MYTHOMYSTES
.
WHEREIN
A
SHORT
SVRVAY
IS
TAKEN
OF
THE
NATVRE
AND
VALVE
OF
TRVE
Poesie
,
and
depth
of
the
Ancients
aboue
our
Moderne
Poëts
.
I
Haue
thought
vpon
the
times
wee
liue
in
;
and
am
forced
to
affirme
the
world
is
decrepit
,
and
out
of
its
age
&
doating
estate
,
subiect
to
all
the
imperfections
that
are
inseparable
from
that
wracke
and
maime
of
Nature
,
that
the
young
behold
with
horror
,
and
the
sufferers
thereof
lye
vnder
with
murmur
and
languishment
.
Euen
the
generall
Soule
of
this
great
Creature
,
whereof
euery
one
of
ours
is
a
seuerall
peece
,
●…emes
bedrid
,
as
vpon
her
deathbed
,
and
neere
the
time
of
her
dissolution
to
a
second
better
estate
,
and
being
:
the
yeares
of
her
strength
are
past
;
and
she
is
now
nothing
but
disease
for
the
Soules
health
is
no
other
than
meerely
the
knowledge
of
the
Truth
of
things
.
Which
health
,
the
worlds
youth
inioyed
;
and
hath
now
[
*
](A10664-e320-b)
*
F●…r
〈◊〉
world
〈◊〉
l●…st
〈◊〉
y●…th
,
a●…
the
times
b●…in
to
w●…
〈◊〉
.
〈◊〉
●…d
.
〈◊〉
.
14.
exchanged
for
it
,
all
the
diseases
of
all
errors
,
heresies
,
and
different
sects
and
schismes
of
opinions
and
vnderstandings
in
all
matter
of
Arts
,
Sciences
,
and
Learnings
whatsoeuer
.
To
helpe
on
these
diseases
to
incurability
,
what
age
hath
euer
beene
so
fruitfull
of
liberty
in
all
kindes
,
and
of
all
permission
and
allowance
for
this
reason
of
ours
,
to
runne
wildely
all
her
owne
hurtfullest
wayes
without
bridle
,
bound
,
or
limit
at
all
?
For
instance
;
what
bookes
haue
wee
of
what
euer
knowledge
,
or
in
what
mysteries
soeuer
,
wisely
by
our
Auncients
(
for
auoiding
of
this
present
malady
the
world
is
now
falne
into
)
couched
,
and
carefully
infoulded
,
but
must
bee
by
euery
illiterate
person
without
exception
,
deflowred
and
broke
open
,
or
broke
in
pieces
,
because
beyond
his
skill
to
vnlocke
them
?
Or
what
Law
haue
we
that
prouides
for
the
restraint
of
these
myriads
of
hot
headed
wranglers
,
&
ignorant
writers
and
teachers
,
which
,
out
of
the
bare
priuiledge
of
perhaps
but
puny
graduate
in
some
Vniuersity
,
will
venter
vpon
all
,
euen
the
most
remoued
and
most
abstruse
knowledges
,
as
perfect
vnderstanders
and
expounders
of
them
,
vpon
the
single
warrant
of
their
owne
braine
;
or
inuenters
of
better
themselues
,
than
all
Antiquity
could
deliuer
downe
to
them
;
out
of
the
treasonous
mint
of
their
owne
imaginations
?
What
hauocke
,
what
mischiefe
to
all
learnings
,
and
how
great
a
multiplicity
of
poysonous
errours
and
heresies
must
not
of
necessity
hence
ensue
,
and
ouerspread
the
face
of
all
Truths
whatsoeuer
?
Among
these
heresies
(
to
omit
those
in
matter
of
Diuinity
,
or
the
right
forme
of
worshipping
God
,
which
the
Doctors
of
his
Church
are
sitter
to
make
the
subiects
of
their
tongues
and
pens
,
than
I
,
a
Layman
,
and
all-vnworthy
the
taske
,
)
among
,
I
say
,
these
,
(
if
I
may
so
call
them
)
heresies
,
or
ridiculous
absurdities
in
matter
of
humane
letters
,
and
their
professors
in
these
times
,
I
find
none
so
grosse
,
nor
indeed
any
so
great
scandall
,
or
maime
to
humane
learning
,
as
in
the
almost
generall
abuse
,
and
violence
offered
to
the
excellent
art
of
〈◊〉
,
first
,
by
those
learned
(
as
they
thinke
themselues
)
of
our
dayes
,
who
call
themselues
Poets
;
and
next
,
by
such
as
out
of
their
ignorance
,
heede
not
how
much
they
prophane
that
high
and
sacred
title
in
calling
them
so
.
From
the
number
of
these
first
mentioned
,
(
for
,
for
the
last
,
I
will
not
mention
them
;
nor
yet
say
as
a
graue
Father
,
and
holy
one
too
,
of
certaine
obstinate
heretikes
said
;
Decipiantur
in
nomine
diaboli
;
but
charitably
wish
their
reformation
,
and
cure
of
their
blindnesse
;
)
from
the
multitude
(
I
say
)
of
the
common
rimers
in
these
our
moderne
times
,
and
moderne
tongues
,
I
will
exempt
some
few
,
as
of
a
better
ranke
and
condition
than
the
rest
.
And
first
to
beginne
with
Spaine
.
I
will
say
it
may
iustly
boast
to
haue
afforded
(
but
many
Ages
since
)
excellent
Poets
,
as
Seneca
,
the
Tragedian
,
Lucan
,
and
Martiall
the
Epigrammatist
,
with
others
;
and
in
these
latter
times
,
as
diuerse
in
Prose
,
some
good
Theologians
also
in
Rime
;
but
for
other
Poesies
in
their
(
now
spoke
)
tongue
,
of
any
great
name
,
(
not
to
extoll
their
trifling
,
though
extolled
Celestina
,
nor
the
second
part
of
their
Diana
de
Monte
Major
,
better
much
than
the
first
;
and
these
but
poeticke
prosers
neither
,
)
I
cannot
say
it
affords
many
,
if
any
at
all
:
The
inclination
of
that
people
being
to
spend
much
more
wit
,
and
more
happily
in
those
prose
Romances
they
abound
in
,
such
as
their
Lazarillo
,
Don
Quixote
,
Guzman
,
and
those
kind
of
●…uenta's
of
their
Picaro's
,
and
Gitanillas
,
than
in
Rime
.
The
French
likewise
,
more
than
for
a
Rensart
,
or
Des-Portes
,
but
chiefly
their
Salust
,
(
who
may
passe
among
the
best
of
our
modernes
,
)
I
can
say
little
of
▪
Italy
hath
in
all
times
,
as
in
all
abilities
of
the
mind
besides
,
been
much
fertiler
than
either
of
these
,
in
Poets
.
Among
whom
,
(
to
omit
a
Petrarch
,
who
though
he
was
an
excellent
rimer
in
his
owne
tongue
,
and
for
his
Latine
Africa
iustly
deserued
the
lawrell
that
was
giuen
him
;
yet
was
a
much
excellenter
Philosopher
in
prose
;
and
with
him
,
a
Bembo
,
Dante
,
Ang:
Politiano
,
Caporale
,
Pietro
Aretino
,
Sannazaro
,
Guarini
,
and
diuers
others
,
men
of
rare
fancy
all
)
I
must
preferre
chiefely
three
;
as
the
graue
and
learned
Tasso
,
in
his
Sette
giorni
,
(
a
diuine
worke
)
and
his
Gierusalem
liberata
,
so
farre
as
an
excellent
pile
of
meerely
Morall
Philosophy
may
deserue
.
Then
,
Ariosto
,
for
the
artfull
woofe
of
his
ingenious
,
though
vnmeaning
fables
;
the
best
,
perhaps
,
haue
in
that
kind
beene
sung
since
Ouid.
And
lastly
,
that
smoothwrit
Adonis
of
Marino
,
full
of
various
conception
,
and
diuersity
of
learning
.
The
Douche
I
cannot
mention
,
being
a
stranger
to
their
minds
,
and
manners
;
therefore
I
will
returne
home
to
my
Countrey-men
,
and
mother
tongue
:
And
heere
,
exempt
from
the
rest
,
a
Chaucer
,
for
some
of
his
poems
;
chiefely
his
Troylus
and
Cr●…sside
.
Then
the
generous
and
ingenious
Sidney
,
for
his
smooth
and
artfull
Arcadia
(
and
who
I
could
wish
had
choze
rather
to
haue
left
vs
of
his
pen
,
an
Encomiasticke
Poeme
in
honour
,
then
prose-Apology
in
defence
,
of
his
fauorite
,
the
excellent
Art
of
Poesy
.
)
Next
,
I
must
approue
the
learned
Spencer
,
in
the
rest
of
his
Poems
,
no
lesse
then
his
Fairy
Queene
,
an
exact
body
of
the
Ethicke
doctrine
:
though
some
good
iudgments
haue
wisht
(
and
perhaps
not
without
cause
)
that
he
had
therein
beene
a
little
freer
of
his
fiction
,
and
not
so
close
ri●…etted
to
his
Morall
;
no
lesse
then
many
doe
to
Daniells
Ciuile
warrs
,
that
it
were
(
though
otherwise
a
commendable
worke
)
yet
somwhat
more
than
a
true
Chronicle
history
in
rime
;
who
,
in
other
lesse
laboured
things
,
〈◊〉
haue
indeed
more
happily
,
(
h●…er
,
alwayes
cleerely
and
smooth●…
written
.
Wee
haue
among
vs
a
late-writ
Polyolbion
,
also
and
an
Agincourte
,
wherin
I
will
only
blame
their
honest
Authours
ill
fate
,
in
not
hauing
laid
him
out
some
happier
Clime
,
to
haue
giuen
honour
and
life
to
,
in
some
happier
language
.
After
these
,
(
besides
some
late
dead
)
there
are
others
now
liuing
,
drammaticke
and
liricke
writers
,
that
I
must
deseruedly
commend
for
those
parts
of
fancy
and
imagination
they
●…ossesse
;
and
should
much
more
,
could
wee
see
them
somewhat
more
,
force
those
gifts
,
and
liberall
graces
of
Nature
,
to
the
end
shee
gaue
them
;
and
therewith
,
worke
and
constantly
tire
vpon
sollid
knowledges
;
the
which
hauing
from
the
rich
fountes
of
our
reuerend
Auncients
,
drawne
with
vnwearied
,
and
wholsomely
imploied
industrie●…
they
might
in
no
lesse
pleasing
and
profitable
fictions
than
they
haue
done
(
the
very
fittest
conduit-pipes
)
deriue
downe
to
vs
the
vnderstanding
of
things
euen
farthest
remooued
from
vs
,
and
most
worthy
our
speculation
,
and
knowledge
.
But
alas
,
such
children
of
obedience
,
I
must
take
leaue
to
say
,
the
most
of
our
ordinary
pretenders
to
Poesy
now
a
dayes
,
are
to
their
owne
,
and
the
diseased
times
ill
habits
,
as
the
racke
will
not
bee
able
to
make
the
most
aduised
among
twenty
of
them
confesse
,
to
haue
farther
inquired
,
or
attended
to
more
,
in
the
best
of
their
Authours
they
haue
chosen
to
read
and
study
,
than
meerely
his
stile
,
phrase
,
and
manner
of
expression
;
or
scarce
suffered
themselues
to
looke
beyond
the
dimension
of
their
owne
braine
,
for
any
better
counsaile
or
instruction
elsewhere
.
What
can
wee
expect
then
of
the
Poems
they
write
?
Or
what
can
a
man
mee
thinks
liken
them
more
fitly
to
,
than
to
Ixion's
issue
?
for
hee
that
with
meerely
a
naturall
veine
,
(
and
a
little
vanity
of
nature
,
which
I
can
be
content
to
allow
a
Poet
)
writes
without
other
grounds
of
sollid
learning
,
than
the
best
of
these
vngrounded
rimers
vnderstand
or
aime
at
,
what
does
he
more
than
imbrace
assembled
cloudes
with
Ixion
,
and
beget
only
Monsters
?
This
might
yet
be
borne
with
,
did
not
these
people
as
confidently
vsurpe
to
themselues
the
title
of
Schollers
,
and
learned
men
,
as
if
they
possest
the
knowledges
of
all
the
Magi
,
the
wise
East
did
euer
breed
;
when
,
let
me
demand
but
a
reason
for
security
of
my
iudgement
in
allowing
them
for
such
,
they
straite
giue
mee
to
know
they
vnderstand
the
Greeke
,
and
Latine
;
and
in
conclusion
,
I
discouer
,
the
compleate
crowne
of
all
their
ambition
is
but
to
be
stiled
by
others
a
good
Latinist
or
Grecian
,
and
then
they
stile
themselues
good
Schollers
.
So
would
I
too
,
had
I
not
before
hand
beene
taught
to
say
:
Non
quia
Graeca
scias
,
vel
calles
verba
Latina
,
Doctus
es
aut
sapiens
,
sed
quia
vera
vides
;
&
besides
,
hapned
to
know
a
late
trauailing
Odcombian
among
vs
;
that
became
(
I
know
not
for
what
mortaller
sinne
than
his
variety
of
language
)
the
common
scorne
,
and
contempt
of
all
the
abusiue
witts
of
the
time
;
yet
possest
both
those
languages
in
great
perfection
;
as
his
eloquent
orations
Orpheus
,
Virgil
,
H●…sio
,
〈◊〉
,
and
Homer
altogether
.
When
as
,
what
haue
they
else
but
the
barke
and
cloathing
m●…erely
wherein
their
high
and
profound
doctrines
lay
?
Neuer
looking
farther
into
those
their
golden
fictions
for
any
higher
sence
,
or
any
thing
diuiner
in
them
infoulded
&
hid
from
the
vulgar
,
but
lu●…ed
with
the
meruellous
expression
&
artfull
contexture
of
their
fables
-
tanquam
paruipueri
(
as
one
saies
)
per
brumam
ad
ignem
s●…ssitantes
,
aniles
nugas
fabellásque
de
Poetis
imbibunt
,
cum
interim
de
vtiliore
sanctiorèque
sententia
minime
sunt
solliciti
.
I
haue
staid
longer
,
and
rubde
harder
mee
thinkes
than
needes
,
vpon
the
sore
of
our
now
a
day
Poets
.
Let
mee
leaue
them
,
and
looke
backe
to
the
neuer
enough
honoured
Auncients
;
and
set
them
before
our
eyes
,
who
no
lesse
deseruedly
wore
the
name
of
Prophets
,
and
Priuy-counsellors
of
the
Gods
(
to
vse
their
owne
[
*
](A10664-e900-b)
*
H●…m
.
in
Odiss
.
phrase
,
or
Sonnes
of
the
Gods
,
as
Plato
[
*
](A10664-e920-b)
*
〈◊〉
Repub.
lib.
〈◊〉
.
calls
them
)
than
Poets
.
To
the
end
wee
may
,
if
in
this
declining
state
of
the
world
we
cannot
rectify
our
oblique
one
,
by
their
perfect
and
strait
line
,
yet
indeauour
it
:
and
in
the
meane
time
giue
the
awefull
reuerence
due
to
them
,
for
the
many
regions
of
distance
between
their
knowledges
and
ours
.
And
this
that
wee
may
the
better
doe
,
let
vs
paralell
them
with
the
Poets
(
if
I
may
so
call
them
)
of
our
times
,
in
three
things
only
,
and
so
carry
along
together
their
strait
and
our
crooked
line
;
for
our
better
knowledge
of
them
,
and
reformation
of
our selues
.
In
the
first
place
then
,
let
vs
take
a
suruay
of
their
naturall
inclination
and
propensenesse
to
the
acquisition
of
the
knowledge
of
truth
,
by
what
is
deliuered
to
vs
of
them
;
as
also
,
of
their
willing
neglect
,
and
auersion
from
all
worldly
businesse
and
cogitations
that
might
be
hindrances
in
the
way
to
their
desired
end
.
1.
It
is
in
humane
experience
found
,
as
well
as
by
all
writers
determined
,
that
the
powerfullest
of
al
the
affects
of
the
minde
is
Loue
,
and
therefore
the
diuine
Plato
[
*
](A10664-e950-b)
*
In
Phaed●…
.
sayes
,
it
is
iustly
called
Roma
;
which
among
the
Greeks
,
is
force
,
potency
,
or
vehemence
.
Of
this
Loue
there
be
two
kinds
;
Celestiall
or
Intellectuall
;
or
else
Carnall
or
Vulgar
.
Of
both
these
kinds
Sal●…mon
hath
spoken
excellently
;
of
the
Vulgar
,
in
his
Prouerbes
as
a
Morall
,
and
in
his
Ecclesiastes
as
a
Naturall
Philosopher
;
and
diuine-like
of
the
diuine
and
Intellectuall
Loue
in
his
Canticle
;
for
which
it
is
called
among
all
the
rest
of
the
holy
Scripture
Canticum
canticorum
,
as
the
most
sacred
and
diuine
.
The
obiect
of
this
Celestiall
or
Intellectuall
Loue
,
(
for
the
other
,
or
vulgar
Loue
it
concernes
mee
not
to
mention
,
)
is
the
excellency
of
the
Beauty
of
Supernall
and
Intellectuall
thinges
:
To
the
contemplation
whereof
,
rationall
and
wise
Spirits
are
forcibly
raised
and
lifted
aloft
;
yea
lifted
oftentimes
so
far
(
sayes
Plato
)
[
*
](A10664-e1000-b)
*
In
Iöne
.
aboue
mortality
,
as
euen
-
in
Deum
transeunt
,
and
so
full
fraught
with
the
delight
and
abondance
of
the
pleasure
they
feele
in
those
their
eleuations
,
raptures
,
and
mentall
alienations
(
wherin
the
sould
remaines
for
a
time
quite
seperated
as
it
were
from
the
body
)
do
not
only
sing
with
the
ingenious
Ouid
:
Est
D●…us
in
nobis
,
agitante
calescimus
illo
,
But
●…n
an
Extaticke
manner
,
and
to
vse
Plato's
[
*
](A10664-e1040-b)
*
In
Iöne
.
phrase
)
diuino
afflatu
cōcilati
,
cry
out
with
the
intraunced
Zoroaster-Ope
thine
eyes
,
ope
them
wide
;
raise
and
lift
them
aloft
.
And
of
this
,
the
excellent
Prince
●…o
:
Picus-Mirandula
,
(
in
a
discourse
of
his
vpon
the
doctrine
of
Plato
)
giues
the
reason
;
saying
:
Such
,
whose
vnderstanding
(
being
by
Philosophicall
studie
refined
and
illuminated
)
knowes
this
sensible
Beauty
to
bee
but
the
image
of
another
more
pure
and
excellent
,
leauing
the
loue
of
this
,
desire
to
see
the
other
;
and
perseuering
in
this
eleuation
of
the
minde
,
arriue
at
last
to
that
celestiall
loue
;
which
although
it
liues
in
the
vnderstanding
of
the
soule
of
euery
man
,
yet
they
only
(
sayes
he
)
make
vse
of
it
,
and
they
are
but
few
,
who
separating
themselues
wholy
from
the
care
of
the
body
,
seeme
thence
oftentimes
extaticke
,
and
as
it
were
quite
rauisht
and
exalted
aboue
the
earth
and
all
earthly
amusements
.
And
farther
,
in
another
place
of
that
Treatise
,
with
seeing
the
ghost
of
Achilles
,
which
inspired
him
with
that
Poeticke
fury
,
that
who
with
vnderstanding
reades
,
shall
find
to
containe
in
it
all
intellectuall
contemplation
,
was
thereby
depriued
(
or
faigned
to
bee
depriued
)
of
his
corporall
eye-sight
,
as
one
that
seeing
all
things
aboue
,
could
not
attend
to
the
heeding
of
triuiall
and
meaner
things
below
.
And
such
rapture
of
the
spirit
,
is
exprest
(
saies
he
)
in
the
fable
of
〈◊〉
that
Calima●…us
sings
;
who
for
hauing
seene
Pallas
naked
(
which
〈◊〉
no
other
than
that
Ideall
●…y
,
whe●…
proceeds
all
sincere
wisdome
,
and
not
cloathed
or
couered
with
corporall
matter
)
became
sodainly
blind
,
and
was
by
the
same
Pallas
made
a
Prophet
;
so
as
that
which
blinded
his
corporall
eyes
,
opened
to
him
the
eyes
of
his
vnderstanding
;
by
which
he
saw
not
only
all
things
past
,
but
also
all
that
were
to
come
.
Loe
,
these
,
and
such
Spirits
as
these
the
learned
Picus
speakes
of
,
such
were
those
of
those
Auncient
Fathers
of
all
learning
,
and
●…yresia
like
Prophets
,
as
Poets
:
such
their
neglect
of
the
body
,
and
businesse
of
the
world
!
Such
their
blindnesse
to
all
things
of
triuiall
and
inferiour
condition
;
And
such
lastly
were
those
extaticke
eleuations
;
or
that
truly
-
diuinus
furor
of
theirs
,
which
Plato
speaking
of
[
*
](A10664-e1210-b)
*
In
I●…ne
.
sayes
it
is
a
thing
so
sacred
,
as-non
sine
maximo
fauore
Dei
comparari
queat
;
cannot
bee
attained
to
without
the
wonderfull
fauour
of
God
.
And
which
selfe
thing
themselues
ment
in
their
fable
of
that
beautifull
Ganimede
,
they
sing
of
,
(
which
interpreted
,
is
the
Contemplation
of
the
Soule
,
or
the
Rationall
part
of
Man
)
so
deare
to
the
God
of
gods
and
men
,
as
that
he
raiseth
it
vp
to
heauen
,
there
to
powre
out
to
him
(
as
they
make
him
his
cupbearer
)
the
soueraigne
Nectar
of
Sapience
and
wisdome
,
the
liquor
he
is
onely
best
pleased
and
delighted
with
.
These
were
those
fathers
(
as
I
lately
called
them
)
and
fountes
of
knowledge
and
learning
;
or
nurses
of
wisdome
,
from
whose
pregnant
brests
the
whole
world
hath
suckt
the
best
part
of
all
the
humane
knowledge
it
it
hath
;
And
from
whose
wise
and
excellent
fables
(
as
*
one
of
our
late
Mythologians
truely
notes
)
All
those
were
after
them
called
Philosophers
tooke
their
grounds
and
first
initia
Philosophandi
;
adding
,
that
their
Philosophy
was
no
other
than
meerely
-
explicata-the
senses
and
meanings
of
fables
taken
out
and
seperated
from
their
huskes
and
inuoluements
.
With
whom
the
excellent
Io:
Picus
(
or
rather
Phaenix
as
wisemen
[
*
](A10664-e1310-b)
*
Ang●…
Politianus
,
(
who
likewise
calls
him
-
Doctiorum
omnium
doctissimus
,
)
Pau
:
Iouius
,
Baroaldus
,
and
our
Sir
Tho●…
Moore
,
who
(
among
infinite
many
others
)
hath
voluminously
write
his
praises
.
haue
named
him
)
consenting
,
sayes
in
his
Apologia
(
speaking
of
the
Poesies
of
Zoroaster
and
Orpheu●…-Orpheus
apud
Graecos
fermè
intiger
;
Zoroaster
apud
eos
mancus
,
apud
Caldaeos
absolutior
legitur
.
Ambo
(
sayes
he
)
priscae
Sapientiae
patres
&
authores
.
Both
of
them
fathers
and
authors
of
the
auncient
Wisdome
.
With
these
also
the
most
autenticke
Iamblicus
,
the
Caldean
,
who
writes
-
Pythagoras
had
-
Orphicam
Theologiam
tanquam
exemplar
,
ad
quam
ipse
suam
effingeret
formaretque
philosophiam
;
the
Theology
of
Orpheus
as
his
coppy
and
patterne
,
by
which
hee
formed
and
fashioned
his
philosophy
.
I
will
ad
a
word
more
of
the
before-cited
Picus
;
who
thus
far
farther
of
Orpheus
in
particular
[
*
](A10664-e1460-b)
*
In
Apolog.
fol.
83.
sayes
-
Sacreta
de
Numeris
doctrina
,
&
quicquid
magnum
sublimèque
habuit
Graeca
philosophia
,
ab
Orphei
institutis
vt
a
primo
fonte
manauit
;
the
mysticall
doctrine
of
Numbers
,
and
what
euer
the
Greeke
philosophy
had
in
it
great
and
high
,
flowed
all
from
the
Institutions
of
Orpheus
,
as
from
their
first
fount
.
And
of
the
rest
of
his
ranke
and
fraternity
,
those
-
Sapientiae
patres
,
ac
duces
(
as
Plato
[
*
](A10664-e1510-b)
*
In
Lyside
.
calls
those
old
excellent
Poets
)
,
I
will
conclude
in
generall
,
with
the
testimony
of
first
,
the
now-mentioned
Plato
;
who
sayes
likewise
elsewhere
[
*
](A10664-e1530-b)
*
In
〈◊〉
.
Nihil
aliud
sunt
quàm
deorum
interpretes
;
they
are
no
other
than
the
Interpreters
of
the
gods
.
And
in
another
place
[
*
](A10664-e1550-b)
*
In
Phaedro
.
that-their
praeclara
poemata
non
hominum
sunt
inuenta
,
sed
caelestia
munera
.
Their
excellent
Poëms
are
not
the
inuentions
of
men
,
but
gifts
and
and
graces
of
heauen
.
And
lastly
with
Farra
the
learned
Alexandrian
,
who
speaking
likewise
[
*
](A10664-e1590-b)
*
〈◊〉
〈◊〉
.
〈◊〉
.
32.
of
the
old
Poets
,
sayes
.
Their
fables
are
all
full
of
most
high
Mysteries
;
and
haue
in
them
that
splendor
that
is
shed
into
the
fancy
and
intellect
,
rauisht
,
and
inflamed
with
diuine
fury
.
And
in
the
same
Treatise
makes
this
particular
and
in
those
times
flourished
Linus
,
Orpheus
,
Museus
,
Homer
,
Hesiod
,
and
all
the
other
most
famous
of
that
truly
golden
age
.
Now
to
apply
this
short
view
we
haue
taken
of
these
auncient
Poets
;
whither
there
appeares
ought
in
any
our
students
,
or
writers
of
our
times
,
be
they
Poets
or
Philosophers
(
I
put
them
together
,
as
who
are
,
or
should
be
both
professors
of
but
one
,
and
the
same
learning
,
though
by
the
one
receiued
and
deliuered
in
the
apparell
of
verse
,
the
other
of
prose
,
)
that
may
in
any
degree
of
coherence
suffer
a
paralell
with
either
the
Inclinations
or
Abilities
of
such
as
these
before
mentioned
,
I
wish
we
could
see
cause
to
grant
.
but
rather
,
that
there
is
in
them
(
for
ought
appeares
)
no
such
inclination
to
the
loue
or
search
of
any
great
or
high
truthes
(
for
the
Truthes
sake
,
meerely
)
nor
the
like
neglect
of
the
world
and
blindnesse
to
the
vanities
thereof
,
in
respect
of
it
,
nor
lastly
,
any
fruites
from
them
,
sauouring
of
the
like
Industry
,
or
bearing
any
shadow
scarce
of
similitude
with
that
of
theirs
,
wee
may
positiuely
affirme
;
as
a
truth
no
lesse
obuious
to
euery
mans
eye
,
than
the
lamentable
cause
and
occasion
thereof
is
to
euery
mans
understanding
;
which
is
the
meane
accoumpt
,
or
rather
contempt
and
scorne
that
in
these
dayes
,
all
vngaining
Sciences
,
&
that
conduce
not
immediately
to
worldly
profit
,
or
popular
eminence
,
are
held
in
the.
Poet
especially
.
Qual
vaghezza
di
lauro
,
qual
di
mirto
?
Pouera
,
e
nuda
vai
filosofia
,
Dice
la
turba
al
vil
guadagno
intesa
.
Whence
it
is
,
that
much
time
spent
in
sollid
contemplatiue
studies
is
held
vaine
and
vnnecessary
;
and
these
slight
flashes
of
vngrounded
fancy
,
(
ingenious
Nothings
,
&
meere
imbroideries
vpon
copwebbs
)
that
the
world
swarmes
with
,
(
like
sophisticate
alchimy
gold
that
will
not
abide
the
first
touch
,
yet
glitters
more
in
the
eye
than
the
sadd
weight
yer
true
gold
)
,
are
only
laboured
for
and
attended
too
;
because
they
take
best
,
and
most
please
the
corrupt
tast
and
false
appetite
of
the
sordid
and
barbarous
times
wee
liue
in
.
And
yet
to
speake
a
troth
,
I
cannot
herein
blame
the
diseased
world
so
much
,
as
I
do
the
infelicity
of
that
sacred
Art
of
Poesy
;
which
like
the
soueraigne
prescriptions
of
a
Galen
or
Hypocrates
,
ordered
and
dispensed
by
illiterate
Empyricks
or
dog-leeches
,
must
needes
(
as
the
best
phisicks
ill
handled
)
proue
but
so
much
variety
of
poyson
instead
of
cure
.
And
such
are
the
mont'ibanke
Rimers
of
the
time
,
and
so
faulty
,
that
haue
so
much
abused
their
prefession
,
and
the
world
;
and
stucke
so
generall
a
scandall
vpon
that
excellent
Physicke
of
the
minde
;
with
the
poyson
of
their
meritricious
flatteries
,
and
base
seruile
fawning
at
the
heeles
of
worldly
wealth
and
greatnesse
,
as
makes
it
abhorred
of
all
men
;
and
most
,
of
those
that
are
of
most
vnderstanding
.
For
indeed
what
can
bee
more
contemptible
,
or
breed
a
greater
indignation
in
wise
,
and
vnderstanding
minds
,
than
to
see
the
study
of
Wisdome
made
not
only
a
mercinary
,
but
vitious
occupation
.
And
that
same
pu●…icam
Palladem
,
(
as
a
wise
Author
from
the
like
resentment
aptly
saies
)
deorum
munere
inter
homines
diuersantem
eijci
,
explodi
exibilari
,
Non
habere
qui
amet
,
qui
faueat
,
nisi
ipsa
quasi
prostans
,
&
praefloratae
virginitatis
accepta
mercedula
,
maleparatum
aes
in
amatoris
arculam
referat
.
2.
The
second
great
disparity
,
that
I
find
betweene
those
auncient
Fathers
of
learning
,
and
our
moderne
writers
,
is
in
the
price
and
estimation
they
held
their
knowledges
in
.
Which
appeares
in
the
care
they
tooke
to
conceale
them
from
the
vnworthy
vulgar
;
and
which
doth
no
lesse
commend
their
wisdome
,
than
conclude
(
by
their
contrary
course
)
our
Modernes
,
empty
,
and
barren
of
any
thing
rare
and
pretious
in
them
;
who
in
all
probability
would
not
prostitute
all
they
know
to
the
rape
and
spoile
of
euery
illiterate
reader
,
were
they
not
conscious
to
themselues
their
treasor
deserues
not
many
locks
to
guard
it
vnder
.
But
that
I
may
not
conclude
vpon
a
-
non
concessum
,
for
I
remember
I
haue
heard
it
affirmed
,
(
and
by
some
too
that
the
time
calls
Schollers
)
,
that
the
Auncients
certainely
spoke
their
meanings
as
plaine
as
they
could
,
and
were
the
honester
men
for
doing
so
;
and
there
may
be
more
birds
beside
,
of
the
same
feather
with
these
;
therefore
I
will
in
charity
speake
a
word
or
two
for
these
peoples
instruction
;
and
in
the
meane
betweene
the
whining
Heraclite
,
and
ouer-rigid
Democritus
(
as
much
as
in
me
lyes
)
comiter
erranti
monstrare
viam
.
Let
such
then
as
are
to
learne
whither
to
conceale
their
knowledges
,
was
the
intent
and
studied
purpose
of
the
Auncient
Poets
all
,
and
most
of
the
auncient
Philosophers
also
;
let
such
I
say
,
know
,
that
,
when
in
the
worlds
youth
&
capabler
estate
,
those
old
wise
Aegyptian
Priests
beganne
to
search
out
the
Misteries
of
Nature
,
(
which
was
at
first
the
whole
worlds
only
diuinity
)
they
deuized
,
to
the
end
to
retaine
among
themselues
what
they
had
found
,
(
lest
it
should
be
abused
and
vilefied
by
being
deliuered
to
the
vulgar
)
certaine
marks
,
and
characters
of
things
,
vnder
which
all
the
precepts
of
their
wisdome
were
contained
;
which
markes
they
called
Hieroglyphicks
or
sacred
grauings
.
And
more
then
thus
,
they
deliuered
little
:
or
what
euer
it
was
,
yet
alwaies
dissimulanter
,
and
in
Enigma's
and
mysticall
riddles
,
as
their
following
disciples
also
did
.
And
this
prouizo
of
theirs
,
those
Images
of
Sphynx
they
placed
before
all
their
Temples
did
insinuate
;
and
which
they
set
for
admonitions
,
that
high
and
Mysticall
matters
should
by
riddles
and
enigmaticall
knotts
be
kept
inuiolate
from
the
prophane
Multitude
.
I
will
giue
instance
of
one
or
two
of
them
.
The
authentike
testimony
late
cited
(
to
other
purpose
)
by
mee
of
Orpheus
,
and
his
learning
,
(
viz.
That
he
was
one
of
the
priscae
sapientiae
patres
,
and
that
the
Secreta
de
numeris
doctrina
and
what
euer
the
Greeke
Philosophy
had
in
it
-
Magnum
&
sublime
,
did
from
his
Institutions
,
vt
a
primo
fonte
manare
,
)
hath
these
words
immediately
following
-
fimas-but
as
it
was
the
manner
of
the
Auncient
Philosophers
,
so
Orpheus
within
the
foults
and
inuoluements
of
fables
,
hid
the
misteries
of
his
doctrine
;
and
dissembled
them
vnder
a
poeticke
maske
;
so
as
who
reades
those
hymnes
of
his
,
will
not
beleeue
any
thing
to
bee
included
vnder
them
,
but
meere
tales
and
trifles
.
Homer
likewise
,
by
the
same
mouth
positiuely
auerred
to
haue
included
in
his
two
Poems
of
Iliads
and
Odisses-all
intellectuall
contemplation
;
and
which
are
called
the
Sun
and
Moone
of
the
Earth
,
for
the
light
they
beare
(
as
one
well
notes
)
before
all
Learning
;
(
and
of
which
Democritus
speaking
,
(
as
Farra
[
*
](A10664-e1950-b)
*
In
Settena
:
fol.
259.
the
Alexandrian
obserues
)
sayes
-
it
was
impossible
but
Homer
,
to
haue
composed
so
wonderfull
workes
,
must
haue
been
indued
with
a
diuine
and
inspired
nature
;
who
vnder
a
curious
,
and
pleasing
vaile
of
fable
,
hath
taught
the
world
how
great
and
excellent
the
beauty
of
true
wisdome
is
.
no
lesse
then
Ang:
Politianus
who
sayes
[
*
](A10664-e1990-b)
*
In
Ambra
.
-
Omnia
in
his
,
&
ab
his
sunt
omnia
.
)
yet
what
appeares
(
I
say
)
in
these
workes
of
Homer
to
the
meere
;
or
ignorant
reader
,
at
all
of
doctrine
or
document
,
or
more
,
than
two
fictious
impossible
tales
,
or
lyes
of
many
men
that
neuer
were
,
and
thousands
of
deedes
that
neuer
were
done
?
Nor
lesse
cautious
than
these
,
were
most
of
the
Auncient
Philosophers
also
.
The
diuine
Plato
writing
to
a
friend
of
his
de
supremis
substantijs-Per
aenigmata
(
sayes
he
)
intelligantur-we
must
write
in
enigma's
and
riddles
;
lest
if
it
come
to
other
hands
;
what
wee
write
to
thee
,
be
vnderstood
by
others
.
Aristotle
of
those
his
books
,
wherein
he
treates
of
Supernaturall
things
,
sayes
(
as
Aulus
Gellius
testifies
)
[
*
](A10664-e2070-b)
*
In
Nect
:
Attic
:
that
-
they
wereediti
,
&
non
editi
;
as
much
as
to
say
,
Mystically
or
enigmatically
written
;
adding
farther
-
audiunt-they
shall
be
only
knowne
to
our
hearers
or
disciples
.
and
this
closenesse
Pythagoras
also
hauing
learned
of
those
his
Masters
,
and
taught
it
his
disciples
,
he
was
made
the
Master
of
Silence
.
And
who
,
as
all
the
doctrines
hee
deliuered
were
(
after
the
manner
of
the
Hebrewes
,
Aegyptians
,
and
most
auncient
Poets
,
)
layd
downe
in
enigmaticall
and
figuratiue
notions
,
so
one
among
other
of
his
is
this
-
Giue
not
readily
thy
right
hand
to
euery
one
,
by
which
Precept
(
sayes
the
profound
Iamblicus
[
*
](A10664-e2140-b)
*
In
lib:
〈◊〉
Mister
:
)
that
great
Master
aduertiseth
that
wee
ought
not
to
communicate
to
vnworthy
mindes
,
and
not
yet
practized
in
the
vnderstanding
of
occulte
doctrines
,
those
misterious
instructions
that
are
only
to
bee
opened
(
sayes
he
)
and
taught
to
sacred
and
sublime
wits
,
and
such
as
haue
beene
a●…
long
time
exercised
and
versed
in
them
.
Now
,
from
this
meanes
that
the
first
auncients
vsed
,
of
deliuering
their
knowledges
thus
among
themselues
by
word
of
mouth
;
and
by
successiue
reception
from
them
downe
to
after
ages
,
That
Art
of
mysticall
writing
by
Numbers
,
wherein
they
couched
vnder
a
fabulous
attire
,
those
their
verball
Instructions
,
was
after
,
called
Scientia
Cabalae
,
or
the
Science
of
reception
:
Cabala
among
the
Hebrews
signifying
no
other
than
the
Latine
receptio
:
A
learning
by
the
auncients
held
in
high
estimation
and
reuerence
and
not
without
great
reason
;
for
if
God
(
as
the
excellent
Io:
Picus
[
*
](A10664-e2210-b)
*
In
Apolog.
fol.
115.
rehearses
)
-
nihil
casu
,
sed
omnia
per
suam
sapientiam
vt
in
pondere
&
mensura
,
ita
in
numero
disposuit
;
did
nothing
by
chance
,
but
through
his
wisdome
disposed
all
things
as
in
weight
and
measure
,
so
likewise
in
number
;
(
and
which
taught
the
ingenious
Saluste
to
say
,
[
*
](A10664-e2240-b)
*
Sig●…
.
du
Bertas
in
his
Columnes
.
that
,
—
—
—
Sacred
harmony
And
law
of
Number
did
accompany
Th'
allmighty
most
,
when
first
his
ordinance
Appointed
Earth
to
rest
,
and
Heauen
to
daunce
)
Well
might
Plato
[
*
](A10664-e2330-b)
*
In
Epimenide
.
consequently
affirme
that
-
among
all
liberall
Arts
,
and
contemplatiue
Sciences
,
the
chiefest
and
most
diuine
was
the-Scientia
numerandi
.
and
who
likewise
questioning
why
Man
was
the
wisest
of
Animalls
,
answers
himselfe
againe
(
as
Aristotle
in
his
Problemes
obserues
)
-
nouit-because
hee
could
number
.
no
lesse
than
Auenzoar
the
Babylonian
,
whose
frequent
word
by
Albumazars
report
(
as
Picus
Mirandula
[
*
](A10664-e2410-b)
*
In
Apolog:
notes
)
was
-
numerare-that
hee
knowes
all
things
that
knowes
number
.
But
howsoeuer
an
Art
thus
highly
cried
vp
by
the
Auncients
;
Yet
a
Learning
(
I
say
)
now
more
than
halfe
lost
;
or
at
least
by
such
as
possesse
any
limbe
of
it
,
rather
talked
of
,
thau
taught
.
Rabanus
a
great
Doctor
of
the
Christian
Church
only
excepted
,
who
hath
writ
a
particular
booke
-
de
Numerorum
virtutibus
.
by
diuerse
others
,
as
Ambrose
,
Nazianzen
,
Origine
,
Augustine
,
and
many
more
,
(
as
the
learned
Io:
Picus
at
large
in
his
Apology
showes
)
reuerendly
mentioned
,
but
neuer
published
in
their
writings
.
And
I
am
fully
of
opinion
(
which
till
I
find
reason
to
recant
,
I
will
not
bee
ashamed
to
owne
)
that
the
Ignorance
of
this
Art
,
and
the
worlds
mayme
in
the
want
,
or
not
vnderstanding
of
it
,
is
insinuated
in
the
Poets
generally-sung
fable
of
Orpheus
:
whom
they
faigne
to
haue
recouered
his
Euridice
from
Hell
,
with
his
Musick
;
that
is
Truth
and
Equity
,
from
darkenesse
of
Barbarisme
and
Ignorance
,
with
his
profound
and
excellent
Doctrines
;
but
,
that
in
the
thicke
caliginous
way
to
the
vpper-earth
,
she
was
lost
againe
;
and
remaines
lost
to
vs
,
that
read
and
vnderstand
him
not
,
for
want
,
meerely
of
the
knowledge
of
that
Art
of
Numbers
that
should
vnlocke
and
explane
his
Mysticall
meanings
to
vs
.
This
Learning
of
the
Aegyptians
(
thus
concealed
by
them
,
as
I
haue
shewed
)
being
transferred
from
them
to
the
Greekes
;
was
by
them
from
hand
to
hand
deliuered
still
in
fabulous
riddles
among
them
;
and
thence
downe
to
the
Latines
.
Of
which
beades
,
the
ingenious
Ouid
has
made
a
curious
and
excellent
chaine
;
though
perhaps
hee
vnderstood
not
their
depth
;
as
our
wisest
Naturalists
doubt
not
to
affirme
,
his
other
Contrey
men
I
ucretius
,
and
that
more
learned
Scholler
(
I
meane
Imitater
)
of
Hesiod
,
the
singular
Uirgil
,
did
;
and
which
are
the
sinewes
and
marrow
,
no
lesse
than
starres
and
ornaments
of
his
incomparable
Poems
:
And
still
by
them
,
as
by
their
masters
before
them
,
preserued
with
equall
care
,
from
the
mischiefe
of
diuulgation
,
or
Prophanation
:
a
vice
by
the
Auncients
in
generall
,
no
lesse
than
by
Moses
particularly
,
in
the
deliuering
of
the
Law
(
according
to
the
opinions
of
the
most
learned
,
both
Christian
Diuines
,
and
Iewish
Rabines
)
with
singular
caution
prouided
against
and
auoided
.
Write
(
said
the
Angell
to
Esdras
)
[
*
](A10664-e2640-b)
*
Lib:
2.
ca
:
●…2
.
ver:
37.
all
these
things
that
thou
hast
seene
,
in
a
booke
,
and
hide
them
,
and
teach
them
only
to
the
wise
of
the
people
,
whose
heartes
thou
knowest
may
comprehend
and
keep
these
secrets
.
And
since
I
late
mentioned
that
great
Secretary
of
God
,
Mos●…s
,
to
whose
sacred
pen
as
we
cannot
attribute
too
much
,
so
,
that
wee
may
giue
the
greater
reuerence
to
him
,
and
consequently
the
greater
credit
to
the
authority
of
those
Auncient
followers
and
imitaters
of
his
,
or
(
that
I
may
righter
say
,
and
not
vnreuerently
)
those
iointrunners
with
him
in
the
same
example
of
closenesse
,
and
care
to
conceale
,
I
will
speake
a
word
or
two
of
him
.
And
vpon
the
warrant
of
greater
vnderstandings
than
my
owne
,
auerre
That
it
is
the
firme
opinion
of
all
ancient
writers
,
which
(
as
an
indubitable
troth
)
,
they
do
all
with
one
mouth
confirm●…
,
that
the
full
and
entire
knowledge
of
all
wisdome
both
diuine
&
humane
,
is
included
in
the
five
bookes
of
the
Mosaicke
law
-
dissimulata
autem
,
&
occultata
(
as
the
excellent
Io:
Picus
in
his
learned
[
*
](A10664-e2730-b)
*
In
Apolog:
fo:
81.
another
discourse
of
his
vpon
the
bookes
of
Moses
more
at
large
to
the
same
purpose
sayes
-
Scribunt
non
modo
celebres
Hebraeorum
doctores
(
whom
afterwards
he
names
,
[
*
](A10664-e2760-b)
*
Fo:
116.
as
)
reuelaret-the
most
renowned
and
authentique
not
only
among
the
Hebrew
Doctors
,
as
Rabi
Eliazar
,
Rabi
Moyses
de
Aegypto
,
Rabi
Symeon
&c.
but
among
ours
●…lso
,
Esdras
,
Hillary
,
and
Origine
,
doe
write
that
Moses
receiued
from
God
vpon
the
mount
not
the
Law
only
,
which
he
hath
left
in
fiue
bookes
exactly
deliuered
to
posteri●…y
,
but
the
more
hidden
also
,
and
true
explanation
of
the
Law
:
But
with
all
,
was
warned
and
commaunded
by
God
,
that
as
he
should
publish
the
Law
to
the
People
,
so
the
interpretation
thereof
,
he
should
neither
commit
to
letters
nor
diuulge
;
but
he
to
Iosua
only
and
Iosua
to
the
other
succeeding
primaries
among
the
Priests
;
and
that
,
vnder
a
great
religion
of
secrecy
.
and
concludes
-
Et
merito
quidem
;
Nam
satis
erat
vulgaribus
,
&
per
simplicem
historiam
nunc
Dei
potentiam
,
nunc
in
improbos
iram
,
in
bonos
clementiam
,
in
omnes
iustitiam
agnoscere
,
&
per
diuina
salutariàque
praecepta
,
ad
bene
beatèque
viuendum
&
cultum
relligionis
institui
;
at
misteria
secretiora
,
&
sub
cortice
legis
rudique
verborum
praetextu
latitantia
altissimae
diuinitatis
arcana
plebi
palam
facere
,
quid
erat
aliud
quàm
dare
sanctum
canibus
,
&
inter
porcos
spargere
margaritas
;
and
not
without
great
reason
;
for
it
was
enough
for
the
multitude
to
be
by
meerely
the
simple
story
,
taught
and
made
to
know
,
now
the
Power
of
God
,
now
his
Wrath
against
the
wicked
,
Clemency
towards
the
good
,
and
Iustice
to
all
;
and
by
diuine
and
wholesome
precepts
instructed
in
the
wayes
of
religion
,
and
holy
life
.
But
those
secreter
Mysteries
,
and
abstrusities
of
most
high
diuinity
,
hidden
and
concealed
vnder
the
barke
,
and
rude
couer
of
the
words
,
to
haue
diuulged
and
layd
these
open
to
the
vulgar
;
what
had
it
been
other
than
to
giue
holy
things
to
dogs
,
and
cast
pearles
among
swine
?
So
he
.
And
this
little
that
I
haue
heere
rehearsed
(
for
in
a
thing
so
knowne
to
all
that
are
knowers
,
mee
thinkes
I
haue
said
rather
too
much
than
otherwise
)
shall
serue
for
instance
of
Moses
his
mysticall
manner
of
writing
.
Which
I
haue
the
rather
done
for
instruction
of
some
ignorant
,
though
stiffe
opposers
of
this
truth
,
that
I
haue
lately
met
with
;
but
chiefely
in
iustification
of
those
other
wise
Auncients
of
his
,
and
succeeding
times
,
Poets
,
and
Philosophers
,
that
were
no
lesse
carefull
then
Moses
was
,
not
to
giue
-
Sanctum
canibus
,
(
as
before
said
)
nor
inter
porcos
spargere
margaritas
.
Now
to
go
about
to
examine
whither
it
appeares
our
Modernes
(
Poets
especially
,
for
I
will
exempt
diuerse
late
prose-writers
)
,
haue
any
the
like
closenesse
as
before
mentioned
;
were
a
worke
sure
as
vaine
and
vnnecessary
,
as
it
is
a
truth
firme
and
vnquestionable
,
that
they
possesse
the
knowledge
of
no
such
mysteries
as
deserue
the
vse
of
any
art
at
all
for
their
concealing
.
3.
The
last
,
and
greatest
disparity
,
and
wherein
aboue
all
others
,
the
grossest
defect
and
maime
appeares
,
in
our
Modernes
(
and
especially
Poets
)
in
respect
of
the
Auncients
;
is
their
generall
ignorance
,
euen
throughout
all
of
them
,
in
any
the
mysteries
and
hidden
properties
of
Nature
;
which
as
an
vnconcerning
Inquisition
it
appeares
not
in
their
writings
they
haue
at
all
troubled
their
heads
with
.
Poets
I
said
especially
(
and
indeed
only
)
for
we
haue
many
Prose
men
excellent
naturall
Philosophers
in
these
late
times
;
and
that
obserue
strictly
that
closenesse
of
their
wise
Masters
the
reuerend
Auncients
;
So
as
now
a
dayes
our
Philosophers
are
all
our
Poets
,
or
what
our
Poets
should
bee
;
and
our
Poesies
growne
to
bee
little
better
than
fardles
of
such
small
ware
as
those
Marchants
the
French
call
pedlers
,
carry
vp
and
downe
to
sell
;
whissles
,
painted
rattles
,
and
such
like
Bartholomew-babyes
.
for
what
other
are
our
common
vninstructing
fabulous
rimes
then
amusements
for
fooles
and
children
?
But
our
Rimes
(
say
they
)
are
full
of
Morall
doctrine
.
be
it
so
.
But
why
not
deliuered
then
in
plaine
prose
and
as
openly
to
euery
mans
vnderstanding
,
as
it
deserues
to
be
taught
,
and
commonly
knowne
by
euery
one
.
The
Auncients
(
say
they
)
were
Authors
of
Fables
,
which
they
sung
in
measured
numbers
,
as
we
in
imitation
of
them
do
.
True
:
but
sure
enough
their
meanings
were
of
more
high
nature
,
and
more
difficult
to
be
found
out
,
then
any
booke
of
Manners
wee
shall
readily
meete
withall
affoordes
;
else
they
had
not
writ
them
so
obscurely
,
or
we
should
find
them
out
more
easily
,
and
make
some
vse
of
them
:
whereas
not
vnderstanding
nor
seeking
to
vnderstand
them
,
we
make
none
at
all
.
Wee
liue
in
a
myste
,
blind
and
benighted
;
and
since
our
first
fathers
disobedience
poysoned
himselfe
and
his
posterity
,
Man
is
become
the
imperfectest
and
most
deficient
Animall
of
all
the
field
:
for
then
he
lost
that
Instinct
that
the
Beast
retaines
;
though
with
him
the
beast
,
and
with
it
the
whole
vegitable
and
generall
Terrene
nature
also
suffered
,
and
still
groanes
vnder
the
losse
of
their
first
purity
,
occasioned
by
his
fall
.
What
concernes
him
now
so
neerely
as
to
attend
to
the
cultiuating
or
refining
,
&
thereby
aduancing
of
his
rationall
part
,
to
the
purchase
&
regaining
of
his
first
lost
felicity
?
And
what
meanes
to
conduce
to
this
purchase
,
can
there
bee
,
but
the
knowledge
first
,
and
loue
next
(
for
none
can
loue
but
what
hee
first
knowes
)
of
his
Maker
,
for
whose
loue
and
seruice
he
was
only
made
?
And
how
can
this
blind
,
lame
,
and
vtterly
imperfect
Man
,
with
so
great
a
lode
to
boote
of
originall
and
actuall
offence
vpon
his
back
,
hope
to
approach
this
supreme
altitude
,
and
immensity
,
which
—
—
In
quella
inaccessibil
luce
,
Quafi
in
alta
caligine
s'asconde
,
(
as
an
excellent
Poetesse
[
*
](A10664-e2950-b)
*
La
Sig:
●…a
vitto
:
Colonna
.
discribes
the
inscrutable
Beeing
of
God
)
but
by
two
meanes
only
:
the
one
,
by
laying
his
burden
on
him
that
on
his
Crosse
bore
the
burthen
of
all
our
defectes
,
and
interpositions
betweene
vs
and
the
hope
of
the
vision
of
his
blessed
Essence
face
to
face
heereafter
;
and
the
other
,
by
carefull
searche
of
him
here
in
this
life
(
according
to
Saint
Paules
instruction
)
,
in
his
works
;
who
telles
vs
[
*
](A10664-e2970-b)
*
Rom:
cap
:
1.
ver:
20.
-
those
inuifible
things
of
God
are
cleerely
seene
,
being
vnderstood
by
the
things
that
are
made
;
or
by
the
workes
of
his
blessed
hands
?
So
as
,
betweene
these
two
mayne
and
only
meanes
of
acqui●…ing
here
the
knowledge
,
and
hereafter
the
vision
of
him
wherein
all
our
present
and
future
happinesse
consists
,
what
middle
place
(
to
descend
to
my
former
discourse
)
can
these
mens
Morall
Philosophy
(
trow
we
)
challenge
?
which
in
its
first
Masters
and
teachers
time
,
before
there
was
any
better
diuinity
knowne
,
might
well
enough
passe
for
a
course
kind
of
diuinity
;
but
howeuer
,
such
as
one
,
as
(
with
the
leaue
of
our
Poets
)
needes
no
fiction
to
clothe
or
conceale
it
in
.
And
therfore
vtterly
vnfit
to
bee
the
Subiect
of
Poems
:
since
it
containes
in
it
but
the
obuious
restraints
or
impulsions
of
the
Humane
Sence
and
will
,
to
or
from
what
it
ynly
before-hand
(
without
extrinsicke
force
or
law
)
feeles
and
knowes
it
ought
to
shunne
,
or
imbrace
.
The
other
two
more
remooued
and
harder
lessons
do
certainely
more
in
the
affaire
both
of
soule
and
body
,
concerne
vs
.
And
these
(
if
we
be
wise
enough
to
loue
our selues
so
well
)
,
wee
must
seeke
and
take
from
the
hands
of
their
fittest
teachers
.
As
,
in
the
first
,
we
need
goe
no
farther
(
though
learned
&
wise
Writers
haue
made
mention
,
and
to
high
purpose
,
of
a
Theologia
Philosophica
,
as
they
call
some
of
the
doctrines
of
the
auncient
Poets
)
,
then
to
the
Doctors
,
and
Doctrines
of
that
Church
that
God
dyed
to
plant
,
and
which
shall
liue
till
the
worlds
death
.
And
for
instruction
in
our
next
necessary
Lesson
,
to
wit
,
the
Misteries
of
Nature
,
we
must
,
if
we
will
follow
Plato's
aduice
-
inquire
of
those
(
and
by
them
be
directed
)
who
liued
neerest
to
the
time
of
the
gods
;
meaning
the
old
wise
Ethnicks
:
among
whom
,
the
best
Masters
were
certainly
most
,
if
not
all
of
them
,
Poets
;
and
from
whose
fires
(
as
I
haue
formerly
touched
)
the
greatest
part
of
all
humane
knowledges
haue
taken
their
first
light
.
Among
these
,
I
say
,
and
not
elsewhere
(
excepting
the
sacred
Old
Law
only
)
must
we
search
for
the
knowledge
of
the
wise
,
and
hidden
wayes
&
workings
of
our
great
Gods
hand
maid
,
Nature
.
But
alas
who
findes
,
or
who
seekes
now
adayes
to
finde
them
?
Nay
(
what
is
more
strange
)
there
want
not
of
these
learned
of
our
times
,
that
will
not
bee
intreated
to
admit
those
excellent
Masters
of
knowledge
to
meane
(
if
they
allow
them
any
meaning
)
scarce
other
at
all
,
then
meerely
Morall
doctrine
.
I
haue
knowne
Latine
and
Greeke
Interpreters
of
them
in
these
times
;
men
otherwise
of
much
art
,
and
such
as
able
to
render
their
Authors
phrase
to
the
height
of
their
good
,
in
our
worse
language
;
yet
aske
the
most
,
as
I
haue
some
of
them
,
and
I
feare
they
will
answere
,
as
one
(
and
the
best
)
of
our
Greeke
translators
hath
ingenuously
confest
to
mee
,
that
for
more
then
matter
of
Morality
,
hee
hath
discouered
little
in
his
Authors
meanings
.
Yet
my
old
good
friend
as
well
as
I
wish
him
,
(
and
very
well
I
wish
him
for
those
parts
of
Fancy
,
Industry
,
and
meritorious
Ability
that
are
in
him
)
must
pardon
mee
that
I
affirme
,
it
is
not
truer
that
there
euer
was
such
a
thing
as
a
Musaeus
,
or
Hesiod
,
or
Homer
,
whom
he
has
taught
to
speake
excellent
English
;
then
it
is
,
that
the
least
part
of
the
Doctrine
(
or
their
wisest
expositors
abuse
mee
,
and
other
Ignorants
with
mee
)
that
they
meant
to
lay
downe
in
those
their
wise
,
though
impossible
fables
,
was
matter
of
Manners
,
but
chiefely
Nature
:
No
lesse
then
in
the
rest
of
those
few
before
,
and
many
after
them
,
whom
all
Antiquity
has
cried
vp
for
excellent
Poets
,
and
called
their
works
perfect
Poems
.
For
proofe
of
which
Truth
;
wee
will
first
mention
two
or
three
of
the
best
of
them
;
and
to
omit
the
multiplicity
of
lesse
autentike
testimonies
,
that
all
Authors
are
full
of
,
alledge
only
the
beforecited
Mirandula
,
who
speaking
of
that
-
Magia
naturalis
,
or
naturall
wisdome
,
or
as
he
defines
it
[
*
](A10664-e3100-b)
*
In
Apolog:
so
:
112.
-
naturalium-the
exact
and
absolute
knowledge
of
all
naturall
things
(
which
the
Auncients
were
Masters
of
)
sayes
,
[
*
](A10664-e3120-b)
*
Ibid
:
s●…
.
80.
that
in
that
Art
(
among
some
others
he
mentions
)
Praestitit
Homerus
,
Homer
excelled
;
and
who
-
dissimulauit-as
all
other
knowledges
,
so
hath
hiddenly
layd
downe
this
also
in
his
Ulysses
his
trauailes
.
As
likewise
of
Orpheus
[
*
](A10664-e3170-b)
*
In
Conclus
.
-
Nihil
efficacius
Hymnis
Orphei
in
naturali
Magia
,
si
debita
musica
,
animi
intentio
,
&
coeterae
circumstantiae
quas
nôrunt
sapientes
fuerint
adhibitae
:
There
is
nothing
of
greater
efficacy
then
the
hymnes
of
Orpheus
in
naturall
Magick
,
if
the
fitting
musick
,
intention
of
the
minde
,
and
other
circumstances
which
are
knowne
to
the
wise
,
bee
considered
and
applyed
.
And
againe
[
*
](A10664-e3200-b)
*
Ibid.
-
that
they
are
of
no
lesse
power
in
naturall
magick
,
or
to
the
vnderstanding
thereof
,
then
the
Psalmes
of
Dauid
are
in
the
Caball
,
or
to
vnderstand
the
Cabalistick
Science
by
.
And
lastly
,
Zoroaster
;
who
that
he
was
a
possessor
likewise
of
that
-
absoluta
cognitio
rerum
Naturalium
before
metioned
,
no
lesse
then
of
that
Theologicall
Philosophy
his
expounders
find
in
him
,
may
appeare
by
that
Doctrine
of
his
(
in
particular
)
of
the
-
Scala
á
Tartaro
ad
primum
ignem
,
which
the
learned
Io:
Picus
interprets
[
*
](A10664-e3290-b)
*
In
Conclu
:
-
protensum-the
series
or
concatenation
of
the
vniuersall
Natures
,
from
a
no
degree
(
as
he
speakes
)
of
matter
,
to
him
that
is
aboue
or
beyond
all
degree
graduately
extended
;
no
lesse
then
by
that
Attribute
(
in
generall
)
giuen
him
by
all
the
learned
of
all
Ages
;
viz:
that
he
was
one
of
the
greatest
(
as
first
)
of
Naturall
Magicians
,
or
Masters
of
the
absolute
knowledge
of
all
Nature
.
To
omit
(
as
I
said
)
the
Testimonies
of
an
infinity
of
other
Authors
in
confirmation
of
the
before-affirmed
troth
;
who
knowes
not
,
that
most
,
if
not
all
of
those
fables
in
all
the
rest
of
the
Auncients
,
of
their
gods
and
goddesses
especially
,
with
the
affinities
,
entercourses
,
and
commerces
betweene
themselues
,
and
with
others
;
(
of
which
,
as
Homer
,
that
Greeke
Oracle
is
abundantly
full
,
so
the
rest
,
as
a
Hesiod
,
Linus
the
Master
,
and
Musaeus
the
Scoller
of
Orpheus
,
and
(
as
we
haue
said
)
Zoroaster
,
and
Orpheus
himselfe
,
and
all
those
most
auncient
,
(
if
we
may
beleeue
their
best
expounders
and
relaters
of
most
we
haue
of
them
,
made
the
maine
grounds
and
Subiects
of
their
writings
;
)
who
knowes
not
(
I
say
)
that
most
,
if
not
all
,
of
those
their
fables
of
this
kinde
,
and
which
haue
of
all
learned
,
in
all
ages
,
been
chiefely
tearmed
Poetick
,
&
sittest
matter
for
Poesy
;
haue
neuer
been
by
any
wise
expounder
made
to
meane
other
then
meerely
the
Generation
of
the
Elements
,
with
their
Vertues
,
and
Changes
;
the
Courses
of
the
Starres
,
with
their
Powers
,
and
Influences
;
and
all
the
most
important
Secrets
of
Nature
,
hanging
necessarily
vpon
the
knowledge
of
These
;
which
could
not
suffer
so
simple
a
Relation
as
the
Ethick
doctrine
requires
;
because
by
the
vulgarity
of
Those
,
much
mischiefe
must
in
all
reason
ensue
;
being
(
also
)
of
those
tenderer
things
,
that
are
soonest
prophaned
&
vilefied
by
their
cheapnesse
;
&
This
,
cannot
for
the
generall
benefit
of
mankinde
be
among
the
plainest
of
lessons
too
commonly
knowne
and
openly
diuulged
to
euery
body
.
I
will
not
deny
but
the
Auncients
mingled
much
doctrine
of
Morality
(
yea
,
high
Diuinity
also
)
with
their
Naturall
Philosophy
;
as
the
late
mentioned
Zoroaster
first
;
who
hath
diuinely
sung
of
the
Essence
and
attributes
of
God
.
and
was
(
as
the
learned
Farra
auouches
)
,
[
*
](A10664-e3420-b)
*
In
Settena
:
fo●…
57.
-
the
first
Author
of
that
Religious
Philosophy
,
or
Philosophicall
Religion
,
that
was
after
followed
&
amplified
by
Mercurius
Trismegistus
,
Orpheus
,
Aglaophemus
,
Pythagoras
,
Eudoxus
,
Socrates
,
Plato
,
&c.
And
Orpheus
next
;
who
,
as
he
writt
particular
bookes
;
of
Astrology
,
first
(
as
Lucian
[
*
](A10664-e3460-b)
*
In
Dialog:
de
Astrol
:
tells
vs
)
of
any
man
;
as
also
of
diseases
and
their
cures
;
of
the
natures
and
qualities
of
the
Elements
;
of
the
force
of
Loue
or
agreement
in
Naturall
things
;
and
many
more
that
we
read
of
,
besides
his
Hymnes
which
are
perhaps
the
greatest
part
of
what
now
remaines
of
him
heere
among
vs
:
so
his
expounders
likewise
find
in
him
that
Theologia
Philosophica
as
they
call
it
,
which
they
giue
to
Zoroaster
.
Witnesse
Pausanias
,
who
reports
[
*
](A10664-e3500-b)
*
In
Boeoti●…
:
-
Orpheus
multahumanae
politicaeque
vitae
vtilia
inuenit
:
&
vniuersam
Theologiam
primus
aperuit
,
&
nesariorum
f●…orum
expiationes
excogitauit
,
&c.
But
let
vs
heare
how
himselfe
[
*
](A10664-e3520-b)
*
In
I●…b
:
de
verbo
sacr●…
.
sings
;
and
which
is
by
Eusebius
Pamphilus
,
in
his
honour
rehearsed
[
*
](A10664-e3540-b)
*
Lib:
13.
de
Praep
:
Euangel:
.
O
you
that
vertue
follow
,
to
my
sense
Bend
your
attentiue
minds
:
Prophane
ones
hence
.
And
thou
Musaeus
,
who
alone
the
shine
Highly
contemplat'st
of
the
formes
diuine
,
Learne
my
notes
;
which
with
th
inward
eye
behold
,
And
vntouch'd
in
thy
sacred
bosome
hold
.
Incline
thee
by
my
safe-aduizing
verse
To
the
high
Author
of
this
Vniuerse
.
One
only
,
all
immortall
,
such
is
he
;
Whose
Being
I
discouer
thus
to
thee
;
This
alone-perfect
,
this
eternall
King
Rais'd
aboue
all
,
created
eu'ry
thing
,
And
all
things
gouernes
.
with
the
Spirit
alone
(
Not
otherwise
)
to
be
beheld
,
or
knowne
.
From
him
no
ill
springs
.
there
's
no
god
but
he
.
Thinke
now
,
and
looke
about
thee
prudently
;
And
better
to
discouer
him
,
loe
I
His
tracts
and
footsteps
vpon
earth
,
and
high
Strong
hand
behold
,
but
cannot
him
descrie
;
Who
(
to
an
vnimaginable
height
Rais'd
)
in
darke
clouds
conceales
him
from
my
sight
.
Only
a
Caldean
[
*
](A10664-e3780-b)
*
Meaning
〈◊〉
Moses
;
who
the
holy
〈◊〉
saies
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vnlesse
with
Eusebius
,
we
will
haue
him
meane
the
Patriarke
Abraham
.
saw
him
;
and
the
grace
Hath
now
aloft
to
view
him
face
to
face
.
His
sacred
right
hand
graspes
the
Ocean
;
and
Touch'd
with
it
,
the
proud
mountaines
trembling
stand
Eu'n
from
the
deep
rootes
to
their
vtmost
height
:
Nor
feeles
at
all
th'
immensnesse
of
their
weight
,
He
,
who
aboue
the
heau'n
doth
dwell
,
yet
guides
And
gouernes
all
that
vnder
heau'n
abides
.
O're
all
,
through
all
doth
his
va●…l
power
extend
;
Of
th'
Vniuerse
beginning
,
midds
,
&
end
.
And
as
these
two
diuine
Authors
in
particular
,
so
likewise
among
the
r●…
of
the
Auncient
Poets
in
generall
,
I
will
graunt
they
haue
in
their
Poesies
(
as
I
haue
said
)
mingled
much
Morality
with
their
Ethick
doctrines
.
As
in
their
Hercules
〈◊〉
,
U●…s
,
Aene●…s
and
other
their
Heroes
they
haue
giuen
example
of
all
vertues
;
and
punisht
all
vices
;
as
pride
and
ambition
,
in
their
Giants
and
〈◊〉
,
&c.
Contempt
of
the
gods
,
in
their
Niobe
,
Ar●…hne
,
Cass●…ope
,
M●…dusa
,
Amphion
,
Mar●…s
,
the
M●…eides
,
&c.
murder
,
lust
,
couetise
,
and
the
rest
,
in
their
〈◊〉
,
Ixion
,
S●…phus
,
Mid●…
,
T●…
,
T●…
,
&c.
Yet
questionlesse
infinite
many
more
of
their
fables
then
these
,
)
though
euen
these
and
the
rest
of
this
kind
want
not
among
our
best
Mythologians
their
Physick
,
as
well
as
Ethick
meanings
,
)
as
all
those
of
their
gods
and
goddesses
,
with
their
powers
and
dignies
,
and
all
passage
of
affinity
and
commerce
betweene
themselues
,
and
betweene
them
and
others
,
were
(
as
I
haue
said
before
)
made
to
meane
meere
matter
of
Nature
;
and
in
no
possibility
of
Sense
to
bee
wrested
to
the
doctrine
of
Manners
,
vnlesse
a
man
will
(
withall
)
bee
so
inhumane
as
to
allow
all
those
riotts
rapes
,
murders
,
a●…
ulteries
,
incestes
,
and
those
nefaria
and
nefanda
,
vnnaturally-seeming
vices
that
they
tell
of
them
,
to
bee
(
litterally
or
Morally
taken
)
sit
examples
of
Manners
,
or
wholesome
instructions
for
the
liues
of
men
to
be
leuelled
and
directed
by
.
Whereas
,
on
the
contrary
side
,
(
that
I
may
instance
some
of
them
)
who
can
make
that
Rape
of
Pro●…rpine
,
whom
her
mother
Ceres
(
that
vnder
the
Species
of
Corne
might
include
as
well
the
whole
Genus
of
the
Vegetable
nature
)
sought
so
long
for
in
the
earth
,
to
meane
other
,
then
the
putrefaction
,
and
succeeding
generation
of
the
Seedes
we
commit
to
Pluto
,
or
the
earth
?
whome
they
make
the
God
o●…
weal●…h
,
calling
him
also
Dis
quasi
diues
(
the
same
in
Latine
that
Pluto
is
in
Greeke
)
rich
,
or
wealthy
,
because
all
things
haue
their
originall
from
the
earth
,
and
returne
to
the
earth
againe
.
Or
what
can
Iupiters
blasting
of
his
beloued
Semele
,
after
his
hauing
defloured
her
,
and
the
wrapping
of
his
sonne
he
got
on
her
(
Bacchus
,
or
wine
)
in
his
thigh
after
his
production
meane
other
then
the
necessity
of
the
Ayres
heate
to
his
birth
,
in
the
generation
;
and
(
after
a
violent
pressure
and
dilaceration
of
his
mother
the
Grape
)
the
like
close
imprisoning
of
him
also
,
in
a
fit
vessell
,
till
he
gaine
his
full
maturity
,
and
come
to
be
fit
aliment
?
After
these
two
particular
scandalous
fabl●…s
,
and
which
I
will
call
but
inferiour
speculations
,
yet
necessary
documents
,
because
,
of
the
Natures
of
Co●…e
,
and
Wine
,
the
Sustentacula
vitae
;
(
To
omit
the
Adultery
of
Mars
and
Venus
,
by
which
the
Chymists
will
haue
meant
the
inseperability
of
those
two
Metals
that
carry
their
names
;
witnesse
that
exuberance
of
Uenus
or
copper
which
wee
call
Vitriole
,
that
is
seldome
or
neuer
found
without
some
mixture
more
or
lesse
of
Mars
or
iron
in
it
;
as
her
husband
Uulcan
,
or
materiall
fire
findes
and
shewes
the
practitioners
in
Chymistry
.
And
with
this
,
other
also
of
the
like
obuiouser
kinde
of
truths
in
Nature
;
as
Hebe's
stumbling
and
f●…lling
with
the
Nectar
bowle
in
her
hand
,
and
thereby
discouering
her
hidden
parts
to
the
gods
,
as
she
serued
them
at
their
boord
;
meaning
the
nakednesse
of
the
trees
and
plants
in
Autumne
,
when
all
their
leaues
are
falne
from
them
by
the
downefall
or
departure
of
the
Spring
,
which
their
H●…be
,
or
goddesse
of
youth
as
the
Auncients
called
her
(
because
the
Spring
renewes
and
makes
young
all
things
)
meanes
.
And
with
these
,
the
Inceste
of
Mirrha
with
her
father
;
meaning
the
Myrrh-tree
,
which
the
Sun
(
father
of
Plants
)
inflames
,
and
making
ouertures
in
it
,
there
flowes
thence
that
odorous
Sabaean
gumme
wee
call
Myrrhe
,
(
meant
by
her
child
Adonis
,
which
interpreted
is
sweet
,
pleasant
,
or
delightfull
.
)
To
omit
(
I
say
)
these
,
and
the
like
triuialler
(
though
true
)
obseruations
in
Nature
;
and
th●…t
carry
also
so
foule
a
face
to
the
eye
;
I
would
aske
who
can
make
those
fights
and
cont●…ntions
that
the
wise
Homer
faignes
betweene
his
Gods
and
Goddesses
to
meane
other
then
the
naturall
Contrariety
of
the
Elements
:
and
especially
of
the
Fire
and
Water
;
which
as
they
are
tempered
and
reconciled
by
the
aire
,
so
Iuno
(
which
signifies
the
aery
region
)
reconciles
,
&
accords
the
warring
Gods
.
and
next
,
what
in
generall
those
frequent
,
and
no
lesse
scandalous
brawles
betweene
Iupiter
and
(
his
wife
and
sister
)
Iuno
,
can
be
made
to
meane
other
,
then
those
Meteors
occasioned
by
the
vpper
and
lower
Region
of
the
Ayres
differing
temperatures
;
Or
what
all
those
his
vnlawfull
loues
,
his
compressing
so
many
Dryads
,
Nayads
,
and
Nereiads
(
woodnymphes
,
and
waternymphes
)
and
the
rest
,
can
meane
other
then
meerely
the
Fires
power
vpon
the
Earth
,
and
waters
;
(
a
study
of
a
higher
nature
and
vaster
extente
then
the
first
alledged
)
and
which
Iupiters
Inceste
with
his
sister
Ceres
likewise
meanes
;
and
is
the
same
with
the
tale
of
the
contention
of
Phaeton
which
is
Incendium
,
with
the
sonne
of
Isis
which
is
Terra
.
A
Theame
too
infinite
to
pursue
;
and
no
lesse
a
fault
heere
,
then
(
perhaps
)
a
folly
at
all
to
mencion
:
For
(
besides
the
beeing
a
subiect
vtterly
vnfit
to
suffer
a
mixture
with
a
discourse
of
so
light
a
nature
as
this
of
mine
,
where
a
slight
touch
at
the
generall
mistake
and
abuse
of
Poesy
in
our
times
,
was
only
intended
)
suppose
a
man
should
(
wheras
I
haue
heere
layd
downe
the
faire
sense
of
but
two
or
three
of
the
foulest
of
them
)
be
at
the
paines
of
running
through
all
the
Fables
of
the
Auncients
,
and
out
of
them
shew
the
reader
,
and
leade
him
by
the
fingar
as
it
were
(
who
yet
can
discouer
nothing
but
matter
of
Manners
in
them
)
to
the
speculation
of
the
entire
Secret
of
our
great
God
of
Nature
,
in
his
miraculous
fabrick
of
this
World
,
(
which
,
their
god
Pan
,
or
the
vniuersall
simple
bodyes
,
and
seedes
of
all
Nature
,
gotten
by
Mercury
or
the
diuine
Will
,
by
which
all
things
came
to
bee
created
meanes
;
)
And
(
beginning
with
Moses
)
shew
him
how
the
Spirit
of
God
first
moouing
vpon
the
waters
(
a
Mystery
perhaps
by
few
of
our
duller
Modernes
vnderstood
,
though
a
Thales
Milefius
,
or
Heraclius
the
Ephesian
,
two
Heathens
,
could
instruct
them
)
they
faigne
him
vnder
the
name
of
Iupiter
,
by
compressing
Latona
(
meaning
the
shades
or
darkenesse
of
the
first
Chäos
)
to
haue
begot
on
her
,
Apollo
and
Diana
,
which
is
the
Sun
and
Moone
,
when
he
said
-
fiat
lux
,
&
lux
fuit
,
and
carry
him
along
from
this
beginning
to
the
end
and
compleate
knowledge
of
all
Nature
,
which
as
Moses
darkely
,
they
no
lesse
darkely
deliuered
;
)
Suppose
(
I
say
)
a
man
should
take
this
taske
vpon
him
,
I
would
faine
know
who
they
are
that
would
be
perhaps
,
at
least
,
that
were
,
fit
readers
now
a
dayes
of
such
a
Treatise
?
Because
what
one
of
a
million
of
our
Scollers
or
writers
among
vs
,
vnderstands
,
or
cares
to
be
made
vnderstand
scarse
the
lowest
and
triuiallest
of
Natures
wayes
?
much
lesse
seekes
to
draw
(
by
wisely
obseruing
her
higher
and
more
hidden
workings
)
any
profitabler
vse
or
benefit
from
them
,
for
their
owne
,
or
the
publike
good
,
then
perhaps
to
make
an
Almanack
,
or
a
diuingbote
to
take
butts
or
crabs
vnder
water
with
;
or
else
some
Douch
waterbellowes
,
by
rarefying
water
into
a
comprest
ayre
to
blow
the
fire
withall
?
Whenas
if
they
could
,
but
from
that
poore
step
,
learne
the
way
to
get
a
little
higher
vp
the
right
scale
of
Nature
,
and
really
indeed
accord
,
and
make
a
firme
peace
and
agreement
betweene
all
the
discordant
Elements
;
and
(
as
the
Fable
of
Cupids
wrassle
with
Pan
,
and
ouercomming
him
,
teaches
them
the
beginning
of
all
Natures
productions
are
loue
and
strife
,
)
indeauour
to
irritate
also
,
and
force
this
Pan
,
or
Simple
Matter
of
things
to
his
fit
procreatiue
ability
,
by
an
industrious
and
wise
strife
and
colluctation
with
him
;
then
they
might
perhaps
do
somewhat
in
Philosophy
not
vnworth
the
talking
of
.
No
lesse
then
our
common
practitioners
in
Physick
might
better
deserue
their
names
then
most
of
them
do
;
(
for
to
be
a
Physitian
,
what
is
it
but
to
be
a
generall
Naturalist
,
not
meere
transcriber
and
applyer
of
particular
booke
-
recipes
?
)
if
they
would
but
practise
,
by
that
Rule
and
Base
of
Nature
the
world
was
built
vpon
,
to
make
likewise
and
establish
that
Equality
and
concord
betweene
those
warring
Elements
(
which
are
the
Complexions
)
in
Mans
body
,
that
one
exceed
not
an
other
in
their
Qualities
:
Or
if
they
could
but
giue
better
instance
of
their
acquaintance
with
the
wayes
of
Phylosophy
,
then
in
burdning
and
oppressing
nature
,
rather
then
otherwise
,
as
most
of
them
doe
,
with
their
crude
Vegetable
and
Minerall
Physicks
,
for
not
vnderstanding
the
necessity
,
(
or
though
they
did
,
yet
not
the
Art
)
of
exalting
and
bettering
their
natures
,
by
correcting
or
remoouing
their
in-bred
imperfections
,
with
that
fit
preparation
that
Nature
teaches
them
.
The
hidden
workings
of
which
wise
Mistresse
,
could
wee
fully
in
all
her
wayes
comprehend
,
how
much
would
it
cleare
,
and
how
infinitely
ennoble
our
blind
and
groueling
conditions
,
by
exalting
our
vnderstandings
to
the
sight
(
as
I
haue
before
toucht
)
of
God
,
or
-
those
inuisible
things
of
God
(
to
vse
S.
Pauls
words
once
againe
)
which
are
cleerely
seene
,
being
vnderstood
by
the
things
that
are
made
;
and
thence
instructing
vs
,
not
sawcily
to
leap
,
but
by
the
linkes
of
that
golden
chaine
of
Homer
,
that
reaches
from
the
foote
of
Iupiters
throne
to
the
Farthe
,
more
knowingly
,
and
consesequently
more
humbly
climbe
vp
to
him
,
who
ought
to
bee
indeed
the
only
end
and
period
of
all
our
knowledge
,
and
vnderstanding
.
the
which
in
vs
though
but
a
small
fainte
beame
of
that
our
great
blessed
Sun
,
yet
is
that
breath
of
life
that
he
breathed
into
vs
,
to
draw
vs
thereby
(
fecisti
nos
Domine
propeter
te
;
sayes
the
holy
S.
Augustine
)
[
*
](A10664-e4640-b)
*
In
Confess
:
neerer
to
him
,
then
all
irrationall
Animalls
of
his
making
;
as
a
no
lesse
tenderly
louing
Father
,
then
immense
and
omnipotent
Creator
.
To
whom
as
wee
cannot
giue
too
much
loue
and
reuerence
;
so
neither
can
wee
with
too
wary
hands
approach
his
sacred
Mysteries
in
Holy
Writ
.
Howbeit
I
must
(
to
returne
home
to
my
former
discourse
)
in
honour
&
iust
praise
of
the
before
mentioned
wise
Auncients
(
and
with
the
premised
befitting
caution
)
not
doubt
to
say
,
that
as
his
Instructions
in
the
holy
Scripture
,
and
especially
in
the
old
Law
,
must
of
necessity
reach
as
far
farther
then
the
bare
historicall
trueth
(
though
not
in
the
same
manner
)
as
extends
the
difference
in
our selues
betweene
Nature
alone
,
and
Nature
and
Grace
vnited
;
so
likewise
,
that
one
,
and
a
great
portion
of
the
doctrine
of
that
part
of
holy
Writ
,
the
wise
Ethnicks
vndoubtedly
possest
in
all
perfection
;
to
wit
,
the
knowledge
of
all
Natures
most
high
and
hidden
wayes
and
workings
:
and
though
far
short
in
the
safer
part
of
wisdome
,
of
their
more
inlightned
successors
,
yet
was
the
bare
light
(
or
rather
fire
)
of
nature
in
them
,
enough
to
draw
them
as
high
as
Reason
could
help
flesh
and
bloud
to
reach
heauen
with
.
Nay
which
is
more
,
were
it
not
wide
of
my
purpose
(
though
it
contradicts
it
not
)
to
conster
them
other
then
meere
children
of
Nature
,
I
might
perhaps
gaine
fauour
of
some
of
our
weaker
persuaders
in
their
spirituall
Cures
(
if
to
flanke
and
strengthen
the
diuine
letter
wi●…h
prophaner
Authorities
,
be
in
this
backward
and
incredulous
age
,
not
irrequisite
)
by
paralelling
in
the
Historicall
part
I
meane
chiefely
,
and
as
it
lies
,
the
Sacred
letter
and
Ethnick
Poesyes
together
to
a
large
extention
:
And
beginning
with
Moses
,
shew
them
,
all
those
-
dij
ma●…orum
gentium
from
Saturne
to
Deucalions
deluge
,
were
but
names
for
Adam
,
Caine
,
Lamech
and
the
rest
of
their
successors
to
Noahs
floud
:
Nor
that
their
Rhaea
(
or
Terra
,
mother
of
all
the
Gods
)
and
Uenus
,
could
be
other
then
Moses
his
Eua
and
Noem
...
What
other
can
He
fiod's
*
Pandora-the
first
and
beautifullest
of
all
women
,
by
whome
all
euils
were
dispersed
and
spred
vpon
the
Earth
,
meane
then
Moses
his
Eue
?
What
can
Homers
Ate
,
whom
he
calls*
the
first
daughter
of
Noah
,
)
was
the
first
likewise
in
their
accompt
,
that
planted
the
vine
,
and
taught
men
the
vse
of
wines
soone
after
the
vniuersall
deluge
?
What
can
be
plainer
then
that
by
their
Ianus
they
ment
Noah
also
,
whome
they
giue
two
faces
to
,
for
hauing
seene
both
the
old
and
new
world
;
and
which
,
his
name
(
in
Hebrew
,
Iain
,
or
wine
)
likewise
confirmes
;
Noah
being
(
as
we
late
alledged
Moses
for
witnesse
)
the
first
inuentor
of
the
vse
of
wines
?
What
could
they
meane
by
their
Golden-Age
,
when
—
Nulli
subigebant
arua
coloni
;
—
—
Ipsaque
tellus
Omnia
liberius
,
nullo
poscente
ferebat
;
But
the
state
of
Man
before
his
Sin
?
and
consequently
by
their
Iron
age
,
but
the
worlds
infelicity
,
and
miseries
that
succeeded
his
fall
?
when
—
Luctus
,
&
vltrices
posuere
cubilia
curae
;
Pallentesque
habitant
morbi
,
tristisque
senectus
,
Et
metus
,
&
malesuada
fames
,
&
turpis
egestas
.
Lastly
,
(
for
I
haue
too
much
already
exceeded
my
commission
)
what
can
Adonis
horti
among
the
Poets
meane
other
then
Moses
his
Eden
,
or
terrestriall
Paradise
?
the
Hebrew
Eden
being
Uoluptas
or
Delitiae
,
whence
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
pleasure
)
seemes
necessarily
deriued
:
The
Caldaeans
and
Perfians
(
so
I
am
tould
)
called
it
Pardeis
,
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latines
altered
the
Greeke
name
to
Paradisus
;
which
as
Eden
,
is
(
as
,
[
*
](A10664-e5230-b)
*
In
Noc
:
Attic.
Aulus
Gellius
defines
it
)
Locus
amaenissimus
,
&
voluptatis
plenissimus
;
the
which
selfe
thing
the
auncient
both
Poets
and
Philosophers
certainely
ment
by
their
-
horti
Hesperidum
likewise
.
Now
though
we
reuerence
Moses
more
(
as
we
ought
to
doe
)
then
these
his
condisciples
,
because
inspired
so
far
aboue
them
with
the
immediate
spirit
of
Almighty
God
;
yet
ought
we
neuerthelesse
to
reuerence
them
,
and
the
wisdome
of
their
fables
,
howeuer
not
vnderstood
by
euery
body
:
his
condisciples
I
call
them
,
because
they
read
bothe
vnder
their
Aegyptian
teachers
one
lesson
;
&
were
(
as
Moses
of
himselfe
sayes
)
expert
in
the
learning
of
the
Aegyptians
:
yea
many
of
them
(
and
Poets
all
)
were
(
to
speake
fitlyer
)
the
teachers
of
that
Learning
themselues
,
and
Masters
therein
no
lesse
then
Moses
.
How
can
we
then
indeed
attribute
too
much
to
their
knowledges
,
though
deliuered
out
of
wise
consideration
in
riddles
and
fictious
tales
?
But
alas
(
with
shame
enough
may
we
speake
it
)
so
far
are
we
now
adayes
from
giuing
the
due
to
them
they
deserue
,
as
those
their
learned
and
excellent
fables
seeme
rather
read
to
be
abused
,
then
studyed
in
these
times
;
and
euen
by
people
too
that
are
,
or
would
be
accompted
profound
men
.
What
child
of
learning
or
louer
of
Truth
could
abide
to
see
great
pretenders
to
learning
among
vs
,
that
doubt
,
and
obstinately
too
,
whether
the
pretious
treasure
of
that
wisdome
of
the
Auncients
,
so
carefully
by
them
left
sealed
vp
to
the
vse
of
their
true
Heires
(
the
wise
and
worthy
of
their
posterity
)
be
any
more
indeed
then
a
legacy
of
meere
old
wiues
tales
to
poyson
the
world
with
.
If
we
will
call
this
but
ignorance
,
let
vs
go
farther
;
and
suppose
that
a
man
(
nor
vnlearned
one
neither
)
shall
haue
taken
paines
in
foure
or
fiue
fables
of
the
Auncients
to
vnfould
and
deliuer
vs
much
doctrine
and
high
meanings
in
them
,
which
he
calls
their
wisdome
;
and
yet
the
same
man
in
an
other
Treatise
of
his
,
shall
say
of
those
auncient
Fables
.
-
I
thinke
they
were
first
made
,
and
their
expositions
deuised
afterward
:
and
a
little
after
-
Of
Homer
himselfe
,
notwithstanding
he
was
made
a
kind
of
Scripture
by
the
latter
Scooles
of
the
Graecians
,
yet
I
should
without
any
difficulty
pronounce
his
fables
had
in
his
owne
meaning
no
such
inwardnesse
,
&c.
What
shall
we
make
of
such
willing
contradictions
,
when
a
man
to
vent
a
few
fancies
of
his
owne
,
shall
tell
vs
first
,
they
are
the
wisdome
of
the
Auncients
;
and
next
,
that
those
Auncient
fables
were
but
meere
fables
,
and
without
wisdom
or
meaning
,
til
their
expositours
gaue
them
a
meaning
;
&
then
,
scornefully
and
contemptuously
(
as
if
all
Poetry
were
but
Play-vanity
)
shut
vp
that
discourse
of
his
of
Poetry
,
with
-
It
is
not
good
to
stay
too
long
in
the
Theater
.
But
let
me
not
stick
too
long
neither
in
this
myre
;
nor
seeme
ouer-sensible
of
wrong
to
what
can
suffer
none
;
for
-
Veritas
(
sayes
the
holy
writ
)
magna
es●…
,
&
praeualebit
:
and
such
are
(
nor
lesse
great
and
preuailing
then
truth
it selfe
)
those
before
mentioned
Arcana
of
our
wise
Auncients
;
which
no
Barbarisme
I
know
can
efface
;
nor
all
the
dampes
and
thick
fogs
by
dull
&
durty
Ignorance
breathed
on
them
,
darken
at
all
,
or
hide
from
the
quick
eye
of
select
and
happier
vnderstandings
;
who
know
full
well
,
the
ripest
friutes
of
knowledge
grow
euer
highest
;
while
the
lower-hanging
boughs
(
for
euery
ones
gripe
)
are
either
barren
,
or
their
fruite
too
sowre
to
be
worth
the
gathering
.
And
among
such
may
they
euer
rest
,
safe
wrapt
vp
in
their
huskes
,
and
inuoluements
:
And
let
our
writers
write
(
if
it
can
bee
no
better
)
and
Rime●…s
rime
still
after
their
accustomed
and
most
accepted
manner
,
and
still
captiuate
and
rauish
their
like
hearers
.
Though
in
my
owne
inclination
,
I
could
with
much
iuster
alacrety
,
then
in
person
of
the
Roman
Poet
,
with
his
-
Uilia
miretur
vulgus
;
or
Roman
Orator
,
with
his
-
Similes
habent
sua
labra
lactucas
(
while
he
laught
to
see
a
greedy
Asse
at
his
sutable
thissles
,
)
wish
we
might
each
one
,
according
to
the
measure
of
his
illumination
,
and
by
the
direction
of
Gods
two
great
bookes
,
that
of
his
law
first
,
and
that
of
the
Creature
next
,
(
wherein
,
to
vse
the
excellent
●…o
:
Picus
his
phrase
[
*
](A10664-e5470-b)
*
In
Conclus
:
-
Dei-the
wonderfull
things
of
God
are
read
)
run
on
together
in
a
safe
and
firme
rode
of
Trueth
:
to
the
end
that
vindicating
some
part
of
our
lost
Heritage
and
Beatitude
heere
,
we
may
thence
(
an
aduantage
the
holy
Maximus
Tyrius
[
*
](A10664-e5500-b)
*
In
Sermon
:
sayes
the
more
happy
spirits
haue
ouer
others
)
arriue
the
lesse
Aliens
and
strangers
in
the
Land
of
our
eternall
Heritage
,
and
Beatitude
heereafter
.