The historical library of Diodorus the Sicilian in fifteen books : the first five contain the antiquities of Egypt, Asia, Africa, Greece, the islands, and Europe : the last ten an historical account of the affairs of the Persians, Grecians, Macedonians and other parts of the world : to which are added the fragments of Diodorus that are found in the Bibliotheca of Photius : together with those publish'd by H. Valesius, L. Rhodomannus, and F. Ursinus / made English by G. Booth ..., Esq.

CHAP. VII.

Why the Crocodile is Worship'd. Some sorts of Herbs and Roots not Eaten. Why other Creatures are Worship'd. The manner of their Burials. The Lawmakers in Egypt. Learned Men of Greece made Journeys into Egypt, as Orpheus, Homer, Plato, Solon, Pythagoras, &c. Several Proofs of this, as their Religious Rites, Fables, &c. in Greece, of Egyptian Ex∣traction. The exquisit Art of the Stone-Carvers in Egypt.

NOW it remains, that we speak of the Deifying the Crocodile, of which many * 1.1 have inquir'd what might be the Reason; being that these Beasts devour Men, and yet are ador'd as Gods, who in the mean time are pernicious Instruments of many cruel Accidents. To this they answer, that their Country is not only de∣fended by the River, but much more by the Crocodiles; and therefore the Theeves out of Arabia and Africa being affraid of the great number of these Creatures, dare not pass over the River Nile, which protection they should be depriv'd of, if these Beasts should be fallen upon; and utterly destroy'd by the Hunters.

But there's another Account given of these Things: For one of the Ancient * 1.2 Kings, call'd Menas, being set upon and pursu'd by his own Dogs, was forc'd into the Lake of Miris, where a Crocodile (a Wonder to be told) took him up and car∣ri'd him over to the other side, where in Gratitude to the Beast he built a City, and call'd it Crocodile; and commanded Crocodiles to be Ador'd as Gods, and Dedi∣cated the Lake to them for a place to Feed and Breed in. Where he built a Sepul∣cher for himself with a foursquare Pyramid, and a Labyrinth greatly admir'd by e∣very Body. In the same manner they relate Stories of other Things, which would be too tedious here to recite. For some conceive it to be very clear and evi∣dent (by several of them not Eating many of the Fruits of the Earth) that Gain and Profit by sparing has infected them with this Superstition: for some never Taste Lentils, nor other Beans; and some never eat either Cheese or Onions or such like Food, although Egypt abounds with these Things. Thereby signifying that all should learn to be temperate; and whatsoever any feed upon, they should not

give themselves to Gluttony. But others give another Reason; for they say that in the Time of the Ancient Kings, the People being prone to Sedition, and Plotting to Rebel, one of their wise and prudent Princes divided Egypt into several Parts, and appointed the Worship of some Beast or other in every Part, or forbad some sort of Food, that by that means every one Adoring their own Creature, and slighting that which was Worship'd in another Province, the Egyptians might never agree amongst themselves. And this is evident from the Effects; for when one Country despises and contemns the Religious Rites and Customs of their Neigh∣bours, this always begets Heart-burnings among them. But some give this Rea∣son for Deifying of these Creatures: They say, that in the beginning, Men that were of a fierce and beastly Nature herded together and devoured one another; and being in, perpetual War and Discord, the stronger always destroy'd the weak∣er. In process of time, those that were too weak for the other (taught at length by Experience) got in Bodies together, and had the representations of those Beasts (which were afterwards Worship'd) in their Standards, to which they ran together when they were in a Fright, upon every occasion, and so made up a con∣siderable Force against them that attempted to assault them. This was imitated by the rest, and so the whole Multitude got into a Body; and hence it was that that Creature, which every one suppos'd was the cause of his safety, was honour'd as a God, as justly deserving that Adoration. And therefore at this day the People of Egypt differ in their Religion, every one Worshiping that Beast that their Ancestors did in the beginning. To conclude, they say that the Egyptians, of all other Peo∣ple, are the most grateful for Favours done them, judging Gratitude to be the safest Guard of their Lives, in as much as it is evident, that all are most ready to do good to them with whom are laid up the Treasures of a grateful Mind to make a suitable Return. And for these Reasons the Egyptians seem to honour and a∣dore their Kings no less than as if they were very Gods. For they hold that without a Divine Providence they never could be advanc'd to the Throne; and being they can confer the greatest Rewards at their will and pleasure, they judge them partakers of the Divine Nature. Now tho' we have said perhaps more than is needful of their sacred Creatures, yet with this we have set forth the Laws of the Egypt∣ians, which are very remarkable. But when a Man comes to understand their Rites and Ceremonies in Burying their Dead, he'l be struck with much greater Admiration.

For after the Death of any of them, all the Friends and Kindred of the de∣ceased throw Dirt upon their Heads, and run about through the City; mourn∣ing * 1.3 and lamenting till such time as the Body be interr'd, and abstain from Baths, Wine and all pleasant Meats in the mean time; and forbear to cloath themselves with any rich Attire. They have three sorts of Funerals: The Stately and Magnificent, the Moderate, and the Meanest. In the first they spend a Talent of Silver, in the second twenty * 1.4 Minas, in the last they are at very small Charges. They that have the Charge of wrapping up and burying the Body, are such as have been taught the Art by their Ancestors. These give in a Writing to the Family of every thing that is to be laid out in the Funeral, and inquire of them after what Manner they would have the Body interr'd. When every thing is agreed upon, they take up the Body and deliver it to them whose Office it is to take Care of it. Then the Chief among them (who is call'd the Scribe) having the Body laid upon the Ground, marks out how much of the left Side towards the Bowels is to be incis'd and open'd, upon which the † 1.5 Paraschistes (so by them call'd) with an Ethiopian Stone dissects so much of the Flesh as by the Law is justifiable, and having done it, he forthwith runs away might and main, and all there present pursue him with Execrations, and pelt him with Stones, as if he were guilty of some horrid Offence, for they look upon him as an hateful Person, who wounds and offers Violence to the Body in that kind, or does it any Prejudice what∣soever. But as for those whom they call the * 1.6 Taricheutae, they highly honour them, for they are the Priests Companions, and as Sacred Persons are admitted in∣to the Temple. Assoon as they come to the dissected Body, one of the Taricheutae thrusts up his Hand through the Wound, into the Breast of the Dead, and draws out all the Intestins, but the Reins and the Heart. Another cleanses all the Bow∣els, and washes them in Phaenician Wine mixt with diverse Aromatick Spices. Having at last wash'd the Body, they first anoint it all over with the Oyl of Cedar and other precious Ointments for the space of * 1.7 forty days together; that done, they rub it well with Myrrhe, Cinnamon, and such like things, not only apt and effectual for long Pre∣servation,

but for sweet scenting of the Body also, and so deliver it to the Kindred of the Dead, with every Member so whole and intire, that no Part of the Body seems to be alter'd till it come to the very Hairs of the Eye-lids and the Eye-brows, insomuch as the Beauty and Shape of the Face seems just as it was before. By which Means many of the Egyptians laying up the Bodies of their Ancestors in stately Monuments, perfectly see the true Visage and Countenance of those that were buried, many Ages before they themselves were born. So that in viewing the Proportion of every one of their Bodies and the Lineaments of their Faces, they take exceeding great Delight, even as much as if they were still living among them. Moreover, the Friends and nearest Relations of the Dead acquaint the Judges and the rest of their Friends with the Time prefixt for the Funeral of such an one by Name, declaring that such a day he is to pass the Lake. At which Time forty Judges appear and sit together in a Semicircle, in a Place beyond the Lake; where a Ship (before provided by such as have the Care of the Business) is hal'd up to the Shoar, govern'd by a Pilot, whom the Egyptians call Charon. And therefore they say, that Orpheus seeing this Ceremony when he was in Egypt, in∣vented the Fable of Hell, partly imitating them in Egypt, and partly adding some∣thing of his own; of which we shall speak particularly hereafter. The Ship be∣ing now in the Lake, every one is at Liberty by the Law to accuse the Dead before the Coffin be put aboard; and if any Accuser appears and makes good his Accusa∣tion, that he liv'd an ill Life, then the Judges give Sentence, and the Body is de∣barr'd from being buried after the usual Manner; but if the Informer be convicted of a scandalous and malicious Accusation, he's very severely punish'd. If no In∣former appear, or that the Information prove false, all the Kindred of the Decea∣sed leave off Mourning, and begin to set forth his Praises; but say nothing of his Birth (as is the Custom among the Greeks) because they account all in Egypt to be equally noble. But they recount how the deceased was educated from a Child, his * 1.8 Breeding till he came to Man's Estate, his Piety towards the Gods and his Justice towards Men, his Chastity and other Virtues, wherein he excell'd; and they pray and call upon the infernal Deities to receive the deceas'd into the Society of the Just. The common People take it from the other, and approve of all that is said in his Praise with a loud Shout, and set forth likewise his Vertues with the highest Praises and Strains of Commendation, as he that is to live for ever with the just * 1.9 in the Kingdom of JOVE. Then they (that have Tombs of their own) interr the Corps in Places appointed for that Purpose; they that have none of their own, build a small Apartment in their own Houses, and rear up the Coffin to the Sides of the strongest Wall of the Building. Such as are deny'd common Burial, either because they are in Debt, or convicted of some horrid Crime, they bury in their own Houses; and in After-times it often happens that some of their Kindred grow∣ing rich, pay off the Debts of the deceas'd, or get him absolv'd, and then bury their Ancestor with State and Splendour. For amongst the Egyptians it's a Sacred Con∣stitution, that they should at their greatest Costs honour their Parents and Ancestors, who are translated to an Eternal Habitation. It's a Custom likewise among them to give the Bodies of their Parents in Pawn to their Creditors, and they that do not presently redeem them, fall under the greatest Disgrace imaginable, and are deny'd Burial after their Deaths. One may justly wonder at the Authors of this excellent Constitution, who both by what we see practis'd among the living, and by the decent Burial of the dead, did (as much as possibly lay within the Power of Men) endeavour to promote Honesty and faithful Dealing one with another. For the Greeks (as to what concern'd the Rewards of the Just and the Punishment of the Impious) had nothing amongst them but invented Fables and Poetical Fictions, which never wrought upon Men for the Amendment of their Lives, but on the contrary, were despis'd and laught at by the lewder Sort. But among the Egypti∣ans, the Punishment of the bad and the Rewards of the good being not told as idle Tales, but every day seen with their own Eyes, all Sorts were warn'd of their Du∣ties, and by this Means was wrought and continu'd a most exact Reformation of Manners and orderly Conversation among them. For those certainly are the best Laws that advance Virtue and Honesty, and instruct Men in a prudent Converse in the World, rather than those that tend only to the heaping up of Wealth, and teach Men to be rich.

And now its necessary for us to speak of the Legislators of Egypt, who establish'd * 1.10 such Laws as are both unusual elsewhere, and admirable in themselves. After the ancient way of living in Egypt, which was (according to their own Stories) in the Reigns of the Gods and Demigods; they say that Mnevis, a Man of an heroic Spi∣rit * 1.11 and famous in his Generation for a commendable Life, was the first that insti∣tuted written Laws, feigning that he receiv'd them from Mercury, and that from them would accrue great Benefit and Advantage to the publick. The same De∣vice Minos us'd among the Grecians in Creet, and Lycurgus among the Lacedemoni∣ans; The first pretending he had them from Jupiter, and the other from Apollo. This Contrivance, its said, has been made use of amongst diverse other Nations, who have reapt much Advantage by observing such Laws. For its reported, that among the * 1.12 Aramaspi, Zathrausles pretended he receiv'd his Laws from a good Genius; and that Zamolxis amongst the People call'd the † 1.13 Getes patroniz'd his by Vesta; and among the Jews, that Moses alledg'd the God call'd I AO to be the Au∣thor of his. And this they did either because they judg'd such an Invention (which brought about so much Good to Mankind) was wonderfully commendable and of a divine Stamp; or that they concluded the People would be more observant out of a reverend Regard to the Majesty and Authority of those who were said to be the Lawmakers. The second Lawmaker of Egypt, they say, was Sasyches, a * 1.14 very wise and prudent Prince, who added to the former, and made excellent Laws also relating to the Honour and Worship of the Gods. He's reported to have found out Geometry, and to have taught the Art of Astronomy. The third who they cry up is Sesostris, who not only excell'd all the Kings of Egypt in his warlike * 1.15 Atchievments, but fram'd Laws for Military Disciplin among the Egyptians, and put every thing in due Order relating to Military Affairs.

The fourth Lawmaker they say was King Bocchoris; a wise and prudent Man, * 1.16 he establish'd every thing that concern'd the Kings, and prescrib'd exact Rules and Laws for the making of Contracts. He was so wise and of so piercing a Judgment in his Decisions, that many of his Sentences for their Excellency are kept in Me∣mory to this very day. He was (they say) of a very weak Constitution of Body and extraordinary covetous.

After him King Amasis imploy'd himself in the framing of Laws for the Dire∣ctions * 1.17 of the Nomarchi in their several Governments, which reduc'd all the Pro∣vinces of Egypt into due Order. It's said, he was a most wise, just and good * 1.18 Man, for which he was advanc'd to the Throne by the Egyptians, tho' he was not of the Blood-Royal. 'Tis repored, that when the Eleans were about to celebrate the Olympick Games, and sent their Embassadors to him to advise them how they might manage those Sports most justly, he answer'd, That the way to do that was for none of the Eleans to be Parties in the Contest.

Polycrates, the petty King of Samos, entred into a League of Friendship with him: But when he heard how Polycrates opprest his own Subjects, and injur'd Strangers that came into his Country, he sent Embassadors to him to advise to Moderation; but not being able to persuade him, he at length sent a Letter to him to let him know he dissolv'd and renounc'd the League that was betwixt them, saying, He was not willing forthwith to be involv'd in Grief and Sorrow, for that he per∣fectly foresaw the miserable. Fall that would presently overtake one who govern'd so tyran∣nically. He was greatly admir'd, they▪ say, by the Grecians both for his kind and gentle Disposition, and for that what he said, shortly after befel * 1.19 Polycrates.

Darius, the Father of Xerxes, is said to be the sixth who made Laws for the Go∣vernment of the Egyptians. For with Hatred and Abhorrence of the Impiety Cambyses his Predecessor for his prophaning of the Temples in Egypt, he made it his Business to approve his reverend Regard towards the Gods, and his Kindness towards Men; for the familiarly convers'd with the Egyptian Priests, and learnt their Theology, and acquainted himself with the Things and Transactions re∣corded in their Sacred Registers, whereby he came to understand the Heroic Spi∣rits of the Ancient Kings, and their Kindness towards their Subjects, which cau∣sed him to imitate them in the like, and upon that Account he was so highly ho∣nour'd amongst them, that while he was alive he gain'd the Title of a GOD, which none of the other Kings ever did; and when he was dead, the People al∣low'd him all those Ancient Honours due and accustom'd to be done to the former Kings of Egypt after their Deaths. And these are the Men (they say) who com∣pos'd the Laws of Egypt that are so celebrated and cry'd up amongst other People.

But in After-times (they say) many of their excellent Laws were abrogated by the Macedonians, who came to be Lords and Kings of EGYPT.

Having now given an Account of these Things, it remains we should declare * 1.20 how many wise and learned Men among the Grecians journey'd into Egypt in Anci∣ent Times, to understand the Laws and Sciences of the Country. For the Egypti∣an Priests out of their Sacred Records relate, that Orpheus, Musaeus, Melampodes, Daedalus, Homer the Poet, Lycurgus the Spartan, Solon the Athenian, Plato the Phi∣losopher, Pythagoras the Samian, Eudoxus the Mathematician, Democritus the Abde∣rite, and Oenopides the Chian, all came to them in Egypt, and they shew certain Marks and Signs of all these being there. Of some by their Pictures, and of others by the Names of Places, or Pieces of Work that have been call'd after their Names. And they bring Arguments from every Trade that is us'd, to prove that every thing wherein the Grecians excel, and for which they are admir'd, was brought over from Egypt into Greece. For they say, that Orpheus brought over most of the Religious Rites and Ceremonies, both as to what concerns the Celebration of the Orgia, and relating to his wandring up and down, and the whole intire Fable of Hell; for that the Ceremonies and Rites of Osiris agree in every thing with those of Bacchus, and that those of Isis and Ceres are one and the same, differing in no∣thing but the Name. And whereas he introduces the wicked tormented in Hell, the Elysian Fields for the pious and just, and the fictitious Appearances of Ghosts (commonly nois'd abroad) they say he has done nothing but imitated the Egyp∣tian Funerals. And that the feigning of Mercury to be the Conductor of Souls, was deriv'd from the old Egyptian Custom, that he who brought back the dead Body of Apis (when he came to the Place) deliver'd it to him who represented Cerberus, which being communicated by Orpheus to the Greeks, Homer in Imitation of him inserted it in his Poem,

Cyllenius leads to the infernal Strand, * 1.21 The Hero's Ghost arm'd with his golden Wand.

And then he adds,

They reach th' Effluxes of the * 1.22 swelling Seas, Then Leuca's rock; thence on their Course they keep To the Sun's Portals and the Land of Sleep, When streight they come into a flowry Mead, Where after Death departed Souls reside.

The Name (they say) of Oceanus here mention'd is attributed to the River Nile, for so the Egyptians in their own Language call it; by the Sun's Portals is meant Heliopolis; the Meadow feign'd to be the Habitation of the dead (they say) is the Place bordering upon the Lake call'd Acherusia, near to Memphis, surrounded with pleasant Ponds and Meadows, with Woods and Groves of Lotus and sweet Canes; and that therefore he feign'd those Places to be inhabited by the dead, because that many of the Egyptian Funerals, and such as were the most considerable were there; the dead Bodies being carry'd over the River and the Lake Acherusia, and there in∣terr'd. And that other Fictions among the Grecians concerning Hell agree with those things that are done in Egypt even at this day. For the Ship which trans∣ports the dead Bodies is call'd Baris, and that for the Fare an Half-penny is paid to the Ferryman, who is call'd in their own Country Language, Charon. They say likewise, that near to these Places is the Temple of black Hecates, and the Gates of Cocytus and Lethe, made up with brazen Bars; and be∣sides these, that there is another Gate of Truth, next to which stands the headless Image of Justice. There are many others of these Grecian Fictions remaining still in Egypt, which both in Name and Practice continue there to this day. For in the City of Acanthus, beyond Nile towards Lybia, about * 1.23 an hun∣dred and twenty Furlongs from Memphis stands an Hogshead full of Holes, into which (they say) three hundred Priests every day pour in Water carried out of the River Nile. The † 1.24 Fable likewise of the Ass is acted at a solemn Festival not far from thence, where a Man is twisting a long Rope, and many that follow him are as fast undoing what he had before wrought.

The Egyptians further say, That Melampodes brought into Greece the Rites and Solemnities of Bacchus, and the fabulous Story of Saturn and the Titans, and the intire History of the Sufferings of the Gods out of Egypt. And they say that De∣dalus imitated the Labyrinth there, which remains to this very Day, built at first by Mendes, or (as some report) by King Marus, many Years before the Reign of Minos. They affirm likewise, that the ancient Statues of Egypt are of the same size and proportion with those set up by Dedalus in Greece; and that the stately Porch of Vulcan in Memphis, was the handy-work of Dedalus, and that he was in such high Esteem among them, that they plac'd his Statue of Wood (made by his own Hands) in the Temple; whom at length for his Ingenuity and ex∣cellent Inventions, they honour'd as a God; for in one of the Islands belonging to Memphis, a Temple dedicated to Dedalus is resorted unto by the Inhabitants at this day.

That Homer came into Egypt, amongst other Arguments, they endeavour to prove it especially by the Potion Helen gave Telemachus (in the Story of Mene∣laus) to cause him to forget all his Sorrows past. For the Poet seems to have made an exact Experiment of the Potion Nepenthes, which he says Helen receiv'd from Polymnestes the Wife of Thonus, and brought it from Thebes in Egypt; and indeed in that City even at this Day, the Women use this Medicine with good success: And they say, that in ancient Times, the Medicine for the Cure of An∣ger and Sorrow, was only to be found among the Diopolitans; Thebes and Dios∣polis being by them affirm'd to be one and the same City. And that Venus from an ancient Tradition, is call'd by the Inhabitants, Golden Venus; and that there is a Field so call'd, within the Liberties of Memphis: And that Homer deriv'd from Egypt his Story of the Embraces between Jupiter and Juno, and their Tra∣velling into Ethiopia; because the Egyptians every Year carry Jupiter's Tabernacle over the River into Africa, and a few Days after bring it back again, as if the God had return'd out of Ethiopia: And that the Fiction of the Nuptials of these Two Deities was taken from the Solemnization of their Festivals, at which time both their Tabernacles adorn'd with all sorts of Flowers, are carry'd by the Priests to the Top of a Mountain. To these they add, that Lycurgus, Solon, and Plato borrow'd from Egypt many of those Laws which they establish'd in their several Commonwealths. And that Pythagoras learnt his mysterious and sacred Expressions, the Art of Geometry, Arithmetick, and Transmigration of Souls, in Egypt. They are of Opinion likewise, that Democrates was Five Years in Egypt, and in that time much improv'd himself in the Art of Astrology. So they say, thet Oenopides by his familiar Converse with the Priests and Astrologers, amongst other Advantages, gain'd especially the Knowledge of the Periodical Motion of the Sun; and came to know that his Course is contrary to that of the Stars: And that Eudoxus likewise by studying Astrology in Egypt, left many useful Monu∣ments of his Art behind him in Greece, for which his Name was famous. Lastly, they say that the most famous * 1.25 Statuaries of ancient Time liv'd amongst them for some time, as Telecles and Theodorus, the Sons of Rhaecus, who made the Sta∣tue of Apollo Pythius in Samos; for its said, that one half of this Statue was made by Telecles in Samos, and the other part was finish'd by Theodorus in Ephesus; and that there was such an exact Symmetry of Parts, that the whole seemed to be the Work of one and the same hand: Which Art (they say) the Grecians were not at all acquainted with, but that it was in frequent use among the Egyptians. For with them the exact Cut of a Statue is not judg'd of by the Eye and Fancy (as it is by the Greeks) but after that they have cut out the Stone, and wrought every part by it self, then they measure the exact proportion of the whole, from the least Stone to the greatest. For they divide the whole Body into One and Twenty Parts, and One Fourth, which makes up the Symmetry and intire proportion. Upon which, after the Workmen have agreed among themselves of the bigness of the Statue, they go away, and every one of them carve their se∣veral Parts so exactly, according to their just Proportions, that the singular skill of these Workmen is wonderful and amazing. And thus the † 1.26 Statue in Sainos which (according to the Art and Skill in Egypt) was cut in Two from the Head to the Privities exactly in the middle, yet notwithstanding was equally propor∣tion'd in every part. And they say, that it exactly resembles the Statues in Egypt, having its Hands stretcht out, and its Thighs in a walking Posture. But we have

now said enough of such things as are remarkable and worthy of memory in Egypt. In the next Book (according to what we purpos'd in the beginning of this) we shall give an account of things done elsewhere, and of other Fables and Srories, beginning with the Actions of the Assyrians in Asia.

Notes

• * 1.1

  Crocodil's why ador'd.
• * 1.2

  Menas pursu'd by his own Dogs, sav'd by a Crocodile.
• * 1.3

  Their Burials.
• * 1.4

  About 62 l. 10 s.
• † 1.5

  The Disse∣ctor.
• * 1.6

  The Imbal∣mers.
• * 1.7

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

  1. Godliness, 2. Righteous∣ness, 3. Sobri∣ety commend∣ed by the Hea∣thens.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the infernal Region.
• * 1.10

  Lawmakers in EGIPT.
• * 1.11

  1. Mnevis.
• * 1.12

  A People in Sarmatia, in Muscovy.
• † 1.13

  A People of Scythia.
• * 1.14

  2. Sasyches.
• * 1.15

  3. Sesostris.
• * 1.16

  4. Bocchoris.
• * 1.17

  5. Amasis.
• * 1.18

  3 or 4 years before the death of Ne∣buchadnezzar, before Christ, 567.
• * 1.19

  Afterwards crucify'd by O∣roetis, Gover∣nor of Sardis, Olymp. 64. Her. l. 3. c. 125.
• * 1.20

  Many Grecians travell'd into Egypt.
• * 1.21

  Homer Odyss. lib. 24 in the beginning.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ocean. Ogilb.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fifty.
• † 1.24

  This Fable of the Ass is feign'd by Cratinus, an Athenian Comedian who flourish'd in the 81. Olymp. he feigns one in Hell twisting a Rope and an Ass gnawing in pieces what he had done. Whence the Proverb, Con∣torquet piger funiculum. See Pausanias in Phoc. c. 29. where the person twi∣sting the Rope is call'd Ocnus, signi∣fying Slothful. Funiculum intorquet longum dextra impiger Ocnus. Mox{que} asina intortum ventre profunda vorat. Alciat. Embl. 91.
• * 1.25

  Carvers of Images in Stone.
• † 1.26

  Of Apollo before-men∣tion'd.