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

ANNOTATIONS on the II Book of STATIUS his ACHILLEIS.

5. THrace.] Thetis considering with her self, whither she might with most safety convey her Son, in the first place feared Thrace, conceiving that it would be an hastening of his destiny, to commit him to that war∣lick people; Whose Country received its name from the son of Mars; or, as Stephanus saith, à regionis asperitate, quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graeci appellant. So Pomponius witnesseth, that this Region is obli∣ged neither by aire nor soil, especially near the Sea. The roughnesse of the place wrought a like disposition in the Inhabitants: And hence haply it is said, that Mars was here nourished. It is confined on the West by Macedonia, and the River Nessus, as Ptolomy; but by Strymon, as Plinie saith. See Thucydides, lib. 2.

6. The Warlick Macedonian race.] Macedonia bordereth on Thrace, Epirus, Illyris, and Thessalie; so called from Maced••, son of O••iris, or (as Stephanus and Solinus) of Iupiter and Thyria, daughter of Deuca∣lion. Thucydides, lib. 2. praiseth them for an hardy and warlick people: But Statius had more reason to give them that character, as living after Alexander the Great's time, whose Victories were that Nation's greatest glorie. In their Militia, the Phalanx had the pre-eminence. This Nero imitated, Sueton. Nerone, ubi vide Ca∣s••ubonum.

This steady Band consisted all of tall and able Souldiers, six foot high, or thereabouts, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Suidas saith, of equall age. The like policy the Turk useth in the choice of his Janizaries, and with no lesse successe.

7. Athens.] This place also the goddesse held not safe to trust Achilles in, by reason perhaps of the great confluence of strangers thither, it being the most famous City in all Greece, seated in Attica, about forty furlongs from the Sea, as Strabo, lib. 9. Thucydides, lib. 2. saith, It was at its greatest height in the time of Pericles. It was the Mother of many Philosophers, and Orators, and Poets, and (as Tullie styleth it) the Mistresse of all human Sciences. But in the time of Synesius, it retained no such excellency, Epist. 135. It was called Cecropia, from Cecrops who first built it, and reigned in it; afterwards Mopsopia, from Mopsus▪ lastly, Athens, from Minerva, whom the Gre••ks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qu••si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because she never sucked the breast, nor had need to do it, at her first springing from Iove's brain, being not an Infant, but a mature Virago, of full sta∣••••re and strength. To this derivation, C••l. Rhodiginus assenteth, lib. 14. c. 18. Mac••obius, Saturnal. l. 1. c. 1••. saith, It was the opinion of Porphyrie, that Minerva was the vertue of the Sun, which infu••e••h prudence into the minds of men. For therefore is this goddesse said to have iss••e•• from the head of ••upiter; that is, Wisdom commeth from the h••gh∣e•••• part of Heaven, whence he Sun hath its Originall. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, which sign fyeth not-••ffeminale, or manly, doth not onely come near to the name, but also agreeth with the nature of this goddesse, who was still pictured in a warlick posture, with an Helmot, a Spear, and a Shield, and said to have a great stroke in all actions of War, which ever depend upon Wisdom. This was the chief plea that V••y••••es used against Ajax, when they strove for Achilles's Armo••r, That Ajax his valour had been useless, without Vlysses's policy o•• dir••ct 〈◊〉〈◊〉, ••vid. Metam. lib. 1••.

11. Myconos] One of the Cyclades, under which the Poets feign those Giants to have been buried, that were slain by Hercules. The Inhabitants are said to have been so subject to baldnesse, that a bald man was wont proverbially to be called a Myconian: Plin. 〈◊〉〈◊〉. c. 37.

¶S••riph••s.] The Poet giveth it the epithet humilis, haply by reason of its small compasse, which is but twelve miles, as P••in••e saith. So Iuvenal,—parvâque Seripho, Sat. 10. The whole world, he saith, was not wide enough for the young man of Pella, (so he cal••••th Alexander the Great) but when he had it all to ••••rn him in he ••ound himself pittifully strai••ned for want of room, like one

cooped up in little Seriphos. The people of this Isle Perseus trans∣formed into stones, by shewing them his Gorgon's head, to revenge his forced mother. Yet long before, Acri••ius having thrown his mo∣ther Danae and him into the Sea, they were cast upon this Island, and taken up by a fisher-man, and here preserved.

12. Delos.] This was placed in the middle of the Cyclades, and most famous of them all, by reason of Apollo's Oracle there, consul∣ted from most parts of the world. The Fable of its first becomming firm land, see in Plinie, lib. 4. c. 12. Strabo, lib. 10. and Servius, in Virg. Aen. 3. who relate, that it first appeared to receive the burden of Latona, who was here delivered of Atollo and Diana. It hath its name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, manifestus, perspicuus, Macrob. Saturnal. l 1. c. 17. being said to have risen up on a sudden above the waves. Some think it worthy of this name from its Oracles; I wonder why, for they were seldome manifest. But Servius, and Alexander ab Alex. l. 6. c 2. say, The Oracle here was clear, when all others were obscure. After this Island had appeared, it continued for some time loose, and floated up and down, untill at last it was fixed by Diana. Seneca Agamemnone act. 2. Chir.

—Tu maternam Sistere Delon, Lucina, jubes Huc atqu•• illuc priùs errantem Cyclada ventis. Nunc jam stabilis Fixa terras radice tenet.

Thou didst thy mother's Delos bind, Wandring before, drove by the wind Among the Cyclades: Now it stands Fix'd to the earth with rooted bands.

Servius in Aen. 3. saith, The truth is, that Delos being shaken by a constant Earth-quake, the Inhabitants petitioning Apollo that they might be freed from it, were enjoyned thence-forward to bury none in the Island. And Alexander ab Alex. lib. 6. c. 2. writeth, That all such as were near dying, and all women ready to be de∣livered, were carried over to the Island Rhene. Thucydides lib. 3. saith, That when Delos was totally hallowed by the Athenians, (Pi••istratus the Tyrant having before hallowed as much as was within the prospect of the Temple) they took away all the Se∣pulchers, and made an Edict, That none should either be born or bu∣ried there for the future; but when anywere near the time for either,

they should be removed into Rhene. In the dispute between Pausa∣••ias and the Athenians, about Title to this Island, the Athenians alledging this Edict of theirs, Pausanias wittily demanded, How it could be their Island, seeing none of them had either been born or buried in it, Plutarch in Apophth. Rhene is so near to it, that when it was won by Polycrates, he dedicated it to Apollo, and tied it to Delos with a chain. Divers Games were here celebrated, as Thucydides affi••meth, and Homer, Hymno in Apollinem; who ending their praises, thus also leaveth his own, vers. 16••.

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

Let Phoebus and Diana's kindnesse dwell Still here: And now to every one Farewel. But yet remember when I leave this land, And among all some pilgrim shall demand, Who was't, O Virgins, that with harmony Could most aff••ct your charmed ears? Reply With one consent, and thus my praises tell, A Poet blin••, in Chios who doth dwell.

Lemnos unto men unkind.] This is an Island in the Aegean Sea▪ called Ardens by Seneca, Herc. Oet. v. 1362. It is described by Va∣lerius Flaccus, Argond••t. lib. 2. Here Cicero, de natura deorum, placeth Vulcan's Forge. Statius, Thebai••os l. 5.

—Aegaeo premitur circum••lus Nereo▪ Lemnos, ubi ignisera fessus respira•• ab Aetna Mulciber.

To Lemnos in th' Aegean waves retires The wearied Mulciber from Aetna's fires.

Here Vulcan was bred, and had in great veneration. In his in∣juries the Inhabitants held themselves so concerned, that they

hated Venus for her adultery with Mars, Alexand ab Alex. l. 2. c. 14. Whereat the goddesse being exasperated, infused such hatred into the women against their husbands, that they took counsell to slay them all at their return from the Thracian War; and did so to all, except Hyp••ipyle, who saved her father Thoas. The story we have in Statius, Theb. lib. 5.

15. Aegaeons bands.] Aegaeon the son of Heaven and Earth, (Hesiod. in Theogon) was called by Thetis to assist Iupiter, when Pallas, Iuno, and Neptune would have fetter'd him, Lucian. dial. Martis & ••er∣curii: But afterwards waxing insolent, (as most are wont to do after great merits) was himself fetter'd by Iupiter to the Rocks of the Aegean Sea. And now Neptune having given notice, that he was en∣deavouring to unloose his hundred hands, Iupiter sent Thetis to view his chains. She passing by Scyros, and seeing King Lycomedes his daughters at their innocent recreations, and the Island filled with effeminate Inhabitants, thought presently no place could be more f••t for her son's concealment, and resolved thither to bring him. This Giant was named Briareus by the gods, Aegaeon by men, Homer-Iliad. •• v. 403. by Lucian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Briareum centimanum; and therefore was he bound with an hundred chains, as our Poet here saith. By Virgil he is placed in hell by Chimaera, Aen 6. The rest of the Giants also are fixed in their severall places by the Po∣ets, as Otus in Creet, Typhoeus in Campania, Enceladus in Sicily, whose burning Tomb is made famous by Claudian's Muse, de rapin Pro∣serp. l. 1.

Enceladi bustum, qui saucia membra revinctus Spirat inexhaustum flagranti pectore sulfur: Et quoties detrectat onus cervice rebelli In dex••rum laevumque latus, tunc Insula fundo Vellitur, & dubiae nutant cum moenibus urbes.

Vast-limb'd Encel••dus here buried lies, From whose hot breast unwasted sulfur flies. As often as o're-laden with his burd'n, To ease his wearied side he strives to turn, The motion makes the heaved Island q••ake, And with their walls the tottering Cities shake.

28. Iris Ocean-nourish'd Bow.] Iris 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nuncio, because the Rainbowe telleth of rain either past or to come, Magir. lib. 4. cap. 5. Our Poet calleth her Thaumantida. In Greek she is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And there is no Meteor so worthy of wonder. Its many colours are caused by the reflection of the Sun•• beams on a watry-clowd. Aristot. Meteorol. lib. 3. Iris est arcus multicolor in nube rorida, opaca, & convava, ex radiorum Solis oppositi reflexione apparens. Virgil. Aen. 4.

Ergò Ir••s croceis per coelum roscida pennis, Mille trahens varios adverso Sole colores.

Swift Iris therefore with her dewy wings, On which the Sun a thousand colours flings.

The difference of its colours ariseth onely from the unequall parts of the clowds. According to Aristotle they are three, Puniceus, Vi∣ridis, Caeruleus. Others make them five, as Ammianus Marcellinus, who calleth the first ••uteam speciem, a palish Yellow; the second, nearer a Tawny; the third, Red; the fourth, Purple; the last, a mixture of Blew and Green. But it is a strange error in Philoso∣phers, to define the colours of the Rain-bowe, and they almost all differ about them. Yet are the colours they quarrell about not re∣all, but apparent onely; as the skie seemeth blew, which without doubt is not blew indeed. Nor is it possible, at so great a distance, to describe colours certainly. All that can be said, is, That they ap∣pear such to the eye. Marcellinus, lib. 20. taketh occasion, from the appearing of a Rain-bow, while Constantius besieged Amida, to treat of the reasons of the Rain-bowe, and why the Poets feigned, that Iris was so oft sent from heaven, Indicium est, saith he, permu∣tationis aurae, à sudo aere nubium concitans globos, aut contrà ex concreto immutans in serenam laetitiam coelum. Ideo apud Poetas legimus saepe, ••rim de coelo mitti, cùm praesentium rerum fit statûs mutatio. That is, It is a signe of alteration of weather, gathering clowds in clear skies; or, on the contrary, changing thicknesse into serenity. Therefore we often read in the Poets of Iris being sent from heaven, when there was any alteration made of the present state of affairs. Of this fancy of the Poets, see Gyraldi Syntagm. 9. For the Philosophie, experience contradicteth it. And Plinie saith, Nec pluvias nec serenos dies cum fide ab Iride por∣tendi. They held, the Rain-bowe was nourish'd by the Ocean, by reason of both the Sun's and the Clowds arising from thence. Scaliger, Exercit. 10. Sect 11. speaketh of a Rainbowe that ap∣peared in the night-time, and was seen by Albertus and many others. And Vitellio, in his answer to the E. of Mirandula, concern∣ing the possibility of a Rain-bow's seeming entirely circular, though not being so, affi••meth, that he saw four such at once in Padua.

33. So swift, so kind to men.] Plinie saith, Dolphins are the swiftest of all fish, and amorous. Agellius, lib. 7. ••. 8. relateth a story of a Dolphin, that loved a Boy so passionately, that his life was tied to the Boy's life. The same Author, lib. 16. c. 19. out of Herodotus, setteth down the story of Arion's being carried by a Dolphine, charmed by his Musick, Virg. Ecl. 8.

Orpheus in silvis, inter Delphinas Arion.

The story is also related by Plutarch in Symp. but most sweetly by the sweetest of all the Poets, Fast. lib. 2. who thus describeth Arion, when the covetous Mariners threatned him with drawn swords.

Ille metu pavidus, Mortem non deprecor inquit; Sed liceat sumta pauca referre lyra. Dant veniam, ridentque moram. Capit ille coronam, Quae possit crines, Phoebe, decere tuos. Induerat Tyrio distinctam murice pallam. Reddidit icta suos pollice chorda sonos. Flebilibus numeris veluti, canentia dura Trajectus penna tempora, cantat olor. Protinus in medias ornatus de••ilit undas. Spargitur impulsa caerula puppis aqua. Inde (fide majus!) tergo Delphina recurvo Se memorant oneri supposuis••e novo. Ille sedet, citharamque tenet, pretiumque vehendi ••antat, & aequoreas, carmine mulcet aquas.

He frighted, cries; I ask but that you'd give Me leave to touch my Harp, not leave to live. They grant it, smiling at his fond delay, Whilst he assumes a Crown, which, Phoebus, may Become thy locks, and on his shoulders bound A purple Robe. The stricken strings then sound. The dying Swan so, when his fate begins Near to approach, in mournfull numbers sings. And so adorn'd, he leapt into the flood: On the ship's sides the dash'd up waters stood. When straight his crooked back a Dolphin show'd▪ And plac'd it under the unusuall load. He sits, holding his Harp, and whilst he plaies, The Sea growes calm, and for his portage payes.

48. Othrys.] A Mountain bounding Thessalie on the South, Hero∣dot. l. 7. It hath on the W••st-side Phthiotis, Strab. lib. 9.

51. The Fawns lament his losse.] These were Silvane gods, whose Chief was ••an, lascivious like all his followers, who were held strangely amorous of men and women. The Chorus in Seneca, Hip∣pol. act. 2. believe it impossible, that Hippolytus living in the woods, should escape being sollicited by them:

—Te nemore abditum, Cùm Titan medium constituit diem, Cinget turba licens, Naiades improbae Formosos solitae claudere fontibus: Et somnis facient in••idias tuis Lascivae nemorum deae, Montivagique Panes.

For whilst in shades you bide, and day's Divided by the god of Rayes, The Naiades thy beauty moves, Who in their fo••ntains shut their Loves: And the lascivious gods that keep In woods, will court thee in thy sleep.

The q••estion, Whether Spirits affect carnall copulation, hath been disputed by many: I shall onely relate these few opinions. Plutarch, de Oraculor. defect. saith, that fury attendeth their unsatiated lust. Paracelsus relateth stories of some, who have been married to mortall men. Cardane, de Subtilit. & variet. rerum. saith, They are as apt as dogs to be familiar with men. Plato was believed to have been begotten on a Virgin by the phantasm of Apollo, by reason of his admirable wisdom. Cardane, de var. & subt rer. lib. 16. c. 43. spea∣keth of some, who had had familiar company with Spirits for many years. And Agrippa, de occulta Philos. lib. 3. cap. 24. saith, Sunt ad∣huc hodie qui commercium & conjugalem commixtionem habent cum Dae∣monibus. Burton in his MELANCHOLY relateth a story of Me∣nippus Lucius, That between Cenchrea and Corinth he met a Spirit, in the habit of a fair Gentlewoman; and, deceived by her allure∣ments, married her. To the Wedding, among other guests, came Apollonius, who by conjectures found her to be a Spirit. When she saw her self discovered, she begged of Apollonius to be silent: But he refusing, she vanished with all her house and furniture. Sabi∣••us, in Ovid. Metam. lib. 10. hath the like story. Florilegus, a•• Ann. 1058. telleth of a young Gentleman of Rome, who, the same

day he was married, going to play at Tennis, put his ring on the finger of the image of Venus; and returning to take off his ring, Venus had bent-in her finger so▪ that he could not get it off. Where∣upon loath to make his company stay, he left it, intending the next day to use some other means for it. Night being come, and going to bed to his Bride, Venus interposed between, telling him, He had betrothed himself to her by the ring he put upon her finger; and thus troubled him for many nights, till by the advice of Palumbus a Magician, he was released from his unwelcome Lover. Lavater, de spectr. part. 1. cap. 19. telleth this story, I have heard, saith he, a grave and a wise man, in the Territory of Tigure, who affirmed, that as he and his servant went through the pastures in the summer time, very early, he espied one (as he thought) whom he knew very well, wickedly committing lewdnesse with a Mare. At which being amazed, he returned back again, and knocked at his house whom he supposed he had seen. There he certainly understood, that the man had not been that morning from his chamber. Vp∣on which, discreetly searching into the businesse, he saved the man, who else had suffered for the deluding Daeman. Corn. Agrip. de ocult. Philos. l. 3. c. 19. citeth a passage in St. Augustine, that Spirits are subject to these lusts. And Mr. Burton quoteth Pererius in Gen. lib. 8. c. 6. v. 1. who affi••meth, that these Genii can beget, and have carnall copulation with women. In that fair Temple of Belus, as Herodotus saith, there was a Chappell, in which was splendidè stratus lectus, & apposita mensa aurea. Into this adorned bed none ca••e, but the wo∣man whom the god made choice of, as the Chaldean Priests told him; and their god lay with her himself. Of this opinion is Lac∣tantius. And Lipsius relateth proofs thereof in his daies, in the City of Lovain. Further discourse on this point I shall reserve for a place more worthy of it.

75. If Hercules thus learn'd to spin.] Thetis being come to the Island where she intended to place her son, letteth him know, that for his safety, she would put him into woman's habit. And knowing that the greatnesse of his spirit would scorn such a disguise, she settteth Hercules before him, who at the command of Omphale in such a dresse sat spinning, Seneca Hippolyto, act. 1.

Natus Al••mena posuit pharetram, Et minax vasti spolium Leonis, Passus apta••i digitis smaragdos, Et dari legem rudibus capillis. Crura distincto religavit auro, Luteo plantas cohibente socco:

Et manu, clavam modo quâ gerebat, Fila deduxit properante fuso. Vidit Perses, ditisque ferax Lydia regni, dejecta ••eri Terga Leonis, humerisque, quibus Sederat alti regia coeli, Tenuem Tyrio stamine pallam.

Vid. Herc. Furent. v. 465. & Herc. Oet. v. 372.

Great Hercules once threw away His Quiver and the Lion's prey: His fingers he adorns with rings, And his rude hair in order brings: His legs with gold embraced round, His feet with yellow buskins bound: That hand▪ which so well arm'd had been With his gr••••t Club, now learns to spin; By Persians and rich Lydians scorn'd, Not with his Lion's skin adorn'd. Those shoulders on which Heav'n should rest Were in a woman's habit drest.

77. If Bacchus] Bacchus also disguised himself in a Virgin's habit, for fear of his mother-in•• law Iuno, Senec. Oedip. v. 417. Mythologers understand this of the effects of Wine, which some∣times rendreth men effeminate, and otherwhile giveth courage to the most womanish mind: And therefore was Bacchus said to be of both sexes. Origen lib. 3. contra Celsum. saith, that Bacchus was thought sometimes to have worn a woman's habit. Eusebius, de Pr••p. Evang. l. 3. c. 9. giveth this reason, why a woman's form (and therefore habit) was ascribed to Bacchus, ut vim illam quae plantarum fructi••us inest ex mascula foemincaque conflatam significet; To signifie, that the strength was of both kinds by which fruits were produced.

78. And Iove himself.] The story is commonly known: Iupiter go∣ing to visit the world, injur'd by Phaeton's Lightning, employed his first care on Arcadia; where his eyes told his heart such wonders of Calisto's beauty, that he counterfeited the shape and dresse of Diana, (Quis Divûm fr••udibus obstet?) and so enjoyed the deceived Calisto, Ovid. Metamorph. lib. 2.

Coeneus] Who being ravished by Neptune, and having the grant of a wish for her recompence, desired to alter her sex, that she might never suffer such a misfortune more. Unto this the too kind god

added her beeing invulnerable. Yet in the battell of the Cen∣taurs, and the Lapithae, she was pressed to death: So impossible it is for power, any way applied in this world, to alter destiny. Nor do our fond attempts give occasion to Him above, to appoint new accidents: It is He, that permits those fond attempts, and let∣teth them be the means of those accidents, which we would most avoid. The fable sometimes goeth, that she had power to chang•• her sex. Otherwise the sense remaineth not perfect. In the other World, Virgil sheweth her in her first sex, Aen. 6. v. 448.

—Et juvenis quondam, nuno foemina, Coeneus, Rursus & in veterem fato revoluta figuram.

And Coeneus once a Youth, but now a Maid, By fate into her former sex convey'd.

85. If by the Stygian arming waves.] Thetis to prevent the mor∣tality of Achilles, which he had received from his Father, dipped him in the Stygian flood, all but the heel, which she held by; in which mortall part, he was shot by Paris. By this River, the gods took their inviolable Oaths, Virg. Aen. 6. Seneca, Thyest. v. 667. giveth it this Character,

Deformis unda, quae facit caelo fidem.

And Homer, Odyss. ••.

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

The greatest Oath among the blessed Gods.

The fable is, that Victoria the daughter of Styx, assisted Iupiter in his War against the Giants; For which service▪ he gave this honour to her Mother, that the gods should swear by her, and in∣violably keep their Oath, or else be banished from the banquets of the gods. This affordeth some illustration to verse 213. Where Thetis wishing honour to the Island Scyros, saith,

Let thy name be the Seamans sacred vow.

The Viscount, St. Albanes, Sapient. Vet. applieth this to the Leagues and Covenants of Princes, which by reason of interest, are preciselier observed, than more sacred ones. Natalis Comes, Mytholog. l. 3. c. 2. saith, that Styx discovered the conspiracy of the

gods, and that therefore, perhaps Iove made that Water their obli∣ging Oath. Aristotle, Metaphys. l. 1. c. 3. conceiveth, that the Po∣ets by this fiction, intended to signifie, that water is the original of all things. So Thales Mil••sius said, that, water is initium rerum; Deum autem, ••am Mentem quae ex aqua cuncta fingeret, as Cicero saith, De nat. Deor. lib. 1. according to that of Moses, Gen. 1. 2. So the god's Oath seemeth to have been by the first beginning of things. Other reasons may be seen in Cael. Rhodiginus, lib. 27. c. 5. Of this opinion, Plutarch sheweth Homer to be, lib. De Homero, where he citeth Thales for it; and, after them, Xenophanes. The reasons of whose conjecture, Eusebius giveth, De praepar. Evang. lib. 14. c. 14. Servius in Aen. 6. saith, Acheron hath its name, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••ine ga••dio: From whence, Styx cometh; from Styx, Cocytus. Whose Etymologies he thus bringeth along; They, who want Joy, have Sadnesse, which is neighbour to Grief, the production of Death. The Poets feigned these Rivers to be unpleasant: So must Death needs be to those, who placing their joyes in this World, part with both together. By Victory, daughter of Styx, may be intimated the power of Death, who assisted Iupiter; in that the Gyants were mortall: shewing the vastnesse of their crimes, which make the true War with God, and want but eter∣nity for themselves, to make their crimes perpetuall. All this sig∣nifieth but the series of Life and Death, not more of sorrow belon∣ging to our ends, then to our beginnings. Man is born unto Sorrow, saith Eliphaz, Job 5. 7. And according to this sense, Plutarch speaketh, whose words •• have taken the liberty, to dresse in verse;

Sicut qui argillam tractat, fingere Ex ea animalis formam potest, Rursúmque diffingere, iterúmque ac Quoties libet perpetuò vices istasrepetere; Sic etiam Natura ex eadem materia Olim avos nostros, postea patres pro∣tulit, deinde nos, ac deinceps a∣lios ex aliis evolvet. Ac fluvius Ille oriûs nostri absque intermis∣sione labens nunquam subsistet; Sicut & interitûs flumen hujus Contrarium, sive is Acheron est. Prima ergò Causa, quae nobis Solis offendit Iubar, eadem a•• caligniosum Orcum adducit.

As one that chafes the pliant clay, may bring The substance to the form of any thing; Again, destroy the species, and by skill Repeat the same as often as he will: So nature also at the first, from clay Our Ancestors did to the World convay, Our fathers next; to them do we succeed, Others to us; and they shall others breed. This flood of Life, flows at a constant rate, Consuming still, as do the streams of Fate. This flood's Cocytus, or else Acheron, Which stream the Poets set those names upon. Thus the first cause, which shews us the Sun-light, Restores us back unto Eternall night.

120. Receiv'd Love's flames.] Those thoughts of glory, that would not suffer Achilles to consent to his kind Mother's advice, yield to Love's power, by which all the World is fettered. Which matter is excellently expressed by Seneca, Hippolyt. act. 1. Chor. The greatnesse of which power, joyned to the swiftnesse of its exe∣cution, made the Antients believe, it was a fascination; So Dido, at the first sight of Aeneas, received a passion as durable as her life, since she could find no way but one, to end both. The amorous Sappho, having expressed all the symptoms of a powerfull passion, exspecteth the same fate.

—Velut herba pallent Ora: spirandi neque compos, Orco Proxima credor.

My lips grow pale, and my disordered breath Is spent in sighs: sure, the next thing is death.

Ex interpretatione Henrici Stephani. According to these examples, there is reason enough to believe Cl••udians amorous begger;

Paupertas me saeva domat, dirúsque Cupido: Sed toleranda fames, non tolerandus amor.

In Loves and Fortunes fetters I remain: One may endure the hunger, not the flame.

Aelian, Variae hist. lib. 12. c. 58 relateth the story of Dioxippus, the famous Wrestle•• of A••hens; Who coming into the City, as the manner was, after those exercises, fell in Love with a Maid, (like Ac••••••••es here) at the first sight, as he passed along.

123. Massagetans.] A people of Scythia, inhabiting Ca••casus, who used to break such in pieces, as died of old age, and to throw such to Wild beasts, as died of diseases, Strabo. lib. 2. They wor∣shipped the Sun chiefly; to whom they offered an Horse. When they travelled through a wildernesse, they were wont to drink Hor∣ses blood mingled with milk. So Claudian,

Et qui cornipedes in pocula v••lnerat audax Massagetes.

170. Altars witnessing.] It was an observed custom, when any thing of consequence was to be said, or petitioned for, to do it be∣fore the Altars of the gods. So when ••arbas heard of Dido's passion for Aeneas, Aen. ••.

Isque amens animi, & rumore accensus amaro, Dicitur ante aras, media inter numina Divûm, &c.

Enrag'd ('t is said) at this unwelcome fame, Among the Altars of his Gods he came.

This he did, that he might perform that usuall ceremony of hol••∣ing the Altars; as a little below,

Talibus orantem dictis, arásque tenentem.

And the same Prince of Po••ts, Aen. 12.

Tango aras, medios ignes ac numina testor.

And Macrobius, Saturnal. lib. 3. c. 2. saith, that Iupiter heard him, non quia orabat tantùm, sed qui•• & aras tenebat. And he citeth Varro, Di••i••. lib. 5. who saith, Aras primùm dictas, quòd esset necessa∣rium à sacrificantibus eas teneri. Ansis autem solere teneri vasa, quis du∣bitet? Alexander a•• Alexandro, lib. 2. c. 18. saith, It was a cu∣stom for those that were piously praying to the gods, to embrace their 〈◊〉〈◊〉, i. e. the knees of their Statues. And this certainly, is the onely meaning of that in Juvenal, Sat•• 10. 55.

—genua incerare Deorum.

But because incero signifieth to cover with wax, some hold, that they waxed on their Petitions on the knees of their Statues. Turnebus lib. 1. cap. 17. saith, That they held the Statues with such assiduou•• fervency, ut sudore incrassarentur, & videretur illis quasi cera superpo••ita. Were it possible this place should still remain unperfect, after its having passed through so many learned hands, I should guesse the word insuccare, to make moist, more apt to the sense, especially to the interpretation of the most learned Tur∣nebus.

179. Nor Gymnick game.] Gymnadas, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exerceo; or rather from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nudo. For they which exercised these Games were all naked. These were invented by Lycaon of Arcadia. And the Spartan Virgins used to practise all manly exercises naked. Alexand. ab Alex. lib. 2. c. 25.

208. As Creet to Rhea.] Thetis having now taken leave of her disguised son, and being entred the waves, turneth her eyes to∣wards the Island, and beggeth of it to perform its trust as justly, a•• Creet had done to Rhea: Who, when her husband Saturn intended to murder all his children, being told that he should have one, who would depose him from his throne, hid her son Iupiter in Dicte, a Mountain of Creet, where the Corybantes her Priests, with their sounding Brasse, drowned the noise of the child's crying, Natalis Comes. lib. 2. c. 1. Saturn was a great devourer of children, for to him the Carthagenians offered their sons, Plato in Minoe. By Saturn was understood Time; by Iupiter, Heaven, which is not subject to the power of Time: And therefore was it said, that Iupiter was not devoured by Saturn. Gaffard in his Curiosities, part. 3. chap 11. sect. 8. saith, The antient H••brews stood in much dread of the ma∣lignancy of the Planet Saturn. And the Chaldeans, who gave themselves over to the worshipping of false gods, observing this Star to be hurtfull, thought good by some sacrifice to render it more propitious to them. And no sacrifice being fitter than that on which it wrought its sad effects, they began to sacrifice children to it un∣der the name of Moloch. And this, he believeth, was the originall of the Fable, why Saturn was said to devour his children. And the Priests were said to have made a noise with their brasse, to drown young Iupiter's crie, from the custom which they had to make such

noises when the children passed through the fire to Moloch; which was no other then some particular Daemon-rite. For MOLOCH signifieth as much as BAAL. So we read, Psal. 106. 37. Mactârunt filios suos & filias daemoniis, as Mr. Selden rendreth it, De Dîs Syri••, cap. de MOLOCH; to whom, and Saturn, children were the usuall sacrifices, as he there sheweth.