St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.

THE CONTENTS OF THE seauenth booke of the City of God.

• 1. Whether diuinity be to be found in the se∣lect gods, since it is not extant in the politique Theology. chapter. 1.
• 2. The selected gods, and whither they be ex∣cepted from the baser gods functions.
• 3. That these gods elections are without all reason, since that baser gods haue nobler char∣ges.
• 4. That the meaner gods beeing buried in si∣lence more better vsed then the select, whose 〈◊〉〈◊〉 were so shamefully traduced.
• 〈◊〉〈◊〉. Of the Pagans more abstruse Phisiolo∣gicall doctrine.
• 6. Of •…•…rro his opinion that GOD was the soule 〈◊〉〈◊〉 world, and yet had many soules vn∣der 〈◊〉〈◊〉 on his parts, al which were of the diuine nature.
• 7. Whether it stand with reason that Ianus and Terminus should be two gods.
• 8. 〈◊〉〈◊〉 the worshippers of Ianus made him two 〈◊〉〈◊〉 yet would haue him set forth with 〈◊〉〈◊〉 〈◊〉〈◊〉
• ...〈◊〉〈◊〉 •…•…es power, and Ianus his compared 〈◊〉〈◊〉
• ...〈◊〉〈◊〉 •…•…ther Ianus and Ioue bee rightly di∣•…•… 〈◊〉〈◊〉 or no.
• 〈◊〉〈◊〉 Of Ioues surnames, referred all vnto 〈◊〉〈◊〉 〈◊〉〈◊〉 God, not as to many.
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 Iupiter is called Pecunia also.
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 the interpretation of Saturne and 〈◊〉〈◊〉 •…•…roue them both to be Iupiter.
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 the functions of Mars and Mercury.
• 〈◊〉〈◊〉 Of certaine starres that the Pagans call 〈◊〉〈◊〉.
• 〈◊〉〈◊〉 Of Apollo, Diana and other select gods, 〈◊〉〈◊〉 •…•…ts of the world.
• 〈◊〉〈◊〉 That Varro himselfe held his opinions of 〈◊〉〈◊〉 〈◊〉〈◊〉 be ambiguous.
• 18. The likeliest cause of the propagation of Paganisme.
• 19. The interpretations of the worship of Sa∣turne.
• 20. Of the sacrifices of Ceres Elusyna.
• 21. Of the obscaenity of Bacchus sacrifice.
• 22. Of Neptune, Salacia and Venillia.
• 23. Of the earth held by Varro to be a god∣desse, because the worlds soule (his God) doth penetrate his lowest part and communicateth his essence there-with.
• 24. Of Earths surnames and significations which though they arose of diuers originalls, yet should they not be accounted diuers gods.
• 25. What exposition the Greeke wise-men giue of the gelding of Atys.
• 26. Of the filthinesse of this great Mothers sacrifice.
• 27. Of the Naturallists figments, that nei∣ther adore the true Diety, nor vse the adoration thereto belonging.
• 28. That Varro's doctrine of Theology hang∣eth no way togither.
• 29. That all that the Naturalists refer to the worlds parts, should be referred to GOD.
• 30. The means to discerne the Creator from the Creatures, and to auoide the worshipping of so many gods for one, because their are so many powers in one.
• 31. The peculiar benefits (besides his com∣mon bounty) that GOD bestoweth vpon his ser∣uants.
• 32. That the mistery of our redemption by Christ was not obscure in the precedent times, but continually intimated in diuers significati∣ons.
• 33. That Christianity onely is of power to lay open the diuills subtilly and delight in illuding of ignorant men.
• 34. Of Numa his bookes which the Senate for keeping their misteries in secret, did com∣mand should be burned.
• 35. Of Hydromancy whereby Numa was mocked with apparitions.

FINIS.

THE SEVENTH BOOKE OF THE CITTIE OF GOD: Written by Saint Augustine Bishop of Hippo, vnto Marcellinus.

Whether diuinity be to be found in the select Gods, since it is not extant in the Politique Theologie. CHAP. 1.

VVHereas I employ my most diligent endeauor about the extirpa∣tion of inueterate and depraued opinions, which the continu∣ance of error hath deeply rooted in the hearts of mortall men: and whereas I worke by that grace of GOD (who as the true GOD is able to bring this worke to effect) according to my poore talent: The quicke and apprehensiue spirits that haue drawne full satisfaction from the workes precedent, must beare my proceedings with pardon, and pacience: and not thinke my subsequent discourse to bee super∣fluous vnto others because it is needlesse vnto them. The affirmation that diui∣nity is not to bee sought for terrestriall vies (though thence wee must desire all * 1.1 earthly supplies that we neede) but for the celestiall glory which is neuer not e∣ternall, is a great matter. This diuinity, or, let mee say deity; for this (a) word our Christians haue now in vse as expressly traduced from the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This diuinity therefore or deity is not in that politique Theology which M. Varro dis∣courseth of in his 16. bookes: that is, the worship of any god there expressed will not yeeld to man eternall life: hee that will not bee perswaded this is true, out of our sixth booke last finished, when hee hath read this, I beleeue shall not finde any point of this question left vndiscussed: for some perhaps may thinke that the selected gods of Varro's last booke (whereof wee sayd some what) and none but they are to bee honored for this eternall beatitude. I say not herein as (b) Tertullian said, with more conceite prehaps then truth: if the gods be chosen like (c) scallions, then the rest are counted wicked. This I say not, for I see that out of an elected sort, another perticular election may be made: as out of a com∣pany of elected souldiars one is elected for this office in armes and another for one not so weighty: and in the church, when the elders are elected, the others are not held reprobate: beeing all GODS good faithfull elect. In architecture, corner and foundation stones are chosen, yet the rest are not refused but will fit other places. Grapes are chosen to eate: but they are not worth nought which we leaue for wine. The matter is plaine and needes no farther processe. Wherefore neither the gods nor their seruants are falty, in that they are selec∣ted from many: but let vs rather looke what the selected are, and what is the end of their selection.

L. VIVES.

THis (a) word] Vsed by Hierome, Lactantius and Fulgentius: the Greekes deriued the sub∣stantiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diuinity, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diuine: which substantiue the Christians tooke in as large a sence as the word it selfe Diuine: and when the would expresse Gods nature with the fit∣test tearme, they vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So doth Athanas. both the Gregories and other Grecians: which they might rather do (saith Quintillian) then the Latines. But yet all the strict rules of art could

not keepe the latines from vsing Deitas, the deity in expressing Gods proper nature: nor is it extended so farre as Diuine, is, or diuinity: for they are spoken of bookes, deeds, men, &c. But neither Deitas, or Deus are praedicates for them, though they bee diuine. And therefore me∣thinkes Ualla doth blame the Christian writers vndeseruedly, to say they vse a new word, not heard of before. (In Dialectica.) For to take away the Greekes authority of framing them∣selues words, is to cancell their old priuiledges. (b) Tertullian.] Of him read Hierome de scriptor. Eccl. Hee was a Priest of Carthage Sonne to a vice consull: quicke witted and vehement: he liued in the times of Seuerus and Caracalla, and wrot much: which being recorded I sur∣cease 〈◊〉〈◊〉 •…•…count. Ciprian the Martir passed not a day without reading a peece of his workes: but called him his Maister, yet fell hee to bee a Montanist, through the enuy and malice of the clergy of Rome. All this hath Hierome. His bookes, lay many ages lost, at last this very yeare when this booke came forth, Beatus Rhenanus of Sletstad, a learned scoller found them in Ger∣manie, and set them forth at Frobenius his presse. (c) Scallions.] Bulbus is a name to all rootes that are like onions. Palladius vseth it for the lilly roote: but the proper Bulbi are they * 1.2 that t•…•… Arabians all Mergarides, and prouoke lust as Martiall shewes. Plinny. lib. 1. saith the chiefe of those Bulbi are the squillae or sea vnions, of which sort the roote called Epimenidia is onely fit to eate. Theophrast. lib. 7. The rest are not for meate.

The selected gods, and whether they be exempted from the baser gods functions. CHAP. 2.

THose (a) selected gods, Varro commendeth in one whole booke, and these they are Ianus Ioue, Saturne, Genius, Mercury, Appollo, Mars; Vulcan, Neptune, Sol, Orcus, Liber Pater, Tellus, Ceres, Iuno, Luna, Diana Minerua; Venus, and Vesta. In these 20 are 〈◊〉〈◊〉 males and 8. females. Now (b) whether are they called select, for their princi•…•… •…•…arges in the world, or for that they were more knowne & adored then •…•…he 〈◊〉〈◊〉 〈◊〉〈◊〉 because of their greater charges, then may they not come to meddle 〈◊〉〈◊〉 •…•…ty businesses of the baser gods. But at the conception of the child, 〈◊〉〈◊〉 those petty gods charges arise, Ianus is making fit receit for the seede: 〈◊〉〈◊〉 hath businesse in the seed also; (d) Liber is making the mans seed flow •…•…ly: and Libera whome they say is Venus, she is working the like in the 〈◊〉〈◊〉: all these are of your selected gods. But then there is Mena, the god∣•…•… •…•…he female fluxe, a daughter of Ioue but yet a base one. And (f) this sway 〈◊〉〈◊〉, he giueth to Iuno also, in his booke of the select ones amongst whom 〈◊〉〈◊〉 •…•…eene: and here is Iuno Lucina together with her stepdaughter Mena, rule 〈◊〉〈◊〉 〈◊〉〈◊〉 bloud. And then there are two obscure fellowes (of gods) Vitumnus 〈◊〉〈◊〉 •…•…us, one giueth vitall breth, and another sence to the child be∣•…•… These two base gods do more seruice here then all the other great 〈◊〉〈◊〉 gods, for what is all that the heape together in the womans wombe, 〈◊〉〈◊〉 life and sence, but as a lumpe of (g) clay and dust.

L. VIVES.

THose. (a) Selected.] To the twelue counsellor gods (before remembred) were twelue other added, as Nobles but not Senators: yet such as had greate charge in the world, and gre•…•… share in diuers consultations, as others of other meaner sort haue sometimes. Seneca 〈◊〉〈◊〉 that Ioue made Ianus one of the Conscript fathers and consull of the afternoone: but 〈◊〉〈◊〉 •…•…ee scoffeth, though indeed all these god-stories are but meere fopperies. And 〈◊〉〈◊〉 the couples Iupiter and Iuno, Saturne and Tellus, Mercury and Minerua (but not •…•…d, but both of one science) as Bacchus and Ceres, Apollo, Diana and, are) then

Mars and Venus the two louers, Uulcan and Vesta the two fires: Sol and Luna the worlds two lights: marry Ianus, Neptune, Genius and Orcus the goddesse vnchosen, are all too base for them. (b) Whether] A problematique forme of argument. (c) Saturne] comming of Satu•…•…, a thing sowne. Var. de Lin. lat. l. 4. (d) Liber] Cicero (de nat. deor. 2.) saith that Liber Bacchus, sonne to Ioue and Semele, is one, and Liber that the Romaines worship so reuerently with Li∣bera and Ceres is another. That these two later were Ceres children, and so called Liberi: Libera was daughter to Ceres, and called Proserpina, saith he. In Uerr. Actio. 6. These three had a tem∣ple neare the great Circuite, vowed by A. Posthumus Dictator, and renewed by Tiber•…•… Caesar. Tacit. lib. 2. (e) Mena] the Moone: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke, because the womens fluxe follows her motion. Arist. de anima. shee was the daughter of Ioue and Latona: and therefore he calleth her Iuno's step-daughter: But by this name she is vnknowne to the Latines. (f) This sway] The women adored Iuno Fluona, for stopping this fluxe at conceptions. Festus. (g) Cl•…•… and dust,] alluding to mans beginning and end. Genesis 1. In claye hee began, and in dust bee shall end.

That these gods elections are without all reason since that baser gods haue nobler charges. CHAP. 3.

BVt why doth hee call so many of the selected gods to this charge, and the•…•… Vitumnus and Bentinus get the principall offices of all the rest? Select Ianus, he maketh way for the seed: select Saturne hee brings it: select Liber, hee puts it freely forth: and so doth Libera (a) be shee Ceres or Venus, to the women, select Iuno with her daughter Mena's helpe, brings fluxe of blood to (b) nourish the birth. But base Vitumnus, he brings life to it: obscure Sentinus, he giues it sence. Which two guifts are as farre aboue the rest, as they are short of reason. For as the reasonable creature excelleth that which is but onely sensitiue, as the beast: so the sensitiue must needes excell that which hath neither sence nor life. So that Vitumnus the quickner, and Sentinus the sence-giuer had more reason to be selected, then either Ianus the seed-guider, Saturne the giuer, or Liber and Libera the loosers▪ which seede it were vnworthy to imagine, vnlesse it were animated and made sensitiue: which select gifts the select gods giue not, but onely a cou∣ple of poore obscure fellowes that must stand at the doore when these are let in. If they reply, Ianus is god of all beginnings, and therefore iustly openeth the wombe: Saturne of all seede, and therefore iustly worketh in the mans sowing of it: Liber and Libera of the distillation of seede in all spermaticall creatures, and therefore must worke in this dispersing of mans: Iuno of all births and purgati∣ons, and therefore iustly must haue a hand in the womans at this time: W•…•… what of Vitumnus and Sentinus, haue they dominion ouer all things liuing and sensitiue? If it bee granted, then see how these two are aduanced. For seedes to growe on earth is earths nature: but to liue and haue sence, that comes from the gods of the starres, they say. But if they say that these two haue swaye onely ouer fleshly sensitiues; why then could not hee that giueth sence to fishes and all things else, giue flesh sence also, and extend his generall power through each peculiar? what need then of Vitumnus and Sentinus? If hee that rules life and sence, rule all things else, and gaue the charge of fleshly sensitiues to these his two seruants, as a place of no credite: Kept these selected gods so fewe atten∣dants, that they could not commit the said base offices to some of their follow∣ers, but must debase all (their cause of selection) their nobility to bee ioyned fellow-worke-men with such a base couple? Nay Iuno the selected Queene of all the selected (c) Ioues wife and sister, yet is Interduca to the children, and wor∣keth with a couple of base goddesses Adeona and Abeona. And there is god∣desse

Mens, that sends the childe a good minde, shee's no select, and yet (d) how can a greater guift be giuen to man? Now Iuno playes Iterduta, and Domiduca, as though it were such a matter to make a iourney or to come well home, if one bee not in his right minde: yet the goddesse of this good guift was none of the select. Truely shee deserued it before Minerua (e) that had charge of the childes me∣mory * 1.3 in this quartering of duties. For who doubteth that it is better to haue a good minde, then a memory neuer so capable? for hee that hath a good minde is neuer euill. But (f) many wicked men haue admirable memories, and are so much worse because they cannot forget their euill cogitations. Yet is Minerua selected. And for Vertue and Felicitie, (of whom our fourth booke treateth) those goddesses they had, but neuer selected them, whilest Mars and Orcus, the one the causer of death, and the other the receiuer, these were selected. Seeing therefore that in these worthlesse affaires, shared amongst so many, the Patritian and Plebeian God, worke all together in huggermugger: and that some gods that were not held worthy of selection, had more honorable charges in the busines∣ses, then the selected: it resteth to beleeue, that their being knowne to the vulgar more then the other, and not their bearing charge aboue the other, put in their names 〈◊〉〈◊〉 this bill of selection. And therefore Varro himselfe saith, that (g) ma∣ny father-gods and mother-goddesses, were growne ignoble, like mortall men. If therefore felicity bee not to bee placed amongst those selects, because they gotte their places rather by chance then desert: yet surely fortune should bee one amongst them, or rather aboue them, who giueth not her gifts by reason, but euer casualty, as it falleth out. Shee of right should haue beene their chiefe, as shew∣ing 〈◊〉〈◊〉 •…•…er chiefly vpon them; when as we see it was no vertue nor reasona∣ble 〈◊〉〈◊〉 of theirs but onely the power of fortune (as all their adorers doe be∣•…•… 〈◊〉〈◊〉 made them bee selected. For witty Salust it may bee excluded not 〈◊〉〈◊〉 •…•…hen he sayd. Fortune ruleth in euery thing: disposing them rather accord∣•…•… •…•…ill then vnto truth. For they can shew no reason why Venus should bee 〈◊〉〈◊〉 Vertue obscure, seeing both are made goddesses, and their merits are •…•…parable. If Venus deserued her enhansement in this, that more affect her 〈◊〉〈◊〉 •…•…ue, why then is Minerua famous, and Lady Money obscure, seeing that 〈◊〉〈◊〉 of men there is (h) more loues coyne then knowledge? and euen in the 〈◊〉〈◊〉, you shall not finde one but it is set to sale, and still there is more respect 〈◊〉〈◊〉 •…•…hich respecteth other ends (i) then to that which other ends doe most 〈◊〉〈◊〉 If therefore the fond vulgar were the selectors, why was not Money pu•…•… 〈◊〉〈◊〉 Minerua, since all their trades aime at Money? But the wise-men selected 〈◊〉〈◊〉 •…•…hy was Venus preferred before Vertue, which all reason will of right 〈◊〉〈◊〉 Certainely (as I sayd) if fortune (who as they thinke, that thinke her 〈◊〉〈◊〉 •…•…ull) ruleth in euery thing (disposing them rather according to her lust 〈◊〉〈◊〉 then to right or reason) had so much power ouer the gods, that shee 〈◊〉〈◊〉 •…•…nce and obscure whom shee list, then should the first place of the 〈◊〉〈◊〉 〈◊〉〈◊〉 right haue beene hers, that had such authoritie ouer the state of the 〈◊〉〈◊〉. But may wee not thinke that Fortune was Fortunes owne foe, and so kept 〈◊〉〈◊〉 〈◊〉〈◊〉 the place? Sure it was so: shee was her owne foe, that could giue ad∣•…•…ments to others, and tooke none her selfe.

L. VIVES.

〈◊〉〈◊〉 (a) bee shee] Wee said shee was sister to Dionysius, and that they two betoken the

Sunne and Moone, that rule in naturall seedes of all sorts, we wil shew that Luna is also Uenus and Ceres. Apulei. Metamorph. lib. 11. Macrob. Saturn. 1. Val. Prob. Seruius in Georg. 1. Prophyry saith the Moones generatiue vertue is called Ceres. Uirgill, following Varro, ioynes liber and Ceres: whence it is plaine that Ceres was also called libera. (b) To norish.] Hereof Plin. lib. 7. It is the matter or substance fitted for generation the masculine seed congealing in it, and so growing to perfection, when it flowes in women with child, their burthen is dead, or corrup∣ted. Nigidius. Then this bloud menstruall there cannot be a more filthy, nor venemous thing: which alone is inough to curbe and dash the proud heart of man. (c) Wife and sister.] Uirgill: It is common. (d) How can.] This is all the Philosophers saying: a man is the wonder of the world, and the mind the wonder of the man. (e) That had charge.] In Mineruas feasts the children caried new yeares-gifts to their maisters and made a play day of that, to do seruice to Minerua that ruled the memory, the store-house of discipline, and the especiall signe of wit in little children as Quintilian saith; shee ruleth the wit also and was called the birth of Ioues braine. Ouid. fastor.

Pallada nunc puri tener 〈◊〉〈◊〉 ornate puellae: Qui bene pl•…•…arit Pallada doctus erit.

Now Pallas temple (youthes and damsells) fill. He that can please her shall haue wit at will,

And so he proceedeth. (f) Many wicked.] Plato in his Thaetetus, saith that the cholericke person is the best memoried: gessing doubtlesse by the hot and dry braine. (g) Many father gods.] Ioue is aboue Saturne, and he aboue Caelus, whose parents are vnknowne, though Phur∣nutus calls his father by the name of Aemon, Iuno also is more famous then Ops, and shee then her mother. (h) More loues coyne.]

Querenda Pecunia primum est: vertus post nummos Haec Ianus summus ab imo Perdocet: Haec recinunt iuuenes dictata, senesque.

First coyne, then vertue: this doth Ianus sing, And this through mouthes of youth and age doth ring.

Euripides presents one in a humor neglecting althings, all reproches for wealth: his reason is: why what? doe they aske how good one is? how honest? no, how ritch? each one is that which hee possesseth. (i) Then to that which.] A difference of reading, but it is reformed, the Axi•…•… is Aristotles, Poster. 1. That, whose end respecteth another is not so good as the end it respecteth, and principles are both plainer and before their conclusions, in precedency, though here he speake not so much of the finall cause as of the efficient. But in his Ethickes he tea∣cheth that the things respected are better then the things respecting.

That the meaner gods being buried in silence were better vsed then the select, whose falts were so shamefully traduced. CHAP. 4.

NOw any one that longed after honor might gratulate those selected gods and say their selection had bin good if it had not rather beene vsed to their disgrace then their honors, for the basenesse of the meaner sort kept them from scornes. Indeed we do laugh when wee see how fond opinion hath parted them into squadrons, and set them to worke vpon trifles like (a) spittle men, or the (b) gold-smith in the siluer-streete, where the cup goeth through so many hands ere it 〈◊〉〈◊〉 done, when as one good worke-man might do all himselfe. But I thinke they had each such little shares, to learne their worke the sooner, least the whole should haue beene too long in learning. But we can scasely finde one of the vnselected gods that is be come infamous by any foule act doing: but scarcely one of the select, but on the contrary. The latter came downe belike to the base workes of the first, but the first ascended not to the high crimes of the later. In (c) deed of Ia•…•…s I finde nothing blame-worthy: perhaps he liued honestly and out of the (d) ranke of villaines, he receiued Saturne courteously, being expelled his kingdome, and shared his state with him, and they built two cities, the one

Ianiculum, the other Saturnia. But those sencelesse adorers of Idolatry and filthi∣nesse, haue made him a very monster: some-times with two faces, some-times with foure. Did they desire that since the other gods had lost all (e) honesty of face by their fowle actes, his innocence should bee the more apparant by his many fore-heads?

L. VIVES.

I (〈◊〉〈◊〉) Spittle-men] A diuerse reading: ours is the best as I thinke. Hee doth meane such 〈◊〉〈◊〉 as had the gathering of some abiect pence, of little or no vse to the state: some frag∣ments of collections. (b) Goldsmiths] One carues, one guildes one sets on an eare, or a corner 〈◊〉〈◊〉 like, though the plate sellers are not Gold-smiths, but put their worke out to the gold-smiths them-selues or rather bankers, or exchangers: the workemen kept shops about the great market place. Uitru. l. 5. Liu. lib. 26. To get thee out of the market place, is Plautus phrase in his 〈◊〉〈◊〉 Augustine vseth the Syluer-streete here, for a place where the gold-smiths wrought. (c) 〈◊〉〈◊〉] Hee was borne in Italy, and raigned there with Cameses borne there also: the 〈◊〉〈◊〉 as called Camesena, the Cittie Ianiculum: but he dying, Ianus ruled all, and enter∣tained * 1.4 Saturne in his flight from Crete: learned husbandry of him, and shared his kingdome with 〈◊〉〈◊〉 giuing him Mount Tarpeius, whereon there stood a tower and a little towne which * 1.5 he called Saturnia: Aeneas would haue called it Aeneopolis afterwards, but it kept the olde name Saturnia still: there were some monuments of it remained long after: the Saturnian gate called afterward Padana, as the writing on the wall testifieth; and the temple of Saturne in the entrance. Tarquin the proud afterwards building Iunos temple, and Saturne being as it were expelled from thence also by his sonne, the whole Capitoll was dedicated in the name of Great omnipotent Iupiter. Uirg. Aeneid. 8. Seru. ibid. Ouid. fast. 1. Eutrop. Solin. Macrob. Diony. & Pru•…•…. There is a booke vnder Berosus the Chaldaeans name that saith Ianus was Noah: I hold th•…•… •…•…ke nothing but meere fables, worthy of the Anian Commentaries. Of Ianus, * 1.6 〈◊〉〈◊〉 〈◊〉〈◊〉 shall heare more. (d) Ranke of villaines.] Ouid. (fast. 6.) saith hee rauished 〈◊〉〈◊〉 who was afterwards called Carna, and made goddesse of hinges: But Augustine * 1.7 either 〈◊〉〈◊〉 forgot it, or else held it but a false fiction. (e) Honesty of face] the face and the fore∣•…•… •…•…en for shame. Hence is Plinies Perfricare faciem, & frontem in Quintilianum, to 〈◊〉〈◊〉 ashamed. Lucan.

Nec color imperii, nec frons erit vlla senatus: The Court will want all shame, the state all shape.

And Persius.

Exclamet Melicerta perisse—Frontem de rebus—Let Melicerta crye—All shame is fledde.

Of the Pagans more abstruse Physiologicall doctrine. CHAP. 5.

〈◊〉〈◊〉 let vs rather heare their naturall expositions, where-with they would 〈◊〉〈◊〉 •…•…ne to cloake their pitious errors as in cloudy mysteries. First Varro so •…•…nds them, that he saith the pictures, shapes and vestures of the gods were 〈◊〉〈◊〉 of old for the deuoute, therein to contemplate the worlds soule, and the parts thereof, that is the true Gods in their mindes: whereof such as erected hu∣•…•…e shapes, seemed to compare the immortall essence vnto the soule in man, and 〈◊〉〈◊〉 〈◊〉〈◊〉 vessell should bee put for the thing it selfe, and a flaggon (a) set in Libers 〈◊〉〈◊〉, to signifie wine, taking the continent for the contained; so by that hu∣•…•… shape, the reasonable soule in the like included might bee expressed, of 〈◊〉〈◊〉 •…•…ure they say that God, or the gods are. These are the mysticall doctrines 〈◊〉〈◊〉 •…•…is sharpe witt went deepe into, and so deliuered. But tell mee thou ac∣c•…•…n, hast thou lost that iudgement in these mysteries that made thee say, that they that first made Images, freed the Cittie from all awe, and added error to

error, and that the old Romaines serued the gods in better order without any sta∣tues at all? They were thy authors for that thou spokest against their successors. For had they had statues also, perhaps feare would haue made thee haue suppres∣sed thy opinion of abolishing Images, and haue made thee haue sought further for these vaine Mythologies and figments: for thy soule, so learned and so ingeni∣ous (which we much bewaile in thee) by being so ingratefull to that God (by whom, not with whom it was made: nor was a part of him but a thing made by him, who is not the life of all things, but all lifes maker) could neuer come to his knowledge by these mysteries. But of what nature and worth they are, let vs see. Meane time this learned man affirmeth, the worlds soule intirely to bee truly God, so that all his Theologie being naturall, extendeth it selfe euen to the na∣ture of the reasonable soule. Of this naturall kinde hee speaketh briefly in his booke whence we haue this: wherein wee must see whether all his mysticall wrest∣ings can bring the naturall to the ciuill, of which he discourseth in his last booke of the select Gods: if he can, all shall be naturall. And then what need hee bee so carefull in their distinction? But if they be rightly diuided, seeing that the natu∣rall that he liketh so of is not true, (for hee comes but to the soule, not to God that made the soule:) how much more is the ciuill kinde vntrue and subiect, that is, all corporall and conuersant about the body as his owne interpretations being dilligently called out, shall (by my rehearsall) make most apparent.

L. VIVES.

FLaggon (a) Oenophorum, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to carry, Iuuenall vseth the word. Sat. 6. and Apuleius Asin. l. 2. & 8. and Martiall. Pliny saith, it was a worke of the rare painter Praxitales: but he meanes a boy bearing wine. Beroaldus out of this place gathereth that they vsed to set a flaggon of wine in Bacchus temple: It is more then hee can gather hence, though it may be there was such an vse.

Of Varro his opinion that God was the soule of the world, and yet had many soules vnder him in his parts, all which were of the diuine nature. CHAP. 6.

THe same Varro speaking further of this Physicall Theology (a) saith, that he holds God to be the soule of the world, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and (b) that this world is God. But as a whole man, body and soule, is called wise of the soule onely, so is the world called God in respect of the soule onely, being both soule and body. Here (seemingly) he confesseth one God, but it is to bring in more, for so he diuides the world into heauen and earth: heauen into the ayre and the skie, earth into land and water: all which foure parts he filles with soules, the skye (c) highest, the ayre next, then the water, and then the earth: the soules of the first two hee maketh immortall, the latter mortall. The space betweene the highest heauen and the Moone hee fills with soules ethereall and starres, affirming that they both are and seeme celestiall Gods: (d) Betweene the Moone and the toppes of the windes he bestoweth ayry soules, but inuisible (saue to the minde) calling them Heroes Lares, and Genij. This he briefly recordeth in his prologue to his naturall Theologie, which pleased not him alone, but many Philosophers more: whereof with Gods helpe we will discourse at full, when wee handle the ciuill Theologie as it respecteth the select gods.

L. VIVES.

THeology (a) saith] The Platonists, Stoiks, Pythagorians and the Ionikes before them all, held God to bee a soule: but diuersly: Plato gaue the world a soule, and made them conioyned, god. But his other god, his Mens, he puts before this later, as father to him. The Stoikes and hee agree, that agree at all. Thales and Democritus held the worlds soule the highest god. (b) That this] Plato, the Stoikes and many Phylosophers held this. (c) Skie the highest] Aristotle puts the fire aboue the ayre and the heauen: the Platonists held the heauen to be fiery, and therefore cal∣led Aether. And that the ayre next it was a hurtlesse fire, kindled by it. This many say that Pla∣to held•…•… following Pythagoras, who made the vniuersall globe of 4. bodies. But Uarro heere maketh ayre to be next heauen, as the Stoikes did especially, and others also. Though the Plato∣•…•… and they differ not much, nor the Peripatetiques, if they speak as they meane, and be rightly vnderstood. But aether is the aire as well as the skie and fire, as caelum is in latine. Virgil.

Illa leuem fugiens raptim secat aethera pennis: With swift-wing'd speede she cuts the yeelding aire.

(a) 〈◊〉〈◊〉 the moone] The first region of the Ayre (Aristotle in his Physicks) ending at the toppe of the cloudes; the second contayning the cloudes, thunder, rayne, hayle and snow•…•… the 〈◊〉〈◊〉 from thence to the Element of fire.

Whether it stand with reason that Ianus and Terminus should bee two godees. CHAP. 7.

I 〈◊〉〈◊〉 therfore whome I begun with, what is he? The (a) world. Why this is a plaine and brief answer: but why hath (b) he the rule and beginnings then, and a∣nother (one Terminus) of the ends? For therfore they haue two (c) months dedi∣cated to them Ianuary to Ianus, and February to Terminus. And so the (d) Termina∣•…•… then kept, when the (e) purgatory sacrifice called (f) Februm was also kept, 〈◊〉〈◊〉 the moneth hath the name: Doth then the beginning of things belong to the •…•…ld, to Ianus and not the end but vnto another? Is not al things beginning 〈◊〉〈◊〉 world to haue their end also therein? What fondnesse is this, to giue him 〈◊〉〈◊〉 •…•…se a power, and yet a double face? were it not better (g) to call that double-faced statue both Ianus and Terminus, and to giue the beginnings one face and the 〈◊〉〈◊〉 another, because he that doth an act must respect both? For in all actions 〈◊〉〈◊〉 that regardeth not the beginning fore-seeth not the end. So that a respectiue memory and a memoratiue prouidence must of force go together. But if they imagine that blessednes of life is but begun and not ended in this world, and that therefore the world (Ianus) is to haue but power of the beginnings: why then they should put Terminus amongst the selected gods before him: For though they were both imploied about one subiect, yet Terminus should haue the better place; for the glory is in the conclusion of euery act, and the beginnings are ful of doubt and feare till they bee brought to perfection, which euery one at his begin∣ning of an act doth desire, intend and expect, nor ioyeth hee in the beginning, but in the consummation of his intents.

L. VIVES.

THe (a) world] Macrob Saturn. 1. (b) The rule of] Xenon saith, because he did first induce re∣ligion into Italy; therefore he deserued to be ruler of the beginnings of sacrifices: he that would know moreof this, let him read Macrobius, a known author. (c) Months] The Romaine ye•…•… before Numa had but 10. months w^t the Albanes. Numa added the 2. last, Ianuary & Fe∣bruary. Varro. Plutarch. Ouid thinketh that Ianuary of old began the yeare. (Fast. 2.) & Fe∣bruary ended it, the last day wherof was Terminus his feast, and that afterwards the Decemuirs

in the 12. tables ioyned Ianuary and February together. (d) Terminalia] the last feast of Febru∣ary, before the expulsion of Tarquin: but after they kept the kings-flight feast after the other. The Terminalia (saith Bede) were the 23. of February. De nat▪ rerum. (e) The purgatory) The Terminalia were no purgations, but the Februa were, which were kept that moneth also. (f) Febr•…•…] Ouid fastorū. 2.

Februa Romani dixere pia mina Patres. Our fathers said the Februa were purgations.

And a little after.

Deni{que} quocum{que} est quo corpora nostra piantur, Hoc apud intonsos nomen habebat auos.

What euer washt the bodies guilt away, Vnkempt antiquity call'd Februa.

And hence carne our February. (g] To call that double-faced] Cicero seemes to make Ianus God both of beginnings & ends. De nat. deor. 2. Macrob. doth the like, following y^e opinion of many.

Why the worshippers of Ianus made him two faces, and yet would haue him set forth-with foure also. CHAP. 8.

BVt now to the meaning of Ianus (a) his two faces. Two hee had (say they) one before, another behind, because when we gape, our mouth is like the world (& therefore the Greeke called them (b) palate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heauen. And some Latine po∣ets haue called the palate Coelum, heauen also: from whence is a way out-ward, to the teeth, & inward to the throate. See now to what a passe the world is come, for your Greeke or poeticall name of the palate. What is all this to life eternall? or the soule? here is gods worship all bestowed, for a little spittle to spit out, or swallow downe, as the gates shall open or shut. But who is so foolish that cannot finde in the world two contrary passages, whereat one may enter in or out? but of our mouth & throte (whose like is not in the world) must frame the similitude of the world in Ianus, onely for the palate, (c) whose similitude is not in Ianus. And whereas they make him 4. faces, calling his statue double Ianus, these they attri∣bute to the 4. corners of the world, as if the worlds foure corners looked all for∣ward, as his 4. faces do. Againe if Ianus be the world, & the world consist of 4. parts then the picture of two faced (d) Ianus is false (for though he be foure-faced som∣times yet he neuer hath foure gates). Or if the two-faced picture be true, because east & west includeth vsually all the world, will any man when we name the north and the south, call the world double, as they doe Ianus with his 4. faces? nor haue they any similitude in the world correspondent to their foure gates of ingresse & egresse; as they haue found for the 2-faces in the mouth of a man: (e) vnlesse Nep∣tune come with a fish, there indeed in his mouth is a passage in and a passage out, and waies forth on either side his chaps. But of all these wayes there is none lead∣eth any soule from vanity, but such as heare the truth say; I am the way. * 1.8

L. VIVES.

IAnus (a) his] Some say his wisdom & prouidence procured him this double fronted statue, as Homer saith of a valia nt fellow: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee looked both before & behinde at once. Plutarch gaue two reasons for this statue. First because he was first a Grecian called Per•…•…bus (as is recorded) and then comming into Italy, changed both name, language, and conditions. Secondly because he taught the Italians both husbandry and pollicy, Problem. Others (as Ouid, which reason Augustine here toucheth) say hee signifieth the world, one face being the east, and another the west. Some say he had reference to the rising and sett•…•…ng of the sunne, & signified the sun. Nigidius he also saith that the Greekes worshipped Apollo Thyanues, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Porter, and the •…•…ourney-guider. But I thinke not in that shape that the Ro∣maines worshipped Ianus: for Ouid saith:

Quem tamen esse deum dic am te Iane biformis? Na•…•… tibi par nullum Gr•…•…cia numen habet.

In English th•…•…

What god (two-fronted Ianus) shouldst thou be? Of all the gods of 〈◊〉〈◊〉 is none like thee.

He was framed with foure faces also. C. Bass▪ de diis apud Macrob. Ianus hath two faces as the doore-keeper of heauen and hell: foure faces, because in his Maiestie hee compriseth all the earths climates. This is y^t Ianus who in their ceremonies they called double Ianus: the two faced one was called Ianus the simple: the others Temple was open in war and shut in peace (b) Pa∣late, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Arist. de part. Animal. And Pliny imitating him, vseth caelum for the palate (l. 11.) speaking of the brain: this (quoth he) is the most excellent of the spermatiue parts nearest to the [heauen of the head,] palate. (c) Whose similitude] or, from whose similitude Ianus hath his name. (d) Ianus is false] Some hold the rest, vnto [Or if the two fac'd picture] to bee •…•…oisted in. It is not very vnlikely by the subsequence. (e) Vnlesse Neptune] for in men it cannot bee found.

Of Ioues power, and Ianus his compared together. CHAP. 9.

BVt let them tell vs now whom they meane by Ioue (a) or Iupiter. He is a God (quoth they) that rules the causes of all effects in the world. This is a great charge. Aske (b) Virgils excellent verse else.

Foelix qui potuit rerum cognoscer•…•… causas. O blessed he, and excellent▪ that kens the cause of each euent.

But why then is Ianus preferred before him? let the great absolute scholler speake. Because saith he, Ianus rules the first things, and Ioue the greatest. Why then Ioue is still worthy of the superioritie: the greatest things controule the first: and excell them in dignity though they be short of them in time. If the beginnings, and the excellencies of all actes be compared together this is true: To goe is the beginning of an acte; but to finish the iourney is the perfection. To begin to learne, is another, but the habite of learning is the excellence, and so in all things, the beginning▪ is the first, and the end the best. But the cause of Ianus & Terminus is already heard. But the causes that Ioue swayeth are not effects, but efficients: nor can the facts begun or ended be before them, for the agent is alwayes before the acte. Wherefore let Ianus haue sway in beginnings of acts, Ioue yet hath do∣minion in things before his. For nothing is either ended or begun without a precedent efficient cause Now as for this great natures maister, and cause-dispo∣sing God, if the vulgar call him Ioue, and adore him with such horrible imputa∣tions of villanie as they doe, they had better and with lesse sacriledge, beleeue no God at all. They had better call any one Ioue that were worthy of these horred and hatefull horrors, or set a stocke before them and call it Ioue, with intent to blaspheme him (as Saturne had a stone laide him, to deuoure in his sonnes stead) then to call him both thunderer, and letcher, the worlds ruler, and the womens raui∣sher, the giuer of all good causes to nature, and the receiuer of all bad in himselfe. Againe if Ia•…•…s bee the world, I aske where Ioues seate is is? our author hath said that the true Gods are but parts of the worlds soule, and the soule it selfe: well then hee that is not such, is no true God. How then? Is Ioue the worlds soule, and Ianus the body, this visible world? If it be so, Ianus is no god, for the worlds body is none: but the soule and his parts onely, witnesse them-selues. So Varro saith plainly, hee holds that God is the worlds soule, and this soule is god. But as a wise man hath body and soule, and yet his name of [•…•…ise] is onely in respect of his soule. So the world hath soule and body, yet is called God onely in reference to the soule. So then the worlds body alone is no god: but the soule, either sepe∣rate or combined with the body, yet so that the god-head rest onely in it selfe: if I•…•… then be the world and a god; how can Ioue be a part of Ianus onely, and yet so great a god? for they giue more to Ioue then Ianus, Iouis omnia plena; all is full of Io•…•…e, say they. Therefore if Ioue be a god, & the king of gods, they cannot make any but him to bee the world, because hee must reigne ouer the rest, as ouer his

owne parts. To this purpose Varro in his booke of the worship of the gods which he published seuerall from these other, set downe a distich of Valerius (c) Sor•…•…∣nus his making: it is this;

Iupiter omnipotens regum, rex ipse deusque, Progenitor, genitrix{que} deum, deus v•…•…us & omnis.

High Ioue, Kings King, and Parent Generall, To all the gods: God onely, and God all.

These verses Varro exp•…•…undeth, and calling the giuer of seed, the male, and the receiuer the female, accounted Ioue the world, that both giueth all seed it selfe, and receiueth it into it selfe. And therefore Soranus (saith hee) called Ioue, Proge∣nitor, genitrix{que}, father and mother, Full Parent generall, to all &c. and by the same reason is it that he was called, one and the same, all: for the (f) world is one, and all things are in that one.

L. VIVES.

IOue (a) or Iupiter] For they are both declinable nominatiues: Genetiuo, Iouis and Iup•…•…ris: though wee vse the nominatiue onely of the later, and the other cases of the first, as the Greekes doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) Uirgils] Georgic. 2. calling the inuestigators of causes hap∣py, as the Philosophers did, of the Peripatetiques and Academikes, Arist. Ethic. 10. Cicero de finib. 5. (c) Soranus] Mentioned by Cicero, de Oratore. 1. Plin. lib. 3. Solin. Polihist. Plut. Probl. Macrob. Saturn. Seru. in Georg. 1. Hee was a learned Latine, counted the best schol∣ler of the Gowned professors. Cic. de orat. 1. Varro was so held also but Soranus before him, as Ennius the best Poet before Uirgill. Hee had honors at Rome, and the tribuneship for one: and because hee spoake the secret name of Rome which no man might vtter, hee lost his life. Pli•…•…. Solin. Macrob. and Plutarch, though in Pompeyes life Plutarch saith that Q. Valeri•…•… the Philosopher (which most vnderstood to be Soranus) was put to death by Pompey. But this is but at the second hand (saith he) from Oppius: let vs beware how wee trust a friend to Caesar in a stori•…•… of Pompey. Some say hee died suddenly: Others, that hee was crucified. Seru. (d) Iupiter] The old copies read Iupiter omnipotens, regum rerum{que}, deum{que}, for the first verse. (e) G•…•…∣uer of seede] Orph. Hymn.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. God as a man begets, as woman, breedes.

(f) World is] So held all the best Philosophers against Anaximander, Anaximenes, Aristar∣chus, Xenophan•…•…s, Diogenes, Leucippus, Democritus and Epicurus, all which held many worlds.

Whether Ianus and Ioue be rightly distinguished or no. CHAP. 10.

WHerefore Ianus being the world, and Ioue the world also, and yet the world but one, why then are not Ianus and Ioue one? Why haue the seuerall Temples, seuerall altars, rites and statues all seuerall? Because the originall is one thing and the cause another, and therefore their names and natures are dis∣tinct herein? Why how can this bee? If one man haue two authorities, or two sciences, because they are distinct, is he therefore two officers, or two tradesmen▪ So then if one GOD haue two powers ouer causes, and ouer originalls, must hee needs therefore be two Gods, because they are two things? If this may bee faith then let Ioue be as many gods as he hath surnames for his seuerall authorities, for all his powers, whence they are deriued are truly distinct: let vs looke in a few of them, and see if this be not true.

Of Ioues surnames, referred all vnto him, as one god, not as to many. CHAP. 11.

THey called him (a) Victor, In•…•…incible, Helper, Impulsor, Stator, (b) Hundred foote•…•…,

the R•…•…fter, (c) the Nourisher, Ruminus, and inunmerable other names too long (d) to rehearse. All the names they gaue one God for diuers respect and powers, yet did they not make him a god for each peculiar, because he conquered, was vncon∣quered, helped the needy, had power to inforce, to stay, to establish, to ouerturne, because he bore vp the world like a (e) rafter, because he nourished all, and as it were gaue all the world suck. Marke these powers conferred with the epithites: Some are of worth, some idle: yet one gods worke they are (f) all, as they say. I thinke there is more neerenesse of nature betweene the causes and the begin∣nings of things, for which they make one world two gods, Ianus and Ioue, who (they say) both contayneth all, and yet giueth creatures sucke: yet for these two works of such different qualities, is not Ioue compelled to become two gods, but playeth the one part as he is Tigillus The Rafter, and the other as he in Ruminus, the Dugg-bearer. I will not say that it were fitter for Iuno to suckle the words crea∣tures then Iupiter, especially hauing power to make a wayting maide of goddesse Rumin•…•…: for it may bee they will reply: why Iuno is nothing but Iupiter, as Sora∣nus saith.

Iupiter omnipotens regum, rerum{que} deum{que} Progenitor, genetrixque deorum,—

He is god only and god all: but why is he called Ruminus then, whenif you looke a little farther into him, you shal find him to be Rumina the goddesse, for if it seeme (g) iustly vnworthy of the maiesty of the gods, to set one to looke to the knot of the corne, and another to the blade, how much more is it vnreuerently ridiculus to put a base office, the suckling of whelps, lambes, calues or so, vnto the perfor∣mance of two gods, the one whereof is Lord of the whole vniuerse: I, and not this neither with his wife, but with a base goddesse, I cannot tell whom Rumina, vn∣lesse hee be both Ruminus and Rumina, this for the females, and that for the males, For I dare say that they (h) would not haue giuen Ioue a female name, but that he is called a father and a mother, or a full parent generall in the said verses. Nay I find him also named Pecunia, a name of one of the shake-rag goddesses in our forth booke. But since men and women both haue mony, why is he not Pecuni•…•…s and Pecunia aswell as Ruminus and Rumina, but let them looke to that.

L. VIVES.

HIm (a) Uictor.] Ioue had many surnames both greeke and latine, which Orpheus purposely collecteth in his Himnes, and Homer dispersedly in both his Poemes and Himnes, as that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 friendships Lord: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hospitable: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sociable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 god of others and other like more natural to him then vsefull to men. Besides there was Iupiter Anxur, and Terracina, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beardlesse: and here-vpon was Terracina called Anxur. S•…•…ru. There was also Iu∣piter, Ap•…•…y as in Olympia consecrated by Hercules, to chase away the flies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which troub∣led his sacrifices, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at Athens, the kinsman: his feast was the second day of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is the deceitfull daies, and it was called Anarrhysis, of the bloud that ranne from the slaughtered offrings. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Hatchet bearer, in Caeria with an axe in his hand in stead of a thunderboult, called by the Lidians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Prob. In Greece there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the deliuerer, that freed them from Persian armies. Dodo∣•…•… i•…•… Ch•…•…onia, Milesius in Asia Minor, Hammon in Afryca, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at Athens, that had no sacrifice, but fruite, and apples. Thucydides. There was also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Pardoner, at Argos, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cuckow, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dedicated by Phrix•…•…s, as the fellow of his flight: and

there was the golden fleece that Appolonius speaketh of.

Aratrius also amongst the Phaenicians, Caelus his sonne, Saturnes brother, called Dagon, the first inuentor of plowes, and therefore called Iupiter Aratrius, of Aratrum, a plough: there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 common to all Greece. Agoraeus, the Courtier in Sicily, for in the Court hee had a statue. Herodot. There was in Rome besides those that Augustine reckeneth, Iupiter Feretrius, of the ritch spoyles that Romulus bore [Ferebat] from the foe: he dedicated him Capitolinus, of the place: Elicius, dedicated by Numa on Auentine, for get∣ting knowledge of [Eliciendis] the gods pleasures for the expiation of thunder. Pistor, the Baker of the bread the besieged threw downe from the Capitol when Rome was taken: his feast was the sixth of Iunes Ides. Uiminius of the Hill Viminall: Praedator, the prey∣getter, to whom a part of euery prey was due. Seru. Ultor, the Reuenger, dedicated by Agrippa. The thunderer, which Augustus dedicated after the Spanish warre: The keeper, Domitian erected in the Capitol, The Latine, Tarquin the Proud on mount Alba. Th' Invincible, his feast, Id. Iunii. The finder, dedicated by Hercules for finding his oxen. His altar was neare Port Tergemina, and his offring was a heifer. Adultus, ho∣nored at mariages. Liu. Dionys. Plut. Sueton. Lactantius writeth that Ioue got the sur∣names of all his hostes, or friendes, as of Athabyrius, and Lapriandus, that ayded him in warre, as also Laprius, Molion, and Cassius. Theseus dedicated a Temple to Ioue Hecalesius, and ordained him sacrifices in Athens territory, because of his olde Hostesse Hecalesia, Aristo∣tle saith that GOD beeing but one, is called by many names, the Lightner, the thunderer, the Ethereall, the Celestiall, the Thunder-striker, the Rayne-sender and the Fruite-sender, the Citty-guide, and the Birth-ruler, the Fortifier, the Homogeniall, Fatherly: as also all Fate, and all that belongs to Fate, Necessity, Reuenge, and Adrasteian.

(b) Hundred-footed] For his stability, as Augustine expoundeth it standing on many feete: There is a worme called Cenotupes, [wee call her a Palmer.] (c) Nourisher] Alimum, of Alo to nourish, Not Alienum. Venus was called Alma, so was Ceres and the earth, as the nourisher of all. Some reade it Alumnus, but they mistake the meaning exceedingly. (d) To reherse] The Commentators not vnderstanding the Latine so well as they might tooke out [Persequi, to reherse] and depraued the place, with Perseprosequi, thinking persequi was onely to persecute. (e) Rafter] A peece of wood whereon the frame of the house resteth: Aristotle compareth the knotte where the arche is ioyned in the middest, vnto GOD in the world, who were he absente but one minute (saith hee) the whole frame of nature must needes fall, as the whole arche must vpon the least of their ioynt. Nor farre from this purpose is the verse of Orpheus in his hymnes, concerning Ioue. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 GOD is the linke, of th' earth and starry Heauens: and afterward, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God is the seas roote. (f) All] Great and little, worthy and idle. (g) Iustly vnworthy] The crew of gods about the corne, was derided in the fourth booke. (h) Would not] The copies that leaue out [not] are depraued.

That Iupiter is called Pecunia also. CHAP. 12.

BVt doe you heare their reason for this name? Hee is called Pecunia (say they) coyne, because hee can doe all things. O fine reason for a name of a god! Nay hee that doth all things is basely iniured that is called Pecunia, coyne. For what is that which all (a) mortall men possesse vnder the name of coyne, or money, in respect of the things conteyned in heauen and earth? But auarice gaue him this name, that hee that loued money might say his god was not eue∣rie bodie, but the King of all the rest. Farre more reason therefore had they to call him Ritches: for Ritches and Money are to seuerall things. (b) wise, iust & honestmen we call ritch, though they haue little or no money, for they are the richer in vertues: which maketh little suffice them for necessaries, whereas the greedy couetous man that alwaies gapeth after mony, him we count euer poore and needie.

Such may haue store of money, but there in they shall neuer lack store of wante. And God, we say well, is ritch, not in money, but in omnipotencie. So likewise, monied men are called ritch, but be they greedy, they are euer needy, and mony∣lesse men are called poore, but be they contented, they are euer wealthy. What stuffe then shall a man haue of that diuinity, whose scope and chiefe God (c) no wise man in the world would make choice of? How much likelier were it (if their religion in any point concerned eternall life) to call their chiefe vniuersall God (d) Wisdome, the loue of which cleanseth one from the staines of auarice, that is the loue of money.

L. VIVES.

ALL (a) mortall] All mens possessions, haue reference to money: so that it is said, that Peculium, gaine, commeth of Pecudes, sheepe (Columell. Seru. Festus.) because these were all the wealth of antiquitie: for they were almost all sheepheards, and from them this word came first, and afterward signified cittie-wealth also. Uar. de ling. lat. lib. 4. (b) Wise, iust,] a Stoicall Paradoxe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely the wise are ritche. Tully prooues it strongly: and many Philosophers haue confirmed it, all whose mindes were against money. (c) No wise man] Auarice (saith Salust) is the loue of Money, which no wise man euer affected: it is a poyson that infecteth all the manlinesse of the minde, and maketh it effeminate: being euer infinite and insatiable, neither contented with want, meane nor excesse. (d) Wisdome] as well call our God.

That the interpretations of Saturne and Genius, prooue them both to bee Iupiter. CHAP. 13.

BVt what should we do saying more of Iupiter; to whom al the other gods haue such relation, that the opinion of many gods will by and by prooue a bable, and Ioue stand for them all, whether they bee taken as his parts and powers, or that the soule that they hold is diffused through all the world: gotte it selfe so many diuerse names by the manifold operations which it effected in the parts of this huge masse, whereof the visible vniuerse hath the fabrike and composition? for what is this same Saturne? A chiefe God (saith he) and one that is Lord of all seedes and sowing. What? but doth not the exposition of Soranus his verses say that Ioue is the world, and both creator and conceiuer of all seedes? He therefore must needs rule the sowing of them. And what is (a) Genius? God of generation (saith he.) Why tell me, hath any one that power, but the world, to whom it was said, High Ioue, full parent generall of all? Besides, hee saith in another place, that the Genius (b) is the reasonable soule, peculiar in each peculiar man. And that the soule of the world is a God of the same nature, drawing it to this, that that soule is the vniuersall Genius to all those particulars. Why then it is the same that they call Ioue. (c) For if each Genius bee a god, and each soule reasonable a Genius, then is each soule reasonable a god by all consequence, which such ab∣surdity vrgeth them to deny, it resteth that they make the worlds singular soule their selected Genius, and consequently make their Genius directly Ioue.

L. VIVES.

WHAT (a) is Genius?] The Lord of all generation. Fest. Pompey. The sonne

of the gods and the father of men, begetting them: and so it is called my genius. For it begot me. Aufustius. The learned haue had much a doe about this Genius, and finde it manifoldly vsed. Natures Genius is the god that produced her: the Heauens haue many Genii, read them in Capella his Nuptiae. Melicerta is the seas Genius. Parthen: the foure elements, fire, ayre, wa∣ter, and earth are the genii of all things corporall. The Greekes call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 geniall gods. Such like hath Macrobius of natures Penates: Iupiter and Iuno are the ayre, lowest, and meane: Minerua the highest, or the aethereall sky: to which three Tarquinius Pris∣cus erected one Temple vnder one roofe. Some call the moone and the 12. signes Genii: and chiefe Genii too. (for they wil haue no place without a predominant Genius:) Euery man▪ also hath his Genius, either that guardeth him in his life, or that lookes to his generation, or that hath originall with him, both at one time. Censorin. Genius, and Lar, some say are all one. C. Flaccus de Indigitaments. The Lars (saith Ouid) were twinnes to Mercury and Nymph Lara, or Larunda. Wherefore many Philosophers and Euclide for one, giues each man two Lars, a good and a bad: such was that which came to Brutus in the night, as he was thinking of his warres hee had in hand. Plutarch. Flor. Appian. (b) Genius is] Of this more at large in the booke following. (c) For if each] A true Syllogisme in the first forme of the first moode, vsual∣ly called Barbara.

Of the functions of Mars and Mercury. CHAP. 14.

BVt in all the worlds parts they could finde neuer a corner for Mars and Mer∣cury to practise in the elements, and therefore, they gaue them power in mens actions, this of eloquence, & the other of warre. Now for Mercury (a) if he haue power of the gods language also, then is he their King, if Iupiter borrow all his phrase from him: but this were absurd. But his power stretcheth but vnto mans onely, it is vnlikely that Ioue would take such a base charge in hand as suckling of not onely children, but cattell also, calues or foales, as thence he hath his name Romulus, and leaue the rule of our speech (so glorious a thing and that wherein we excell the beasts) vnto the sway of another, his inferiour. I but how if Mercury be (b) the speech onely it selfe, for so they interprete him: and there∣fore he is called Mercurius, (c) quasi Medius currens, the meane currant, because to speak is the only currant meane for one man to expresse his minde to another by, and his greeke name (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is nothing but interpreter & speech, or, interpre∣tation which is called in greeke also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and thence is hee (e) Lord of mer∣chants, because buying and selling is all by wordes and discourses. Herevpon they (f) wing his head and his feete, to signifie the swift passage of speech, and call him (g) the messenger, because all messages, and thoughts whatsoeuer are transported from man to man by the speech. Why very well. If Mercury then be but the speech, I hope hee is no god then, by their owne confessions. But they make gods of no gods, and offring to vncleane spirits, in stead of beeing inspired with gods, are possessed with deuills. And because the world and elements had no roome for Mars to worke in nature, they made him god of war, which is a worke of man not to be desired after. But if Mars be warre as Mercury is speech, I would it were as sure that there were no warre to bee falsly called god, as it is plaine that Mars is no god.

L. VIVES.

MErcury (a)] There were fiue Mercuries (Cicero.) The first, sonne to Caelus and Dies, the second to Valens, and Pheronis, this is he that is vnder the carth calleth otherwise Trypho∣nius, third sonne to Ioue and Maia, fourth father to Nilus, him the Egiptian held it sacri∣ledge

to name. 5. Hee that the Pheneates worshipped hee killed Argus, they say, and there∣fore gouerned Egipt, and taught the Egiptians lawes and letters. They call him Theut. Thus farre Tully. Theut is named by Plato in his Phaedon, and Euseb. de praeparat. Euang. lib. 1. who saith the Egiptians called him Thoyth, the Alexandrians, Thot, the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that he first taught letters and looked into the secrets of Theology. Diodorus saith hee first inuen∣ted spelling of words, and giuing of names to things, as also rites and ceremonies. Lib. 1. for the wordes, Horace d•…•… testifie it out of Alcaeus: and therefore the Egiptians thought him the inuentor and god of languages, calling him the interpreter of God and men: both because hee brought religion as it were from the gods to men, and also because the speech, and prai∣er passeth from men to the gods, with which is no commerce. Thence comes Aristides his fable, there was no commerce nor concord between man and man, vntill Mercury had sprink∣led them with language; and the inuenting of letters missiue was a fit occasion to make them thinke that hee was a god, hauing power by their secrecy to dispatch things with such cele∣rity. (b) The speech onely] Mercury (they say) is the power of speech, and is faigned to bee straight, seeing the tongue runnes so smoothe, but in a set speech some will haue a solar vertue, which is Mercury, others a Lunary, that is Hecate, other a power vniuersall called Her•…•…is, Porph, Physiologus. One of the causes of his beeing named Cyllenius is (saith Festus P•…•…s (because; the tongue doth all without hands, and them that want handes are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though this is a name common to all lame persons. Others hold that he had it from some place. (c) Mercurius quasi] Of Merx, marchandise, saith Festus, and I thinke truely it comes of Mercor, to buy or sell, whence our word Merchant also commeth. (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to interprete. This it is to be the gods messenger: not to interprete their sayings, but faithfully to discharge their commaunds, which the speech can doe, transferring things from soule to soule, which nought but speech can doe: and since soules were taken for gods thence was hee counted the gods interpreter. Plato in Cratylo: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. They that doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith he) that is speake, wee iustly call Ironies. But now hauing gotten, as wee thinke, a better word, wee call it Hermes. Iris also may bee deriued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to speake, for shee is a messenger also. Hee that dealeth in any other mans affaire, is called an interpreter, a meane; and an arbitrator. Ser. in Aeneid. 4. and Cicero in diuers places. Urigil also, In Di∣do's words to Iuno, the meane of attonement betweene her and Aeneas, saith thus.

Tu harum interpres curarum et conscia Iuno. Thou Iuno art the meane, and knowes my grieues.

(e) Lord of Merchants] Without language farewell traffique. Diodorus saith that some 〈◊〉〈◊〉 Mercury to haue found out weights, and measures: and the way to gaine by trading. There is a Greeke prouerbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, common gaine. (f) Winged] His feete wings are called Zalaria, & in Homere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he had head-wings also behind each of his eares. Apuleius. Apo∣logus, his wings were aboue his hat, as he saith in Plautus his Amphitruo. I weare these fethers in my hat. Beroald. Sueton in August. (g) Messenger] Diodor. Sicul. lib. 6. Acron in Horat. Car. lib. 1.

Of certaine starres that the Pagans call their gods. CHAP. 15.

PErhaps these (a) starres are their gods that they call by their gods names. For one they call Mercury, another Mars: nay and there is one Ioue also, though all the world be but Ioue. So is there a Saturne, yet Saturne hath no small place besides, beeing the ruler of all seede. But then there is the brightest of all, Venus, though they will needes make her (b) the Moone also: though she and Iuno contend as much for that glorious star, in their opinion, as they did for the (c) golden apple. For some say that Lucifer is Venus: others, Iuno, but Venus (as she doth euer) gets it from Iuno. For many more cal it Venus, then Iuno, there are few or none of the later opiniō. But who wil not laugh to haue Ioue named the King of gods and yet see Venus haue a farre brighter starre then his? His fulgor should haue beene as super-eminent as his power: but it seemes lesse (they reply) and

hirs more, because one is nearer the earth then another. Why but if the high∣est place deserue the honour why hath not Saturne the grace from Iupiter? O•…•… could not the vanity that made Ioue King, mount so high as the starres? So th•…•… Saturne obtaineth that in heauen which hee could neither attaine (d) in his Kingdome nor in the Capitoll? But why hath not Ianus a starre aswell as Io•…•…▪ beeing all the world, and comprehending all as well as (e) Ioue? Did hee fall to composition for feare of law, and for one star in heauen was content to take ma∣ny faces vpon earth? And if two starres onely made them count Mars and Mer∣cury for deities, being notwithstanding nothing but speech and warre, no parts of the world, but acts of men: why hath not Aries, Taurus, Cancer, Scorpio &c. th•…•… are in the (f) highest heauen, and haue more. (g) certaine motions, why ha•…•… not they Temples, Altars and sacrifices? nor any place either amongst the popu∣lar gods or the selected?

L. VIVES.

THese starres] Plato saith that the Greekes (and many Barbarians) whilom vsed to ad•…•… no gods, but the Sunne, Moone and Starres, calling them naturall gods (as Beritius wrot to Sanchaniates) affirming that of the ancient, men the Phaenicians and Egiptians first began to erect temples and sacrifices for their friends and benefactors: naming them by the stars nam•…•… one Heauen, another Saturne, a third the Sun, and so forth. Thus far Plato. Doubtlesse the gods themselues being cunning Astrologians either gaue themselues those names, or such as held those great powers of theirs to be in the stars, gaue the Inuentors of star-skil those names. For the star Mercury they say maketh men witty, eloquent, and fitting to the planet hee is ioyned with: and Seneca liketh this cause of his name of the gods interpretor. For with Iupiter and the Sun, he is good, with Mars and Mercury, maleuolent. Mars is violent, a war-breeder, & as Porphyry saith, the Lo: of wrath, because of firy ardor, ariseth fury and warre. Hence is the Stoikes Theology referring all the gods natures to the worlds: and consequently so obscure that the truth is not possibly to be extracted: as Eusebius saith both out of Sanchoniato, & pro∣ueth also by argument: De praeparat. Euang. lib. 1. As Augustine doth also here. (b) The moo•…•… also] Mac. Sat. 1. alledging Philochorus in Atis: that Uenus is the Moone, and that men in womens apparell sacrificed to her, and women in mens, because she was held both: Thou hea∣uenly Venus (saith Apuleius) to the Moone, y^t caused all copulation in the beginning, propaga∣ting humane original, thou art now adored in the sacred oratory of Paphos. Transform. lib. 11. (c) Golden apple] The goddesses contention about the golden apple is plainer then that it needs my rehersall: of Lucifer, Pliny saith thus. Vnder the Sun is the bright star Venus moouing diurnally, and planetarily: called both Uenus and Luna, in the morning being Sols harbinger, she is called Lucifer: as the pety-sun, and light-giuer of the day: at night following the sun, she is stiled Uesper, as the light continuer and the moones vice-gerent. lib. 2. Pithagoras first of all found her nature, magnitude, and motion. Olympiad. 4•…•…. about the yeare of Rome 142. shee is bigger then all the other starres, and so cleare that (some-times) her beames make a shadowe. That maketh her haue such variety of names, as, Iuno, Isis, Berecynthia, &c. (d) In his Kingdome] Whence he was driuen by his son Ioue, as also from the Capitol that before was called Satur∣nia, vntill it was dedicated to Iupiter Capitolinus. (e) Ioue] Vsing Iouis the Latine nominatiue, as Tully doth in 6. De republ. that happy starre called Ioue. (f) Highest] The Zodiake in the 8. Sphere, so called of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a creature: euery signe whereof conteyneth diuers bright starres. (g) Certaine motion] Perpetually and diurnally once about from East to West in 24. houres: making night and day, and euer keeping place: whereas the Planets are now ioyned, now op∣posite, now swift, now retrograde, which change gaue them the greeke name Planet of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, error: though they keepe a certaine motion neuerthelesse: yet seemingly they erre and wander through their alteration in motion, which the Zodiake neuer alters, as situate in the 8. Sphere called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Of Apollo, Diana, and other select gods, called parts of the world. CHAP. 16.

ANd though they make (a) Apollo, a (b) wizard & a (c) phisitian, yet to making

him a part of the world, they say he is the Sunne, & Diana his sister is the Moone, and (d) goddesse of iourneyes. So is shee (e) a Virgin also, vntouched, and they both beare shafts, (f) because these 2. stars only do send to the earth. Vulcan they say, is the worlds fire. Neptune the water: father Dis, the earths foundation and depth, Bacchus and Ceres seed-gods, he to the masculine, shee of the feminine: or hee of the moysture and shee of the dry part of the seede. All this now hath reference to the world, to Ioue, who is called the full parent generall, because hee both begets and brings forth all things seminall. And Ceres the great mother, her they make the earth, and Iuno besides. Thus the second cause of things are in her power, though Ioue be called the full parent, as they affirme him to bee all the world. And Minerua because they had made her the artes goddesse, and had neuer a starre for her, they made her also the sky, or (g) the Moone, Vesta they accounted the chiefe of all the goddesses, being taken for the earth: and yet gaue her the protection of the (h) worlds fire, more light and not so vio∣lent as that of Vulcans was. And thus by all these select gods they intend but the world: in some totall, and in others partiall: to all, as Ioue is: partiall, as Genius, the great mother, Soll and Luna, or rather Apollo and Diana, sometimes one god stands for many things, and sometimes one thing presents many gods, the first is true in Iupiter, hee is all the world, hee but onely (i) Heauen, and hee is onely a starre in Heauen: So is Iuno, goddesse of all second causes, yet onely the ayre, and yet the earth, though shee might (k) get the starre from Venus. So is Minerua the highest sky, and the Moone in the lowest sky as they hold. The se∣cond is true in the world, which is both Ioue and Ianus: and in the earth which is both Iuno, the Great mother, and Ceres.

L. VIVES.

APollo. (a)] Tully de. dat deor. lib. 3. makes 4. Apollos, and 3. Dianas. The 3. Apollo. and the 2. Diana were the children of Ioue and Latona. (b) Wizard.] Commonly affirmed in all authors of this subiect, Greeke and Latine. Plato saith the Thessalonians called him not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simple, because of his diuination, wherein was required, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: truth, and simplicity, which are all one. In Cratilo. Glaucus taught him his diui∣nation, he that was afterward made a Sea-god and called Melicerta. Nicand in A•…•…tolicis. (c) Phisitian.] Macrob. Satur. They counted the vestalls thus. Apollo phisiti•…•…n, Apollo Paean, &c. He proues him to bee Aesculapius, that is a strength of health, a rising soly from the substance of animated creatures. Much of Apollo yea may read in the said place. (d) Goddesse of.] Her sta∣tues were cut all youthfull, because that age beareth trauell lest Festus lib. 9. for Diana was held a goddesse of waies and iournies: shee ruled also mountaines and groues, and vsed the •…•…hes often in her hunting, as shalbee shewed hereafter. (e) Virgin.] So it is reported, that it was not lawfull for men to come in her temple at Rome, because one rauished a woman there once that came to salute the goddesse, and the dogs tare him in peeces immediatly. Plato calleth her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. because of the integrity and modesty that she professed in her loue of vir∣ginity: or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. because she hath the copulation of man and woman. Though the fables go that shee lay with Endymyon: and that Pan, Mercuries sonne, gaue her a white sheepe for 〈◊〉〈◊〉. Uirg. 3. Georg.

Munere sic niueo lanae si credere digum est, Pandeus Archadiae captam te Luna fefellit, In Nemora alta vocans, nec tu aspernata voca•…•…tem es. &c.

Arcadian Pans white fleece (tis said) so blinded, Thine eyes (faire Phaebe:) he being breefely minded, Call'd the, thou yeeldest, and to the thicke you went, &c.

(f). Shaftes.] Apollo beareth those that hee killed the serpent Python withall: and there∣fore

Homer calleth him oftentimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is far-darting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is shooting high: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eternall archer: Now Diana, vowed a perpetuall virgine, haunteth the woods and hills, hunting as Virgill describeth Uenus when Aeneas saw her buskind, and tucked round, and a quiuer at her backe, as ready for the pursute. These shaftes are no∣thing (all say) but the beames of those starres as Lactantius saith of the Sonne.

Armatus radiis elementa liquentia lustrans, Armed with raies he vewes the watry playnes.

(g) The Moone.] Porph. Naturall. deor interpretat. That in the Sunne (saith he) is 〈◊〉〈◊〉, that in the Moone Miuerua, signifiyng wisdome. (h) Worlds fire.] Ours that we vse on earth, belonging (as I say) to generation: Though herein, as in all fictions is great diuersity of opi•…•…∣ons. Phurnutus saith Vulan is the grosser fire, that wee vse, and Iupiter the more pure fire, and Prudentius saith.

—Ipse ignis qui nostrum seruit ad usum. Vulcanus, ac perhibetur, et in virtute supernâ, Fingitur ac delubra deus, ac nomine et ore, Assimulatus habet, nec non regnare caminis, Fertur, & Aeoliae summus faber esse vel Aetna.

—The fire that serues our vse, Hight Vulcan, and is held a thing diuine, Grac't with a stile, a statue and a shrine, The chimeys god he is, and keepes they say. Great shops in Aetna and Aeolia.

(i) onely Heauen.]

Ennius: Aspice hoc sublime candens quem inuocant omnes,Iouem—behold yond flaming light, which each call Ioue.

(k) Get the starre.] In the contention for Lucifier or the day starre.

That Varro him-selfe held his opinions of the Gods to be ambiguous. CHAP. 17.

BVt euen as these cited examples do, so all the rest, rather make the matte•…•… intricate then plaine: and following the force of opiniatiue error, sway this way, and that way, that Varro himselfe liketh better to doubt of them, then to de∣liuer this or that positiuely, for of his three last bookes hauing first ended that of the certaine gods, then hee came into that of the (a) vncertaine ones, and there hee saith: If I set downe ambiguities of these gods, I am not blame worthy. Hee that thinketh I ought to iudge of them, or might, let him iudge when he readeth them. I had rather call all my former assertions into question then propound all that I am to handle in this booke, positiuely. Thus doth hee make doubts of his doctrine of the certaine gods aswell as the rest. Besides in his booke of the select ones hauing made his preface out of naturall theology, entring into these politique fooleries, and mad fictions, where truth both opposed him, & antiquity oppressed him, here (qd he) I wil write of the gods to whom the Romaines haue built temples, & diuersity of statues, b•…•… I wil write so as xenophanes (b) Colophonus writeth: what I thinke, not what I wil de∣fend, for man may thinke but God is he that knoweth. Thus timerously he promiseth to speake of things not knowne nor firmely beleeued, but only opinatiue, & doub∣ted of being to speake of mens institutions. He knew that ther was the world, hea∣uen, and earth, stars, & al those together with the whole vniuerse subiect vnto one powerfull and inuisible king: this he firmely beleeued, but hee durst not say that Ianus was the world, or that Saturne was Ioues father and yet his subiect, nor of the rest of this nature durst he affirme any thing confidently.

L. VIVES.

THe (a) Vncertaine.] Of these I haue spoken before: now a little of the vnknowne, for it is an error to hold them both one: The territories of Athens had altars to many

vokowne gods: Actes. 17. and Pausanias in Attic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the altars of the vn∣•…•… gods: These Epimenides of Creete found: for the pestilence, being sore in that country, 〈◊〉〈◊〉 •…•…d them to expiate their fields, yet not declaring what god they should invo∣•…•…, 〈◊〉〈◊〉 〈◊〉〈◊〉 expiation, Epimenides beeing then at Athens, bad them turne the cattell that they would off•…•… into the fields, and the priests to follow them, and where they staied, there kill them and •…•…er them to the vnknowne propiciatory God. Therevpon arose the erection of 〈◊〉〈◊〉 〈◊〉〈◊〉 which continued euen vnto Laertius his time. This I haue beene the willinger to 〈◊〉〈◊〉, •…•…cause of that in the Actes. (b) Xenophanes] Sonne to Orthomenes of Ionia where 〈◊〉〈◊〉 the Poet was borne. Apolodorus, out of Colophon. Hee held all things incompre∣•…•…, •…•…nst the opinion of Laërtius Sotion. Eusebius following Sotion, saith hee did hold 〈◊〉〈◊〉 〈◊〉〈◊〉 sences salfe and our reason, for company: he wrote of the gods against Homer, and He∣•…•…. There was another Zenophanes, a lesbian, and a Poet.

The likeliest cause of the propagation of paganisme. CHAP. 18.

OF all these the most credible reason is this: that these gods were men that by the meanes of such as were their flatterers, (a) had each of them rites and sacrifices ordained for them correspondent vnto some of their deedes, man∣ners, wittes, fortunes and so forth: and that other men (rather diuells) suck∣ing in these errors, and delighting in their ceremonies, nouelties, so gaue them their propagation, beeing furthered with poetiall fictions, and diabo∣licall illusions. For it were a likelier matter that an vngratious sonne did feare killing by as vngratious a father, and so expelled him from his kingdome, then that which hee saith, that Ioue is aboue Saturne because the efficient cause which i•…•… •…•…es, is before the materiall which is Saturnes. For were this 〈◊〉〈◊〉 〈◊〉〈◊〉 should neuer haue beene before Ioue, nor consequently his fa∣•…•… •…•…or the cause goeth alwaies before the seede, but the seede neuer ge∣•…•… the cause. But in this endeauor to honour the vaine fables, or impi∣•…•… of men with naturall interpretations, their most learned men are 〈◊〉〈◊〉 into such quandaries, that wee cannot choose but pitty their vanity as∣•…•… 〈◊〉〈◊〉 the others.

L. VIVES.

〈◊〉〈◊〉 (a) each] In this place the Copies differ, but our reading is the most authen∣•…•…, and most ancient. Some Copies leaue out [By the meanes of such as were their 〈◊〉〈◊〉] But it is not left out in the olde manuscripts, wee reade it as antiquitie leau∣•…•… 〈◊〉〈◊〉.

The interpretations of the worship of Saturne. CHAP. 19.

S•…•… (say they) deuoured all his children, that is all seedes returne to 〈◊〉〈◊〉 earth from whence they came: and a clod of earth was laide in steed of 〈◊〉〈◊〉 for him to deuoure, by which is meant that men did vse to bury their 〈◊〉〈◊〉 in the earth before that plowing was inuented. So then should Saturne b•…•… called the earth it selfe, and not the seedes, for it is the earth that doth as 〈◊〉〈◊〉 〈◊〉〈◊〉 deuoure the owne of-spring, when as the seedes it produceth are all

returned into it againe. But what correspondence hath mens couering of corne with cloddes, vnto the laying of Saturne a clod in steed of Ioue? is not the corne which is couered with the clod, returned into the earthes wombe as well as the rest? For this is spoken as if hee that laid the clod, tooke away the seede. Thus say they, by the laying of this clod was Ioue taken from Saturne, when as the laying of the clod vpon a seede maketh the earth to deuoure it the sooner. A∣gaine, beeing so, Ioue is the seed, not the seedes cause as was sayd but now. But these mens braines runne so farre a stray with those fond interpretations, that they know not well what to say. A sickle hee beareth for his husbandry they say: Now in (a) his raigne was not husbandry inuented, and therefore (as our author interpreteth) the first times were called his, because as then men did liue vpon the earthes voluntary increase and fruites. Whether (b) tooke he the sickle vpon the losse of his scepter as one that hauing beene an idle King in his owne raigne would become a painefull laborer in his sonnes? Then hee proceed∣eth, and saith that (c) some people, as the Carthaginians offred infants in sa∣crifice to him, and others, as the (d) Galles, offered men, because mankinde is * 1.9 chiefe of all things produced of seede. But needeth more of this bloudy vanity This is the obseruation of it all, that none of these interpretations haue reference to the true, liuing, incorporeall, changelesse nature, whereof the eternall life is to bee craued: but all their ends are in things corporall, temporall, mutable and mortall, and whereas Saturne they say did (e) geld his Father Caelus, that is (quoth hee) to bee vnderstood thus, that the diuine seede, is in Saturnes power and not in Heauens: that is, nothing in heauen hath originall from seed. Behold here is Saturne made Heauens sonne, that is Ioues. For they affirme stedfastly that Ioue is hea∣uen. Thus doth falshood without any opposer ouerthrow it selfe: Hee saith fur∣ther, that hee was called (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, space of time, without the which no seed * 1.10 can come to perfection. This and much like is spoken of Saturne in reference to the seed: Surely Saturne with all this power should haue beene sufficient alone to haue gouerned the seede: why should they call any more gods to this charge, as Liber, and Libera, or Ceres? of whose power ouer seed hee speaketh as if he had not spoken at all of Saturne.

L. VIVES.

IN (a) his raigne] Who first inuented husbandry, it is vncertaine. Some (as the common sort hold) take it to bee Ceres: other, Triptolemus (at least for him that first put it in practise,) is Iustine, and Ouid: Some, Dionysius, as Tibullus, Diodorus calleth him Osyris, and therefore Virgil faith.

Ante Iouem nulli subigebant arua coloni, Vntill Ioues time there were no husband-men.

Some thinke that Saturne taught it vnto Ianus and the Italians: beeing driuen to inuent some-what of necessity after hee was chased from Crete. So that still husbandry was not in∣uented * 1.11 in his raigne but after. The poets will haue no husbandry in the golden age, the daies of Saturne: Uirgill saith, the earth brought fruites Nullo poscente, no man taking paines for * 1.12 them: and Ouid, fruges tellus inarata faerebat, the earth bore corne vnplowed. Hesiod. 〈◊〉〈◊〉 〈◊〉〈◊〉 &c. The earth brought fruite vnforced, both good and in aboundance. (b) Tooke 〈◊〉〈◊〉 His sickle was found at Zancle a city in Sicily & thence the towne had that name. Sil. Ital•…•…. 14. For 〈◊〉〈◊〉 in the Sicilian tongue, was a sickle. Th•…•…y did, (c) Some people] Oros. lib. 4. cap. 6. Trogus, Lact. lib. 1. and Posce•…•…inus Festus. Some say the Carthaginians offred children to Her∣cules. Plin. li. 36. but others say it was to Saturne. Plato in Mino•…•…. Dionys. Halicarn. The odoritus

C•…•…s. in Sacrific. Euseb. and Tertullian who addeth that at the beginning of Tiberius his reigne he forbad it them, and crucified their priests: yet they did continue it secretly euen at the time he wrot this. Some referre the cause of this cruelty vnto Iunos hate. But Eusebi∣•…•… 〈◊〉〈◊〉 of Sanchoniato reciting the Phaenicians theology saith that Saturne King of Palestine dying, •…•…rned into the star we call Saturne, and that soone after Nimph Anobreth hauing but •…•…e 〈◊〉〈◊〉 sonne by Saturne who was therefore called Leud (for that is one onely sonne in the 〈◊〉〈◊〉 tonge) was compelled to sacrifice him for to deliuer her contry from a daungerous 〈◊〉〈◊〉 and that it was an ould custome in such perills to pacifie the wrath of the reuenging 〈◊〉〈◊〉 with the bloud of the Princes dearest sonne. But the Carthagians (being come of 〈◊〉〈◊〉 •…•…cians) sacrificed a man vnto Saturne, whose sonne had beene so sacrificed: either of their own first institution in Africa, or else traducing it from their ancestry. De prae. Euan. How these children were sacrificed Diodorus telleth: Biblioth. lib. 20. They had (saith he) a brazen 〈◊〉〈◊〉 of Saturne, of monstrous bignesse, whose hand hung downe to the Earth so knit one within an∣•…•…r, that the children that were put in them, fell into a hole full of fire. Thus far hee. When wee •…•…ed this booke first, our sea-men discouered an Iland calling it after our Princes name, 〈◊〉〈◊〉, wherein were many statues of deuills, hollow within, brazen all; and their hands 〈◊〉〈◊〉, wherein the Idolaters vsed to lay their children they sacrificed, and there were they 〈◊〉〈◊〉 •…•…ned by the extreame heate of the brasse caused by the fire that they made within 〈◊〉〈◊〉 (〈◊〉〈◊〉) The Gaules.] Not vnto Saturne, but to Esus, and Theutantes. Plin. lib. 30. Solin. Mela, C•…•…ane, and Lactantius. To Mercury saith Tertullian: but that is Theutantes. Plin, men∣•…•… •…•…erius his prohibition of so damnable a superstition. Claudius farbad them as Sueto∣•…•… 〈◊〉〈◊〉: Indeed Augustus first forbad it but that was but for the city onely. A decree was 〈◊〉〈◊〉 〈◊〉〈◊〉 the yeare of Rome. DCLVII. consulls, P. Licinius Crassus. and Cn. Cornelius Lantu∣•…•…, forbidding humane sacrifices all the Empire through: and in Hadrians time it ceased al∣•…•… 〈◊〉〈◊〉 ouer the world, Iupiter Latialis was worshipped with ablation of mans bloud in Ter∣•…•… •…•…y and Eusebius and Lactantius his time. And before Herc•…•…es was Saturne so wor∣•…•… Latium, which sacrifice Faunus brought vp for his grandsire Saturne, because of 〈◊〉〈◊〉 〈◊〉〈◊〉 was (as Lactantius and Macrobius recite out of Varro) this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. bring 〈◊〉〈◊〉 〈◊〉〈◊〉; and lightes for Dis his father: Dis his father was Saturne. Lactantius readeth 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word doubtfull 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumflexe is light and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acute is a man Homer 〈◊〉〈◊〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Streight gainst the sutors went this heauenly man.

〈◊〉〈◊〉 often elsewhere. Plutarch in his booke intitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liue in priuate, giueth the 〈◊〉〈◊〉 why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should bee both light and a man. But Hercules comming into Italy and see∣•…•… 〈◊〉〈◊〉 Aborigines that dwelt there continually take of the Greekes for sacrifice that were 〈◊〉〈◊〉 •…•…her to inhabite, and asking the cause, they told him this oracle, which hee did 〈◊〉〈◊〉 light, not man: and so they decreed that yearely each Ides of May the Priests and 〈◊〉〈◊〉 should cast thirty mens images made of osiers or wickers into Tyber, from of the 〈◊〉〈◊〉 Miluius: calling them Argaei, (for the old latines held all the Gretians Argiues) and 〈◊〉〈◊〉 〈◊〉〈◊〉 should haue lights offred to him. Dionis. Plutarch. Uarro. Festus, Gel. Macrob. 〈◊〉〈◊〉 Lactant. Ouid. yet Ouid telleth this tale of another fashion Fastor. 5. Manethon saith, the A•…•…tians vsed to sacrifice three men to Iuno in the city of the sunne, but King Amasis changed the sacrifice into three lights. (e) Geld his father.] Eusebius discoursing of the Phani∣•…•… •…•…ity saith thus: after Caelus had raigned. 32. yeeres, his Sonne Saturne lay in waite 〈◊〉〈◊〉 〈◊〉〈◊〉 about flouds and fountaines and hauing gotten him, guelded him: his holy bloud 〈◊〉〈◊〉 into the spring and the place is to bee seene at this day. Hee was (saith Diodorus) an 〈◊〉〈◊〉 Astrologian, and distinguished the yeare, and by this skill got his name, hee 〈◊〉〈◊〉 the rude ciuility and sciences, and reigned in the northwest of Africa, hauing 45. chil∣•…•… by seuerall wiues. (f) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quasi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, time. Cicero giueth another interpretation 〈◊〉〈◊〉 〈◊〉〈◊〉 I•…•…e, and Saturne, de nat. deor. lib. 2. But Saturne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Ro∣•…•… called Saturne the father of verity because truth will out in time. Plutarch.

Of the sacrifices of Ceres Eleusina. CHAP. 20.

O•…•… Ceres (a) her sacrifices, them of Eleusina, vsed at Athens were the most

noble. Of them doth Varro say little or nothing onely he talkes a little of the corne that Cere's found out, and of her losse of Proserpina that was rauished by Pluto. And she (he saith) doth signifie fruitfulnes of seed, which one time fayling, and the earth seeming to be waile that want of fertility, it grew to an opinion that Hell, or Pluto had taken away the daughter of Ceres, the said fruitfulnesse, which * 1.13 of creeping forward, is called Proserpina, which thing they deploring in publike manner, because that fertility came againe, all their ioy returned at the returne of Proserpina, and so had Ceres feasts institution, furthermore hee saith this, that shee hath many things in her sacrifices which haue no reference but to the corne.

L. VIVES.

CEres (a) her sacrifices] To haue a little discourse hereof more then is vulgar, will neither bee vnpleasing nor vnprofitable. Ceres had Proserpina by Ioue, Pluto rauished her out of * 1.14 Sicily and her mother sought her almost all the world ouer. At last comming to Eleufis, one of the twelue townes in the Athenian territory, one Celus the King thereof tooke hir to harbour and let hir haue the education of Triptolemus, his (or as Strabo saith) I•…•…inus his sonne by Hyona. What euer hee was, hee loued Ceres well, ordered her a sollemne yearely sacrifice * 1.15 calling the feast Eleusina, and Ceres and Proserpina the second Eleusina goddesses: Some say that Erictheus brought them out of Egipt, I doe not disproue them, for thence came the most of the worlds Idolatry. These sacrifices none might see but votaries, the crier badde auoide all prophaine: and hence had Virgil his verse. Procul ô procul este prophani, Fly, fly farre hence, pro∣phaine: Seru, and Alcibi•…•…s was sore troubled for being at Ceres her sacrifices before hee was initiate. The first that •…•…ished them was the Philosopher Numerius, to whom afterwards the goddesses (they say) in a dreame appeared, in whores habite and complained that hee had made them common. Which certainely prooued their ceremonies whorish: for had they beene honest, they would haue feared divulgation. Socrates in Plato glanceth at this and much more: commanding the gods turpitudes to bee kept in all taciturnity, and threatning that hee would discouer the secrets of Isis, which is all one with Ceres. In which wordes hee maketh Isis acknowledge plaine inough that they are filthy. Here of saith Nazianzene thus, Wee haue no rauisht Proserpina, nor wandring Ceres, nor Triptolemus, nor Dragons, nor such as partly doe * 1.16 and partlie suffer: I shame to lay the night-sacrifices in the light, and to turne a mystery into a turpitude. Eleusine, knoweth & such as looke vpon these concealed matters, fit indeede for conceale∣ment. Thus hee in his Epiphaniae, beginning at these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. And hap∣py Iason (saith Theocritus) that attained more than men prophaine beleeue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Wherein hee closely girdeth at the adultery of Ceres and Iason. What these sacrifices did containe, Eusebius sheweth thus out of Clement: Some say (quoth hee) that Mela•…•… Amythaons sonne brought the sollemnities of Ceres from Egipt into Greece. Ceres was deliuered, the daughter was brought vppe: some called her Perephatte: Ioue begot her in * 1.17 forme of a Dragon, and so comes the Dragon to bee shewne roulled vppe in the Sauati•…•… Mysteries, as a memoriall of the gods; or I should say of so fowle a turpitude. Perephatte al∣so brought forth a sonne like a Bull: wherevpon some poets haue sung of the Bull, the Dra∣gons father, and the Dragon, the Bulls father: Those memoriall secrets they beare vppe vn∣to a hill, and they celebrated the shepards goade, yes I thinke the shepards goade, a kinde of rod that the Bacchanalianes did beare. Further of these secrets I cannot relate, of the basket, the rape, the Idonerian gulfe, Euboleus his sonne, all whom together with the two goddesses that one gulte did swallow vp, and therevpon they haue a hogsty in their cere∣monies: which the women in the citties there-aboutes obserue in diuers fashions: there is the Thesmophoria, the Scirophoria, and the I•…•…ephabiliphoria, in all which was there diuers la∣ments for Ceres her losse and Periphattes rape. This Eusebius, as Trapezuntius interpreteth him, for the greeke booke I haue not. The women priests caried baskets also couered, one full of flowers, portending the spring, another with eares of corne, for autumne. These Virgins were called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, basket-bearers: Tully mentioneth them against Varro, though Porp•…•…y vpon Horace affirme that the Ca•…•…phere were Iuno's seruants at her sacrifices at At•…•…. * 1.18

These wee speake of, Clement saith were called orgies, of the anger that was betweene Ceres •…•…d I•…•…. Catullus.

Pars obscura cauis celebrabant Orgia cistis: Orgia qu•…•… frustrà cupiunt audire prophani. * 1.19

Part keeping th' Orgies, hollow baskets bare: Th' Orgies, which none vnhallowed must come neare.

But all the Greek sacrifices almost, were called Orgies. Strab. lib. 10. Ser. in 4. Aeneid. Therein were t•…•…s many images. 1. The creators, borne by the chiefe-priests, the misteries expounder. 2. the sonnes, borne by the taper-bearer. 3. the Moones, by the altar-seruant, or sacrificer. 4. Mercuries, by the crier: and 5. a womans. () as Priapus was borne in Dionysius his sa∣crifices, as Theodoritus witnesseth: who affirmes that Ioue lay both with Ceres the mother and P•…•…serpina the daughter: And to those sacrifices might none but the inuited bee admitted, not any whose conscience accused him of any crime, for so the crier proclaimed. Nero durst not come there, for his guilt: and Antoninus would needes bee inuited, to prooue himselfe in∣nocent. Yet whether it were at the great sacrifices or no, I know not, for at Athens it was a •…•…aw 〈◊〉〈◊〉 no stranger should be admitted them. Aristoph. Commentator. So Hercules desiring 〈◊〉〈◊〉, though he were a friend, and Ioues sonne, yet it being against the law, they ordaine the •…•…aller sacrifices Elensiuae, where any stranger might haue accesse, calling the former, Ceres her sacrifices, the later Proserpina's: which he saith were but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. As a purgation and preparation to the greater. The coate which they put on at their initiation must neuer come of vnti•…•… i•…•… be so ragged, that it bee past wearing: Some say they kept them to make childrens s•…•…g cloathes off. And thus for Greece. Rome had a great yearely feast of Ceres, which mou•…•…ers might not be present at. Liu. They had also the mariages of Ceres or Orcus, where∣in it was an offence to bring wine, but frankincence onely and tapers, whereof Plautus saith, I 〈◊〉〈◊〉 you are about Ceres feasts, for I see no wine: Aulular. Of this sacrifice read Macrob. 〈◊〉〈◊〉 and Seruius vpon Virgils Georgikes lib. 1. vpon this place.

Cuncta tibi Cerem pubes agrestis adoret, Cui tu lacte fauos, & miti dilue Baccho.

Call all the youth vnto these rites diuine, And offer Ceres hony, milke, or wine.

•…•…re were also the Cerealia games in Ceres honour, whereof Politian a great scholler hath * 1.20 〈◊〉〈◊〉 in his Miscellanea: whose iudgement least some bee mistaken by, I will write mine 〈◊〉〈◊〉 hereof. First the old Circian games that Romulus ordained to Hipposeidon and these 〈◊〉〈◊〉 are not al one: these are farre later in originall: Againe these later were kept long 〈◊〉〈◊〉 Memmius his time. Liu. namely the sixteenth yeare of the second African warre by 〈◊〉〈◊〉 •…•…ates decree. Gn. Seruillus Geminus beeing dictator, and Aaelius Paetus Maister of the 〈◊〉〈◊〉. Nor doe Tacitus or Ouid comptroll this, in saying the Cerealia were kept in the great 〈◊〉〈◊〉. The Cereal Aediles were made for the cornes prouision not for the plaies though 〈◊〉〈◊〉 made some to Ceres. But I maruell that Politian thinketh that that Memmius whome 〈◊〉〈◊〉 made Aedile, was hee to whom Lucretius dedicated his booke or (if it shall please you) * 1.21 〈◊〉〈◊〉 sonne, when as Lucretius died in the second consulships of Pompey and Crassus, and the worke was written in Memmius his youthfull daies. True it is one error begets many. I would not haue any man thinke this spoken in derogation from the glory of so great a scholler; for 〈◊〉〈◊〉 is not to bee reiected for beeing deceiued, hee was but a man. My words ayme at the •…•…fit of the most, not at detraction from him or any. If any man thinke otherwise (which is 〈◊〉〈◊〉) know hee, that it is no iniury to reprehend either Politian or any man else of the cun∣ning•…•… in matter of antiquity: But of the Cerealia let this suffice.

Of the obscaenity of Bacchus sacrifices. CHAP. 21.

BVt now for Libers (a) sacrifices, who ruleth not onely all moisture of seedes and fruites whereof wine seemes principall, but of creatures also: To •…•…ibe their full turpitude, It irkes me for losse of time, but not for these mens •…•…ish pride. Amongst a great deale of necessary omission, let this goe, whereas

hee saith that Libers sacrifices were kept with such licence in the high-waies in I∣taly, that they adored mens priuities in his honour: their beastlinesse exulting, and scorning any more secrecie. This beastly sight vpon his feast daies was ho∣norably mounted vpon a (b) waggon, and first rode thus through the country, and then was brought into the city in this pompe. But at (c) Lauinium they kept a whole month holy to Liber, vsing that space all the beastly words they could de∣uise, vntill the beastly spectacle had passed through the market place, and was placed, where it vsed to stand. And then must the most honest matron of the towne crowne it with a garland. Thus for the seeds successe was Liber adored: and to expell witch-craft from the fields, an honest matron must doe that in pub∣like, which an whore should not do vpon the stage if the matrons looked on. For this was Saturne accounted insufficient in this charge, that the vncleane soule finding occasion to multiply the gods, and by this vncleanesse being kept from the true GOD, and prostitute vnto the false, through more vncleane desires, might giue holy names to these sacriledges, and entangle it selfe in eternall pol∣lution with the diuells.

L. VIVES.

LIbers (a) sacrifices] Kept by the Thebans on mount Cythaeron euery third yeare: in the * 1.22 nights and called therefore Nyctilena. Seru. and of the yeares, Trieretica, or Triennalia. Herein were the Phally, (that is huge priuy members) vsed. Herodot. Plutarch, de cupid. op. The Agiptians vsed little statues with such huge perpendents: the other nations caried the * 1.23 members onely about, for fertility sake. The feasts were called Phallogogia. Theodoret. lib. 3. Why Priapus and Bacchus haue feasts together, there bee diuers reasons. 1. Because they * 1.24 were companions. 2. because without Bacchus', Priapus can doe naught, and therefore was held the sonne of Bacchus and Uenus. 3. because Bacchus is Lord of seede, whereof Priapus is the chiese instrument, and therefore god of gardens, and hath his feasts kept by the hus∣bandmen with great ioye. Now Diodorus saith that Osyris (whome hee counteth Bacchus) being cut in peeces by Typhon, and euery friend bearing part away, none would take the pri∣uy member, so it was cast into Nyle. Afterwards Isis hauing reuenged his murther, got all his body againe, onely that shee wanted, and so consecrated an Image thereof, and for her comfort honored it more then all the other parts, making feasts to it, & calling it Phallus at the Priests first institution; Nazianzene reckneth both Phalli and Ithyphalli: but I thinke they * 1.25 differ not, but that for the more erection it was called Ithyphallus, of the greeke. (b) Waggons] To yoake mise in waggons saith Horace in his Satyres. lib. 2. It is adiminutiue of waynes: Plaustra: much difference is about Plaustra and Plostra, U. Probus is for Plostra: Florius * 1.26 told Vespasian hee must say plaustra, so the next day he called him Flaurus, for Florus. Suctoni∣us. (c) At Lauinium] A towne in Latinum, built by Aeneas and named after his wife. Alba longa was a colony of this: of Alba, before is sufficient spoken. * 1.27

Of Neptune, Salacia, and Venilia. CHAP. 22.

NOw Neptune had one Salacia to wife, gouernesse (they say) of the lowest parts of the sea, why is Venilia ioyned with her, but to keep the poore soule prosti∣tute to a multitude of deuills? But what saith this rare Theology to stoppe our * 1.28 mouthes with reason? Venilia is the flowing tide. Salacia the ebbing: What? two goddesses, when the watter ebbing, and the water flowing is al one? See how the soules lust (a) flowes to damnation! Though this water going bee the same re∣turning, yet by this vanity are two more deuills inuited, to whom the soule (b) goeth, and neuer returneth. I pray the Varro, or you that haue read so much, and boast what you haue learned, explayne mee this, not by the eternall vnchanging nature which is onely god, but by the worlds soule, and the parts, which you hold true gods. The error wherein you make Neptune to bee that part of the worlds

soule that is in the sea, that is some-what tolerable: but is the water ebbing and the water flowing two parts of the world, or of the worlds soule? which of all your wits conteineth this vnwise credence? But why did your ancestors ordaine yee those two goddesses, but that they would prouide that you should not bee ruled by any more gods, but by many more deuills, that delighted in such vani∣ties: But why hath Salacia, that you call the inmost sea, being there vnder her hus∣band, lost her place? for you bring her vp aboue when shee is the ebbing tide: Hath shee thrust her husband downe into the bottome for entertaining Venilia to his harlot.

L. VIVES.

LUst (a) flowes] Alluding to the sea. (b) Goeth and neuer returneth] Spoken of the dam∣ned, that neither haue ease nor hope at all. He alludeth to Iob. 10. vers. 21. Before I goe and * 1.29 shall not returne to the land of darkenesse and shadow of death, euen the land of misery and darknesse, which both the words them-selues shew, and the learned comments affirme is meant of hell.

Of the earth, held by Varro to be a goddesse, because the worlds soule (his god) doth penetrate his lowest part, and communicateth his essence there-with. CHAP. 23.

WE see one earth, filled with creatures: yet being a masse of elemental bodies and the worlds lowest part, why call they it a goddesse? because it is fruit∣full? why are not men gods then that make it so with labour, not with worship? No, the part of the worlds soule (say they) conteined in her, ma•…•…eth hir diuine: good: as though that soule were not more apparant in man: without all question, yet men are no gods: and yet which is most lamentable, are subiected so that they adore the inferiors as gods, such is their miserable error. Varro in his booke of * 1.30 the select gods, putteth (a) three degrees of the soule in all nature. One, liuing in all bodies vnsensitiue, onely hauing life: this he saith we haue in our bones, nailes and haire: and so haue trees liuing without sence. Secondly, the power of sence diffused through our eyes, eares, nose, mouth and touch. Thirdly, the high∣est degree of the soule, called the minde, or intellect: confined (b) onely vnto * 1.31 mans fruition: wherein because men are like gods, that part in the world he cal∣leth a god, and in vse a Genius. So diuideth hee the worlds soule into three de∣grees. First stones and wood, and this earth insensible which we tread on. Second∣ly the worlds sence, the heauens, or Aether: thirdly, her soule set in the starres (his beleeued gods) and by them descending through the earth, goddesie Tellus: and when it comes in the sea, it is Neptune: stay, now back a little from this morall theologie, whether hee went to refresh him-selfe after his toile in these straites: back againe I say to the ciuill, let vs plead in this court a little. I say not yet, that if the earth and stones, bee like our nailes and bones, they haue no more intellect, then sence. Or if our bones and nailes be said to haue intellect, because wee haue it, hee is as very a foole that calleth them gods in the world, as hee that should •…•…me them men in vs. But this perhaps is for Philosophers, let vs to our ciuill theame: For it may bee though hee lift vp his head a little to the freedome of 〈◊〉〈◊〉 naturall theologie, yet comming to this booke and knowing what he had to •…•…oe, hee lookes now and then back, and saith this, least his ancestors and others should be held to haue adored Tellus and Neptune to no end. But this I say, seeing •…•…th onely is that part of the worlds soule that penetrateth earth: why is it not 〈◊〉〈◊〉 intirely one goddesse, and so called Tellus? which done, where is Orcus, 〈◊〉〈◊〉 and Neptunes brother, father Dis? and where is Proserpina his wife that some

opinions there recorded, hold to be the earths depth not her fertility? If they say the soule of the world that passeth in the vpper part is Dis, and that in the lo•…•…er, Proserpina, what shall then become of Tellus? for thus is she intirely diuided into halfes: that where she should be third, there is no place, vnlesse some will say that Orcus and Proserpina together are Tellus; and so make not three but one or two of them: yet 3. they are held, & worshiped by 3. seuerall sorts of rites, by their altars, priests & statues, and are indeed three deuills that do draw the deceiued soule to damnable whoredome. But one other question: what part of the worlds soule is Tellumo? No, saith he, the earth hath two powers, a masculine to produce, and a feminine to receiue, this is Tellus and that Tellumo: But why then doe the Priests (as he sheweth) adde other two and make them foure? Tellumo, Tellus, (c) Altor Rusor? for the two first, you are answered: why Altor? of Alo, to nourish, earth nou∣risheth all things. Why Rusor? of Rursus, againe, all things turne againe to earth.

L. VIVES.

PUtteth three (a) degrees] Pythagoras and Plato say the soule is of three kindes, vegetable, * 1.32 sensitiue, reasonable. Mans soule (say they is two-fold): rationall and irrationall: the later two-fold, affectionate to ire and to desire: all these they doe locally seperate. Plat. de Rep. l. 4. Aristotle to the first three addeth a fourth, locally motiue. But he distinguisheth those parts of the reasonable soule in vse onely, not in place nor essence, calling them but powers, referred vnto actions. Ethic. Alez. Aphrodiseus sheweth how powers are in the soule. But this is not a fit theame for this place. But this is all: it is but one soule that augmenteth the hayre and bones, profiteth the sences, and replenisheth the heart and braine. (b) Onely vnto] This place hath diuersities of reading, some leaue out part, and some do alter: but the sence being vnalte∣red, a note were further friuolous. (c) Altor] Father Dis and Proserpina had many names in the ancient ceremonies. Hee, Dis, Tellumo, Altor, Rusor, Cocytus: shee Uerra, Orca and N•…•…se * 1.33 Tellus. Thus haue the priests bookes them. Romulus was also called Altellus, of nourishing his subiects so admirably against their enuious borderers. Iupiter Plutonius (saith Trismegistus) rules sea and land, and is the nourisher of all fruitfull and mortall foules. In Asclepio.

Of earths surnames and significations, which though they arose of diuerse originals, yet should they not be accompted diuerse Gods. CHAP. 24.

THerefore earth for her foure qualities ought to haue foure names, yet not to make foure gods. One Ioue serues to many surnames, and so doth one Iuno: in all which the multitude of their powers constitute but one God and one god∣desse, not producing multitude of gods. But as the vilest women are some-times ashamed of the company that their lust calleth them into, so the polluted soule, prostitute vnto all hell, though it loued multitude of false gods, yet it som-times lothed them. For Varro, as shaming at this crew, would haue Tellus to be but one goddesse. They (a) call her (saith hee) the Great mother, and her Tymbrell is a signe of the earths roundnesse: the turrets on her head, of the townes: the seates about her, of her eternall stability when all things else are mooued: her 〈◊〉〈◊〉 Priests signifie that such as want seede must follow the earth that conteineth all: their violent motions about her doe aduise the tille•…•…s of earth not to sitte idle, for there is still worke for them. The Cymballs signifie the noyses with plough irons, &c. in husbandry, they are of brasse, for so were these instruments (b) be∣fore Iron was found out. The tame Lion signified that the roughest land might by tillage be made fertile. And then he addeth, that shee was called Mother earth,

and many other names, which made them thinke her seuerall gods. They held earth to be Ops (saith he) because helpe, (Opis) maketh her more fruitfull: Mother, for hi•…•… generall production. Great for giuing meate. Proserpina, because the fruit doe creepe (Proserpunt) out of her. Vesta, for that the hearbes are her vesture: * 1.34 and so saith he are other deities fitly reduced vnto her by seuerall respects. But if she be one goddesse, (as in truth she is not) why runne yee to so many? Let one haue all these names, and not bee many goddesses. But errors power preuailed to draw Varro fearefully after it: for he saith; neither doth this controule their opi∣nions that take these for many gods. There may be one thing (saith he) and many things therein. Well suppose that many things are in a man: therefore many men? many things are in a goddesse, therefore many goddesses? But let them diuide, combine, multiply, reply and imply what they will. These are the myste∣ries of great Mother-earth, all referred to seede and husbandry. But doth your tymbrell, turrets, eunuches, rauings, cymballs and Lions in all this reference, promise eternall life? doe your gelded Galli serue her to shew that seed-wanters must follow the earth, and not rather that the following of her brought them to this want? for whether doth the seruice of this goddesse supply their want or bring them to want? is this to explaine, or to explode rather? Nor is the deuills power herein euer a iotte obserued, that could exact such cruelties, and yet pro∣mise nought worth the wishing. If earth were held no goddesse, men would lay their hands vpon her and strengthen them-selues by her, & not vpon themselues, to eneruate them-selues for her: If she were no goddesse, she would bee made so fertaile by others hands, that shee should neuer make men barren by their owne hands. And whereas in Libers sacrifices an honest Matron must crowne that * 1.35 beastly member, her husband perhaps standing by blushing and sweating (if hee haue any shame) and whereas in mariages the bride must ride vpon (c) Priapus his •…•…llstaffe, these are farre more (d) lighter and contemptible then that cruell obscaenity, and obscaene cruelty: for here the deuils illude both sexes, but maketh neither of them their owne murtherers. There they feare the bewitching of their corne, here they feare not the vn-manning of them-selues. There the bride (e) is not so shamed that she either looseth chastitie or virginity, here the massacre of man-hood is such the gelded person is left neither man nor woman.

L. VIVES.

THey (a) call her] Ouid Fast. 4. giues another reason of the Great mothers worship. The * 1.36 Cymballs and Tymbrils were imitations of the Corybantes, that kept Ioue with the noyse of their shields and helmes: the tymbrels stand for the bucklers being lether, and the Cymbals for the helmes being brasse. The turrets are for that she built first towers in Citties, the Eunu∣•…•…s she liketh for Atys his sake: she is borne by Lions because shee tameth them. (b) Before I•…•…,] This is left out by some. (c) Priapus his Colestaffe] A Metaphor, Scapus is the stalke of any hearbe, but vsed in Uarro and Pliny for a mans priuy member, that is erected like a stake or stalke: Scapus is also a beame or iuncture in building. Vitr. (d) Lighter] so is the old ma∣•…•…scripts, * 1.37 (e) Is not so] Priapus was vsed to helpe the husband in taking away the maiden∣•…•…ad of the wife, and the wife in fruitfulnesse of off-spring.

What exposition the Greeke wise men giue of the gelding of Atys. CHAP. 25.

BVt we haue forgotten Atys & his meaning all this while, in memory of whose loue the (a) Galli are gelded. But the wise Greekes forget not this goodly mat∣ter. Because of the earths front in the spring, being fairer than, then euer. (b) Por∣•…•… a famous Philosopher saith Atys signifieth the flowers, & was therfore guel∣•…•…, because the flowre falleth off before the fruite. So then, not (c) Atys, man,

or manlike, but his priuy parts onely were compared to the flowers, for they fe•…•…l of in his spring: nay many fell not of, were cut of; nor followed any fruit vpon this, but rather lasting sterility, what then doth all that which remained of him af∣ter his gelding signifie? whether is that referred? the meaning of that now? or because they could finde no reference for this remainder, doe they thinke that he became that which the fable sheweth, & as is recorded? Nay Varro is ours against them in that iustly, and will not affirme it, for his learning told him it was false.

L. VIVES.

THe Galli (a) are] Cybele's priest: of these wee haue spoken. Festus saith they gelded them∣selues, * 1.38 because hauing violated their parents name they would neuer be parents. Bardesa∣nes the Syrian saith that King Abgarus made all their hands to be cut off that had vsed them∣selues so: and so this ceremonie ceased: Macrobius interpreteth the passages of Cybele and Atys, Ve•…•…s and Adonis, Isys and Osyris, all one way: calling the women the earth, and the men the sunne. (b) Porphiry] Of him else-where: this place is in his booke De rational. n•…•…. Deor. Atys and Adonis (saith he) are the fruites, but Atys especially the flowers that fall e•…•…e the fruite bee •…•…ipe, and so they say hee was gelded, because the fading flowers beare no fruite. (〈◊〉〈◊〉) Atys man or mans like] Alluding to Plato's riddle. De rep. 5. A man and no man, hauing sight and no sight, smote and smote not, a bird and no bird, with a stone and no stone, vpon a tree and no tree: that is, An eunuch, purblinde, threw and but touched a Batte with a pumyce stone, •…•…ittng * 1.39 in an Elderne tree.

Of the filthinesse of this Great Mothers sacrifices. CHAP. 26.

NO more would Varro speake of the Ganymedes that were consecrated vnto the said Great mother, against all shame of man and woman: who with anoin∣ted heads, painted faces, loose bodies and lasciuious paces, went euen vntill ye∣ster-day vp and downe the streetes of Carthage, basely begging (a) of the people where-withall to sustaine them-selues. Of these haue not I (to my knowledge) (b) read any thing: their expositions, tongues and reasons were all ashamed and to seeke. Thus the Great mother exceeded all hir sonne-gods, not in greatnesse of deity, but of obscaenity. Ianus him-selfe was not so monstrous as this (c) monster: hee was but deformed in his statue: but this was both bloudy and deformed in her sacrifices. Hee had members of stone giuen him, but she takes members of flesh from all her attendance. This shame, all Ioues letcheries come short of: he besides his female rapes, defamed heauē but with one (d) Ganimede, but she hath both sha∣med heauen, and polluted earth with multitudes of (e) profest and publike Sodo∣mites. It may be thought that Saturne that gelded his father comes neere, or ex∣ceedes this filthinesse: O but in his religion men are rather killed by others then guelded by them-selues. He eate vp his sonnes say the Poets, let the Physicall say what they will: history saith he killed them: yet did not the Romaines learne to sacrifice their sonnes to him from the Africans. But this Great mother brought her Eunuches euen into the Romaine temple, keeping her bestiall reakes of cruelty euen there: thinking to helpe the Romaines to strength, by cutting away their strengths fountaines. What is Mercuries theft, Venus her lust, the whoredome and the turpitude of the rest (which were they not commonly sung vpon stages, wee would relate) what are they all to this foule euill, that the Mother of the gods onely had as her peculiar? chiefly the rest being held but poeticall fictions, as if the Poets had inuented this too, that they were pleasing to the gods? So the•…•…

it was the Poets audatiousnesse that recorded them, but whose is it to exhibite them at the gods vrgent exacting them, but the gods direct obscaenity, the deuills confessions, and the wretched soules illusions? But this adoration of Cibele by gelding ones selfe the Poets neuer inuented, but did rather abhorre it then men∣tion i•…•…: Is any one to bee dedicated to these select Gods for blessednesse of life hereafter, that cannot liue honestly vnder them here, but lies in bondage to such vncleane filthinesse; and so many dammed deuills? but all this (say they) hath reference to the world: nay looke if it be not to the wicked. (f) •…•…hat cannot bee referred to the world that is found to bee in the world? But we doe seeke a minde that trusting in the true religion doth not worshippe the world as his God, but commendeth it for his sake, as his admired worke, and being expiate from all the staines of the world, so approcheth to him that made the world: wee see these selected gods more notified then the rest: not to the aduancement of their me∣rits, but the diuul ging of their shames; this proues them men, as not onely Po∣•…•…es but histories also do explaine: for that which Virgill saith Aen. 8.

Primus ab aethereo venit Saturnus Olympo, Arma Iouis fugiens, & regnis exul ademptis.

An(g) Whence Saturne came Olimpus was the place, Flying Ioues armes, exil'd in wretched case.

d so as followeth, the same hath (h) Euemerus written in a continuate history, translated into latine by Ennius: whence because much may bee taken both in Greeke and also in Latine that hath bin spoken against these error, by others before vs, I cease to vrge them further.

L. VIVES.

B•…•…g. (a) Of.] These Galli were allowed to beg of the people by a law that Metellus made O•…•…id, shewes the reason in these verses.

Dic inquam, parua cur stipe quaerat opes? Contulit aes populus de quo delubra Metellus Fecit, ait, dandae mos stipis inde manet.

Tell me (quoth I) why beg they basely still? Metellus, built the shrine o' th' townes expence, (quoth he) and so the begging law came thence.

Cicero in his sacred and seuerest lawes (of those times) charged that None but the Idaean goddesses Priests should beg: his reason is because it fills the mind with folly and empties * 1.40 the purse of mony. [But what if Augustine or Cicero saw now how large and ritch societies go a begging to those on whome they might better bestow something? whilest hee (meane time) that giueth it sitteth with a peece of browne bread, and a few herbes, drinking out of an earthen put full of nothing but water, and a great sort of children about him for whose sus∣tenance he toyleth day and night: and he that beggeth of him is a ritch begger, fed with white and purest bread, patrridge and capons: and soaked in spiritfull and delicious wines?] (b) Red any thing.] Of their interpretation. (c) Monsters.] He seemeth to meane Priapus. (d) Ganimede.] Sonne to Troos King of Phrigia, a delicate boy: Tantalus in hunting forced him away, and gaue him to Ioue in Crete: Ioue abused his body: The Poets fable how Ioue catcht him vp in the shape of an eagle, and made him his chiefe cupbearer, in place of Hebe and Vulcan Iuno's children, and turned him into the signe Aquary. (e) Profest.] Openly avowing their bestiall obsc•…•…ity. (f) What cannot.] There is not any other reading true but this. (g) Whence Saturne.] E•…•…r to Aeneas. Uirg. Aenead. (h) Euemerus.] Some read Homerus, falsely: for it was Eue∣•…•…rus as I said that wrot the History called Sacred.

Of the Naturalists figments that neither adore the true deity, nor vse the adoration thereto belonging. CHAP. 27.

WHen I consider the Physiologies which learned and quick witted men haue en∣deuoured to turne into diuine matters, I discouer as plaine as day that they cannot haue reference to ought but naturall and terrestriall (though inuisible) obiects, all which are farre from the true God: If this extended no further then the congruence which true religion permitted, then were their want of the knowledge of the true God, to be deplored, and yet their abstinence from acting or authorizing obscaenity, to be in part approued. But since that it is wickednesse to worship either body or soule for the true God (whose onely dwelling in the soule maketh it happy) how much more vile is it to adore these things with a worship neither attaining saluation nor temporall renowne? and therefore if any worldly element be set vp for adoration with temple, priest or sacrifice, which are the true Gods peculiar, or any created spirit, all were it good and pure: it is not so ill a thing because the things vsed in the worship are euill, as because they are such as are due onely to his worship, to whom all worship is due. But if any one say hee worshippeth the true God in monstrous statues, sacrifices of men, crowning of priuities, gelding, paiments for sodomy, wounds, filthy and obscaene festiuall games, hee doth not offend because hee that hee worshippeth is to bee worshipped, but because he is not to be worshipped so as hee doth worship him. But he that with these filthinesses, worshippeth not God the creator of all, but a creature, be it harmlesse or no, animate or dead; double is his offence to God: once for adoring that for him which is not hee; and once for adoring him with such rites as is (a) not to be afforded vnto either. But the foulnesse of these mens worship is plaine: but what or whom they worship, is not so, were it not for their owne history that recordes the gods that exacted those bestialities so terri∣bly: so therefore doubtlesse they were deuills, called by their politique Theolo∣gie into Idols, and passing from thence into mens hearts.

L. VIVES.

IS (a) not to be] Nothing is to be worshipped in that manner, neither God, nor that which is not God; for the worship of it selfe is wicked.

That Varro his doctrine of Theologie hangeth no way together. CHAP. 28.

THerefore what is it to the purpose, that so learned a man as Varro hath ende∣uoured to reduce all these gods to heauen and earth, and cannot? they slip from his fingers and fall away do what he can: for being to speake of the goddes∣ses: seeing that as I said (quoth he) in my first booke of the places, there are obserued two beginnin•…•…s of the gods, producing deities celestiall and terrestriall, as befo•…•…e being to speake of the masculine gods, we began with heauen, concerning Ianus called heauen or the world: so now of the feminine beginning with the earth, Tellus. I see how sore so good a witte is already plunged. Hee is drawne by a likelyhood to make heauen the agent and earth the pacient, & therefore giueth the first the masculine forme, and the latter the feminine: and yet vnderstandeth not that hee that giueth those vnto both these two, made them both. And here-vpon he interpreteth (a) the Sa∣mothratians noble mysteries so, saying that hee will lay open such things thereof to his nation as it neuer knew: this he promiseth most religiously. For he saith be hath obserued in Images that one thing signifieth earth, another heauen, another

the abstracts of formes, (b) Plato's Ideae: hee will haue Ioue to bee heauen, Iuno earth, Minerua the Ideas: Heauen the efficient, earth the substance, Idea the forme of each effect: Now here I omit to say that Plato ascribed so much to these formes, that he saith heauen doth nothing without them, but it selfe was made by them. This I say, that Varro in his booke of the Select gods, hath vtterly ouer∣throwne this distinction of those three: Heauen hee placeth for the masculine, for t•…•…e feminine, earth: amongst which he putteth Minerua, that but now was aboue heauen. And Neptune a masculine God, is in the sea, therefore rather in earth then heauen. Father Dis, or (c) Pluto a male-god, and their brother, he is also in earth vpmost, and Proserpina his wife vnder him. How can those heauen-gods now be earth-gods, or these earth-gods haue roomes aboue or reference to hea∣uen? what sobriety, soliditie, or certaintie is in this discourse? And earth is all their mother, that is serued with nothing but sodomy, cutting and gelding. Why then doth he say, Ianus the gods chiefe, and Tellus the goddesses, where error nei∣ther alloweth one head, nor furie a like time? why goe they vainely about to re∣ferre these to the world, (e) as if it could be adored for the true God, the worke for the maker? That these can haue no reference thether, the truth hath conuin∣ced: referre them but vnto dead men, & deuills, and the controuersie is at an end.

L. VIVES.

THe (a) Samothracians] Of these gods I haue already spoken. They are Heauen and earth, * 1.41 I•…•…e and Iuno that are the great Samothracian gods. Uarro de ling. lat. l. 4 And Minerua also. To these three the stately temple of the Capitoll was dedicated. In Greeke it is not well knowne who these Samothracian gods were. Apollonius his interpretor hath these words. they call the Samothracian gods, Cahiri, Nnaseas saith that their names are Axierus, that is, Ce∣res. 〈◊〉〈◊〉, Proserpina, Aziocersus, father Dis and Mercury their attendant as Dionysodorus saith. A•…•…n saith that Ioue begotte Iasion and Dardanus vpon Electra: The name Cabeiri serues to deriue from the mountaines Caberi in Phrygia, whence these gods were brought. S•…•…e s•…•…y these gods were but two, Ioue the elder and Dionysius the yonger. Thus farre hee: Hee that will read the Greeke, it beginneth at these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Now Iasion they say was Ceres sonne, and called Caberus the brother of Dardanus: others say la•…•… loued and lay with Ceres and was therefore slaine by thunder. Hee that will read more of the Cabeiri, let him go to Strabo. lib. 10. (b) Plato's Idaea,) So called of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a forme or * 1.42 shape, for hee that will make a thing, first contemplateth of the forme, and fitteth his worke therein: A Painter drawes one picture by another: this is his Idaea, and therefore it is defi∣ned, * 1.43 a forme of a future acte. The Ideae of all things are in God, which in framing of the world and cach part thereof, hee did worke after: and therefore Plato maketh three beginnings of all: the minde; that is God the worker: the matter or substance of the world: and the forme that it is framed after: And God (saith he in his Tymeus) had an Idea or forme which hee follow∣ed in his whole fabricke of nature. So that not onely the particuler spaces of the world, but the 〈◊〉〈◊〉, heauen and the whole vniuerse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) had the beginning from an Idea. They are e•…•…all, vncorporall, and simple formes of things (saith Apuleius Dogmat. Platon) and from hence had God the figures of all things present and future, nor can more the one Idea bee •…•…nd in one whole kinde of creature, according to which all of that kinde are wrought as 〈◊〉〈◊〉 of w•…•…e. Where these Idea's are, is a deeper question and diuersly held of the Platonists: of that here-after. (c) Pluto] Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gaine. Dis in Latine, quasi diues, ritche: for out of the 〈◊〉〈◊〉 bowels, (his treasurie) do men fetch vp stones of worth, and mettalls. And therefore was * 1.44 •…•…e said to dwell vnder the land of Spaine, as Strabo saith: because there was such store of mettal∣•…•…es, corne, cattle, and meanes of commodity. (d) One head] for Ianus had two heads, & Cybels Prie•…•…s were mad. (e) As if it) or, which if they could no godly person would worship y^e world.

That all that the Naturalists referre to the worlds parts, should be referred to God. CHAP. 29.

FOr this their naturall theologie referreth all these things to the world, which

(would they auoide scruple of sacriledge) they should of right referre to the true God the worlds maker and creator of all soules and bodies. Obserue but this, we worship God, not heauen, nor earth (of which (a) two parts of the world con∣•…•…h:) nor a soule or soules diffused through all the parts thereof. but a God that made heauen and earth and all therein, he made all creatures that liue, brutish, & sencelesse, sensitiue, and reasonable: (b) And now to runne through the operati∣ons of this true and high GOD, briefly, which they reducing to absurd and ob∣scene * 1.45 mysteries, induced many deuills by. We worship that God that hath giuen motion, existence, and limits to each created nature, that knowes, conteines and disposeth of all causes, that gaue power to the seedes, and reason to such as hee vouchsafed: that hath bestowed the vse of speech vpon vs, that hath giuen know∣ledge of future things to such spirits as he pleaseth: and prophecieth by whom he please; that for mans due correction, ordereth and endeth all warres & world∣ly tribulations: that created the violent and vehement fire of this world, for the temperature of this great & huge masse: that framed and guideth all the waters: that set vp the sunne as the worlds clearest light, and gaue it congruent act and motion: (c) that taketh not all power from the spirits infernall: that afforded nou∣rishment moist or dry vnto euery creature according to the temperature: that founded the earth and maketh it fertill: that giueth the fruites thereof to men and beasts: that knowes and orders all causes, principall and secondary: that gi∣ueth the moone her motion: and hath set downe waies in heauen and earth to di∣rect our change of place: that hath grac'd the wit he created, with arts and sci∣ences, as ornaments to nature: that instituted copulation for propagation sake: that gaue men the vse of the earthly fire to meet by and vse in their conuentions. T•…•…se •…•…re the things that learned Varro either from others doctrine or his owne 〈◊〉〈◊〉 striueth to ascribe vnto the selected Gods by a sort of (I wotte nere 〈◊〉〈◊〉) •…•…aiurall interpretations.

L. VIVES.

WH•…•… (a) two parts] Gen. 1. 1. In the beginning God created heauen, and earth. Which 〈◊〉〈◊〉 make the whole world, including in heauen all things celestiall, in earth all things mortall (b) And now] An Epilogue of all the gods powers which he hath disputed of. (c) That taketh] Read. Iob. 40. & 41. of the deuills power from God.

The meanes to discerne the Creator from the creatures, and to auoyde the worshipping of so many gods for one, because there are so many powers in one. CHAP. 30.

BVt these are the operation of one onely and true God: yet as one & the sa•…•…e god in all pla•…•…, all in all, not included in place, not confined to locall qua•…•…∣tie, •…•…sible and immutable, filling heauen and earth with his present power, His nature (a) needing no helpe. So doth he dispose of all his workes of creation, •…•…t each one hath the peculiar motion permitted it. For though it can doe no∣•…•… without him, yet is not any thing that which he is. He doth much by his An∣ge•…•… * 1.46 〈◊〉〈◊〉 onely he maketh them also blessed. So that imagine he do send his An∣gel•…•… •…•…o 〈◊〉〈◊〉 for some causes, yet he maketh not the men blessed by his Angels, b•…•… by hi•…•… selfe he doth the angels▪ from this true and euerlasting God, and from no•…•… •…•…ther hope we for life eternall.

L. VIVES.

(〈◊〉〈◊〉. N•…•…ding] as the other gods do, that must be faine to haue assistance in their faculty & powe•…•…

The Pee•…•…r benefits (besides his co•…•…on bounty) that God bestoweth vpon his seruants. CHAP. 26.

FOr of him, besides these benefits whereof wee haue spoken partly, such as 〈◊〉〈◊〉

left to the administration of nature and bestowed both vpon good and bad, wee 〈◊〉〈◊〉 a particular bounty of his loue perticular only to the good: for although we 〈◊〉〈◊〉 neuer yeeld him sufficient thankes for our being, life, sence, and vnderstanding of him. yet for that he hath not forsaken vs when we were inuolued in sinne, tur∣•…•…d away from his contemplation, and blinded with loue of blacke iniquity, for that 〈◊〉〈◊〉 hath sent vs his Word, his onely Sonne, by whose incarnation and ex∣tr•…•… passion for vs we might conceiue how (a) dearely god esteemed vs, and 〈◊〉〈◊〉 singuler sacrifice bee purged from our guilt, and by the illumination of 〈◊〉〈◊〉 spirit in our hears, tread downe all difficulties, and ascend to that eternall 〈◊〉〈◊〉 ineffable sweetnes of his contemplation: what heart, how many tounges 〈◊〉〈◊〉 to returne sufficient thankes for this last benefit?

L. VIVES.

〈◊〉〈◊〉 〈◊〉〈◊〉 dearely.] Rom. 8. 32. Who spared not his owne sonne but gaue him for vs all to death. &c.

〈◊〉〈◊〉 That the Mistery of our redemption by Christ was not obscure in the precedent times, but continually intimated in diuers significations. CHAP. 32.

〈◊〉〈◊〉 Mistery of Eternall life, euen from the first originall of mankinde, was 〈◊〉〈◊〉 the angells declared vnto such as God voutchsafed, by diuers signes 〈◊〉〈◊〉 •…•…all shadowes congruent to the times wherin they were shewed. And 〈◊〉〈◊〉 •…•…ebrewes being gathered into a common wealth to keepe the memory 〈◊〉〈◊〉 •…•…ty, had diuers that prophecied the things that should fall out from the 〈◊〉〈◊〉 of Christ vnto (a) this very day: some of which Prophets (b) vnderstood 〈◊〉〈◊〉 •…•…cies, and some did not. Afterwards they were pispersed amongst the 〈◊〉〈◊〉 leaue them (c) the testimony of the scriptures which promised e•…•…ernal 〈◊〉〈◊〉 Iesus Christ: for not only al the Prophecies, which were in words, & 〈◊〉〈◊〉 •…•…epts which had reference to actions and manners, were therein con∣•…•… but all their sacrifices also, the Priesthoods, temple or tabernacle, altars, •…•…ies, feasts, and what euer hath reference to that diuine worship of God, * 1.47 〈◊〉〈◊〉 presages, and propheticall significations of that eternall life bestowed by 〈◊〉〈◊〉 all which we now beleeue either are fulfilled, or see are now in fulfilling, 〈◊〉〈◊〉 shalbe fulfilled hereafter in him.

L. VIVES.

〈◊〉〈◊〉 (a) this very day.] For the Prophecies are not yet at an end: and though the summe 〈◊〉〈◊〉 〈◊〉〈◊〉 all were fu•…•…filled in Christ, yet by him diuers things since are to come to passe 〈◊〉〈◊〉 particularly beene intimated in the prophecies: as that (not in one prophet onely) 〈◊〉〈◊〉 •…•…ring together of the dispersed Israell, at the end of the world. (b) Understood.] All * 1.48 〈◊〉〈◊〉 •…•…phets vnderstood not their prophecies, nor did those that vnderstood part vnder∣•…•… 〈◊〉〈◊〉 they spoake not them-selues but by Gods inspira•…•…ion, whose counselles they 〈◊〉〈◊〉 fully acquainted with: nor did God vse them as men skilfull in future euents, but 〈◊〉〈◊〉 as hee ment to speake to the poeple by: yet deny we not but that the summe of all their 〈◊〉〈◊〉, th•…•…ing of the Messias was reuealed to them by God almighty. The gentiles 〈◊〉〈◊〉 of opinion that the Sybills and the other Prophets vnderstood not all their presages, 〈◊〉〈◊〉 •…•…ey spake them at such times as they were rapt beyond their reason, and hauing put 〈◊〉〈◊〉 proper mindes, were filled with the deity. And therefore Iamblicus saith that the 〈◊〉〈◊〉 and sober that the Sibilles and prophets are in their prophecying, the dasker and

obscurer their prophecies are: and then they speake plainely and clearly when they are wholy Enthusiasticall. In mysteriis. (c) The testimonie] That the scriptures might be dispersed through∣out the world, wherein the consequents of Christs comming and suffering were so plainely described, that none that had seene or heard of Christs life and doings, could deny that he it wa•…•…of whom they were prophecied.

That Christianity onely is of power to lay open the Deuills subtilty and delight, in illuding of ignorant men. CHAP. 33.

THis onely true religion is of power to lay open that the Gentiles gods are * 1.49 most vncleane spirits, desiring vpon the occasion of some departed soules, or vnder the shapes of some earthly creatures, to bee accounted gods, and in their proud impurity taking pleasure in those obscaenities as in diuine honours, ma∣ligning the conuersion of all mens soules vnto the true God. From whose beastly and abhominable tyranny a man then getteth free, when hee layeth his beliefe vpon him, who by his rare example of humillity declared from what height and for what pride those wicked fiendes had their fall. Hence arose those routes of gods, whereof partly wee haue spoken, and others of other nations, as well as those wee now are in hand with, the Senate of selected gods: selected indeed, but for villany, not for vertue. Whose rites Varro seeking by reason to reduce to na∣ture, and to couer turpitude with an honest cloake, can by no meanes make them square together: because indeed the causes that hee held (or would haue others hold) for their worship, are no such as he takes them, nor causes of their worship. For if they, or their like were so, though they should not concerne the true God, nor life eternall which true religion must affoord, yet their colour of reason would be some mitigation for the absurd actes of Ignorance: which Varro did endeuour to bring about in diuers their theater-fables, or temple-mysteries: wherein hee freed not the theaters for their correspondence with the temples, but condemned the temples for their correspondence with the theaters: yet en∣deuouring with naturall reasons to wipe away the filthy shapes that those pre∣sentments imprinted in the sences.

Of Numa his bookes, which the Senate for keeping their mysteries in secret, did command should be burned. CHAP. 34.

BVt contrarywise, we do finde (as Varro himselfe said of Numa his bookes) that these naturall reasons giuen for these ceremonies could no way be allowed of: nor worthy of their priests reading, no not so much as their secret reseruing. For now I will tell yee what I promised in my third booke to relate in conueni∣ent place: One (a) Terentius (as Varro hath it in his booke de Cultu deorum.) had some ground neare to mount Ianiculus, and his seruants plowing neare to N•…•… his tombe, the plough turned vp some bookes, conteining the ceremonies insti∣tutions: (b) Terentius brought them into the citty to the Praetor, who hauing loo∣ked in them, brought this so weighty an affaire before the Senate: where hauing read some of the first causes why hee had instituted this and that in their religion; The Senate agreed with dead Numa, and like (c) religious fathers, gaue order to the Praetor for the burning of them.

Euery one here may beleeue as he list: nay let any contentious mad patron of absurd vanity say here what he list. Sufficeth it, I shew that the causes that N•…•… their King gaue for his owne institutions, ought neither to bee shewed to

people senate, no nor to the Priests them-selues: and that Numa by his vnlawfull 〈◊〉〈◊〉 came to the knowledge of such deuillish secrets as he was worthy to be * 1.50 〈◊〉〈◊〉 •…•…ded for writing of. Yet though hee were a King that feared no man, hee du•…•… for all that either publish them, or abolish them: publish them he would no•…•… •…•…are of teaching wickednesse: burne them he durst not for feare of offen∣di•…•… deuils: so he buried them where he thought they would be safe, (d) not 〈◊〉〈◊〉 •…•…he turning vp of his graue by a plough. But the Senate fearing to re∣•…•… their ancestors religion, and so agreeing with Numa's doctrine, yet held 〈◊〉〈◊〉 •…•…kes too pernicious either to bee buried againe (least mens madder cu∣•…•… should seeke them out) or to bee put to any vse but burning: to the end 〈◊〉〈◊〉 seei•…•…g they must needs stick to their old superstition, they might doe it with •…•…ame by concealing the causes of it, whose knowledge would haue distur∣•…•… whole cittie.

L. VIVES.

〈◊〉〈◊〉 Terentius] The storie is written by Liuy, Ualerius, Plutarch and Lactantius. Liuy 〈◊〉〈◊〉 •…•…erius his ordinary follower, say that Q. Petilius found the bookes. Pliny, (out of 〈◊〉〈◊〉) that Gn. Terentius found them in one chest, not two. Liuy calles that yeares 〈◊〉〈◊〉 C. Bebius Pamphilus, and M. Amilius. Lepidus: for whom Hemina putteth P. Cor∣•…•… •…•…gus: after Numa his reigne DXXXV of the bookes, the seuerall opinions are 〈◊〉〈◊〉. 13. cap. 13. (b) Terentius] Petilius they sayd: some say he desired the Pretor they 〈◊〉〈◊〉 •…•…ead: others that he brought a Scriuener to read them. The historie in Liuy lib. 40. 〈◊〉〈◊〉 and Plinie lib. 1. 'Tis sufficient to shew the places: He saith he brought them in∣•…•…, for though Numa's tombe were in the cittie (namely in the foureteenth region, 〈◊〉〈◊〉) yet being beyond Tyber, such as came to the Senate house seemed to come out 〈◊〉〈◊〉 •…•…bes, or countrie. (c) Religious fathers] as touched with feare that religion should 〈◊〉〈◊〉 by the publication of those bookes. Some read religious in reference vnto bookes: 〈◊〉〈◊〉 •…•…ng scruples of religion in mens mindes, for that is the signification of the Latine 〈◊〉〈◊〉 any man will read it irreligious. (d) Not fearing] It was a great and religious 〈◊〉〈◊〉 •…•…as had ouer Sepulchers of old: none might violate or pull them downe, it was a * 1.51 〈◊〉〈◊〉 twelue tables, and also one of Solons and Numa's, & of most old law-giuers, Greekes •…•…es: belonging rather to their religion then their ciuill law, for they held Sepulchers 〈◊〉〈◊〉 •…•…les of th'Infernall gods, and therefore they wrote vpon them these letters: D. M. S. 〈◊〉〈◊〉 •…•…anibus sacrum: A place sacred to the gods of Hell: and their sollemnities were 〈◊〉〈◊〉 •…•…cia. Cicero de legib. lib. 2.

Of Hydromancie, whereby Numa was mocked with apparitions. CHAP. 35.

〈◊〉〈◊〉 N•…•…ma him-selfe, being not instructed by any Prophet or Angell of God, 〈◊〉〈◊〉 faine to fall to (d) Hydromancie: making his gods (or rather his deuills) to * 1.52 〈◊〉〈◊〉 in water, and instruct him in his religious institutions. Which kinde of 〈◊〉〈◊〉 •…•…n saith Varro, came from Persia, and was vsed by Numa, and afterwards 〈◊〉〈◊〉 •…•…thagoras, wherein they vsed bloud also, and called forth spirits infernall, 〈◊〉〈◊〉 •…•…ncie the greekes call it, but Necromancie or Hydromancie, whether ye like, 〈◊〉〈◊〉 it is that the dead seeme to speake. How they doe these things, looke they * 1.53 〈◊〉〈◊〉: for I will not say that their lawes prohibited the vse of such things in 〈◊〉〈◊〉 cities before the comming of our Sauiour, I doe not say so, perhaps they 〈◊〉〈◊〉 allowed it. But hence did Numa learne his ordinances which he published 〈◊〉〈◊〉 publishing their causes: so afraide was he of that which he had learned. 〈◊〉〈◊〉 which afterward the Senate burned. But why then doth Varro giue them

such a sort of other naturall reasons, which had they beene in Numa's bookes, they had 〈◊〉〈◊〉 beene burned, or else Varro's that were dedicated to (c) Caesar the priest should haue beene burned for company? So that, Numa's hauing nymph (a) •…•…ia to his wife was (as Varro saith) nothing but his vse of water in Hydro∣m•…•…cy. For so vse actions to bee spiced with falshood and turned into fables. So by that Hydromancy did this curious King learne his religious lawes that hee gaue the Romaines, and which the Priests haue in their bookes: marry for their causes them hee learned also, but kept to himselfe: and after a sort entoumbed them in death with himselfe, such was his desire to conceale them from the world. So then either were these bookes filled with the deuills best all desires, and thereby all the politique Theology that presenteth them such filthynesses, made altogether execrable, or els the gods were showne by them, to bee none but men departed whome worm-eaten antiquity perswaded the world to bee gods, whereas they were deuills that delighted in those obscaene mynisteries, and vnder their names whom the people held diuine, got place to play their impostures, and by illusiue miracles to captiuate all their soules. But it was * 1.54 by gods eternall secret prouidence, that they were permitted to confesse all to N•…•…a who by his Hydromancy was become their friend, and yet not to warne him rather to burne them at his death, then to bury them: for they could nei∣ther withstand the plough that found them, nor Varro's penne, that vnto all memory hath recorded them. For the deuills cannot exceed their direct per∣mission, which GOD alloweth them for their merits that vnto his iustice seeme either worthy to be onely afflicted, or wholy seduced by them. But the horrible danger of these bookes, and their distance from true diuinity may by this bee ga∣thered, that the senate chose rather to burne them that Numa had but hidden, then (e) to feare what hee feared that durst not burne them. Wherefore he that will neither haue happinesse in the future life, nor godlinesse in the present, let him vse these meanes for eternity. But hee that will haue no society with the deuill, let him not feare the superstition that their adoration exacteth, but let * 1.55 him sticke to the true religion which conuinceth and confoundeth all their vil∣lanies and abhominations.

L. VIVES.

TO (a) Hydromancy] Diuination by water. Diuination generally was done by diuers means: * 1.56 either by Earth, G•…•…mancy: or by fire, Pyromancy (or Ignispicina, found by Amphiarans as Pliny saith:) or by smoake, Cap•…•…mancy: or by birds, Augury: or by intrailes, Aruspicina: (vs∣ed much by the Hetrurians, and by Ianus, Apollo's sonne, amongst the Heleans, and after him by Thrasibulus who beheld a dogge holding the cut liuer) or by a siue, called Coscinomancy, o•…•… by hatchets, Axinomancy, or by Hearbes, Botinomancy, the witches magike, or by dead bodies, N•…•…mancy, or by the starres, Astrologie (wherein the most excellent are called Chaldees, though neuer borne in Caldaea): or by lottes, Cleromancy: or by lines in the hand, Chiromancy, or by the face and body, Physiogn•…•…my: or by fishes, Icthyomancy (this Apuleius was charged with:) or by the twinckling and motion of the eies called Saliatio, & the Palmi{que} augury. Then was there interpretation of dreames, and visions, or sights of thunder or lightning, noyses, sneezings, voices, and a thousand such arts of inuoking the deuills, which are far better vnna∣med. Hydromancy I haue kept vnto the last: because it is my theame: It is many-fold: done either in a gl•…•…sse bottle full of water, wherein a Childe must looke, (and this is called, Gastro∣mancy of the glasses belly) or in a basen of water, which is called Lecanomancie, in which Strabo sayth the Asians are singular. Psellus de damonibus, affirmeth this also and sheweth how it is done: that the deuills creepe in the bottome, and send sorth a still

confused found, which cannot bee fully vnderstood, that they may be held to say what euer 〈◊〉〈◊〉 to passe, and not to lye. Many also in springs did see apparitions of future things. 〈◊〉〈◊〉 •…•…aith, that in Aegina (a part of Achaia) there is a temple of Ceres, and a fountaine 〈◊〉〈◊〉 〈◊〉〈◊〉, wherein sick persons after their offring sacrifice behold the end or continuance of 〈◊〉〈◊〉 •…•…ses. Iamblichus tells of a caue at Colophon wherein was a Well that the Priest ha∣•…•… •…•…ifice certaine set nights, tasted of, and presently became inuisible, and gaue an∣•…•… •…•…at asked of him. And a woman in Branchis (saith he) sat vpon an Axle-tree, and 〈◊〉〈◊〉 〈◊〉〈◊〉 a rod that one of the goddesses gaue her, or dipping her foote or skirt in the water, so 〈◊〉〈◊〉 •…•…d prophecied. Apulcius writeth out of Uarro, that the Trallians inquiring by 〈◊〉〈◊〉 of the end of the warre of Mithridates, one appeared in the water like Mercurie 〈◊〉〈◊〉 that looked in it, and sung the future successe of the war in 360. verses: but because of •…•…tion of the boy, I thinke hee meanes Gastromancie. Apolog. de Magia. This last 〈◊〉〈◊〉 N•…•…a vse in a fountaine: Plutarch saith, that there were women in Germanie that 〈◊〉〈◊〉 euents by the courses, noyse and whirle-pittes of riuers. In his life of Caesar. 〈◊〉〈◊〉 Pythagoras] A carefull respect of the times: for Numa was dead long before 〈◊〉〈◊〉 was borne. Some say that he was Pythagoras his scholler, and Ouid for one: they all 〈◊〉〈◊〉 •…•…ror is lighter in a Poet then in an Historiographer. (c) Caesar] Dictator and Priest, 〈◊〉〈◊〉 dedicates his Antiquities. (d) Aegeria] Some held her to be one of the Muses, 〈◊〉〈◊〉 called the wood where shee vsed Lucus Camaenarum, the Muses wood. Some 〈◊〉〈◊〉 but a water-nimphe, and that after Numa his death Diana turned her into a 〈◊〉〈◊〉 〈◊〉〈◊〉 saith she was called Aegeria, ab egerendo, of putting forth, because the great 〈◊〉〈◊〉 s•…•…rificed vnto her for the ayde shee was thought to giue them in the deliue∣•…•… 〈◊〉〈◊〉 •…•…estus. (e) To feare] For Numa durst not burne them for feare of proo∣•…•… •…•…nger against him.

Finis lib. 7.

Notes

• * 1.1

  Diuinity wherefore to bee sought.
• * 1.2

  Mergarides perhaps our English po∣tatoes.
• * 1.3

  A good minde bet∣ter then memory.
• * 1.4

  Ianus.
• * 1.5

  Aeneas would haue Saturnia called Ae∣neopolis.
• * 1.6

  Berosus the Chaldean.
• * 1.7

  The nimph Crane.
• * 1.8

  Iohn. 10.
• * 1.9

  Sacrifices of men.
• * 1.10

  Falshood ouer∣throwes it selfe.
• * 1.11

  Saturne.
• * 1.12

  The gol∣den age.
• * 1.13

  Proserpina.
• * 1.14

  Ceres sa∣crifices.
• * 1.15

  Triptole∣mus.
• * 1.16

  The filthi∣nesse, of the 〈◊〉〈◊〉 sa∣cirfices.
• * 1.17

  Perephatte.
• * 1.18

  〈◊〉〈◊〉.
• * 1.19

  Orgie•…•….
• * 1.20

  Cerealia.
• * 1.21

  Politian.
• * 1.22

  Bacchus his sacrifices.
• * 1.23

  Phallus.
• * 1.24

  Philagogia.
• * 1.25

  Ithyphal∣l•…•….
• * 1.26

  Plostelum.
• * 1.27

  Lauinium.
• * 1.28

  Venilia. Salacia.
• * 1.29

  Hel.
• * 1.30

  Varro his degrees of soules.
• * 1.31

  The intel∣lect.
• * 1.32

  The soules two parts.
• * 1.33

  Dis, Pro∣serpina, Ro∣mulus cal∣led Altellus
• * 1.34

  Earths sur∣names.
• * 1.35

  Libers sa∣cri•…•…ces.
• * 1.36

  Cybeles sa∣crifyces.
• * 1.37

  Scapus.
• * 1.38

  Why the Gall•…•… geld themselues.
• * 1.39

  Plato hi•…•… •…•…iddle.
• * 1.40

  [The Loua∣nists omit this.] Ganimede▪
• * 1.41

  The Samo∣thracian gods.
• * 1.42

  Cabeiri.
• * 1.43

  Platos Idea.
• * 1.44

  Pluto.
• * 1.45

  The workes of the •…•…ue God.
• * 1.46

  Angels.
• * 1.47

  All things fulfilled in Christ.
• * 1.48

  How the Prophets vnderstood the prophe∣cy both Heathen & others.
• * 1.49

  Who were the Gn∣tiles gods.
• * 1.50

  Numa, founder of the Ro∣maine reli∣gion.
• * 1.51

  The re•…•…∣rence of Sepulchers.
• * 1.52

  Hydr•…•…∣mancie.
• * 1.53

  Necro∣mancie.
• * 1.54

  Gods pro∣•…•…dence.
• * 1.55

  T•…•… religi∣•…•… 〈◊〉〈◊〉 the de∣•…•….
• * 1.56

  Th•…•… kinds of D•…•….