Mystagogvs poeticvs, or, The muses interpreter explaining the historicall mysteries and mysticall histories of the ancient Greek and Latine poets : here Apollo's temple is opened, the muses treasures discovered and the gardens of parnassus disclosed whence many flowers of usefull delightfull and rare observations never touched by any other mythologist are collected / by Alexander Ross.

CHAP. XIII. (Book 13)

P (Book 13)

PAN, FAUNUS, SYLVANUS, SILENUS, SATYRI, &c.

HEe was the god of sheepheards; and finder out of the pipe or cornet, red faced, horned like an oxe, footed like a go••ve rough and hairy on his thighs and leggs.

The INTERPRETER.

BY Pan may be meant the universe as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sheweth; therefore they fained him to be begot of the seed of all Penelopes woers, because the world is com∣posed of the seeds of all things, as the poet sheweth.

—Magnum p••r inane colecta Semina terrarumque, animaeque, undaeque suerunt,

Et siquid; simul ignis — his red face is to shew the colour of the heaven, his long beard signified the mas∣culine vertue of the fire and aire, in the production of ••hings, he wore the spotted skin of a red deere, to re∣••èsent the starrie heaven, his rough and hairie thighs and leggs▪ •• signified the roughnesse of the earth, with ••ockes, trees, bushes, hearhes; by his sheepeheards ••ooke in one hand may be meant that providence by which the world is guided; by the seven pipes in his o∣ther hand is meant the harmonious motion of the seven planets; he is painted also with winges to shew the swift∣nesse of the heavens motion. 2. By Pan some understand thē Sun, for his hornes signifie the sun beames; and his ••ooked staffe may shew the Suns oblique motion in the Zodiac, his long beard represents his beames which he cá∣steth downwards, as the hornes, his beames which he dar∣tath upward; with these he illuminates, the upper regi∣ons, with those, the lower. His wingesshew his swift mo∣tion; he is painted with a flowrie or branched garment, to represent how the earth is cloathed with flowres at his approach; he is the God of mountaines, woodes, and groves, because in such places he was first worshipped; and he is called the God of sheepheards, because they first admired the Suns motion, power, and beautie, and so gave him divine honours; or because sheepheards being still abroad with their flocks, stand most in need of his light and heat; he was cheesely worshipped by the Arca∣di••as, Pan deus Arcadiae, because that Country most a∣bounded in sheepheards, who called him the Lord of the woodes, or of the universe rather, and because Pan was said to drive away wolves, that they might not hurt the flocks; he was called Pan Lycaeus and to him was erected the lupercall at Rome, and those festivities called luper calia; and not onely Pan but Jupiter also was called Lyceus

perhapps by both names, they meant but one God. And in the same place to wit in Lyc••um a hill of Arcadia, Bacchus also was worshipped with Pan and Jupiter; Ev••∣der I sinde brought this Pa••-worship into Itali•• from 〈◊〉〈◊〉 cadia his Countrie. ••. Pan was much given to lust and re∣nerie, therefore they saine that he was begot of Mercurie in the forme of a goat, and that he had the hornos, bear••, hairynesse, and cloven foere of a goat, perhapps they might signifie that the 〈◊〉〈◊〉 whom they mcant by Pan, with his heat and influence being temperat, stirs up re∣nerie, and desire of procreation in all sensitive creatures, namely in the spring, when he commeth towards us, and his heat is moderat; then as the Poet saith all sensitive creatures feeling him, in furias ignem••ve 〈◊〉〈◊〉. 4. He fed in love with the Nymph Syrinx, and the Nymph Ecc••, Syrinx running from him was turned into a cane by which they signifyed that Bacchus was the first inventor of the pipe or whistle, which he made of canes▪ and delighted most in that musick, and his falling in love with Eccho, 〈◊〉〈◊〉 to shew, how sheepheards who lived in woodes and caves, (where the greatest Ecchoes are most commonly,) tooke delight to heare the resounding of their musick. 5. P•• and Bacchus were constant companions, and they two subdued the Indians, to shew I thinke, that wine and mu∣sick agree well together in cheering up of the hearts and drooping spirits of men, and wee know that many men, besides Indians are subdued by wine and musick daily. 6. Pan invented the trumpet or cornet for warre; by the sound of which the Persian army was so affrighted, not being acquainted with that sound before, that they ran all away; hence arose the saying of Panicke terrors, when we speake of sudden fears; with such a feare were the Gal∣les, under Brenn••s affrighted when they came to spoile A∣po••••oes Temple; and because cattle are often times sudden∣ly

•• affrighted, the cause being unknowne, the shepeheards ••sscribed this feare to Pan. 7. The Arcadians maintained a perpetuall fire in the Temple of Pan, by which they sig∣nified that Pan was the Sun, the fountaine of heat and sight; or else that the naturall heat of the body is the main cause of salacitie or venerie, of which Pan was the type; and because wine excites lust, and seldome doe wine and venerie part companie therefore they made Bacchus the companion of Pan, and of the Sa••yres; and old Sile∣••us the father of the Satyres is alwayes described drunke, Hesterno in flatus venis ut seniper, la••he Et ••ravis attrita pen∣debat cantbarus ansa, and still with a cup of wine in his hand; and to shew that lust or wantonesse consisteth nor onely in heat, but also in moysture, they fained that Pan has the Nymphes for his nurses, and not onely was Pan himselfe worshipped among the Greekes, but the goat also whose Sonne he was, and whose shape and na∣ture he so much resembled was held in great veneration among them: And because Sea men are most salacious and so are such as feede most on fish, perhapps for this cause they fained that Pan was the god of Fisher-men. 8. Pan is said to be in love with the moone, because Fisher∣men, and shepeheards who have occasion to be abroad much in the night, stand much in neude of the moone∣light, with which they are most delighted. Or if by Pan we mean the Sun, then he is said to be in love with the Moone, because of their monethly conjunction. 9. I suppose Pan might be some great man among the Gre∣cians as Faunus, among the Latins, but of a deformed shape, or in some thing resembling a goat; such defor∣med men were called Ar••ipa••es; there are too many of these now, not resembling goats so much in their shapes, as in their qualities; suffering themselves as they write of Pan▪ to be overcome by Cupid, and to be inslaved to

their owne lusts and affections. 10. By the Sa••yres, they meant country clownes or deformed hairie men, given to dancing, drinking, and wenching, who when they grew old and sottish, they were called Silini; and are pain∣ted riding on an asse, to shew that then gowtie feete are not able to carrie theht, but are beholding to the asse as wise as themselves; and more deserving doubtlesse, or else they would not have placed the asse that carried olde bald pated, flat nosed, pot bellied Sil••nus (for so I••∣ciant describes him) among the starres; what shame and madnes was it for the Gentiles to make gods of such deformed creatures. 11. I beleeve Silenus was one who is his youth delighted much in planting and dressing of vineyards; therefore I thinke it is, that he was made foster Father to Bacchus▪ for which kindnesse Bacch•• cherished him in his old age; for wine moderately ta∣ken is a cherisher and comforter of old age, and he de∣serves to drinke wines when he is old, who will take the paines to plant them while he is young▪ 12. Faunus also is one of their country gods so called from Fando spea∣king or prophesying; and his wife was called Fatua, from prophesying, hence all that foretell future things, are called Fatuarii; and Fatui are such as speake in conside∣rately: In all country places where ther is an eccho, ther the Faunes and Satyres were said to dwell; and that dis∣ease which is called Ephial••es by the Greekes, by us the night mare, was thought to be sent by these Fauni; Plix•• calls this disease Faunorum ludibrium. 13. Sylvanus the god of woodes the sonne of Faunus and brother to Sterca∣lius the god of dung; for he that taught men first to in rich their grounds with dung, was also deifyed, he is cal∣led in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the god of matter; for wood or timber is so called, and in Latine ma••eria, is wood fit for timbe••, he is called by Horace tutor finium the

••••lar god of country bounds; perhaps because that ••etofore countries were bounded by woods and by them ••parated one from an other.

ANDORA See PROMETHEVS.

PARCAE.

THese were the three fatall Sisters, to wit, Clotho, La∣chesis, and Atropos; the daughters of Jupiter 〈◊〉〈◊〉 Themis, or as others say of hell and night; the one holds a distaffe, the other draweth out the thred, and the third cutts it off.

The INTERPRETOUR.

1. BY these three Sisters may be meant the threefold state of man in this world.

• 1. Of his birth, therefore they are called Pa∣cia a partu.
• 2. Of the continuance of his life.
• 3. Of ••is death, hence one of them was called No••••, because man is brought forth the ninth moneth; the ••, Decima, because man lives ten times ten yeares, for •• 100. yeares make up the ordinarie time of the most heal∣thie mans life that is; which number notwithstanding few attain; but fewer exceede. The 3 was Morta called al∣so Atropos, for from the privation to the habit, from death to life there is no returning by the course of na∣ture; Lachesis draws out the thred, Clotho wraps it about the spindle, Atropos cutts it off.

2. By these three Sisters, they signified the three dif∣ferences of time; Atropos is the time past, which cannot be revoked; Clotho the time present, Lachesis the time to come.

3. By these three Sisters called also fates or destinies,

they signified the secret decrees of God, concerning mans birth, life and death, therefore they made them the daughters of Jupiter and Themir or Justice, because nothing befalls to us in this life but by the decree of God, grounded on his justice; and because we should not pry too much into these decrees, they fained these three Sisters to dwell in a darke cave, and to be the daughters of night, and of Erybus, because his judge∣ments are a bottomlesse deepe, how unsearchable are they, and his wayes past finding out: and because his de∣cretes are immutable, therefore they made the fa••es, the daughters of necessitie, into whose Temple at Co∣••••••h It was not lawfull for any man to enter; intimating a•• I conceive, that no man ought to search into the se∣cret decrees of God.

4. They write that there was such union and agreement betweene these three Sisters, that they never differed or fell out. I thinke by this they meant, that Gods de∣crees how ever they may seeme to be repugnant some∣times, yet they are not so indeed, but keepe an admi∣rable correspondencie with each other, and an harmo∣nious concord, which may be signified by the musicall harmonie which these Parca kept in Singing toge∣ther.

5. They write that these three Sisters were clothed in white, and wore crownes on their heads, and held fast an Adamantin distaffe, reaching from one end of the world to the other. By this I conjecture they meant the innocencie and candor of Gods decrees, their domi∣nion and rule over all created things, their stabilitie, so∣liditie, perpetuitie, and extent over all the world.

6. I read that these Sisters are called Jupiters Scribes, and that they were winged, and waited upon Pluto in hell; what can this else meane, but that by the

divine decrees we know as it were by writing, the will of God•• and that the same decrees extend even to the pu∣nishing of the wicked in hell; and that the execution of them i•• swift, and comes flying with nimble wings up∣on the workers of iniquitie.

7. The Gentiles understood neither the nature of God, nor his decrees when they subjected Jupiter him selfe to them, and made their Gods unable to alter their fates; we know that God in his nature, is unchangeable, but yet his decrees are alterable, for what he decreed against Niniveh and Ezechiah was changed. Tis true it is not in the power of man or Angells to alter them non sol∣lici••a possunt curae mutare rati slamina susi, but God is om∣nipotent and a free agent, and immutabilitie is the At∣tribute of his essence, not of his decrees; therefore th•• doctrine of Seneca is Stoicall not Christian; non illa d•••• vertisse licet, quae nexa suis currunt causis.

PENELOPE.

SHe was the daughter of Icarius and Peri••aea; the wife of Vlysses, who continued chast twenty yeares togither in her husbands absence, neither could she be drawn by her many woocrs to violat her coniugall faith.

The INTERPRETER.

SHe was at first called Amaen that is rejected, because her parents slighted and cast her off, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to deny or reject; but afterward shee was called Penelope, from the gennies or turkie henns named Melia∣grides and Penelopes; for they fed her being an infant and exposed by her father into the sea in a vessell. Here we have a notable example of Gods providence, who when father and mother for sakes us takes us up, and chee∣risheth us; and especially is h••s goodnesse seene towards infants who cannot helpe themselves, as may be seen in Moyses when he was cast into the river; and many o∣thers mentioned in prophane stories.

1. The reason why Icarius rejected his daughter was because he misunderstood the Oracle, which told him that she should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the modestie and glory of women, whereas he thought shee should be the disgrace and shame of women, thus we see how all mischeife in the world comes by false interpretations of Gods o∣racles in Scripture and misunderstandings in divinitie.

3. 〈◊〉〈◊〉, a man commended for his prudence, mar∣ried

with Penelope the rare patterne of chastity and con∣tinence; to shew how well these agree, for wisdome and lust will never accord; because lust or venerie is mad∣nesse or follie as the word shewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. Though Icarius with prayers and teares intreated Penelope to stay with him in Lacedemon, rather then to goe to Ithaca with Vlysses, yet she preferred the dangers 〈◊〉〈◊〉 troubles of the Sea, and a strange barren country, to her owne home, and her husband to her father; by which we see how the woman must forsake Father and Mother, and cleave to her Husband; and much more must every soule married to Christ, who is the wisedome of the Father, forsake kindred, riches, honours, ease, and all to follow after him.

5. Icarius would not bestow his daughter but upon a man that did excell both in wisdome and vertue; I wish all Parents did a••me at this in matching their daugh∣ters, and not at wealth altogether; which too many doe by which meanes many good women are undone and d••∣vers unhappy effects succeed upon such marriages.

6. In Penelope we have an excellent example of conju∣gall faith and chastitie; let all women learne of her to be loyall, faithfull, and constant to their Husbands is their absence, and to keepe the conjugall oath and vowe.

7. Pen••lope put off her importunat suitors by undoing her cloath by night, which she made by day; for so she promised that when her worke was at an end, she would marrie; by this we see how needfull it is for women to be imployed, no meanes so fit to preserve modestie as la∣bour and imployments; whereas idlenesse is the divells pillow, and the cause of so many whoredomes otia si tel∣l••s periere Cupidinis arcus; as the Poet: shewet ••in Argysus, asking the cause of his adulterie, answers, that he was idle, desidi••sus erat.

8. There is no vertue that becomes a woman so much as modestie, which Penelope expressed, when being sollicited by her Father to stay with him; and Vlysses leaving it to her choyce, whether she would stay at home with her Fa∣ther, or follow her Husband; answered nothing, but co∣vered her head with a vaile; by which her Father knew her meaning, that she desired to follow her Husband; in memorie of which fact, in the same place, the image of God modestie was erected; if once a woman cast off that vaile of modestie, she is lost; Cui perist pudor, illam ego pe∣riisse puto.

9. When Eurynome in Homer adviseth Penelope to wash her body, to anoint it, and to put on better garments, and to leave off her sad life; she refused it; as things not becomming her modestie, nor sitting that she should use any meanes whereby she might looke pleasing in the sight of her wooers; how much doe the women of this age dif∣fer from Penelope, who spend most of their time in wash∣ing, painting, and trimming of themselves; dum moli••c••∣tur, dum ornantur annus est, by this they shew not onely their pride and levitie, but by such baites they draw in∣considerat men to lust and vanitie.

10. Though Penelope had many importunat Suitors and her husband stayed away twenty yeares from her, yet she continued constant, and at last was delivered by her Hus∣bands comming home, who killed all these Suitors: even so, though wee have many Suitors, the divell, the world, the flesh, or lusts and desires; yet we must not hearken to them, but be constant to the end, and faithfull to our Husband Christ, who though he hath bin long from us, yet will returne at last, in an hower when they thinke not and will slay all our enemies, and give them their portion with hypocrits.

PERSEUS.

HE was begot of Jupiter and Danae whilst she was in∣closed in the brasen tower, Jupiter transforming him∣selfe into a golden shewer, and so falling into her bosoln••, when Acrisuis Danaes Father heard this, he exposed both bi•• daughter and her sonne, in a chest to the Sea, who were ••ave•• by a fisher man; afterward Perseus overcame the Gorgon•• and cutt of Medusa's head; and delivered Andromeda, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cepheus his daughter from the Sea monster; after dive••se∣ther brave exploits, he was placed among the starres.

The INTERPRITER.

1. PE••seus is called the son of Jupiter because he w•• an excellent man, and had done great and bra•• exploits in subduing the Gorgones, either wil•• b••asts, or cruell women in Africa; in warring with th•• Ethiopians; in rescuing of Andromeda; in subduing the Kingdome of the Argivi; in erecting a Colledge o•• Schoole in Helicon, for which fact he was said to be place•• among the starres, that is extolled by mens praises unto the starres.

2. In that Jupiter in the forme of gold getts within Da••aes brasen tower; we see that no place Is so strong to hold out, where ther is a golden key to open the gates, or a golden ram to batter the walles; wherefore it was said that Philip of Macedon subdued more townes with hi•• gold, then with his sword.

3. Perseus was sayd to be begot of gold; either because

perhapps his haire was yellow and of the colour of gold or because his Mother was hired for gold to prostitute h••t body to Jupiter, or because his parents left him great store of wealth and gold; which is as it were a second Parent; for poore Parents bestow on their Children but the life of nature, rich Parents bestow on their sonnes, the life of honour, and worldly delights; for the life of a poore man in wan•• is little better then death.

4. That Jupiter did fall into the lap of Danae in a golden showre is but a fabl••; yet it is most certaine that the Ho∣ly Ghost descends into the hearts of the faithfull, like a showre of raine, to make them bring forth the fruits of a good life, or spirituall Children to God.

5. When Perseus over came Medusa, and her Gorgous he covered his head with Orcus his helmet, by which he was made invisible, he that will overcome the world and the Gorgones of envie and malice must be content to live an obscure and private life; for no men are sooner over∣come by such, then they that live in publike and eminent places.

6. The Gorgones which Perseus killed, are thought to be the basilisks a kind of beasts in Africa alone, which kill with their ey called Catoblepae, because they looke still downeward; they are described by Mela, Pli∣ni•• and Aclian; if we will be like Perseus, good Souldiers indeed, and deserve a place among the starres with him, we must kill the Gorgones or Catoblepae within us, even those covetous affections that are still loooking downe∣ward, and fastned on earth and earthly things.

7. Perseus was so brave and excellent a man, that not onely was he himselfe made a constellation; but like wise his wife Andromeda, his Father in law, Cepheus, and his Mother in law Cassiopcia, for his sake; by which we may see, how one worthy person doth innoble a whole family.

8. Perseus could not obtain the fair Andiomeda, untill he had first killed Medusa, and then the Sea monsters: nei∣ther can we attain true content and happinesse, untill we have subdued the monsters of our lusts and affections.

9. Out of the dropps of blood which fell from Medu∣sae's head, which Perseus cutt off, there ar••se multitudes of serpents in Africa; this may represent the nature of he∣resie, which when it is slain by the sword of truth, and of authority, yet out of it springs up new heresies, like so many serpents from the blood of Medusae's head.

10. Our blessed Saviour is the true Perseus, the sonne of the true God, and of a pure Virgin, exposed in his in∣fancie, and all his life after to many dangers; he hath subdued all our spirituall Gorgones, and hath delivered the Church his faire spouse, from the Devill that great monster; who was ready to devoure her; at last having conquered all his enemies, he hath ascended into glo∣ry, and there hath prepared a place for h••s Andromeda the Church.

PHAETON.

HE was the Sonne of Sol and Clymene, who taking occasi∣on by his Fathers rash promise, intreated and obtained of ••im leave to guide his chariot for one day; but for want of ••••rength and experience in him, the horses grew unruly, and ran so neare the earth, that had not Jupiter struck him downe with his thunder bolt, the earth had bin burned up.

The INTERPRETER.

1. BY Phaeton may be meant some fierle exhalation or comet, which being near the earth, caused a great heat siccitie, or conflagration for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nif••eth burning, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to manifest or make cleare 2. Phaeton was an Astronomer, who spent much time in observing the course and motion of the Sun, therefore was called his Sonne, but dying before he could bring his ob∣servations to perfection, was said to be killed by Jupiters thunder, for even the naturall death of a young man seemes to be violent. 3. Sol begot Phaeton of the Nymph Clymene, which is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to overflow; by this is intimated, that of the heat of the Sun and of moysture, fruits are ingendred, which from their appearance or shooting out of the earth and tree, are called Phaeton from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appearing; at which time when the sun is very hot, the trees also send out amber or gumm; which is ex∣pressed by Phaetons sisters converted into trees, whose teares are turned into amber. 4. He is said to be drow∣ned in the river Eridanus, because commonly after great heat and siccitie, follow great floods and inundations of water; or else because when the constellation Eridanus

riseth, heat is abated, and great raines follow. 5. By young and rash Phaeton we see, how dangerous a thing it is for a common wealth to be ruled by young, and rush heads, or such as want experience and judgement, a confl••gation in that state must needs follow; therefore Rome made an∣tient men called therefore Senator•• to ••e their rulers, and not young men; they knew by experience at Canna, what odds were betweene young rash Flaminius, and old stayed Fabius, qui cunitando restituit rem, an old mans sha∣dow is better then a young mans strength, temeritas sloren∣tis aetatis prudentia Seneciuti••. 9. Phaeton presumed too much upon his birth thinking that he was able enough to rule that charriot of his Father Phaebus, be being his owne Sonne; tis madnesse to presume too much upon our birth and gentrie; many men being puffed up with such arro∣gant thoughts, have undone themselves and others. ••. The ruling of men, or guiding of a Kingdom, is ars artium, and a worke of no lesse difficulty then the ruling of Phaebus his charriot; if we consider the obloquies, envie, fe••res, and dangers to which rulers are subject▪ if we consider the un∣rulie and head strong multitude, whose heads are not ea∣sily kept in by the curb and bit of authoritie, no more then the Sunnes horses were by Phaetons strength; if we consider the multitudes of Scorpions, Lions, Bulls and other wild beasts, that is feirce and cruell natures, where∣of ther be more in the state among men, then in the heaven among the starres; if we consider how much wise∣dome and moderation is required in a governour▪ who must neither use too much his authority, for that is to mount too high; nor must he be too gentle and familiar, or use too much lenitie, for that is to fall too low. 8. By Phaebus we see how dangerous a thing it is in Princes to make rash and inconsiderat vowes and promises; which if they tend to the hurt or detriment of their subjects,

ought rather to be broken then kept; if Phae••••rs had ei∣ther not promised, or not performed what he promised, neither had tho ••arth be••n burned, nor his Sonne drow∣ned. 9. Lee younger 〈◊〉〈◊〉 learned by Phaetons example not to trust too much to their owne heads; but to be advised and ruled by their elders, especially their Parents, to whom they owe obedience; for want of which, they 〈◊〉〈◊〉 into many inconveniences, and are ••••ely punished ••or their teme••itie 〈◊〉〈◊〉 In that Phaeton Sisters were ••••ned into trees; we are taught to moderation in nour••ing for the loste of our friends; for too much sorrow makes ••••en stupid and senselesse, and unfit to serve either God, or the countrie; such are rather trees then men; for the like excesse in mourning, 〈◊〉〈◊〉 his fellows were turned into Sea birds▪ and Phaetons kinsman Cygnus, into a swan; men cease to be men, when their passions 〈◊〉〈◊〉 them beyond the bounds of reason 〈◊〉〈◊〉 else by this co••version of Dio••••••des his fellowes, 〈◊〉〈◊〉 of Cygnus, may b•• 〈◊〉〈◊〉, that when great men, or Princes fall into any misfortune their fellows, friends, and kindred, become birds and fly away from them; this was Jobs case, Davids and many more; and such friends ••ld King Alphonsus compare to Sea Mewes that slew about his gally whilst he had 〈◊〉〈◊〉 to feed them, but when that was spent they slew away.

PLUTO PLUTUS.

HE was the Son of Saturn and Ops, the brother of Ju∣piter and Neptune, the god of Hell, and of riches, who ravished Proserpina, the daughter of Ceres, while she was gathering of flowers, and carried her away in his black ••••ach to Hell.

THE INTERPRETER.

1. WHen Saturnes three Sonnes shared his estate amongst them, hell by lot fell to Pluto, that is, some mines under ground of mettall, fell to his share, by which he grew rich, therefore was called the god of riches.

2. Pluto was Saturns Son, the foster child of peace, the brother of Jupiter, Juno and Neptune, to shew that time, peace, a temperate climate, and aire, and likewise the Sea, and navigation are the cheife causes or occasions of riches.

3. As Jupiters thunder bolt hath three poynts, Neptunes Scepter, three forkes, or teeth, so Plutoe's dogge hath three heads, to shew that either of these three gods hath a threefold power, to wit in heaven, earth, and hell.

4. Pluto hath a three headed dogge to guard him, and keyes also in his hand, to shew that rich men, are care∣full to guard their wealth under many lockes and keyes; and they want not their mastives to guard their houses; cen∣tum

ferratis limina portis addita, centenis serrea claustra∣seris, cuslodesque canes, &c.

5. By Pluto may be understoode the Sun, who is called the god of Wealth or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because all wealth, as well that which is on the superficies of the earth, as also that which is in the bowells of it, is begot of the Suns light and influence.

6. He is called the god of hell, in relation to his be∣ing under the earth, when he shines among the Antipo∣des, who is said to ravish Proserpina, that is the seminall vertue which is in hearbs, trees, plants and corne, which in winter when the Sun is far from us, lieth hid in the bow∣ells of the earth.

7. Plutus or Pluto is painted with wings when he goeth from us, but he halts, when he comes to us, to shew that wealth is slow in comming, but swift in departing; for it flyes away with the wings of an eagle saith Solomon; again, wealth comes to good and conscionable men but slowly and halting; but to cheaters, extortioners, oppressors, lyers, and perjurers wealth comes flying; his black horses come galloping to them.

8. Pluto as he is taken for death or the grave is blind, because death is no accepter of persons; rich and poore, Kings and beggars, Philosophers and dunces are all a like to him, divisne prisco natus ab Inacbo nil im••cre••••, et infi∣ma de geme sub diu moreris, victima nil miserantis Orci.

9. Pluto had a helmet called Orri galea, which whoso∣ever wore, became invisible and free from danger, this was worne by Minerva when she fought against the Tro∣jans, that shee might not be seene by Mars. I thinke by this helmet may be meant the grave, or coffin by which the dead are made invisible to us, and by it they are de∣f••nded from the injuries of beasts and birds.

10. The Cypresse tree was dedicated to Pluto, and with

the leaves of it, he was wont to be crowned, to shew the nature of death; for as this tree being cut downe never budds or growes againe; so neither doe the dead rise a∣gaine, by the course of nature, therefore this tree was much used in funeralls; and cheifly because of its strong smell, fit to keepe off the stinch of the dead bodies while they were burning; of all the wealth that a rich man in∣joyes, this tree onely saith Horace shall accompanie him to his urne; neque harum quas colis arborum te praeto invisas cupressos ulla brevem dominum sequetur. Why Plutos head was crowned with Narcissus, I know no reason, but because of its strong smell, and because the seed thereof is black.

11. Pluto was called the god of the departed manes o•• ghosts, because he first found out the way of burying the dead, who before lay unburied, as also perhaps he found out the funerall oblequies or ceremonies of burialls; with which onely Plutus or rich men are honoured; for the poore man is free from such vanities.

12. Tis not without cause that the same who is god of hell, is also god of riches; for the riches of gold and silver which wee so much swet and labour for, are nere hell in the bowells of the earth; in ipsa sede manium opes quoe•••• mus, saith Plinie; besides, covetous rich men, have a hell within them, if we looke upon their cares, and feares, their watchings, and toylesome labours, besides the checks of an evill conscience; so that Pluto is in Plutus, hell or Orcus hath his Throne in the rich mans mind, there is the three headed Cerberus continually barking, and the furies continually torturing of him, suum quodque seelus a∣gitat, amentiaque assicit, sua quemque sraus, et suus terro•• maxivie vexat.

13. Some make Pluto and Plutus different gods; and they will have Plutus to be the Sonne of Jason and Ceres,

and he was more worshipped then any other god; Ceres is corne, and Jason from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hall, we know that plentifull crops make rich farmers; and the practise of Physick hath inriched many, dat Gal••nus opes, and I am s••re no god is now held in so much veneration as wealth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in praetio praetium.

14. Pluto is called by Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implacacable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unconquerable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most hatefull; both to shew the nature of death which is inexorable, and therefore hated of all, as also the qualitie of a rich miler, who is odious to all men, even to those that are neerest to him, non 〈◊〉〈◊〉 salvum te vult, non filia.

15. They write that Pluto trembles when ther is any earth quake, fearing least the earth should cleave, and so let in the light upon him, which he hateth; irepidant im∣misso lumine manes; this expresseth the nature, of wicked men, who hate the light, because it manifesteth their workes; such delight in darkenesse rather then light; and such was our condition before regeneration, we delighted altogether in the workes of darkenesse, as Pluto did in black sacrifices, and night ceremonies for it was not lawfull to sacrifice to him by day, therefore Ae∣neas Staygio regi noctumas inchoat aras.

16. Plutoes attendants in hell are the three headed Cer∣berus, the three furies, the three harpies, and the three Parciae or fatall Sisters, these doe shew the company of rich milers, who by unlawfull meanes get wealth, they have▪ within them a three headed dogge still barke∣ing, the three furies still raging, the three harpies still craving and snatching, and the three fatall Sisters mea∣suring out his life; which oftentimes Atropos cuts off be∣fore they live out halfe their dayes.

17. To Pluto they give keyes, by which he lockes the gates of hell, that none may returne thence; but they were deceived, tis onely Christ that hath the keyes of hell and of death; he openeth and no man shutteth, &c. he will o∣pen the adamantin gates of death in the last day for us, and hath already opened for himselfe, when he rose the third day, breaking through the bars of death; for it was impossible that the chains of death should detaine him. who will see more of Pluto let him looke upon the word Ceres.

POLLUX See CASTOR.

POLYPHEMUs See CYCLOPES.

PRIAPUS.

HE was the Son of Bacchus, and Venus, begot by him, when he returned from the Indies, for then Venus fell in love with him, and crowned him with roses: but when she was bought to bed of Priapus, he was so deformed a child, because of Juno's inchantments, that Venus slighted him; he was the God of Gardens.

THE INTERPRETER.

1. PRiapus is begot of Bacchus and Venus because wine and lust, are the maine causes of procreation.

2. Venus fell in love with Bacchus after his re∣turne from the Indies; to wit, when he was idle; for while he was imployed in his expedit••on against the enemie, he had no thoughts of Venus: this was Davids case when he fell in love w••th Bathsheba. Love is the imployment of idle people, otiosorum negotium.

3. Bacchus returned a conqueror from India, but is con∣quered by Venus; he is indeede no conquerour, that can∣not conquer himselfe; this was the case of Hercules, plus tibi quam I••no nocuit Venus.

4. Bacchus is crowned with roses when Venus fell in love with him, to shew that sweet smells are provocatives to lust, especially the rose, which therefore was consecrated to Venus.

5. Priapus was a mishapen, deformed child; thus God doth often punish the inordinate lust of the Parents, with the deformitie of their children; and so they are pu∣nished for their Parents sins.

6. In Juno we see the malice of a woman that is jea∣lous of her husband, she cares not what mischiefe she doth so she may be revenged on her husband, because she knowes not how to be revenged upon Bacchus, Jupiters bastard Sonne, she doth what hurt she can to Bacchus his child.

7. Priapus was called the God of Gardens, because he was the Sonne of Bacchus that is of the Sun, and of Ve∣nus, that is of moysture, to shew that all trees, hearbs fru••ts and plants are ingendred and maintained by the Suns heat, and their radicall moysture.

8. In that Venus was ashamed of her owne child, we may see that how ever lust and other sins may seeme plea∣sing for the present, yet they bring forth in the end no∣thing but shame and confusion.

9. Venus tell in love with Bacchus, and so begot Pria••us; it is a dangerou•• thing for women to love wine, the fruit thereof must needs be deformed, wine hath caused many a woman lay aside the vaile of modest••e.

10. Some make Priapus the Sonne of the Nymph Nai•• others of Chion, which signifieth snow, by which I beleive they meant, that moysture in summer, and snow in win∣ter by keeping in the naturall heat of hear••s and plants, are the causes of fertilitie.

11. In that Venus forsooke her child, she represents the nature of a whoore, who proves an unnaturall mo∣ther, more regarding her owne filth••e pleasures, then the welfare of her child. Other things may be here writen of Priapus, ••ut for modesties sake I forbeare them, not thinking them worthie of Christian c••••es, and to use La••to••ius words; Pr••apum non de••••do m quid 〈◊〉〈◊〉 ris•• dignum. l. 1. de scis••••li••ion.

PROMETHEUS.

HE 〈◊〉〈◊〉 the sonne of Japetus and Themis, who having made a man of clay, by Minerva's helpe got up to hea∣ven, and there he stole some fire from the Sunne, and wi••h it put life into his man: for which Jupiter was angry, and sent Pandora with a box full of miseries and mischief, and withall bound Prometheus to the hill Caucasus, where he had his heart every day eaten up by an Eagle, and renewed again.

The INTERPRETER.

1. BY Prometheus perhaps may be meant a wise Father, who begets a stupid and foolish Sonne, udum & molle lutum: such a father is fraughted with more griefes, then Pandora's boxe was with mischiefes, especially if his sonne be not bettered and spiritually enlivened by the Coelestiall fire of wholesome admonitions, then is his fathers heart eate up by cares, as Prometheus heart was by the Eagle. 2. Prometheus perhaps was the first Statuary or Image maker, which expressed a man so the life, as if he had animated it with Coelestial fire; which Image gave occasion to Pandora's boxe of mischiefe to flye abroad: for it occasioned Idolatrie and the mischiefes that follow∣ed on it; and because God was highly offended at it, he hath oftentimes punished both the Image-makers and worshippers with cares, doubts, and feares, as recei∣ving no comfort or satisfaction from their Images. 3. By Prometheus I thinke may be fitly understood a wise Do∣ctor, or spiritual Pastor, who animates men that are by nature but clay, with the Coel••stiall fire of divine truth, for which worke he is oftentimes rewarded by wicked men with Pandora's boxe of afflictions, and hath his heart continually eaten up with cares. 4. Pro∣motheus might be an Astronomer, who continually look∣ing

on the Coelestial fires, that is the starres, and ob∣serving the Sunnes motion upon Ca••casus, was said to be tyed there, and to have his heart eate out by the Eagle of cares and study. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cura.) ••. By Pr••••••h•••• t•••• G••ruil••s might understand God himselfe, who by Mi∣nerva, that is, by his wisedome made man of clay, and breathed in him the breath of life, which is th•• Co••le∣stiall 〈◊〉〈◊〉 they speake of; but Jupiter, that is God (s•••• th••y gave him divers names) was angry; for so we read, that he repented he had made man, and lay••d upon him di∣vers miseries, diseases, and cares, with which his heart is eate up in the day time, but is renewed by sleepe and rest in the night. 6. Some make a•• Historicall sence of this fiction, underst••nding a c••rtaine King, in whose Countrey the River Aquila, so called from its swistnesse, overflowed the whole Land; this caused gre•• dearth and mortality amongst his Subjects, which was the occasion of his miseries and car••••; but Hercules cut the River, and so was said to kill the Eagle, and fr••ed both the Countrey of water, and the King of his cares. 7. Adams perfections may be here understood▪ for he was quickned by Prometheus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) th•••• is Providence, and Minerva, that is wisedome; and this Providence or Prometheus was the sonne of Th••mis, that is, it was derived from his original justice; on him like∣wise was bestowed pardon, that is, all gifts or perfecti∣ons: but assoone ••s he preferred the voice of the wo∣man to the voice of God, of Prometheus, he became Epimetheus; he lost his wisedome, providence, and other perfections, and so by the event and wofull experience, he began to grow wise againe. 8. In that Prometheu•• fell into so many troubles and miseries by putting life into his man of clay, this may shew us that men be∣gin to have their life full of cares and troubles, when they begin to have children; the man that lives a single life, is free from Pandora's boxe, and the devo••ring Ea∣gle.

9. God is the true Prometheus saith Tertulli••n, 〈◊〉〈◊〉 blasphe••i••ils lan••lnaint; who having made man of cla••, and having put an heavenly fire into him, he is worse used by him then Prometheus was by the Eagle; for the Eagle, not the man which he made, pickt his heart▪ b••t the man that God made▪ doth continually wound him with his sinnes and blasphemies. 10. Man may be called Prometheus, for he is of all sublunary crea∣tures the most prudent and provident; and by a speci∣all providence of God he was created; Gods provi∣dence also is most of all seene in mans preservation, and no creature subject to the mischiefes of Pandora's boxe, and the Eagle of cares as man is; which is the reason that man in Hebrew is called Enosh, and misera∣ble 〈◊〉〈◊〉 by Virgil and Homer. 11. Prometheus was a Philosopher, who was said to steale fire from heaven: because he was a curious observer of Lightning, Co∣mets, and other fiery meteors; and was the first that found out the use of fire among men, for which he was honoured after death with sacrifices, altars, and festivalls in which men did runne with light torches in the night; which custome also was observed in the feasts of Vulcan, because he was the god of fire; and o•• Ceres, because she sought out her daughter Proserpina with torches. 12. The same fire that gave life to Pro∣metheus his man, occasioned also burning Feavers, which destroy man: Hor.

Post ignem aetherea domo Subductum, macies, & nova Febilum Te••i•• in••ubuit cohors.

thus the naturall heat preserves our life whilst it is tem∣perate, but when it exceeds this temper, it destroyes our life. 13. Promotheus made up his man of the parts of other creatures; and so of their qualities also, intima∣ting that man hath in him alone the evill qu••lities of all the beasts; the Foxes craftinesse, the Goats wanton∣nesse,

the Beares or Wolves cruelty, the Lyons anger and fiercenesse: prae annibus animalibus homo est pessimum ani∣mal. 14. Lucian lib. de Sacrif. writes that Promotheus was nailed to a Crosse on the hill Caucasus, where his heart was picked by an Eagle, onely for the love he carried to man; I am sure our blessed Saviour who is the true Prome∣theus was nailed to the Crosse upon mount Calvarie, where his heart was divided by a launce, onely for the love that he bore to man when he was his enemy.

PROSERPINA, See CERES and HECATE.

PROTEUS, see NEPTUNUS and OCEANUS.