The Pantheon representing the fabulous histories of the heathen gods and most illustrious heroes in a short, plain and familiar method by way of dialogue / written Fra. Pomey.

PART V. (Book 4)

Of the Infernal Deities. (Book 4)

CHAP. I.

A View of Hell.

P.

O Wondrous! What a horrid and dismal spectacle is here!

M.

You must imagin that we are now in the confines of Hell. Prethee, Come along with me. I will be the same friend to you, which the Sibyl was to Ae∣neas in Virgil. (Aen. 6.) Nor shall you need a golden bough to present to Proserpine. You see here painted those Regions of Hell which ••he Poet describes thus (Virg. Aen. 6.)

Spelunca alta fuit, vastoque immanis hiatu, Scrupea; tuta lacu nigro, nemorumque tenebris: Quam super haud ullae poterant impune volantes Tendere iter pennis: talis sese halitus atris Faucibus effundeus supera ad convexa ferebat: Inde locum Graii dixerunt, nomine, Avernum.

There was a deep Cave with a wondr'ous breach, Which a foul Lake, and horrid Groves immure, O're which not swiftest Fowl could fly secure, Such noisom Vapours from foul Iaws exhale; From whence the Greeks the place Avernus call.

So that Avernus is the name which the Greeks give to Hell, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sine avibus: because no Birds can fly over it: for in their flight they are certainly choaked with the poisonous stench of it.

P.

What Monsters do I see, Virg. Aen. 6.)

Vest ibulum ante ipsum, primis{que} in faucibus Orci?

M.

Let the Poet answer your Question thus;

Luctus, & ultrices posuere cubilia Curae: Pallentesque habitant morbi, tristisque senectus, Et metus, & malesuada fames, & turpis egestas, Terribiles visu formae, lethumque laborque. Tum consanguineus lethi sopor, and mala mentis Gaudia, mortiferum{que} adverso in limine Bellum. Ferreique Eumenidum thalami, & Discordia de∣mens Vipereum crimen vittis innexa cruentis. Iust in the Gates and horrid Iaws of Hell. Sorrow, and Fear, and pale Diseases dwell, Revenging Cares, and discontented Age, Invincible Necessity, and Rage, Labor, and Death, and Sleep, to Death akin, Then all the false delights of deadly sin, Terrible Forms, Discord, and bloody Wars On th' other side lay, broaching still new Iars, The Furies there their Iron Couches found, Their Viperous Hair with bloody Ribbands bound.

CHAP. II.

Charon. The Rivers of Hell. Cerberus.

P.

WHO is that nasty, old, battered, bearded, Fellow? Or what is his name?

M.

He is the Ferry-man of Hell, his name is Charon, quasi Acharon, by an Antiphrasis, sine gratia. Or in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, portitor, a Ferry-man. You see his Image painted by the Pencil; but see a more beautiful and ele∣gant Picture of him drawn by the Pen of Virgil. Aen. 6.

Portitor has horrendus aquas, & flumina servat, Terribilis, squalore Charon: cui plurima mento Canities inculta jacet: stant lumina, flammae: Sordidus ex humeris nodo dependet amictus. Ipse ratem conto subigit, velisque ministrat, Et ferruginca subvectat corpora cymba, Iam senior, sed cruda Deo viridisque senectus. The Ferry-man of Hell, foul Charon, keeps Those horrid Waters, and Infernal Deeps; His untrimm'd Cheeks are rough with hoary Hair, Elf-lock'd his Beard, his fiery Eyes do stare; Ti'd o'er hir Shoulders, hangs a sordid Coat; Whose Pole; and Sails, drive in his crazy Boat, Laden with Passengers; though old, the God Is youthful still, his Veins still full of Blood.

P.

Why does he tarry with his Boat here?

M.

To take, and carry over to the other side of the Lake, the souls of the dead: which you see flocking to the Shores in Troops. Yet he takes not all promiscuously, who come; but such only whose Bodies are buried when they die. For the Unburied.

Centum errant annos, volitant haec littora circum; Tum demum admissi, stagna exoptata revisunt, A hundred years they on these Shores remain, At last their long expected Passage gain.

But first they pay Charon his fare; which is at least an half penny. Lucian.

P.

Those three (or four Rivers, if my Eyes do not deceive me) must be passed over by the dead, must they not?

M.

Yes. The first of them is Acheron,* 1.1 which receives them when they come first. This Acheron was the Son of Terra or Ceres, born in a Cave, and conceived without a Father. And because he could not endure light he ran down to Hell, and was changed into a River, whose waters are extreme bitter.

The second,* 1.2 is Styx, which is a Lake rather than a River, was formerly the Daughter of Oceanus,* 1.3 and the Mother of the Goddess Victo∣ria by Acheron. When Victoria was on Iupiter's side in his War against the Giants, she ob∣tained this prerogative for her Mother, that no Oath that was sworn amongst the Gods by her name, should ever be violated; For if any of the Gods broke an Oath sworn by Styx, they were banished from the Nectar and the Table of the Gods, a year and nine days. This is then the Stygian Lake,

Dii cujus jurare timent & fallere numen.* 1.4 By which the Gods themselves dare n't falsly swear.

The third River, Cocytus, flows out of Styx, with a lamentable groaning noise; and imi∣tates, and irritates the exclamation of the Damned.

Next comes Phlegethon or Periphlegethon, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ardeo: because it swells with waves of fire, and all its streams are flames.

When the Souls of the Dead have passed over these four Rivers,* 1.5 they are afterwards carried to the Palace of Pluto: where the Gate is guarded by a Dog with three Heads, whose body is covered in a terrible manner with Snakes, instead of Hair. This Dog is the Porter of Hell, begotten of Echidna and the Giant Typhon. Virgil gives this description of him. Aen. 6.

Cerbetus, haec ingens latratu regna trifauci Personat, adverso recubans immanis in antro. Stretch'd in his Kennel, monstrous Cerberus, round From triple Iaws makes all these Realms re∣sound. And Horace, thus, lib. 3. Od. Cessit immanis tibi blandienti Ianitor aulae Cerberus: quamvis furiale centum Muniant angues caput ejus atque Spiritus teter, saniesque manet Ore trilingui. E'en Cerberus thy force confest Well pleas'd he lay and luli'd in rest,

Tho' hundred hissing Serpents spread And guard around his horrid head, And Gore foam'd round his triple tongue, He gently listned to thy Song.

Now let us approach the Prince and Princess of Hell, Pluto and Proserpine.

CHAP. III.

SECT. I.

PLUTO.

THIS is Pluto, the King of Hell; begotten of Saturn and Ops; and the Brother of Iupiter and Neptune.* 1.6 He hath these infernal Dominions attributed to him, not only be∣cause in that division of his Fathers Kingdom, mentioned before,* 1.7 the Western Parts fell to his Lot; but also as some say, because the In∣vention of burying, and of honoring the Dead with Funeral Obsequies proceeded from him.* 1.8 For the same reason he is thought to exercise a Soveraignty over the Dead. Look upon him. He sits on a Throne covered with Darkness: and discover, if you can his ha∣bit, and the Ensigns of his Majesty more nar∣rowly.

P.

I see him, tho in the midst of so much Darkness;* 1.9 and can distinguish him easily. He holds a Key in his Hand instead of a Scepter, and is crowned with Ebony.

[illustration]

[illustration]

M.

Sometimes I have seen him crowned al∣so with a Diadem;* 1.10 sometimes with the Flowers of Narcissus (or White Daffadils) and some∣times with Cypress Leaves: because those Plants, greatly please him; and especially the Nar∣cissus, because he stole away Proserpina when she gathered that Flower, as I shall shew pre∣sently. Very often a Rod is put into his Hand in the place of a Scepter,* 1.11 with which he guides the Dead to Hell.* 1.12 And sometimes he wears a Head-piece which makes him invisible. His Chariot and Horses are of a black Colour,* 1.13 and when he carried away Proserpine, he rode in it. But if you would know what those Keys signifie, which he hath in his Hand, The answer is plain, that they signifie, that when once the Dead are received into his Kingdom, the Gates are locked against them, and there is no Regress thence into this life a∣gain. Virg. Aen. 6.

—Facilis descensus Averni, Sed revocare gradum, superasque evadere ad aura•• Hoc opus, bic labor est. To th' Shades you go a down hill easie way, But to return and re enjoy the Day, That is a Work, a Labour,—

P.

Why is he called Pluto?

M.

I will tell you that, and also the mean∣ing of the rest of his Names.

Pluto, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••Divitiae, Riches: and in Latin he is called Dis; which signifies wealth. The Reason whereof is because all our Wealth comes ab inferis, hoc est, ex intimis terrae visceribus, from the lowest

and most inward Bowels of the Earth: And because as Tully writes: all the natural powers and faculties of the Earth are under his di∣rection, for all things go to the Earth and pro∣ceed from thence. De Nat. Deor. lib. ••.

His Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Greek,* 1.14 signifies, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tristis, tenebrosus, inspe∣ctabilis: because he sits in darkness so that he,* 1.15 cannot be openly seen.* 1.16 Or you may derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, priv. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, videre.

He is likewise called Agesilaus,* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à ducendis ad inferos populis, from bring∣ing of People to Hell. Or, as others read the Word, Agelastus: which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rideo, because Pluto never laughs.

Februus,* 1.18 from the old Word Februo, to purge by Sacrifice: because purgations and lu∣strations, were used at Funerals. Whence the Month of February receives also its Appel∣lation: at which time especially the Sacrifices called Februa, were offered by the Romans to this God.

Orcus,* 1.19 quasi Urgus and Uragus, from urgen∣do: quòd homines urgeat in interitum: he urges people to their deaths. Some reject this inter∣pretation, because, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a Greek word, and signifies, extremi agminis dux, the Comman∣der that brings up the rere; and in this sense, the name is agreeable to Pluto, who succeeds the last action of our lives.

In Festus we find him called Quietatis: quòd morte quietem cunctis afferat. Because by death he brings rest to all things.

He is called Summanus, quasi summus. Deo∣rum Manium, the Chief of the Dii Manes,* 1.20 or the Gods, the Ghosts ••f the dead. The Thun∣der that happens in the Night is attributed to him: whence he is commonly styled also, the infernal Iupiter; the Stygian Iupiter, the third Iupiter, as Neptune is, Iupiter secundus, the Second Iupiter.

P.

What was the Office and Power of Pluto?

M.

If you do not fully understand that from what hath been said already, the Fates will tell you, who thus bespeak him; Claud. de Ratp. Proserp.

—O, maxime noctis Arbiter, umbrarum{que} potens, cui nostra laborant Stamina, qui finem cunctis, & semina praebes. Nascendique vices alterna morte rependis, Qui vitam, lethumque regis. Great Prince o'th' gloomy regions of the dead, For whom we hourly move our Wheel and Thread, Of Natures growth and end thou hast the sway, All Mortals Birth with Death thou dost repay; Who dost command 'em both.—

CHAP. IV.

PLUTUS.

I joyn Plutus to Pluto (altho Plutus be not an Infernal God) because their Names and Offices were very like and agreeable; where I will take this occasion to say something of him. For they are both of them Gods of Riches; which are the Root of all Evil, and which, Nature our common Parent, had placed near Hell, and indeed there is not a nearer way to Hell than to hunt mightily af∣ter Riches.

This Plutus was the Son of Iason or Iasius by Ceres:* 1.21 He was blind and lame, injudicious, and mighty timorous, and indeed these infir∣mities are justly ascribed to him; for if he was not blind and injudicious, he would ne∣ver pass by good Men, and heap his Treasures on the bad. He is lame, for great Estates come slowly. He is fearful and timorous; because rich Men watch their Treasures with a great deal of Fear and Care.

CHAP. V.

SECT. I.

PROSERPINE.

M.

SHE, who sits next to Pluto, is the Queen of Hell, the Infernal Iuno, the Lady (as the Greeks commonly call her,* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Domi∣na,) and dearest Wife of Pluto; the Daughter of Ceres and Iupiter,* 1.23 she is called both Pro¦serpine and Libera. Iupiter, her Father, begat her when he was disguised in the Shape of a Bull;* 1.24 and after she was born and grown up, he debauched her himself in the shape of a Dragon. Whence it came to pass, that in the Mysteries of the Sabazia,* 1.25 a Golden Snake folded in a Circle was produced, which, when any were initiated, were usually put into their Bo∣soms, and received again when it slid down from them below.

P.

But by what Fate became Proserpine the Wife of this Black God?

M.

Thus: When all the Goddesses refused to marry Pluto because he was so deformed. Vexed at this contempt and scorn, and troubled that he was forced to live a single life always: in a rage he seated himself in his Chariot, and arose on a sudden from a Den in Sicily; he saw a company of very beautiful Virgins,* 1.26 gathering Flowers in the Fields of Enna (a beautiful

place, situated about the middle of the Island, and therefore called umbilicus Siciliae) one of them, Proserpina, pleased him above the rest, for she surpassed them all in beauty. He came raging with love, and carried her with him from that place; and on a sudden he sank in∣to the Earth near Syracuse; in the place where he descended a Lake arose.* 1.27 And Cicero says that the People of Syracuse keep yearly Festi∣vals, to which great multitudes of both Sexes flock.

O poor Lady! I am troubled at her mis∣fortune, her unhappiness moves my Compas∣sion. But what followed?

M.

The Nymphs her Companions were grievously affrighted, and fled away to any place where they could expect safety. In the mean time, Ceres, the Mother of Proserpine, comes; who by chance was absent when her Daughter was stoln; she seeks her Daughter amongst her Acquaintance, a long time, but in vain. Therefore in the next place she kindles Torches, by the Flame burst forth from the top of the Mountain Aetna, and goes with them to seek her Daughter through∣out the World: neither did she give over her vain Labour, till the Nymph Arethusa fully assured her that Proserpine was stoln by Pluto, and carried down into his Kingdoms. And then in great anger she hastned and expostu∣lated with Iupiter,* 1.28 concerning the Violence that was offered to her Daughter. In short Iupiter promised to restore Proserpine again, if she had not yet tasted any thing in Hell. Ceres

went joyfully down, and Proserpine full of triumph and gladness, prepar'd to return a∣gain into this World; when one Ascalaphus* 1.29 discovers, that he saw Proserpine, while she walked in Pluto's Orchard, pluck a Pomegra∣nate and eat some Grains of it; whereupon Proserpine's Journey was immediately stopp'd. Ceres, the Mother, amaz'd at this new mis∣chance, and incens'd at the fatal Discovery of Ascalaphus, turned him into an Owl, a Bird of an ill Omen, and unlucky to all who see it. And at last by the importunity of her Prayers to Iupiter, she extorted this Favour from him, that he should give leave to Proserpine to live half the year, at least, with her in the Hea∣vens; and the other half she might be below in Hell with her Husband. Ovid. Met. l. 5.

Et Dea regnorum Numen commune duorum, Cum matre est totidem, totidem cum conjuge menses. The Goddess now in either Empire sways, Six Months with Ceres, six with Pluto stays.

Proserpine afterwards lov'd this disagreeable Husband so much, that she was jealous; and changed Mentha,* 1.30 who was his Mistress, into a Herb of her own Name. (Mint.)

SECT. II.

An Explication of the Fable.

P.

YOU have told a very pretty Story. Pray what is the signification of it?

M.

The signification of it is this. Ceres is

the Earth,* 1.31 and her Daughter Proserpine the Fertility of the Earth;* 1.32 or rather the Seed by which it is fertile. Which Seed lies buried in the Ground in the Winter,* 1.33 and in the Summer it breaks forth and becomes Fruit. Thus Proserpine (the Emblem of this Seed) lives half of the year in Hell, and the other half in Heaven. Others refer this to the Moon which is hid from us in the Hemisphere of the Countries beneath us, as long as it shines to ••s in our own.

Some believe that Hecate is the same with Proserpine. And if you are willing to follow their Opinion, you must call to mind what I said before, where I treated of Diana.

Let us now turn our Eyes towards the Tri∣bunal of Pluto; where you see in that dismal Picture, continual Trials, and all Persons, as well the Accusers as Offenders, that have been formerly wicked in their Lives, receive their Deaths impartially from the Three Fates; af∣ter Death they receive their Condemnation impartially from Three Iudges, and after Condemnation their Punishment impartially from Three tormenting Furies.

CHAP. VI.

The FATES.

P.

WHere are those Fates? Shew me Sir.

M.

Those three Old Ladies are the Fates:* 1.34 their Garments are made of Ermine white as Snow,* 1.35 which is bordered with Pur¦ple.* 1.36 They were born either of Nox and E∣rebus, or of Necessity,* 1.37 or the Sea, or of that rude and indigested Mass,* 1.38 which the Antients called Chaos. In Latin their Name is Parcae, from Partus, as Varro thinks; because they distribute good and bad things to Persons at their Births.* 1.39 Or from parcendo, by an Anti∣phrasis, as others generally say, because they spare no body:* 1.40 they are likewise called Fatum, Fate; and are Three in number, because they order the past, present and future time. Fate says Tully, is all that,* 1.41 quod à Deo constitutum & designatum est, ut eveniat, quod Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellant:* 1.42 Which God hath decreed and resolved shall come to pass; and which the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is, says Chrysippus, a perpetual cer∣tain and unavoidable series and chain of things: Sempiterna quaedam & indeclinabilis rerum series & catena sese volvens & implicans per dexteros consequentiae ordines, è quibus connexa est; Wrap∣ping up and enfolding up itself in an order of con∣sequences, which compose the several links, and

follow one another to all eternity.* 1.43 Fatum is deri∣ved from fando: because when any one is born these three Sisters pronounce what Fate will befal him; as we saw above in the Story of Meleager.

P.

What are their Names and Offices?

M.

The Name of one is Clotho, from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to spin. The Second is call'd La∣chesis, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sortior. The Third A∣tropos, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 priv. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verto; because she is unalterable, unchangeable. These Names the Grecians give them; the Romans call them Nona, Decima, and Morta.

To them is entrusted the management of the fatal Thread of Life.* 1.44 For Clotho draws the Thread betwixt her Fingers.* 1.45 Lachesis turns about the Wheel: and Atropos cuts the Thread spun, with a pair of Scissors. That is, Clotho gives us Life, and brings us into the World. Lachesis determines the Fortune that shall befal us here: and Atropos concludes our Lives. One, says Servius, speaks, the other writes, and the third spins. (Aen. 1.)

CHAP. VII.

The FURIES.

P.

AND what are those Monsters called, that have the Faces of Women. Their looks are full of Terror; they hold lighted

Torches in their hands: Snakes and Serpents lash their Necks and Shoulders?

M.

They are the Furies, Furiae;* 1.46 who are so called,* 1.47 quòd homines sceleratos in furorem a∣gant; because they make Men mad with the stings of Conscience. They are otherwise call'd Dirae, Eumenides and Canes; but their proper Names are Alecto, Tisiphone and Megaera, three Sisters born of Nox and Acheron,* 1.48 and they are e∣steemed Virgins; because, since they are the Avengers of all Wickedness, nothing can per∣vert them from inflicting the punishment that is due to the Offender.

P.

Why are there only three Furies?

M.

Because there are three predominant Passions of the Mind,* 1.49 Anger, Covetousness and Lust, by which Mankind is chiefly hurried into all sorts of Wickedness. For Anger be∣gets Revenge. Covetousness provokes us to get immoderate Wealth by right or wrong: and Lust persuades us to pursue our Pleasures at any rate.* 1.50 Indeed some add a fourth Fury, called Lisse, Madness; but she is easily reduced to the other three. As also Erinnys, a Name common to them all.

P.

What is the Office of these Furies?

M.

They are appointed to observe and pu∣nish the Crimes of ill Men; and to torment the Consciences of secret Offenders. Whence they are commonly also entitled. Deae Specu∣latrices & vindices facinorum; The Goddesses, the Discoverers and Revengers of evil Actions. They punish and torment the Wicked, by frightning and following them with burning

Torches. You see the Picture of them there; now hear their Description in Virgil. Aen. l 2.

Dicuntur geminae pestes, cognomine Dirae, Quas & Tartaream, Nox intempesta Megaeram, Uno eodemque tulit partu, paribusque revinxit, Serpentum spiris, ventosasque addidit alas. There are two Hags, the Dirae stil'd, brought forth By everlasting Night, at one sad Birth, To Hell's Megaera, who with Sergents join'd, Girded their wasts, and wings with tempest lin'd.

P.

What did the Poets intend by these Furies?

M.

Only, says Cicero, that they who have done any wicked and unlawful thing are tor∣mented and affrighted, not with the Blows, and the Burning Torches of the Furies, as it is in the Fable, but with the Stings of their own evil Consciences. Sua enim quemque fraus (says he, Or. pro Rosc. Am.) & suus terror maxime vexat: suum quemque scelus exagitat, a∣mentiaque afficit; suae malae cogitationes, consci∣entiaeque animi terrent. Hae sunt impiis ass••duae domesticae Furiae, quae dies noctesque poenas à sce∣leribus repetunt. Every ones own Fraud, and his own Terror vexes him most. Every ones own Wickedness torments and enrages him: his own e∣vil Thoughts, and the Lashes of his Conscience affright ••m. These are constant and domestick Furies to the wicked; that night and day exact the punishment of them that their Crimes deserve

CHAP. VIII.

NIGHT, DEATH, SLEEP.

P.

YOU have made mention of Nox and Erebus. Are they (I pray you) of the number of the Gods?

M.

Yes, Nox, is of all the Gods the most Antient; she was the Brother of Erebus, and the Daughter of the first Chaos. And of those two Nox and Erebus, Mors, Death,* 1.51 was born; who is dress'd usually with a speckled Garment and black Wings.* 1.52 But there are no Temples, nor Sacrifices, nor Priests consecrated to Mors: because she is a Goddess whom no Prayers can move,* 1.53 nor Sacrifices pacifie.* 1.54 Somnus, Sleep,* 1.55 hath Wings too;* 1.56 and is thus saluted by Iris in the Name of Iuno, when she came to his Pa∣lace.

Somne, quies rerum, placidissime Somne Deorum, Pax animi, quem cura fugit, qui corpora duris Fessa ministeriis mulces, reparasque labori. Thou rest o' th' World, Sleep, the most peaceful God, Who driv'st care from the mind, and dost unload The tir'd Limbs of all their weariness, And for new Toil the Body dost refresh.

Virgil says, that there are in this Palace of Somnus two Gates, by which Dreams pass and repass.

Sunt geminae Somni porte,* 1.57 quarum altera fertur Cornea, qua veris facilis datur exitus umbris: Altera candenti perfecta nitens Elephanto: Sed falsa ad coelum mittunt insomnia manes. There are two Gates of Sleep, one made of Horn, Through which true Visions to the Skies are born: The other Ivory, polish'd purely bright, Whence false Dreams sally to Ethereal Light.

Morpheus the Servant of Somnus,* 1.58 who can put on any shape or figure, presents these Dreams to those who sleep; and these Dreams are brought from a great spreading Elm in Hell, under whose shade they usually sit.

CHAP. IX.

The Iudges of Hell, MINOS, AEACUS, RHADAMANTHUS.

NEAR the three Furies,* 1.59 and the three Fates, you see the three Iudges of Hell, Minos, Rhadamanthus and Aeacus; who are be∣lieved to be the Judges of the Souls of the Dead; because they exercised the Offices of Judges in Crete with the greatest Prudence, Discretion and Justice. The two first were the Sons of Iupiter by Europa; the last was the Son of Iupiter by Aegina; and when all the Subjects of Queen Aegina were swept away in a Plague,* 1.60 besides himself, he begged of his Father, that he would repair the Race of Mankind, (which

was almost extinct) and Iupiter heard his Prayer. And turned a great multitude of Ants which crept about an hollow old Oak, into Men; who afterwards were called Myrmidones from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Ant.

These Three had their particular Province assigned by Pluto in this manner,* 1.61 that Rhada∣manthus should judge the Asiaticks, and Aeacus the Europeans; each holding a Staff in his Hand. But Minos should have a Golden Sceptre, and sit alone, and over-see the Judg∣ments of Rhadamanthus and Aeacus. And if in their Courts there arose a Case that was ambiguous and difficult, then Minos should ••ake the Cognizance thereof, and decide it. Tully (in Tusc. lib. 1.) adds to these a fourth Judge, Triptolemus. But we have already discoursed of him in his place.

CHAP. X.

SECT. I.

The most Famous of the Condemned in Hell.

FRom the Iudges, let us proceed to the Cri∣minals, whom you see represented there in horrid Colours. It will be enough if we re∣mark the most celebrated of them, and shew their Crimes, and the Punishments which ac∣crued to them from thence.

SECT. II.

The Giants.

THese Giants were the Sons of Terra (the Earth) when it was impregnated by the Blood of Coelum, which flowed from that dis∣honourable Wound which his Son Saturn gave him.* 1.62 They are all very high in Stature, with horrible Dragons Feet, their Looks and their Bodies are altogether full of Terror. Their Impudence was so great,* 1.63 that they strove to depose Iupiter from the possession of Heaven.* 1.64 And when they engaged with the Celestial Gods, they heaped up Mountains upon Mountains,* 1.65 and from thence darted Trees,* 1.66 set on fire, against the Gods and Heaven. They hurled likewise prodigious massy Stones,* 1.67 and solid Rocks, some of which falling upon the Earth again, became Mountains; others fell into the Sea, and became Islands. This Battel was fought upon the Phlegraean Plains near the Borders of Campania,* 1.68 which Country is called Phlegra from Phlego, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, uro, for it abounds with subterraneous Fires, and hot Baths, which flow continually. The Giants were beaten, and all cut off either by the Thunder of Iupiter, the Arrows of Apollo, or by the Arms of the rest of the Gods. And some say, that out of the Blood of the slain, which was spilt upon the Earth, Serpents, and such envenomed and pernicious Animals were produced. The most eminent of these Giants were,

Typhaeus or Typhon, the Son of Iuno;* 1.69 con∣ceived by her without a Father: so vast was his Magnitude, that, he touched the East with one Hand, and the West with the other, and the Heavens with the Crown of his Head. A hundred Dragons Heads grew from his Shoul∣ders; his Body was covered with Wings, and rugged Hair; his Eyes sparkled with Fire, and his Mouth belch'd out Flames. Yet he was overcome, and the Island Sicily was thrown upon him, the whole Island was scarcely big enough to cover him. Ovid. (Met. lib. 5.)

Nititur ille quidem, pugnatque resurgere saepe: Dextra sed Ausonio manus est subjecta Peloro, Laeva, Pachyne, tibi; Lilybaeo curra premuntur; Praegravat Aetna caput. Ausonian Pelorus his right hand Down weighs; Pachyne on the left doth stand; His legs are under Lilybaeus spred; And Aetna's bases charge his horrid head.

Pelorus, Pachynus and Lilybaeus, are the three Promontories, which are the the three Corners of Sicily; the Island bears the shape of a Triangle, and is from thence called Trinacria.

Aegaeon, was another prodigious and fierce Giant who had an hundred Hands, and fifty Heads, according to Virgil. (Aen. 10.)

Aegaeon qualis, centum cui brachia dicunt, Centenasque manus, quinquaginta oribus ignem Pectoribusque arsisse: Iovis cum fulmina con••ra Tot paribus streperet clypeis, tot stringeret enses. Such they the hundred handed Giant fame, Who belch'd from fifty mouths devouring Flame,

When arm'd against Jove's Thunder-bolts, he wields As many Swords, as many ratling Shields.

Wherefore he was called Centumgeminus;* 1.70 and by the Graecians Briareus. He hurled a hun∣dred Rocks against Iupiter at one throw. Yet Iupiter dashed him down and bound him in a hundred Chains; and thrust him under the Mountain Aetna:* 1.71 where as often as he moves his sides, the Mountain casts forth great Flames of Fire.

Aloeus,* 1.72 because of his Age could not in this War take up Arms against the Gods.* 1.73 But he sent Othus and Ephialtes (which his Wife had by Neptune, who from him were called Aloïdae) they went in their Father Aloeus's stead, and assisted the Giants. But the same Fate atten∣ded them, and also suffered the punishment of their rashness in Hell.

Tityus was the Son of Iupiter and Elara;* 1.74 born in a subterraneous Cave, in which Iupiter hid his Mother, fearing the Anger of Iuno. She brought forth a Child of so prodigious a bulk, that the Earth was rent that he might have a passage out of the Cave; and from thence he was believed to be the Son of the Earth. Iuno afterwards persuaded this Giant to accuse Latona of Adultery; where∣upon Iupiter struck him with Thunder down into Hell. And there he lies stretched out and covers nine Acres of Ground with his Body; a Vulture continually gnaws his Liver, which grows again every Month. Virgil de∣scribes him in the same manner. Aen. 6.

Necnon & Tityum Terrae omniparentis alumnum Cernere erat; cui tota novem per jugera corpus Porrigitur, rostroque immanis vultur adunco, Immortale jecur tundens, foecundaque poenis Viscera, rimaturque epulis, habitatque sub alto Pectore, nec fibris requies datur ulla renatis. Th' All-parent Earth's huge Off-spring I beheld, Tityus, whose Body nine whole Acres fill'd; Where a huge Vulture, with a crooked Bill, Li••s tearing his immortal Liver still, And, Dainties searching, dwells upon his Breast, Nor grants to his renewing Bowels rest.

To these we may add the Titans, the Sons of Terra and Coelum.* 1.75 The Chief of whom was Titanus Saturn's elder Brother, who made War against Iupiter, because Iupiter usurp'd that Kingdom which was due to him by hereditary right. In this War Titan and his Party were beaten, and afterwards cast down into Hell.

SECT. III.

Other Famous Offenders.

PHlegyas, King of the Lapithae in Thessalia, was the Father of the Nymph Coronis; and when he heard that Apollo had debauch'd his Daughter, he went in anger, and fired the Temple of Apollo at Delphi. For which the God shot him through the Body with an Ar∣row, and ordained him this punishment; a great Stone hangs over his Head, which he imagines every moment will fall down and crush him in pieces. Thus he sits perpetually fearing what will never come to pass; which

make him frequently cry out, (Virg. Aen. 6.)

Discite justitiam montii, & non temnere Divos. Learn Iustice hence, and don't despise the Gods.

Ixion was the Son of this Phlegyas. He kil∣led his own Sister, and obtained his Pardon from the Gods, who advanced him to Hea∣ven; his Prosperity made him wanton, so that he attempted to violate Iuno. It was told to Iupiter who sent a Cloud in the shape of Iuno; which the deceived Lover embraced, and from thence those Monsters the Centaurs were born. Whereupon he was thrown down to the Earth again; where because he boasted every where that he knew the Queen of the Gods, he was struck with Thunder down into Hell, and tied fast to a Wheel, which turns about ••ontinually.

Salmoneus, King of Elis; whose ambition was not satisfied with an earthly Crown, for he desired Divine Honours, and that the People might esteem him a God; he built a brazen Bridge over the City, and drove his Chariot over it, imitating, by this noise, Iupiter's Thunder; he threw down lighted Torches, and those who were struck by them, were taken and killed. Iupiter would not suffer so great insolence, wherefore he threw the proud Man head-long out of his Stage into Hell, where I saw him, says he in Virgil Aen. 6.

Vidi crudeles dantem Salmonea poenas; Dum flammas Iovis & sonitus imitatur Olympi. I saw Salmoneus as he tortur'd sate, Who Lightning could, and Thunder imitate;

Sisyphus was a famous Robber, killed by Theseus. He is condemned in Hell to roll a

great, & non exsuperabile saxum, and an insu∣perable stone, to the top of a high Hill; and as oft as the Stone almost touches the top of the Mountain, it slides down again.

The Belides,* 1.76 fifty Virgins Sisters, so called from their Grandfather Belus, named also Danaïdes, from their Father Danaus, who mar∣ried them to the fifty Sons of his Brother. The Oracle foretold, that Danaus should be slain by his Son-in-Law, wherefore he com∣manded his Daughters to provide Daggers, and on their Wedding Nights, to kill all their Husbands. All the Daughters performed their Promises and killed their Husbands; but Hy∣permnestra spared Lynceus her Husband, who afterwards killed Danaus, and took his King∣dom. This great Impiety was thus punished, they are condemned to draw water out of a deep Well, and fill a Tub, that like a Sieve, is full of holes. The water runs out of the Tub, as fast as it is put in, so that they are tor∣mented with an unprofitable labour, without end. Thus Ovid says of them. (Met. l. 4.)

Assiduas repetunt, quas perdunt Belides undas. They hourly fetch the Water that they spill.

Tantalus is another remarkable Criminal,* 1.77 he was the Son of Iupiter by the Nymph Plota.* 1.78 He invited all the Gods to a Feast, to get a plain and clear proof of their Divinity; when they came, he killed and quartered his own Son Pelops,* 1.79 and boiled him, and set the joynt•• before them to eat. All the Gods abstained from such horrid Diet, except Ceres, who eat one of the Child's Shoulders. Afterwards the

Gods sent Mercury to re-cal him to Life, and gave him an Ivory Shoulder, instead of the Shoulder which Ceres had eaten.* 1.80 This Pelops was the Husband of Hippodamia, of whom Atreus and Thyestes were born.* 1.81 The latter whereof was banished, because he corrupted his Brother Atreus's Wife; and when he was re-called from thence, he eat up those Chil∣dren that he had by her. For Atreus killed them, and brought them in Dishes to the Ta∣ble, where he and Thyestes Dined together. It is said that the Sun was not able to endure so horrible a sight, but turned his Course back again to the East. But as Tantalus's Crime was greater so was his Punishment. For he is tormented with eternal Hunger and Thirst, in the midst of Plenty both of Meat and Drink.* 1.82 For he stands in water up to the Lips, but cannot drink it; and Meat is placed just by his Mouth, which he cannot take hold on. Besides (Virg. Aen. 6.)

Hunc super atra silex jamjam lapsura, cadenti{que} Imminet assimilis. —A huge Stone Ready to drop hangs o'er his cursed head

The former part of his punishment is thus ex∣pressed by Ovid.

Quaerit aquas in aquis, & poma fugacia captas Tantalus; hoc illi garrula lingua dedit. Half drown'd he thirsts, the dangling apples swing From's gaping chops. This comes of pratling.

For they say he divulged the secrets of the Gods unto Men.

Now this Fable of Tantalus represents to us the condition of a Miser; who in the midst of plenty suffers want; and wants as much the things which he hath as those which he has not. As Horace rightly says, where he ridicules the covetous man thus. (Serm. lib. 1.)

Tantalus à labris sitiens fugientia captat Flumina. Quid rides? mutato nomine, de te Fabula narratur. Tho' Tantalus, you've heard, do stand chin-deep In water, yet he cannot get a sip. At which you smile: now all on't would be true, Were the name chang'd, and the tale told of you.

CHAP. XI.

Monsters of Hell.

THere are many strange Pictures of these infernal Monsters, but the most deform∣ed are the

Centaurs, who were the antient Inhabitants of Thessalia; and the first who tamed Horses, and used them in War. Their Neighbours, who first saw them on Horse-back, thought that they had partly the Members of a Man, and partly the Limbs of an Horse. But the Poets tell us another Story, for they say that Ixion begot them of a Cloud, which he believed to be Iuno; from whence they are called Nu∣bigenae in Virgil Aen. 6•• and Bacchus is said to have overcome them.

Geryon, because he was the King of the three Islands which are called Balearides, is feigned tricorporem esse & tergeminum, to have three bodies. Or it may be, because there were three Bro∣thers of the same Name; whose Minds and Affections were so united, that they seemed to be governed, and to live by one Soul. They add, that Geryon kept Oxen, which devoured the Strangers that came to him; they were guard∣ed by a Dog with two Heads, and a Dragon with seven. Hercules killed the Guard, and drove the Oxen afterwards away.

The Harpyes,* 1.83 (Harpyiae) are so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rapio. They were born of Oc••anus and Terra, with the Faces of Virgins, the Bodies of Birds; thei•• Hands were armed with Claws, and their Habitation was in the Islands. Their Names were Aello, Ocypete and Celeno; which last brought forth Zephyrus (the West-Wind) and Balius, and Xanthus, the Horses of Achilles. Virgil gives us a description of these three Sisters (Aen. 3) thus.

At subito horrisico lapsu de montibus adsunt Harpyiae; & magno quatiunt clangoribus alas: Sivae D••ae, seu sint Dirae, obscaenaeque volucres: Tristius haud illis monstrum est, nec saevior ulla Pestis, & ira Deum, Stygiis sese extulit undis. Virginei volucrum vultus, foedissima ventris Proluvies, uncaeque manus, & pallida semper Ora fame. But from the Mountains, with a speedy flight, On thundring Wings Harpies themselves invite; Be they foul Birds, Furies, or Goddesses.

No Monster like to these, no Plague more fell, Nor sharper Vengeance Heaven e'er call'd from Hell. These Fowl have Virgins Faces, and hook'd Claws, Still purging Bellies, always greedy Maws, With Hunger pale.

To the three Harpyes,* 1.84 add the three Gorgons, Medusa, Stheno, and Euryale; who were the Daughters of Phorcus and Cete. Instead of Hair, their Heads were covered with Vipers: which so terrified the beholder, that they turn∣ed him presently into a Stone. Perhaps they intended to represent by this part of the Fable, the extraordinary Beauty of these Sisters; so that whosoever saw them were amazed, and stood fixed like Stones. There were other Gorgones besides, born of the same Parents: who were called

Lamiae,* 1.85 or Empusae. They had only one Eye, and one Tooth, common to them all: They kept this Tooth and Eye at home in a little Vessel, and which soever of them went abroad, she used them.* 1.86 They had the Faces of Women, and also the Necks and Breasts. But below they were covered with Scales, and they had the Tails of Serpents. They used to entice Men and then devour them. Their Breasts were naked, and their Bosom was open: they look∣ed on the ground out of modesty; thus they tempted Men to discourse with them, and when they came near, these Lamiae used to fly in their Faces, and strangle them, and tear

them to pieces barbarously. And what more plainly expresses the devilish Arts of wicked Women? Against whom the Scriptures cau∣tion us in these words, Lamiae nudaverunt mam∣mam (Lam. 4. 3.) The Lamiae have made naked their Breasts. Others only mention one La∣mia, who was a most beautiful Woman: Iu∣piter debauch'd her,* 1.87 and Iuno through jea∣lousie, deprived her of the Children that she bore; she became distracted with grief, and devoured other peoples Children in their Cradles.

The Chimaera, is a Monster which vomiteth forth fire.* 1.88 He hath the Head and Breast of a Lion,* 1.89 the Belly of a Goat, and the Tail of a Dragon.

Prima Leo, postrema Draco, media inde Capella.

And so Ovid himself describes him:

Quoque Chimaera jugo, mediis in partibus hircum, Pectus & ora Leae, caudam Draconis habebat. —And on the craggy top Chimaera dwells, with Lions face and mane, A Goats rough body and a Dragons train.

A Volcano in Lycia occasioned this Fable: for in the top of that Mountain were Lions, in the middle (where was Pasture) Goats lived, and the bottom of it abounded with Serpents. Bellerophon made this Mountain habitable, and is therefore said to have killed the Chi∣maera. Pausan•• in Corinth.

The Monster Sphinx was begotten of Ty∣phon and Echidna.* 1.90 She had the Head and Face of a young Woman, the Wings of a Bird, and the Body and Feet of a Dog. She lived in the Mountain Sphincius; assaulted all Passengers, and infested the Country about Thebes; insomuch that Apollo was consulted concerning her; who returned answer; that, unless some body did resolve the Riddle of Sphinx, there would be no end of that great evil. Many endeavoured to explain it, but were overcome and torn in pieces by the Mon∣ster. Creon at that time was King of Thebes; who published an Edict throughout all Greece; in which, if any one could explain the Riddle of Sphinx, he promised, that he would give him to Wife his own Sister Iocasta. The Riddle was this; Quodnam anima•• mane qua∣drupes, meridie bipes, vesperi tripes esset? What Animal is that, which goes upon four Feet in the morning, upon two at noon, and upon three at night? Oedipus encouraged with the hopes of the Reward, undertook it, and happily ex∣plain'd it; so that the Sphinx was enraged, and cast her self headlong from a Rock and died. He said that that Animal was a Man: who in his Infancy creeps upon his Hands and Feet, and is quadrupes: but afterwards, he becomes bipes, for he is then supported by nothing but by his two feet. When he is Old, his Staff like a third foot, supports him in walking, so that he is then Tripes.

This Oedipus was the Son of Laius, King of Thebes,* 1.91 who commanded a Soldier to destroy him in a Wood, because the Oracle foretold that he would be killed by his own Son. But the Soldier being moved with pity towards the Child, and afraid to imbrue his Hands in Royal Blood, wherefore he pierced his Feet with a Hook, and hanged him upon a Tree, to be kill'd with Hunger. One of the Shep∣herds of Polybus, King of Corinth, found him, and brought him to the Queen, who, because she had no Children, educated him as her own Son. Oedipus (for that name they gave him from his swollen feet, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tumeo, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pes,) when he came to Age, knew that King Polybus was not his Father, and resolved to find out his Parents; consulting the Oracle, he was told that he should meet his Father in Phocis. In his Journey a quarrel arose amongst some Passengers, and he killed his Father, whom he did not know: and then going to Thebes, he overcame Sphinx, and for his re∣ward, he married Iocasta, who was his Mo∣ther, of which he was ignorant: he had by her two Sons, Eteocles and Polynices, and two Daughters, Antigone and Ismena. When af∣terwards he found by clear proof, that he had killed his Father, and married his Mother, he was seized with so great madness, that he pul∣led out his own Eyes; and had killed himself, if his Daughter Antigone (who led him about after he was blind) had not hindred him.* 1.92

Eteocles and Polynices,* 1.93 the Sons of Oedipus and Iocasta, succeeded their Father in the Government, they reigned a Year apiece in their turns. Eteocles reigned the first Year, and then refused to admit his Brother Polyni∣ces to the Throne. Whereupon a War arose, and the two Brothers in a Duel killed each other, Their Enmity survived their Bodies; for when their two Bodies were placed on the same Pile to be burnt by the same Fire, the Flames refused to unite, but divided themselves into two parts.

CHAP. XII.

The Elysium.

THere is a place in the Kingdom below, abounding with pleasure, and delights, which is called the Elysium, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solu∣tione; because thither the souls of the good come, corporeis solutae vinculis, after they are loosed from the Chains of the Body; when they have been purged from the light offences, that they have contracted in this World. Aeneas received this description from one of the Inhabitants of this place. Virg. Aen. 6.

Quisque suos patimur manes; exinde per amplum Mittimur Elysium, & pauci laeta arva tenemus. All suffer for themselves; few to the vast And gladsome fields of fair Elysium hast.

Those Fields afterwards are describ'd thus by the same Poet. Ibid.

Devenere locos laetos, & amoena vireta Fortunatorum nemorum, sedesque beatas. Largior hic campos aether & lumine vestit Purpureo, solemque suum, sua sydera norunt. This done, they came to Seats of joy and rest, Groves, happy Ma••sions of the ever blest, Which larger Skies cloath with a Purple Grey, New Stars attending their own God of day.

CHAP. XIII.

The River Lethe.

THere is a River in Hell called Lethe, from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Forgetfulness. For if any body drinks this water he immediately forgets all things past. So that when the Souls of the Pious have spent many Ages in the Elysian Fields, they drink the Water of Lethe, and are be∣lieved to pass into new Bodies, and return in∣to the World again. And it is necessary, that they forget both the pleasures that they have received in Elysium, and the miseries that they did heretofore endure in this life, that they may willingly return into this miserable life again. (Virg. Aen. 6.)

—Animae quibus altera fato Corpora debentur, Lethaei ad fluminis undam Securos latices, & longa oblivia potant. —Souls that by Fate Are doom'd to take new shapes, at Lethe's Brink, Quaff secure Draughts, and long Oblivion drink:

These Souls went out from Elysium by that I∣vory Gate, which you see painted in the lower part of this Wall: And if you please, we will go out thro' this Gate, and leave these infer∣nal Regions, to view more beautiful, tho' not less ridiculous Images of the other Gods.

Notes

• * 1.1

  Plat. In Phaedone.
• * 1.2

  Pausan. in Att.
• * 1.3

  Hesiod. in Th.
• * 1.4

  Serv. in Aen. 6.
• * 1.5

  Hes. in Th.
• * 1.6

  Diod. Sic. 4. Bibl.
• * 1.7

  Idem ap. Lil.
• * 1.8

  Eurip. in Phoen.
• * 1.9

  Paus. in p••. Iliac. Martian.
• * 1.10

  Lil. Gyr. Varr. ap. eund.
• * 1.11

  Ovid. 5. Met.
• * 1.12

  Pind. in Od.
• * 1.13

  Hom. 5 Il. Hygin. in Astr. Poët.
• * 1.14

  Soc. ap. Plut.
• * 1.15

  Phurn.
• * 1.16

  Gax. ap. Lil.
• * 1.17

  Ap. Lil. Gyr.
• * 1.18

  Ovid. in Fast.
• * 1.19

  Cic. in Varr. 6. l. Guth. l. 1. c. 4. de jur. man.
• * 1.20

  Aug. 4. de Civ.
• * 1.21

  Hes. in Th.
• * 1.22

  Virg. 6. Paus. in Arcad.
• * 1.23

  Hesiod. in Th.
• * 1.24

  Arnob. l. 5.
• * 1.25

  Euseb. praep. Ev.
• * 1.26

  Cic. 6. 〈◊〉〈◊〉 Verr.
• * 1.27

  Ibid.
• * 1.28

  Serv. •••• Georg.
• * 1.29

  Ascala∣phus
• * 1.30

  Menth••.
• * 1.31

  Var. ap.
• * 1.32

  Aug. 7. de Civ.
• * 1.33

  Euseb. 1. praep. Ev.
• * 1.34

  Catull. in Epit.
• * 1.35

  Thet.
• * 1.36

  Hesiod.
• * 1.37

  Plat. l. 10. de rep.
• * 1.38

  Lycophr.
• * 1.39

  Serv. in Ae••. 1.
• * 1.40

  Euseb 6. praep.
• * 1.41

  De fat. & 1. de Divin.
• * 1.42

  Boet. n. Top.
• * 1.43

  Var. ap. Lil.
• * 1.44

  C••sen.
• * 1.45

  Viod. ap. Gyr.
• * 1.46

  Virg. 3.
• * 1.47

  Aen. 8. 4. 6. 12.
• * 1.48

  Suid. & Orph. in hymn.
• * 1.49

  Isid. ap. Gyr.
• * 1.50

  Eurip. in Herc. fur.
• * 1.51

  Hor. 2. serm.
• * 1.52

  Orph. in hymn. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.53

  Virg. 5.
• * 1.54

  Aen.
• * 1.55

  Ovid.
• * 1.56

  Met. 11.
• * 1.57

  Aen. 6.
• * 1.58

  Ovid. 11. Met. Virg. 6. Aen.
• * 1.59

  Hom. 2. Odyss.
• * 1.60

  Ovid. 7. Met.
• * 1.61

  Plat. in Gorgia.
• * 1.62

  Hesiod in Theog.
• * 1.63

  Homer.
• * 1.64

  Odyss. 12.
• * 1.65

  Ovid. 1.
• * 1.66

  Met.
• * 1.67

  Duris Sa∣mius.
• * 1.68

  Nat. Com. l. 6.
• * 1.69

  Homer. hymn. in Apollon.
• * 1.70

  Hom. Il. 1.
• * 1.71

  Callimach. in lavacr. Del.
• * 1.72

  Virg. 6.
• * 1.73

  Aen.
• * 1.74

  Apoll. 1.
• * 1.75

  Aeschyl•••••• Prometh.
• * 1.76

  Herod. in Argon.
• * 1.77

  Euseb.
• * 1.78

  Praep. Eu.
• * 1.79

  Pelop••.
• * 1.80

  Pindar. in Olymp.
• * 1.81

  Attreus Thyestes.
• * 1.82

  Homer. Odyss. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.83

  Serv. Aen. 1.
• * 1.84

  Vir. Aen. 6.
• * 1.85

  Aesch. in. Prom.
• * 1.86

  Dion. Hist. Lib.
• * 1.87

  Duris. 2. rer. Libyc.
• * 1.88

  Hom. II••.
• * 1.89

  Hes. in Theog.
• * 1.90

  Vid. Nat. Com.
• * 1.91

  Stat. Theb. 1. Plutar. Aelian. & alii.
• * 1.92

  Senec. Oedip.
• * 1.93

  Stat. in Theb.