnto
them
.
Neither
is
it
a
wonder
,
that
superstitious
rites
,
and
ceremonies
were
attributed
vnto
Bacchus
seeing
euery
giddy
headed
humour
keepes
in
a
manner
,
Reuell-rout
in
false
religions
:
or
that
the
cause
of
madnes
should
bee
ascribed
vnto
him
,
seeing
euery
affection
is
by
nature
a
short
fury
,
which
(
if
it
growe
vehement
,
and
become
habituall
)
concludes
madnes
.
Concerning
the
rending
and
dismembring
of
Pentheus
and
Orpheus
,
the
parable
is
plaine
,
for
euery
preualent
affection
is
outragious
and
seuere
against
curious
inquiry
,
and
wholsome
and
free
admonition
.
Lastly
,
that
confusion
of
Iupiter
and
Bacchus
,
their
persons
may
be
well
transferred
to
a
parable
,
seeing
noble
and
famous
acts
,
and
remarkable
and
glorious
merits
,
doe
sometimes
proceed
from
vertue
,
and
well
ordered
reason
,
and
magnanimitie
,
and
sometimes
from
a
secret
affection
,
and
hidden
passion
,
which
are
so
dignified
with
the
celebritie
of
fame
and
glory
,
that
a
man
can
hardly
distinguish
betweene
the
actes
of
Bacchus
,
and
the
gests
of
Iupiter
.
25.
ATALANTA
,
or
Gaine
.
ATalanta
who
was
reputed
to
excell
in
swiftnesse
,
would
needs
challenge
Hippomanes
at
a
match
in
running
.
The
conditions
of
the
Prize
were
these
:
That
if
Hippomanes
wonne
the
race
,
he
should
espouse
Atalanta
;
If
he
were
out-runne
,
that
then
hee
should
forfeit
his
life
.
And
in
the
opinion
of
all
,
the
victorie
was
thought
assured
of
Atalantas
side
,
beeing
famous
as
shee
was
for
her
matchlesse
and
inconquerable
speed
,
whereby
shee
had
bene
the
bane
of
many
.
Hippomanes
therefore
bethinkes
him
how
to
deceiue
her
by
a
tricke
,
and
in
that
regarde
prouides
three
golden
apples
,
or
balles
which
he
purposely
caried
about
him
.
The
race
is
begunne
,
and
Atalanta
gets
a
good
start
before
him
.
Hee
seeing
himselfe
thus
cast
behind
,
being
mindfull
of
his
deuice
,
throwes
one
of
his
golden
balles
before
her
,
and
yet
not
outright
,
but
somewhat
of
the
one
side
,
both
to
make
her
linger
,
and
also
to
draw
her
out
of
the
right
course
:
shee
out
of
a
womanish
desire
,
(
beeing
thus
enticed
with
the
beautie
of
the
golden
apple
)
leauing
her
direct
race
,
runnes
aside
,
and
stoops
to
catch
the
ball
:
Hippomanes
the
while
holds
on
his
course
,
getting
thereby
a
great
start
,
and
leaues
her
behind
him
:
But
shee
by
her
owne
naturall
swiftnes
,
recouers
her
lost
time
,
and
gets
before
him
againe
.
But
Hippomanes
still
continues
his
sleight
,
and
both
the
second
and
third
times
casts
out
his
balles
,
those
enticing
delayes
;
and
so
by
craft
and
not
by
his
actiuitie
winnes
the
race
and
victorie
.
This
Fable
seemes
allegorically
to
demonstrate
a
notable
conflict
betweene
Art
and
Nature
:
for
Art
(
signified
by
Atalanta
)
in
its
worke
(
if
it
be
not
letted
and
hindred
)
is
farre
more
swift
then
Nature
,
more
speedie
in
pace
;
and
sooner
attaines
the
end
it
aimes
at
,
which
is
manifest
almost
in
euery
effect
:
As
you
may
see
in
fruit-trees
,
whereof
those
that
growe
of
a
kernell
are
long
ere
they
beare
,
but
such
as
are
grafted
on
a
stocke
a
great
deale
sooner
.
You
may
see
it
in
Clay
,
which
in
the
generation
of
stones
,
is
long
ere
it
become
hard
,
but
in
the
burning
of
Brickes
,
is
very
quickly
effected
.
Also
in
morall
passages
you
may
obserue
,
that
it
is
a
long
time
ere
(
by
the
benefit
of
Nature
)
sorrowe
can
be
asswaged
and
comfort
attained
,
whereas
Philosophy
(
which
is
,
as
it
were
,
Art
of
liuing
)
taries
not
the
leasure
of
time
,
but
doth
it
instantly
,
and
out
of
hand
;
And
yet
this
prerogatiue
and
singular
agility
of
Art
is
hindred
by
certaine
golden
apples
,
to
the
infinite
preiudice
of
humane
proceedings
:
for
there
is
not
any
one
Art
or
Science
which
constantly
perseueres
in
a
true
and
lawfull
course
,
till
it
come
to
the
proposed
ende
or
marke
:
but
euer
and
anone
makes
stops
,
after
good
beginnings
,
leaues
the
race
,
and
turnes
aside
to
profite
and
commoditie
,
like
Atalanta
.
Declinat
cursus
,
aurumque
volubile
tollit
.
Who
doth
her
course
forsake
,
The
rolling
gold
to
take
.
And
therefore
it
is
no
wonder
that
Art
hath
not
the
power
to
conquer
Nature
,
and
by
pact
or
lawe
of
conquest
,
to
kill
and
destroy
her
:
but
on
the
contrary
,
it
falles
out
,
that
Art
becomes
subiect
to
Nature
,
and
yeelds
the
obedience
,
as
of
a
wife
to
her
husband
.
26.
PROMETHEVS
,
or
the
State
of
man
.
THe
Ancients
deliuer
,
that
Prometheus
made
a
man
of
Clay
,
mixt
with
certaine
parcels
taken
from
diuers
animales
,
who
studying
to
maintaine
this
his
worke
by
Art
(
that
he
might
not
be
accounted
a
founder
onely
,
but
a
propagator
of
humane
kinde
)
stole
vp
to
heauen
with
a
bundle
of
twigs
,
which
hee
kindling
at
the
Chariot
of
the
Sun
,
came
downe
againe
,
and
communicated
it
with
men
:
And
yet
they
say
,
that
(
notwithstanding
this
excellent
worke
of
his
)
he
was
requited
with
ingratitude
,
in
a
treacherous
conspiracie
:
For
they
accused
both
him
and
his
inuention
to
Iupiter
,
which
was
not
so
taken
as
was
meet
it
should
,
for
the
information
was
pleasing
to
Iupiter
and
all
the
Gods
.
And
therefore
in
a
merry
mood
,
graunted
vnto
men
,
not
onely
the
vse
of
fire
,
but
perpetuall
youth
also
,
a
boone
most
acceptable
and
desireable
.
They
being
,
as
it
were
,
ouerioyed
,
did
foolishly
lay
this
gift
of
the
Gods
vpon
the
backe
of
an
asse
,
who
being
wonderfully
opprest
with
thirst
,
and
neere
a
fountaine
,
was
tolde
by
a
Serpent
(
which
had
the
custody
thereof
)
that
hee
should
not
drinke
,
vnlesse
he
would
promise
to
giue
him
the
burden
that
was
on
his
backe
.
The
silly
Asse
accepted
the
condition
,
and
so
the
restauration
of
youth
(
sold
for
a
draught
of
water
)
past
from
men
to
Serpents
.
But
Prometheus
full
of
malice
,
being
reconciled
vnto
men
,
after
they
were
frustrated
of
their
gift
,
but
in
a
chafe
yet
with
Iupiter
,
feared
not
to
vse
deceit
in
Sacrifice
:
for
hauing
killed
two
Bulles
,
and
in
one
of
their
hides
wrapt
vp
the
flesh
and
fat
of
them
both
,
and
in
the
other
onely
the
bones
,
with
a
great
shew
of
religious
deuotion
,
gaue
Iupiter
his
choise
,
who
(
detesting
his
fraude
and
hypocrisie
,
but
taking
an
occasion
of
reuenge
)
chose
that
that
was
stuft
with
bones
,
and
so
turning
to
reuenge
(
when
hee
saw
that
the
insolencie
of
Prometheus
would
not
be
repressed
,
but
by
laying
some
grieuous
affliction
vpon
mankind
,
in
the
forming
of
which
,
hee
so
much
bragged
and
boasted
)
commanded
Vulcan
,
to
frame
a
goodly
beautifull
woman
,
which
beeing
done
,
euery
one
of
the
Gods
bestowed
a
gift
on
her
;
whereupon
shee
was
called
Pandora
.
To
this
woman
they
gaue
in
her
hand
,
a
goodly
Box
,
full
of
all
miseries
and
calamities
,
onely
in
the
bottome
of
it
,
they
put
Hope
:
With
this
Box
shee
comes
first
to
Prometheus
,
thinking
to
catch
him
,
if
peraduenture
,
he
should
accept
it
at
her
hands
,
and
so
open
it
:
which
he
neuerthelesse
,
with
good
prouidence
and
foresight
refused
.
Whereupon
shee
goes
to
Epimetheus
(
who
,
though
brother
to
Prometheus
,
yet
was
of
a
much
differing
disposition
)
and
offers
this
Box
vnto
him
,
who
,
without
delay
,
tooke
it
,
and
rashly
opened
it
,
but
when
hee
sawe
that
all
kind
of
miseries
came
fluttering
about
his
eares
,
being
wise
too
late
,
with
great
speed
and
earnest
indeauour
,
clapt
on
the
couer
,
and
so
,
with
much
adoe
,
retained
Hope
sitting
alone
in
the
bottome
.
At
last
Iupiter
laying
many
and
grieuous
crimes
to
Prometheus
his
charge
(
as
namely
that
he
had
stollen
fire
from
heauen
,
that
in
contempt
of
his
Maiestie
,
he
sacrificed
a
bulles
hide
stuft
with
bones
,
that
he
scornfully
reiected
his
gift
,
and
besides
all
this
that
hee
offered
violence
to
Pallas
)
cast
him
into
chaines
,
and
doomd
him
to
perpetuall
torment
:
and
by
Iupiters
command
,
was
brought
to
the
mountaine
Caucasus
,
and
there
bound
fast
to
a
pillar
that
he
could
not
stirre
;
there
came
an
Eagle
also
,
that
euery
day
sate
tyring
vpon
his
liuar
,
and
wasted
it
,
but
as
much
as
was
eaten
in
the
day
,
grew
againe
in
the
night
,
that
matter
for
torment
to
worke
vpon
might
neuer
decay
.
But
yet
,
they
say
,
there
was
an
end
of
this
punishment
:
for
Hercules
crossing
the
Ocean
in
a
Cup
,
which
the
Sun
gaue
him
,
came
to
Caucasus
,
and
set
Prometheus
at
libertie
,
by
shooting
the
Eagle
with
an
arrowe
.
Moreouer
in
some
nations
there
were
instituted
in
the
honor
of
Prometheus
,
certaine
games
of
Lamp-bearers
,
in
which
they
that
striued
for
the
prize
,
were
wont
to
carie
torches
lighted
;
which
,
who
so
suffered
to
goe
out
,
yeelded
the
place
and
victory
to
those
that
followed
,
and
so
cast
backe
themselues
,
so
that
whosoeuer
came
first
to
the
marke
with
his
torch
burning
,
got
the
prize
.
This
Fable
demonstrates
and
presseth
many
true
and
graue
speculations
,
wherein
some
things
haue
bene
heretofore
well
noted
,
others
not
so
much
as
toucht
.
Prometheus
doth
cleerely
and
elegantly
signifie
Prouidence
:
For
in
the
vniuersality
of
nature
,
the
fabricque
and
constitution
of
Man
onely
was
by
the
Ancients
pict
out
and
chosen
,
and
attributed
vnto
Prouidence
,
as
a
peculiar
worke
.
The
reason
of
it
seemes
to
bee
,
not
onely
in
that
the
nature
of
man
is
capable
of
a
minde
and
vnderstanding
,
which
is
the
seate
of
Prouidence
,
and
therefore
it
would
seeme
strange
and
incredible
that
the
reason
and
minde
should
so
proceed
and
flowe
from
dumbe
and
deafe
principles
,
as
that
it
should
necessarily
be
concluded
,
the
soule
of
man
to
be
indued
with
prouidence
,
not
without
the
example
,
intention
,
and
stampe
of
a
greater
prouidence
.
But
this
also
is
chiefly
propounded
,
that
man
is
as
it
were
,
the
center
of
the
world
,
in
respect
of
finall
causes
,
so
that
if
man
were
not
in
nature
,
all
things
would
seeme
to
stray
and
wander
without
purpose
,
and
like
scattered
branches
(
as
they
say
)
without
inclination
to
their
ende
:
for
all
things
attend
on
man
,
and
he
makes
vse
of
,
and
gathers
fruit
from
all
creatures
:
for
the
reuolutions
and
periods
of
Starres
make
both
for
the
distinctions
of
times
,
and
the
distribution
of
the
worlds
site
.
Meteors
also
are
referred
to
the
Presages
of
tempests
;
and
winds
are
ordained
,
as
well
for
nauigation
,
as
for
turning
of
Milles
,
and
other
engines
:
and
plants
,
and
animals
of
what
kind
soeuer
,
are
vsefull
either
for
mens
houses
,
and
places
of
shelter
,
or
for
raiment
,
or
food
,
or
medicine
,
or
for
ease
of
labour
,
or
in
a
word
,
for
delight
and
solace
,
so
that
all
things
seeme
to
worke
,
not
for
themselues
,
but
for
man
.
Neither
is
it
added
without
consideration
,
that
certaine
particles
were
taken
from
diuers
liuing
creatures
,
&
mixt
&
tempered
with
that
clayie
masse
,
because
it
is
most
true
that
of
all
things
comprehended
within
the
compasse
of
the
vniuerse
,
Man
is
a
thing
most
mixt
and
compounded
,
insomuch
that
hee
was
well
termed
by
the
Ancients
,
A
little
world
:
for
although
the
Chymicques
doe
,
with
too
much
curiositie
,
take
and
wrest
the
elegancie
of
this
word
(
Microcosme
)
to
the
letter
,
contending
to
finde
in
man
all
minerals
,
all
vegetables
and
the
rest
,
or
any
thing
that
holds
proportion
with
them
,
yet
this
proposition
remaines
sound
and
whole
,
that
the
body
of
man
,
of
all
material
beings
,
is
found
to
bee
most
compounded
,
and
most
organicall
,
whereby
it
is
indued
and
furnished
with
most
admirable
vertues
and
faculties
.
And
as
for
simple
bodies
,
their
powers
are
not
many
,
though
certaine
and
violent
,
as
existing
without
being
weakned
,
diminished
,
or
stented
by
mixture
:
for
the
multiplicitie
and
excellencie
of
operation
haue
their
residence
in
mixture
and
composition
,
and
yet
neuerthelesse
,
man
in
his
originals
,
seemes
to
be
a
thing
vnarmed
,
and
naked
,
and
vnable
to
helpe
it selfe
,
as
needing
the
aide
of
many
things
;
therefore
Prometheus
made
haste
to
finde
out
fire
,
which
suppeditates
and
yeelds
comfort
and
helpe
,
in
a
manner
,
to
all
humane
wants
and
necessities
:
so
that
if
the
soule
be
the
forme
of
formes
,
and
if
the
hand
be
the
instrument
of
instruments
;
fire
deserues
well
to
be
called
the
succour
of
succours
,
or
the
helpe
of
helpes
,
which
infinite
waies
affoords
ayde
and
assistance
to
all
labours
and
mechanicall
artes
,
and
to
the
sciences
themselues
.
The
manner
of
stealing
this
fire
is
aptly
described
,
euen
from
the
nature
of
the
thing
:
It
was
,
as
they
say
,
by
a
bundle
of
twigs
held
to
touch
the
Chariot
of
the
Sunne
:
for
twigs
are
vsed
in
giuing
blowes
or
stripes
,
to
signifie
clearely
,
that
fire
is
ingendred
by
the
violent
percussion
,
and
mutuall
collision
of
bodies
,
by
which
their
materiall
substances
are
attenuated
,
and
set
in
motion
,
and
prepared
to
receiue
the
heat
or
influence
of
the
heauenly
bodies
,
and
so
,
in
a
clandestine
manner
,
and
as
it
were
,
by
stealth
,
may
be
said
to
take
and
snatch
fire
from
the
Chariot
of
the
Sunne
.
There
followes
next
a
remarkable
part
of
the
parable
,
That
men
in
steed
of
gratulation
,
and
thanksgiuing
,
were
angry
,
and
expostulated
the
matter
with
Prometheus
,
insomuch
that
they
accused
both
him
and
his
inuention
vnto
Iupiter
,
which
was
so
acceptable
vnto
him
,
that
hee
augmented
their
former
commodities
with
a
new
bountie
.
Seemes
it
not
strange
,
that
ingratitude
towards
the
authour
of
a
benefit
(
a
vice
that
,
in
a
manner
,
containes
all
other
vices
)
should
find
such
approbation
and
reward
?
No
,
it
seemes
to
be
otherwise
:
for
the
meaning
of
the
Allegory
is
this
,
That
mens
outcries
vpon
the
defects
of
nature
and
Arte
,
proceed
from
an
excellent
disposition
of
the
minde
,
and
turne
to
their
good
,
whereas
the
silencing
of
them
is
hatefull
to
the
Gods
,
and
redounds
not
so
much
to
their
profit
:
For
they
that
infinitly
extoll
humane
nature
,
or
the
knowledge
they
possesse
,
breaking
out
into
a
prodigall
admiration
of
that
they
haue
and
enioy
,
adoring
also
those
sciences
they
professe
,
would
haue
them
be
accounted
perfect
;
they
doe
first
of
all
shewe
little
reuerence
to
the
diuine
nature
,
by
equalizing
,
in
a
manner
,
their
owne
defects
with
Gods
perfection
;
Againe
,
they
are
wonderfull
iniurious
to
men
,
by
imagining
they
haue
attained
the
highest
step
of
knowledge
(
resting
themselues
contented
)
seeke
no
further
.
On
the
contrary
,
such
as
bring
nature
and
Art
to
the
barre
with
accusations
and
billes
of
complaint
against
them
,
are
indeed
of
more
true
and
moderate
iudgements
,
for
they
are
euer
in
action
,
seeking
alwaies
to
finde
out
new
inuentions
.
Which
makes
mee
much
to
wonder
at
the
foolish
and
inconsiderate
dispositions
of
some
men
,
who
(
making
themselues
bondslaues
to
the
arrogancy
of
a
fewe
)
haue
the
philosophy
of
the
Peripateticques
(
containing
onely
a
portion
of
Graecian
wisedome
,
and
that
but
a
small
one
neither
)
in
so
great
esteeme
,
that
they
hold
it
,
not
onely
an
vnprofitable
,
but
a
suspicious
,
and
almost
hainous
thing
,
to
lay
any
imputation
of
imperfection
vpon
it
.
I
approue
rather
of
Empedocles
his
opinion
,
(
who
like
a
madman
,
and
of
Democritus
his
iudgement
,
who
with
great
moderation
complained
how
that
all
things
were
inuolued
in
a
mist
)
that
wee
knew
nothing
,
that
wee
discerned
nothing
,
that
trueth
was
drowned
in
the
depthes
of
obscuritie
,
and
that
false
things
were
wonderfully
ioynd
and
intermixt
with
true
(
as
for
the
new
Academie
that
exceeded
all
measure
)
then
of
the
confident
and
pronuntiatiue
schoole
of
Aristotle
.
Let
men
therefore
be
admonished
,
that
by
acknowledging
the
imperfections
of
Nature
and
Arte
,
they
are
gratefull
to
the
Gods
,
and
shall
therby
obtaine
new
benefits
and
greater
fauours
at
their
bountifull
hands
,
and
the
accusation
of
Prometheus
their
Authour
and
Master
,
(
though
bitter
and
vehement
)
will
conduce
more
to
their
profit
,
then
to
be
effuse
in
the
congratulation
of
his
inuention
:
for
in
a
word
,
the
opinion
of
hauing
inough
,
is
to
be
accounted
one
of
the
greatest
causes
of
hauing
too
little
.
Now
as
touching
the
kind
of
gift
which
men
are
said
to
haue
receiued
in
reward
of
their
accusation
(
to
wit
,
hauing
the
vse
of
that
celestiall
fire
,
and
of
so
many
arts
,
are
not
able
to
get
vnto
themselues
such
things
as
Nature
it selfe
bestowes
vpon
many
other
creatures
.
But
that
sudden
reconciliation
of
men
to
Prometheus
,
after
they
were
frustrated
of
their
hopes
,
containes
a
profitable
and
wise
note
,
shewing
the
leuity
and
temerity
of
men
in
new
experiments
:
for
if
they
haue
not
present
successe
answerable
to
their
expectation
,
with
too
suddaine
haste
desist
from
that
they
beganne
,
and
with
precipitancy
returning
to
their
former
experiments
are
reconciled
to
them
againe
.
The
state
of
man
in
respect
of
Arts
,
and
such
things
as
concerne
the
intellect
,
being
now
described
,
the
parable
passeth
to
Religion
:
For
after
the
planting
of
Arts
followes
the
setting
of
diuine
principles
,
which
hypocrisie
hath
ouerspread
and
polluted
.
By
that
twofold
Sacrifice
therefore
is
elegantly
shadowed
out
,
the
persons
of
a
true
religious
man
and
an
hypocrite
.
In
the
one
is
contained
fatnes
,
which
(
by
reason
of
the
inflamation
and
fumes
thereof
)
is
called
the
portion
of
God
,
by
which
his
affection
and
zeale
(
tending
to
Gods
glory
,
and
ascending
towards
heauen
)
is
signified
.
In
him
also
are
contained
the
bowels
of
charity
,
and
in
him
is
founde
that
good
and
wholsome
flesh
.
Whereas
in
the
other
,
there
is
nothing
but
dry
and
naked
bones
,
which
neuerthelesse
doe
stuffe
vp
the
hide
,
and
make
it
appeare
like
a
faire
and
goodly
sacrifice
:
By
this
may
well
be
meant
those
externall
and
vaine
rites
,
and
emptie
Ceremonies
by
which
men
doe
oppresse
and
fill
vp
the
sincere
worshippe
of
God
,
things
composed
rather
for
ostentation
then
any
way
conducing
to
true
piety
.
Neither
doe
they
hold
it
sufficient
to
offer
such
mock-sacrifices
vnto
God
,
except
they
also
lay
them
before
him
,
as
if
he
had
chosen
and
bespoke
them
.
Certainly
the
Prophet
in
the
person
of
God
,
doth
thus
expostulate
concerning
this
choise
.
Esa.
58.
5.
Num
tandem
hoc
est
illud
ieiunium
,
quod
ELEGI
,
vt
homo
animam
suam
in
diem
vnum
affligat
,
&
caput
instar
iunceae
demittat
?
Is
it
such
a
fast
,
that
I
haue
chosen
,
that
a
man
should
afflict
his
soule
for
a
day
,
and
to
bow
downe
his
head
like
a
Bull-rush
?
Hauing
now
toucht
the
state
of
Religion
,
the
parable
conuerts
it selfe
to
the
manners
and
conditions
of
humane
life
.
And
it
is
a
common
,
but
apt
,
interpretation
,
by
Pandora
to
be
meant
pleasure
&
voluptuousnes
,
which
(
when
the
ciuill
life
is
pampered
with
too
much
Arte
,
and
culture
,
and
superfluitie
)
is
ingendred
,
as
it
were
,
by
the
efficacy
of
fire
,
and
therefore
the
worke
of
voluptuousnes
is
attributed
vnto
Vulcan
,
who
also
himselfe
doth
represent
fire
.
From
this
doe
infinite
miseries
,
together
with
too
late
repentance
,
proceed
and
ouerslowe
the
minds
,
and
bodies
,
and
fortunes
of
men
,
and
that
not
onely
in
respect
of
particular
estates
,
but
euen
ouer
kingdomes
and
common-wealthes
:
for
from
this
fountaine
haue
wars
,
and
tumults
,
and
tyrannies
deriued
their
originall
.
But
it
would
bee
worth
the
labour
,
to
consider
how
elegantly
and
proportionably
this
Fable
doth
deliniate
two
conditions
,
or
(
as
I
may
say
)
two
tables
or
examples
of
humane
life
,
vnder
the
persons
of
Prometheus
and
Epimetheus
:
for
they
that
are
of
Epimetheus
his
sect
,
are
improuident
,
not
foreseeing
what
may
come
to
passe
hereafter
,
esteeming
that
best
which
seemes
most
sweete
for
the
present
;
whence
it
happens
that
they
are
ouertaken
with
many
miseries
,
difficulties
and
calamities
,
and
so
leade
their
owne
liues
almost
in
perpetuall
affliction
,
but
yet
notwithstanding
they
please
their
fancy
,
and
out
of
ignorance
of
the
passages
of
things
,
doe
entertaine
many
vaine
hopes
in
their
mind
,
whereby
they
sometimes
(
as
with
sweet
dreames
)
solace
themselues
,
and
sweeten
the
miseries
of
their
life
.
But
they
that
are
Prometheus
his
schollers
,
are
men
endued
with
prudence
,
foreseeing
things
to
come
warily
,
shunning
and
auoyding
many
euils
and
misfortunes
.
But
to
these
their
good
properties
they
haue
this
also
annexed
,
that
they
depriue
themselues
,
and
defraud
their
Genius
of
many
lawfull
pleasures
,
and
diuers
recreations
,
and
(
which
is
worse
)
they
vexe
and
torment
themselues
with
cares
and
troubles
and
intestine
feares
:
For
beeing
chained
to
the
pillar
of
necessitie
,
they
are
afflicted
with
innumerable
cogitations
(
which
because
they
are
very
swift
,
may
bee
fitly
compared
to
an
Eagle
)
and
those
griping
,
and
,
as
it
were
,
gnawing
and
deuouring
the
liuer
,
vnlesse
sometimes
,
as
it
were
by
night
,
it
may
bee
they
get
a
little
recreation
and
ease
of
mind
,
but
so
,
as
that
they
are
againe
suddenly
assaulted
with
fresh
anxieties
and
feares
.
Therefore
this
benefit
happens
to
but
a
very
few
of
either
condition
,
that
they
should
retaine
the
commodities
of
prouidence
,
and
free
themselues
from
the
miseries
of
care
and
perturbation
;
neither
indeed
can
any
attaine
vnto
it
,
but
by
the
assistance
of
Hercules
,
that
is
,
fortitude
,
and
constancie
of
minde
,
which
is
prepared
for
euery
euent
,
and
armed
in
all
fortunes
,
foreseeing
without
feare
,
enioying
without
loathing
,
and
suffering
without
impatience
.
It
is
worth
the
noting
also
,
that
this
vertue
was
not
naturall
to
Prometheus
,
but
aduentitiall
,
&
from
the
indulgence
of
another
:
for
no
in-bred
and
naturall
fortitude
is
able
to
encounter
with
these
miseries
.
Moreouer
this
vertue
was
receiued
and
brought
vnto
him
from
the
remotest
parte
of
the
Ocean
,
and
from
the
Sunne
,
that
is
,
from
wisedome
as
from
the
Sunne
,
and
from
the
meditation
of
inconstancie
,
or
of
the
waters
of
humane
life
,
as
from
the
sailing
vpon
the
Ocean
,
which
two
Virgill
hath
well
conioyned
in
these
verses
.
and
betweene
the
Oracles
of
sense
,
and
the
mysteries
of
faith
,
vnlesse
an
hereticall
religion
,
and
a
commentitious
philosophy
be
pleasing
vnto
vs
.
Lastly
,
it
remaines
that
wee
say
something
of
the
games
of
Prometheus
performed
with
burning
torches
,
which
againe
hath
reference
to
arts
and
sciences
,
as
that
fire
,
in
whose
memory
and
celebration
,
these
games
were
instituted
,
and
it
containes
in
it
a
most
wise
admonition
,
that
the
perfection
of
sciences
is
to
be
expected
from
succession
,
not
from
the
nimblenesse
and
promptnes
of
one
onely
authour
:
for
they
that
are
nimblest
in
course
,
and
strongest
in
contention
,
yet
happily
haue
not
the
lucke
to
keepe
fire
still
in
their
torch
;
seeing
it
may
be
as
well
extinguished
by
running
too
fast
,
as
by
going
too
slowe
.
And
this
running
and
contending
with
lampes
,
seemes
long
since
to
be
intermitted
,
seeing
all
sciences
seeme
euen
now
to
flourish
most
in
their
first
Authours
,
Aristotle
,
Galene
,
Euclid
and
Ptolomie
,
succession
hauing
neither
effected
,
nor
almost
attempted
any
great
matter
.
It
were
therefore
to
bee
wished
,
that
these
games
in
honour
of
Prometheus
or
humane
nature
were
again
restored
,
&
that
matters
should
receiue
successe
by
combate
and
emulation
,
&
not
hang
vpon
any
one
mans
sparkling
and
shaking
torch
.
Men
therefore
are
to
bee
admonished
to
rouse
vp
their
spirits
,
&
trie
their
strengths
and
turnes
,
and
not
referre
all
to
the
opinions
and
braines
of
a
few
.
And
thus
haue
I
deliuered
that
which
I
thought
good
to
obserue
out
of
this
so
wel
knowen
and
common
Fable
;
and
yet
I
will
not
denie
but
that
there
may
bee
some
things
in
it
,
which
haue
an
admirable
consent
with
the
mysteries
of
christian
religion
,
and
especially
that
sailing
of
Hercules
in
a
Cuppe
(
to
set
Prometheus
at
libertie
)
seemes
to
represent
an
image
of
the
diuine
Word
comming
in
flesh
as
in
a
fraile
vessell
to
redeeme
Man
from
the
slauery
of
Hell
.
But
I
haue
interdicted
my
penne
all
liberty
in
this
kinde
,
lest
I
should
vse
strange
fire
at
the
altar
of
the
Lord
.
27.
SCYLLA
AND
ICARVS
,
or
the
Middle-way
.
MEdiocrity
or
the
Middle-way
is
most
commended
in
morall
actions
,
in
contemplatiue
sciences
not
so
celebrated
,
though
no
lesse
profitable
and
commodious
:
But
in
politicall
imployments
to
be
vsed
with
great
heed
and
iudgement
.
The
Ancients
by
the
way
prescribed
to
Icarus
,
noted
the
mediocrity
of
manners
:
and
by
the
way
betweene
Scylla
and
Charybdis
(
so
famous
for
difficulty
and
danger
)
the
mediocritie
of
intellectuall
operations
.
Icarus
being
to
crosse
the
sea
by
flight
,
was
commanded
by
his
Father
that
hee
should
flie
neither
too
high
nor
too
lowe
;
for
his
wings
being
ioynd
with
waxe
,
if
he
should
mount
too
high
,
it
was
to
be
feared
lest
the
waxe
,
would
melt
by
the
heat
of
the
Sunne
;
and
If
too
lowe
,
least
the
mistie
vapours
of
the
Sea
would
make
it
lesse
tenacious
:
But
he
in
a
youthfull
iollitie
soaring
too
high
,
fell
downe
headlong
and
perished
in
the
water
.
The
parable
is
easie
and
vulgar
:
for
the
way
of
vertue
lies
in
a
direct
path
betweene
excesse
and
defect
.
Neither
is
it
a
wonder
that
Icarus
perished
by
Excesse
,
seeing
that
Excesse
,
for
the
most
part
,
is
the
peculiar
fault
of
youth
,
as
Defect
is
of
age
,
and
yet
of
too
euill
and
hurtfull
waies
,
youth
commonly
makes
choise
of
the
better
,
defect
being
alwaies
accounted
worst
:
for
whereas
excesse
containes
some
sparkes
of
magnanimitie
,
&
like
a
bird
claimes
kindred
of
the
Heauens
,
defect
onely
like
a
base
worme
crawles
vpon
the
earth
.
Excellently
therefore
said
Heraclitus
,
Lumen
siccum
optima
anima
.
A
drie
light
is
the
best
soule
:
for
if
the
soule
contract
moisture
from
the
earth
it
becomes
degenerate
altogether
.
Againe
on
the
other
side
,
there
must
be
moderation
vsed
,
that
this
light
be
subtilized
by
this
laudable
siccity
,
and
not
destroyed
by
too
much
feruency
.
And
thus
much
euery
man
,
for
the
most
part
,
knowes
.
Now
they
that
would
saile
betweene
Scylla
&
Charybdis
must
be
furnished
,
as
well
with
the
skill
,
as
prosperous
successe
of
nauigation
:
for
if
their
shippes
fall
into
Scylla
they
are
split
on
the
Rocks
:
if
into
Charybdis
they
are
swallowed
vp
of
a
Gulfe
.
The
morall
of
this
parable
(
which
we
will
but
briefly
touch
,
although
it
containe
matter
of
infinite
contemplation
)
seemes
to
be
this
,
that
in
euery
Art
and
Science
,
and
so
in
their
rules
and
Axiomes
,
there
bee
a
meane
obserued
betweene
the
rocks
of
distinctions
and
the
gulfes
of
vniuersalities
,
which
two
are
famous
for
the
wracke
both
of
wittes
and
artes
.
28.
SPHINX
,
or
Science
.
THey
say
that
Sphinx
was
a
monster
of
diuers
formes
,
as
hauing
the
face
and
voice
of
a
virgine
,
the
wings
of
a
bird
,
and
the
talents
of
a
Griphin
.
His
abode
was
in
a
mountaine
neere
the
Citie
of
Thebes
,
he
kept
also
the
high
waies
,
and
vsed
to
lie
in
ambush
for
travellers
,
and
so
to
surprize
them
;
to
whom
(
being
in
his
power
)
he
propounded
certaine
darke
and
intricate
riddles
,
which
were
thought
to
haue
bene
giuen
and
receiued
of
the
Muses
.
Now
if
these
miserable
captiues
were
not
able
instantly
to
resolue
and
interprete
them
in
the
middest
of
their
difficulties
and
vnto
it
for
its
gratious
countenance
and
volubilitie
of
tongue
.
Wings
are
added
because
Sciences
and
their
inuentions
,
doe
passe
and
flie
from
one
to
another
,
as
it
were
in
a
moment
,
seeing
that
the
communication
of
Science
is
as
the
kindling
of
one
light
at
another
.
Elegantly
also
is
it
fained
to
haue
sharpe
and
hooked
talents
,
because
the
Axioms
and
arguments
of
Science
doe
so
fasten
vpon
the
mind
,
and
so
strongly
apprehend
and
hold
it
,
as
that
it
cannot
stirre
or
euade
,
which
is
noted
also
by
the
diuine
Philosopher
.
Eccl.
12.
11.
Verba
sapientum
(
saith
he
)
sunt
tanquam
aculei
&
veluti
claui
in
altum
defixi
.
The
words
of
the
wise
are
like
goads
,
and
like
nailes
driuen
farre
in
.
Moreouer
,
all
Science
seemes
to
be
placed
in
steepe
and
high
mountaines
:
as
being
thought
to
be
a
loftie
and
high
thing
,
looking
downe
vpon
ignorance
with
a
scornefull
eye
.
It
may
bee
obserued
and
seene
also
a
great
way
,
and
farre
in
compasse
,
as
things
set
on
the
toppes
of
mountaines
.
Furthermore
,
Science
may
well
be
fained
to
besette
the
high
waies
,
because
which
way
so
euer
we
turne
in
this
progresse
and
pilgrimage
of
humane
life
,
wee
meete
with
some
matter
or
occasion
offered
for
contemplation
.
Sphinx
is
saide
to
haue
receiued
from
the
Muses
diuers
difficult
questions
and
riddles
,
and
to
propound
them
vnto
men
,
which
remaining
with
the
Muses
are
free
(
it
may
be
)
from
sauage
cruelty
:
for
so
long
as
there
is
no
other
ende
of
studie
and
meditation
,
then
to
know
;
the
vnderstanding
is
not
rackt
and
imprisoned
,
but
enioyes
freedome
and
libertie
,
and
euen
in
doubts
and
variety
findes
a
kind
of
pleasure
and
delectation
:
but
when
once
these
Aenigmaes
are
deliuered
by
the
Muses
to
Sphinx
,
that
is
,
to
practise
,
so
that
it
bee
sollicited
and
vrged
by
action
,
and
election
,
and
determination
;
then
they
beginne
to
be
troublesome
and
raging
;
and
vnlesse
they
be
resolued
and
expedited
,
they
doe
wonderfully
torment
and
vexe
the
minds
of
men
,
distracting
,
and
in
a
manner
rending
them
into
sundry
parts
.
Moreouer
there
is
alwaies
a
twofold
condition
propounded
with
Sphinx
her
Aenigmaes
;
To
him
that
doth
not
expound
them
,
distraction
of
minde
,
and
to
him
that
doth
,
a
kingdome
:
for
he
that
knowes
that
which
he
sought
to
knowe
,
hath
attained
the
end
he
aimed
at
,
and
euery
artificer
also
commands
ouer
his
worke
.
Of
Sphinx
her
riddles
,
there
are
generally
two
kinds
;
some
concerning
the
nature
of
things
,
others
touching
the
nature
of
Man
.
So
also
there
are
two
kindes
of
Emperies
,
as
rewards
to
those
that
resolue
them
:
the
one
ouer
nature
,
the
other
ouer
men
;
for
the
proper
and
chiefe
end
of
true
naturall
philosophy
is
to
command
and
sway
ouer
naturall
beeings
,
as
bodies
,
medicines
,
mechanicall
workes
,
and
infinite
other
things
;
although
the
schoole
(
being
content
with
such
things
as
are
offered
,
and
pryding
it selfe
with
speeches
)
doth
neglect
realties
,
and
workes
,
treading
them
,
as
it
were
,
vnder
foote
.
But
that
Aenigma
propounded
to
Oedipus
(
by
meanes
of
which
hee
obtained
the
Thebane
Empire
)
belonged
to
the
nature
of
man
:
For
whosoeuer
doth
throughly
consider
the
nature
of
man
,
may
be
,
in
a
manner
,
the
contriuer
of
his
owne
fortune
,
and
is
borne
to
command
,
which
is
wel
spoken
of
the
Romane
Arts.
Tu
regere
imperio
populos
,
Romane
memento
:
Hae
tibi
erunt
artes
.
—
Romane
remember
that
with
scepters
awe
Thy
Realmes
thou
rule
.
These
arts
let
be
thy
lawe
.
It
was
therefore
very
apposit
,
that
Augustus
Caesar
(
whether
by
premeditation
or
by
chance
)
bare
a
Sphinx
in
his
Signet
:
for
hee
(
if
euer
any
)
was
famous
not
onely
in
politicall
gouernment
,
but
in
all
the
course
of
his
life
;
he
happily
discouered
many
new
Aenigmaes
concerning
the
nature
of
Man
,
which
if
he
had
not
done
with
dexteritie
and
promptnesse
,
he
had
oftentimes
fallen
into
imminent
danger
and
destruction
.
Moreouer
it
is
added
in
the
Fable
,
that
the
body
of
Sphinx
when
shee
was
ouercome
was
laide
vpon
an
Asse
:
which
indeed
is
an
elegant
fiction
,
seeing
there
is
nothing
so
accute
and
abstruse
,
but
(
beeing
well
vnderstood
and
diuulged
)
may
be
apprehended
by
a
slowe
capacitie
.
Neither
is
it
to
be
omitted
,
that
Sphinx
was
ouercome
by
a
Man
lame
in
his
feet
:
for
when
men
are
too
swift
of
foot
and
too
speedy
of
pace
in
hasting
to
Sphinx
her
Aenigmaes
,
it
comes
to
passe
that
(
shee
getting
the
vpper
hand
)
their
wits
and
mindes
are
rather
distracted
by
disputations
,
then
that
euer
they
come
to
command
by
workes
and
effects
.
16.
PROSERPINA
,
or
Spirit
.
PLuto
they
say
,
being
made
king
of
the
infernall
dominions
(
by
that
memorable
diuision
)
was
in
despaire
of
euer
attaining
any
one
of
the
superiour
Goddesses
in
mariage
,
especially
if
he
should
venter
to
court
them
either
with
words
or
with
any
amorous
behauiour
,
so
that
of
necessitie
he
was
to
lay
some
plot
to
get
one
of
them
by
rapine
,
taking
therefore
the
benefit
of
opportunitie
,
he
caught
vp
Proserpina
(
the
daughter
of
Ceres
,
a
beautifull
virgine
)
as
shee
was
gathering
Narcissus
flowers
in
the
meadowes
of
Sicily
,
and
caried
her
away
with
him
in
his
Coach
to
the
Subterranean
dominions
,
where
shee
was
welcomed
with
such
respect
,
as
that
shee
was
stiled
the
Lady
of
Dis.
But
Ceres
her
mother
,
when
in
no
place
shee
could
finde
this
her
onely
beloued
daughter
,
in
a
sorrowfull
humour
and
distracted
beyond
measure
,
went
compassing
the
whole
earth
with
a
burning
torch
in
her
hand
,
to
seeke
and
recouer
this
her
lost
child
.
But
when
shee
saw
that
all
was
in
vaine
,
supposing
peraduenture
that
she
was
caried
to
Hell
,
shee
importuned
Iupiter
with
many
teares
and
lamentations
,
that
shee
might
be
restored
vnto
her
again
,
&
at
length
preuailed
thus
farre
,
That
if
she
had
tasted
of
nothing
in
Hell
,
shee
should
haue
leaue
to
bring
her
from
thence
.
Which
condition
was
as
good
as
a
deniall
to
her
petition
,
Proserpina
hauing
already
eaten
three
graines
of
a
Pome-granat
.
And
yet
for
all
this
,
Ceres
gaue
not
ouer
her
suite
,
but
fell
to
prayers
and
moanes
afresh
.
Wherefore
it
was
at
last
granted
,
that
(
the
yeere
being
diuided
)
Proserpina
should
by
alternate
courses
,
remaine
one
sixe
moneths
with
her
husband
,
and
other
six
moneths
with
her
mother
.
Not
long
after
this
Theseus
and
Perithous
in
an
ouer
hardy
aduenture
attempted
to
fetch
her
from
Plutos
bed
,
who
being
wearie
with
trauell
and
sitting
downe
vpon
a
stone
in
Hell
to
rest
themselues
,
had
not
the
power
to
rise
againe
,
but
sate
there
for
euer
.
Proserpina
therefore
remained
Queene
of
Hell
,
in
whose
honour
there
was
this
great
priuiledge
granted
,
That
although
it
were
enacted
that
none
that
went
downe
to
Hell
should
haue
the
power
euer
to
returne
from
thence
,
yet
was
this
singular
exception
annexed
to
this
law
,
that
if
any
presented
Proserpina
with
a
golden
bough
,
it
should
bee
lawfull
for
him
to
come
and
goe
at
his
pleasure
.
Now
there
was
but
one
onely
such
bough
in
a
spacious
and
shady
groue
,
which
was
not
a
plant
neither
of
it selfe
,
but
budded
from
a
tree
of
another
kinde
,
like
a
rope
of
Gumme
,
which
beeing
pluckt
of
another
would
instantly
spring
out
.
This
Fable
seemes
to
pertaine
to
nature
,
and
to
diue
into
that
rich
and
plentifull
efficacy
and
variety
of
subalternall
creatures
,
from
whom
whatsoeuer
wee
haue
is
deriued
,
and
to
them
doth
againe
returne
.
By
Proserpina
the
Auncients
meant
that
aethereall
spirite
which
(
beeing
separated
from
the
vpper
globe
)
is
shut
vp
and
detained
vnder
the
earth
(
represented
by
Pluto
)
which
the
Poet
well
expressed
thus
.
Siue
recens
tellus
,
seductaque
nuper
ab
alto
Aethere
,
cognati
retinebat
semina
coeli
.
Whither
the
youngling
Tellus
(
that
of
late
Was
from
the
high-reard
Aether
seperate
)
Did
yet
containe
her
teeming
wombe
within
The
liuing
seeds
of
Heauen
,
her
neerest
kin
.
This
spirit
is
fained
to
be
rapted
by
the
Earth
,
because
nothing
can
with-hold
it
when
it
hath
time
and
leasure
to
escape
.
It
is
therefore
caught
and
stayed
by
a
sudden
contraction
,
no
other
wise
then
if
a
man
should
goe
about
to
mixe
ayre
with
water
,
which
can
be
done
by
no
meanes
,
but
by
a
speedy
and
rapid
agitation
,
as
may
bee
seene
in
froth
,
wherein
the
ayre
is
rapted
by
the
water
.
Neither
is
it
inelegantly
added
that
Proserpina
was
rapte
as
shee
was
gathering
Narcissus
Flowers
in
the
valleyes
,
because
Narcissus
hath
his
name
from
slownesse
or
stupiditie
:
for
indeed
then
is
this
Spirit
most
prepared
and
fitted
to
be
snatcht
by
terrestiall
matter
,
when
it
beginnes
to
be
coagulated
,
and
becomes
as
it
were
slowe
.
Rightly
is
Proserpina
honoured
more
then
any
of
the
other
Gods
bed-fellowes
,
in
beeing
styled
the
Lady
of
Dis
,
because
this
spirit
doth
rule
and
swaye
all
things
in
those
lower
Regions
,
Pluto
abiding
stupid
and
ignorant
.
This
Spirit
the
power
celestiall
(
shadowed
by
Ceres
)
striues
with
infinite
sedulity
to
recouer
and
get
againe
:
for
that
brand
or
burning
torch
of
Aether
(
which
Ceres
caried
in
her
hand
)
doth
doubtles
signifie
the
Sunne
,
which
enlightneth
the
whole
circuit
of
the
Earth
,
and
would
bee
of
greatest
moment
to
recouer
Proserpina
,
if
possibly
it
might
be
.
But
Proserpina
abides
still
,
the
reason
of
which
is
accuratly
and
excellently
propounded
in
the
conditions
betweene
Iupiter
and
Ceres
:
For
first
it
is
most
certaine
there
are
two
waies
to
keepe
Spirit
in
solid
and
terrestriall
Matter
;
the
one
by
constipation
or
obstruction
,
which
is
meere
imprisonment
and
constraint
;
the
other
by
administration
of
proportionable
nutriment
,
which
it
receiues
willingly
and
of
its
owne
accord
:
for
after
that
the
included
Spirit
beginnes
to
feed
and
nourish
it selfe
,
it
makes
no
haste
to
be
gone
,
but
is
,
as
it
were
,
linckt
to
its
Earth
:
And
this
is
pointed
at
by
Proserpina
her
eating
of
a
Pome
granat
;
which
if
shee
had
not
done
,
shee
had
long
since
beene
recouered
by
Ceres
with
her
torch
,
compassing
the
Earth
.
Now
as
concerning
that
Spirit
which
is
in
Mettals
and
minerals
,
it
is
chiefly
perchance
restrained
by
the
solidity
of
Masse
:
but
that
which
is
in
Plants
and
Animals
,
inhabites
a
porous
body
,
and
hath
open
passage
to
bee
gone
in
a
manner
as
it
lists
,
were
it
not
that
it
willingly
abides
of
its
owne
accord
,
by
reason
of
the
relish
it
finds
in
its
entertainment
.
The
second
condition
concerning
the
six
moneths
custome
,
it
is
no
other
then
an
elegant
description
of
the
diuision
of
the
yeere
,
seeing
this
Spirit
mixt
with
the
Earth
appeares
aboue
ground
in
vegetable
bodies
during
the
summer
months
,
and
in
the
winter
sinkes
downe
againe
.
Now
as
concerning
Theseus
,
and
Perithous
their
attempt
to
bring
Proserpina
quite
away
;
the
meaning
of
it
is
,
that
it
oftentimes
comes
to
passe
,
that
some
more
subtill
spirits
descending
with
diuers
bodies
to
the
Earth
,
neuer
come
to
sucke
of
any
subalternall
Spirit
,
whereby
to
vnite
it
vnto
them
,
and
so
to
bring
it
away
.
But
on
the
contrary
are
coagulated
themselues
and
neuer
rise
more
,
that
Proserpina
should
bee
by
that
meanes
augmented
with
inhabitants
and
dominion
.
All
that
wee
can
say
concerning
that
sprig
of
gold
is
hardly
able
to
defend
vs
from
the
violence
of
the
Chymicks
,
if
in
this
regarde
they
set
vpon
vs
,
seeing
they
promise
by
that
their
Elixar
to
effect
golden
mountaines
,
and
the
restoring
of
naturall
bodies
,
as
it
were
,
from
the
portall
of
Hell
.
But
concerning
Chymistry
,
and
those
perpetuall
sutors
for
that
philosophicall
Elixar
,
wee
know
certainly
that
their
Theory
is
without
grounds
,
&
we
suspect
that
their
practise
also
is
without
certaine
reward
.
And
therefore
(
omitting
these
)
of
this
last
part
of
the
parable
this
is
my
opinion
.
I
am
induced
to
beleeue
by
many
figures
of
the
Ancients
,
that
the
conseruation
and
restauration
of
naturall
bodies
in
some
sorte
was
not
esteemed
by
them
as
a
thing
impossible
Coronets
.
So
as
euer
since
that
time
all
the
Muses
haue
attired
them selues
with
plumed
heads
,
except
Terpsichores
onely
that
was
mother
to
the
Sirenes
.
The
habitation
of
the
Sirenes
was
in
certaine
pleasant
Ilands
,
from
whence
as
soone
as
out
of
their
watch-tower
they
discouered
any
ships
approching
,
with
their
sweet
tunes
they
would
first
entice
and
stay
them
,
and
hauing
them
in
their
power
would
destroy
them
.
Neither
was
their
song
plaine
and
single
,
but
consisting
of
such
variety
of
melodious
tunes
,
so
fitting
and
delighting
the
eares
that
heard
them
,
as
that
it
rauished
and
betrayed
all
passengers
.
And
so
great
was
the
mischiefe
they
did
,
that
these
Iles
of
the
Sirenes
,
euen
as
farre
off
as
a
man
could
ken
them
,
appeared
all
ouer
white
with
the
bones
of
vnburied
Carcases
.
For
the
remedying
of
this
miserie
,
a
double
meanes
was
at
last
found
out
,
the
one
by
Vlisses
,
the
other
by
Orpheus
.
Vlisses
(
to
make
experiment
of
his
deuice
)
caused
all
the
eares
of
his
companie
to
bee
stopt
with
waxe
,
and
made
himselfe
to
be
bound
to
the
maine
Mast
,
with
speciall
commandement
to
his
Mariners
not
to
bee
loosed
,
albeit
himselfe
should
require
them
so
to
doe
.
But
Orpheus
neglecting
and
disdaining
to
be
so
bound
,
with
a
shrill
and
sweet
voice
singing
the
praises
of
the
Gods
to
his
Harpe
,
supprest
the
songs
of
the
Sirenes
,
and
so
freed
himselfe
from
their
danger
.
This
Fable
hath
relation
to
mens
manners
,
and
containes
in
it
a
manifest
and
most
excellent
Parable
:
For
pleasures
doe
for
the
most
part
proceed
out
of
the
abundance
and
superfluitie
of
all
things
,
and
also
out
of
the
delights
and
Iouiall
contentments
of
the
minde
;
the
which
are
wont
suddenly
,
as
it
were
,
with
winged
entisements
to
rauish
and
rapt
mortall
men
.
But
learning
and
education
brings
it
so
to
passe
,
as
that
it
restraines
and
bridles
mans
mind
,
making
it
so
to
consider
the
ends
and
euents
of
things
,
as
that
it
clippes
the
wings
of
pleasure
.
And
this
was
greatly
to
the
honour
and
renowne
of
the
Muses
:
for
after
that
by
some
examples
it
was
made
manifest
that
by
the
power
of
philosophy
vaine
pleasures
might
growe
contemptible
;
it
presently
grew
to
great
esteeme
,
as
a
thing
that
could
raise
and
eleuate
the
mind
aloft
that
seemed
to
be
base
and
fixed
to
the
earth
;
and
make
the
cogitations
of
men
(
which
doe
euer
recide
in
the
head
)
to
be
aethereall
,
and
as
it
were
winged
.
But
that
the
Mother
of
the
Sirenes
was
left
to
her
feet
and
without
wings
;
that
no
doubt
is
no
otherwise
meant
,
then
of
light
and
superficiall
learning
,
appropriated
and
defined
onely
to
pleasures
,
as
were
those
which
Petronius
deuoted
himselfe
vnto
,
after
he
had
receiued
his
fatall
sentence
,
and
hauing
his
foot
,
as
it
were
,
vpon
the
threshold
of
death
sought
to
giue
himselfe
all
delightfull
contentments
,
in
so
much
as
when
he
had
caused
consolatory
letters
to
be
sent
him
,
hee
would
peruse
none
of
them
as
Tacitus
reports
)
that
should
giue
him
courage
and
constancie
,
but
onely
reade
fantasticall
verses
,
such
as
these
are
.
Viuamus
,
mea
Lesbia
,
atque
amemus
,
Rumoresque
Senium
Seueriorum
,
Omnes
vnius
aestimemus
Assis
.
My
Lesbia
,
let
vs
liue
and
loue
;
Though
wayward
Dottards
vs
reproue
,
Weigh
their
words
light
for
our
behoue
.
And
this
also
;
Iura
Senes
nôrint
,
&
quid
sit
fasque
nefasque
Inquirant
tristes
,
legumque
examina
seruent
.
Let
doting
Grandsires
know
the
lawe
,
And
right
and
wrong
obserue
with
awe
:
Let
them
in
that
stricte
circle
drawe
.
This
kind
of
doctrine
wold
easily
perswade
to
take
these
plumed
Coronets
from
the
Muses
,
&
to
restore
the
wings
again
to
the
Sirens
.
These
Sirenes
are
saide
to
dwell
in
remote
Iles
,
for
that
pleasures
loue
priuacie
and
retired
places
,
shunning
alwaies
too
much
companie
of
people
.
The
Sirenes
songs
are
so
vulgarly
vnderstood
together
with
the
deceits
and
danger
of
them
,
as
that
they
need
no
exposition
.
But
that
of
the
bones
appearing
like
white
cliffes
;
and
descryed
a
farre
off
,
hath
more
acutenesse
in
it
:
For
thereby
is
signified
,
that
albeit
the
examples
of
afflictions
be
manifest
and
eminent
;
yet
doe
they
not
sufficiently
deterre
vs
from
the
wicked
enticements
of
pleasures
.
As
for
the
remainder
of
this
parable
,
though
it
be
not
ouer
mysticall
,
yet
is
it
very
graue
and
excellent
:
For
in
it
are
set
out
three
remedies
for
this
violent
enticing
mischiefe
;
to
wit
,
two
from
Philosophy
,
and
one
from
Religion
.
The
first
meanes
to
shunne
these
inordinate
pleasures
is
,
to
withstand
and
resist
them
in
their
beginnings
,
and
seriously
to
shunne
all
occasions
that
are
offered
to
debaush
&
entice
the
mind
,
which
is
signified
in
that
stopping
of
the
Eares
;
&
that
remedie
is
properly
vsed
by
the
meaner
and
baser
sorte
of
people
,
as
it
were
,
Vlisses
followers
or
Marriners
;
whereas
more
heroique
and
noble
Spirits
,
may
boldly
conuerse
euen
in
the
midst
of
these
seducing
pleasures
,
if
with
a
resolued
constancie
they
stand
vpon
their
guard
,
and
fortefie
their
minds
;
And
so
take
greater
contentment
in
the
triall
and
experience
of
this
their
approued
vertue
;
learning
rather
throughly
to
vnderstand
the
follies
and
vanities
of
those
pleasures
by
contemplation
,
then
by
submission
.
Which
Salomon
auouched
of
himselfe
,
when
hee
reckoning
vp
the
multitude
of
those
solaces
and
pleasures
wherein
he
swamme
,
doth
conclude
with
this
Sentence
;
Sapientia
quoque
perseuerauit
mecum
.
Wisedome
also
continued
with
mee
.
Therefore
these
Heroes
,
and
Spirits
of
this
excellent
temper
,
euen
in
the
midst
of
these
enticing
pleasures
,
can
shew
themselues
constant
and
inuincible
,
and
are
able
to
support
their
owne
vertuous
inclination
,
against
all
headdy
and
forcible
perswasions
whatsoeuer
;
as
by
the
example
of
Vlisses
that
so
peremptorily
interdicted
all
pestilent
counsels
and
flatteries
of
his
companions
,
as
the
most
dangerous
and
pernicious
poisons
to
captiuate
the
mind
.
But
of
all
other
remedies
in
this
case
,
that
of
Orpheus
is
most
predominant
:
For
they
that
chaunt
and
resound
the
praises
of
the
Gods
,
confounde
and
dissipate
the
voices
and
incantations
of
the
Sirenes
;
for
diuine
meditations
doe
not
onely
in
power
subdue
all
sensuall
pleasures
;
but
also
farre
exceed
them
in
sweetnesse
and
delight
.
FINIS
.