The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

OF ISIS AND OSIRIS. [ 30]

The Summarie.

THe wisdome and learning of the Aegyptians hath bene much recommended unto us by ancient writers, and not without good cause: considering that Aegypt hath bene the source and fountaine from whence have flowed into the world arts and liberall sci∣ences, as a man may gather by the testimony of the first Poets and philosophers that e∣ver were: But time, which consumeth all things, hath bereft us of the knowledge of [ 40] such wisdome: or if there remaine still with us any thing at all, it is but in fragments and peeces scat∣tered heere and there, whereof many times we must divine or guesse, and that is all. But in recompence thereof, Plutarch, a man carefull to preserve all goodly and great things, hath by the meanes of this discourse touching Isis and Osiris maintained and kept entier a good part of the Aegyptians doctrine: which he is not content to set down literally & there an end, but hath adjoined thereto also an interpre∣tation thereof, according to the mystical sense of the Isiake priests: discovering in few words an in finit number of secrets hidden under ridiculous & monstrous fables, in such sort, as we may cal this treatise a cōmentary of the Aegyptians Theologie and Philosophy. As for the contents thereof, a man may reduce it into three principall parts: In the first, which may serve insted of a preface, he yeeldeth a reason of his enterprise, & upon the consideration of the rasture, vesture, continence and ab stinence of Isis priests, [ 50] there is an entrie made to the rehearsall of the fable concerning Isis & Osiris. But before he toucheth it, he sheweth the reason why the Aegyptians have thus darkly enfolded their divinity. Which done, he commeth to descipher in particular the said fable, relating it according to the bare letter: which is the second part of this booke. In the third he expoundeth the fable it selfe: and first discovereth the principles of the said Aegyptian Philosophy, by a sort of temples, sepulchers and sacrifices. After∣wards having refuted certaine contrary opinions, he speaketh of Daemons, ranging Isis, Osiris and

Typhon in the number of them. After this Theologicall exposition, he considereth the fable accor∣ding to naturall Philosophy; meaning by Osiris the river Nilus and all other power of moisture what∣soever: by Typhon, Drinesse: and by Isis that nature which preserveth and governeth the world. Where he maketh a comparison betweene Bacchus of Greece and Osiris of Aegypt, applying all unto naturall causes. Then expoundeth he the fable more exactly and in particular maner, conferring, this interpretation thereof with that of the Stoicks: wherupon he doth accommodate and fit all to the course of the Moone, as she groweth and decreaseth, to the rising also and inundation of Nilus, ma∣king of all the former opinions a certaine mixture, from whence he draweth the explication of the fa∣ble. By occasion hereof, he entreth into a disputation as touching the principles and beginnings of all things, setting downe twaine, and alledging for the proofe and confirmation of his speech, the testimo∣ny of the ancient Mages and Philosophers: which done he entreth into a discourse of Osiris, Isis and [ 10] Typhon, referring and reducing all into Physicks and Metaphysicks, with a certaine conference or comparison of Platoes doctrin with that of the Aegyptians, which maketh him take in hand a particu∣lar treatise of matter, forme, the Ideae, of generation also and corruption. Having thus examined and discussed the Aegyptians Theology & Philosophy, he ariseth to the more hidden & secret mysteries of the Isiake priests, & then descendeth againe to the consideration of naturall causes, especially of the state of the Moone, and drawing compendeously into one word, all his precedent discourse, he declareth what we ought to understand by Isis, Osiris and Typhon. Consequently he adjoineth three observations, to make this treatise more pleasant and profitable: withdrawing thereby the reader and plucking him backe both from super stition and Atheisme. Then having condemned the Greeks for being [ 20] taint with the same solly that the Aegyptians were addicted to he brocheth many opinions concerning the transformation of the pagans gods into sundry sorts of beasts; discovering thereby the dotage and foolery, arising from this argument and matter most corruptly under stood: and stretching the same yet farther he rendreth areason of that honour which the Aegyptians did to such creatures: whereupon he would not have us in any wise to rest, but rather to looke into the divinity represented by them. And for an end he entreth into an allegoricall discourse, of the habilliments, perfumes, and divers odoriferous confections made every day in the temple of Isis: but more especially he treateth of one named Cyphi: wherein there be to the number of sixteene ingredients: which composition they use in their very drinke, observing therein as in all the rest of their superstitions, a million of ceremonies, whereof he doth particularize especially in the third part of this discourse, even to the very end thereof. All the [ 30] premises being reduced to their right use, do shew the vanity of men abandoned and given over to their owne senses: and prove that all their sufficienct is nothing but blockish folly, and their intelli∣gence a darke and mirke night, when the brightnesse and light of Gods word doth faile them. For the more apparence they have both of celestiall and also human wisdome, the more appeareth their blinde superstition: in such sort as in sted of resting upon the creatour they remaine fixed upon the creatures, and have a longing and languishing desire after discourses void of true instructions and consolations: which ought to incite so much the more all Christians to make great account of the effectuall grace of∣fered unto them in the meditation and practise of true Philosophy as well naturall as divine.

OF ISIS AND OSIRIS. [ 40]

MEn that are wise, or have any wit in them (ô Clea) ought by praier to crave all good things at the hand of the gods: but that which we most wish for, and desire to obteine by their meanes, is the very knowledge of them, so farre foorth as it is lawfull for men to have: for that there is no gift either greater for men to receive, or more magnificall and beseeming the gods to give, than the knowledge of the trueth: for God bestoweth upon men all things else, whereof they stand in need, but this he reserveth to himselfe, and keepeth [ 50] for his owne use. Neither is the godhead and divine power in this regard counted happie and blessed, because it possesseth a great quantity of gold or silver, nor puissant in respect of thunder and lightning, but for prudence and wisdome. And verily of all those things which Homer hath well delivered, this simply is the best and most elegant speech, when as touching Jupiter and Neptune, he saith thus:

The selfe same parents they both had, one native soile them bred, But Jupiter the elder was, and had the wiser head.

whereby he affirmeth, that the preeminence and rule of Jupiter, being the elder, was more venerable, sacred and fuller of majestie, for his knowledge and wisdome. And of this opinion I assure you am I, that the beatitude and felicitie of eternall life, which Jupiter enjoieth, consist∣eth heerein, that he is ignorant of nothing that is done: as also, that immortalitie if it be despoi∣led of the knowledge and intelligence of all things that be, and are done, is not life indeed, but bare time. And therefore we may very well say, that the desire of deitie and divinity is all one [ 10] with the love of trueth, and especially of that trueth which concerneth the nature of the gods; the study whereof, and the searching after such science, is as it were a profession and entrance in∣to religion, yea, and a worke more holy than is the vow or obligation of all the chastity & puri∣ty in the world, or than the cloister or sanctuarie of any temple whatsoever: right acceptable al∣so is this * 1.1 goddesse whom you serve, considering that she is most wise, & full of knowledge, ac∣cording as the very derivation of her name doth imply, that skill & cunning apperteineth unto her more than to any other: for Isis is a meere Greeke word; like as Typhon also the very adver∣sarie and enemie opposite unto this goddesse, as one puffed up and swollen by his ignorance and error, dissipating, defacing, and blotting out the sacred word and doctrine, which this god∣desse collecteth, composeth, and delivereth unto those who are initiated and professed in [ 20] this divine religion, by a continuall precise observance of a sober and holy life, in absteining from many meats, in depriving themselves of all fleshly pleasures, for to represse lust and in∣temperance; and in being acquainted long before to abide and endure within temples and churches, hard and painfull services performed unto the gods: of all which abstinences, paines, and suffrances, the end is the knowledge of that first prince and lord, who is apprehended onely by intelligence and understanding, whom the goddesse exhorteth to search and seeke after, as conversing and companying with her. And verily, the name of her temple, doth manifestly promise an intelligence or knowledge of that which is, for Ision it is called, which is as much to say, as * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that, if we enter into that sacred place and holy religion of this god∣desse, with reason and devotion, as we ought to doe, we shall atteine to the understanding of [ 30] all things whatsoever. Moreover, many have written, that she is the daughter of Mercurie, others of Prometheus, of which twaine, the one is reputed the author of wisdome and provi∣dence, and the other, namely Mercurie, the inventor of Grammar and Musicke. And heere∣upon it is, that in the city Hermopolis, they call the former of the Muses, both Isis and also Ju∣stice; as being wisdome herselfe, (according as hath elsewhere beene said) and shewing divine things to them who are justly surnamed Hierophori, and Hierostoli, that is to say, religious, and wearing the habits of holinesse and religion. And these be they that cary in their minde, and keepe enclosed as within a box or casket, the holy doctrine of the gods, pure and clensed from all superstition and affected curiositie: who also of that opinion which is held of the gods, de∣clare some things which are obscure & darke, others also which be cleere and lightsome; like as [ 40] be those, which are reported as touching their holy and religious habit. And therefore whereas the religious priests of Isis, after they be dead, are thus clad with these holy habiliments; it is a marke and signe witnessing unto us, that this sacred doctrine is with them, and that they be de∣parted out of this world into another, and carie nothing with them but it: for neither to weare a long beard, nor to put on a frize rugge and course gabardine (dame Clea) makes a Philosopher; no more doth the surplice and linnen vestment or shaving, an Isiaque priest. But he indeed is a priest of Isis, who after he hath seene and received by law and custome, those things which are shewed and practised in the religious ceremonies about these gods, searcheth and diligently enquireth, by the meanes of this holy doctrine, and discourse of reason, into the trueth of the said ceremonies. For very few there be who among them, who understand and know the cause [ 50] of this ceremony, which is of all other the smallest, and yet most commonly observed; namely, why the Isiaque priests shave their heads, and weare no haire upon them; as also wherefore they goe in vestments of Line? And some of them there be, who care not at all for any knowledge of such matters: yet others say, they forbeare to put on any garments of wooll, like as they doe to cat the flesh of those sheepe which caric the said wooll, upon a reverence they beare unto them: semblably, that they cause their heads to be shaven in token of dole and sorrow: like∣wise

that they weare surplices and vestments of linnen, in regard of the colour that the flower of line or flaxe beareth, which resembleth properly that celestiall azure skie that environeth the whole world. But to say a trueth, there is but one cause indeed of all: for lawfull it is not for a man who is pure and cleane, to touch any thing (as Plato saith) which is impure and un∣cleane. Now it is well knowen, that all the superfluities and excrements of our food and nou∣rishment, be foule and impure, and of such be engendred and grow, wooll, haire, shagge and nailes: and therefore a meere ridiculous mockerie it were, if when in their expiatorie sanctifi∣cations and divine services, they cast off their haire, being shaven and made smooth all their bo∣dies over, they should then be clad and arraied with the superfluous excrements of beasts: for we must thinke that Hesiodus the Poet when he writeth thus, [ 10]

At feast of gods and sacredmeriment, Take heed with knife, thy nailes thou do not pare, To cut I say, that dry dead excrement, From lively flesh of fingers five, beware.

teacheth us, that we ought first to be cleansed and purified, then to solemnise festivall holi∣daies, and not at the very time of celebration and performance of holie rites and divine service, to use such clensing and ridding away of superfluous excrements. Now the herbe Line groweth out of the earth which is immortall, bringeth foorth a frute good to be eaten, and furnisheth us wherewith to make a simple, plaine, and slender vestment, which sitteth light upon his backe that weareth it, is meet for all seasons of the yeere; and of all others, (as men say) least breedeth [ 20] lice or vermine; whereof I am to discourse else where. Now these Isiaque priests so much ab∣horre the nature and generation of all superfluities and excrements, that they not onely refuse to eate most part of pulse, and of flesh meats, mutton and porke, for that sheepe and swine breed much excrement, but also upon their daies of sanctification and expiatorie solemnities, they will not allow any salt to be eaten with their viands; among many other reasons, because it whetteth the appetite, and giveth an edge to our stomacke, provoking us to eate and drinke more liberally: for to say as Aristagoras did, That salt was by them reputed uncleane, because when it is congealed and growen hard, many little animals or living creatures, which were caught within it, die withall, is a very foolerie. Furthermore, it is said, that the Aegyptian priests have a certeine pit or well apart, out of which they water their bull or beefe Apis: and be [ 30] very precise in any wise not to let him drinke of Nilus, not for that they thinke the water of that river uncleane, in regard of the crocodiles which are in it, as some be of opinion (for contrari∣wise, there is nothing so much honored among the Aegyptians as the river Nilus) but it see∣meth that the water of Nilus doth fatten exceeding much, and breed flesh over fast, and they would not in any case that their Apis should be fat, or themselves grosse and corpulent: but that their soules might be clothed with light, nimble, and delicate bodies; so as the divine part in them should not be oppressed or weighed downe, by the force and ponderositie of that which is mortall. In Heliopolis, which is the citie of the Sunne, those who serve and minister unto their god, never bring wine into the temple, as thinking it not convenient in the day time to drinke in the sight of their lord and king: otherwise the priests drinke thereof, but sparily: and besides [ 40] many purgations and expiations they have, wherein they absteine wholly from wine; and du∣ring those daies, they give themselves wholly to their studies and meditations, learning and tea∣ching holy things: even their very kings are not allowed to drinke wine their fill, but are stinted to the gage of a certeine measure, according as it is prescribed in their holy writings, and those kings also were priests, as Hecataeus writeth. And they began to drinke it after the daies of king Psammetichus; for before his time they dranke it not at all, neither made they libaments there∣of unto their gods, supposing it not acceptable unto them; for they tooke it to be the verie bloud of those giants which in times past warred against the gods; of whom after they were slaine, when their bloud was mixed with the earth, the vine tree sprang: and this is the cause, say they, why those who be drunke, lose the use of their wit & reason, as being full of the bloud of [ 50] their progenitours. Now that the Aegyptian priests both hold and affirme thus much, Eudoxus hath delivered in the second booke of his Geographie. As concerning fishes of the sea, they doe not every one of them absteine from all indifferently; but some forbeare one kind, & some another: as for example, the Oxyrynchites will eate of none that is taken with an hooke; for adoring as they doe, a fish named Oxyrynchos, they are in doubt and feare lest the hooke should be uncleane, if haply the said fish swallowed it downe with the baite. The Sienites will

not touch the fish Phagrus, For it should seeme that it is found, what time as Nilus beginnes to flow; and therefore the said fish by his appearing, signifieth the rising and inundation of Ni∣lus, whereof they be exceeding joious, holding him for a certeine and sure messenger. But the priests absteme from all fishes ingenerall: and whereas upon the ninth 〈◊〉〈◊〉 of the first moneth, all other inhabitants of Aegypt, seede upon a certeine broiled or rosted fish before their dores; the priests in no wise taste thereof; mary they burne fishes before the gates of their houses; and two reasons they have; the one holy, fine and subtile, which I will deliver hereafter: as that which accordeth and agreeth very well to the sacred discourses as touching Osiris and Typhon: the other plaine, vulgar and common, represented by the fish, which is none of the vi∣ands that be necessary, rare and exquisit, according as Homer beareth witnesse, when he brings [ 10] not in the Phaeacians delicate men & loving to feed daintily, nor the Ithacesians, Ilanders, to eat fish at their feasts: no nor the mates and fellow travellers with Ulysses, during the time of their long navigation and voiage by sea, before they were brought to extreame necessity. To be briefe, the very sea it selfe they thinke to be produced a part by fire, without the bounds & limits of nature, as being no portion nor element of the world, but a strange excrement, a corrupt su∣perfluity and unkinde maladie: For nothing absurd and against reason, nothing fabulous and superstitious, (as some untruly thinke) was inserted or served as a sacred signe in their holy cere∣monies, but they were all markes grounded upon causes and reasons morall, and the same profi∣table for this life, or else not without some historicall or naturall elegancy. As for example, that which is said of the oinion; for that Dictys the foster father of Isis, fell into the river of Nilus, [ 20] and was there drowned, as he was reaching at oinions and could not come by them, it is a mere fable and carieth no sense or probability in the world: but the trueth is this, the priests of Isis hate the oinion and avoid it as a thing abominable, because they have observed, that it never groweth nor thriveth well to any bignesse but in the decrease and waine of the Moone: Neither is it meet and fit for those who would lead an holy and sanctified life, or for such as celebrate so∣lemne feasts and holidaies, because it provoketh thirst in the former; and in the other causeth teares, if they feed thereupon. And for the same reason they take the sow to be a prophane and uncleane beast, for that ordinarily she goeth a brimming and admitteth the bore, when the Moone is past the full: and looke how many drinke of her milke, they breake out into a kinde of leprosie or drie skurfe all over their bodies. As touching the tale which they inferre, who once [ 30] in their lives doe sacrifice a sow when the Moone is in the full, and then eat her flesh: namely that Typhon hunting and chasing the wilde swine at the full of the Moone, chanced to light up∣on an arke or coffin of wood, wherein was the body of Osiris which he dismembred and threwa∣way by peece meale, all men admit not thereof, supposing that it is a fable as many others be, misheard and misunderstood. But this for certaine is held, that our ancients in old time so much hated and abhorred all excessive delicacy, superfluous and costly delights and voluptuous pleasures, that they said within the temple of the city of Thebes in Aegypt there stood a square columne or pillar, wherein were engraven certaine curses and execrations against their king Minis, who was the first that turned and averted the Aegyptians quite from their simple and frugal maner of life, without mony, without sumptuous fare & chargeable delights. It is said also [ 40] that Technatis the father of Bocchoreus, in an expedition or journey against the Arabians, when it chaunced that his cariages were far behind and came not in due time to the place where he in∣camped, was content to make his supper of whatsoever he could get, & so to take up with a very small and simple pittance, yea and after supper to lie upon a course and homely pallet, where he slept all night very soundly and never awoke: whereupon, he ever after loved sobrietie of life & srugality, & cursed the foresaid king Minis: which malediction of his being by the priests of that time approved, he caused to be engraven upon the pillar abovesaid. Now their kings were cre∣ated either out of the order of their priests, or else out of the degree of knights and warriors; for that the one estate was honored and accounted noble for valour, the other for wisdome and knowledge. And looke whomsoever they chose from out of the order of knighthood, presently [ 50] after his election he was admitted unto the colledge of priests, and unto him were disclosed and communicated the secrets of their Philosophy, which under the vaile of fables and darke spee∣ches couched and covered many mysteries, through which the light of the trueth in some sort though dimly appeare. And this themselves seeme to signifie and give us to understand, by set∣ting up ordinarily before the porches and gates of their temples, certaine Sphinges: meaning thereby, that all their Theologie containeth under aenigmaticall and covert words, the secrets

of wisdome. In the citie of Sais, the image of Minerva which they take to be Isis, had such an inscription over it, as this: I am all that which hath beene, which is, and which shall be, and never any man yet was able to draw open my vaile. Moreover many there be of opinion, that the proper name of Jupiter in the Aegyptians language is 〈◊〉〈◊〉 , of which we have in Greeke, de∣rived the word Ammon: whereupon 〈◊〉〈◊〉 Jupiter, Ammon: but Manethos who was an Aegyptian himselfe of the citie of 〈◊〉〈◊〉 , 〈◊〉〈◊〉 that by this word is signfied, a thing hid∣den, or occulation: and 〈◊〉〈◊〉 the Abderite 〈◊〉〈◊〉 , that the Aegyptians used this terme among themselves, when they called one unto another, for it was a vocative word, and for that they imagined the prince and soveraigne of the gods to be the same: that Pan, that is to say, an universall nature, and therefore unseene, hidden and unknowen, they praied and be sought him [ 10] for to disclose and make himselfe knowen unto them, by calling him 〈◊〉〈◊〉 . See then, how the Aegyptians were very strict and precise, in not profaning their wisdome, nor publishing that learning of theirs which concerned the gods. And this the greatest Sages and most learned clerkes of all Greece do testifie, by name, Solon, Thales, Plato, Eudoxus, Pythagoras, & as some let not to say, Lycurgus himselfe; who all travelled of a deliberate purpose into Aegypt, for to con∣fer with the priests of that country. For it is constantly held that Eudoxus was the auditour of Chonupheus the priest of Memphis, Solon of Sonchis the priest of 〈◊〉〈◊〉 , Pythagoras of Oenupheus the priest of Heliopolis. And verily this Pythagoras last named; was highly esteemed among those men, like as him selfe had them in great admiration, in so much as he of all others seemed most to imitate their maner of mysticall speaking under covert words, & to involve his doctrine [ 20] and sentences within figurative & aenigmaticall words: for the characters which are called Hie∣roglyphicks in Aegypt, be in maner all of them, like to these precepts of Pythagoras: Eat not upon a stoole or chaire; Sit not over a bushell; Plant no date tree; Stirre not the fire in the house, nor rake into it with a sword. And me thinks, that whereas the Pythagoreans call unitie, Apollo, Tiro, Diana; the number of seven, Minerva; and the first cubicke, Neptune; this resem∣bleth very neere, that which the Aegyptians consecrate & dedicate in their temples, and agre∣eth with that which they both do & write. For their king and lord Osiris, they depaint and pour∣tray, by an eie and a scepter: and some there be, who make this interpretation of the name Osiris, as if it signified, having many eies, for that Os in the Aegyptian tongue, betokeneth many, and Iri, an eie. As for heaven, they describe by a yoong countenance, by reason of the perpetuity [ 30] thereof, whereby it never waxeth old. An eie they set out by an heart, having under it an hearth with fire burning upon it. In the city of Thebes there stood up certeine images without hands, resembling Judges; and the chiefe or President among them, was blindfolded or hoodwincked, to give us to understand, that justice should neither be corrupted with briberie, nor partiall and respective of persons. In the signet or seale ring of their 〈◊〉〈◊〉 and militarie men, there was engraven the portracture of the great flie called the Beettill, because in that kinde there is no fe∣male, but they be all males: they blow or cast their seed in forme of a pellet or round ball, under dung; which they prepare to be a place, not for their food more, than for their brood. When∣soever therefore you shall heare the Aegyptians tell tales of the gods, to wit, of their vagarant and wandring perigrinations, or of their dismembrings, and other such like fabulous fictions, [ 40] you must call to minde, that which we have before said; and never thinke that they meane any such thing is or hath beene done according to that litterall sense: for they do not say, that Mer∣curie properly is a dog, but forasmuch as the nature of this beast is to be wary, watchfull, vigilant and wise, able to distinguish by his taking knowledge and semblance of ignorance, a friend and familiar from an anemy and stranger: therefore (as Plato saith) they attributed and likened him to the most eloquent of all the gods. Neither doe they thinke, when they describe the Sunne, that out of the barke of the tree Lotus there ariseth a babe new borne; but in this wise doe they represent unto us the Sunnerising, giving thus much to understand covertly, that the light and illumination of the Sunne proceedeth out of the waters of the sea: for even after the same ma∣ner the most cruell and terrible king of the Persians, Ochus, who put to death many of his no∣bles [ 50] and subjects, and in the end slew their beefe Apis, and eat him at a feast together with his friends, they called. The sword; and even at this day, in the register and catalogue of their kings, he goeth under that name; not signifying thereby his proper substance, but to expresse his hard and fell nature, and his mischievous disposition, they compared him to a bloudy instrument and weapon made to murder men. In hearing then and receiving after this maner, that which shalbe tolde unto you as touching the gods after an holy and religious maner, in doing also and obser∣ving

alwaies diligently the accustomed rites ordeined for the sacred service of the gods, and be∣leeving firmely, that you can not performe any sacrifice or liturgy more pleasing unto them, than to study for to have a sound and true opinion of them: by this meanes you shall avoid su∣perstition, which is as great a sinne as impietie and Atheisme. Now the fable of Isis and Osiris, is as briefly as may be, by cutting off many superfluous matters that serve to no purpose, delive∣red in this wise: It is said, that dame Rhea; at what time as Saturne lay secretly with her, was espi∣ed by the Sunne, who cursed her; and among other maledictions, praied that she might not be delivered, nor bring forth child, neither in any moneth nor yeere: but Mercurie being inamou∣red of this goddesse, companied likewise with her; and afterwards, as he plaied at dice with the Moone and won from her the seventieth part of every one of her illuminations, which being all [ 10] put together, make five entire daies, he added the same unto the three hundred and threescore daies of the yeere; and those odde daies the Aegyptians do call at this present, the daies of the Epact, celebrating and solemnizing them as the birthdaies of their gods: for that when the full time of Rhea was expired, upon the first day of them was Osiris borne; at whose birth a voice was heard, That the lord of the whole world now came into light: and some say, that a cer∣teine woman named Pamyle, as she went to fetch water for the temple of Jupiter in the city of Thebes, heard this voice, commanding her to proclaime aloud, That the Great King and Bene∣factour Osiris was now borne: also, for that Saturne committed this babe Osiris into her hands for to be noursed, therefore in honour of her there was a festivall day solemnized, named there∣upon Pamylia, much like unto that which is named Phallephoria, unto Priapus. On the second [ 20] day she was delivered of Aroueris, who is Apollo, whom some likewise call the elder Orus. Upon the third day she brought forth Typhon, but he came not at the just time nor at the right place, but brake thorow his mothers side, and issued foorth at the wound. On the fourth day was Isis borne, in a watery place called Panhygra. And the fifth day she was delivered of * 1.3 Nephthe, who of some is named also Teleute and Venus; others call her Nice. Now it is said, that she con∣ceived Osiris and Aroueris by the Sunne, Isis by Mercurie, Typhon and Nephthe by Saturne, which is the cause that the kings reputing the third of these intercalar daies to be desasterous and dismall, dispatched no affaires thereupon, neither did they cherish themselves by meat and drinke or otherwise, untill night: that Nephthe was honoured by Typhon; that Isis and Osiris were in love in their mothers bellie before they were borne, and lay together secretly and by [ 30] slealth; and some give out, that by this meanes Aroueris was begotten and borne, who by the Aegyptians is called Orus the elder, and by the Greeks, Apollo. Well, during the time that Osi∣ris reigned king in Aegypt, immediatly he brought the Aegyptians from their needy, poore and savage kinde of life, by teaching them how to sow and plant their grounds, by establishing good lawes among them, and by shewing how they should worship and serve God. Afterwards, he travelled thorowout the world, reducing the whole earth to civility, by force of armes least of all, but winning and gaining the most nations by effectuall remonstrances & sweet perswasion couched in songs, and with all maner of Musicke: whereupon the Greeks were of opinion, that he and Bacchus were both one. Furthermore, the tale goes, that in the absence of Osiris, Typhon stirred not, nor made any commotion, for that Isis gave good order to the contrary, and was of [ 40] sufficient power to prevent and withstand all innovations; but when he was returned, Tyyhon complotted a conspiracy against him, having drawen into his confederacy seventy two compli∣ces, besides a certeine queene of Aethiopia, who likewise combined with him, and her name was Aso. Now when he had secretly taken the just measure and proportion of Osiris body, he caused a coffer or hutch to be made of the same length, and that most curiously and artificially wrought and set out to the eie, he tooke order, that it should be brought into the hall, where he made a great feast unto the whole company. Every man tooke great pleasure with admiration, to be∣holde such a singular exquisit piece of worke; and Typhon in a meriment, stood up and promised that he would bestow it upon him, whose body was meet & fit for it: hereupon, all the company one after another assaied whose body would fit it; but it was not found proportionate nor of a [ 50] just size to any of all the rest: at length, Osiris gat up into it, and laied him there along; with that, the conspiratours ran to it, and let downe the lidde and cover thereof upon him, and partly with nailes, and partly with melted lead which they powred aloft, they made it sure enough; and when they had so done, caried it forth to the river side, and let it downe into the sea, at the verie mouth of Nilus named Taniticus; which is the reason, that the said mouth is even to this day odious and execrable among the Aegyptians, insomuch as they call it Cataphyston, that is to

say, Abominable, or to be spit at. Over and besides, it is said, that this fell out to be done upon the seventeenth day of the moneth named Athyr, during which moneth, the Sunne entreth in∣to the signe Scorpius, and in the eight and twentieth yeere of Osiris reigne: howbeit, others af∣firme, that he lived in deed, but reigned not so long. Now the first that had an inckling and in∣telligence of this hainous act, were the Panes and Satyres inhabiting about Chennis, who began to whisper one unto another, & to talke thereof; which is the reason, that all sudden tumults and troubles of the multitude and common people, be called Panique affrights. Moreover, it fol∣loweth on in the tale, that Isis being advertised hereof, immediatly cut off one of the tresses of her haire, and put on mourning weeds in that place which now is called the city Coptus, in re∣membrance thereof; howsoever others say, that this word Coptos, betokeneth Privation, for [ 10] that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, signifieth as much as to deprive. In this dolefull habit she wandred up and downe in great perplexity to heare tidings of Osiris, and whomsoever she met withall, she failed not to enquire of them; and she missed not so much as little children playing together, but as∣ked them, whether they had seene any such coffer: at length, she light of those children who had seene it indeed, and they directed her to the mouth of the river Nilus, where the complices and associats of Typhon had let the said vessell into the sea. And ever since that time, the Ae∣gyptians are of opinion, that yoong children have the gift of revealing secrets, and they take all their words which they passe in play and sport, as offes and presages, but especially within the temples, what matter soever it be that they prattle of. Moreover, when Isis understood that Osi∣ris fell in love with her sister Nephthys, thinking she was Isis and so carnally companied with her, [ 20] and withall, found a good token thereof, to wit, a chaplet or garland of Melilot which he had left with Nephthe, she went for to seeke her babe (for presently upon the birth of the infant, for feare of Typhon she hid it) and when with much adoe and with great paines taken, Isis had found it, by the meanes of certeine hounds which brought her to the place where he was, she reared and brought it up, in such sort, as when he came to some bignesse, he became her guide and squire, named Anubis, who also is said to keepe the gods, like as dogs guard men. After this, she heard newes of the foresaid coffer, and namely, that the waves of the sea had by tides cast it upon the coast of Byblus, where, by a billow of water it was gently brought close to the foot of a shrubbe or plant called * 1.4 Erice: now this Erice or Tamarix in a small time grew so faire, and spread forth so large and big branches withall, that it * 1.5 compassed, enclosed and covered the said coffer [ 30] all over, so as it could not be seene. The king of Byblus wondring to see this plant so big, caused the branches to be lopped off, that covered the foresaid coffin not seene, and of the truncke or * 1.6 body thereof, made a pillar to sustaine the roofe of his house: whereof Isis by report being ad∣vertised by a certaine divine spirit or winde of flying fame, came to Byblus, where she sat her downe by a certeine fountaine, all heavie and in distresse, pitiously weeping to herselfe; neither spake she a word unto any creature, onely the Queenes waiting maids and women that came by, she faluted and made much of, plaiting and broiding the 〈◊〉〈◊〉 of their haire most exquisitly, and casting from her into them a marvellous sweet and pleasant sent issuing from her body, whiles she dressed them. The queene perceiving her women thus curiously and trimly set out, had an earnest desire to see this stranger, aswell for that she yeelded such an odo∣riferous [ 40] smell from her body, as because she was so skilfull in dressing their heads: so she sent for the woman, and being growen into some familiar acquaintance with her, made her the nourse and governesse of her yoong sonne: now the kings name himselfe was 〈◊〉〈◊〉 , and the queenes, Astarte, or rather Saofis, or as some will have it, Nemanous, which is as much to say in the Greeke tongue, as Athenais. And the speech goes, that Isis suckled and nourished this in∣fant, by putting her finger in stead of the brest-head or nipple, into the mouth thereof; also, that in the night season she burnt all away that was mortall of his body: and in the end, was her∣selfe metamorphized and turned into a swallow, flying, and lamenting after a moaning maner about the pillar aforesaid, untill such time as the queene observing this, and crying out when she saw the body of her child on a light fire, bereaved it of immortality. Then Isis being discovered [ 50] to be a goddesse, craved the pillar of wood: which she cut downe with facility, and tooke from underneath the truncke of the Tamarix or Erice, which she anointed with perfumed oile, and enwrapped within a linnen cloth, and gave it to the kings for to be kept: whereof it commeth, that the Byblians even at this day reverence this piece of wood, which lieth confecrate within the temple of Isis. Furthermore, it is said, that in the end she * 1.7 light upon the coffer, over which she wept and lamented so much, that the yongest of the kings sonnes died for very pity of her;

but she herselfe accompanied with the eldest of them, together with the coffer, embarked, tooke sea & departed. But when the river Phaedrus turned the wind somwhat roughly, about the dawn∣ing of the day, Isis was so much displeased and angry, that she dried it quite. And so soone as she came unto a solitary place, where she was by herselfe alone, she opened the coffer, where finding the corps of Osiris, she laid her face close to his, embraced it and wept. Herewith came the child softly behinde and espied what she was doing: whom when she perceived, she looked backe, ca∣sting an untoward eie, and beheld him with such an angry aspect, that the poore infant not able to endure so terrible a looke, died upon it. Some say it was not so; but that he fell into the sea, in maner aforesaid, and was honored for the goddesse sake, and that he is the same whom the Aegyptians chaunt at their feasts, under the name of Maneros. But others give out, that this [ 10] child was named Palestinus, and that the city Pelusium was built in remembrance of him by the goddesse Isis and so tooke the name after him; and how this Maneros whom they so celebrate in their songs, was the first inventour of musicke. Howbeit others there are againe, who affirme, that this was the name of no person, but a kinde of dialect or language, proper and agreeable unto those who drinke and banquet together, as if a man should say, In good houre and happily may this or that come. For the Aegyptians were wont ordinarily to use this terme Maneros in such a sense: like as no doubt the drie sceletos or dead corps of a man which they used to ca∣rie about and shew in a bierre or coffin at the table, was not the representation or memoriall of this accident which befell unto Osiris, as some doe imagine, but served as an admonition to put the guests in minde to be merry and take their pleasure and joy in those things that were pre∣sent; [ 20] for that soone after they should be like unto it. This I say was the reason that it was brought in at their feasts and mery meetings. Furthermore when Isis was gone to see her sonne Horus who was fostered and brought up in the city Butus, and had laid the foresaid coffer with Osiris body out of the way, Typhon fortuned as he hunted in a cleere moone-shine night to meet with it, and taking knowledge of the body, cut it into foureteene peeces and flung them heere and there one from another: which when Isis understood, she searched for them in a bote or punt made of papyr reed, all over the moores and marishes: whereof it comes that the Crocodiles never hurt those who saile or row in vessels made of that plant, whether it be that they are affraid of it, or reverence it for this goddesse sake I know not. And thus you may know the reason, why there be found many sepulchres of Osiris in the country of Aegypt, for ever as she found any [ 30] peece of him, she caused a tombe to be made for it: others say no: but that she made many i∣mages of him, which she left in every city, as if she had bestowed among them his very body indeed: to the end that in many places he might be honored: and that if happly Typhon when he sought for the true sepulcher of Osiris (having vanquished and overcome Horus) many of them being reported and shewed, he might not know which was it, and so give over seeking far∣ther. Over and besides, the report goes, that Isis found all other parts of Osiris body but onely his privy member, for that it was immediately cast into a river and the fishes named Lepidotus, Phagrus and Oxyrynchus devoured it: for which cause Isis detesteth them above all other fishes: but in sted of that natural part, she made a counterfet one, called Phallus, which she consecrated: and in the honor thereof the Aegyptians hold a solemne feast. After all this it followeth in the [ 40] fable, that Osiris being returned out of the infernall parts, appeared unto Horus, for to exercise, instruct and traine him against the battell: of whom he demanded what he thought to be the most beautifull thing in the world: who answered, To be revenged of the wrong and injury which had bene done to a mans parents. Secondly, what beast he thought most profitable to goe into the field withall: unto whom Horus should make answere, The horse: whereat Osiris marvelled, and asked him why he named the horse and not the lion rather: Because (quoth Ho∣rus) the lion serveth him in good sted, who stands upon his owne guard and defense onely and hath need of aid: but the horse is good to defait the enimy quite, to follow him in chace and take him prisoner. When Osiris heard him say so, he tooke great pleasure and contentment heerein, judging heereby that his sonne was sufficiently appointed and prepared to give battell [ 50] unto his enimies. And verily it is said that among many that daily revolted from Typhon and sided with Horus, even the very concubine of Typhon named Thueris was one, who came to him: and when a certaine * 1.8 serpent followed after and pursued her, the same was cut in peeces by the guard about Horus: in remembrance whereof, at this very day they bring forth a certaine cord, which likewise they chop in peeces. Well, they say the battell continued many daies: but in the end Horus had the victory: As also that Isis having Typhon prisoner fast bound in her hands,

killed him not: but loosed him and let him goe: which Horus not able to endure with patience, laid violent hands upon his mother, and plucked from her head the roiall ornament that she had thereon: in sted whereof, Mercury set one a morion made in maner of a cowes head. Then Typhon called Horus judicially into question, charging him that he was a bastard; but by the helpe of Mercury who pleaded his cause, he was judged by the gods, legitimate: who also in two other battels vanquished Typhon. And more than all this, the tale saith, that Isis after death, was with child by Osiris, by whom she had Helitomenus and Harpocrates who wanted his nether parts. Thus you see what be in maner all the principall points of this fable, setting aside and excepting those which are most execrable, to wit, the dismembring of Horus and the beheading of Isis. Now, that, if any there be who hold and affirme such fables as these touching the blessed and [ 10] immortall nature, whereby especially we conceived in our minde the deity, to be true and that such things were really done or hapned so indeed,

We ought to spit upon their face And curse such mouthes with all disgrace.

as Aeschylus saith, I need not say unto you, for that you hate and detest those enough alreadie of your selfe, who conceive so barbarous and absurd opinions of the gods. And yet you see ve∣rie well, that these be not narrations like unto old wives tales, or vaine and foolish fictions, which Poets or other idle writers devise out of their owne fingers ends, after the maner of spi∣ders, which of themselves without any precedent, & subject matter, spin their threeds, weave and stretch out their webbes: for evident it is that they conteine some difficulties and the me∣morials [ 20] of certeine accidents. And like as the Mathematicians say, that the rainbow is a repre∣sentation of the Sunne, and the same distinguished by sundry colours, by the refraction of our eie-sight against a cloud: even so this fable, is an apparence of some doctrine or learning, which doeth reflect and send backe our understanding, to the consideration of some other trueth; much after the maner of sacrifices, wherein there is mingled a kinde of lamentable dole, and sorrowfull heavinesse. Semblably, the making and disposition of temples, which in some pla∣ces have faire open Isles and pleasant allies open over head: and in other, darke caves vaults, and shrouds under the earth, resembling properly caves, sepulchers, or charnell vauts, where∣in they put the bodies of the dead; especially the opinion of the Osirians: for albeit the bodie of Osiris, be said to be in many places, yet they name haply Abydus the towne, or Memphis a lit∣tle [ 30] citie, where they affirme that his true body lieth, in such sort, as the greatest and welthiest persons in Aegypt usually doe ordeine and take order, that their bodies be interred in Abydus, to the end they may lie in the same sepulchre with Osiris: and at Memphis was kept the beese Apis, which is the image and figure of his soule, and they will have his body also to be there. Some likewise there be, who interpret the name of this towne, as if it should signifie the haven and harbour of good men: others, that it betokeneth the tombe of Osiris: and there is before the gate of the citie, a little Isle, which to all others is inaccessible, and admitteth no entrance, insomuch, as neither fowles of the aire will there light, nor fishes of the sea approch thither: onely at one certeine time, the priests may come in, and there they offer sacrifices, and present oblations to the dead; where also they crowne and adorne with flowers the monument of one [ 40] Mediphthe, which is overshadowed and covered with a certeine plant, greater and taller than any olive tree. Eudoxus writeth, that how many sepulchres soever there be in Aegypt wherein the corps of Osiris should lie, yet it is in the citie Busiris; for that it was the countrey and place of his nativitie: so that now there is no need to speake of Taphosiris, for that the very name it selfe saith enough, signifying as it doeth, the sepulture of Osiris. Well, I approove the cutting of the wood, and renting of the linnen, the effusions also and funerall libaments there perfor∣med, because there be many mysteries mingled among. And so the priests of Aegypt affirme, that the bodies not of these gods onely, but also of all others, who have beene engendred, and are not incorruptible, remaine among them where they honoured and reverenced; but their soules became starres, and shine in heaven: and as for that of Isis, it is the same which the [ 50] Greekes call Cyon, that is to say, the dogge-starre, but the Aegyptians Sothis: that of Orus is Orion, and that of Typhon, the Beare. But whereas all other cities and states in Aegypt contri∣bute a certeine tribute imposed upon them, for to pourtray, draw and paint such beasts as are honored among them, those onely who inhabite the countrey Thebais, of all others give no∣thing thereto, being of opinion, that no mortall thing, subject to death, can be a god: as for him alone, whom they call Cneph, as he was never borne, so shall he never die. Whereas there∣fore

many such things as these, be reported and shewed in Aegypt, they who thinke, that all is no more but to perpetuate and eternize the memorie of marvelous deeds and strange accidents of some princes, kings, or tyrants, who for their excellent vertue & mighty puissance, have ad∣joined to their owne glory, the authoritie of deitie, unto whom, a while after, there befell cala∣mities; use heerein a very cleanly shift, and expedite evasion, transferring handsomly from the gods unto men, all sinister infamie that is in these fable, and helpe themselves by the testimo∣nies which they finde and read in histories: for the Aegyptians write, that Mercurie was but small of stature, and slender limmed: that Typhon was of a ruddy colour; Orus white; Osiris of a blackish hew, as who indeed were naturally men. Moreover, they call Osiris, captaine or gene∣rall, Canobus pilot or governor of a ship, after whose name they have named a starre: and as for [ 10] the shippe which the Greeks name Argo, they hold that it was the very resemblance of Osiris ship, which for the honour of him, being numbred among the starres, is so situate in heaven, as that it mooveth and keepeth his course not farre from that of Orion, and the Cyon or dogge∣starre; of which twaine, the one is consecrate unto Horus, the other to Isis. But I feare me, that this were to stirre and remoove those sacred things which are not to be touched and medled withall, and as much as to fight against, not continuance of time onely and antiquitie, as Simo∣nides saith, but also the religion of many sorts of people and nations, who are long since posses∣sed with a devotion toward these gods: I doubt (I say) lest in so doing they faile not to transfer so great names as these out of heaven to earth, and so goe very neere and misse but a little to overthrow and abolish that honour and beliefe, which is ingenerate and imprinted in the hearts [ 20] of all men, even from their very first nativitie: which were even to set the gates wide open for a multitude of miscreants and Atheists, who would bring all divinity to humanity, and deitie to mans nature; yea and to give a manifest overture and libertie for all the impostures and jugling casts of Euemerus the Messenian, who having himselfe coined and devised the originals of fa∣bles, grounded upon no probability nor subject matter, but even against the course of reason and nature, spred and scattered abroad throughout the world all impietie, transmuting and changing all those whom we repute as gods, into the names of admirals, captaines generall, and kings, who had lived in times past, according as they stand upon record, by his saying, writ∣ten in golden letters, within the citie * 1.9 Panchon, (which never Graecian nor Barbarian save himselfe saw) as having sailed unto the countreies of the Panchonians and Triphylians; nati∣ons [ 30] * 1.10 forsooth that neither are, nor ever were in this world. And yet verily, a great name there goeth among the Assyrians, of the woorthy and renowmed acts of Semiramis: as also in Aegypt of Sesostris. As for the Phrygians, even at this day they terme noble exploits and ad∣mirable enterprises, by the name Manica, of one of their ancient kings, whom they called Manis, who in his time was a most prudent and valiant prince, and whom others named Mas∣des. Cyrus led the Persians, and Alexander the Macedonians, with conquest still and victorie, from one end of the world in maner to another: and yet for all these brave acts, no otherwise re∣nowmed they are, nor remembred, but onely for puissant and good kings: and say, there were haply some of them who upon an overweening and high conceit of themselves, helped for∣ward with youth, and want of experience, as Plato saith, and whose mindes were puffed up and [ 40] inflamed with pride and vain-glory, tooke upon them the surnames of gods, and had temples founded in their names, yet this glory of theirs lasted but a while, and soon after being condem∣ned by the posterity, of vanitie, and arrogancie together, with impietie and injustice,

Were quickly gone, like smoke which mounting hie, Into the aire, doth vanish by and by.

and now as fugitive slaves that may be brought backe againe where ever they be found, they are haled and pulled away from their temples and altars, and nothing remaineth for them but their tombs & sepulchers: and therefore that old king Antigonus, when a certeine Poet named Her∣modotus, in his verses called him the sonne of the Sun, yea, & a god. Well quoth he, my groome that daily voideth my close stoole, knowes no such matter by me. Lysippus also the Imager did [ 50] very well to reproove Apelles the painter, for that, when he drew the picture of Alexander, hee portraied him with lightning in his hand; whereas Lysippus put in his hand a launce, the glory and renowme whereof, as due and proper unto him, yea, and beseeming his person indeed, no time nor age should ever be able to abolish. In which regard, I hold better with them who thinke that the things which be written of Typhon, Osiris, and Isis, were no accidents or passions inci∣dent to gods or to men; but rather to some great Daemons: of which minde were Pythagoras,

Plato, Xenocrates, and Chrysippus, following heerein the opinions of the ancient Theologians, who hold, that they were farre stronger than men, and that in puissance they much surmoun∣ted our nature: but that divinitie which they had, was not pure and simple; but they were com∣pounded of a nature corporall and spirituall, capable of pleasure, of griefe, and other passions and affections, which accompanying these mutations, trouble some more, others lesse. For in these Daemons, there is like, as also among men, a diversity and difference of vice and of ver∣tue. For the acts of Giants and Titans, so much chaunted in every Greeke song, the abomina∣ble deeds likewise and practises of one Saturne, the resistance also of Python against Apollo, the sounds of Bacchus, and the wanderings of Ceres, differ in no respect from the accidents of Osiris and Typhon, and of all other such like fabulous tales, which every man may heare as much as he [ 10] list: as also whatsoever lying covered and hidden under the vaile of mystical sacrifices and cere∣monies, is kept close not uttered nor shewed to the vulgar people, is of the same sort. And ac∣ding hereto, we may heare Homer how he calleth good men, and such as excell others diversly, one while 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, like unto the gods; otherwhile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, compara∣ble to the gods: sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, having their wisdome and counsell from the gods. But the denomination or addition drawen from the Daemons, he useth com∣monly as well to the good as the bad; indifferent to valiant persons and to cowards: to a ti∣morous and fearefull soldior thus:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ 20] Daemonian, approch thou neare: The Greeks why doest thou so much feare?

On the other side, of an hardy soldior:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When he the charge in field the fourth time gave, Like to some Daemon he did himselfe behave.

And againe, in the woorse sense,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. * 1.11 Daemonian, what is that great offence, Which Priam and his sonnes committed have [ 30] Against thee, for to make thy just pretence, In wrathfull tearmes upon them thus to rave, And them no grace and mercy to vouchsave, Nor rest, untill thou seest the stately towne, Of Ilion destroid and rased downe?

Giving us heereby thus much to understand, that the Daemons have a mixt nature, and a will or affection which is not equall, nor alwaies alike. And heereupon it is, that Plato verily attri∣buteth unto the Olympian and celestiall gods, all that which is dexterous and odde: but unto the Daemons, whatsoever is sinister and even. And Xenocrates holdeth, that those daies which be unluckie and dismall, those festivall solemnities likewise, which have any beatings or knock∣ing [ 40] and thumping of brests, or fasting, or otherwise any cursed speeches and filthy words, are not meet for the honour & worship either of gods or of good Daemons: but he supposeth that there be in the aire about us, certeine natures great & puissant; howbeit, shrewd, malicious and unsociable, which take some pleasure in such matters: and when they have obteined and got∣ten so much to be done for their sake, they goe about no farther mischiefe, nor wait any shrew∣der turnes: whereas contrariwise, both Hesiodus calleth the pure and holy Daemons, such also as be the good angels and keepers of men,

Givers of wealth and opulence, as whome This regall gift and honour doth become.

And Plato also termeth this kinde of Daemons or angels Mercuriall, that is to say, expositours [ 50] or interpretours, and ministeriall, having a middle nature betweene gods and men, who as mediatours, present the praiers and petitions of men heere unto the gods in heaven, and from thence transmit and convey unto us upon earth, the oracles and revelations of hidden and future things, as also their donations of goods and riches. As for Empedocles, he saith, that these Daemons or fiends, are punished and tormented for their sinnes and offences which they have committed, as may appeere by these his verses:

For why? the power of aire and skie, did to the sea them chace: The sea them cast up, of the earth, even to the outward face: The earth them sends unto the beames, of never-tyred Sunne, The Sunne to aire, whence first they came, doth fling them downe anon: Thus posted to and fro, twixt seas beneath, and heav'ns aboue, [ 10] From one they to another passe: not one yet doth them love.

untill such time as being thus in this purgatory chastised and clensed, they recover againe that place estate and degree which is meet for them and according to their nature. These things and such like for all the world they say, are reported of Typhon, who upon envy and malice com∣mitted many outrages; and having thus made a trouble and confusion in all things, filled sea and land with wofull calamities and miseries, but was punished for it in the end. For Isis the wife and sister of Osiris in revenge plagued him in extinguishing and repressing his fury and rage: and yet neglected not she the travels and paines of her owne which she endured, her trud∣ging also and wandring to and fro, nor many other acts of great wisdome and prowesse suffered [ 20] she to be buried in silence and oblivion: but inserting the same among the most holy ceremo∣nies of sacrifices, as examples, images, memorials and resemblances of the accidents happing in those times, she consecrated an ensignement, instruction and consolation of piety and de∣vout religion to godward, as well for men as women afflicted with miseries. By reason where∣of she and her husband Osiris of good Daemons were transmuted for their vertue into gods, like as afterwards were Hercules and Bacchus, who in regard thereof, and not without reason, have ho∣nours decreed for them both of gods and also of Daemons intermingled together, as those who in all places were puissant, but most powerfull both upon and also under the earth. For they say that Sarapis is nothing else but Pluto, and Isis the same that Proserpina, as Archemachus of Eu∣baea and Heraclitus of Pontus testisie and he thinketh that the oracle in the city Canobus, is that of [ 30] father Dis or Pluto. King Ptolemaeus surnamed Soter that is to say, saviour, caused that huge sta∣tue or colosse of Pluto which was in the city Sinope, to be be taken from thence, not knowing, nor having seene before of what forme and shape it was, but onely that as he dreamed he thought that he saw Serapis, commanding him withall speed possible to transport him into A∣lexandrta. Now the king not knowing where this statue was, nor where to finde it, in this doubt∣full perplexity related his vision aforesaid unto his friends about him, and chanced to meet with one Sosibius a great traveller and a man who had bene in many places, and he said that in the city of Sinope he had seene such a statue as the king described unto them. Whereupon Ptole∣maeus sent Soteles and Dionysius, who in long time, and with great travell, and not without the es∣peciall grace of the divine providence, stole away the said colosse and brought it with them: [ 40] Now when it was come to Alexandria and there seene, Timotheus the great Cosmographer and Antiquary, and Manethon of the province Sebennitis, guessed it by all conjectures to be the image of Pluto, and namely by Cerberus the hel-dog and the dragon about him, perswading the king that it could be the image of no other god but of Serapis. For it came not from thence with that name; but being brought into Alexandria, it tooke the name Serapis, by which the Aegyptians doe name Pluto. And yet Heraclitus verily the Naturalist saith, that Hades and Dro∣nisis, that is to say, Pluto and Bacchus, be the same. And in trueth when they are disposed to play the fooles and be mad, they are caried away to this opinion. For they who suppose that Hades, that is to say, Pluto, is said to be the body and as it were the sepulcher of the soule, as if it seemed to be foolish and drunken all the while she is within it, me thinkes they doe allegorize [ 50] but very baldly. And better it were yet to bring Osiris and Bacchus together, yea and to reconcile Sarapis unto Osiris, in saying that after he hath changed his nature, he became to have this de∣nomination. And therefore this name Sarapis is common to all, as they know very well who are professed in the sacted religion of Osiris. For we ought not to give eare and credit to the bookes and writings of the Phrygians, wherein we finde, that there was one Charopos the daugh∣ter of Hercules, and that of Isatacus a sonne of Hercules was engendred Typhon: neither yet to

make account of Phylarchus who writeth, that Bacchus was the first, who from the Indians drave two beeses, whereof the one was named Apis, and the other Osiris: That Sarapis is the proper name of him who ruleth and embelisheth the universall world, and is derived of the word Saire∣in, which some say, signifieth as much as to beautifie and adorne. For these be absurd toies deli∣vered by Phylarchus: but more monstrous and senselesse are their absurdities who write, that Sarapis is no god, but that it is the coffin or sepulchet of Apis that is so called: as also that there be certain two leaved brasen gates in Memphis, bearing the names of Lethe & Cocytus, that is to say, oblivion and wailing, which being set open when they interre and bury Apis, in the opening make a great sound and rude noise: which is the cause that we lay hand upon every copper or brasen vessell when it resoundeth so, to stay the noise thereof. Yet is their more apparence of [ 10] trueth and reason in their opinion, who hold that it was derived of these verbes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to move, as being that which moveth the whole frame of the world. The priests for the most part hold, that Sarapis is a word compounded of Osiris and Apis together, giving this exposition withall and teaching us, that we ought to beleeve Apis to be an elegant image of the soule of Osiris. For mine owne part, if Sarapis be an Aegyptian name, I suppose rather 〈◊〉〈◊〉 it betokeneth joy and mirth: And I ground my conjecture upon this, that the Ae∣gyptians ordinarily call the feast of joy and gladnesse termed among the Athenians Charmosy∣na, by the name of Sairei. For Plato himselfe saith, that Hades which signifieth Pluto, being the sonne of Aidos, that is to say, of shamefastnesse and reverence, is a milde and gracious god to those who are toward him. And very true it is, that in the Aegyptians language, many other [ 20] proper names are significant and carry their reason with them: as namely that infernall place under the earth, into which they imagine the soules of the dead doe descend after they be de∣parted, they call Amenthes, which terme is as much to say, as taking and giving; but whether this word be one of those, which in old time came out of Greece and were transpotted thither, we will consider and discusse better hereafter: Now for this present let us prosecute that which remaineth of this opinion now in hand. For Osiris and Isis of good Daemons were translated into the number of the gods: And as for the puissance of Typhon oppressed and quelled, howbe∣it panting as yet at the last gaspe and striving as it were with the pangs of death, they have cer∣taine ceremonies and sacrifices, to pacify and appease. Other feasts also there be againe on the contrary side wherein they insult over him, debase and defame him what they can: In so much [ 30] as men of a ruddy colour they deride & make of them a laughing stocke. And as for the inhabi∣tants of Coptos, they use at a certaine feast to throw an asse headlong downe from the pitch of an high rocke, because Typhon was ruddy and of a red asses colour. The Busiritants and Lycopo∣lites forbeare to sound any trumpets, because they resemble the braying of an asse: and gene∣rally they take an asse to be an uncleane beast and daemonicall, for the resemblance in hiew that it hath with him: and when they make certaine cakes in their sacrifices of the moneths, Payni and Phaophi, they worke them in paistry with the print upon them of an asse bound. Also in their solemne sacrifice to the Sun, they command as many as will be there to worship that god, not to we are any brooches or jewels of gold about their bodies, nor to give any meat or pro∣vander unto an asse what need soever he have thereof. It seemeth also, that the Pythagoreans [ 40] themselves were of opinion, that Typhon was some fiend or daemonicall power: for they say that Typhon was borne in the even number of six and fifty: againe, that the triangular number or si∣gure, is the puissance of Pluto, Bacchus and Mars: of the quadrangle, is the power of Rhea, Venus, Ceres, Vesta, and Juno: that of twelve angles belongeth to the might of Jupiter: but that of fifty six angles is the force of Typhon, as Eudoxus hath left in writing. But the Aegyptians supposing that Typhon was of a reddish colour, doe kill for sacrifice unto him, kine and oxen of the same colour, observing withall so precisely, that if they have but one haire blacke or white, they be not sacrificeable: for they thinke such sacrifices not acceptable, but contrariwise displeasant un∣to the gods, imagining they be the bodies which have received the soules of leaud and wicked persons, transformed into other creatures. And therefore after they have cursed the head of [ 50] such a sacrifice, they cut it off and cast it into the river, at least waies in old time: but now they give it unto strangers. But the oxe which they meane to sacrifice indeed, the priests called Sphragistae, that is to say, the sealers, come & marke it with their seale, which as Castor writeth, was the image of a man kneeling, with his hands drawen backe and bound behinde him, and ha∣ving a sword set to his throat: Semblably they use the name of an asse also, as hath bene said, for his uncivill rudenesse and insolency, no lesse than in regard of his colour, wherein he resembleth

Typhon; and therefore the Aegyptians gave unto Ochus a king of the Persians, whom they ha∣ted above all others as most cursed and abominable, the surname of asse: whereof Ochus being advertised and saying withall, This asse shall devour your oxe; caused presently their beefe 〈◊〉〈◊〉 to be killed and sacrificed, as Dinon hath left in writing. As for those who say, that Typhon af∣ter he had lost the field, fled six daies journy upon an asse backe, and having by this meanes esca∣ped, beg at two sonnes, Hierosolymus and Judaeus, evident it is heerein that they would draw the story of the Iewes into this fable. And thus much of the allegorirall conjectures which this tale doth affoord. But now from another head, let us (of those who are able to discourse somewhat Philosophically and with reason) consider first and formost such as deale most simply in this be∣halfe. And these be they that say, like as the Greeks allegorize that Saturne is time, Juno the [ 10] aire, and the generation of Vulcan, is the transmutation of aire into fire; even so they give out that by Osiris the Aegyptians meane Nilus, which lieth and keepeth company with Isis, that is to say, the earth: That Typhon is the sea, into which Nilus falling loseth himselfe, and is dis∣patched heere and there, unlesse it be that portion thereof, which the earth receiveth and where∣by it is made fertill. And upon the river Nilus there is a sacred lamentation, even from the daies of Saturne: wherein there is lamenting, how Nilus springing and growing on the left hand, decaieth and is lost on the right: For the Aegyptians doe thinke, that the east parts where the day appeareth, be the forefrunt and face of the world, that the North part is the right hand & the South part the left. This Nilus therfore, arising on the left hand, and lost in the sea on the right hand, is said truely to have his birth and generation in the left side, but his death and cor∣ruption [ 20] in the right. And this is the reason why the priests of Aegypt have the sea in abomina∣tion, and terme salt the fome and froth of Typhon. And among those things which are inter∣dicted and forbidden this is one, that no salt be used at the boord: by reason whereof they never salute any pilots or sailers, for that they keepe ordinarily in the sea, and get their living by it. This also is one of the principall causes, why they abhorre fishes; in such sort as when they would describe hatred, they draw or purtray a fish: like as in the porch before the temple of Mi∣nerva within the city Sai, there was purtraied and engraven, an infant, an old man; after them a falcon or some such hauke, and close thereto a fish, and last of all a river-horse: which Hierogly∣phicks, doe symbolize and signifie thus much in effect. O all yea that come into the world and goe out of it: God hateth shamelesse injustice. For by the hauke they understand God, by the [ 30] fish hatred, and by the river-horse impudent violence and vilany, because it is said that he killeth his father, and after that, forceth his owne mother and covereth her. And semblably it should seeme, that the saying of the Pythagoreans, who give out that the sea is a teare of Saturne, under covert words doe meane, that it is impure and uncleane. Thus have I beene willing by the way to alledge thus much, although it be without the traine of our fable, because they fall within the compasse of a vulgar and common received history. But to returne to our matter: the priests as many as be of the wiser and more learned sort, understand by Osiris, not onely the river Nilus, and by Typhon the sea: but also by the former, they signifie in one word and simply, all vertue and power that produceth moisture and water, taking it to be the materiall cause of generation, and the nature generative of seed: and by Typhon they represent all desiccative vertue, all heat [ 40] of fire & drinesse, as the very thing that is fully opposite and adverse to humidity: and hereupon it is, that they hold Typhon to be red of haire and of skin yellow: and by the same reason they willingly would not encounter or meet upon the way men of that hew, no nor delight to speake unto such. Contrariwise they feigne Osiris to be of a blacke colour, because all water, causeth the earth, clothes and clowdes to appeare blacke with which it is mingled. Also the moisture that is in yong folke maketh their haire blacke; but grisled hoarinesse, which seemeth to be a pale yellow, commeth by reason of siccity unto those who be past their flower, and now in their declining age: also the Spring time is greene, fresh, pleasant, and generative: but the latter sea∣son of Autumne, for want of moisture, is an enemie to plants, and breedeth diseases in man and beast. [ 50]

To speake also of that oxe or beefe named Mneuis, which is kept and nourished in Heliopolis at the common charges of the city, consecrated unto Osiris, and which some say, was the sire of Apis; blacke he is of haire, and honored in a second degree after Apis. Moreover, the whole land of Aegypt is of all others exceeding blacke, such a blacke I meane, as that is of the 〈◊〉〈◊〉 , which they call Chemia, and they liken it to the heart; for hote and moist it is, and enclineth to the left and South parts of the earth, like as the heart lieth most to the left side of a man. They

affirme also, that the Sunne and Moone are not mounted upon chariots, but within bardges or boates continually do moove and saile as it were round about the world; giving us thereby co∣vertly to understand, that they be bred and nourished by moisture. Furthermore, they thinke, that Homer (like as Thales also) being taught out of the Aegyptians learning, doth hold and set downe this position, That water is the element and principle that engendereth all things: for they say, that Osiris is the Ocean, and Isis, Tethys, as one would say, the nourse that suckleth and feedeth the whole world. For the Greeks call the ejaculation or casting foorth of naturall seed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like as the conjunction of male and female 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Greeke signifi∣eth a son, is derived of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, water, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betokeneth also to raine. More∣over, Bacchus they surname Hyes, as one would say, the lord and ruler of the moist nature; and [ 10] he is no other than Osiris. Furthermore, whereas we pronounce his name Osiris, Hellanicus putteth it downe Hysiris, saying, that he heard the very priests themselves of Aegypt to pro∣nounce it so. And thus verily calleth he the said god in every place, not without good shew of reason, having regard unto his nature and invention. But that Osiris is the same god that Bac∣chus, who should in all reason better know than your selfe (ô Clea) considering that in the city of Delphi you are the mistresse and lady Prioresse as it were of the religious Thyans, and from your infancy have beene a votary and Nun consecrated by your father and mother to the ser∣vice of Osiris. But if in regard of others, we must alledge restimonies, let us not meddle with their hidden secrets; howbeit, that which the priests do in publicke when the inter Apis, having brought his corps in a boat or punt, differeth not at all from the ceremonies of Bacchus: for, [ 20] clad they be in stags skinnes, they cary javelins in their hands, they keepe a loud crying, and sha∣king of their bodies very unquietly, much after the maner of those who are transported with the fanaticall and sacred fancy of Bacchus. And what reason els should there be, that many nations of Greece pourtray the statue of Bacchus with a bulles head? and the dames among the Elians in their praiers and invocations do call vnto him, beseeching this god to come unto them with his bulles foot? yea, and the Argives commonly surname Bacchus, Bugenes, which is as much to say, as the sonne of a Cow, or engendred by a bull: and that which more is, they invocate and call upon him out of the water with sound of trumpets, casting into a deepe gulfe, a lambe, as to the Portier, under the name of Pylaochos. Their trumpets they hide within their javelins, called Thyrsi, according as Socrates hath written in his books of sacred ceremonies. Moreover, the [ 30] Titanicall acts, and that whole, entier and sacred night, accord with that which is reported as touching the dismembring of Osiris, and the resurrection or renovation of his life: in like ma∣ner, those matters which concerne his buriall. For the Aegyptians shew in many places the se∣pulchres of Osiris: and the Delphians thinke, they have the bones and reliques of Bacchus a∣mong them, 〈◊〉〈◊〉 and bestowed neere unto the oracle: and his religious priests celebrate un∣to him a secret sacrifice within the temple of Apollo, when the Thyades who are the Priestresses begin to chaunt the sonnet * 1.12 Licnites. Now that the Greeks are of opinion, that Bacchus is the lord and governour, not of wine liquor onely, but also of every other nature which is moist and liquid, the testimony of Pindarus is sufficient, when he saith thus: Bacchus

Taking the charge of trees that grow, [ 40] Doth cause them for to bud and blow: The verdure fresh and beauty pure Of lovely fruits he doth procure.

And therefore it is, that those who serve and worship Osiris are streightly forbidden and char∣ged, not to destroy any fruitfull tree, nor to stop the head of any fountaine. And not onely the river Nilus, but all water and moisture whatsoever in generall, they call the effluence of Osiris: by reason whereof, before their sacrifices they cary alwaies in procession a pot or pitcher of water, in honour of the said god.

They describe also a king and the Southern or meridionall climat of the world, by a fig tree leafe, which fig leafe signifieth the imbibition and motion of all things: and besides, it seemeth [ 50] naturally to resemble the member of generation. Also, when they solemnize the feast called Pamylitia, which as before hath beene said, was instituted in the honour of Priapus, they shew and cary about in procession an image or statue, the genitall member whereof, is thrice as bigge as the ordinary: for this god of theirs is the beginning of all things; and every such principle, by generation multiplieth it selfe. Now, we are wont moreover to say, Thrice, for many times; to wit, a finite number for an infinite; as when we use the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Thrice

happy, for most happy; and Three bonds, for infinite; unlesse peradventure this ternary or threefold number was expresly and properly chosen by our ancients. For the nature of moi∣sture being the principle that engendreth all things, from the beginning hath engendred these three elements or primitive bodies, Earth, Aire and Fire. For that branch which is set unto the fable, to wit, that Typhon flung the genitall member of Osiris into the river, that Isis could not finde it, but caused one to be made to resemble it, and when she was provided thereof, ordeined that it should be honoured and caried in a solemnepompe; tendeth to this, for to teach us, that the generative and productive vertue of god, had moisture at the first for the matter, and by the meanes of the said humidity, was mixed with those things that were apt for generation. Ano∣ther branch there is yet, growing to this fable, namely, that one Apopis brother to the Sunne, [ 10] warred against Jupiter; that Osiris aided Jupiter and helped him to defait his enemie; in regard of which merit he adopted him for his sonne, and named him Dionysus, that is to say, Bacchus. Now the Muthology of this fable, as it evidently appeareth, accordeth covertly, with the trueth of Nature: for the Aegyptians call the winde, Jupiter, unto which nothing is more contrary, than siccity and that which is firy: and that is not the Sunne, although some consanguinity it hath unto it: but moisture comming to extinguish the extremity of that drinesse, fortifieth and augmenteth those vapors, which nourish the wind and keepe it in force. Moreover, the Greeks consecrate the Ivie unto Bacchus, and the same is named among the Aegyptians, Chenosiris, which word, (as they say) signifieth in the Aegyptian tongue, the plant of Osiris: at leastwise Ariston who enrolled a colonie of the Athenians, affirmeth that he light upon an epistle of [ 20] Anaxarchus, wherein he found as much; as also, that Bacchus was the sonne of a water nymph, Naias. Other Aegyptians also there be, who hold, that Bacchus was the sonne of Isis, and that he was not called Osiris, but Arsaphes, in the letter Alpha, which word signifieth prowesse or valour. And thus much giveth Hermaeus to understand, in his first booke of Aegyptian acts; where he saith also, that Osiris by interpretation, is as much, as * 1.13 stout or mightie. Heere I for∣beare to alledge Mnasaes, who referreth and ascribeth unto Epaphus, Bacchus, Osiris, and Sara∣pis. I overpasse Anticlides likewise, who affirmeth, that Isis was the daughter of Prometheus, and married unto Bacchus. For the very particular properties that we have said were in their feasts and sacrifices, yeeld a more cleere evidence and proose, than any allegations of witnes∣ses whatsoever. Also they hold, that among the starres, the dogge or Sirius was consecrate un∣to [ 30] Isis, the which starre draweth the water. And they honour the lion, with whose heads and ha∣ving the mouth gaping and wide open, they adorne the dores and gates of their temples, for that the river Nilus riseth

So soone as in the circle Zodiake, The Sunne and Leo signe, encounter make.

And as they both hold and affirme, Nilus to be the effluence of Osiris; even so they are of opi∣nion, that the body of Isis is the earth or land of Aegypt; and yet not all of it, but so much as Nilus oversloweth, and by commixtion maketh fertile and fruitfull: of which conjunction, they say, that Orus was engendred, which is nothing else but the temperature and disposition of the aire, nourishing and maintaining all things. They say also, that this Orus was nourished with∣in [ 40] the mores neere unto the citie Butus, by the goddesse Latona: for that the earth being well drenched and watered, bringeth foorth and nourisheth vapors, which overcome, extinguish, and represse (nothing so much) great siccitie and drinesse. Furthermore, they call the marches and borders of the land, the confines also of the coasts which touch the sea, Nephthys: and this is the reason why they name Nephthys, Teleutaea, that is to say, finall or last; and say that she was married unto Typhon. And when Nilus breaketh out and overrunneth his banks so, as he ap∣procheth these borders, this they call the unlawfull conjunction or adultery of Osiris with Neph∣thys, the which is knowen by certeine plants growing there, among which is the Melilot: by the seed whereof, saith the tale, when it was shedde and left behinde, began Typhon to perceive the wrong that was done unto him in his mariage. And heere upon they say, that Orus was the [ 50] legitimate sonne of Iris, but Anubis was borne by Nephthys in bastardie. And verily in the succession of kings they record Nephthys maried unto Typhon, to have beene at first barren. Now if this be not meant of a woman, but of a goddesse, they understand under these aenigma∣ticall speeches, a land altogether barren and unfruitfull, by reason of hardnesse and stiffe solidi∣tie. The lying in wait of Typhon to surprise Osiris, his usurped rule and tyranny, is nothing els but the force of drinesse, which was very mightie, which dissipated also and spent all that humi∣ditie

that both engendreth and also encreaseth Nilus to that heigth. As for that 〈◊〉〈◊〉 of Ae∣thiopia, who came to aid & assist him, she betokeneth the Southerly winds comming from Ae∣thiopia: for when these have the upper hand of the Etesian windes, which blow from the North, and drive the cloulds into Aethiopia, and so hinders those showers and gluts of 〈◊〉〈◊〉 which power out of the clouds, and make the river Nilus to swell: then Typhon, that is to say, drouth, is said to winne the better, and to burne up all; and so having gotten the mastery cleane of Nilus, who by reason of his weaknesse and feeblenesse, is driven in, and forced to retire a contrary way, he chaseth him, poore and low into the sea. For whereas the fable saith, that Osiris was shut fast within an arke or coffer, there is no other thing signified thereby; but this departure backe of the water, and the hiding thereof within the sea: which is the cause also, that they say Osiris [ 10] went out of sight in the moneth Athyr, and was no more seene; at what time as when all the Etesian windes are laid and given over to blow, Nilus 〈◊〉〈◊〉 into his chanell, leaving the land discovered and bare. And now by this time as the night groweth longer, the darknesse en∣creaseth, like as the force of the light doth diminish and is impaired: and then the priests a∣mong many other ceremonies, testifying their sadnesse and heavie cheere, bring foorth and shew a beese with golden hornes, whom they cover all over with a fine vaile of blacke silke, thereby to represent the heavy dole and mourning of the goddesse for Osiris: (for thus they thinke, that the said beefe is the image of Osiris: and the vestment of blacke aforesaid, testify∣ing the earth, doth signifie Isis) and this shew exhibit they foure daies together; to wit, from the seventh unto the tenth following: And why? Foure things there be for which they make de∣monstration [ 20] of griefe & sorrow: the first is the river Nilus, for that he seemeth to retire and faile: the second are the North-windes, which now are husht and still, by reason of the Southern winds, that gaine the mastrie over them: the third is the day, for that now it waxeth shorter than the night: and last of all, the discovering and nakednesse of the earth, together with the devesting of trees, which at the very same time begin to shed and lose their leaves. After this, upon the ninteenth day at night, they goe downe to the sea side, and then the priests revested in their sacred Stoles and habits, carie foorth with them, a consecrated chest, wherein there is a vessell of gold, into which they take and powre fresh and potable water; and with that, all those who are present set up a note and shout, as if they had found Osiris againe: then they take a piece of fatty and fertile earth, and together with the water, knead and worke it into a paste, [ 30] mixing therewith most precious odors, persumes and spices, whereof they make a little image in forme of the Moone croissant, which they decke with robes and adorne, shewing thereby evidently that they take these gods to be the substance of water and earth.

Thus when Isis had recovered Osiris, nourished Orus, and brought him up to some growth, so that he now became strengthned & fortified, by exhalations, vapors, mists and clouds, Typhon verily was vanquished, howbeit, not shine, for that the goddesse, which is the ladie of the earth, would not permit & suffer, that the power or nature which is contrary unto moisture, should be utterly abolished: onely she did slacken and let downe the vehement force thereof, willing that this combat and strife should still continue; because the world would not have beene entier and perfect, if the nature of fire had beene once extinct & gone. And if this goe not currant among [ 40] them, there is no reason and probability, that any one should project this assertion also, name∣ly, that Typhon in times past overcame one part of Osiris: for that in olde time, Aegypt was sea: whereupon it is, that even at this day, within the mines wherein men dig for mettals, yea, and a∣mong the mountaines, there is found great store of seafish. Likewise, all the fountaines, welles and pits (and those are many in number) cary a brackish, saltish and bitter water, as if some remnant or residue of the olde sea were reserved, which ranne thither. But in processe of time, Orus subdued Typhon, that is to say, when the seasonable raine came, which tempered the excessive heat, Nilus expelled and drave forth the sea, discovered the champian ground, and filled it con∣tinually more and more by new deluges and inundations, that laied somewhat still unto it. And hereof, the daily experience is presented to our eies; for we perceive even at this day, that the [ 50] overflowes and rising of the river, bringing new mud, and adding fresh earth still by little and little, the sea giveth place and retireth: and as the deepe in it is filled more and more, so the su∣perficies riseth higher, by the continuall shelves that the Nile casts up; by which meane, the sea runneth backward: yea, the very Isle Pharos, which Homer knew by his daies to lie farre within the sea even a daies sailing from the continent & firme land of Aegypt, is now a very part there∣of: not for that it remooved and approched neerer and neerer to the land; but because the sea

which was betweene, gave place unto the river that continually made new earth with the mudde that it brought, and so mainteined and augmented the maine land. But these things resemble very neere, the Theologicall interpretations that the Stoicks give out: for they holde, that the generative and nutritive Spirit, is Bacchus; but that which striketh and divideth, is Hercules; that which receiveth, is Ammon; that which entreth and pierceth into the earth, is Ceres and Proser∣pina; and that which doth penetrate farther and passe thorow the sea, is Neptune. Others, who mingle among naturall causes and reasons, some drawen from the Mathematicks, and princi∣pally from Astrology, thinke that Typhon is the Solare circle or sphaere of the Sunne; and that Osiris is that of the Moone; inasmuch as the Moone hath a generative and vegetable light, mul∣tiplying that sweet and comfortable moisture which is so meet for the generation of living crea∣tures, [ 10] of trees and plants: but the Sunne having in it a pure firy flame indeed without any mix∣ture or rebatement at all, heateth and drieth that which the earth bringeth forth, yea, and what∣soever is verdant and in the flower; insomuch, as by his inflamation he causeth the greater part of the earth to be wholly desert and inhabitable, and many times subdueth the very Moone. And therefore the Aegyptians evermore name Typhon, Seth, which is as much to say, as ruling lordly, and oppressing with violence. And after their fabulous maner they say, that Hercules sit∣ting as it were upon the Sunne, goeth about the world with him; and Mercurie likewise with the Moone: by reason whereof, the works and effects of the Moone resemble those acts which are performed by eloquence and wisedome: but those of the Sunne are compared to such as be ex∣ploited by force and puissance. And the Stoicks say, that the Sunne is lighted and set on fire by [ 20] the Sea, and therewith nourished: but they be the fountaines and lakes which send up unto the Moone a milde, sweet and delicate vapour. The Aegyptians faine, that the death of Osiris hap∣ned on the seventeenth day of the moneth, on which day, better than upon any other, she is jud∣ged to be at the full: and this is the reason why the Pythagoreans call this day, The obstruction, and of all other numbers they most abhorre and detest it: for whereas sixteene is a number qua∣drangular or foure-square, and eighteene longer one way than another; which numbers onely of those that be plaine, happen for to have the ambient unities, that environ them equall to the spaces conteined and comprehended within them; seventeene, which falleth betweene, separa∣teth and disjoineth the one from the other, and being cut into unequall intervals, distracteth the proportion sesquioctave. And some there be who say, that Osiris lived, others that he reigned, [ 30] eight and twenty yeeres: for so many lights there be of the Moone, and so many daies doth she turne about her owne circle: and therefore in those ceremonies which they call The sepulture of Osiris, they cut a piece of wood, and make a certeine coffin or case in maner of the Moone croissant, for that as she approcheth neere to the Sunne, she becommeth pointed and cornered, untill in the end she come to nothing, and is no more seene. And as for the dismembring of Osiris into foureteene pieces, they signifie unto us under the covert vaile of these words, The daies wherein the said planet is in the wane, and decreaseth even unto the change, when she is renewed againe. And that day on which she first appeareth, by passing by and escaping the raies of the Sunne, they call an Unperfect good: for Osiris is a doer of good: and this name signifieth many things, but principally an active and beneficiall power, as they say: and as for the other [ 40] name Omphis, Hermaeus saith, that it betokeneth as much as a benefactour. Also, they are of opinion, that the risings and inundations of the river Nilus, answere in proportion to the course of the Moone; for the greatest heigth that it groweth unto in the countrey Elephantine, is eight and twenty cubits; for so many illuminations there be, or daies, in every revolution of the Moone: and the lowest gage about Mendes and Xois, sixe cubits, which answereth to the first quarter: but the meane betweene, about the city Memphis, when it is just at the full, commeth to foureteene cubits, correspondent to the full Moone. They holde moreover, Apis to be the lively image of Osiris, and that he is ingendred and bred at what time as the generative light de∣scendeth from the Moone and toucheth the Cow desirous of the male: and therefore Apis re∣sembleth the formes of the Moone, having many white spots obscured and darkened with the [ 50] shadowes of blacke. And this is the reason, why they solemnize a feast in the new Moone of the moneth Phamenoth, which they call The ingresse or entrance of Osiris to the Moone; and this is the beginning of the Spring season: and thus they put the power of Osiris in the Moone. They say also, that Isis (which is no other thing but generation) lieth with him; and so they name the Moone, Mother of the world; saying, that she is a double nature, male and female: fe∣male, in that she doth conceive and is replenished by the Sunne: and male, in this regard, that

she sendeth forth and sprinkleth in the aire, the seeds and principles of generation: for that the drie distemperature and corruption of Typhon is not alwaies superior, but often times vanquish∣ed by generation, and howsoever tied it be and bound, yet it riseth fresh againe, and fighteth a∣gainst Orus, who is nothing els but the terrestriall world, which is not altogether free from cor∣ruption, nor yet exempt from generation. Others there be, who would have all this fiction co∣vertly to represent no other thing but the ecclipses: for the Moone is ecclipsed, when she is at the full directly opposite to the Sunne, and commeth to fall upon the shadow of the earth: like as they say, Osiris was put into the chest or coffer above said. On the other side, she seemeth to hide and darken the light of the Sunne, upon certeine thirtieth daies, but yet doth not wholly a∣bolish the Sunne, no more than Isis doth kill Typhon: but when Nephthys bringeth forth Anu∣bis, [ 10] Isis putteth herselfe in place: for Nephthys is that which is under the earth and unseene; but Isis, that which is above, and appeareth unto us: and the circle named Horizon, which is com∣mon to them both, and parteth the two hemisphaeres, is named Anubis, and in forme resembleth a dogge: for why? a dogge seeth aswell by night as by day: so that it should seeme, that Anubis among the Aegyptians hath the like power that Proserpina among the Greeks, being both ter∣restriall and coelestiall. Others there be, who thinke, that Anubis is Saturne, and because he is conceived with all things, and bringeth them foorth, which in Greeke the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, therefore he is surnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Adogge. So that there is some hidden and mysti∣call secret in it, that causeth some, even still to reverence and adore A dogge: for the time was, when more worship was done unto it in Aegypt, than to any other beast; but after that Cambyses [ 20] had killed Apis cut him in pieces, and flung the same heere and there, no other creature would 〈◊〉〈◊〉 neere to taste thereof, save the dogge onely; whereupon he lost that prerogative and pre∣eminence to be more honoured than other beasts. Others there are, who would have the sha∣dow of the earth, which causeth the Moone to be ecclipsed when she entreth into it, to be na∣med Typhon. And therefore me thinks, it were not amisse to say, that in particular there is not any one of these expositions and interpretations perfect by it selfe and right, but all of them toge∣ther cary some good cōstruction: for it is neither drought alone, nor winde, nor sea, ne yet dark∣nesse; but all that is noisome and hurtfull whatsoever, and which hath a speciall part to hurt and destroy, is called Typhon. Nether must we put the principles of the whole world into bodies that have no life and soule, as Democritus and Epicurus doe: nor yet set downe for the workman [ 30] and framer of the first matter, a certeine reason and providence, without quality (as do the Sto∣icks:) such a thing as hath a subsistence before and above all, and commandeth all: for impossi∣ble it is, that one sole cause, good or bad, should be the beginning of all things together; for God is not the cause of any evill, and the coagmentation of the world bendeth contrary waies, like as the composition of a lute or bow, as Heraclitus saith, and according to Euripides,

Nothings can be by themselves good or bad: That things do well, a mixture must be had.

And therefore this opinion so very auncient, is descended from Theologians and Law-givers unto Poets and Philosophers, the certeine author and beginning whereof, is not yet knowen: howbeit, so firmely grounded in the perswasion and beliefe of men, that hard it is to suppresse [ 40] or abolish the same; so commonly divulged not onely in conferences, disputations, and ordi∣nary speeches abroad, but also in the sacrifices and divine ceremonies of gods service, in ma∣ny places, as well among the Barbarians as Greeks, to wit, that neither this world floteth and waveth at aventure, without the government of providence and reason, nor reason onely it is that guideth, directeth, and holdeth it (as it were) with certeine helmes or bits of obeisance, but manie things there be confused and mixed, good and bad together: or to speake more plainely, there is nothing heere beneath that nature produceth and bringeth foorth, which of it selfe is pure and simple: neither is there one drawer of two tunnes, to disperse and distri∣bute abroad the affaires of this world, like as a taverner or vintner doeth his wines or other li∣quors, brewing and tempering one with another. But this life is conducted by two principles [ 50] and powers, adverse one unto another; for the one leadeth us to the right hand directly, the other contrariwise turneth us aside and putteth us backe: and so this life is mixt, and the verie world it selfe, if not all throughout, yet at leastwise, this beneath about the earth, and under the Moone, is unequall, variable, and subject to all mutations that possibly may be. For if nothing there is, that can be without a precedent cause, and that which of it selfe is good can never mi∣nister cause of evill; necessarie it is, that nature hath some peculiar cause and beginning by it∣selfe,

of good aswell as of bad. And of this opinion are the most part of the ancients, and those of the wisest sort. For some thinke there be two gods as it were of a contrary mystery & profes∣sion; the one, author of all good things, and the other of bad. Others there be who call the bet∣ter of them god; and the other Daemon, that is to say, divell, as Zoroastres the Magician did, who by report, was five thousand yeeres before the warre of Troy. This Zoroastres (I say) na∣med the good god Oromazes, and the other Arimanius. Moreover, the gave out, that the one resembled light, more than any sensible thing else whatsoever: the other darknesse and igno∣rance: also that there is one in the middes betweene them, named Mithres: (and heereupon it is, that the Persians call an intercessor or mediator, Mithres.) He teacheth us also to sacrifice unto the one of them, for petition of good things, and for thankesgiving: but to the other, for to divert and turne away sinister and evill accidents. To which purpose they used to stampe in a [ 10] morter a certeine herbe which they call Omomi, calling upon Pluto and the darknesse: then tem∣per they it with the bloud of a woolfe which they have killed in sacrifice: this done, they carie it away, and throw it into a darke corner, where the Sunne never shineth. For this conceit they have, that of herbes and plants, some appertaine unto the good god, and others to the evill daemon or divell. Semblably, of living creatures, dogs, birds, and land urchins, belong to their good god: but those of the water, to the evill fiend. And for this cause they repute those very happie, who can kill the greatest number of them. Howbeit these Sages and wise men report many fabulous things of the gods: as for example, that Oromazes is engendred of the cleerest and purest light, and Arimanius of deepe darknesse: also that they warre one upon another. And the former of these created sixe other gods, the first of Benevolence; the second of Verity; [ 20] the third of good discipline and publike Law; and of the rest behinde, one of Wisedome, ano∣ther of Riches; and the sixth, which also is the last, the maker of joy for good and honest deeds. But the * 1.14 later produceth as many other in number, concurrents as it were and of adverse ope∣ration to the former above named. Afterwards when Oromazes had augmented and amplified himselfe three times, he remooved as farre from the Sunne, as the Sunne is distant from the earth, adoring and embelishing the heaven with starres: and one starre above the rest he ordei∣ned to be the guide, mistresse, and overseer of them all, to wit, Sirius, that is to say, the Dogge∣starre. Then, after he had made foure and twentie other gods, he enclosed them all with in an egge. But the other, brought foorth by Arimanius, who were also in equall number, never cea∣sed untill they had pierced and made a hole unto the said smooth and polished egge: and so af∣ter [ 30] that, evill things became mingled pel-mell with good. But there will a time come predesti∣ned fatally, when this Arimanius who brings into the world plague and famine, shall of neces∣sitie be rooted out and utterly destroied for ever, even by them; and the earth shall become plaine, even, and uniforme: neither shall there be any other but one life, and one common∣wealth of men, all happie and speaking one and the same language. Theopompus also writeth, that according to the wise Magi, these two gods must for three thousand yeeres, conquer one after another, and for three thousand yeeres be conquered againe by turnes: and then for the space of another three thousand yeeres, levie mutuall warres, and fight battels one against the other, whiles the one shall subvert and overthrow that which the other hath set up: untill in the end Pluto shall faint, give over, and perish: then shall men be all in happie estate, they shall [ 40] need no more food, nor cast any shadow from them; and that god who hath wrought and ef∣fected all this, shall repose himselfe, and rest in quiet, not long (I say) for a god, but a mode∣rate time as one would say for a man taking his sleepe and rest. And thus much as touching the fable devised by the Magi. But the Chaldaeans affirme that of the gods, whom they call Planets or wandring starres, two there be that are beneficiall and dooers of good; two againe mischie∣vous and workers of evill; and three which are of a meane nature and common. As for the opinion of the Greeks, concerning this point, there is no man I suppose ignorant thereof: namely, that there be two portions or parts of the world, the one good, allotted unto Jupiter Olympius, that is to say, Celestiall; another bad, appertaining to Pluto infernall. They fable moreover, and feigne, that the goddesse Harmonia, that is to say, Accord, was engendred of [ 50] Mars and Venus: of whom, the one is cruell, grim, and quarrellous; the other milde, lovely, and generative. Now consider the Philosophers themselves, how they agree heerein: For He∣raclitus directly and disertly nameth warre, the Father, King, and Lord of all the world; saying, that Homer when he wisheth and praieth,

Both out of heaven and earth to banish warre,

That god and men, no more might be at jarre.

wist not how (ere he was aware) he cursed the generation and production of all things, which indeed have their essence and being by the fight and antipathie in nature. He was ignorant that the Sunne would not passe the bounds and limits appointed unto him; for otherwise the furies and cursed tongues which are the ministresses and coadjutresses of justice would finde him out. As for Empedocles, he saith, that the beginning and principle which worketh good, is love and amity, yea, and otherwhiles is called Harmonie by Merops: but the cause of evill,

Malice, hatred, cankred spight, Quarrell, debate, and bloudy fight.

Come now to the Pythagoreans, they demonstrate and specifie the same by many names: for [ 10] they call the good principle, One, finite, permanent or quiet, straight or direct, odde, quadrat or square, right and lightsome: but the bad, twaine, infinite, moving, crooked, even, longer one way than another, unequall, left and darke, as if these were the fountaines of generation. Anax∣agoras calleth them the minde or understanding and infinity. Aristotle termeth the one forme, the other privation. And Plato under darke and covert termes hiding his opinion, in many places calleth the former of these two contrary principles, The Same, and the later, The other. But in the bookes of his lawes, which he wrote when he was now well stept in yeeres, he giveth them no more any obscure and ambiguous names, neither describeth he them symbolically and by aenigmaticall and intricate names, but in proper and plaine termes, he saith, that this worke is not moved and managed by one sole cause, but haply by many, or at leastwise no fewer [ 20] than twaine: where of the one is the creatour and worker of good, the other opposite unto it and operative of contrary effects. He leaveth also and alloweth a third cause betweene, which is nei∣ther without soule nor reasonlesse ne yet unmoovable of it selfe, as some thinke, but adjacent and adherent to the other twaine, howbeit enclining alwaies to the better, as having a desire and appetite thereto, which it pursueth and followeth, as that which heereafter we will deliver shall shew more manifestly, which treatise shall reconcile the Aegyptian Theologie with the Greeks Philosophy, and reduce them to a very good concordance: for that the generation, composition, and constitution of this world is mingled of contrary powers, howbeit the same not of equall force: for the better is predominant: but impossible it is that the evill should utter∣ly perish and be abolished, so deepely is it imprinted in the body & so far inbred in the soule of [ 30] the universall world, in opposition alwaies to the better, and to warre against it. Now then, in the soule, reason and understanding, which is the guide, and mistresse of all the best things, is Osiris. Also in the earth, in the windes, in water, skie and the starres, that which is well ordained, staied, disposed and digested in good sort, by temperate seasons and revolutions, the same is called the defluxion of Osiris, and the very apparent image of him: Contrariwise, the passionate, violent, unreasonable, brutish, rash and foolish part of the soule, is Typhon: Semblably in the bodily nature, that which is extraordinarily adventitious, unholsome & diseased, as for example, the troubled aire and tempestuous indispositions of the weather, the obscuration or ecclipse of the Sunne, the defect of the Moone and her occulation, be as it were the excursions, deviations out of course, and disparations: and all of them be Typhons; as the very interpretation of the [ 40] Aegyptian word signifieth no lesse: for Typhon, they name Seth, which is as much to say, as vio∣lent and oppressing after a lordly maner. It importeth also many times reversion, & otherwhiles aninsultation or supplantation. Moreover some there be who say, that one of Typhons fami∣liar friends was named Bebaeon. But Manethos affirmeth, that Typhon himselfe was called Be∣bon, which word by interpretation is as much as cohibition, restreint or impeachment, as if the puissance and power of Typhon were to stay and withstand the affaires that are in good way of proceeding, and tend as they should doe, to a good end. And heereupon it is that of tame beasts they dedicate and attribute unto him, the most grosse and indocible of all others, namely an asse: but of wilde beasts the most cruell and savage of all others, as the crocodiles and river∣horses. As for the asse, we have spoken before of him. In the city of Mercury, named Hermu∣polis, [ 50] they shew unto us the image of Typhon, purtraied under the forme of a river-horse, upon whom sitteth an hauke, fighting with a serpent. By the foresaid horse they represent Typhon: and by the hauke, the power and authority which Typhon having gotten by force, maketh no care oftentimes, both to be troubled and also to trouble others by his malice. And therefore when they solemnize a sacrifice, the seventh day of the moneth Tybi, which they call the comming of Isis out of Phoenicia, they devise upon their halowed cakes for sacrifice, a river-horse, as if he

were tied and bound. In the city of Apollo the maner and custome confirmed by law was, that every one must eat of a crocodile: and upon a certaine day they have a solemne chase and hun∣ting of them, when they kill as many of them as they can, and then cast them all before the tem∣ple: and they say, that Typhon being become a crocodile hath escaped from Orus: attributing all dangerous wicked beails, all hurtfull plants and violent passions unto Typhon, as if they were his workes, his parts or motions. Contrariwise they purtray and depaint unto us Osiris, by a septer and an eie upon it: meaning by the eie foresight and providence, by the septer authority and puissance: like as Homer nameth Jupiter who is the prince, lord and ruler of all the world, Hypatos, that is, sovereigne, and Mestor, that is, foreseeing: giving us to understand, by sove∣reigne, his supreme power, by foreseeing his prudence and wisdome. They represent Osiris al∣so [ 10] many times by an hauke, for that she hath a wonderfull cleere and quicke sight, her flight also is as swift, and she is wont naturally to sustaine her selfe with very little food. And more than that (by report) when she flieth over dead bodies unburied, she casteth mould and earth upon their eies. And looke whensoever she flieth downe to the river for to drinke she setteth up her fethers straight upright, but when she hath drunke she laieth them plaine and even againe, by which it appeareth that safe she is and hath escaped the crocodile: For if the crocodile seise up∣on her and catch her up, her pennache abideth stiffe and upright as before. But generally throughout wheresoever the image of Osiris is exhibited in the forme of a man, they purtray him with the naturall member of generation stiffe and straight, prefiguring thereby the genera∣tive and nutritive vertue. The habiliment also, wherewith they clad his images is bright, shi∣ning [ 20] like fire: For they repute the * 1.15 Sunne to be a body representing the power of goodnesse, as being the visible matter of a spirituall and intellectuall substance. And therefore their opini∣on deserveth to be rejected who attribute unto Typhon the sphaere of the Sunne, considering that unto him properly appertaineth nothing that is resplendent, healthfull and comfortable, no disposition, no generation or motion which is ordered with measure or digested by reason: But if either in the aire or upon the earth there be any unseasonable disposition of windes, of weather, or water, it hapneth when the primitive cause of a disordinate and indeterminate pow∣er commeth to extinguish the kinde vapours and exhalations. Moreover in the sacred hymnes of Osiris, they invocate and call upon him who lieth at repose hidden within the armes of the Sunne. Also upon the thirtieth day of the moneth Epiphi, they solemnize the feast of the nativi∣ty [ 30] or birth of Orus eies: at what time as the Sunne and Moone be in the same direct line: as being perswaded that not onely the Moone but the Sunne also is the eie and light of Horus: Likewise upon the twenty eight day of the moneth Phaopi they celebrate another feast of the Sunnes basons or staves, and that is after the Aequinox in Autumne, giving covertly thereby to understand that the Sunne hath need of an appuy or supporter to rest upon and to strengthen him, because his heat beginnes then to decay and languish sensibly, his light also to diminish and decline obliqucly from us. Moreover about the soltice or middle of winter, they cary a∣bout his temple seven times a cow: and this procession is called the seeking of Osiris, or the re∣volution of the Sunne, as if the goddesse then desired the waters of winter: And so many times they doe it, for that the course of the Sunne, from the Winter solstice unto the Summer sol∣stice [ 40] is performed in the seventh moneth. It is said moreover, that * 1.16 Horus the sonne of Isis was the first who sacrificed unto the Sun, the foureteenth day of the moneth, according as it is writ∣ten in a certaine booke as touching the nativity of Horus: howsoever every day they offer in∣cense and sweet odors to the Sunne three times: First at the Sunne rising, Rosin: secondly about noone, Myrth: and thirdly at the Sunne setting, a certaine composition named Kiphi. The mysticall meaning of which perfumes and odors I will heereafter declare: but they are perswa∣ded that in all this they worship and honor the Sunne. But what need is there to gather and collect a number of such matters as these? seeing there be some who openly maintaine that Osiris is the Sunne, and that the Greeks call him Sirtus, but the article which the Aegyptians put before, to wit, [O] is the cause that so much is not evidently perceived: as also that Isis is [ 50] nothing else but the Moone: and of her images those that have hornes upon them, signifie no other thing but the Moone croissant: but such as are covered and clad in blacke, betoken those daies wherein she is hidden or darkened, namely, when she runneth after the Sunne: which is the reason that in love matters they invocate the Moone. And Eudoxus himselfe saith, that Isis is the president over amatorious folke. And verily in all these ceremonies there is some pro∣babilitie and likelihood of trueth. But to say that Typhon is the Sunne, is so absurd, that we

ought not so much as give eare to those who affirme so. But returne we now to our former mat∣ter. For Isis is the feminine part of nature, apt to receive all generation, upon which occasion called she is by Plato, the nurse and Pandeches, that is to say, capable of all: yea and the com∣mon sort name her Myrionymus, which is as much to say, as having an infinite number of names, for that she receiveth all formes and shapes, according as it pleaseth that first reason to convert and turne her. Moreover, there is imprinted in her naturally, a love of the first and principall essence, which is nothing else but the soveraigne good, and it she desireth, seeketh, and pursueth after. Contrariwise, she flieth and repelleth from her, any part and portion that proceedeth from ill. And howsoever she be the subject matter, and meet place apt to receive as well the one as the other, yet of it selfe, enclined she is alwaies rather to the better, and applieth herselfe [ 10] to engender the same, yea, and to disseminate and sowe the defluxions and similitudes thereof, wherein she taketh pleasure and rejoiceth, when she hath conceived and is great there∣with, ready to be delivered. For this is a representation and description of the substance en∣gendred in matter, and nothing else but an imitation of that which is. And therefore you may see it is not besides the purpose, that they imagine and devise the soule of Osiris to be eternall and immortall: but as for the body, that Typhon many times doth teare, mangle, and abolish it, that it cannot be seene: and that Isis goeth up and downe, wandring heere and there, gathering together the dismembred pieces thereof, for that which is good and spirituall, by consequence is not any waies subject to change and alteration; but that which is sensible and materiall, doth yeeld from it selfe certeine images, admitting withall and receiving sundry porportions, [ 20] formes, and similitudes, like as the prints and stamps of seales set upon waxe, doe not continue and remaine alwaies, but are subject to change, alteration, disorder and trouble, and this same was chased from the superor region, and sent downe hither, where it fighteth against Horus whom Isis engendred sensible, as being the very image of the spirituall and intellectuall world. And heereupon it is, that Typhon is said to accuse him of bastardie, as being nothing pure and sincere, like unto his father, to wit, reason, and understanding; which of it selfe is simple, and not medled with any passion: but in the matter adulterate and degenerat, by the reason that it is corporall. Howbeit, in the end the victorie is on Mercuries side, for hee is the discourse of reason, which testifieth unto us, and sheweth, that nature hath produced this world materiall metamorphozed to the spirituall forme: for the nativity of Apollo, engendred betweene Isis [ 30] & Osiris, whiles the gods were yet in the belly of Rhea, symbolizeth thus much, that before the world was evidently brought to light and fully accomplished, the matter of reason, being found naturally of it selfe rude and unperfect, brought foorth the first generation: for which cause they say, that god being as yet lame, was borne and begotten in darkenesse, whom they call the elder Horus. For the world yet it was not, but an image onely and designe of the world, and a bare fantasie of that which should be. But this Horus heere is determinate, definit and perfect, who killeth not Typhon right out, but taketh from him his force and puissance that he can doe little or nothing. And heereupon it is, that (by report) in the citie Coptus, the image of Horus holdeth in one hand the generall member of Typhon: and they fable besides, that Mercurie ha∣ving berest him of his 〈◊〉〈◊〉 , made thereof strings for his harpe, and so used them. Heereby [ 40] they teach, that reason framing the whole world, set it in tune, and brought it to accord, framing it of those parts which before were at jarre and discord: howbeit remooved not, nor aboli∣shed altogether the pernicious and hurtfull nature, but accomplished the vertue thereof. And therefore it is, that it being feeble and weake, wrought also (as it were) and intermingled or in∣terlaced with those parts and members which be subject to passions and mutations, causeth earthquakes and tremblings, excessive heates, and extreame drinesse, with extraordinarie windes in the aire, besides thunder, lightnings and firie tempests. It impoisoneth moreover the waters and windes, infecting them with pestilence, reaching up and bearing the head aloft, as farre as to the Moone, obscuring and darkning many times even that which is by nature cleane and shining. And thus the Aegyptians do both thinke and say, that Typhon sometime strooke [ 50] the eie of Horus, and another while plucked it out of his head and devoured it, and then after∣wards delivered it againe unto the Sunne. By the striking aforesaid, they meane aenigmatically the wane or decrease of the Moone monethly: by the totall privation of the eie, they under∣stand her ecclipse and defect of light: which the Sunne doth remedy by relumination of her streight waies, as soone as she is gotten past the shade of the earth. But the principall and more divine nature is composed and consisteth of three things, to wit, of an intellectuall nature, of

matter, and a compound of them both, which we call the world. Now, that intellectuall part, Pla∣to nameth Idea, the patterne also of the father: as for matter, he termeth it a mother, nurse, a foundation also and a plot or place for generation: and that which is produced of both, he is woont to call the issue and thing procreated. And a man may very well conjecture, that the Aegyptians compared the nature of the whole world, especially to this, as the fairest triangle of all other. And Plato in his books of policy or common wealth, seemeth also to have used the same, when he composeth and describeth his nuptiall figure: which triangle is of this sort: that the side which maketh the right angle, is of three, the basis of foure, and the third line called Hy∣potinusa of five, aequivolent in power to the other two that comprehend it: so that the line which directly falleth plumbe upon the base, must answer proportionably to the male; the base to the [ 10] female, and the Hypotinusa to the issue of them both. And verily, Osiris representeth the be∣ginning and principle: Isis that which receiveth; and Horus the compound of both. For the number of three is the first odde and perfect: the quaternarie is the first square or quadrate num∣ber, composed of the first even number, which is two; and five resembleth partly the father, and in part the mother, as consisting both of two and three. And it should seeme also that the very name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the universall world, was derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, five, and so in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in old time signified as much as to number: and that which more is, five being mul∣tiplied in it selfe, maketh a quadrat number, to wit, twentie five, which is just as many letters as the Aegyptians have in their alphabet, and so many yeeres Apis also lived. And as for Horus, they used to call him Kaimin, which is as much to say, as seene, for that this word is sensible and [ 20] visible. Isis likewise is sometime called Mouth, otherwhiles Athyri or Methyer. And by the first of these names, they signifie a Mother: by the second, the faire house of Horus, like as Plato termeth it to be the place capable of generation: the third is compounded of Full and the cause: for Matter is full of the world, as being maried and keeping companie with the first principle, which is good, pure, and beautifully adorned. It should seeme haply also, that the Poet Hesi∣odus, when he saith, that all things at the first, were Chaos, Earth, Tartarus and Love, ground∣eth upon no other principles than those, which are signified by these names, meaning by the Earth Isis; by Love Osiris; and by Tartarus Typhon; as we have made demonstration. For by Chaos it seemes that he would understand some place & receptacle of the world. Moreover, in some sort these matters require the fable of Plato, which in his booke entituled Symposium, So∣crates [ 30] inferred, namely, wherein he setteth downe the generation of Love: saying that Penia, that is to say, povertie, desirous to have children, went and lay with Poros, that is to say, riches, and slept with him, by whom she conceived with childe, and brought foorth Love; who natu∣rally is long and variable; and begotten of a father who is good, wife, and al-sufficient; and of a mother who is poore, needy, and for want, desirous of another, and evermore seeking and fol∣lowing after it. For the foresaid Poros, is no other, but the first thing amiable, desireable, per∣fect and sufficient. As for Penia, it is matter, which of it selfe is evermore bare and needy, wan∣ting that which is good, whereby at length she is conceived with childe, after whom she hath a longing desire, and evermore ready to receive somewhat of him. Now Horus engendred be∣tweene them (which is the world) is not eternall, nor impassible, nor incorruptible, but being [ 40] evermore in generation, he endevoreth by vicissitude of mutations, and by periodicall passion, to continue alwaies yoong, as if he should never die and perish. But of such fables as these we must make use, not as of reasons altogether really subsisting: but so, as we take out of ech of them, that which is meet and convenient to our purpose. When as therefore we say Matter, we are not to rely upon the opinions of some Philosophers, and to thinke it for to be a bodie without soule, without qualitie, continuing in it selfe idle, and without all action whatsoever: for we call oile the matter of a perfume or ointment; and gold the matter of an image or statue, which notwithstanding is not voide of all similitude: and even so we say, that the very soule and understanding of a man, is the matter of vertue and of science, which we give unto reason, for to bring into order, and adorne. And some there were, who affirmed the minde or under∣standing [ 50] to be the proper place of formes, and as it were, the expresse mould of intelligible things: like as there be Naturalists who hold, that the seed of a woman hath not the power of a principle serving to the generation of man, but standeth in stead of matter and nourishment onely: according unto whom, we also being grounded heerein, are to thinke that this goddesse having the fruition of the first and chiefe god, and conversing with him continually, for the love of those good things & vertues which are in him, is nothing adverse unto him, but loveth

him as her true spouse and lawfull husband: and like as we say, that an honest wife who enjoieth ordinarily the company of her husband, loveth him neverthelesse, but hath still a minde unto him; even so giveth not she over to be enamoured upon him, although she be continually where he is, and replenished with his principall and most sincere parts. But when and where as Typhon in the end thrusteth himselfe betweene, and setteth upon the extreme parts, then and there she seemeth to be sadde and heavy, and thereupon is said to mourne and lament, yea and to seeke up certeine reliques and pieces of Osiris, and ever as she can sinde any, she receiveth and arraieth them with all diligence, and as they are ready to perish and corrupt, she carefully tendeth and keepeth them close, like as againe she produceth and bringeth foorth other things to light of her selfe. For the reasons, the Idaeae, and the influences of God which are in heaven and among the starres, doe there continue and remaine: but those which be disseminate among [ 10] the sensible and passible bodies, in the earth and in the sea, diffused in the plants and living creatures, the same dying and being buried, doe many times revive and rise againe fresh by the meanes of generations. And heereupon the fable saith thus much more, that Typhon cohabi∣teth and lieth with Nephthys, and that Osiris also by stealth and secretly, keepeth company with her: for the corruptive and destroying power, doeth principally possesse the extreme parts of that matter which they name Nephthys and death: and the generative & preserving vertue, con∣ferreth into it little seed, & the same weake and feeble, as being marred and destroied by Typhon: unlesse it be so much as Isis gathereth up & saveth, which she also norisheth & mainteineth. But in one word, & to speake more generally, he is stil better, as Plato & Aristotle are of opinion: for [ 20] the naturall puissance to engender & to preserve, moveth toward him as to a subsistance and be∣ing: whereas that force of killing & destroying moveth behind, toward non subsistence: which is the reason, that they call the one Isis, that is to say, a motion animate and wise; as if the word were derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to move by a certeine science and reason, for a barbarous word it is not. But like as the generall name of all gods and goddesses, to wit, Theos, is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, of visible, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, of running; even so, both we and also the Aegyptians have called this goddesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Isis, of intelligence and motion to∣gether. Semblably Plato saith, that in old time, when they said Isia, they meant Osia, that is to say, sacred; like as Noesis also and Phronesis, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, the stirring and motion of the understanding, being caried and going forward: and they imposed this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to those [ 30] who have found out and discovered goodnesse and vertue: but contrariwise, have by reprochfull names noted such things as impeach hinder and stay the course of natural things, binding them so, as they can not go forward, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indigence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cowardise, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, griefe, as if they kept them from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, free progresse and proceeding for∣ward. As for Osiris, a word it is composed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, holy and sacred; for he is the common reason or Idea, of things above in heaven, and beneath: of which, our ancients were woont to call the one sort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, sacred; and the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, holy. The reason also which sheweth celestiall things, and such as move upward, is called Anubis, and otherwhiles Hermanubis; as if the one name were meet for those above, and the other for them beneath: whereupon they sacrificed unto the former a white cocke, and to the other a yellow or [ 40] of saffron colour; for that they thought those things above, pure, simple and shining; but those beneath, mixed of a medley colour. Neither are we to marvell, that these termes are disguised to the fashion of Greeke words; for an infinit number of more there be, which have beene trans∣ported out of Greece with those men who departed from thence in exile, and there remaine un∣till this day as strangers without their native countrey: whereof some there be which cause Poe∣try to be slandered, for calling them into use, as if it spake barbarously, namely, by those who terme such Poeticall and obscure words, Glottas. But in the books of Herimes or Mercurie, so called, there is written by report, thus much concerning sacred names, namely, that the power ordeined over the circular motion and revolution of the Sunne, the Aegyptians call Horus, and the Greeks Apollo: that which is over the wind, some name Osiris, others Sarapis, & some againe [ 50] in the Aegyptian language Sothi, which signifieth as much as conception or to be with childe: and thereupon it is, that by a little deflexion of the name, in the Greeke tongue that Canicular or Dogge starre is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is thought appropriate unto Isis. Well I wote, that we are not to strive as touching names, yet would I rather give place unto the Aegyptians about the name Sarapis than Osiris; for this is a meere Greeke word, whereas the other is a stranger: but as well the one as the other signifieth the same power of Divinity. And heereto accordeth

the Aegyptian language; for many times they terme Isis by the name of Minerva, which in their tongue signifieth as much, as I am come of my selfe. And Typhon, as we have already said, is na∣med Seth, Baebon and Smy, which words betoken all, a violent stay and impeachment, a contrarie∣ty and a diversion or turning aside another way. Moreover, they call the loadstone or Sederitis, the bone of Horus; like as iron, the bone of Typhon, as Manethos is mine author: for as the iron seemeth otherwhiles to follow the said loadstone, and suffereth it selfe to be drawen by it, and many times for it againe, returneth backe and is repelled to the contrary: even so, the good and comfortable motion of the world endued with reason, by perswasive speeches doeth convert, draw into it, and mollifie that hardnesse of Typhon: but otherwhiles againe, the same returneth backe into it selfe, and is hidden in the depth of penurie and impossibility. Over and besides, Eu∣doxus [ 10] saith, that the Aegyptians devise of Jupiter this fiction, that both his legs being so growen together in one, that he could not goe at all, for very shame he kept in a desert wildernesse: but Isis, by cutting and dividing the same parts of his body, brought him to his sound and upright going againe. Which fable giveth us covertly thus to understand, that the understanding and reason of God in it selfe going invisibly, and after an unseene maner, proceedeth to generation by the meanes of motion. And verily, that brasen Timbrel which they sounded and 〈◊〉〈◊〉 at the sacrifices of Isis, named Sistrum, sheweth evidently, that all things ought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, to bestirre and shake, and never cease moving, but to be awakened and raised, as if otherwise they were drowsie, lay asleepe and languished: for it is said, that they turne backe and repulse Typhon with their Timbrels aforesaid, meaning thereby, that whereas corruption doth bind and [ 20] stay nature, generation againe unbindeth and seteeth it a worke by the meanes of motion. Now the said Sistrum being in the uppert part round, the curvature and Absis thereof comprehendeth foure things that are stirred and mooved: for that part of the world which is subject to generati∣on and corruption, is comprehended under the sphaere of the Moone, within which all things move and alter by the meanes of the foure elements, Fire, Earth, Water and Aire, upon the Absis or rundle of the Sistrum toward the toppe, they engrave the forme of a cat with a mans face; but beneath, under those things which are shaken, one while they engrave the visage of Isis, another while of Nephthys; signifying by these two faces, nativity and death: for these be the motions and mutations of the elements. By the cat, they understand the Moone, for the va∣riety of the skin, for the operation and worke in the night season, and for the fruitfulnesse of this creature: for it is said, that at first she beareth one kitling, at the second time two, the third time [ 30] three, then foure, afterwards five, and so to seven; so that in all she brings foorth 28, which are the daies of every Moone. And howsoever this may seeme fabulous, yet for certeine it is true, that the appuls or sights of these cats are full and large when the Moone is at full; but contrari∣wise, draw in and become smaller as the Moone is in the wane. As for the visage of a man, which they attribute unto the cat, they represent thereby the witty subtilty and reason about the mutations of the Moone. But to knit up all this matter in few words, reason would, that wee should thinke neither the Sunne nor the water, neither earth nor heaven to be Isis or Osiris; no more than exceeding drouth, extreame heat, fire and sea, is Typhon: but simply, whatsoever in such things is out of measure & extraordinary either in excesse or defect, we ought to attribute [ 40] it unto Typhon: contrariwise, all that is well disposed, ordered, good and profitable, we must be∣leeve it to be the worke verily of Isis, but the image, example and reason of Osiris: which if we honour and adore in this sort, we shall not sinne or do amisse: and that which more is, we shall remoove and stay the unbeliefe and doubtfull scrupulosity of Eudoxus, who asked the reason, why Ceres had no charge and superintendance over Love matters, but all that care lay upon Isis, and why Bacchus could neither make the river Nilus to swell and overflow, nor governe and rule the dead: for if we should alledge one generall and common reason for all, we deeme these gods to have beene ordeined for the portion and dispensation of good things, and whatsoever in na∣ture is good and beautifull, it is by the grace and meanes of these deities; whiles the one yeeld∣eth the first principles, and the other receiveth and * 1.17 distributeth the same: by which meanes [ 50] we shall be able to satisfie the multitude, and meet with those mechanicall and odious fellowes; whether they delight in the change & variety of the aire, according to the seasons of the yere, or in the procreation of fruits, or in seednesse and tillings, appropriating and applying therto what hath beene delivered of these gods; wherein they take pleasure, saying, that Osiris is interred, when the seed is covered in the ground; that he reviveth and riseth againe to light, when it be∣ginneth to spurt. And hereupon it is said, that Isis when she perceiveth herselfe to be concei∣ved

and with childe, hangeth about her necke a preservative the sixth day of the moneth 〈◊〉〈◊〉 , and is delivered of Harpocrates about the Solstice of Winter, being as yet unperfect, and come to no maturity in the prime of the first flowers and buds: which is the reason that they of∣fer unto her the first fruits of Lentils new sprung, and solemnize the feast and 〈◊〉〈◊〉 of her childbirth and lying in after the Aequinox of the Spring: for when the vulgar sort heare this, they rest therein, take contentment, and beleeve it straightwaies, drawing a probability for be∣leefe, out of ordinary things which are daily ready at hand. And verily, heerein there is no in∣convenience, if first and for most they make these gods common, and not proper and peculiar unto the Aegyptians, neither comprise Nilus onely and the land which Nilus watereth, under these names, nor in naming their Meeres, Lakes and Lotes, and the nativity of their gods, de∣prive [ 10] all other men of those great gods, among whom there is neither Nilus, nor Butus, nor Memphis; yet neverthelesse acknowledge and have in reverence the goddesse Isis and other gods about her, of whom they have learned not long since to name some with the Aegyptian appellations: but time out of minde they knew their vertue and power, in regard whereof they have honoured and adored them. Secondly, which is a farre greater matter, to the end they should take heed and be affraied, lest ere they be aware, they dissolve and dissipate these divine powers in rivers, winds, sowing, plowing and other passions and alterations of the earth; as they do, who holde, that Bacchus is wine, Vulcan the flame of fire, and Proserpina (as Cleanthes said in one place) the spirit that bloweth and pierceth thorow the fruits of the earth. A Poet there was, who writing of reapers and mowers, said: [ 20]

What time yoong men their hands to Ceres put, And her with hooks and sithes by piecemeale cut.

And in no respect differ they from those, who thinke the sailes, cables, cordage and anchor, are the pilot; or that the thred and yarne, the warpe and woose, be the weaver; or that the goblet and potion cup, the Ptisane or the Mede and honied water, is the Physician. But verily in so do∣ing, they imprint absurd and blasphemous opinions of the gods, tending to Atheisme and im∣piety, attributing the names of gods unto natures and things senselesse, livelesse and corrupti∣ble, which of necessity men use as the need them, and can not chuse but marre and destroy the same. For we must in no wise thinke, that these very things be gods; for nothing can be a god which hath no soule, and is subject to man and under his hand: but thereby we know, that they [ 30] be gods who give us them to use, and for to be perdurable and sufficient: not these in one place, and those in another, neither Barbarians nor Greeks, neither Meridionall nor Septentrionall; but like as the Sunne and Moone, the heaven, earth and sea, are common unto all, but yet in di∣vers places called by sundry names: even so of one and the same intelligence that ordereth the whole world, of the same providence which dispenseth and governeth all, of the ministeriall powers subordinate over all, sundry honors and appellations according to the diversity of lawes have beene appointed. And the priests and religious, professed in such ceremonies, use myste∣ries and sacraments, some obscure, others more plaine and evident, to traine our understanding to the knowledge of the Deity: howbeit, not without perill and danger; for that some missing the right way, are fallen into superstition; and others avoiding superstition as it were a bogge or [ 40] quavemire, have run before they could take heed, upon the rocke of impiety. And therefore, it behoveth us in this case especially to be inducted by the direction of Philosophy, which may guide us in these holy contemplations, that we may woorthily and religiously thinke of every thing said and done; to the end, that it befall not unto us as unto Theodorus, who said, that the doctrine which he tendered and reached out with the right hand, some of his scholars received and tooke with the left; even so, by taking in a wrong sense and otherwise than is meet and con∣venient, that which the lawes have ordeined touching feasts and sacrifices, we grosly offend. For, that all things ought to have a reference unto reason, a man may see and know by them∣selves: for celebrating a feast unto Mercurie the nineteenth day of the first moneth, they eat hony and figges, saying withall, this Mot, Sweet is the trueth. As to that Phylactery or preser∣vative, [ 50] which they faine Isis to weare when she is with childe, by interpretation it signifieth, A true voice. As for Harpocrates, we must not imagine him to be some yoong god, and not come to ripe yeeres, nor yet a man: but that he is the superintendant and reformer of mens lan∣guage as touching the gods, being yet new, unperfect, and not distinct nor articulate; which is the reason, that he holdeth a seale-ring before his mouth, as a signe and marke of taciturnity and silence. Also in the moneth Mesori, they present unto him certeine kindes of Pulse,

saying withall, The tongue is Fortune: The tongue is Daemon. Now of all plants which Aegypt bringeth foorth, they consecrate the Peach tree unto him especially, because the sruit resembleth an heart, and the leafe a tongue: For of all those things which naturally are in man, there is nothing more divine than the tongue and speech, as touching the gods principally, neither in any thing commeth he neerer unto beatitude: and therefore I advise and require every man who repaireth hither and commeth downe to this Oracle, to entertaine holy thoughts in his heart, and to utter seemly words with his tongue, whereas the common sort of people in their publicke feasts and solemne processions doe many ridiculous things, notwithstanding they proclaime and pronounce formally by the voice of the Crier and Bedil in the beginning of such solemnities, to keepe silence or speake none but good words: and yet [ 10] afterwards they cease not but to give out most blasphemous speeches and to thinke as basely of the gods. How then shall men behave and demeane themselves in those heavy and mourne∣full sacrifices from whence all 〈◊〉〈◊〉 and laughter is banished: if it be not lawfull either to o∣mit any thing of the accustomed and usuall ceremonies, or to confound and mingle the opini∣ons of the gods with absurd and false suspicions? The Greeks doe many semblable things unto the Aepyptians even in maner at the very same time: For at Athens in the seast called Thesmo∣phoria to the honor of Ceres, the women doe fast, sitting upon the ground: And the Boeotians make a rifling and remooving of the houses of Achaea, naming this feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, odious: as if Ceres were in heavinesse and sorrow for the descent of her daughter 〈◊〉〈◊〉 into hell: and this is that moneth wherein the starres called Pleiades appeare, and when the hus∣bandmen [ 20] begin to sow, which the Aegyptians name Athyr, the Athenians Pyanepsion, and the Boeotians Damatrios, as one would say Cerealis. And Theopompus writeth, that the people in∣habiting westward, doe both thinke and also call the Winter Saturne, the Summer Venus, and the Spring Proserpina: and that of Saturne and Venus all things be engendred. The Phrygians also imagining that God sleepeth all Winter, and lieth awake in Summer; thereupon cele∣brate in the one season, the feast of lying in bed and sleeping; in the other of experrection or waking, and that with much drinking & belly chere. But the Paphlagonians say, that he is bound and kept in ward as a prisoner during Winter, & in the Spring inlarged againe and set at liberty when he beginneth to stir and move. Now the very time giveth us occasion to suspect, that the heavy countenance & 〈◊〉〈◊〉 which they shew, is because the fruits of the earth be thē hidden: [ 30] which fruits our ancients in times past never thought to be gods, but the profitable and neces∣sary gifts of the gods, availing much to live civilly, and not after a savage and beastly maner. But at what time of the yeere as they saw the fruits from the trees to fall and saile at once; and those which themselves had sowen, with much adoe, by little and little opening and cleaving the earth with their owne hands and so covering and hilling the same, without any assured hope what would betide thereupon, and whether the same would come to any proofe and perfection or no, they did many things like unto those that commit dead bodies to the earth, and mourne therefore. Moreover, like as we say, that he who buieth the bookes of Plato, buieth Plato: and who is the actour of Menandres comedies, is said to act and play Menander: Semblably, they did not spare and forbeare to give the names of the celestiall gods unto their gifts and inventi∣ons, [ 40] honouring the same with all reverence, for the use and need they had of them. But they who come after taking this grosely and foolishly, and upon ignorance unskilfully returning up∣on the gods the accidents of their fruits; not onely called their presence and fruition, the nati∣vity of the gods; and their absence or want of them, the death and departure of the gods; but al∣so beleeved so much and were perswaded fully so: In such wife, as they have filled themselves with many absurd, leaud and confused opinions of the said gods. And yet verily, the error and absurdity of their opinions they had evidently before their eies presented by Xenophanes the 〈◊〉〈◊〉 , or other Philosophers after him, who admonished the Aegyptians, that if they 〈◊〉〈◊〉 them gods, they should not lament for them: and if they mourned, they should not take them for gods: as also that it was a rediculous mockery, in their lamentations to pray [ 50] unto them for to produce new fruits and bring them unto perfection for them, to the end that they might be consumed againe, & lamented for. But the case stands not so: for they bewaile the Fruits that are gone and spent, but they pray unto the gods the authors and givers thereof, that they would vouchsafe to bestow upon them new, and make them grow in supply of those which were 〈◊〉〈◊〉 & lost. Right well therefore was it said of the Philosophers, that those who have not learned to heare and take words aright, receive also and use the things themselves amisse:

as for example, the Greeks who were not taught nor accustomed to call the statues of brasse and stone or painted images, the statues and images made to the honor of the gods, but the gods themselves: and afterwards were so bolde, as to say, that Lachares despoiled and stripped Minerva out of her clothes, and that Dionysius the tyrant polled Apollo who had a perruke or bush of golden haire; also that Jupiter Capitolinus during the civill warres was burnt and con∣sumed with fire. And thus they see not, how in so doing they draw & admit false and erroneons opinions which follow upon such maner of speeches. And herein the Aegyptians of all other nations, have faulted most, about the beasts which they honor & worship. For the Greeks veri∣ly in this point both beleeve and also speake well, saying that the dove is a bird sacred unto Ve∣nus, [ 10] the dragon to Minerva, the raven or crow to Apollo, and the dog to Diana, according to that which Euripides said;

The goddesse Diana shining by night, In a dogs portraict will take much delight.

But the Aegyptians, at least wise the common sort of them, worshipping and honoring these very beasts as if they were gods themselves, have not onely pestered with laughter and ridicu∣lous mockery their Leiturgie and divine service, (for ignorance and folly in this case is the least sinne of all others) but also there is crept into the midst of men a strong opinion, which hath so farre possessed the simple and weaker sort, as that it bringeth them to mere superstition. And as for such as be of more quicke and witty capacity, and who besides are more audacious, those it [ 20] driveth headlong into beastly cogitations and Athisticall discourses: And therefore I hold it not amisse, cursarily and by the way to annexe hereto such things as cary some probability and likelihood with them. For to say, that the gods for feare of Typhon were turned into these crea∣tures, as if they thought to hide themselves within the bodies of the blacke storkes called Ibides, of dogges and haukes, passeth all the monstrous woonders and fixions of tales that can be devi∣sed. Likewise to hold, that the soules of those who are departed, so many as remaine still in be∣ing, are regenerate againe onely in the bodies of these beasts, is as absurd and incredible as the other. And as for those who will seeme to render a civill and politicke reason heereof; some give out that Osiris in a great expedition or voiage of his, having divided his armie into many parts (such as in Greeke are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, bands and companies) he gave unto every of them for their severall ensignes the portractures and images of beasts: and [ 30] each band afterwards honored their owne & had in reverence as some holy and sacred thing. O∣thers affirme, that the kings who succeeded after Osiris, for to terrify their enimies went forth to battell, carying before them, the heads of such beasts made in gold and silver, vpon their armes. Some there be againe, who alledge, that there was one of these their subtile and fine headed kings, who knowing that the Aegyptians of their owne nature were lightly disposed, ready to revolt and given to change and innovations, also that by reason of their great multitude, their power was hardly to be restrained and in maner invincible, in case they joined together in counsell and drew jointly in one common line, therefore he sowed among them a perpetuall superstition, which gave occasion of dissention and enmity among them that never could be appeased: For when he had given commandement unto them, for to have in reverence those [ 40] beasts which naturally disagreed and warred together, even such as were ready to eat and devour one another, whiles every one endevored alwaies to succor and maintaine their owne, and were moved to anger if any wrong or displeasure were done to those which they affected; they sell together themselves by the eares ere they were aware and killed one another, for the enmity and quarell which was betweene those beasts whom they adored, and so fostered mutuall and mor∣tall hatred. For even at this day, of all the Aegyptians the Lycopolitans onely, eat 〈◊〉〈◊〉 , be∣cause the wolfe whom they adore as a god is enimy unto sheepe. And verily in this our age, the Oxyrinchites, because the * 1.18 Cynopolites, that is to say, the inhabitants of the city Cynopolis, eat the fish named Oxyrinchos, that is to say, with the sharpe becke, whensoever they can entrap or catch a dogge, make no more adoe but kill him for a sacrifice and eat him when they have [ 50] done. Vpon which occasion having levied warre one against the other, and done much mis∣chiefe reciprocally, after they had beene well chastised and plagued by the Romans, they grew to attonement and composition. And for as much as many of them doe say, that the soule of Typhon, departed into these beasts, it seemeth that this fiction importeth thus much, that every brutish and beastly nature, commeth and proceedeth from some evill daemon, and therefore to pacific him that he doe no mischiefe, they worship and adore these beasts. And if paradven∣ture

there happen any great drowght or contagious heat which causeth pestilent maladies or other unusuall and extraordinary calamities, the priests bring forth some of those beasts which they serve and honor in the darke night, without any noise in great silence, menasing them at the first and putting them in fright. Now if the plague or calamity continue still, they kill and sacrifice them, thinking this to be a punishment and chastisement of the said evill daemon, or else some great expiation for notable sinnes and transgressions. For in the city verily of Idithya, as Manethos maketh report, the maner is to burne men alive, whom they called Typhony: whose ashes when they had boulted through a tamise, they scattered abroad, untill they were re∣duced to nothing: But this was done openly at a certaine time in those daies which are called Cynades or Canicular. Mary the immolation of these beasts, which they accounted sacred, [ 10] was performed secretly and not at a certaine time or upon perfixed daies, but according to the occurrences of those accidents which happned. And therefore the common people neither knew nor saw ought, but when they solemnize their obsequies and funerals for them, in the presence of all the people they shew some of the other beasts and throw them together into the se∣pulcher, supposing thereby to vex and gall Typhon, and to represse the joy that he hath in doing mischiefe. For it seemeth that Apis with some other few beasts was consecrated to Osiris: how∣soever they attribute many more unto him. And if this be true, I suppose it importeth that which we seeke and search all this while, as touching those which are confessed by all, and have common honors; as the foresaid stroke Ibis, the hauke and the Babian or Cynecephalus, yea and Apis himselfe, for so they call the goat in the city Mendes. Now their remaineth the utility and symbolization heereof: considering that some participate of the one, but the most part of [ 20] both. For as touching the goat, the sheepe and the Ichneumon, certaine it is, they honor them for the use and profit they receive by them: like as the inhabitants of Lemnos honor the birds called * 1.19 Corydali, because they finde out the locusts nests and quash their egges. The Thessa∣lians also have the storkes in great account, because whereas their country is given to breed a number of serpents, the said storks when they come, kill them up all. By reason whereof they made an edict, with an intimation, that whosoever killed a storke should be banished his coun∣try. The serpent Aspis also, the wezill and the flie called the bettill, they reverence, because they observe in them I wot not what little slender images (like as in drops of water we perceive the resemblance of the Sunne) of the divine power. For many there be even yet, who both thinke and say, that the male wezill engendreth with the female by her care, and that she bringeth forth [ 30] her yoong at the mouth: which symbolizeth as they say, and representeth the making and ge∣neration of speech. As for the beetils, they hold, that throughout all their kinde there is no fe∣male, but all the males doe blow or cast their seed into a certaine globus or round matter in forme of bals which they drive from them and roll to and fro contrary waies, like as the Sunne, when he moveth himselfe from the west to the east, seemeth to turne about the heaven cleane contrary. The Aspis also they compare to the planet of the Sunne, because he doth never age and wax old, but mooveth in all facility, readinesse and celerity without the meanes of any in∣struments of motion. Neither is the crocodile set so much by among them, without some probable cause: For they say that in some respect he is the very image representing god: as be∣ing the onely creature in the world which hath no tongue: for as much as divine speech needeth [ 40] neither voice nor tongue:

But through the paths of Justice walks with still and silent pace: Directing right all mortall things, in their due time and place.

And of all beasts living within the water, the crocodile onely (as men say) hath over his eies a certeine thinne filme or transparent webbe to cover them, which commeth downe from his forehead in such sort, as that he can see and not be seene: wherein he is conformable and like unto the sovereigne of all the gods. Moreover looke in what place the female is discharged of her spawne, there is the utmost marke and limit of the rising and inundation of Nylus: for be∣ing [ 50] not able to lay their egges in the water, and affraid withall to sit far off, they have a most per∣fect and exquisit foresight of that which will be; insomuch as they make use of the rivers ap∣proch when they lay: and whiles they sit and cove, their egges be preserved drie, and are never drenched with the water. A hundred egges they lay, in so many daies they hatch, and as ma∣nie yeeres live they, which are longest lived: And this is the first and principall number

that they use who treat of celestiall matters. Moreover, as touching those beasts which are ho∣nored for both causes, we have spoken before of the dogge: but the Ibis or blacke storke, besides that it killeth those serpents whose pricke and sting is deadly, she was the first that taught us the use of that evacuation or clensing the body by clistre, which is so ordinarie in Physicke: for per∣ceived she is to purge, clense, and mundifie her-selfe in that sort: whereupon the most religi∣ous priests, and those who are of greatest experience, when they would be purified, take for their holy water to sprinckle themselves with, the very same out of which the Ibis drinketh, for she never drinks of empoisoned and infected water, neither will she come neere unto it. Moreover, with her two legges standing at large one from the other, and her bill together, she maketh an absolute triangle with three even sides, besides, the varietie and speckled mixture of [ 10] her plume, consisting of white feathers and blacke, representeth the Moone when she is past the full. Now we must not marvell at the Aegyptians, for pleasing and contenting themselves in such slight representations and similitudes, for even the Grecks themselves as well in their pictures as other images of the gods, melted and wrought to any mould, used many times such resemblances: for one statue in Creta they had of Jupiter without eares, because it is not meant for him who is lord & governour of all, to have any instruction by the hearing of others. Unto the image of Pallas, Phidias the Imager set a dragon; like as to that of Venus in the city of Elisa Tortoise: giving us by this to understand, that maidens had need of guidance and good custo∣die, and that maried woman ought to keepe the house and be silent. The three-forked mace of Neptune, signifieth the third place, which the sea and element of water holdeth, under heaven [ 20] and aire; for which cause they called the sea Amphitrite, and the petie sea gods Tritons. Also the Pythagoreans have highly honored the numbers and figures Geometricall, by the gods names: for the triangle with three equal sides, they called Pallas, borne out of Jupiters braine, and Tritogenia, for that it is equally divided with three right lines, from three angles drawen by the plumbe. One or unitie they named Apollo,

As well for his perswasive grace; as plaine simplicitie, That doeth appeere in youthfull face, and this is unitie.

Two, they termed Contention and Boldnesse: and three Justice. For whereas to offend and be [ 30] offended, to doe and to suffer wrong, come the one by excesse, and the other by defect, Just re∣maineth equally betweene in the middes. That famous quaternarie of theirs, named 〈◊〉〈◊〉 , which consisteth of foure nines, and amounteth to thirtie sixe, was their greatest oth, 〈◊〉〈◊〉 in every mans mouth, & they called it the World, as being accomplished of the first foure even numbers, and the first foure odde, compounded into one together. If then the most excellent and best renowmed Philosophers, perceiving in things which have neither body nor soule, some type and figure of deitie, have not thought it good to neglect or despise any thing herein, or passe it over without due honour, I suppose we ought much lesse so to doe in those proper∣ties and qualities which are in natures sensitive, having life, and being capable of passions and affections, according to their inclinations and conditions. And therefore we must not content [ 40] our selves and rest in the worshipping of these and such like beasts, but by them adore the divi∣nitie that shineth in them, as in most cleere and bright mirrors, according to nature, reputing them alwaies as the instrument and artificiall workemanship of God, who ruleth and gover∣neth the universall world: neither ought we to thinke, that any thing void of life, and destitute of sense, can be more woorthy or excellent than that which is endued with life and senses; no not although a man hung never so much gold or a number of rich emerauds about it: for it is neither colours nor figures, nor polished bodies, that deitie doeth inhabite in: but whatsoever doeth not participate life, nor is by nature capable thereof, is of a more base and abject condi∣tion than the very dead. But that nature which liveth and seeth, which also in it selfe hath the beginning of motion and knowledge of that which is proper and meet, as also of that which is [ 50] strange unto it, the same (I say) hath drawen some influence and portion of that wise provi∣dence, whereby the universall world is governed, as Heraclitus saith. And therefore the deitie is no lesse represented in such natures, than in works made of brasse and stone, which are like∣wise subject to corruption and alteration, but over and besides, they are naturally voide of all sense and understanding. Thus much of that opinion, as touching the worship of beasts, which I approove for best.

Moreover the habilliments of Isis be of different tinctures and colours: for her whole power consisteth and is emploied in matter which receiveth all formes, and becommeth all maner of things, to wit, light, darknesse, day, night, fire, water, life, death, beginning and end. But the robes of Osiris, have neither shade nor varietie, but are of one simple colour, even that which is lightsome and bright. For the first & primitive cause is simple; the principle or beginning, is without all mixture, as being spiritual & intellegible. Whereupon it is that they make shew but once for all of his habiliments, which when they have done they lay them up againe and bestow them safe and keepe them so straightly, that no man may see or handle them: whereas contra∣riwise they use those of Isis many times: For that sensible things be in usage, and seeing they are ready and ever in hand, and be subject evermore to alternative alterations, therefore they be laid [ 10] abroad and displaied, for to be seene often. But the intelligence of that which is spirituall and intellectuall, pure, simple, and holy, shining as a flash of lightning, offereth it selfe unto the soule but once, for to be touched and seene. And therefore Plato and Aristotle call this part of Philosophie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that those who discourse of reason, have passed beyond all matters subject to mingled & variable opinions, leape at length to the contemplation of this first prin∣ciple, which is simple, and not materiall: and after they have in some sort attained to the pure and sincere trueth of it, they suppose that their Philosophy as now accomplished is come to 〈◊〉〈◊〉 perfection. And that which the priests in these daies are very precise and wary to shew, keeping it hidden and secret with so great care and diligence, allowing not so much as a sight thereof secretly & by the way also that this god raigneth & ruleth over the dead, and is no other [ 20] than he whom the Greeks name Hades and Pluto: the common people not understanding how this is true, are much troubled; thinking it very strange that the holy & sacred Osiris should dwell within or under the earth, where their bodies lie who are thought to be come unto their finall end. But he verily is most farre remooved from the earth, without staine or pollution, pure and void of all substance or nature, that may admit death or any corruption whatsoever. Howbeit the soules of men, so long as they be heere beneath clad within bodies and passions, can have no participation of God, unlesse it be so much onely as they may attaine unto the in∣telligence of, by the study of Philosophy, and the same is but in maner of a darke dreame. But when they shall be delivered from these bonds, and passe into this holy place, where there is no passion, nor passible forme: then, the same god is their conductour and king: then they cleave [ 30] unto him, as much as possible they can: him they contemplate and behold without satietie: desiring that beautie, which it is not possible for men to utter and expresse: whereof according to the old tales, Isis was alwaies inamoured: and having pursued after it untill she enjoied the same, she afterwards became replenished with all goodnesse and beautie that heere may be en∣gendred. And thus much may suffice for that sense and interpretation which is most beseeming the gods, Now if we must besides speake as I promised before, of the incense and odors which are burnt every day: let a man consider first in his minde and take this with him, that the Aegyp∣tians were men evermore most studious in those matters which made for the health of their bo∣dies, but principally in this regard, they had in recommendation those that concerned the ce∣remonies of divine service in their sanctifications and in their ordinary life, and conversation; [ 40] wherein they have no lesse regard unto holsomnesse then to holinesse: For they thinke it nei∣ther lawfull nor beseeming to serve that essence which is altogether pure, every way sound and impolluted, either with bodies or soules corrupt with inward sores and subject to secret mala∣dies. Seeing then, that the aire, which we most commonly use, and within which we alwaies converse, is not evermore alike disposed nor in the same temperature: but in the night is thick∣ned and made grosse, whereby it compresseth and draweth the body into a kind of sadnesse and pensivenesse, as if it were overcast with darke mists and waighed downe: so soone as ever they be up in a morning, they burne incense by kindling Rosin, for to clense and purifie the aire by this rarefaction and subtilization, awaking as it were and raising by this meanes, the inbred spi∣rits of our bodies which were languishing and drowsie: for that in this odor there is a forcible [ 50] vertue which vehemently striketh upon the senses. Againe, about noone, perceiving that the Sunne draweth forcibly out of the earth by his heat, great quantity of strong vapours, which be intermingled with the aire, then they burne 〈◊〉〈◊〉 : For the heat of this aromaticall gum and odor is such, as that it dissipateth & dispatcheth whatsoever is grosse, thicke and mud∣dy in the aire. And verily in the time of pestilence Physicians thinke to remedy the same by making great fires, being of this opinion, that the flame doth subtiliate and rarefie the aire:

which it effecteth no doubt the better in case they burne sweet wood, as of the Cypresse trees, of Juneper, or * 1.20 Pitch tree. And heereupon reported it is that the Physician Acron, when there raigned a grievous plague at Athens, wan a great name and reputation, by causing good fires to be made about the sicke persons: For he saved many by that meanes. And Aristotle writeth that the sweet sents and good smels of perfumes, ointments, flowers and fragrant medowes, serve no lesse for health than for delight and pleasure. For that by their heat and mildnesse they gently dissolve and open the substance of the braine, which naturally is cold and as it were congealed. Againe, if it be so that the Aegyptians call myrth, in their language Bal, which if a man interpret signifieth as much as the discussing and chasing away of idle talke and raving; this also may serve for a testimonie to confirme that which we say. As for that composition a∣mong [ 10] them named Cyphi, it is a confection or mixture receiving sixteene ingredients. For there enter into it, hony, wine, raisins, cyperous, rosin myrrh, aspalathus & seseli. Moreover, the sweet rush Schaenos, Bitumen, Mosse, and the docke: Besides two forts of the juniper berries, the greater & the lesse, Cardamomum and Calamus. All these speeches are compounded to∣gether not at a venture and as it commeth into their heads: but there be read certaine sacred writings unto the Apothecaries and Perfumers, all the while that they mix them. As for this number, although it be quadrate, and made of a square, and onely of the numbers equal, maketh the space contained within equall to his cercumference, we are not to thinke that this is any way materiall to the vertue thereof: but most of the simples that goe to this composition being aromaticall, cast a pleasant breath from them and yeeld a delectable and holsome vapour, by [ 20] which the aire is altered: and withall, the body being mooved with this evaporation, is gently prepared to repose, and taketh an attractive temperature of sleepe, in letting slacke and unbin∣ding the bonds of cares, wearinesse and sorrowes incident in the day time, and that without the helpe of surfet and drunkenesse: polishing and smoothing the imaginative part of the braine which receiveth dreames in maner of a mirrour, causing the same to be pure and neat, as much or rather more, than the sound of harpe, lute, viole, or any other instruments of musicke; which the Pythagoreans used for to procure sleepe, enchanting by that device, and dulcing the unrea∣sonable part of the soule which is subject to passions. For sweet odors, as they doe many times excite and stirre up the sense when it is dull and beginneth to faile: so contrariwise they make the same as often drowsie and heavy, yea and bring it to quietnesse, whiles those aromaticall [ 30] smels by reason of their smoothnesse are spred and defused in the bodie: According as some Physicians say, that sleepe is engendred in us, when the vapour of the food which we have recei∣ved, creepeth gently along the noble parts and principall bowels, and as it toucheth them, cau∣seth a kinde of tickling which lulleth them asleepe. This Cyphi they use in drinke, as a compo∣sition to season their cups and as an ointment besides: for they hold, that being taken in drinke, it scowreth the guttes within and maketh the belly laxative: and being applied outwardly as a liniment, it mollifieth the bodie. Over and above all this, Rosin is the worke of the Sunne: but Myrrh they gather by the Moone light, out of those plants from which it doth destill: But of those simples whereof Cyphi is compounded, some there be which love the night better, as ma∣ny I meane as be nourished by cold windes, shadowes, dewes, and moisture. For the bright∣nesse [ 40] and light of the day is one and simple: and Pindarus saith that the Sunne is seene through the pure and solitarie aire: whereas the aire of the night is a compound and mixture of many lights and powers, as if there were a confluence of many seeds from every starre running into one. By good right there∣fore they burne these simple perfumes in the day as those which are engendred by the vertue of the Sunne: but this being mingled of all forts and of divers qualities, they set on fire a∣bout the evening, and be∣ginning [ 50] of the night.

Notes

• * 1.1

  〈◊〉〈◊〉 .
• * 1.2

  Importing the know∣ledge of that which is.
• * 1.3

  Or Nephthy.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Or some such shrub.
• * 1.6

  Some trans∣late this, as if the 〈◊〉〈◊〉 were inclosed with∣in the 〈◊〉〈◊〉 of the planke.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈◊〉〈◊〉
• * 1.9

  Or, 〈◊〉〈◊〉 .
• * 1.10

  Or, 〈◊〉〈◊〉 .
• * 1.11

  That is to say, wicked or curst 〈◊〉〈◊〉 , to 〈◊〉〈◊〉 ,
• * 1.12

  One of the surnames of Bacchus.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  That is to say, 〈◊〉〈◊〉 .
• * 1.15

  〈◊◊〉〈◊◊〉
• * 1.16

  〈◊〉〈◊〉 .
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some 〈◊〉〈◊〉 , 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, 〈◊〉〈◊〉 .
• * 1.18

  Who wor∣ship the 〈◊〉〈◊〉 .
• * 1.19

  〈◊〉〈◊〉 or 〈◊〉〈◊〉 as some thinke.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.