IVNO is the daughter of Saturn, the Queen of the g • ds, and chiefe of thoſe that are called Coeleſtiall, The wife and ſiſter of Jupiter, goddeſſe of Power and Riches, and ſoveraigneſſe of marriage, and all conjugall contracts. The Feſtivals kept in her honour, were called Herea, which was a name appropriated to her own perſon▪ ſo Enneus ſaith, as Cicero cites him in his firſt book of offices, Vos ne velit an me regnar • Hera? Will the Miſtreſſe have you to raign, or me? where ſome take Herae for Fortune. One of her Prieſts, as Virgil teſtates, was Calibe, of whom he thus ſpeaks; Fit Calibe Junonis anus templique ſacerdos.

The old woman Calibe, was Prieſt in Juno's Temple. Ovid in his ſecond book Metamorph. nominates Alcinoe.

She was honoured moſt in the City of Carthage, the chiefe City of Affrica: of which Virgil in his firſt book Aeneīad. thus ſpeaks: Quam Juno fertur terris magis omnibus unam Poſthabita Coluiſſe, Samo—

Which only (ſaith he) Juno is reported to prefer before all other Countries, even Samos it ſelfe. Statius in his firſt book Theb. ſaith that ſhe was much honoured in the City called Proſimna: but in Samos (an Iſland compaſt in with the Icarian ſea) ſhe was chiefly celebrated, as ſaid to be there nourſed in her infancy. In Argos and M • cene, two chiefe Cities of Ach • ia, ſhe was likewiſe much honoured, as their Queen and Patroneſſe, for ſo Horace affirms, lib. 1▪ Carmin. Ovid in his 6. book De faſtis ſaith, that the people called Phaliſci, have her in great adoration, calling them Junonicoli, as thoſe that honour Juno. Of ther chaſtity, majeſty, her brawling and chiding with Iupiter, her revenge upon his ſtrumpets and baſtards, divers things have been diverſely commented, of which I will inſiſt upon ſome few. Iuno having in ſuſpition, Semele the daughter of Cadmus and Hermione, to have been often proſtituted by Iupiter, ſhe changed her ſelfe into the ſhape of her Nurſe Beroe, perſwading her that ſhe ſhould beg of him, That he would grace her ſo much, as to lie with her in the ſame ſtate and majeſty, with which he bedded Iuno; that as his power and potency was great above all, ſo her 〈…〉 wantonnings, might be remarkable above others: which he unwillingly granting, and ſhe as unfortunately obtaining, was the occaſion that ſhe with her Pallace, were both conſumed in 〈…〉 and thunders.

It is related of Iuno further, that when ſhe and her husband being reconciled and pleaſantly diſcourſing, held argument betwixt themſelves, Whether in the act of generation, men or women took the greateſt delight? and that by joint conſent, their controverſie was to be determined by Ty • eſias (one that had been of both Sects) Ty • eſias giving up his cenſure, That women were by nature the moſt wanton; her ſport turned into ſpleen, and her mirth into ſuch madneſſe, that ſhe inſtantly bere • v • d him of his ſight, and ſtrook him blind: to recompence which loſſe, Iupiter inſpired him with the ſpirit of Divination and Propheſie; to which her continued anger further added, That howſoever he truly propheſied, yet his preſages ſhould never be beleeved.

Alomena too, growing great of Hercules, and ready to be delivered, ſhe taking on her the ſhape of a Beldame, ſate her down before her own Altar, with her knees croſſed, and her hands clutched, by which charme ſhe ſtopped the paſſage of her child-birth; which Gallantis eſpying, and apprehending (as it was indeed) that to be the occaſion why her Lady could not be delivered, ſhe bethought her of a craft to prevent the others cunning; for leaving Alomena in the middeſt of her throwes, ſhe aſſumes a counterfet joy, and with a glad countenance approcheth the Altar, to thank the gods for her Ladies ſafe delivery. Which Iuno • o ſooner heard, but up ſhe riſeth, and caſts her armes abroad; her knees were no ſooner uncroſt, and her fingers open, but Alomena was caſed, and Hercules found free paſſage into the world. Gallantis at this laughing, and Iuno chaſing to be thus deluded, ſhe afflicted her with an unheard of puniſhment, by tranſhaping her into a Weeſill, whoſe natiue is to kindle at the mouth; that from the ſame jawes with which ſhe had lied to the gods about Alomena's child be 〈◊〉 ſhe ſhould ever after bring forth her young.

No leſſe was her hatred to all the poſterity of Cadmus; for when Agave had loſt Penthaeus; and Antinoe, Actaeon, and S • mele had been conſumed by Ioves thunders; and there remained onely two, Athames and Ino, ſhe poſſeſt them both with ſuch madneſſe, that he being on hunting, tranſpierc'd his ſonne L ••• chus, miſtaking him for the game he chaſed; and Ino ſnatcht up young Melicertes, and with him caſt her ſel • e down headlong into the Sea, from the top of an high promontory. But at the interceſſion of Venus, who was born of the waves, Neptune was pleaſed to rank them in the number of the Sea-gods, ſo that Melicertes is called Palaemon; and Ino, Iaeucothoe. I could further relate of many other poeticall Fables, as of Ixion, who enterteined and feaſted by Iupiter, attempted to ſtrumpet Iuno, and adulterate the bed of Iupiter; which to prevent, and ſhun the violence of a rape, ſhe faſhioned a Cloud into her own ſimilitude and ſemblance, which Ixion miſtaking for Iuno, of that begot the Centaurs. As alſo the birth of her ſon Vulcan, and her daughter Eccho; he lame, and ſhe ſo deformed, that being aſhamed to ſhew her ſelfe, or appear to the eies of any, ſhe hath ſo conceal'd her ſelfe in thick woods and hollow vaults and caverns, that never any part of her could ever yet be diſcovered more then her voice.

Yet 〈◊〉 ſhew that in all theſe ſeeming Fables, golden meanings were intended, I wil briefly thus illuſtrate them: Iuno was therefore called the daughter of Saturn, becauſe the world was created by God, the great work-maſter of Nature. Then, in his courſe was Time born; from thence, 〈◊〉 , which is, whatſoever is above the Element of Fire, the Firmament, or the S • y, and next that, the Elements: The higheſt 〈◊〉 Iupiter is Aër, namely Iuno, the moderatreſſe of the life of man, by whom the treaſures of rain and ball are diſpoſed and governed: of the air waxing hot are generated creatures, trees and plants, &c. whoſe temperature hath an influence in the bodies and minds of reaſonable creatures: therefore when from water Aer is next begot, ſhe is ſaid to be nouriſht by Oceanus and Thetis; when the force of the Element works with the Aer in the procreation of creatures, ſhe is then ſaid to be the wife of Iupiter when ſhee is changed into fire, then ſhe brings forth Vulcan: when the benignity of the air hath cooperation with ſuch things as are generated, ſhe is then ſtiled the goddeſſe of marriage. So likewiſe it is ſaid of Ixion, that for attempting the bed of Iupiter, he was from heaven caſt down into hell; which ſome would bring within the compaſſe of hiſtory: But that he is there tortured upon a wheel inceſſantly turning round, muſt needs include morality. Moſt probable it is that Ixion diſgrac'd and baniſht from the Court of that King, whoſe wife he had ſought to adulterate, was thereby made of all men the moſt wretched and miſerable, as one excruciated with perpetuall ambition and envy: for ſuch as under the imaginary Idea of vertue, apprehend the reality of vain glory, they can attempt nothing good, nothing ſincere or laudable, but all their actions are criminall, irregular and meerly abſurd, importing thus much, That their eſtates can have no continuance, that by ſiniſter and indirect courſes, ſeek to climb to the height and crown of glory.

SHE is the wife of Saturne, and is called the mother of the gods. Her Chariot is drawn with Lions. To her, Ida and Dindymus (two mountains of Phrygia) were ſacred, whereupon Virgil ſaith, Alma parens, Idaea deûm cui Dindyma ſacer. From that place ſhe is called Dindymene, by Martial. Non per myſtica ſacra Dindymenes. Not by the myſticall oblations of Cybele.

In Phrygia the Miniſters of this goddeſſe, called Galli, kept certain feaſt daies in her honour, after the manner of Fencers or Gladiators, contending amongſt themſelves even to the ſhedding of much blood; which when they ſaw to flow plentifully about their heads and faces, they ran to a certain flood not far thence, ſacred to the goddeſſe, and in that waſht both their wounds and weapons: the like did the Romans in Almo, a River neer to Rome, the eleventh of the Calends of April, which Valerius Flaccus remembers.

SHE is likewiſe called Pallas, born of the brain of Iupiter; ſhe is the goddeſſe of Wiſdome, Diſcipline, and Arms, and therefore called Bellona, and therefore tranſlated into the number of the gods, becauſe the invention of arts and ſciences are attributed to her. The places celebrated to her deity, were Ithinas, a hill neer to Athens, where ſhe had a Temple erected; the mountain P •• eas, in Attica; in Aracinthus, a place in Aetolia, from which (as Statius writes) ſhe was called Aracinthia. Pliny ſaith, that Nea, one of the Iſlands called Cyclades, was peculiar to her. But Athens was her place of moſt honour, which City ſhe is ſaid to have built. From thence ſhe hath the name of Athnaea, Attica, Cecropia, and Moſopia, Horace Carm. lib. 1. The great City called Alcomeneum, ſcituate in Boeotia, hath likewiſe by the Teſtament of the firſt founder ſubmitted it ſelfe to her patronage. Of Scira, a Prophet of Elucina, ſhe was called Sciras. The ſolemnization of her feſtivals, were called Panathenea. There were certaine wreſtling contentions, which Theſeus in Athens, firſt inſtituted to this goddeſſe, as Plutarch hath delivered. She had likewiſe her Quinquatria yearly celebrated, which were kept ſacred five daies after the black day, (and therefore ſo called) the black day was immediately after the Ides: In her ſacrifices it was their cuſtome to offer a Goat, becauſe as Pliny hath left recorded, The biting of the Goat is prejudiciall to the Olive tree, whoſe fruit Minerva beſt loveth; the very licking of the rind with their tongues makes it barren. She ſlew the beaſt Alcida, a monſter that from his mouth and noſtrils breathed fire. Aelianus writes, that when Alexander brought his army againſt Thebes (amongſt many other prodigies) that the image of Minerva, ſirnamed Atalcomineides was burnt by a voluntary flame, no fire being neer it. At Aſſeſſum ſhe had two Temples: from that place ſhe was called Minerva Aſſeſſia. From other places where ſhe was worſhipped, ſhe took the name of Pallenides and Pedaſia: Alea from her Temple amongſt the Tegeates. Tutelaris ſhe was called by the inhabitants of Chios, and honoured as an Oracle amongſt the Aegyptians; ſhe had only a po • ch amongſt the Scians. In ſome places her ſtatues were covered with gold, in others they were of plain ſtone. She had a Temple in Sigeum: three others, Si • adis, Aegis, and Craſtiae: ſhe was by ſome called Minerva Vrbana, and Minerva Iſliadi. Herodotus writeth, that when Xerxes tranſported his army into Greece, paſſing by Troy, and being peruſing the antiquities thereof; and upon his departure thence, at the Altar of Minerva, he ſacrificed a thouſand oxen one day. Many things are fabled of her by Poets, as of her contention in weaving, with Arachne, which I purpoſely refer to her ſtory as it fals in courſe. She is the Hieroglyphick of Wiſdome, and therefore the Poet Martianus writes that ſhe was born without a mother, becauſe that in women there is ſcarce any wiſedom to be found; in a Hymn upon Pallas he is thus read: Hanc de patreferum, ſine matris ſaedere natam; Provida co • ſilia, quod neſcit curia matrum. Of father therefore, without mother born; Becauſe learn'd Courts, the womens counſell ſcorn.

The Maclies and the Auſes, are two nations that border upon the ſpacious Fen Tritonides: Their virgins in the yearly feaſt of Minerva, in celebrations of their rights to the goddeſſe, divide themſelves into two armies, and fight one part againſt the other, with ſtones, clubs, and other weapons of hoſtility: ſuch as periſh in the conflict, they hold to be no true and perfect Virgins, becauſe not protected by the goddeſs: But ſhe that hath born her ſelfe the moſt valiant in the conflict, is by common conſent of the reſt▪ •• ichly adorned, and beautified with the beſt armour, according to the manner of the Greeks, her head beautified with a Corinthian creſt or plume, and ſeated in a Chario • d • awn through the Tritonian Fen. They have it by tradition, that Minerva was the daughter of Neptune, and the Fen before named, and being reproved by her father, ſhe •• ok it in ſuch ſcorn, that ſhe utterly rejected him and gave • he ſelfe to Iupiter, who adopted her his daughter. Zaleucus when • e commended his lawes to the Locrenſes, to make them the better obſerved by the people, told them, Minerva had appeared to him, and did dictate and propoſe to him whatſoever he had delivered to them. The moſt famous of Poets, Homer, he mad Minerva a companion of Vlyſſes in his travels; in whom he perſonated the moſt wiſe man amongſt the Grecians, who freed him from all dangers, labours, and ſhip-wrecks, and brought him in ſafety to his Country, Parents, Queen, Sonne, and Subjects: thereby intimating, That by Wiſedome and Knowledge, all difficult things may be eaſily undergone. This is that winged horſe Pegaſus, by which Perſeus ſubdued ſo many monſters. This is that ſhield of Pallas, to which the Gorgons head being faſtned, turns the beholders to ſtone, amazing the ignorant and unlearned. Agreeable to this is Homers firſt book of his Odyſſae, the argument I give you thus in Engliſh: Pallas by Joves command, from heaven deſcends, And of the Paphian Mentor takes the ſhape, In which ſhe to Telemachus commends Such Greeks as from revenging Hellens rage Were home return'd, Neſtor amongſt the reſt, And Menelaus; urging him to enquire Of them, who in the wars at Troy did beſt? And whoſe heroick acts did moſt aſpire? But of Ulyſſes, chiefly to learn newes, What courſe he takes, or what attempt purſues. Again, in the ſecond Book. Vnknown to fierce Antinous and his mates, Telemachus • from Court in ſecret ſteals, On him Joves daughter, bright Minerva waits, And taking Mentors ſhape her ſelfe conceals. He by the goddeſſe Urgence, ſtraight prepares For ſuch a voiage, inſtantly providing All needfull helps, apt for ſuch great affairs. Their ſhip made ready: unto Pallas guiding▪ He truſts himſelfe, by help of ſaile and oare, They put to ſea, and loſe the ſight of ſhore.

Vlyſſes ſuffering ſhip-wreck,Perioch. 6. and caſt naked upon the ſhore of Pheacus, he was aſſiſted further by her, as followes in the ſixt and ſeventh arguments.

In all his negotiations and travels, Pallas was ſtill his aſſiſtant, for Wiſedome never forſakes any man in neceſſities: inſomuch, that after he had freed his Court of his wives unruly • utors, having ſlain them all, and was now peaceably poſſeſt of his Kingdome, ſhe was ſtill conſtant to him in all his extremities. Which I will conclude with the foure and twentieth argument of Homers Odyſſe, and the laſt book.

Pallas hath been often invocated by the Poets, but amongſt infinite I will only inſtance one; and that for the elegancy. Homer in his long peregrination through Greece and other Countries, ſometimes by ſea, and ſometimes by land, and by the reaſon of his blindneſſe grooping his way, he hapned to paſſe by a place where Potters were at work, and ſetting ſuch things as they had newly moulded into their furnace; who finding by his harp (for he ſeldome travelled without it, being one of the beſt means he had to get his living) that he had ſome skill in Muſick, intreated him that he would play them a fit of mi • th, and ſing them a fine ſong; which if he would do, they would give him ſo many ſmall pots and neceſſary drinking cups for his labour, vailes that belonged to their trade. The conditions were accepted; and he preſently to his harp ſung this extemporall ditty, called Caminus, or Fornax.

That the former writers might demonſtrate unto us, That humane actions are not altogether ſo governed by the force coeleſtiall, but that there is ſome place left open for mans prudence, and wiſedome; and beſides, to deliver unto us, how acceptable the knowledge of good things is to him who is the giver of all graces: they therefore left this expreſſion to poſterity, that Wiſedome was the daughter of Jupiter, and born without a mother, ſince God is only wiſe, and men not ſo, but meerly in a ſimilitude or ſhadow. Therefore to manifeſt the power of Wiſdome, they feigned her to come into the world armed, becauſe the wiſe man reſpects not the injuries of Fortune, nor puts his truſt in any worldly felicity, further then by counſell and patience to ſubdue the one, and moderate the other; ſtil placing his hopes in that fountaine from whence ſhe firſt proceeded. Next, becauſe the feare of the Lord is the beginning of Wiſedome, ſhe is ſaid to have combated Giants, the ſonnes of the earth: ſuch as in that Gigomantichia, would have pluckt Jupiter out of his throne; by which are intended the preſumptions of nature, and the inſolencies of men; who, all ſervice and adoration to the divine powers neglected, are not affraid to make inſurrection againſt heaven it ſelfe. I may therefore conclude, that all humane wiſedome different againſt the divine will, is vain and contemptible, ſince the good man is onely wiſe, and in the grace and favour or his Maker.

SHE is the daughter of Iupiter and Latona, the goddeſſe of Virginity and Chaſtity. In the heaven ſhe is called Luna, the Moon; in the earth, Diana; in Hell or amongſt the Infernals, Proſ • erpina: of which three-fold power, ſhe is called Triformis and Triula. The places ſacred to her, were (as Valerius Flaccus affirms) Parthenius, a flood of Paphlagonia. She with her brother Apollo, was born in Cinthus, a mountain hanging over Delos; of whom Statius ſaith, they are both called Cinthii. In Epheſus, a City of Ionia, or Lydia, ſhe had a magnificent Temple numbred amongſt the ſeven wonders of the world. In Bauron, a City of Attica, ſhe was likewiſe honoured. And as Lucan teſtates, in Taurus, a mountain in Sicily; and as Virgil, in Delos, Notior ut canibus non jam ſit Delia noſtris. Not Delia to our dogs is better known.

Horace reports her to have two mountains in Italy dedicated to her deity, Aventinus and Algidus. In her ſacrifices, a Hart was ſtall offered at her Altar; and dogs or hounds, as Ovid writes; Extra canum Triviae vidi mactare Sabaeos: Et quicunque tuas accolit Haeme Nyves.

The S • baeans and the Theſſalians inhabiting the ſnowie mountain Haemus, uſed dogs in their oblations. Of her Temple at Epheſus, it ſhall not be amiſs to ſpeak a word or two by the way. Plutarch in his book De vitando Aere alieno, ſaith, that the Temple of Diana was a Sanctuary, wherein all debtors were ſafe from their creditors. As the Veſtals of Rome had the time of their ſervice diſtinguiſhed into three parts; in the firſt to learn the myſteries of Veſta; in the ſecond to do the ceremonies; and in the third, to inſtruct others that were ignorant: So amongſt the Prieſts of Diana in Epheſus, the firſt order of them gave them the name of Melieres, that is, to be capable of the Prieſthood, but not admitted; the ſecond was Hieres, that was in preſent office; the third Parieres, that was dead from the ſervice. This ſtately and magnificent ſtructure was firſt erected by the Amazons, ſo beautifull and ſacred, that when Xerxes had with ſword and fire waſted and demoliſht all the Temples of Aſia, he ſpared only that, as the richeſt jewell of the world. It is reported of one Heroſtratus, a wicked and debauch'd fellow, who finding in himſelfe nothing good to preſerve his memory, and willing that his name ſhould live to poſterity, ſet this Temple on fire, for no other purpoſe, but that he would be talkt on: the Epheſians underſtanding this his malicious ambition, they made it death once to name him. Cornelius Nepos writes, that the ſame night that this famous ſtructure was ruin'd and defaced by fire, Alexander was born in Pella, in the three hundred and eighth yeare after the building of Rome: ſo that at the extinguiſhing of one light of the world, another was kindled. It being demanded of one of Diana's Prieſts, Why Diana being a goddeſs, would ſuffer her Temple to be utterly deſtroied? and what ſhe was a doing the while? It was anſwered again, That it was done unawares to the goddeſs, for ſhe was that night at the labour of Olympias, and buſied about bringing Alexander into the world. Notwithſtanding this great ruine, the people of Epheſus cauſed it to be re-erected, and made both richer and more beautifull than before: of which work Dinocrates an Architectour of Macedonia was chiefe.Lib. de Solert, animal. Diana (as Plutarch in his Sympoſaicon ſaith) is called Elitheia, or • ucina, as alſo Locheia, as goddeſſ • of child-birth: ſhe is called alſo Dictiana. And in his Solertia animalium, that Apollo would be called Lycoconos; and Diana, Multicida Elaphibolos: The one for killing ſo many wolves; the other, Harts. Amongſt the Aegyptians ſhe is called Bubaſtis: ſhe is celebrated (witneſſe Herodotus) amongſt the Threſſae, and the Peloniates: amongſt the Bizantians ſhe hath the name of Diana Orthoſia.

The Poets fain that ſhe is continually exerciſed in hunting, for no other reaſon but to inſtruct and incourage all ſuch as profeſſe virginity to ſhun ſloath and idleneſſe: ſo Ovid, Otia ſi tollas periere cupidinis areus▪ Take ſloth away, and Cupids how unbends; His brands ••• inguiſh, and his falſe fire ſpends.

Diana and Phoebus, were therefore ſaid to be the children of Latona, becauſe in that, the ancient Poets would ſignifie the beginning of the world: ſo▪ when the matter whereof it was made, was a meer confuſed Maſſe, and without ſhape, becauſe all things were obſcure and hid: that darkneſſe is ſignified in Latona; and whereas they make Iupiter their Father, it imperts as much as if they ſhould fetch Iupiter out of this darkneſſe called the Sun and the Moon. More plainly, the Spirit of the Lord ſaid, Let there be light; of which light. Ap •• llo and Diana, the one by day, and the other by night, are the greateſt: by this inferring, that the generation of the world began firſt from Light.

THE Goddeſſe of fruits and grain, and daughter to Saturn and Ops, a Law-giver to the Sicilians: therefore by Virgil called Segifera. In Eleuſis, a City of Artica, ſhe had divine worſhip; becauſe ſhe there taught plantation and agriculture; and of that place had the name of • luſina; ſhe was honoured in the mount Aetna: in Aeona and Catana, two Cities of Cicily, From whence, as Claudian •• lates, ſhe had the name of Aetnaea, Aennaea, and Catanenſis the like doth Selius, &c. Lactantius reports, that into theſe her Temples erected in theſe Cities, it was not lawfull • o any man to enter. The manner of the rights among the Philagenſes were, that no ſacrifices ſhould be ſlain, only the fruits of planted trees, Honycombs, and new ſhorn wool, were laid upon the Altar, and ſprinkled with ſweet oile, and were ſet a fire, burnt and offered: theſe Cuſtomes were privately and publickly obſerved yearly, as Pauſanias left recorded. The Argives ſacrifice to this goddeſſe by the name of Ceres Clithonia, upon certain ſet daies in the Summer, after this manner: Their ſacrificial pomp is attended by the chiefe Magiſtrats of the City: after which company, the women and children next followed, the boies all in white robes with chaplers about their browes of Hyacinthes interwoven: and in the lag end of the ſame troop were driven a certain number of faire and goodly Oxen, but bound in the ſtrict bands, and drag'd towards the Temple: being thither come, one of theſe beaſts with his cords looſed was driven in, the reſt of the people ſtanding without the gates, and looking on; who, no ſooner ſee him entred, but ſhut the gates upon him: within the Temple, are four old women Prieſts with hatches and knives, by whom he is ſlain, and one of them hath by lot the office to cut off the head of the ſacrifice. This done, the doors are againe ſet open, and the reſt, one by one forc'd in, and ſo in order by the ſame women ſlain and offered. In a book of the ſcituation of Sicily, compoſed by Cl. Marius Aretius, a Patritian, and of Syracula: Intituled Charographia Siciliae; In the City Aenna ſaith he (as Strabo conſenting with him) were born Ceres, and her daughter Libera, whom ſome call Proſcrpina; From which place ſhe was rapt, and therefore is this City to her ſacred. Neer to this City is a river of an infinite depth, whoſe mouth lieth towards the North, from whence it is ſaid Dis or Pluto; with his chariot made aſcent, and hurrying the virgin thence, to have penetrated the earth againe not far from Syracuſa. This is that moſt ancient Ceres, whom not Sicilia only, but all other nations whatſoever celebrated. Moſt certain it is, that ſhe was Queen of the Sicilians, and gave them lawes, taught them the uſe of • illage and husbandry; and that her daughter Libera, was tranſported thither by O • cus, or Dis, King of the Moloſſians. In her Temple (part of which, not many years ſince was ſtanding) were two ſtatues of Marble; one ſacred to her, another to Proſerpina; another of braſſe, beautifull and faire, but wondrous ancient. At the entrance into the Church in an open place without, were two other faire portraictures; one of her, another of Triptolemus, large, and of exquiſite workmanſhip: In Ceres right hand was the image of victory moſt curiouſly forged. This Hiſtory with many other, is with much nimble and dextrous with fabulated by Ovid; Morall. to whoſe Metamorphoſis I refer you.

In Ceres is figured to us, an exhortation to all men to be carefull in the manuring and • illing of the earth, ſince Ceres is taken for the Earth, the treaſureſs of all riches whatſoever; and juſt is that uſury, and commendable, which ariſeth from thence: for the fertility that growes that way, is begot by the temperature of the weather, and the induſtry of mans labours. She is therefore ſaid to wander round about the earth, and over the ſpacious Univerſe, becauſe of the obliquity of the ſign-bearing circle, and the progreſs of the Sun beneath that, by which Summer is in ſome parts of the world at all ſeaſons of the year, and elſewhere, when not here. Beſides, from hence this morality may be collected, No man unpuniſhed can deſpiſe the gods: for miſeries are the hand-maids of diſhoneſty, therefore of force, a wicked and irreligions man is ſubject and incident to fall into many diſtreſses and caſualties: therefore Piety towards heaven, Wiſdome in managing our affairs, and Thri ••• 〈◊〉 in the diſpoſing of our private fortunes, me all requiſite in an honeſt, religious, a parſimonious, and well diſpoſed man.

THE daughter of Iupiter and Ceres, ſhe was honoured in Sicily, of which Province ſhe was called Sicula, of whom Seneca thus ſpeaks, V • diſti Siculae regna Proſerpinae?

Haſt thou ſeen the Kingdomes of Sicilian Proſerpine? She is likewiſe called by Lucan, Ennaea, of the City Enna.

Many f •• les of Proſerpina have been introduc'd for our better inſtruction, by the ancient Poets; which is onely to expreſs to us the nature of the ſeeds and plants; for Proſerpina, by whom is ſignified the Moon, ſhining to us one halfe of the month, and lying the other halfe in the arms of her husband Pluto, that i • being halfe the year in Heaven, and the other in Hell, ſix months beneath 〈…〉 , and as many above: ſo is it 〈…〉 , whoſe 〈◊〉 for ſix months ſpace, is by 〈…〉 cold, forc'd and 〈◊〉 upword 〈…〉 and branches: ag • ine, by the extremity of the Winters upper cold, it is compulſively driven back downward into the • oot, beneath the earth: for ſo doth nature 〈◊〉 her power and vertue to all creatures and naturall b • dies whatſoever, that th •• may obſerve a mutuality (if I may tearm it ſo) in their cooperation. After the like manner i • the day ſorted out for our labours and affairs, the • ight for our reſt and repoſe. So likewiſe in explicating the power of Luna, or the Moon: ſome call her the daughter of H • perion, or the Sun, becauſe ſhe being Corpus diaphanes, that is, a body chriſtall • n, like reflective glaſs, transfers the light received from her father, upon the earth to us, for which cauſe ſhe is called alſo the ſiſter of the Sun; by the ſwiftneſs of her courſe her proper motions are declared. To expreſs her nature alwaies appearing to us greater, or leſser, is to ſignifie her ſtrength and multiplicity of working, therefore they allot her a garment of divers and ſundry colors. In attributing to her the double ſexes of male and female (as ſome have commented) the reaſon is, in that as ſhe is woman, ſhe in • uſeth an humour neceſsary and profitable to the 〈◊〉 of all creatures: in reſpect of her virile nature ſhe allowes a moderate and ſenſible heat, much available to increaſe; for without this heat, in vain were her opera ••• n, which is eaſily proved in all creatures that are p • egna • t and bri • ging forth therefore, ſhe is called 〈◊〉 , as the goddeſs that b • ings creatures to light. She is likewiſe operative to 〈◊〉 , which is the reaſon that ſi • k men and ſuch as are troubled with any grievous m • lady, are moſt in danger of death in the criticall daies of the Moon.

SHE is the goddeſs of Reven • e and Wrath, and 〈◊〉 of the proud and vain-glorious, She had a Temple in R • mnus, a Town in Ar •• ca, 〈◊〉 which ſhe took the name of Rhamnuſia. Ariſtotle, by the paſſion of Indignation, and affection of Commiſeration, ſaith Nemeſis is figured; and both of theſe took in the better part: Indignation when good men are troubled and vexed to ſee bad men uſe good things ill: Commiſeration, to ſee honeſt and juſt men croſt with the diſaſters of the world. Plutarch in his book de capienda ex hoſtibus utilitate, ſpeaking how ridiculous it is for any man to reprove another of that vice, of which he is himſelfe guilty, or taint any man for the leaſt deformity unto which he is ſubject himſelfe, bring in Leo Bizantius a croked back'd fellow, gybing at him, becauſe he had a weakneſſe and infirmity falne into his eies: to him he thus anſwered, Why doſt thou mock me for this miſchance by fortune, when thou thy ſelfe carrieſt Nemeſis upon thy back by nature. O what power this Nemeſis was, and how honoured, many authors as well amongſt the Greeks, as the Latines, have laboured induſtriouſly to make manifeſt, I will inſiſt on few: Auſonius from the Greek interpreted this Epigram; Me lapidem quondam Perſae advexore trophaeum, Vt fierem bello: nunc ego ſum Nemeſis. Ac ſicut Graecis victori • us aſto trophaeum, Punio ſic Perſas vaniloquos Nemeſis. The Perſians took me hence long ſince, From Greece a ſtone: and vow To make me a wars-Trophy ſtand, But Nemeſis I am now. But as I to the victor Greeks A Trophy now appear, The prating Perſians Nemeſis, I puniſh with my feare.

The Hiſtory from which both Epigrams are derived, Pauſanias recites much after this manner: From Marathon (ſaith he) ſome threeſcore leagues diſtant is Rhamnus, a City bordering upon the Sea, juſt in the way to Oroxus: by which ſtands the Temple of Nemeſis, a goddeſſe, who is the inevitable revenger of ſuch men as are haughty, proud, and contumelious. It ſeems the barbarous Perſians under the name of Nemeſis, do comprehend Indignatio: for comming towards Marathon, and deſpiſing the Athenians, are not able to interpoſe their incurſions. They took a ſtone of white Marble, as if they had already obtained the victory: of which ſtone Phidias (the excellent ſtatuary) made the portraicture of Nemeſis: A faire Crown upon her head, with forreſt Harts carved about it, and ſmal Imageries pourtraying Victory, in her right hand a golden cup, in which the Aethiopians were figured. Some think her the daughter of Oceanus, ſome of Jupiter▪ others of juſtice Amm • anus Marcellanus in his book of the deeds of the Emperour Gallus, ſpeaks to this effect: Theſe and ſuch like things (ſaith he) 〈◊〉 (under whoſe name by a double ſignification, we underſtand Nemeſis) oft times works in 〈◊〉 being a certaine ſublime law of ſome high and power effectuall in the 〈…〉 , and plac'd, or having reſidence about the 〈◊〉 circle, who ſuppreſſ • th the lofty necks of the proud, and from the loweſt of deſpaire erects the minds of the humble. For when the wiſe and underſtanding men would illuſtrate to us, nothing to be more acceptable to heaven, of more commodious to the life of man, than a moderation of the mind, as well in proſperity as adverſity; they deviſed many fables, to exhort m • n nobly to indure the miſeries and afflictions of this life, with conſtant ſufferance and reſolved patience. And becauſe many had by ſuch examples yeelded their ſubmiſſive ſhoulders to the burden of diſaſters, but in proſperity, and in the ſuperabundance both of Wealth and Honour, knew not how well to behave themſelves; they therefore introduc'd Nemeſis the daughter of Juſtice (a moſt grave and ſevere goodeſſe) to ſee puniſhment inflicted upon ſuch, that in the exceſſe of their felicity, and height of their authority prove over other men Tyrants, and therefore intollerable.

SHE was honoured in Delos,Lucian in Dial. ſuperior. as there being delivered of Apollo and Diana, to illuſtrate whoſe hiſtory the better I will give you a taſte out of Lucians dialogues, the interlocutors are Juno and La • onae. You have brought to Jupiter two beautifull 〈◊〉 ſaith Iuno. To whom ſhe replied, We cannot 〈◊〉 cannot all, indeed, be the mothers of ſuch ſweet babes as Vulcan, Iuno replies, Though he be Iame, as falling from the upper region down to the earth, by the negligence of his father, yet is he profitable and uſefull both to gods and men; for Iupiter, he provides thunders; for men, armour, and weapons,: when on the contrary, thy daughter Diana imploies her ſelfe onely in hunting, and unneceſſary paſtime, an extravagant huntreſſe, never ſatiate with the blood of innocent beaſts: Thy beautifull ſon pretending to know all things, to be an exquiſite Archer, a cunning Muſitian, a Poet, a Phyſitian, and a Prophet: and not of theſe alone the profeſſor, but the Patron. To this purpoſe hath he ſet up Temples, and Oracles, here in Delphos, there in C • atos, and Dydimus: by his dilemmaes and oblique anſwers to queſtions demanded (ſuch as which way ſoever they be taken, muſt neceſſarily fall out true) deluding and mocking all ſuch as come rather to be reſolved of their doubts and fears, or to know things future: by theſe illuſions, raiſing an infinite gain and riches to himſelfe, to the loſſe and diſcommodity of others; his foreknowledge meerly conſiſting of legerdemain and jugling. Nor is it concealed from the wiſe, how in his predictions, he dictates falſe things as often as true. For could he exactly and punctually preſage all things to come, why did he not foreſee the death or his Minion, and know before that he was to periſh by his own hand? why did he not predict, that his love Daphne (ſo fair hair'd and beautiful) ſhould flie and ſhun him as a monſter hated and ſcorned? theſe with infinite others conſidered, I ſee no reaſon thou ſhouldſt think thy ſelfe more happy in thy children than the moſt unfortunate Niobe. To whom Latona replyed: I well perceive (great goddeſs) wherein this many killing and much gadding daughter, and this lying and falſe propheſying ſon of mine offends you, namely, that they are ſtill in your eie glorious, numbered amongſt the gods, and of them eſteemed the moſt beautifull: yet can you not deny but that he is moſt skilfull in the Voice and the Harp, exceeding whatſoever can be upon the earth, and equalling if not preceding that of the Sphears in heaven. I cannot chuſe but ſmile ſaith Iuno: Is it poſſible his skill in muſick ſhould beget the leaſt admiration? when poor Marſias (had the Muſes not been partial, but judged indifferently of his ſide) had gain'd of him priority: but he alas by their unjuſt ſentence, loſt not only his honour in being beſt, but being vanquiſhed, he moſt tyrannouſly had his skin flead off for his ambition: and this your fair Daughter and Virgin, is of ſuch abſolute feature and beauty, that being eſpi'd naked by Actaeon (bathing her ſelfe in the fountaine) ſhe transform'd him into a Hart, and caus'd him by his own dogs to be torn in pieces, leſt the young man ſhould ſurvive to blaze her deformities. Beſides, I ſee no reaſon why to women in labour and travell in child-birth, ſhe ſhould ſhew her ſelfe ſo carefull and common a mid-wife every where, and to all, if ſhe were as ſhe ſtill pretends to be a Virgin. With her Latona thus concluded: You are therefore of this haughty and arrogant ſpirit, becauſe you are the ſiſter and wife of Iupiter, and rain with him together, which makes you to us your inferiors ſo contumelious and harſh: but I fear I ſhall ſee you ſhortly again weeping, when your husband leaving the heavens for the earth, in the ſhape of a Bul, an Eagle, a golden ſhower or ſuch like, ſhall purſue his adulterate pleaſures. Ovid in his ſixth book Metamor. and his third fable ſaith, That Niobe the daughter of Tantalus, born in Sypilera City of Lydia, having by Amphion, ſix brave ſons and as many daughters, though ſhe were forewarned by the daughter of Tyreſias to be preſent with the Thebans at their ſacrifice to Latona and her children, yet ſhe contemptuouſly denied it, preferring her ſelfe in power and majeſty before the goddeſſe; and her own beautifull iſſue, before the others: at which contempt the goddeſſe much inraged complained to Apollo and Diana, in whoſe revenge, he ſlew all the young men, and ſhe the virgins; with griefe whereof, Amphion ſlew himſelfe, and Niobe hurſt her heart with ſorrow.Morall. Latona is by interpretation Chaos, it was beleeved that all naturall bodies and ſeeds of things, mixt and confuſed, lay buried in darkneſſe. Some take Latona for the earth, and therefore Juno did oppoſe the birth of the Sun and Moon▪ by reaſon of the frequent fogs and damps ariſing, by which the ſight of theſe two glorious planets, are ſhadowed and kept from our eies; for when by the thickneſſe and tenebroſity of the clouds, the Sun is weakned and made of leſſe force, ofttimes there proceeds a peſtilent aire, with many peſts and diſeaſes prejudiciall both to ſenſible creatures and to plants: but when the Sun reſumes his vertue and vigour, then by the purifying of the air, all theſe infections are diſperſed and ſcattered, unleſſe they have proceeded ſo far as to contagion, And ſo much for Latona.

ANtium a City of the Latines bordering upon the Sea, had Fortune in great reverence, to whom they erected a magnificent Temple. Wherefore Horace thus ſpeaks: Oh Divae gratum quae regis Antium.

So Rhamnus or Rhamnis, a Town in Attica, where Nemeſis and Fortune were held in equall reverence; and from hence rather called Ramnuſia. In Preneſte a City of Italy, Sortes and 〈◊〉 were held in like adoration, of which they were called Praeneſtine. Petrus Crinitus in his firſt book of honeſt Diſcipline and the ſix • Chapter, concerning this goddeſſe, rehea • ſeth theſe verſes from Pacuvius▪ Fortunam inſanam eſſe, & Brutam perhibent Philoſophi: Saxi que ad inſtar globoſi praedicant eſſe, Volab • lem. Quia quo ſaxum Impulerit Fors, Ea Cadere Fortunam autumant: Cae • am ob eam rem eſſe vocant, quia nil Cernant quo ſeſe applicet. Inſanam autem aiunt, quia atrox, incerta Inſtabiliſ que ſit; Brutans, quia dignum aut indignum Nequeat ignoſcire.

Hitherto Pacuvius, whoſe verſes M. Cicero commemorates. Pliny to Veſpaſian ſpeaks thus concerning the power of Fortune: Through the whole world (ſaith he) and in all places, at all houres, and by all tongues, Fortune is ſtill invocated, and ſh • alon • ; ſhe is onely nominated, ſhee alone is accuſed, alone made guilty, ſolely thought upon, ſolely commended, ſolely reproved, and with her reproches ador'd; of many ſhee is held mutable and blind: ſhe is wandering, inconſt • nt, incertain, diverſe, and a favourer of the unworthy, at her ſhrine are all things expended, to her are all things acceptable, offered; ſhe altogether ſwaies, guides, and directs the reaſon of men. Amongſt the Scythians ſhe is painted without feet; ſhe had only hands and feathers. Amongſt the Smy • nians, with her head ſhe ſupported Heaven, bearing in one of her hands the horn of Amalthea, that is, of Plenty. She is deſcribed by Pauſanias, in the ſtatue of a Buffe or wild Ox: but amongſt all her figures and attributes, let me not forger that of ingenious maſter Owens, Liv. lib. 2. the Epigrammatiſt, ſpeaking of Fortune: Spem dat pauperibus divitibus que metum. She is the poor mans hope, and the rich mans feare.

Livy, Lib. 8. Dionyſius Halicarnaſſeus, Lactantius, Plutarch, and others,Lib. 2. c. 8. affirm that the ſtatue of Fortune which ſtands in the Latine way, with the Temple, was dedicated at the ſame time that Coriolanus by his mothers interceſſion, withdrew his forces from the ſack and ſpoile of Rome. Which image was heard to ſpeak theſe words. Rite me matronae vidiſtis, vite que dedicaſtis.

So ſuperſtitious they were in the daies of old, that they attributed all their intents, actions, and events of things, to the guidance and will of Fortune, nay, that ſhe had a power in their very birth-daies, and daies of death: as of Euripides the moſt famous Tragick-Poet, he was born on the ſame day that before Salamine, the Greeks and the Meads fought that famous Sea-battel, and died upon the birth-day of Dionyſius ſenior, the Tyrant of Sicily. When as (Timaeus ſaith) at one inſtant, Fortune took away the imitator of Tragick calamities, and brought in their true actor and performer. Aſcribed it is to Fortune, that Alexander the Conqueror, and Diogenes the Cynick, ſhould dye both on a day: and, that King Attalus left the world, the ſame day of the year that he entered into the world. The like was read of Pompey the Great, the ſame day of the month that he was born in Rome, the ſame (or as ſome will have it the day after) he was beheaded in Aegypt. Pindarm the Greek Poet, born in Pithea, conſecrated many divine Hymns to Apollo, patron of the place. Fiorus remembers Carneades in the celebration of Plato's birth-day, whom he cals a ſtout champion of the Academy, obſerving that they were both born on the feaſt day of Apollo, Plato in Athens, where the Thargetia were acted; and Carneades in Cyrene, where the Carnia were celebrated; both theſe feaſts falling upon the ſeventh day, on which his Prieſts ſay Apollo himſelf was born, and therefore they call him Sep • imanatus, and Hebdomagenus, as much as to ſay, the ſeventh day born. Thoſe therefore that call Plato the ſonne of Apollo (as Plutarch ſaith) have done the God no indignity or diſhonour, he having ſucceeded him in the Oracles of divine Philoſophy, of whom Tindarus Lacedemonius hath left this character: Non hic creditus eſt mortali de patrenatus eſſe: Deo genitore ſatus— Deriv'd from mortall parents he was not; No, 'twas ſome Deity that him begot.

Plutarch in his quaeſt. Rom. the 64. queſtion, demands why Servius Tullius dedicated a Temple to little Fortune, or Short? (for ſo the Latine words imply, being Parvae & Brevi) becauſe ſaith he, that in the beginning from baſeneſſe and obſcurity (as being born of a captive mother) by the benefit of Fortune he was exalted to the Principality of Rome: or doth this change not rather ſhew her power then her poverty, that ſhe is a gyant, and no dwarfe? Of all the other Deities, Servius was known to celebrate her with the moſt Divine honours, and to inſcribe her in all his actions: for he not onely built Temples to Fortuna bonae ſpei, of good hope; Averruncae, to turne away her anger; Blandae to her ſmiling; Primogeniae, as to the eldeſt child of Inheritance; Virili, as ſhe was manly: but he erected one alſo to his own proper fortune. He gave her alſo the denominations of Convertentis, turning, or turning towards; Bene ſperantis, of well hoping; and Fortunae virginis, Fortune the Virgin; likewiſe Viſcoſae, as catching and clinging to us in all our attempts and actions: May it not therefore be obſerved, that this Temple, and theſe rights and ceremonies were celebrated to Little Fortune, that ſhe may aſſiſt and much availe us even in things of the ſmalleſt moment? Teaching us, that in all occurrents and events we ought to intermit no occaſion or opportunity that may availe us, for the ſmalneſſe in ſhew or ſleightne •• e in appearance: But to apply theſe things to our better uſe, and ſhew that all theſe Divine attributes beſtowed on this goddeſſe were heatheniſh, and abſurd, I hold opinion with Plutarch lib. de Fortuna, That wiſedome guideth the life and actions of man, not Fortune. Was it by Fortune (ſaith he) that Ariſtides lived in poverty, when it was in his own power to purchaſe wealth? or that Scipio having taken Carthage, neither ſaw the prey, nor took part of the ſpoile? That Philocrates having received ſo many Talents of Alexanders, ſpent them upon ſtrumpets, and fiſhes. That Laſthenes and Euthycrates, by propoſing to themſelves no other felicity, than the throat and belly, loſt Olynthus? If theſe things be attributed to Fortune, we may as well ſay, Cats, Goats, and Apes, are by chance given to voracity, luſt, and ſquirility. If all things be attributed to fortune, what can be deviſed? what learnt? what Cities government could ſubſiſt? or what Kings counſell be managed without providence, and wiſedome to direct it? did Fortune ſway all? Many brute beaſts are better furniſht in their nature and condition than man; ſome are arm'd with horns, ſome with teeth, ſome with prickles, not ſo much as the Porcupine, nay, the Hedge-hog, but as Empedocles ſaith: Dorſum horret ſpinis & ſpicula torquet actua.

Some of their feet are armed with horne, moſt of their backs cloathed with haire; man onely, as Plato ſaith, is left by nature naked and unarmed, without ſhooe or garment: Vnum ſed haec largita, emoll it omnia.

She hath yet beſtowed one thing upon him, which makes good all the reſt, The uſe of Reaſon, Induſtry and Providence: nothing more wild, or more ſwif • then the horſe, yet he runs to mans uſe: The dog is a beaſt, fierce and cruell, yet his ſervant and keeper; with the Forreſts beaſt, the Airs foul, and the Seas fiſh he feeds and banquets: what beaſt is greater then the Elephant? or to behold, what more terrible? yet to him he is a ſpectacle of pleaſure, like a play in a publick Theater? Anaxagoras ſaith, That bruit beaſts excell man in all things, yet whatſoever they have, man applies to his own uſe; he gathers the honey from the Bee, and drawes milk from the Cow; yet in all this Fortune hath no hand, only Counſell and Providence. Look but into Crafts, Arts, and Sciences, we ſee mettals tried, houſes built, Statues carv'd, yee not any of theſe by chance or accident; for the Arts and Crafts (as we call them) acknowledge Ergana, that is, Minerva (not Fortune) for their goddeſſe and Patroneſſe. It is recorded of a Painter, that having drawn a horſe in all his lineaments, colours, ſhape, and every thing in their true poſture, only the form forced from the horſes mouth by the curb or bit of the bridle, he had not done to his mind; which often blotting out, and again ſeeking to make perfect but in vain, in a great vexation and anger, he caſt his pencill (being then full of the ſame colour) againſt the table, which hitting in the ſame place gaue ſo fortunate a daſh, that what art could not doe, meer chance and accident made compleat and perfect: and this is the only maſter piece or Fortune that I have read of. In all Sciences, A •• ſicers uſe their rules, ſquares, lines, plamme • s, meaſures, numbers, leſt any particle of their cunning ſhould be conferr'd upon • ap or accident. There is a providence even in tuning or 〈◊〉 inſtrument, in ſlacking or ſtre ••• ing the ſeeing; in the l • tchin to ſeaſon meat to the pallate: nor doth any man that hath boughe cloath to ſuit himſelfe, • neel down and make his oriſons to Fortune, to make them up and fit them to his body. He that hath gathered together abundance of treaſure and riches, hath many captives about him, and ſervants to attend him, dwels in a Pallace with many porches and gates, ſees it furniſht with coſtly hangings, ſumptuous beds and tables, without true wiſdome to m • nage all theſe, apprehends no true felicity or happineſſe of lite. Therefore one asking Ip • icrates, why having arms, and bowes, and weapons, and other military ornaments, What kind of man he was that profeſt not any? he anſwered, he was that man that had dominion over all theſe, and power to uſe them at his pleaſure. Therefore wiſedome is neither gold nor ſilver, nor glory, nor health, nor riches, nor ſtrength, nor beauty; it is onely that which by knowing how to uſe them well, makes them ſaudable and profitable, without which they are meerly vain, barren, yea, and ofttimes damnable, and to him that enjoies them, brings trouble and ſhame. I will conclude this tractate with the ſaying of the Poet, Vires exiguae ſunt mortalium Sed calliditate mul •• pl • ci, B • lluas Maris & T •• ſtria, 〈◊〉 ſub Coela voluantta 〈◊〉 homo domat. Small is the ſtrength of 〈◊〉 man, 〈◊〉 full of 〈◊〉 and sk • le: 〈◊〉 and land monſters. he • an tame, And bring birus to his will.

JVpiter having expelled Saturn from his Kingdome, by the help of his brothers, Neptune and Pluto, and having caſt •• ts for the tripartire Empire; the Heaven fell to Iupiter, Hell to Pluto, and the Sea with all the Iſles adjacent, to Neptune, who ſolli • iced the love or Amphitrite, but ſhe not willing to condeſcend to his amorous porpoſe, he imploied a Dolphin to negotiate in his behalfe, who dealt ſo well in the buſineſſe, the • they were not only reconciled, but ſoone after married. For which, in the parpetuall memory of ſo great and good an office done to him, he placed him amongſt the ſtars, not far from Capricorn, as Higinus hath left remembred in his Fables, and Aratus in his Aſtronomicks: others contend that Venilia was the wife of Neptune: but notwithſtanding his love to, and marriage with Amphicrite, he had many children by other Nymphs, Goddeſſes and wantons. Of Lyba he begot Phaenix, Betus, and Agenor: of Cataeno, Cataenus: of Amimone, Nauplius: of Pylanes, (of whom a City of Lacoonia bears name) Avadne, and Aone, from whom the province of Aonia takes his denomination; Phaenix that gave the name to Phaenicia; and Athon, of whom the mountain is ſo called: as alſo Pheaces, from whence Pheacia (now called Corcyrus) is derived; Dorus, that gives name to the Dorii; and of Laides, the daughter of Otus, Althepus; by Aſtipataea he had Periclimenus, and Erginus; by Alccone the daughter of Atlas, Anathamus, Anthas, and Hyperetes; by whom certain Cities amongſt the Trezenians were erected, and from them took their name. Of Arne he had Boetus: of Alope the daughter of Certion, Hippothous: of C • cluſa, Aſopus: of Brilles, Orion. He begot the Tritons, one of Celaene, the other of 〈◊〉 of Tyrho, Palaemon, and 〈◊〉 : of Molio, Cr • atus, and E • ithus; of Criſigone, the daughter of Almus, 〈◊〉 : of Melantho, Delphus: of 〈…〉 of Venus▪ Erix: of Aliſtra, Ogigus: of Hippothee, Tap ••• us: he had one Cygnus by Caces; another by Scama • drodices, by Tritogenia, the daughter of Aeolus: Minyas of the Nymph Midaea: Aspledones of Cleodora: Pernaſus of M • cio • ca (to whom, as Aſclepeades relates, he granted a Boo • , that ſhee ſhould walk as firmly and ſtedfaſtly upon the water as the land) Euripilus and Euphemus: Beſides theſe he 〈◊〉 another Euphemus that was ſteers man in the Argo, when all the brave Heroes of Greece made their expedition for the golden fleece. As alſo Amicis, Albion, 〈…〉 , Amphimanus, Aethuſa, Aon, Alebius, Dercilus, 〈…〉 and Aſtraeus, who ignorantly having been 〈◊〉 with his ſiſter Aleyppa, and the next day their 〈◊〉 of blood and affinity being known to him by a 〈…〉 himſelfe headlong into a river, and was drowned; Lib. 3. de 〈◊〉 . which 〈…〉 Leo Bizantius writes, was firſt from him called 〈◊〉 and after Caius, of Caicus the ſonne of Mercury and 〈◊〉 : moreover theſe were his children, Acto • on 〈◊〉 , Bromes, Buſyris, Certio • Crocon, Cromos, Cryſoos, 〈◊〉 , Chriſogenaea, Crius, Dorus, Euphemus, Ircaeus, Lelex, Lamia the Propheteſſe, and S • billa, Hallerhoitius, Laeſtrigone, M • garaeus, Meſa • us, Ephialtes, Nictaeus, Melion, Nauſithous, O • hus, Occipite, Poliphemus, Piracmoa, Phorcus, Pelaſgus, Phaeax, Pegaſus, Phocus, Oncheſtus, Peratus, Siculus, Sicanus, Steropes, Farus, Theſeus, Haretus, and others infinite, beſides foureſcore whoſe names are remembred: there are others ſcarce to be numbered, for as Zetzes ſaith in his Hiſtory, Elatos animo enim omnes,Hiſt. 51. chil. 2. & omnes ſtrenuos, Filios & amicos dicunt & amatos à Neptuno.

All that are high minded, and ſtrong men, were eſteemed as the ſons and friends and beloved of Neptune. Amphitrite, ſignifies nothing elſe, but the body and matter of all that moiſt humour which is earth above, below, or within the earth, and for that cauſe ſhe is called the wife of Neptune: Euripides in Cyclope, In Cyclop. takes her for the ſubſtance of water it ſelf.In Argonaut. Orpheus cals her Gla • cae and Piſcoſa, that is blew and ful of fiſh, being attributes belonging ſolely to the goddeſſe of the Sea. And by the Dolphins ſoliciting the love of Neptune to Amphitrite, and reconciling them, is meant nothing elſe but to illuſtrate to us That of all the fiſhes that belong to the ſea he is the ſwifteſt, the moſt active, and apprehenſive.

HEſiod cals her the wife of Oceanus, In Theog. who is ſtiled the father of all the floods, creatures, and gods: becauſe (as Orpheus, Thales, and others are of opinion) all things that are bred and born, have need of humour, without which nothing can be beget or made corruptible. Iſacius hath left recorded, that beſides her he had two wives, Partenope, and Pampho ••• e; by Par •• nope he had two daughters, Aſia and Libia: by Pampholige, Europa, and Thracia: and beſides them, three thouſand other children, for ſo many Heſiod numbers in his Theogonia. This Thetis was the daughter of the earth and heaven, and therefore as Oceanus is called the father of the 〈◊〉 , ſo is ſhe is eſteemed as the mother of the goddeſſes.In Hebes nupt. 〈◊〉 cals one Thetis the daughter of Chi • on the C • ntaure: and Homer in his hymn to Apollo, the child of Nereus, which 〈◊〉 confirms,In Anax. as alſo Euripides in Aphigema and in 〈◊〉 ſhe was the wife of Peleus, and of all women living, the moſt beauti •• ll, of whom Apollodorus thus ſpeaks, They ſay Iupiter and Neptune contended about her Nuptias, but ſhe not willing to incline to Iupiter, bebecauſe becauſe ſhe was educated by Juno, therefore he in his rage allotted her to be the bride of a mortall man. Homer writes that ſhe was angry, being a Marine goddeſſe, to be the wife of a man, therefore to avoid his embraces, ſhe ſhifted her ſelfe into ſundry ſhapes and 〈◊〉 : but Peleus being adviſed by Chiron, notwithſtanding all her transformations (as into 〈◊〉 , into a Lion, and others) never to let go his hold till ſhe returned into her own naturall form, in which he vitiated her, and of her begot A •• illes; the laſt ſhape ſhe took upon her, was a Sepia, which is a fiſh called a Cuttle, whoſe blood is as black as ink; now becauſe this was done in Magneſia, a City of Theſſaly, the place (as Zertzes in his hiſtory records) is called Sepias:Hiſt. 46. Chil. 2. In prin. rer. Aeginitarum. Pithenaetus and others ſay that ſhe was not compelled or forced to the marriage of Peleus, but that it was ſolemnized in the mountain Pelius, with her full and free conſent, where all the gods and goddeſſes, ſaving Diſcord, were preſent, and offered at the wedding, for ſuch hath been the cuſtome from antiquity; Pluto gave a rich Smaragd, Neptune two gallant ſteeds, Xanthus and Ballia; Vulcan a knife with an haſt richly carved, and ſome one thing, and ſome another. By Peleus ſhe had more ſons then Achilles, which every night ſhe uſed to hide beneath the fire, that what was mortall in them might be conſumed: by which they all died ſave Achilles, who was preſerved by being in the day time annointed with Ambroſia; therefore (as Ameſtor in his Epithalamium upon Thetis 〈◊〉 relates) he was called Pireſous, as preſerved from the fire, additur hinc n • men Pireſous. She was the ſiſter of Titaa, and brought forth Ephire (who was after married to 〈◊〉 ) and 〈◊〉 ,Lib. 5. who as Ovid relates in his book de Faſt • , was the 〈…〉 Atlas. Theſe are likewiſe numbred amongſt the daughters of Oceanus and Thetis, Acaſte, Admete, Aſia (that gave name to a part of the world, till now called Aſia) Clim • ne, Idy • a, Ephire, Eudora, Eur • ome, Jamra, 〈…〉 Plexame, Primno, Rhodia, Thea, Thoe, 〈…〉 , who was beloved of Apollo, but being jealous or his affection to Leucothoë, ſhe had diſcovered it to her father Orchamus; Apollo therefore left her: in griefe of which, ſhe vowed an abſtinence from all ſuſtenance whatſoever, onl • with fixt eies ſtill gazing upon the courſe of the Sun; which the gods commiſerating, changed her into an Hel •• aropi • n, which is called the Suns flower, which ſtill inclines to what part ſoever he makes his progreſſe. But whether ſhe be Tethies or Thetis, ſhe is no other than the reputed goddeſſe of the Sea: her name importing that huge maſſe of water or element (as Virgil in his Pollio ſaith) neceſſary to the generation of all creatures whatſoever. Towards the Eaſt ſhe is called Indica, towards the Weſt Atlantica • , where ſhe divides Spain and Mauritania; towards the North, Pontica and Glaciatis, as likewiſe Rubra, and Aethopica, for ſo Strabo relates, as alſo Rhianus in the navigation of Hanno the Carthaginian. Stiphilus in his book de Theſſalia hath bequeathed to memory, That Chiron a wiſe and skilfull Aſtrologian, to make Peleus the more famous, conſulted with the daughter of Acloris and Mirmidon, and betwixt them publiſhed abroad that he by the conſent of Jupiter, ſhould match with the goddeſſe Thetis, She was called P • ilomela. to whoſe nuptials all the gods came in great ſhowers and tempeſts (for he had obſerved a time when he knew great ſtore of raine would fall) and from that the rumour firſt grew, That Peleus had married Thetis. But Dailochus and Pherecides report, that Peleus having purged himſelf of the murder of his brother Phocus, murdered Antigone: others ſay that he firſt took Antigone, and after her death, Thetis; and that Chiron being an excellent Chirurgeon, was ſo called for the lightneſſe and dexterity of hand (which is an excellent gift in the ſearching and dreſſing of wounds, in any of that profeſſion.) Apollodorus ſaith, that Thetis after many windings and turnings, and tranſhapes to preſerve her virginity, was at length compreſt by Iupiter. The Nymphs called Dorides, were her Miniſters and handmaids.

THey were the daughters of Nereus and Doris; he is ſaid by Heſiod to be the ſon of Oceanus and Thetis, he is ſtiled a Prophet or South ſaier, who as Horace tels us, did predict to Paris all the calamities that were to ſucceed at Troy. Apollonius tels us that his chiefe manſion, or place of reſidence, is in the Aegean ſea. The ſame is, that Hercules being ſent to fetch the golden apples of the Heſperides, and not knowing where abouts they grew, went to the Nymphs that dwel by the banks of Eridamus, to be reſolved by them: they ſent him to demand of Nereus, who thinking to delude him by ſhifting himſelfe into ſundry ſhapes, was notwithſtanding held ſo faſt by Hercules, that he was forced to aſſume 〈1 page duplicate〉 〈1 page duplicate〉 his own form againe, and tell him; for ſo O • pheus in his A • gonauticis informs us. He is ſaid to have a principality in the ſea, to be delighted in the company of Nymphs and Damoſels; as alſo to be the beginning and end of waters; of whom O • pheus in one of his hymns thus ſings: Tu fundamen aquae tu terrae Finis, & Idem Principium es cunctis.

Euripides in one of his Tragedies, ſaith, he was educated and nourſed by the waters, and cals him the father of the Nereides. He had daughters by Doris, the Nymphs Halia, Spio, Paſitaea, and Lygaea; Heſiod in his Theogonia reckons of them to the number of fifty. Doris was the ſiſter of Nereus; Horace and others deſcribe her with green haire. Theocritus in Theſſaliis, ſaith, that the birds called Halciones, were to them moſt gratefull: ſome ſay that they uſe to dance and revell in the waters, and play about the chariot of Triton, as nimbly as fiſhes. Homer in his Iliads reckons of that ranck, Glauce, Thalia, Cymodoce, Neſea, Spio, Thoe, Halie, Cymothoe, Actaee, Melite, Agane, Amphithoe, Iaere, Doto, Proto, Pheruſa, Dinamione, Doris, Amphinome, Panope, Callianira, Dexamine, Gala • aea, Amathaea, Callianaſſa, Climine, Ianira, Ianaſſa, Mera, Orithia. Heſiod beſides theſe reckons up Euerate, Sao, Eudore, Galene, Glauce, Paſithaea, Erato, Eunice, Doro, Pheruſa, Neſaee, Protomedea, Do • is, Panope, Hippothoe, Hypponoe, Cymatolege, Cimo, Eione, Halimeda, Glanconome, Panto, Pautopenia, Liagore, Evagore, Laomedala, P • l • nome, An • onoe, Laſianaſſa, Evarne, Pſamathe, Menippe, Neſo, Eupompe, Themito, Pronoe, Nemertes, Apollodorus Athentenſis adds to theſe, Glancothoe, Nonſithoe, Halia, Pione, Pleſrure, Calipſo, Crante, Neomeris, De • ane • ra, Polinoe, Melie, Dione Iſaea, Dero, Eumolpe, Ione, Ceto, Limnoraea, and all theſe are held to be moſt beautifull▪ it is therefore thus fabled, That C • ſſiope wife to Cepheus King of Aethiopia, gloried ſo much in her beauty, that ſhe held her ſelfe to be the faireſt woman in the world; and did not onely compare, but preferre her ſelfe before the Nymphs called Nereides: for which, their indignation was kindled againſt her, and in that high meaſure, that they ſent into thoſe ſeas a Whale of an incredible greatneſſe; the people conſulting with the Oracle, how to appeaſe the goddeſſes, and free themſelves from the monſter; anſwer was returned, That it could not be done, but by expoſing their only daughter Andromeda, faſt bound to a rock that overloked the ſea, to be a prey to the ſea-Whale; but ſhe was thence releaſed by the vertue of Perſeus: and Caſſiope by this means (as a perpetuall example that all ſuch raſhneſſe ought to be avoided) tranſlated amongſt the ſtars, for ſo much Arataeus hath left to memory in certain verſes interpreted by Cicero.

This Nerius is for no other reaſon ſaid to be the ſon of Oceanus and Tethis than to denote unto us the counſell, judgement, and cunning, in guiding and directing ſhips by ſea; and therefore to have many daughters, which are nothing but inventions, new deviſes, ſtratagems, and changes belonging to navigation. He is therefore ſaid to be a Prophet, becauſe in all arts and diſciplines, there is a kind of knowledge, by which we foreſee and divine of things to come, for he is held no skilfull navigator, that cannot foretell by the weather, the changes of winds, and certain ſigns of tempeſts, thereby to uſe prevention againſt them before they ſuddainly come. He is alſo ſaid to change himſelfe into many figures, to give us to underſtand, that it is the part of a knowing and underſtanding man, to arm himſelfe againſt all chances and varietie of things whatſoever. It is therefore required of ſuch a man, to uſe providence and care in all his affairs and actions, and not to accuſe the gods if any thing ſiniſterly happen unto him through his own temerity and raſhneſſe; ſince with a prudent and well governed man, their help and aſſiſtance is alwaies preſent.

ACeſander cals Triton the ſon of Neptune. Numenius in his book de piſcatoribus, derives him from Oceanus and Tethis. Lycaphron in thoſe verſes wherein he tels of a cup preſented unto him by Medea, cals him the ſonne of Nereus. The Poets aſcribe to him the invention of the trumpet, and that it was firſt uſed in the Gigomantichia, the great battel betwixt the gods and the gaints: for in the midſt of the skirmiſh, when the event of the battell grew doubtfull, Triton blew ſo ſhrill a blaſt, that the giants thinking it had been the voice of ſome dreadfull and unknown monſter, that undertook the party of the gods, turn'd their backs and ſled; by which accident they obtained a more ſudden and ſafe victory. Pauſanias cals Tritia the daughter of Triton, who was at firſt one of Minerva's Prieſt, who being compreſt by Mars, brought forth Menalippus, but that he had more then her, I have not read.

Ino. She was the daughter of Cadmus and Harmonia, who with her ſon Melicerta, were enterteined into the number of the Sea-gods; he, by the name of Palaemon, ſhe, of Leucothea: both theſe are ſaid to have predominance over ſailers, and power in navigation. That ſhe caſt her ſelfe headlong into the ſea, I have before related in the tractate of Juno. She was a ſtepmother, and ſo proſecuted the children of Nephetes, that ſhe would have ſacrificed one of them to the gods; for which (as Polizelus ſaith) her husband Athanas did proſecute her with ſuch rage, that flying to Gerania (a mountaine amongſt the Megarenſes) from a rock called Maturides, ſhe caſt her ſelfe and her ſon into the ſea; and of the ſame opinion is Pauſanias: ſome think it hapned at the ſame time that the Nereides were dancing there, and that his body was tranſported by the waves to Siſiphus, from Exhaenuntia, where the Ithmian paſtimes were firſt celebrated to his remembrance. They of the City Megaera affirm, her body to be caſt upon their ſhore, and by Cleſo and Tauropolis, the daughters of Cleſon, took up and buried. She was afterwards called Matuta, as Cicero in his Tuſcul. diſputations, ſaith, Ino the daughter of Cadmus, Is ſhe not called by the Greeks Leucothoe, and by us Latines Matuta? And that ſhe is taken for the morning, is manifeſt by Lucretius, lib. 5. Pauſan in his Meſſanaicis ſaith, that ſhe was firſt named Leucothoe in a ſmall village not far from the City Corone, and that ſhe had clemency in the ſecuring and preſerving of ſhips, and pacifying the violent and troubled billowes of the Ocean. Palaemon is alſo called Portunus, or the Key-carrier (as one that keeps a key of all the ports and havens, to exclude and keep out all forrein enemies) and the ſon of Matuta, or the Morning; in that time commonly the winds begin to breath and riſe with the departing of night, and becauſe that from the land they ruſh upon the waters, they are therefore ſaid to caſt themſelves head-long into the ſea; for the morning is the moſt certain interpreter either of ſucceeding winds and tempeſts, or of the countenance of a ſerne skie, and faire weather. Strabo cals Glaucus the ſon of Anthedon, a Boeotian; but Theophraſtus will have him the iſſue of Polybus the ſon of Mercury and Euboea, Promothidas, Heracl • ota, derives him from Phorbus, and the Nymph Pampaea, born in Aothedon, a famous City of Boe • tia; Thelytus Methimnaeus in his Bacchick numbers, brings his progenie from Nopaeus. Epicus in one of his hymns, from Evanthes the ſon of Neptune and Maedis. He is ſaid to have raviſht Syma the daughter of Iclemis and Doris, and to have tranſported her into Aſia; and was after married to Hidua, the daughter of Sydnus Scioneus, one that uſed to dive and fetch things up from the bottome. But of his iſſue there is nothing left remembred. It is commented of him, that being a fiſherman, and having taken more fiſhes then he could carry upon his back with eaſe, and laying down his burden to reſt him by the ſhore, there grew an herb, which the dead fiſhes no ſooner touched or taſted, but they inſtantly recovered life, and one by one leapt into the ſea: he by taſting the ſame herb to prove the vertue thereof, was forced to leap after them, and ſo was made a Sea-god▪ Others are of opinion, that wearied with the tediouſneſſe of his age, hee willingly drowned himſelfe.

ZEtzes in his foure and fortieth hiſtory, cals Proteus, the ſonne of Neptune and the nymph Phenica; who travelling from Aegypt into Phlegra, there took to wife Torone, by whom he had three ſonnes, Toronus, Timilus, and Telegonus, all wicked and bloody minded men, who for their cruelty periſht by the hands of Hercules. Euripides ſpeaks of one Pſamethes, a ſecond wife, by whom he had Theonone and Theolymenus. He had moreover theſe daughters, Cavera, Rhetia, and Idothaea. This was ſhe that when Menelaus doubted of his returne into his countrey (having ſojourned ſomewhat long in Aegypt) counſelled him to apparell himſelfe and his followers in the freſh skins of Porpoſes, and counterfeit themſelves to ſleep amongſt theſe Sea-cattell, and that about the heat of the day, at what time Proteus uſed to come out of the deeps upon the dry land, and there take a nap with his Porpoſes, then to catch faſt hold on him ſleeping: and notwithſtanding all his changeable ſhapes and figures, not to diſmiſſe him, till he had reduc'd himſelf to his own naturall form, and then hee would predict to him whatſoever was to come. This counſell given by Idothaea, Homer excellently expreſſeth in his fourth book of his Odyſſaea. It is ſaid of him that he could change himſel • e ſometimes into water, and againe to fire, to 〈…〉 birds, trees or ſerpents, &c. Neither did this mutability of ſhape belong to him onely; for we read the like of Thetis and Meſtra or Metre, the daughter of Ereſicthan the Theſſalian. Periclemenus the ſon of Neleus and Polymela, and brother of Neſtor obtained the ſame gift of Neptune: of him Euphor • on and Heſiod ſpeaks more at large. Empuſa is remembred by Ariſtophan • s to have the ſame faculty and dexterity in changing her ſhape: ſo likewiſe Epicharmus.

The Poets (in theſe changing of ſhapes, and turning themſelves into ſo many ſundry ſorts of creatures) importing nothing elſe, but the wiſdome of ſuch perſons who have ſearcht into the hidden myſteries of Philoſophy, and acquired the natures and properties of water, fire, herbs, 〈◊〉 , and plants, beaſts, birds, and ſerpents; in which being perfect, they may be (and not altogether unproperly) ſaid to change themſelves into the ſimilitudes of ſo many creatures.

THis Phorcis, whom the Latines call Phorcus, was the ſonne of Terra and Pontus, the Earth and the Sea, as Heſiod in his Theogonia makes him: But Varro will have him to be the iſſue of Neptune, and the Nymph Thoſea. He had beſides thoſe daughters, begot one Ceto the Ph • rcidae, namely, the Gor • ons; and Thooſa, who lay with Neptune, and brought forth the Cyclops Polyphemus, as Homer witneſſeth. He is called alſo the father of the ſerpent that kept the He • perides, by Heſiod. But I will forbear the reſt, to ſpeak ſomething of his daughter Meduſa.

Meduſa. She for her luſt and immoderate appetite to inchaſtity, incurred the ire of the gods, being ſo impudent, as to ſuffer the imbraces of Neptune in the • emple of Minerva. There were divers of that name, one the daughter of Priam, another of Sthenelus and Niciope. Pa • ſanias, in Corinthiacis cals her the daughter of Phorhus, others of 〈◊〉 ſea-monſter, which I take to be Phorcus before mentioned. Minerva, for the prophanation of her Temple being grievouſly incens'd, thought to puniſh her in thoſe hairs which a little before were ſo wondrous pleaſing to Neptune, and turned them into hiſſing and crawling ſnakes; giving her this power, that whoſoever gazed upon her face, ſhould be in the inſtant converted into ſtone. Iſacius is of opinion, that that was not the cauſe of her calamity, but relates it another way, That Meduſa was of Piſidia, and the faireſt of all women, who glorying in her feature, but eſpecially the beauty of her hair, dared to contend with Pallas; which arrogant impudency the goddeſſe heinouſly taking, her hair (in which ſhe ſo ambitiouſly gloried) ſhe changed into filthy and terrible ſnakes, and then gave her that killing look before mentioned; but pitying at length ſo generall a miſchiefe, incident to mortall men by that means, ſhe ſent Perſeus the ſon of Jupiter and Dana (or rather as ſome wil have it, he was imploied by Polydectes, King of the Seriphians) to cut off her head, who having before received a hooked skein called Harpe, from Mercury, and a ſhield from Pallas, came to the • en called Tritonides, amongſt whoſe inhabitants ſhe exerciſed her miſchiefe; and firſt approaching Pephredo, and Aenio, two of the Phorcidae and of the Gorgonian ſiſterhood, who were old and wrinckled crones from their nativity, they had betwixt them but one eie and one tooth, which they did uſe by turns; and when they went abroad, or when they had no occaſion to imploy them, laid them up in a casker, for ſo Aſcilus relates. He borrowed of them that eie and tooth: neither of which he would reſtore till they had brought him to the Nymphs with winged ſhooes, which taking from them, and being armed with the Helmet of Pluto, the ſword of Mercury, and the mirrour of Pallas, he fled to Tarteſſus, a City of Iberiae where the Gorgons then inhabited; whoſe heads crawled with adders, whoſe teeth were like the tusks of a boare, their hands of braſſe, and their wings of gold; and there arriving, found them aſleep, and ſpying her head in Minerva's glaſſe, in which he ſtill looked, it directed him ſo, that at one blow be cut it off, out of whoſe blood Pegaſus ſprung forth. The other two ſiſters, Sthumo and Aeuryale, awaking, and this ſeeing, with the loud hiſſing of theſe innumerable ſnakes, made a noiſe moſt dreadfull and horrible: From whence Pallas firſt deviſed the pipe with many heads. The form and ſhape of theſe Phorcidae, In Scuto: Heſiod elegantly deſcribes. Criſaor and Pegaſus were begot of the blood dropping from Meduſa's head, 〈…〉 . as Apollonius Rhodius writes in his building of Alexandria. The Gorgons were called Graee, as Zetzes explicates in his two and twentieth Hiſtory. M • nander in his book de Myſteriis, numbers S • ylla amongſt theſe Gorgons, and that they inhabited the Doracian Iſlands, ſcituate in the Aethiopick ſea, which ſome call Go • gades, of whom they took the names of Gorgones. Nimphodorus in his third book of Hiſtories, and Theopompus in his ſeventeenth, affirm their girdles to be of wreathed vipers: ſo likewiſe Polemo in his book to Adaeus and Antigonus. The occaſion of theſe fictions are next to be inquited after. By theſe Graee the daughters of Sea-monſters is apprehended, Knowledge, and ſuch Wiſedome as is attained too by Experience They are ſaid to have but one ere, which they uſed when they went abroad, becauſe Prudence is not ſo altogether neceſſary to thoſe that ſtay within, and ſolely apply themſelves to domeſtick affairs; as to ſuch who look into the world, and ſearch after difficulties. Of this Wiſedome, or theſe Graee (not impertinently called the ſiſters of the Gorgons) is meant the pleaſures and vain blandiſhments of the world, with the dangers that appertaine to the 〈…〉 : from either of which, no man without the counſell of 〈◊〉 can acquit himſelfe: Therefore is Per •• us ſaid to overcome the Gorgons, not without the 〈◊〉 of Pluto, the eie of the Grae • , the ſword of Mercury, and the mirror of Pallas; all which who ſhall uſe a • ight, ſhall p • ove himſelf to be Perſeus, the friend and ſon of Iupiter.

ACuſilaus and Apollonius, both nominate Scylla to be the daughter of Ph •• cia and H • caete: but Homer, that her mothers name was Crataeis. 〈…〉 . 21. Chariclides cals her the iſſue of Pho • bantes and H • cate: Ste • ichorus, of Lamia; Tymeus terms her the daughter of the •• ood Cratus. Pauſanias in Atticis, and Strabo in l. 8. agree that this Scylla was the daughter of Nyſus, King of the Megarenſes, who ſurpriſed with the love of King M • nos, ſtole from her fathers head that purple lock in which conſiſted the ſafety of his own life and Kingdome. The Athenians having invaded his dominion, and ſeiſed many of his Townes, and waſted the greateſt part of his country by their fierce and bloody incurſions, they at length beſieged him in the City Nyſaea. Some are of opinion, that •• ſus incenſed with the foulneſſe of that treaſon, cauſed her to bee caſt into the ſea, where ſhee was turned into a ſea-monſter. Pauſanias avers, that ſhe was neither changed into a bird, nor a monſter of the ſea, nor betrai'd her father, nor was married to Niſus, as he had before promiſed her; but that having ſurpriſed Nyſaea, he cauſed her to be precipitated into the ſea, whoſe body toſt to and fro by the waves of the Ocean, till it was tranſported as far as the Promontory ca • led Scylaea, where her body lay ſo long upon the continent unburied, till it was devoured by the ſea-fouls: this gave pl • ce to that fable in Ovid.

'Tis ſaid, the daughter having ſtoln her fathers purple hair, ſair. Fals from the hin-deck of the ſhip, and thence ſores through the Z • nodorus ſaith, that ſhe was hanged at the ſtern of Minos his ſhip, and ſo dragged through the waters till ſhe died: and that Scylla the daughter of Phorcus, was a damoſel of incomparable beauty, and vitiated by Neptune, which known to Amphitrite, ſhe caſt ſuch an invenomous confection into the fountain where ſhe accuſtomed to bath her ſelfe, that it caſt her into ſuch a madneſſe, that ſhe drowned her ſelfe. Of his mind is Miro Prianaeus in his firſt book Rerum Meſſanicarum. Others imagine, that ſhe had mutuall conſociety with Glaucus the ſea god, which Circe (who was before inamoured of him) underſtanding, ſhe ſprinkled the well wherein ſhe uſed to lave her ſelf with ſuch venomous juice, that from her waſt downwards, ſhe was tranſlated into divers monſtrous ſhapes; which as Zenodotus Cyrenaeus ſaith, was the occaſion of the Fable commented upon her. Iſaoius thus deſcribes her deformity; She had ſix heads, the one of a canker-worm, the other of a dog, a third of a L • on, a fourth of a Gorgon, a fifth of a whirl-poole or a Whale the ſix • of a woman. Homer in his Odyſſes, deſcribes her with ſix heads, and twelve feet, every head having three order of teeth. Virgil in Sileno ſaith, that all ſhips were wrackt and devoured by thoſe drugs that grew beneath her navell.

Charybdis. She was likewiſe a moſt devouring woman, who having ſtolne many Oxen from Hercules, which he before had taken from Geryon, was by Jupiter ſtroke with a thunderbolt, and ſo transformed into that monſter of the ſea; others conteſt, that ſhe was ſlaine by Hercules, and after ſo tranſhap'd: of theſe divers are diverſly opinionated. Strabo ſaith, that Homer imagined the vehement flux and reflux of that ſea about the concaves of thoſe rocks made ſo terrible a noiſe, that therefore the Poets fabulated, that in her ſides, and about her interiour parts were the barkings of dogs continually heard. Iſacius writes, that Scilla is a proeminent promontory over againſt Rhegium in Sicily, hanging over the ſea, under which are many huge and maſ • ie ſtones hollowed by the billowes in whoſe concavities many ſea-monſters inhabit, and when there is ſhipping in thoſe parts amongſt thoſe rocks and ſhelves, they are either ſwallowed by Charybdis or Scylla. Charybdis being ſcituate directly againſt Meſſina, and Scylla againſt Rhegium: they are therefore ſaid to be women, becauſe afar off theſe promontories appeare as it were in a feminine ſhape, what fleet ſoever by the tides and tempeſts was forc'd upon Charybdis, were there ſhipwrackt, and ſuch as by Charybdis were • oſt on the rocks of Scylla were there ſwallowed. In which fable is included the nature of Vertue and Vice. No man but in the progreſſe of his life, ſailes betwixt theſe two quickſands: if he incline to one hand more then the other, he is either ſwallowed by Scylla, or devoured by Charybdis. What elſe doth this ſignifie, but that which Ariſtotle in his Ethicks illuſtrates, Vertue, which is the medium betwixt two extreams? both which are to be avoided, and the middle, wherein is ſafety to imbraced: for mans life is nothing elſe but a continuall navigation betwixt divers moleſtations of one hand, and tempting and unlawfull pleaſures on the other; both which are comprehended in theſe Syrtes, or places of certaine deſtruction. For Scylla is ſo called 〈◊〉 ſpoliand • , or repando; of ſpoiling or grieving; And Charybdis of ſucking up and ſwallowing; betwixt which two dangerous, and almoſt inevitable gulfs, a vertuous and a pious man ſhall in the greateſt ſtorms and tempeſts (neither inclining to the right, nor the leſe) ſecurely, and with great ſafety attain unto his wiſhed harbour. Moreover, where Scylla is ſaid to tranſhap't into this monſter, by Circe, being ſo faire and beautifull a creature, What is it but to demonſtrate unto us, that all ſuch as digreſſe from reaſon, and the true inſtitution of good life and manners, do withall put on a beſtiall and brutiſh ſhape, ſince Circe imports nothing elſe then a wanton • i • illation, inciting us to immoderate and unlawful luſts and pleaſures: and ſo much I gueſſe was intended by the Poets in theſe Fables of Scylla and Charybdis.

THeſe becauſe they were bred upon the Hils and Mountains were ſaid to have a dominion and divine government over them. Strabo cals them the daughters of Phoroneus and Hecataea, but Horace in his Iliuds, will have them the iſſue of Iupiter and Oriſtrade: ſome hold them to be but five in number, but Virgil numbers them to be many, and companions with Diana in her hunting.

Viz. Such as attend Diana over the banks of Eurota, and over the mountains of Cinthus, a thouſand of the Oreades in her company here and there ſhining: Mnaſaea Patarentis hath bequeathed to memory, that theſe were the firſt that abſteined from eating fleſh, contenting themſelves with Cheſnuts and Acorus, and the fruits of trees. One of them called Meliſſa. firſt found and taſted honie in Peloponneſus, with whoſe taſte the Greeks were ſo pleaſed, that they call all Bees Meliſſae, after her name: From hence it came, that in the ſacreds of Ceres, and in all nations the Prieſts derived their names from her. Theſe Nymphs were ſuppoſed to have the charge of hils and mountains, and ſometimes of ſuch wild beaſts as they purſued in the company of Diana: but the protection of private herds or domeſtick flocks was not conferr'd upon them; ſo religious were the people of old, that neither publick place, nor private, was deſtitute of ſome peculiar and divine power: ſo likewiſe every element, herb, root, and tree, or whatſoever ſimple was uſefull and medicinable, or obnoxious and hurtfull to the life of man. Thoſe of the mountains were Oreades or Oreſtiades.

THe Dryades had predominance over the woods and groves, as Pomona over the orchards and gardens. The Hamadriades were the genii of every particular tree; and as Callimachus in a Hymn to Delos witneſſeth of them, they begin with their firſt plantation, grow with them, and conſume and periſh as they rot and wither: their number is not agreed upon. Pauſanias in Phocicis, cals one of them Tythorera; in Arcadicis, a ſecond, Erato; and a third, Phigalia. Claudianus in laudibus Stiliconis, reckons them ſeven. Charon Lampſacenus produceth one Rhaecus, who in the countrie of Aſſyria, having a goodly faire oake, whoſe earth ſhrinking from the root, and being ready to fall; as he was propping and ſupporting the tree, and ſupplying the decaied mould about it, the nymph or genius of that tree, which was to periſh with it, appeared to him, and after thanks for ſo great a courteſie, bid him demand of her whatſoever, and it ſhould be granted, ſince by the repairing of that plant ſhe was ſtill to live: He taken with her beauty, demanded liberty freely to embrace her to his own fill and appetite, to which ſhe inſtantly yielded. Apollonius in his Argonaut, tels of the father of one Paraebius, who going to cut down an ancient faire oake that had ſtood many years, a Nymph in like manner appeared unto him, humbly petitioning, that he would ſpare the tree for her ſake, ſince the age of it, and her, and the lives of both, were limited alike: which he refuſing, ſo enraged the other of her fellowes, that many afflictions befell both himſelfe and his poſterity. Mneſimachus ſaith, that they are called Dryades, becauſe in their oaks their lives are included; and Hamadriades, becauſe they are born with them; and Iſacius the interpreter of Apollo, becauſe they periſh with them. I will conclude theſe with one tale recited by Charon Lampſacenus: Archus (ſaith he) the ſon of Jupiter and Caliſto, being chacing in the forreſts, incountred one of the Hamadriades, who told him how neer ſhe was to ruine, in regard that the river running by had eaten away the earth from the root of ſuch a goodly oak (to which ſhe pointed) and that by ſaving that, he ſhould preſerve her: at her intreaty, he turned the ſtream another way, and ſupplied the root with earth; for which this Nymph, whoſe name was Proſpetia, granted him her free imbraces: of whom he begot Philatus and Aphidantes. Whether theſe relations were true or falſe, is not much to be diſputed on; if falſe, they were for no other cauſes deviſed, but by the ſuperſtition of the people of ancient daies, who left nothing unmeditated that might ſtirre up men to the adoration of the divine powers, ſince in every thing they demonſtrated a deity. If they were ſpoken as truths, I rather beleeve them to be the meer illuſions of devils and ſpirits themſelves, then the genii of plants and trees, that made ſuch apparitions.

OF Proſerpina we have treated already amongſt the ſupernall goddeſſes above, and therefore muſt neceſſarily ſpare her here amongſt theſe below. The Pa • cae (or fatall goddeſſes) are three, Clo • ho, Lacheſis, and Atropos, Ceſelius Vindex he gives them three other names, Nona, Decima, and Morta; and cites this verſe of Livius, a moſt ancient Poet, Quaendo dies venit quam praefata Morta eſt. When the day commeth that Morta hath preſaged.

Some cals them the daughters of Demorgorgon: others (as Cicero) of Herbus, and Noz, Hell and Night; by another name, they are called Fata, the Fates, as Seneca,

As much as to ſay, Many come to their death whilſt they feare it. They are ſaid moreover to meaſure the life of man with a ſpindle and thread which they ſpin from their diſtaffe; from which they are called Lanificae by the Poets, Lanificas nulli tres exorare puellas Contigit: obſervant quem ſtatuere diem. The three wool-weaving ſiſters none can pray To change their time, they fix a conſtant day.

They are ſaid to be inexorable, and by no praiers or intreaties be moved to alter the limit of the fixed time, or prorogue the life of man one minute after the date be expired, which was propoſed at our births; therefore Seneca: Nulli ſuſſo ceſſare licet: Nulli ſcriptum proferre diem.

The Poets thus diſtinguiſh their offices: one begins the life of man, and plucks the towe from the diſtaffe; the ſecond makes the thread, and continues it; the third cuts it off and ſo ends it. The firſt is Clotho, whom Satius cals Ferrea, or hard hearted; Seneca, Grandaeva, or extreamly aged; Pontanus, Improba, and Sedula, obſtinate and yet carefull and diligent. The ſecond, Lacheſis, called by Ovid, Dura, hard; by Martiali, Invida, envious; by Claudian, Ferrea, obdure and rude. The third Atropos, of whom Statius, —Hos ferrea neverat annos Atropos—

Some number Illithia amongſt the Parcae.

Plutarch ſpeaking of the face that is viſible within the Orb of the Moon, ſaith, ſome are of opinion that the ſoules of men are reſolved into the Moon, as their bodies into the Earth: Aliquanto poſt tempore eas quoque animas in ſe recepit Luna, at quae compoſuit. 1. After ſome time the Moon receives into her ſelfe thoſe ſouls which ſhe had before framed, reſtoring their mindes before loſt: (for they are all in a dream, like the ſoule of Endimion) and by coadjuting with the Seminary and vitall powers of the Sun, makes them as new ſoules. The Tetra, that is the number of Foure ſupplying the body: for ſhe gives nothing after death, who receives towards generation. The Sun takes nothing from, but receives again the mind which he gives; the Moon both receives and gives, and compoſeth or makes, and divides; when ſhe makes, ſhe is called Lucina; when ſhe divides, Diana. So of the 〈◊〉 Parcae, Atropos is placed about the Sun, as the beginning of this new birth; Clotho is carried about the Sun, to collect and mingle; Lacheſis the laſt, her office is upon the Earth: but theſe are riddles rather to trouble the brain than profit the underſtanding. Parcae the mother of theſe three ſiſters, is ſaid to be the daughter of Neceſſity: doubtleſſe the Ethick writers held theſe to be moſt powerfull goddeſſes, becauſe all things born, or that had ſubſiſtence, were thought to be under their juriſdiction and power, and therefore they were imagined by ſome, to be the daughters of Jupiter and Themis, becauſe (as the Pythagoreans taught) Jove gave to every one a body and form ſuitable to the merits or miſdeeds of their former life; or elſe becauſe the divine Wiſdome allotted to every ſoule, rewards or puniſhments, as their good deeds or bad deſerved, the cauſe of which diviſion the ancient Writers not truly underſtanding, appropriated all to • ate and the Parcae.

THoſe whom the Poets call Furiae. Virgil terms the daughters of Night and Acheron. Therefore Galtreus in his twelfth book de Alexand. cals them by a ſit Epithite, Noctiginae, Ego ſi dea ſum, qua nulla potentior, inter Noctigenus, ſi me veſtram bene noſtis alumnam. If I a goddeſſe be, of whom Amongſt the night born, none More potent is, it's well you knew Me for your nurſe alone.

By the ſame law Mantuan cals them Achecontiginae, as born of Acheron: they are called by Lucan amongſt the infernals, Canes, dogs: —Stygiaſque Canes, in luce ſuperna, Deſtiluana. In the upper light, I will forſake the Stygian dogs; meaning the ſiſters▪ Amongſt mortals they are called Furiae, becauſe they ſtir up and ſpur on rage and malice in the hearts of men. They are called alſo Eumenides by an Antiphraſis, in a contrary ſence, for Eumenis ſignifieth Bene volens, or well wiſhing, therefore Ovid, Eumenides tenuere faces de funere raptas.

Their temples and foreheads, inſtead of hair are ſaid to crawle with ſnakes and ſerpents, as witneſſeth Catullus, Statius, Mantuanus, in Apollon. and others. By Virgil they are called Dirae.

Lactantius in his ſixt book de Vero Cultu, writes after this manner: There be three affections or paſſions, which precipitate into all violent and facinerous actions, therefore Poets call them Furies: Ire, which covets revenge; Covetouſneſſe, which deſires riches; and Luſt, whoſe itching appetite is after all unlawfull pleaſure. The firſt of theſe Furies, called Alecto, diſcovered by Virgil, where he terms her Luctifica, as making ſtrife and contention: The ſecond is Teſiphone, or Tiſiphone, the daughter of Acheron, whom Ovid thus delineates, Nec mora Teſiphone madefactam ſanguine ſumit, Importuna facem, ſtuidoque cruore madentem: Induitur pallam tortoque incingitur angue. Egreditur que domo, luctus comitatur euntem Et pavor & terror trepidoque inſania vultu. Importunate Teſiphone, without delay makes ſpeed And ſnatcheth up a ſmoaking brand, which burning ſeems to bleed, A garment on her back ſhe throwes All gore, about her waſt A girdle of a wreathed ſnake In curl'd knots ſhe makes faſt. So forth ſhe goes; ſad mourning ſhe Attends her at the gate: Vpon her ſleps, grim Terror, Feake, And troubled Madneſſe wait.

Claudian in his book of the praiſes of Stilico, cals the third daughter of Acheron and Night, Megaerat ſo likewiſe Mantuan de Calam temporum, lib. 2. The ſacreds that were made to theſe, were by ſuch as having eſcaped any dangerous diſeaſe, or peſtilent ſickneſſe, had been ſpared by the fates; and their ſacrifices were only done with a ſad ſilence. The Prieſts were called Heſichidae, of a Heroe called Heſicho, to whom, before the ſolemnity, a Ram was ſtill offered, a • Polemo witneſſeth in that work he writ to Er •• oſthenes: It was held a prophanation (ſaith he) for any of the meaner ſort of people to ha • e acceſſe to theſe to theſe ceremonies, only to theſe Heſichides, whoſe family was only acceptable to theſe ſevere goddeſſes, and in all their oblations had the principall, prime place and precedence. Their Chappell is neer to Cidonium by the Nine ports. All ſuch as ſacrificed to them, were in black veſtures; and they were alwaies celebrated in the night ſeaſon, as it is manifeſt by Apollonius.

To them was ſlaine and offered a c • le black Ewe, and great with young ready to yeane: neither was there any wine u • ed in their ſacrifices, which were called Neph • lia. Now becauſe no man ſhould have hope to hide and conceal his own guilt and wickedneſſe, to the three ſevere judges of Hell, were given theſe three miniſters; which ſome call by the name of Erinnae, which ſignifies the pricks and ſtings of Conſcience (the parents of which were born, importing ſo much) for there is no greater torture or deeper piercing, then a mans own ſentence againſt himſelf. And (compendiouſly to ſhut up all) the ancient writers would by theſe ſignifie unto us, That to a good and juſt man only, all things are ſafe: and that innocency and integrity alone, make men fearleſſe and conſtant againſt all the mutabilities of fortune, ſince the like torments of Mind, and troubles of Conſcience ſtill attend on all ſuch as are impute and diſhoneſt. Thus having paſt over the goddeſſes Coeleſtiall, Marine, and Infernall, the goddeſſes Selectae, Terreſtriall, and others; leſt my diſcourſe might grow too redious by appearing dull and heavy; and beſides, in regard that my purpoſe is aimed at many, or moſt of that ſex, of what eſtate and condition ſoever, to make my worke more ſuccinct and compendious, and to ſpare you ſome reading, and my ſelfe more labour, I will deliver you a multiplicity o • hiſtories and tales in few, namely, in a ſhort Epitome give you the arguments of all the Fables of O • i • s Metamorphoſis which for your better content I ſhall expreſſe to you in verſe, and with that conclude my firſt book called Cho.