Poems on several occasions written by the Honoura ble Sir Robert Howard.

ANNOTATIONS On the first Book of STATIUS his ACHILLEIS.

2. AN issue fear'd by heaven's thundring King.] When Iove sought the marriage of Thetis, he was told by Proteus, that the issue that came from Thetis should exceed the father who begot it: At which, mistrusting his own Omnipotency, he left his Love to keep Heaven. The Fable is thus rendred by the incomparable Sandys, Mota∣morph. 11.

For aged Proteus thus foretold the truth, To wave-wet Thetis, thou shalt bear a Youth, Greater then him from whom he took his birth In Arms and Fame. Left any thing on earth Should be more great than Jove, Jove shuns the bed Of Sea-thron'd Thetis, though her beauty led His strong desires: Who bids Aeacides Succeed his Love, and wed the Queen of Seas.

6. Scyros.] An Island of the Aegean Sea, one of the Cyclades, over against Peloponnesus, (as Strabo, l. 10. relateth) having a Town of the same name; Famous most, in being the place where Achilles lived disguised. See Servius and Sabinus on Virgil's Aen. 2.

7. Not of dragg'd Hector, &c.] Statius here proposeth his designe, to sing the acts of Achilles onely from his infancy, which Homer had omitted, justly presenting the death of Hector for all his Victories; whose fate was Troy's ruine. Senec. Troad. v. 185.

Aut cùm superbo victor in curru stetit, Egitque habenas, Hectorem & Trojam trahens.

Or when the Conqueror did his Horses guide, And Troy which Hector at his Chariot ty'd.

For Achilles having killed him, tied him to his Chariot, and dragged him thrice round the walls of Troy, as Homer, Iliad 22. Which unwelcome sight Aeneas saw painted at Carthage, Virg. Aen. 2. 487.

Ter circum Iliacos raptaver at Hectora muros, Examinumque auro corpus vendebat Achilles. Tum verò ingentem gemitum dat pectore ab imo, Vt spolia, ut currus, utque ipsum corpus amici, Tendentemque manus Priamum conspexit inermes.

About Troy's walls Hector's dead body thrice Achilles dragg'd, and sold it for a price. Then from the bottom of his breast he drew A grief-expressing sigh, his friend to view, His Spoils and Chariot, and how Priam stands Begging with his erected aged hands.

12. With sacred fillets bound.] These were Ornaments for the Priests heads; in Latine, Vittae. Hence Iuvenal Sat. 4. of the Vestall Virgin, Vittata Sacerdos. And Virgil thus presenteth Anius, Aen. 3. 80.

Rex Anius, Rex idem hominum Phoebique Sacerdos, Vittis & sacra redimitus tempora lauro.

Anius a King and Priest, his Temples bound With sacred Fillets, and with Lawrel crown'd.

The Title of Priest was antiently conferr'd on Kings, as Casau∣bon, on Suetonius in Augusto, delivereth from Aristotle, Polit. 3. and Synesius, Epist. 121. by reason that the Government of all Com∣monwealths consisted in Eccle••iasticall Ceremonies, and Politicall Laws; the care of both which belonged to Kings. Hence Augustus was created chief Priest, that all kinds of power might be in him. And as Servius observeth (on Aen. 3. 80.) the style of Pontifex Max.

was still assumed by the succeeding Emperors; as may also be seen in the Inscriptions of the Caesars at the end of Suetonius, set forth by Schildius 1651. Poets called themselves Phoebus Priests; so Tibullus and Propertius frequently. Hereupon Statius here dresseth himself with Priestly Ornaments.

13. Witnesse those Theban fields, &c.] Our Poet here intimateth his Poem of the Theban-War: So that hence, and by the ensuing Com∣plement to Domitius▪ it is clear, that this was Statius his second Work, and his Silvae the last. To his Thebans, with confidence enough, he here promiseth as lasting a same, as Thebes could give Amphion the son of Iupiter and Antiope, who having (as Plinie saith, l. 7. c. 56.) found out the use of the Harp, handled it so harmoniously, that he made stones come of their own accord to raise the Walls of Thebes. Sence. Theb. act. 4.

—nulla qua•• struxit manus, Sed convocatus vocis & cith arae sono Per se ipse turres venit in summas lapis. Rais'd by no labouring workman's hands, but brings With his harmonious voice and charming strings The willing stones together, which compose Themselves, and into lofty Towers rose.

Some joyne his brother Zethus with him in the businesse. So Palaephatus, who reducing the Fable to a seeming truth, saith, The two Brothers admitted their Auditors to their Musick, on conditi∣on, that every one should afford his assistance to the Building. A far truer Mythologie is glanced at by Horace, De arte Poet. v. 391.

Silvestres homines sacer interpresque Deorum Caedibus & victu foedo deterruit Orpheus, Dictus ob hoc lenire Tigres rabidosque Leones. Dictus & Amphion Th••banae conditor arcis Saxa movere sono testuainis, & prece blandâ Ducere quò vellet.

Orpheus inspir'd from gods, first rude men brought From loving blood and slaughters; hence was thought Fierce Lions and wild Tigers to have tam'd. And so Amphion with his Harp was fam'd To raise the Theban walls, and at his choice To move deaf stones with his admired voice.

So perhaps the Fable arose, from his reducing a savage people to

live under a form of Government; and for their safety (than which, no argument can be more prevalent) perswading them to compasse in their City with a Wall. And herein, in my opinion, he was much more judicious than Lycurgus and Agesilaus, who believed the breasts of valiant Citizens defence enough. And so also thinketh Plato, l. 6. De leg. For these reasons, Orpheus was said to have made wild beasts gentle, and Amphion to have moved stones, that is, men of savage lives, and obdurat natures. Macrobius in Somn. Scip. l. 2. c. 3. keepeth closer to the Fable; for setting forth the excellen∣cies of Musick, he saith, That from it, the Universall Soul of the world took its originall; and that by it therefore all men, not onely the civill, but the barbarous also, are either animated to vertue, or dissolved into pleasure; quia anima in corpus defert memoriam Musicae, cujus in coelo fuit conscia; Because the soul, though in the body, still retaineth a memory of that harmony which it enjoyed in heaven. And hence he conceiveth the Fables of Orpheus and Amphion had their Originall. See Clemens Alexandr. Admonit. ad Gentes, p. 2. Amphion's excellency proved his ruine: For contemning Latona, by her revenge he saw all his children slain, and at the last added him∣self to the number. Sandys Ovid's Metam. l. 6.

For sad Amphion wounding his own breast, Had now his sorrow with his soul releast.

13. Trojan Swain] This ▪title is usually given to Paris, by reason he was brought up among the shepheards. The story is thus, Hecuba being great with Paris, dreamed, she should bring forth a flame that should consume Troy, Cic. l, 1. de divinat. Whereupon Priam consulted the Oracle; and being told, his Queen should bear a son, who should be the Incendiary of his Country, he gave order the child should be destroyed. But Hecuba desirous to preserve her In∣fant, conveyed him to mount Ida to be bred up among the shep∣heards. Where at length, being grown up, he pretended love to Oenone, and made every Tree witnesse of his Amours; as the Nymph is made to complain by Ovid in her Epistle to Paris.

Incisae servant à te mea nomina fagi; Et legor OENONE falce notata tuâ. Et quantum trunci, tantùm mea nomina crescunt: Crescite, & in titulos surgite ritè meos. Populus est (memini) fluviali c••nsita rip••, Est in qua nostrî litera scripta memor Popule, vive, precor, quae confita margine ripae Hoc in rugoso cortice carmen habes.

CUM PARIS OENONE POTERIT SPIRARE RELICTA, AD FONTEM XANTHI VERSA RECURRET AQUA. Xanthe, retre propera, versae que recurrite Lymphae: Sustinet Oenonen deseruisse Paris.

My name's preserv'd on every wounded Tree: Their bark OENONE bears engrav'd by thee. Whilst they encrease, my names enlarged grow; To bear those titles may they still do so. A Poplar grows, where crystall billows glide, And shews those Letters carved on its side. Long may it live unprejudic'd by years, Whose rugged rind this false Inscription bears, If Paris leave Oenone, yet not die, Xanthus shall backward to his fountain flie. Haste back, ye charged Streams, for Paris flies His lov'd Oenone once, and yet not dies.

His casting off this Nymph was occasioned by the three goddes∣ses repairing to him, about determining their controversie, as Oenone in the following Verses complaineth. Each goddesse endeavoured to bribe the Judge, Iuno, by promising him Empire, Pallas, Wis∣dom; Venus, Pleasure. This last was pronounced the rairest, and went away with the golden Apple: And in requitall, she directeth her Umpire to receive his promised reward in the fair Helen: Whom having seen he loved, and ravished from Sparta, where he had been kindly entertained. Coluthus and others say, He had her consent; but Seneca, Troad. v. 917. bringeth her on the Stage excusing her self, by pleading Enforcement: And Gorgias, in his defence of Helen, saith, Venus commanded her to suffer the Trojan to enjoy her. Others say, that Paris being sent to demand Hesione, the daughter of Laomedon, whom Hercules had carried from Troy, had order given him, That, in case the Greeks resused to deliver her, he should ra∣vish from them whatsoever considerable Lady he could light on. So Dares Phrygius, who reporteth also, That Antenor was first sent to fetch home Hesione, but returned without her; and that all the Grecian Princes deny'd to make any satisfaction. Yet that Hector's advice was not to revenge the Rape, by warring against their po∣tent Confederates. And that afterwards Paris having received that encouragement from Venus, undertook the Voyage; and, by chance, arrived at the Island Cythera, at a time when Helen was there, in a Town bearing her name: Who had no sooner heard of the Trojan

Prince's arrivall, but she had a desire to see him: And so they be∣ing both enamoured of one another, Paris took her that night after his arrivall, out of Venus Temple, and brought her with him to Troy. And thus he proved that Fire-brand his mother dreamed of, kindling a flame that burnt Troy to ashes.

24. Laconian.] The Poets word is Oebalio, from Oebalus a King of Laconia, a region of Peloponnesus, bordering on Messenia, Argia, and Arcadia, Strabo lib. 8. Pausanias, in Arcadicis, saith, it is divi∣ded from part of Arcadia, by the River Alpheus. In this Country, stood Lacedaemon, on the West side of Eurotas, beneath the Moun∣tain Taygetus: Strabo, l. 8. Polybius, lib. 5. But the proper name of the City was Sparta; Lacedaemon being more commonly used for the Province, so called from a King of that name, who sometimes reigned there, and married Sparta the daughter of Eurotas, whose name the City received. To the Lacedaemonians, Ionathan High Priest of the Jews wrote a Letter; saying, It was found in writing, that the Lacedaemonians and the Iewes were brethren, and that they were of the stock of Abraham, 1 Macc. 12. 21. Ioseph, Antiq. l. 13. c. 8.

27. Vpon those streams, &c.] i. e. the Hellespont, which is not past eight furlongs over, as Pliny testifieth; About thirty miles be∣low Gallipoli, it is not above half a mile over, as Sir Henry Blunt in his Travels relateth. This Strait parteth Europe from Asia: On Europe's side, standeth Sestus; on Asia's, Abydus, Towns famous by the Loves of Hero and Leander, sung by that sweet Poet, whom Virgil giveth the preminence to, in the Elysian fields, Aen. 6. Leander perished in these streams, yet having his wishes Crowned; as Martiall representeth him in this Epigram.

Cùm peteret dulces audax Leandrus amores, Et fessus tumidis jam premeretur aquis: Sic miser instantes affatus dicitur undas, Parcite dum propero, mergite dum redeo.

When bold Leander through the billows sought, Love's joyes, his arms now almost over-wrought With waves, he cried, Now spare me gentle Main, And let me sink as I return again.

But his Hero survived but a while; For the next morning, see∣ing his dead body floting on the Waves, from the top of her Tower, she threw her self into them. Nor lesse memorable is this narrow Sea, for the bridges of Boats, that Xerxes made over it: The former of

which being broken by a sudden tempest, the vain King scourged the disobedient waves, and cut off the heads of the Workmen; and then caused another to be made with stronger ties, Herodot. Polymniâ. The same Author reporteth of Xerxes, that taking a view of his Land forces, that filled the shores and the plains, and of his Navy, that covered the Hellespont; He sadly wept to think, that within an hundred years, not a man of all that multitude should be living. So many they were, that Iuvenal scoffingly said, Sat. 10.

—Credimus altos Defecisse amnes, epotaque flumina Medo Prandente, & madidis cantat quae Sostratus alis. Ille tamen qualis rediit Salamine relictâ, In Corum atque Eurum solitus saevire flagellis Barbarus, Aeolio nunquam hoc in carcere passos? Sed qualis rediit? nempe und nave cruentis Fluctibus, ac tardâ per densa cadavera prorâ.

We have believ'd deep Rivers could not find, Liquor for Xerxes army, while they din'd; Things sung by So••••ratus, well drench'd with wine. Yet he that so return'd from Salamine, Once scourg'd the winds, because they redely blew: Which in th' Aeolian caves they never knew. But how was his return? In one small boat, Which could but slowly for dead bodies float.

So Iustine, lib. 2. Erat res spectaculo digna, & aestimatione sortis hu∣manae, rerum varietate, miranda; in exiguo latentem videre navigio quem paulò antè vix aequor omne capiebat. Thus the Hellespont hath the greatest part of its fame, from the misfortunes of two kind Lovers, and one proud Prince; It received its name from Helle, daughter of Athamas, King of Thebes, who fearing the treacheries of her Mother in Law, fled with Phry••••us her Brother, and with him was here drowned. Lucian, Dialogo Ne••tuni & Nereidum, saith, she fell into the water by reason of a Vertigo that took her on the sud∣dain: And Hesiod, troubled with such another, saith, she was mar∣ried to Neptune, of whom he begat Paeon.

37. What Proteus told] This was a Sea-God, famous for his pro∣phecying, and for the power he had to change his shape at his plea∣sure; Ovid Metamorph, l. 2. v. 9. and lib. 8. v. 737. Virgil, Georg. 4.

388. Hygin. fab. 118. He fore-told Thetis, that her Son should be killed in the Trojan War: Which prophecy gave the argument to the ensuing story. This Proteus was King of Aegypt, serv. in Aeneid. 1. and, perhaps, got this fame of transforming himselfe by his using, still to alter his temper and disposition, suitably to his affairs and occasions; From the like ground, sprung the fame of Hercules labours, atchieved with unimitable strength and valour. Proteus was also called Hercules, as Servius affirmeth on that of Vir∣gil, Aen. 11. 262.

Atreides Protei Menelaus ad usque columnas, Exulat.

Those Columnes having been wholly attributed to Hercules, are there set for the bounds of Aegypt.

40. Ionian] Over the Ionian sea, many auxiliaries came to assist the Greeks against Troy. This Sea took its name from Ion son of Dyrrhachius, whom Hercules having by mischance slain, that he might make him some amends by perpetuating his memory, threw him into this Sea; Others alledge different reasons, but none worth setting down: Formerly, as Pausanias saith, it was accounted part of the Adriatick. But Ptolomy, in his description of Macedon, attri∣buteth that part of the Adriatick, which washeth Macedonia on the East, to the Ionian. But Pliny, lib. 3. c. 6. more rightly divideth these two Seas, by the Ceraunian, or (as Horace, lib. 1. Carm. Od. 3. v. 20. calleth them) Acroceraunian mountains: From which the Ionian Sea reacheth to the promontory of Malea.

¶Aegean billows] A Sea between Asia and Greece, full of Islands called Cyclades and Sporades; of as uncertain Etymology, as the Ionian. Most say, it had its name from Aegeus, the father of These∣us: Who going to fight the Minotaur, was charged, if he got the victory, to give notice thereof at his return by a white sail; But he forgetting so to do, his Father, from his Tower seeing the ship coming without the token of successe, gave his Son for lost, and for grief cast himselfe into the Sea. But some derive the name from Aege, a Queen of the Amazons; Strabo, from Aegae, a Sea-Town in Eubaea, Servius in Aen. 3. calleth that the Aegean, which is between the Hellespont and the Adriarick; others, that between the Hel∣lespont, and Tenedus. It is now named the Archipelago.

41. All the sworn Greeks, which the Atrides got] i. e. Merelaus and Agamemnon, called Atridae, from Atreus, their supposed father. But they were indeed the sons of Phili••••henes, and onely bred by Atreus

their Uncle; These two Brethren, to revenge the injury done by Paris, having assembled the whole strength of Greece at A••••is, bound them all by an Oath, to see Troy ruined, or never to return, Serv. in Aen. 4. as will also appear in the third book of thi•• Poem. Thucydides, lib. 1. glanceth at the reason of the unanimous consent of the Greeks, to punish the rape of Helen, viz. an Oath by which T••••darus had obliged all that came Suitors to his daugher, that they should revenge whatsoever wrong should be done to him that should enjoy her; But he rather believeth, that Agamemnon being heir to the houses of Perseus and Pelops, and (as Homer styleth him) King of many Islands, was the chief cause of the Expedition. The account of the ships in this Fleet, is various in severall Authors; Di••••ys Cretensis maketh them, 1138. D••res, 1140. Homer, 1193. our Author here, with a Poetic••ll carelessenesse, reckoneth them but 1000. So Seneca, in Agamemnon, and Virgil, Aen. 2.

Talibus insidiis, perjurique arte Sinonis, Credita res: captique dolis lacrimisque coactis, Quos neque Tydides, nec Larissaeus Achilles, Non anni domuêre decem, non, mille carinae.

Thus they themselves, made captives by belief Of Sinon's perjur'd fraud and feigned grief. Not Diomed, nor Aeacides prevails, Nor ten years War, nor yet their thousand sails.

Thucydides saith, the number of the Souldiers was not great: But by an indifferent judgement on his own words, the 1200 ships, as he numbreth them, carried 102000 men; a number in my opinion, not to be made so ••light of. Some, as Dion Chrysostomus, have made a question, whether there ever was such a War; although it hath employed the pens of Homer, Dares Phrygius, Dyctis Cre∣••ensis, Lycophron with his Scholiast, and Iosephus Iscanius, and hath been believed by so many Authors in succeeding ages. That a siege should continue ten whole years, seemed ridiculous to some; but Thucydides, lib. 1. initio, giveth a reason for it: Others have concei∣ved, and our late Travellers have also observed, that a potent King could not reign in so inconsiderable a place. Neither do the ruines give testimony of an ample and famous City; And though there never were such a War, yet is it not to be wondred at, that so many have reported it, and that more have believed it: since the report of false-hoods, especially, when favoured by an antient penne,

〈◊〉〈◊〉 belief, either because it cannot be disproved, or because the 〈◊〉〈◊〉 of it saveth pains. Besides, things are seldome examined or 〈…〉〈…〉 where interest is not concerned.

44. On Pelion bre••, in Chiron's den] Pelion is a mountain of Thessaly, in the 〈◊〉〈◊〉 of Magnesia, joyning to the mountain Ossa: H••rodot. l. b 7. 〈◊〉〈◊〉 Pelion, was the Cave of Chiron; who (as the rest of 〈…〉〈…〉 Centaurs) was like an Horse behind, but forward like a Ma•••• S ••sidore, lib. 4. holdeth that he was so represented, quia medic•••••• jumentorum quidam Chiron Graecus invenit, because he found out medicines for beasts. And he was named Chiron, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he was a Chirurgion; Suidas saith, he was the son of ••xion, and the Cloud, as the others Centaurs also were: whom Virgil, Aen. 6. placeth in Stables in hell. But he is gene∣rally said, to have been the son of Saturn, and Phillyra: So Pindar, Pyth. od. 4. And Virgil, lib. 3. Georg v 550.

Phillyrides Chiron.

according to the custom of the Greeks, who were wont to give the Parent's names to the children; Servius, on the place affirmeth the same: This Chiron, the justest of all the Centaurs, as Statius representeth him, was Master not onely to Achilles, but to Hercules also, Iason, Aesculapius, Castor, and others, (Apollon. Argonaut. lib. 3.) Hermippus st••••eth him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Centaurum sapientem, in Clemens Alexan••rinus, Strom. lib. 1. He first taught men to love justice, shewing the sacred Rites of the gods, the figures and na∣tures of the heavenly bodies; His reputation was so great, that some of the A••haians sacrificed to him, as E••sebius writeth, lib. 4. Prepar. Evang. citing Monimus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A poysoned arrow of Hercules, by chance wounding Ch••ron's foot, he desired death, but could not obtain it, being the issue of immor∣tall parents; At last, Iupiter advanced him to be a signe in Hea∣ven, called Sagi••••arius.

Arma••••sque arcu Chiron.

Virgil, de XII Signis. So Seneca, Thyest. act. 4: Lucian, in his Dia∣logue between Menippus and Chiron, maketh Chiron give another reason, Why he was out of Love with immortality here; Be∣cause this life wanteth variety, and is nothing but the repetition, and doing again and again, of the same things: And he promised himselfe in the other World, to be free from Thirst and Hunger, and whatsoever begetteth care. And though Lucian maketh Menip∣pus advise the Centaure, not to feed himselfe with hopes of that na∣ture,

yet we may have a better opinion of his wishes, having more knowledge of the joys of the next life, and enough of this to be of Plutarch's mind, Consolat. ad Apollonium.

Terra malis scatet, adversis pelagusque redundat. O Mors, veni nostris certus medicus malis, Qui port••s humanis es tempestatibus. Aeschylus, ibid.

The Earth hath no such plenty as her woes; The Ocean too with misery o'reflows. Come, Death, thou cure of all this misery, The Port where all from storms securely lie.

62. The Tritons swim.] These by the Poets are commonly called Neptune's Trumpeters, and were the issue of him and Salacia, Servins in Aeneid. 1. That excellent Trumpeter Misenus oweth his death to the malice of a Triton, Aen. 6. v. 170.

Sed tum fortè cava dum personat aequora concha Demens, & cantu vocat in certamina Divos, Aemulus exceptum Triton (si credere dignum est) Inter saxa virum spumosa immerserat und••.

But on a Rock whilst he by chance the charms Of Mars rung out, and all the gods alarms With the loud challenge from his wreathed shell, (If it be worth belief what others tell) Whirl'd by an envious Triton from that height, Among the rocks and waves he found his fate.

So Virgil, Aen. 10. v. 209. Ovid, Metam. l. r. v. 333. and Claudian, de Nuptiis Honorii & Mariae, give Triton the character of Neptuue's Trumpeter, Seneca Troad. act. 2. Triton cecinit hymenaeum; that is, with his shell or trumpet; for none ascribe human voice to a Triton. Plinie, lib. 9. c. 5. saith, The Emperor Tiberius was told, That a Triton was seen in a cave winding a shell. Gillius, in Addi∣tionib. ad Aelian, and Alexander ab Alex. lib. 3. cap. 8. relate, That there was a Fountain near the Sea-shore, frequently used by the Inhabi••ants, whence women and virgins fetched water daily; which a Triton, that lay hid on the shore, espying, on a sudden ravished

one of them, which his hot fancy had most liking to: And that af∣terwards, he being caught in a snare and imprisoned, died for grief. The same Author reporteth, that one Trap••zuntius, to whom he af∣fordeth a fair character, told some friends, That he had seen a Maid of an exceeding beauty playing in the Sea, and ever and anon from the middle upward appea••ing above the water, till at length perceiving she was discovered, she plunged her self into the Deep. Claudius the Emperor, by a device, made a Triton appear in the middle of a Lake, rising out of the water, and sounding a Trumpet, Sueton. in Claudio, c. 21. Which spectacle was afteward commonly shewed in the Theaters, as Casaubon on that place relateth.

73. By the bold Iason.] Statius here glanceth at the story of Ia∣son's ravishing Medea with the golden Fleece, comparing that act of his with this of Paris. Iason was the first who violated the Sea's reserved rights, as Seneca Medea, act. 3. chor. ult. It was the opinion formerly, that Seas were set as bounds, to confine every man with∣in his own Country, and that no man's ambition should aim at more than the higher powers had placed him in. This among others Seneca Hippol. act. 2. maketh an argument of the innocency of the Antients.

Nondum secabant credulae pontum rates: Sua quisque nôrat maria.

••o ventrous ship, trusted the waves or wind: But all men were with their own Seas confin'd.

76. By the rash Iudge of Ida.] Paris, whose judgment is accus'd of rashnesse, because he preferred Pleasure before Wisdom or Empire; and because his fond choice was his Countrie's ruine, Horat. lib. 3. Car••••. Od. 3.

—Ilion, Ilion Fatal is incestusque judex Et mulier peregrina vertit In pulverem.

Troy by a fatall Judge's lust, And a strange Woman, turn'd to dust.

So Seneca, Troad. act. 1. calleth him, The fatall Iudge••. Where∣fore our Poet justly giveth him here the title of a rash one. For any

thing that is fatall, is hardly to be freed from the imputation of Rashnesse.

79. A Foster-child.] Venus: who was bred of the Ocean, as He∣siod in Theog. and Pausanias in Corinthiacis, relate. By Seneca, Hippol. act. 1. she is called Diva generata ponto. This was the greatest reason that Leander encouraged himself withall, to swim over the Hellespont. Musaeus vers. 248.

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

—why dost thou fear the waves? Know'st thou not Venus from the Sea first came, Mistresse both of the Ocean and my flame?

Servius in Aen. 5. writeth, that Venus was therefore said to be born of the Sea, quia dicunt Physici sudorem salsum esse, quem semper elicit coitus Hence the Myrtle was consecrated to Venus, because that Tree prospereth best on the Sea-shore. Like this is that of Coelius Rho∣diginus, lib. 14. c. 4. Lascivos Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant i. e. humidos, &c. because Venereall appetites proceed from moisture. Hence Poets took occasion to feign, that Venus sprung from the Ocean. Caspar Bartholinus Adversar. l. 21. c. 22. giveth this Mythologie, Eam Fabu∣lam aliquando arbitratus sum exinde venire, quod Venus prima quaestûs faciendi causâ corpus prostituit, velut insatiabile pelagus omnes ad se tra∣hens. I was sometimes of opinion, saith he, that the Fable arose from hence, Because Venus was the first who prostituted her body for hire, like an insatiable Sea attracting all to her. More of Venus is to be seen in Gyraldus, Histor. Deor. Syntagm. 13. Turnebus 9. Adversar. c. 2. Natalis Comes, Mythologo lib. 4. c. 13. Fulgentius, Mythol. l. 2. But above all, I prefer the Interpretation of the Fable which Ma∣crobius giveth, Saturnal. lib. 1. c. 8. That by the secret parts of Coelus, which were cut off by his son Saturn, and thrown into the Sea, and of the froth whereof Venus was engendred, were meant the seeds of things falling from Heaven, as soon as there was such a thing as Time; which Saturn is always held to signifie. And by Coelus nothing can be understood but COELUM, Heaven; Servius in Aen. 5. denying, that the proper name of any god can be of the Neuter Gender. Cicero lib. 3. De nat. D••or. telleth us of four Venus's; one the daughter of Coelus and Light; another of the Froth of the Sea, of whom, and Mercurie, Cupid was begotten; a third of Iupiter

and Dione the wife of Vulcan; the fourth of Syrus and Syria. This last was married to Adonis, and her the Syrians named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrews Ashtaroth, 1 King. 11. 5. Judg. 2. 13. And as Tully reckoneth many Venus's, so, as Mr. Selden saith, De Diis Syris syn∣tagm. 2. c. 2. St. Augustine interpreteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as i•• there were many Astartes. This goddesse had many sacrifices offered to her, Alexand. ab Alexandro, l. 3. c. 12. and from thence had her name, Ashtaroth signifying greges: Suspiceris (saith Scaliger in Co••∣jectaneis) dictam eam à Victimarum multitudine. She was entituled also, The goddesse of Love, or rather of Lasciviousnesse. Clemens Alexandrinus telleth us, that once all her pictures were made after the likenesse of Phryne, a famous Whore, and that the man who, like another Pygmalion, could embrace the statute of the goddesse, conceited himself religious, Admon. ad Gentes: where he also setteth down her lascivious Ceremonies. Mr. Gregorie writing of the Assy∣rian Monarchie, relateth, that there was a custom, that every woman should once in her life repair to the Temple of Venus, and there prostitute her body to any one that would throw her down a piece of mony, which was to be given to the Temple, and to the honor of the goddesse. The manner was for the women to sit down in the Temple, distinguished by little lines or cords, which he that had a mind might take away, or break, if the woman seemed coy, and so take the strumpet out of the Temple into a by-corner. This is expressed in the Epistle ascribed to Ieremie, at the end of Ba••uch, v. 43. The woman also with cords about them sitting in the ways, burn bran for perfume; but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not th••ught as worthy as her self, nor her cord broken. Such attendants this goddesse had as we read, 2 King 23. 7. And he broke down the houses of the S••do∣mites that were by the house of the Lord, where the women wove hang∣ings for the Grove. This place Mr. Selden interpreteth thus, Diruit quoque domos scortatorum—ubi ••••ulieres texebant cortinas pro Ase∣rah, seu luco. Of which, see his De Diis Syris, Synt. 2. c. 2. & 4. pag. 237. & 283. Thus far I have digres••ed, to shew the anti∣quity of this lascivious goddesse; which was not the production onely of fictious brains. Nor is it to be wondred at, that a thing so loathsome and ridiculous should meet with adoration; for the whole Religion of the Gentiles is so contrived, as to agree with licentious appetites. Which easie way to propagate a novelty, Mahomet well understood; nor is it now wholly unpractised.

88. By his aff••cted tomb to grieve] Thetis here expresseth a passion, so great for her Son, that if his fate, as fore-told, should be to pe∣rish

in the Trojan War, she would leave the Ocean, and ever mourn in those waves, that should wash the place of his Sepulchre: And that was the Sigean promontory. There Alexander the Great performed ceremonies in his memory, declaring him happy, who in his life enjoyed such a friend as Patroclus, and after death, doth still live by Homer: Plu••arch, in Alexandro. Cicero Epist. ad fa∣mil. l. 5. ep. 12.

107. Caphoreus.] Neptune being forced by the crosse decrees of the Fates to deny Th••tis petitioning for a storm against the Greeks, to appease her somewhat, telleth her, that the Trojans should be ruined by the valour of her son, and herselfe be revenged on the Greeks at Caphareus, who should there suffer ship-wrack. Whereof the Tragedian thus.

—Hanc arcem occupat Palam••dis ille geni••or, & clarum manu •• umen nefan••a ver••ice è summo efferens, In saxa ducit persidâ classem face. Haerent acutis rupibus fixae rates.

Upon whose summit Nauplius stood, and rais'd In his revenging hand a Light that blaz'd. Whose treacherous flame the navy guides betwixt The wracking Rocks, whose points the vessels fix't.

Seneca Agamemn. act. 3 v 557.

Nauplius's grudge against the Greeks, arose from this occasion; V••ysses having charged Palamedes, for holding correspondence with P••iam, and writing letters to him, discovered, as a proof of his Treachery, an heap of Gold in his Tent, which he before hand had closely conveyed thither. Whereupon, innocent Palamedes was stoned to death, Serv. in Aen. 2. Dictys Cretensis, and Dares Phry∣gius, give other accounts of him: Dares, that he was killed by Paris, lib oe excidio Trojano; Dictys, that Diomedes and Vlysses, over-whelmed him with stones in a well, whither he, suspecting no foul play, went down to fetch up Treasure, which they told him was hid the••e and he should have his share of it, lib. 2. Caphareus is an high Hill in Eubaea, over-looking the Hellespont: On the top of this, Nauplius caused ••ires to be made by night, to allure the weather-beaten Greeks to fall upon the Rocks, that so he might revenge his son's death upon them.

108. Ioynt-revenge] Neptune promiseth Thetis to joyn with her

against Vlysses. His quarrell with him, was upon the account of his son Polypheme, whose eye Vlysses had bored out: Which story is thus related by Achaemenides, to Aeneas, Aen. 3.

—Domus sanie dapib••sque cruentis, Intus opaca, ingens. Ipse arduus, altáque pulsat Sidera (Dii talem terris avertite pe••••em!) Nec visu facilis, nec dictu affabilis ulli; Visceribus miserorum & sanguine vescitur atro, Vidi egomet, duo de numero cùm corpora nostro, Pr'ensa manu magna, medio resupinus in antro Frangeret ad saxum, sanieque adspersa natarent Limina: vidi, atro cùm membra f••uentia tabo Manderet, & trepidi tremerent sub dentibus artus. Haud impunè quidem: nec talia passus Vlysses, Oblit••sve suî oft Ithacus discrimine tant••. Nam simul exple••us dapibus, vin••que sepultus, Cervicem inflexam posuit, jacuitque per ant••um Immensum, saniem eructans & frusta cruento Per somnum commixta mero; nos magna precati Numina, sortítique vices, an•• undique circum Fundimur, & telo lumen tenebramus acuto I••gens, quod torva solum sub fronte latebat.

—Slaughters and bloody feast, With shades the vastnesse fill'd. He high and tall The starres assaults. (The gods such plagues from all Avert!) His voice and visage stern: his food, Bowels of slaughtred wretches and black blood. As in his den he lay along, I saw Two of our men, grasp'd by his cursed paw, And dash'd against the rock: the blood all ore, With purple drops drenched the sprinkled floor. Limbs flowing with black gore I saw him eat, And in his teeth the trembling sinews beat. Nor unreveng'd their fates Vlysses bears, But mindfull of himself in all appears. For now ore-charg'd with wine and bloody feasts, His head bent down, as in his Cave he rests, Wine mix'd with clotty gore returning flows, Which belch'd up from his grave-like breast he throws.

Buri'd in sleep: we all the gods implore, Spreading o••rselves round on the bloody floor, And with a sharp spear fix'd eternall night Upon his brow, rob'd of its onely light.

Servius, on this place, saith, That Polyphemus was some wise man, and therefore ••eigned to have his eye in his forehead, that is, near the brain, which V••ysses, being wiser than he, put out. But by the Cyclopes generally are understood the Vapors of the Sea or Earth: and hence, perhaps, Polyphemus, the chief of them, was said ••o be the son of Neptune, by whom was meant, accor••ing to Ch••ysippus, the spirit that moved the waters, Cic. lib. 1. de Nar. Deor. And Vlysses was therefore seigned to overcome Polypheme, because he found out these naturall causes.

111. Thessalie.] A Region of Greece, girt about with Mountains, Olympus, Ossa, and P••lion, on the No••th; Othrys and Oeta Sou••hwa••d; and Vindus on the West. Its bounds are exactly set down by Hero∣dotus, lib. 7. It was antiently called Pyrrhaea, from Pyrrha the wife of Deucalion, Stra••o lib. 10. Afterward Aemonia, from Aemon; from whose son Thessalus, at last it was called Thessalie.

115. Sperchios] A River in Thessalie, issuing from Mount Pelion, and falling into the Malian Bay, ten furlongs from Thermopylae, Strab. lib 9.

129. Disturb the geniall crue] Our Poet glanceth at the fray be∣tween the Centaurs and the Lapithae, which hapned at the marriage of ••irithous, so excellently described by Ovid, and after him by the enjoyer of his Genius, Mr. Sandys▪ Genius (from which Genial is de∣rived) est nascendi atque natuae deus, à gignendo d••ctus. Hence the four Elements, whereof all Inferior bodies are generated, were cal∣led Dii geniales; and the Nuptiall-bed, Lectus genialis. See Tur∣nebus Adversar. l. 16. c. 19. & l. 26. c. 14. Genii were accounted the moderators and disposers of the Planets, and their Influences, at mens Nativities. Horace lib. 2 epist. 2.

Scit Genius, natale comes qui temperat astrum.

Those Doemons also whom, the Heathen attribute so much the dependancie of our resolutions unto, were called Genii, as beget∣ting the thoughts of men, and working on them. And perhaps the frequency of these Spirits and opinions, before our Sav••our's time, was the occasion of that more absurd conceit, set down by ••coffi g Lucian in his Menippus, That the shadows which our bodies cast in

the Sun-shine will be witnesse against us in the other world. With reference to these Genii must that of the Poet, Aen. 6. v. 643. be in∣••erpreted,

Quisque suos patimur manes.

i. e. Every one in the next life must receive either punishment for the crimes he committed, by hearkning to his worser Genius, or re∣wards for the good he wrought, by the assistance of his better. For two Genii, they say, one good, (the other bad,) attend every man from his birth. This the Heathen were taught by their gods; the Devil herein, as in many other things, playing the Ape, and imi∣tating the true God; who in ••eed giveth his Angels charge over us, (see Clemens Alexandrinus, lib. 5. S••r••m.) that we be not over∣come by the power of civil Spirits. For we wrestle not, saith the Apostle, Ephes. 6. 12. against flesh and blood, but against principali••ies, against powers, against the rulers of the darknesse of this world, against spi••ituall wickednesse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here translated, in high pla∣ces; which is not at all assisting, if not prejudiciall to the meaning of the verse. Beza rendreth it, Quae sunt in sublimi, ••omething nearer, But I see not why the words should not be rendred, in the lower Heavens••, that is, the Aire, the habitation of these Daemons, as Mr. Mede, on 2 Pet. 2. 4▪ and Iude 6. doth prove. And it is observ∣ed, that for the Heaven of Heavens, of supernaturall Heaven, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is always used. In relation to this sense, Origen useth the Verse in his writings against Celsus. Moreover, judicious Calvin on the place, intimateth as much, where the Interpretation he useth, is, In coelestibus. Diodáte also understandeth, The region of the aire, in which evill spirits, driven out of heaven, do wander. And by Principalities he understandeth evill Angels; excellently adding, that in the quali••y of their nature, and in the power which God suffereth them to have over the world, they have also something common with the holy Angels, in the eminency of Titles, Yet he there retracteth this Inter∣pretation, in my opinion for a worse.

153. with Magick ar••.] Thetis, desirous to conceal from Chiron the purpose she had, to disguise his Schollar in woman's apparell, whom he by rigid principles had fitted for the hardest employ∣men••s, beareth him in hand, that ominous dreams moved her to attempt the prevention of his fate by Magick Art. Such a deceit passionate Dido beguiled her sister withall, pretending to seek one∣ly a remedy for her love, when indeed her plot was to cousen her self of life.

Ergo ubi concepit furi••s, evicta dolore, Decrevitque mori, tempus secum ipsa modum••ue Exigit, & maestam dictis aggressa sororem, Consilium vul••u tegit▪ a•• spem fronte serenat. Inveni, germana, viam (gratare sorori) Quae mihi reddat eum, vel eo me solvat, amantem. Oceani finem juxta solemque cadentem, Vltimus Aethiopum locus est, ubi maximus Atlas Axem humero torquet stellis ardentibus optum. Hinc mihi Massylae gentis monstrata sacerdos▪ Hesperidum teinpli custos, epulasque Draconi Quae dabat, & sacros servabat in arbore ramos, Spargens humida mella soporiferumque papaver. Haec se carminibus promit••it solvere mentes Qu••s velit, ast aliis duras immittere cura••: Sistere aquam fluviis, & vertere sider a retro: Nocturnosque ciet manes▪ Mug••re videbis Sub pedibus terram, & descendere montibus ornos.

Virg. Aen. 4.

Vanquish'd with grief, and now resolv'd to die, The means and time to act the Tragedy She plots: And, with feign'd joy to hide her crime, Thus to her sister saith, Joy that the time Is come, that I shall now procure my rest, And gain his love, or freedom to my breast. Near to the Ocean's bounds, where Phoebus flies To end his course, burnt Aethiopia lies: Where on his loaden shoulders Atlas bears Heaven, which fill'd with glittering Starrs appears. Hence a Massylian came, the Temple's Priest Of the Hesperides, who there did feast The watchfull Dragon, and p••eserved too The Tree on which the sacred branches grew, With Hony and mix'd Poppy, which conveys A drousie dulnesse: By her charms, she says, She can dissolve a passion, and procure A scornfull breast another to endure, Stop in its speed the swiftest stream, and all The Stars turn backward from their course, and call Ghosts from the howling earth, and from the high Tops of the Hills make stubborn Trees to flie••

That Witches had such a faculty as Dido here speaketh of, to quench or kindle love at their pleasure, former times believed.

Carmine Thessalidum dura in praecordia fluxit Non fatis adductu•• amor: flammisque severi Illicitis arsêre se••es.

Thessalian charms, without assisting fate, Can passion give to hearts stil us'd to hate. Severe old men are fetter'd with Love's chains, And their chill breasts burn with unlawfull flames.

Lucan lib. 6. vers. 452.

And a little after,

—Quos no•• concordia misti Alligat ulla tori, blandaeque potentia formae, Traxerunt torti Magicâ vertigine fili.

—Those who ne're car'd to try Love's joys, whom Hymen's knots could never tye; Whom charming beauty never yet compell'd, A slender thread, by Magick ty'd, hath held.

Their power also in other things the same noble Poet thus describeth.

Cessavêre vices rerum: dilataque longâ Haesit nocte dies: legi non paruit aether: ••orpuit & praeceps audito carmine mundus. Axibus & rapidis impulsos Jupiter urgens Miratur non ire polos. Nunc omnia complent Imbribus, & calido producunt nubila Phoebo: Et tonat ignaro coelum Jove. Vocibus iisdem Humentes latè nebulas, nimbosque solutis Excussêre comis, ventis cessantibus aequor Intumuit: rursum vetitum sentire procellas Conticuit, turbante Noto: puppimque ferentes In ventum tumuêre sinus. De rupe pependit Abscissâ ••ixus torrens: amnisque cucu••rit Non quà pronus erat. Nilum non extulit aestus.

The course of things was stopp'd: nor Heaven obey'd Its Laws: the Day in Night's black Arms delay'd.

The tott'ring world these potent charms benum, And while the rapid Poles forget to run, Iove stands amaz'd. A storm obeys, and shrowds, Phoebus adorn'd with all his rays, in clowds. Iove ignorant the Thunder hears. The same Dire voice, with loose dishevell'd hair again Shattereth the dropping clowds: Seas swell with waves, The winds all hush'd; again, though Notus raves, The Seas becalmed lie▪ Ships make their way Against the wind, and rushing torrents stay Thrown from a precipice. Streams backward run: Nor ••ile o're flows the plains scorcht by the Sun.

These places I have produced, to shew what an o••inion the an∣tient Heathen had of Witches. I will onely add, that I find that the Tyrians had a custom, to tie the Images of their gods with bands, left they should be called from them by the charms of their enemies, Alexand. ab Alex. l 4. c 12. And so subject were those gods to the power of charms, that they were thereby compelled to come, nor could return back without license obtained; Euseb. de prae∣par. Evang. l. 5. c. 8, & 9. From this opinion arose tha•• question in Lucan, lib. 6. v. 492.

Quis labor hic superis cantus herbasque sequendi, Spernendique timor? cujus commercia pacti Obs rictos tenuêre Deos? parere necesse est, An juvat? ignota tantum pietate mere ••tur?

What is it makes the fearfull gods forbear To scorn both herbs and charms▪ whence comes this fear? Dot•• strong necessity, or their own designe, Or piety unknown, th••m thus incline?

I shall say more of this subject haply hereafter, when a more proper place shall afford opportunity. But thus much at present, to shew, that Chiron had reason to believe Thetis, when she told him, that she would make use of Magick for her son's preservation.

166. The envious gods.] Our Poet is here thought to have no fur∣ther aime, than to set forth the praises of his Achilles, as if he de∣served the envy of the gods. But I have observed Statius to be a great imitator of Virgil, who was still wont to omit no occasion of interwea••ning his Learning with his Poetry: wherein Macrobius

strongly justifieth him. Since these words therefore will afford it, I hold it not amisse to interpret them to the more learned sense.

There was a generall Tradition among the Heathen, That the gods envied any perfection or happinesse in Mankind. This pro∣ceeded from the Devill's policy, who from the beginning of the world endeavoured to represent God envious unto Man, in that he denied him the knowledge of good and evill; as Iunius and Diodate observe on Gen. 3. Learned Merick ••asaubon, in his Cause of temporall Evills, saith, that Aristotle sets down this opinion, That God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but protesteth against it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is not pos∣sible it should be so; yet saith, That if it were so indeed, that the na∣ture of God could be envious, that Envy must needs consist in his denying of men the happinesse of certain knowledge and contem∣plation. That impious Philosopher Porphyrie, directly chargeth God with envy, for forbidding the Tree of Knowledge: Who is an∣swered by Greg. Nazianzen, Orat. 38. Such impious men perhaps take offence at Gen. 3. 22, 23. I forbear to produce further. Testi∣monies, to prove, there was such an opinion among the Heathen, I do not think them needfull; since it is certain, the Devill would let slip no occasion of raising prejudice against God, and charging him with his own crime. Through envy of the Devill came death into the world, Wisd. 2. 24. It was the Devil's envy that made Man lose Paradise, and not God, who placed him in it. Another reason why the gods were conceived to envy men, was, Because all their prosperity and happinesse, is at length required with crosses and calamity. Examples of such change are frequent in all times: Among all, scarce is there any more notable then that of the once-Great Pompey, ••lying alone after his overthrow in Pharsalia, Lucan. lib. 1. v. 28.

—Sed longi poenas Fortuna favoris Exigit à misero, quae tanto pondere famae Res premit adversas, fatisque prioribus urget. Nunc festinatos nimiùm sibi sentit honores, Actaque lauriferae damnat Syllana juventae. Nunc & Coryci••s classes & Pontica signa, Dejectum, meminisse piget. Sic longius aevum Destruit ingentes animos, & vita superstes Imperio. Nisi summa dies cum fine bonoru•• Affuit, & celeri praevertit tristia l••to, Dedecori est fortuna prior. Quisquámne secundis Tradere se fatis audet, nisi morte paratâ?

But Fortune with her favour still beguiles, And with sad woes pursues her former smiles. His fame most presseth his declining state, And former glories add unto the weight. Too hasty now his early fame he found, And blames those wreaths with which his Youth was crown'd. Of Pontick or Corycian Victories Now when he thinks, his flaming blushes rise. Thus greatest minds consuming Age destroys, And Life survives our Empires and our Joys. Unlesse life with those joys together flow, And a swift fate prevent ensuing woe, To Fortune Shame succeeds. In the best state Let none con••ide, unlesse prepar'd for Fate.

Another instance of the mutability of Fortune, was that great Souldier, Hannibal; whose prophetick spirit was sensible of this, almost fatall, necessity: as we may see in that incomparable speech, which Livy maketh him speak to Scipio; advising not to trust the gods and Fortune too farre: telling him, that what Scipio was then, himself had been, after the battels at Tras••emene and Cannae; and that Fortune had never yet deceived him. Thus he spake to move his ene∣my to accept peace, conceiving no argument of more force, then the consideration of the vicissitude of human affairs. And his words, though then flighted, Scipio himselfe afterwards found true, and had sad experience, both of the inconstancy of Fortune, and of the ingratitude of his Country. To these, I might adde the ex∣amples of Marius, Caesar, and infinite others, out of the stories of former ••imes, with more prodigious ones of our own age; Habet has vices conditio mortalium, saith Pliny in his excellent Panegyrick, ut adversa ex secundis, ex adversis secunda nascantur. Occultat utro∣rumque semina Deus; & plerunque b••norum malorumque causae sub diver∣sa specie latent:

The condition of mortalls, hath these changes, that adversity should spring out of prosperity, and prosperity out of adversity. The s••eds of both, God concealeth; and for the most part, the causes of good and evill, things lie hid under a different species.

Herodotus relateth, how Amasis King of Aegypt, counselled his fri•••••• Polycrates, King of Samos, That he should inter∣rupt the course of his ••elicity, by casting quite away something that he held most dear, and the losse wherèof would most afflict him. Plutarch, De consol. ad Apollonium, telleth us, that Theramenes, one of the thirty

Tyrants at Athens, being at Supper with many friends, the house where they were, suddenly fell down, and he onely escaped. Many upon this, gave him the name of Happy: But he crying out, asked, For what sadder death Fortune had reserved him? And indeed, the Torments he endured before his end, added him to the n••mber of those examples, which serve to admonish prosperous persons, of the uncertainty of their Estate, Seneca, Troad. act. 2.

Violenta nemo imperia continuit diu: Moderata durant. Quóque for••una alti••s Evexit ac levavit human as opes, H••c se mag ••s supprimere felicem decet, Variósque casus tremere, metuentem Deos Nimiùm faventes.

None violent Empires long enjoy secure: They 're moderate conditions that endur••. When Fortune raiseth to the greatest height, The happy man should most suppresse his state, Expecting still a change of things to find, And fearing when the gods appear too kind.

It is an excellent Character, that Macrobius giveth of Fortitude, Tolerare fortiter vel adversa vel prospera, To bear with courage, either adverse or prosperous Fortune, in Somn. Scipionis, l. 1. c. 8. And perhaps, it may aime at our sense, In the best condition, without distemper, to exspect the worst. This dreading invidiam Numinis, was the cause, why that mighty Emperour Augustus, used once a year, cavam manum asses porrigentibus praebere, as Su••tonius in his Life rela∣teth, c. 91. To beg with his open, or hollow, hand; the most oppro∣brious way of begging. On which place, see learned Cas••ubon, gi∣ving reasons from the generally received opinion, thus elegantly expressed by Erasmus, in his Philodoxus, Saepe mecum admirari soleo seu Fortunae seu Naturae e invidentiam, quae nihil omnino commodi largitur mortalibus quod non aliquo temperet incommodo, i. e. I have often won∣dred with my self at the envy, either of Fortune or Nature, who ne∣ver dispense things convenient to mankind, which are not tempe∣red with some inconvenience. For this Philip of Macedon, kept a Youth, whose office was, every Morning thrice to salute him thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philip, thou art••a man, Aelian. var. hist. l. 8. c. 15. I will end all with a passage of Diodorus Siculus, Biblioth. hist. lib. 3. Thus rendered by Merick Casaub••n, in his Cause of e∣vils,

Neverthelesse, God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) hath not afforded unto men any entire happinesse, without some blemish or envy; but to these his blessings he hath annexed somewhat that is hurtfull, which might serve to admonish them, who through continuance of worldly blessings, are wont to grow into a contempt of the Gods. Whether our Poet had an eye to this opini∣on, I cannot say; Certainly, his words seem to look that way, and so my discourse is excused from impert inency.

195. Pholoe] A woody mountain of Arcadia, having a Town of its own name, Plin. l. 4. c. 6.

207. So tired Castor.] Statius here compareth Achilles to Castor, whose beauty he maketh as bright as his own starre. He and Pol∣lux were the sons of Tyndarus and Leda: And their amity was so great, that they never differed either in matter of Power or Coun∣sell. For which Hyginus saith, Iove translated them into Stars; Servius in Aeneid. 6. saith, that Helen and Pollux were begotten by Iupiter, in the shape of a Swan, and from him, drew immorta∣lity; but that Castor was the son of Tyndarus, and so mortall: but by the extream kindnesse of his brother, and the concession of Iu∣piter, mortalitv and immortality, was equally divided betwixt them, Virgil, Aen. 6.

Sic fratrem Pollux alterna morte redemit.

The fable arose from the Stars, one whereof ever riseth at the setting of the other, as if the fare and fall of one redeemed his fel∣low; That these brethren were ever watchfull for the Roman Common-wealth, Valerius Maximus proveth by many examples, lib, 1. c. 8. Also Plu••arch in the Life of Paulus Aemylius relateth their meeting of L. Domitius, and how they gave him in charge to make known to the Senate and people of Rome, that they were victo∣rious; which as yet they were uncertain of: And then, (as Sueto∣nius, in the beginning of Nero's life writeth, though Plutarch men∣tioneth it not) to evidence their Divinity, they changed his hair f••om Black to Red. And thence came the name of Aenobarbus, which continued to one of the greatest families in Rome.

216.—Sings the acts of Heroes] Maturantius saith, it was a custom among the Greeks, to sing the actions of famous persons; to the end, that others might be inflamed to a generous imitation of them. So Scipio was excited to great a••chievements, by gazing on Statues, erected to the memory of renowed men. Musick was ever much honoured: Epaminondas, among other things was famous for it. Iacobus Crucius, in lib. Annot. relateth out of Polybius, that the Ar∣cadians generally instructed their youths in Musick, and saith, It

was a custom among the Grecians, to sing the praises of their Genii, Heroes, and Gods. So Alexander ab Alexand o, l. 4. c. 17. saith, They were wont to sing the praises of their gods, while the sa∣crifice was in eating. And lib. 2. c. 25. having reckoned up many famous men that were excellent Musicians, he addeth that among the Greeks, Musici, Vates, and Sapientes were in equall estimation; And that, after Supper, the Harp was wont to be played on; Which when Themistocles refused to take in hand, he was for that very cause, held the lesse learned. He there also affirmeth, that the Ancienrs used to chant out the Encomiums of renowned per∣sons. Thus our Poet setteth forth Achilles, to have been instruct∣ed by Chiron, and now to give his Mother the usuall entertainment after their Feast; And Homer telleth us, that he oft practiced this art at the siege of Troy. Thus also, Dido entertaineth her guests, Aeneas, Virg. Aen. 1.

—Cithara crinitus Iopas Personat aurata, docuit quae maximus Atlas Hic canit errantem ••unam, solisque labores; Vnde hominum genus & pecudes, unde imber, & ignes: Arcturum, pluviásque Hyadas, geminósque Triones; Quid tantum Oceano properent se tingere soles Hiberni, vel quae tardis mora noctibus obstet.

—Hairy Iopas then begun, And on his Harp what Atlas taught he sung; The Moon's unconstant ways, and how the Sun Performs his course; whence men and beasts first sprung; The Bears, the Hyades, and Arcturus sings, The cause of showers, and why heav'n lightning sl••ngs; Why to the waves the Sun should take his flight Sooner in Winter, and prolong the night.

219. The victories of Pollux.] The weapon by which Pollux was victorious, was much used by the Antients, called Caestus; whose de∣scription I. C. Scaliger thus giveth: At first, (saith he) the Greeks used to fight with naked fists. Pugnis addita lora ad inunimen••um, prop∣terea quòd nudi cùm ferirent saepe plus damni acciperent quàm facerent. Ea lora Graeco vocabulo CESTUS dicta (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim cingulum.) Br••∣via initio: mox, nè excussa exuerentur in ictibus, tu•• cubito tum humero alligabantur. Po••••remó ferrum plumbumque assutum est, saevissimo spectacu∣lo. Cerebrum enim & guttur facillimè elidebant. Idcirco aurium muni∣menta

induebant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus he describeth the Caestus to be a piece of a Leather, fo•• the safeguard of the hand, which, when naked, received oftentimes more damage by a blow, than it gave. Lest this Caestus should be shaken off by striking, it was fastned, not to the arm onely, but also to the shoulder. At the end of it was sewed a mass of Iron or Lead, which rendred the combat a most cruell spectacle. Their very brains were oft dashed out; for pre∣ventio•• whereof, they covered both their ••ars with defences. This character Fabricius also confirmeth, relating, that the form of this Caestu•• was to be seen in the house of Peter ••embus, when he lived at Padu••. Fuerunt coria bubula, saith he, quibus plumbum ferrumque in••u••um est, articu••s manûs in volam flexae circundata; &, ut pondus su••••inere ferientium manus valerent, brachiis alligata. And hence he believeth, the anti••nt Germans took the use of the Gantlet, which they wore in war. The reason Fabricius giveth, why the Caestus were fastned to the arm, is, in my opinion, better then Scaliger's, That ••o the hand might be strengthned to bear the weight the better. This Fabricius writeth, on the Combat between Entellus and Dares, Aen. 5. This Exercise, as Scaliger saith, was at first onely used with bare fists, and prizes propounded for it in the Olympick Games, Thucyd lib. 1. The invention of Caestus is ascribed to Amycus, Clem. Alex. lib. 1. Strom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amycus the Bebrycian King first found out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lora pugilum, that is, the Caestus. Which very words, with others of ••lemens, Eusebius useth, De praep. Evang. l. 10. c. 5. Hence Statius here,

—crudo quo Bebryca caestu Obruerit Pollux.

i. e. Amycus, so called from the place where he reigned, Bebrycia, which had its name from Bebryx, a King in the Pyrenaean Moun∣tains, Sil. Ital. l. 3. Si••ce, it was called Mygdonia; after that, Bi∣thynia, from Bithynius, a King there, Strabo l. 7. &. 12. Arianus gi∣veth one of the daughters of Danaus this name, who, as well as her sister Hypermnestra, spared her husband, contrary to her father's command, and flying with him into this Country, gave name to it; till fresher merits destroyed the memory of hers. There is a Vil∣lage called Bebryacum, by Suetonius, in Othone, and by Tacitus, Annal. 18. seated between Verona and Cremona. In the Lipswick Edition it is called Bedriacum, by Iosephus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Plutarch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But by reason of the authority of Tacitus and Orosius, Ioseph Scaliger

saith, Ea nihil aliud sunt quám unum nomen multifariàm depravatum. At this place Otho was ove come by Vitellius; & statim, saith Sue∣tonius, moriendi impetum cepit. Yet then had he a reserved Army, competent enough to have attempted, in another Battle, the re∣covery of his Fortune; but he chose rather to let that be the certain advantage of his friends; to procure peace from Vitellius, than by hazarding them to pull on all their ruines together. For which cause, Tacitus justly saith, Many enjoyed Empires longer, but none left them bravelier.

220. The monstrous Mino••aur fam'd-Theseus slew.] The Fable is thus; The Adultery of Mars and Venus being discern'd by the Sun's all seeing eye, and by him discovered to Vulcan, in a Net that he had made for the purpose, he caught the Lovers in their em∣braces. Hereat Venus being enraged, ever after pursued the race of Phoebus with revenge, infecting them with prodigious passions. The first that suffered was Pasiphae the wife of Minos; she, being in love with a Bull, was by Daedalus his art inclosed in a Cow of wood, and so received the horrid satisfaction of her beastly Lover. And from that loathsome embrace came the Minotaur. By this Queen, Minos had three children, Andr••geos, Ariadne, and Phaedra. Androgeos, after many noble Victories, was at last slain by the Ath••∣nians and Megarians. In revenge of his death, Minos having van∣q••ished the Athenians at Sea, impos••d on them this punishment, that seven Youths, and as many Virgins, should every year be de∣livered to be devoured by the Minotaur. But Eusebius, de praepar. Evang l. 5. c. 19. layeth their death to Apollo's charge, whose Ora∣cle directed the Athenians, to send the Youths to be killed by Mi∣nos, that the plague might be averted from them, which they suf∣fered for the death of Androgeos. In the third year of this imposi∣tion, Theseus son of Aegeus was sent. He, no less powerfull in per∣son then in forces, first obtained a conquest of the heart of Ariadne; and then, by her procurement, having got a thread from Daedalus to guide him, he found the way to the Minotaur in the Labyrinth, and slew him; and having so done, he fled away with Ariadne. Then Minos find••ng, or suspecting, that Daedalus, who made the Labyrinth, had assisted Theseus, enclosed both him and his son Ica∣rus therein. But Daedalus procuring wax and feathers, with other materialls, from his Keepers, under pretence of presenting some∣thing rare to the King, made Wings, with which himself and his son flew away. But the rash Youth, contrary to his Father's instru∣ctions, soaring too high, m••lt••d his wings against the Sun, and fell into that Sea, which bea••eth his name, Ovid. de arte lib. 2. & Metam.

lib. 8. The place his father alighted first upon, was Cumae; Where, on the gates of Apollo's Temple, he engraved this storie, omitting nothing but the rate of Icarus, Virg. Aen. 6.

—Tu quoque magnam Partem opere in tanto, sineret dolor, Icare, haberes. Bis conatus erat casus effingere in aur••; Bis patriae cecidere manus.

Thou also, Icarus, hadst had a part I•• this, had grief giv'n freedom to his art. Twice he attempted thy hard fate to paint; Twice thy concerned father's hand did faint.

Some hold, this Fable was invented to shadow a true storie, and that Pa••iphae being in love with Taurus, Captain of the Guard to Minos, lay with him in Daedalus's house; and she bringing forth twins, the mockery made up the Minotaur. The Fable was more ••ewdly presented by Nero: In relating whereof, Suetonius, as Bero∣aldus noteth, useth words, that seem to credit Beasts having copu∣lation with Women; against which we read a Law, Levit. 20. 16. which sheweth the probability of it. Besides, if it be possible, we need no farther proof than the unsatiable nature of some women. Nor would any doubt, that Messalina the lascivious Empresse would have scrupled at such an act, if her fancy had but directed her to it. Iuvena••. Sat. 6.

—Claudius audi Quae tulerit. Dormire virum cùm senserat uxor, Au••a Palatino tege••em praeferre cubi i, Sumere nocturnos meretrix Augusta cucullos; Linquebat comite ancilla non ampliùs una: Sed nigrum flav•• crinem abscondente galero, Intravit calidum veteri centone lupanar, Et cellam vacuam, atque suam. tunc nuda papillis Prostitit auratis, titulum mentita Lyciscae, Ostenditque tuum, generose Britannice, ventrem. Excepit blanda intrantes, atque aera poposcit▪ Mox lenone suas jam dimitt••nte puellas, Tristis abit: sed, quod potuit, tamen ultima cellam Clausit, adhuc ardens rigidae tentigine vulvae, Et lassata viris, necdum satiata recessit.

—For hear what Claudius doth endure: Whom whilst his wife believes in sleep secure, She did prefer before a Princely Bed The Bawdy-house's smoaky-coverlid. Th'Emperiall Whore disguis'd from being known, With Night and Scarfs goes with one Maid alone; A yellow Periwig her swarthy hairs Conceals, and she to th'Bawdy-house repairs; Which from the new-employed bed a fume Retains. Possessing the then emptied room She rich adorn'd with naked breasts appears. Lycisca's name the lying entrance bears. There, great Britannicus, thy belly's shown. With a lascivious kindnes••e every one She meets, and asks her hire. When all the Whores The Bawd sends home, hers last of all the doors Was shut. She burning with unquenched fires, And toil'd with men, not satisfi'd, retires.