Of the advancement and proficience of learning; or, The partitions of sciences· Nine books. Written in Latin by the most eminent, illustrious, and famous Lord Francis Bacon Baron of Verulam, Vicount St. Alban, Councellor of Estate, and Lord Chancellor of England. Interpreted by Gilbert Watts.

CAP. XI. I. The Partition of Ecclesiasticall History, into the Generall History of the Church. II. History of Prophesy. III. History of Providence.

HIstory Ecclesiasticall falls under the same division commonly with Civile History; for there are Eccle∣siasticall Chronicles; there are Lives of Fathers; there are Relations of Synods, and the like, pertaining to the Church. In proper expression this kind of History is divided, into the History of the Church by a generall name; History of Prophesy; and History of Providence. The first recordeth the times and different state of the Church Militant; whether she flote as the Arke in the Deluge; or sojourne as the Arke in the Wilder∣nesse; or be at rest as the Arke in the Temple; that is, the State of the Church in Persecution; in Remove; and in Peace. In this Part I find no Deficience; but rather more things abound therein, than are wanting; only this I could wish, that the virtue and syncerity of the Narrations were answerable to the greatnesse of the Masse.

II The Second Part which is the History of Prophesie, consisteth of two Relatives; the Prophesy it selfe; and the ac∣complishment thereof. wherefore the designe of this worke ought to be, that every Prophesy of Scripture be sorted with the truth of the event; and that throughout all the ages of the world; both for Confirmation of Faith; as also to plant a Discipline; & skill in the Interpretation of Prophesies, which are not yet accomplish't. But in this work, that latitude must be allowed which is proper, and familiar unto Divine Pro∣phesies; that their accomplishments may be both perpetuall and punctual. For they resemble the nature of their Auctor to whom one day is as a thousand yeares,* 1.1 and a thousand yeares are but as one day: And though the fulnesse, and height of their complement be many times assigned to some certaine age,

or certaine point of time; yet they have neverthelesse many staires and scales of Accomplishment throughout diverse Ages of the world. This worke I set down as DEFICIENT;* 1.2 but it is of that nature as must be handled with great wis∣dome, sobriety, and reverence, or not at all.

III The third Part which is the History of Providence hath fallen indeed upon the Pens of many pious Writers, but not without siding of Partiaries; and it is imployed in the observation of that divine Correspondence which often inter∣veneth betweene Gods revealed Will, and his secret Will. For though the Counsils, and Iudgments of God be so obscure, that they are inscrutable to the Naturall man;* 1.3 yea many times withdraw themselves even from their eyes, that look out of the Tabernacle: Yet sometimes by turns it pleaseth the Di∣vine wisdome for the Confirmation of this; and Confuta∣tion of those which are as without God in the world;* 1.4 to propose them to be seen written in such Capitall Letters, that, as the Prophet speaketh, Every one that runnes by, may read them;* 1.5 that is, that men meerly Sensuall, and Carnall; who make hast to post over those divine Iudgments; and never fixe their cogitations upon them; yet though they are upon the speed, and intend nothing lesse; they are urg'd to acknowledge them. Such as are late, and unlooked for Iudgments; unhoped for Deliverances sud∣denly shining forth; the divine Counsils, passing through such Serpentine windings, and wonderful mazes of things; at length manifestly disintangling, and cleering themselves. which serve not only for the Consolation of the minds of the Faithfull; but for the Astonishment and Conviction of the Consciences of the Wicked.

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there are fain'd Chronicles, fain'd Lives, and fain'd Relations) is this, that it is either Narrative; or Representative, or Allusive. Narrative is a meere imitation of History, that in a manner it deceives us; but that often it extolls matters above beliefe. Drammaticall or Representative, is as it were, a visible History; for it sets out the Image of things, as if they were Present; and History, as if they were Past. Parabolicall or Allusive is History with the Type, which brings downe the Images of the un∣derstanding to the Objects of Sense.

§ As for Narrative Poesy, or if you please Heroicall (so you understand it of the Matter, not of the Verse) it seems to be raised altogether from a noble foundation; which makes much for the Dignity of mans Nature. For seeing this sensible world, is in dignity inferior to the soule of Man; Poesy seems to endow Humane Nature with that which History denies; and to give satisfaction to the Mind, with, at least, the shadow of things, where the substance cannot be had. For if the matter be throughly considered; a strong Argument may be drawn from Poesy, that a more stately greatnesse of things; a more Perfect Order; and a more beautifull variety delights the soule of Man, than any way can be found in Nature, since the Fall. Wherefore seeing the Acts and events, which are the subject of true History, are not of that amplitude, as to content the mind of Man; Poesy is ready at hand to faine Acts more Heroicall. Because true History reports the successes of businesse, not proportio∣nable to the merit of Virtues and Vices; Poesy corrects it, and presents events and Fortunes according to desert, and according to the Law of Providence: because true History, through the frequent satiety and similitude of Things, workes a distast and misprision in the mind of Man; Poesy cheereth and refreshes the soule; chanting things rare, and various, and full of vicissitudes. So as Poesy serveth and conferreth to Delectation, Magnanimity, and Morality; and therefore it may seem deservedly to have some Participation of Divinenesse; because it doth raise the mind, and exalt the spirit with high raptures, by proportioning the shewes of

things to the desires of the mind; and not submitting the mind to things, as Reason and History doe. And by these al∣lurements, and congruities, whereby it cherisheth the soule of man; joyned also with consort of Musique, whereby it may more sweetly insinuate it selfe, it hath wonne such ac∣cesse, that it hath bin in estimation even in rude times, and Barbarous Nations, when other Learning stood excluded.

II. Drammaticall, or Representative Poesy, which brings the World upon the stage, is of excellent use, if it were not abused. For the Instructions, and Corruptions of the Stage, may be-great; but the corruptions in this kind abound; the Disci∣pline is altogether neglected in our times. For although in moderne Commonwealths, Stage-plaies be but estimed a sport or pastime, unlesse it draw from the Satyre, and be mordant; yet the care of the Ancients was, that it should in∣struct the minds of men unto virtue. Nay, wise men and great Philosophers, have accounted it, as the Archet, or musicall Bow of the Mind. And certainly it is most true, and as it were, a secret of nature, that the minds of men are more patent to affections, and impressions, Congregate, than soli∣tary.

III. But Poesy Allusive, or Parabolicall, excells the rest, and seemeth to be a sacred and venerable thing; especially seeing Re∣ligion it selfe hath allowed it in a work of that nature, and by it, trafiques divine commodities with men. But even this also hath bin contaminate by the levity and indulgence of mens wits about Allegories. And it is of ambiguous use, and applied to contrary ends. For it serves for Obscuration; and it serveth al∣so for Illustration: in this it seems there was sought a way how to teach; in that an Art how to conceale. And this way of teaching which conduceth to Jllustration, was much in use in the Ancient times: for when the Inventions and conclusions of human reason, (which are now common and vulgar) were in those ages strange and unusuall; the un∣derstandings of men were not so capable of that subtilty, un∣lesse such discourses, by resemblances and examples, were brought downe to sense. Wherefore in those first ages all

were full of Fables, and of Parables, and of Aenigmaes, and of Similitudes of all sorts. Hence the Symboles of Pythago∣ras; the Aenigmaes of Sphynx; and the Fables of Aesop; and the like. So the Apophthegmes of the Ancient sages, were likewise expressed by similitudes.* 1.6 So Menenius Agrippa, a∣mongst the Romans, a Nation in that age not learned, re∣pressed a sedition by a Fable. And as Hieroglyphiques were before letters; so Parables were before Arguments. So even at this day, and ever, there is, and hath bin much life, and vigor in Parables; because Arguments cannot be so sensible, nor examples so fit. There is another use of Parabolicall Poesy, op∣posite to the former, which tendeth to the folding up of those things; the dignity whereof, deserves to be retired, and distinguisht, as with a drawn Curtain: That is when the secrets and mysteries of Religion, Policy, and Philosophy are vailed, and invested with Fables, and Parables. But whether there be any mysticall sense couched under the ancient Fables of the Poets, may ad∣mit some doubt: and indeed for our part we incline to this opinion, as to think, that there was an infused mystery in many of the ancient Fables of the Poets. Neither doth it move us that these matters are left commonly to Schoole-boyes, and Grammarians, and so are imbased, that we should therefore make a slight judgement upon them: but contrariwise because it is cleere that the writings which re∣cite those Fables of all the writings of men, next to sacred writ, are the most ancient; and that the Fables themselves, are farre more ancient than they (being they are alleadged by those writers, not as excogitated by them, but as credited & recepted before) they seem to be like a fine-delicate Aire blowen up and downe by a more Ancient Nation, and by derivation from them to have chanc'd into the Pipes of the Grecians; & to have become their Des-cant; And because that whatsoever hath hetherto bin undertaken for interpretati∣on of these Parables, namely by unskilfull men, not learned beyond common places, give us no satisfaction at all; we thought good to referre Philosophy according to ancient Parables,* 1.7 in the number of DEFICIENTS.

§ And we will annex an example or two of this work: not that the matter perhaps is of such moment: but to main∣taine the purpose of our designe. That is this; that if any portion of these works which we report as Deficient, chance to be more obscure than ordinary; that we alwaise propose, either Precepts, or Examples, for the perfecting of that work; lest perchance some should imagine, that our conceit hath only comprehended some light notions of them; and that we like Augures, only measure Countries in our mind, but know not how to set one foot forward thi∣ther. As for any other part defective in Poesy, we find none; nay rather, Poesy being a plant coming, as it were, from the lust of a rank soile, without any certain seed, it hath sprung up, and spread abroad above all other kind of Learning. But now we will propound examples, in number only three, one from things Naturall; one from Politicall; & one from Morall.

The first example of Philosophy, according to Ancient Parables in things Naturall. Of the Universe, according to the Fable of Pan.

IV. The Originall of Pan, the Ancients leave doubtfull;* 1.8 for some say that he was the Sonne of Mercury, others attri∣bute unto him a farre different begining: For they affirme that all Penelopes suitors had to doe with her, and from this promiscuous Act Pan descended, a common offspring to them all. There is a third conceit of his birth, not to be pas∣sed over: for some report that he was the sonne of Iupiter and Hybris, which signifies contumelie. But however be∣gotten, the Parcae, they say, were his sisters, who dwelt in a cave under ground; but Pan remained in the open Aire. The figure and forme, Antiquity represented him by, was this. He had on his head a paire of Hornes, riseing in a sharp, a∣cuminate to heaven; his body shagged, and hairie; his beard very long, his shape biformed; above like a man, below like a beast; finisht with the feet of a Goat. He bare these en∣signes of Jurisdiction; in his left hand a pipe of seaven Reeds; in his right a sheepe hoock or a staffe, at the upper end croo∣ked

or inflexed: he was clad with a Mantle made of a Leo∣pards skinne. The dignities and offices attributed unto him were these; that he was the God of Hunters; of Sheepherds; and of all Rurall Inhabitants. Lo. President of Mountaines; and next to Mercury, the Embassador of the Gods. Moreo∣ver he was accounted the leader, and commander of the Nymphs; which were alwaies wont to dance the Rounds, and frisk about him: his train were the Satyres, and the old Sileni: He had power also to strike men with terrors, and those especially vaine, and superstitious, which are ter∣med Panique fears.* 1.9 His Acts recorded are not many; the chiefest was, that he challenged Cupid at wrestling, in which conflict he had the foile; caught Typhon the Gyant in a net,* 1.10 and held him fast. Moreouer when Ceres being sad and vext for the Rape of Proserpina, had hid her selfe, and that all the Gods took paines by dispersing themselves seve∣rall wayes to find her out; it was only Pans good fortune, as he was hunting, to light on her, and to give the first intelli∣gence where she was.* 1.11 He presumed also to put it to the triall who was the better Musitian he or Apollo, and by the judgement of Midas was preferred; for which judgement, Midas had a paire of Asses eares secretly imped to his head. Of the Love-tricks of Pan, there is nothing reported, or at least not much; a thing to be wondred at, especially being among a troope of Gods so profusely amorous. This also is said of him, that he loved the Nymph Eccho whom he took to wife; and one pretty wench more called Syrinx, towards whom Cupid (in an angry revengefull humour because so audaciously he had challenged him at wrestling) inflamed his desire. So he is reported once to have sollicited the Moon apart into the high Woods. Moreover hee had no issue (which is a marvell also seeing the Gods specially those of the male-kind were very Generative) only he was the repu∣ted Father of a litte Girle called Iambe, that with many pretty tales was wont to make strangers merry; and some thought that she was begotten of his wife Eccho. The Parable see∣meth to be this.

§ Pan as the very name imports represents, or lay∣eth open the world, or the world of things. Concer∣ning his Originall there are only two opinions that goe for Currant. For either he came of Mercury, that is the Word of God, which the holy Scriptures, without all Controversy, af∣firme; and the Philosophers such as were the more Divine saw; or else from the confused seeds of things. For some of the Philosophers held, that the Seeds and Principles of Nature, were even in the substance infinite, hence the opinion, of Si∣milary Parts primordiall, was brought in;* 1.12 which Anaxagoras either invented, or celebrated. Some more acutely, and so∣berly think it sufficient to salve the variety of Nature, if seeds, the same in substance, be only diversified in forme and fi∣gure; certaine and definite;* 1.13 and placed the rest in the inclo∣sure, and bosome of the seeds. From this spring, the opini∣on of Atomes is derived, which Democritus maintain'd; and Leucippus found out. But others though they affirm only one Principle of Nature (Thales water; Anaximenes Air;* 1.14 Heraclitus Fire) yet they have defined that Principle, which is one in Act, to be various and dispensible in power; as that wherein the seeds of all naturall essences lie hidden. They who have introduced the first Matter every way disarayed,* 1.15 and unfor∣med, and in different to any forme (as Plato and Aristotle did) came to a farre nearer,* 1.16 and naturall resemblance of the Fi∣gure of the Parable. For they conceiv'd the Matter as a com∣mon Courtezan; and the Forms as Suitors. So as all the Opini∣ons touching the beginnings of things come to this point, and may be reduc'd to this distribution; that the world took beginning either from Mercury; or from Penelope; and all hir Suitors. The third conceit of Pans Originall is such, as it seemes that the Grecians either by intercourse with the Ae∣gyptians; or one way or other, had heard something of the Hebrew mysteries. For it points to the state of the World not considered in the absolute production; but as it stood af∣ter the fall of Adam, expos'd and made subject to Death and Corruption: For in that state it was, and remaines to this day; the off-spring of God, and of Sin, or Contumely.* 1.17 For the like

sinne of Adam was a kind of Contumely,* 1.18 when hee would be like God. And therefore all these three Narrations con∣cerning the manner of of Pans Birth, may seem true; if they be rightly distinguisht according to things and times. For this Pan, as we now behold and comprehend it, took be∣gining from the word of God, by the means of confused matter, which yet was the work of God, and the entrance of Prevarication, and through it of corruption.

§ The Destinies may well be thought the sisters of Pan, or Nature: for the beginings, and continuances, and dissolu∣tions; the Depressions also, and eminencies, and labours, and felicities of things; and whatsoever conditions of a par∣ticular Nature, are called Fates or Destinies: which yet un∣lesse it be in some noble individuate subject, as a Man, a Citty, or a Nation, commonly are not acknowledged. But Pan, that is, the Nature of things, is the cause of these severall states, and qualities in every particular; so as in respect of In∣dividualls, the Chaine of nature, and the thred of the Desti∣nies, is the same. Moreover the Ancients fained, that Pan ever lived in the open Aire; but the PARCae, or Destinies, in a mighty subterraneous Cave; from whence with an infinite swiftnesse they flew to men: because the nature and com∣mon face of the Ʋniverse is apert, and visible; but the indi∣viduall Fates of Particulars are secret, swift, and sodain. But if Fate be taken in a more generall acception, as to sig∣nify the more notable only, and not every common event; yet in that sense also, the signification is correspondent to the universall state of things; seeing from the order of Na∣ture, there is nothing so small which comes to passe with∣out a Cause; and nothing so absolutely great, as to be independent; so that the very Fabrique of Nature com∣prehendeth in the lappe and bosome thereof, every e∣vent, small or great; and by a constant rule discloseth them in due season. Wherefore no marvell if the PARCae be brought in as the legitimate Sisters of Pan: For Fortune is the daughter of the foolish vulgar; and found favour only with the more unsound Philosophers. Certainly the words

of Epicurus savour lesse of Dotage than of prophanenesse where he saith; Praestare credere fabulam Deorum,* 1.19 quam Fa∣tum asserere, As if any thing in the frame of nature could be like an Iland, which is separate from the connexion of the cōtinent. But Epicurus (as it is evident from his own words) accommodating, and subjecting his Naturall Philosophy to his Morall; would heare of no opinion which might presse and sting the conscience; or any way disca lme, and trouble that, Euthymia, or Tranquility of mind, which hee had receiv'd from Democritus. Wherefore being more indulgent to the delusions of his owne fancies, than patient of truth; he hath fairely cast off the yoak, and abandon'd as well the Necessi∣ty of Fate, as the Feare of the Gods. And thus much concer∣ning the Fraternity of Pan with the Destinies.

§ Hornes are attributed unto the World, broad at the root, sharpe at the top; the nature of all things being like a Pyramis lessening upwards. For Individuals in which the Base of nature is spread out; being infinite, are collected into Species, which are many also; Species againe rise up into Generalls; and these ascending are contracted into more U∣niversall Generalities; so that at length, nature may seeme to close in a unity; which is signified by the Pyrami∣dal Figure of Pans Hornes. Neither is it to be wonder'd at, that Pan toucheth heaven with his horns; seeing the transcen∣dentals of Nature, or Ʋniversall Ideas,* 1.20 doe in some sort reach things Divine. Wherefore Homers famous Chaine of Naturall Causes, tyed to the foot of Iupiters Chaire, was celebrated. And it is plain, that no man conversant in Metaphysique; & those things which in Nature are Eternall, and immoveable; and that hath never so litle withdrawn his mind from the fluid ruine of sublunary things, which doth not at the same in∣stant fall upon Naturall Theologie: so direct and compendi∣ous a passage it is, from the top of the Pyramis, to Matters Divine.

§ The body of Nature is elegantly and lively drawne Hairy, representing the beames of things; for beames are, as it were, the haires or bristles of nature; and every Creature is

more or lesse Beamy; which is most apparant in the faculty of seeing; and no lesse in every magnetique virtue, and ope∣ration upon distance; for whatsoever worketh upon any thing upon Distance, that may rightly be said to dart forth rayes. Moreover Pans beard is said to be exceeding long, because the beames or influences of the Heavens; and speci∣ally of the Sunne, doe operate, and pierce farthest of all; so that not only the surface, but the inward bowels of the earth have bin turn'd; subduc'd; and impregnate, with the masculine Spirit of the heavenly influence. And the forme of Pans beard is the more elegant; because the Sun when his higher part, is shadowed with a Cloud, his beams break out in the lower; and so appeares to the eye as if he were bearded.

§ Nature also is most expressively set forth with a bi∣formed Body; in reference to the Differences betweene supe∣rior and inferior bodies. For the one part, by reason of their beauty; and equability; and constancy of motion; and domi∣minion over the earth; and earthly things; is aptly set out by the shape of man: And the other part in respect of their per∣turbations; and irregular motions; and that they are for most part cōmanded by the Celestiall; may be well fitted with the figure of a bruit beast. Againe this same bi-formed description of his body, pertaines to the participation of the species or kind; for no species of Nature, seemes to be simple; but, as it were participating and compounded of two, Essentiall In∣gredients. For Man hath something of a Beast: a Beast some∣thing of a Plant: a Plant something of an inanimate Body: and all Natural things are indeed bi-formed; and compoun∣ded of a superior and inferior kind.

§ It is a witty Allegory that same, of the feet of the Goat; by reason of the upward tending motions of Terrestiall bodies towards the regions of the aire; and of the heaven; where also they become pensile; and from thence are rather forc'd downe, than fall downe. For the Goat is a mounting Animal, that loves to be hanging upon rocks, and precipices, & steep hils: And this is done also in a wonderfull manner,

even by those things which are destinated to this inferior Globe; as may manifestly appear, in Cloudes and Meteors. And it was not without the grounds of reason, that Gilbert,* 1.21 who hath written a painfull and an experimentall work, touching a Loadstone, cast in this doubt, Whether or no ponderous bodies, after a great distance, and long discontinuance from the earth, may not put off their motion towards the inferior Globe?

§ The two ensignes which Pan bears in his hands, doe point, the one at Harmony, the other at Empirie: for the Pipe of seven Reeds, doth evidently demonstrate the consent and Harmony; or discordant concord of Nature, which is caused by the motion of the seaven wandring starres: for there are no other Errors, or manifest Expatiations in heaven, save those of the seaven Planets; which being intermingled, and moderated with the equality of the fixed starres; and their perpetuall and invariable distance one from the other, may maintaine and excite both the constancy in specificall; and the fluency of Individuall Natures. If there be any lesser Planets which are not conspicuous; or any greater Mutati∣on in heaven (as in many superlunary Comets) they seem but like Pipes, either altogether mute, or only streperous for a time, because their influence either doth not stream down so low as to us; or doth not long interrupt the Harmony of the seaven Pipes of Pan. And that Staffe of Empirie, may be excellently applied to the order of Nature, which is partly right, partly crooked. And this staffe or rodde is especially crooked at the upper end; because all the works of Divine Providence are commonly fetcht about by circuits, and windings; so that one thing may seem to be done, and yet indeed a clean contrary brought to passe; as the selling of Io∣seph into Aegypt, and the like.* 1.22 Besides in all wise humane Goverment, they that sit at the helme, doe more happily bring their purposes about, and insinuate more easily things fit for the people, by pretexts, and oblique courses; than by downe-right dealing. Nay (which perchance may seem very strange) in things meerely naturall, you may sooner

deceive nature, than force her; so improper, and selfe-im∣peaching are open direct proceedings; whereas on the other side, an oblique and an insinuing way, gently glides along, and compasseth the intended effect.

§ Pans Cloak or Mantle, is ingeniously faigned to be the Skin of a Leopard, because it is full of spots: so the Heavens are spotted with starres; the Sea with Ilands; the Land with flowers; and every particular creature also, is for most part garnished with diverse colours about the superficies; which is, as it were a Mantle unto it.

§ The office of Pan could be by nothing so conceived; and exprest to the life, as by faigning him to be the God of Hunters; for every naturall Action, and so by consequence, motion and progression, is nothing else but a Hunting. Arts and Sciences have their works; and humane Counsils their ends, which they earnestly hunt after. All naturall things have either their food, as a Prey; or their pleasure, as a recre∣ation, which they seek for; and that in a quick-discursive, and discerning way.

* 1.23Torva leaena Lupum sequitur, Lupus ipse Capellum, Florentem Cythisum sequitur lasciva Capella.

§ Pan is also said to be the God of the Country Swaines; because men of this condition lead lives more agreeable un∣to Nature, than those that live in the Citties and Courts of Princes; where Nature by too much Art is corrupted: so as the saying of the Poet (though in the sense of love) may be here verified:* 1.24

— Pars minima est ipsa puella sui.

§ Pan was held to be Lo. President of the Mountaines; because in high Mountaines and Hills, Nature laies hir selfe most open, and is most displaied to the view and contem∣plation of men.

§ Whereas Pan is said to be (next unto Mercury) the Messenger of the Gods; there is in that a Divine Mystery con∣tained; because, next unto the word of God, the Image of the world proclaimes the Divine power and wisdome; as records the sacred Poet,* 1.25 The Heavens proclaime the Glory of God, and the vast Expansion reports the works of his hands.

§ The Nymphs, that is the Soules of living things, give great delight to Pan: for the soules of the living are the Mi∣nions of the World. The Conduct of these Nymphs is with great reason attributed to Pan, because these Nymphs, or Soules of the liveing, doe follow their naturall disposition, as their guides; and with infinite variety every one of them af∣ter the fashion of his country, doth leap and dance with un∣cessant motion about hir.* 1.26 Wherefore one of the Moderne very ingeniously hath reduced all the power of the Soule in∣to Motion; noteing the misprision, and precipitancy of some of the ancients; who fixing their eyes and thoughts with unadvised hast, upon Memory; Imagination, and Rea∣son, have past over the Cogitative faculty untoucht; which hath a chiefe part in the order of conception. For he that calleth a thing into his mind, whether by impression or re∣cordation, cogitateth and considereth; and he that imployeth the faculty of his phansie also cogitateth; and he that reason∣eth doth in like manner cogitate or advise: and to be briefe, the Soule of man, whether admonisht by sense, or left to her own liberty; whether in functions of the Intellect, or of the affections and of the will, dances to the musicall aires of the cogitations; which is that tripudiation of the Nymphs.

§ The Satyres, and Sileni, are perpetuall followers of Pan, that is old age and youth: for of all naturall things, there is a lively, jocund, and (as I may say) a danceing age; and a dull, flegmatique age: the carriages and dispositions of both which ages, may peradventure seeme, to a man which seriously observes them, as ridiculous and deformed, as those of the Satyres, or of the Sileni.

§ Touching the Terrors which Pan is said to be the Au∣thor of, there may be made a wise instruction; namely, that Nature hath implanted in every living thing, a kind of care and feare, tending to the preservation of its own life, and being; and to the repelling and shunning of all hurtfull encounters. And yet Nature knows not how to keepe a mean, but alwaies in∣termixeth vaine and empty fears, with such as are discreet and profitable; so that all things (if their insides might be

seen) would appear full of Panique frights; but specially Men; and above all other men, the people which are won∣derfully travailed and tossed with superstition; specially in hard, and formidable, and adverse times; which indeed is no∣thing else but a Panique terror. Nor doth this superstition raigne only in the vulgar; but from popular opinions, breaks out some times upon wise men; as Divinely Epicurus (if the rest of his discourses touching the Gods, had bin confor∣mable to this rule) Non Deos vulgi negare prophanum;* 1.27 sed vulgi opiniones diis applicare prophanum.

§ Concerning the audacity of Pan; and his combate upon challenge with Cupid; the meaning of it is, that matter wants not inclination, and desire, to the relapsing and dissolution of the World into the old Chaos; if hir malice and violence were not restrained and kept in order, by the prepotent concord of things; signified by Cupid, or the God of Love. And therefore it fell out well for man, by the fatall contexture of the world; or rather the great goodnesse of the Divine Providence, that Pan was found too weak, and overcome. To the same effect may be interpreted, his catching of Typhon in a net: for howsoever there may sometimes happen vast, and unwonted tumors (as the name of Typhon imports) either in the Sea, or in the Ayre, or in the Earth; yet nature doth intangle in an intri∣cate toile, and curbe and restraine as it were with a chaine of Adamant the excesses and insolencies of these kind of Bodies.

§ As touching the finding out of Ceres, attributed to this God, and that as he was hunting and thought little of it, which none of the other Gods could doe, though they did nothing else but seek hir, and that with diligence; it gives us this true and grave admonition; that is, that men doe not expect the invention of things necessary for life and manners, from abstract Philosophies, as from the greater Gods; though they should apply themselves to no other study; but only from Pan, that is, from discreet experience, and from the universall observation of the things of the World; where oftentimes by chance (and as it were going a hunting) such inventions are lighted upon.

For the most profitable inventions, are the off-spring, of ex∣perience; and, as it were, certaine Donatives distributed to men by chance.

§ His contestation with Apollo about Musique;* 1.28 and the event thereof, containes a wholsome instruction, which may serve to restraine mens reasons, and judg∣ments, with the reines of sobriety, from boasting and glory∣ing in their gifts. For there seemes to be a two-fold Harmo∣ny or Musique; the one of Divine Wisdome; the other of Hu∣mane Reason; for, to humane judgment, and as it were, the eare of mortalls; the administration, of the world; and of Creatures therein; and the more secret judgments of God, sound somewhat hard and harsh: Which rude ignorance, albeit it be well proclaim'd by Asses eares; yet notwitstan∣ding these eares are secret, and doe not openly appeare; nei∣ther is it perceived, or noted as a Deformity by the Vul∣gar.

§ Lastly it is not to be wondered at, that there is no∣thing attributed unto Pan concerning Loves, but only of the marriage with Eccho; for the world doth injoy it selfe, and in it selfe all things else. Now he that loves would enjoy some∣thing but where there is enough, there is no place left to desire. Wherefore there can be no wanton love in Pan, or the World, nor desire to obtaine any thing, (seeing it is conten∣ted with it selfe) but only Speeches; which (if plaine) are pro∣nounced by the Nymph Eccho, a thing not substantiall, but only vocall, if more accurate by Syringa; that is, when words and voices are regulate by certaine numbers; Poeticall, or O∣ratoricall, as by musicall measures. It is an excellent inven∣tion that amongst speeches, and voices, only Eccho should be taken in marriage by the World; for that alone is true Philoso∣phy, which doth faithfully render the very words of the world; and which is written, no otherwise, than the world doth dictate; and is nothing else than the image and reflection thereof; and addeth nothing of its owne, but only iterates, and resounds.

§ And whereas Pan is reported to have called the Moone aside into a high-shadowed wood; seemes to appertaine to the

convention betweene sence and heavenly, or divine things. For the case of Endymion, and Pan are different; the Moone of hir owne accord came downe to Endymion, as hee was a∣sleep: For that Divine illuminations oftentimes gently slide into the understanding, cast asleepe, and retired from the sences; but if they be called, and sent for by Sence, as by Pan; than they pre∣sent no other light than that,

Quale sub incertam lunam sub luce malignâ Est iter in sylvis.—

Jt belongs also to the sufficiency, and perfection of the world, that it begets no issue: For the world doth generate in respect of its parts; but in respect of the whole, how can it generate, seeing there is no body beyond the bounds of the Vniverse? As for that Girle Iambe, father'd upon Pan, certainly it is a wise adjection to the fable; for by hir are represented those vaine and idle Paradoxes concerning the nature of things, which have been frequent in all ages, and have filled the world with novelties, for the matter, fruitles; spurious for the Race; by their garrulity, sometimes pleasant; sometimes tedious and unseasonable.

An other example of Philosophy according to Ancient Parables in Politiques, of Warre, according to the Fable of Perseus.

* 1.29V Perseus a Prince of the East is reported to have bin im∣ployed by Pallas for the destroying of Medusa, who was very infestious to the westerne parts of the world, about the ut∣most Coasts of Hiberia.* 1.30 A Monster huge and fierce, of an as∣pect so dire and horrid, that with hir very looks she turn'd men into stones. Of all the Gorgons this Medusa alone was mortall, the rest not subject to death. Perseus therefore pre∣paring himselfe for this noble enterprise, had Armes, and guifts bestowed on him by three of the Gods: Mercury gave him wings fitted for his feet not his armes; Pluto a helmet; Pallas a shield, and a Looking-Glasse. Notwithstanding al∣though he was thus well furnisht, he went not directly to Medusa, but turned into the Greae, which by the Mothers

side were sisters to the Gorgons. These Greae from their birth were hoary-headed, resembling old women. They had but one only eye, and one tooth among them all; both which as they had occasion to goe abroad, they were wont in course to take with them, and at their returne to lay them downe againe. This Eye and Tooth they lent to Perseus: so finding himselfe completely appointed for the Action de∣signed, with winged speed he marches towards Medusa. Hir he found sleeping; yet durst not venture himselfe a front to hir aspect, if she should chance to awake; but turning his head aside, beholding her by reflection in Pallas Mirror, and so directing his blow, cut of hir head; from whose bloud gushing out, instantly there emerged Pegasus the flyeing Horse. Hir head thus smitten off, Perseus transferres and in∣serts into Pallas shield; which yet retained this virtue, that whosoever lookt upon it, as one blasted or Plannet-struck, he should sodainly become senselesse.

§ This Fable seems to be devised for direction to the preparation,* 1.31 and order that is to be observed in making of warre. And first the undertaking of any warre ought to be as a commission from Pallas; certainly not from Ʋenus, (as the Trojan warre was) or some such slight motive; because the Designes of Warre, ought to be grounded upon solid Counsils. Than for the choice of warre; for the nature and quality thereof; the Fable propounds three grave and whol∣some Precepts. The first is, that a Prince doe not much trouble himselfe about the conquest of neighbour Nations: nor is the way of enlarging a Patrimony, and an Empiry, the same; for in the augmentation of private possissions, the vi∣cinity of Territories is to be considered; but in the amplifi∣cation of publique Dominions, the occasion and facility of makeing warre, and the fruit to be expected, ought to be in∣stead of propinquity. Therefore Perseus, though an Easterne Prince, makes the expedition of his warre a farre off, even in the remotest parts of the Westerne World.* 1.32 There is a no∣table president of this Case, in the different manner of war∣ring, practised by two Kings, the Father and the Sonne, Phi∣lip

and Alexander. For Philip warred upon Borderers only, and added to the Empire some few Citties, and that not without great contention and danger; who many times, but especially in a Theban warre, was brought into extreme hazard: But Alexander carried the Actions of his warre a farre off; and with a prosperous boldnesse undertook an ex∣pedition against the Persian; conquered infinite Nations; tired, rather with travile, than warre. This point is farther cleered in the propagation of the Roman Empire, what time their conquests towards the West scarce reacht beyond Li∣guria, did yet in the East, bring all the provinces as farre as the mountaine Taurus, within the compasse of their Armes and command.* 1.33 So Charles the eight, King of France, find∣ing the warre of Brittaine (which afterward was com∣pounded by marriage) not so feasable, pursued his enter∣prise upon Naples, which he accomplisht with wonderfull facility and felicity. Certainly warres made upon Nations farre off, have this advantage, that they are to fight with those who are not practised in the discipline and Armes of the Aggressor: but in a warre made upon Borderers, the case is otherwise. Besides the preparation for such an ex∣pedition is commonly better appointed; and the terror to the enemy from such a bold and confident enterprise, the greater. Neither can there usually be made, by the enimy to whom the warre is brought so farre off, any retaliation or reciprocall invasion; which in a warre upon borderers often falls out. But the chief point is, that in subdueing a neighbour state, the election of advantages is brought to a straight; but in a forraigne expedition, a man may turne the race of the warre at pleasure, thether, where military disci∣pline is most weakned; or the strength of the Nation much wasted and worne; or Civile discords are seasonably on foot; or such like opportunities present themselves.

* 1.34§ The second precept is, that the motives of warre be just; and Religious; and Honourable, and Plausible: for that begets alacrity, as well in the Souldiers that fight, as in the people that afford pay: it drawes on and procureth aides; and hath

many other advantages besides. Amongst the just grounds of warre, that is most favorable, which is undertaken for the extirpation of Tyrans; under whom the people loose their courage, and are cast downe without heart and vigor, as in the sight of Medusa: which kind of heroick Acts,* 1.35 procured Hercules a divinity amongst the Gods▪ certainly it was a point of Religion amongst the Romans, with valour and speed, to aid and succour their confederates and allies, that were any way distressed. So just vindictive warres have for most part bin prosperous; so the warre against Brutus and Cassius,* 1.36 for the revenge of Caesars death;* 1.37 of Severus for the death of Per∣tinax; of Junius Brutus for the revenge of the death of Lu∣cretia: and in a word, whosoever relieve and revenge the calamities and injuries of men, beare arms under Perseus.

§ The third precept is, that in the undertaking of any warre,* 1.38 a true estimate of the forces be taken; and that it be rightly waighed whether the enterprise may be compast and ac∣complisht; lest vast and endlesse designes be pursued. For amongst the Gorgons, by which warre is represented, Perseus wisely undertook hir only, that was mortall; and did not set his mind upon impossibilities. Thus farre the fable instructs touching those things that fall in deliberation, about the undertakeing of a warre; the rest pertaine to the warre it selfe.

§ In warre those three guifts of the Gods doe most availe, so as commonly they governe, and lead fortune after them: for Perseus received speed, from Mercury; concealing of his Counsils, from Orcus; and Providence from Pallas. Neither is it without an Allegorie, and that most prudent, that those wings of speed in dispatch of affaires (for quicknesse in warre is of speciall importance) were fastned unto his heeles, and not unto his Arme-holes; to his feet, and not to his shoulders; because celerity is required, not so much in the first aggressions and preparations; as in the pursuit and the sucours that second the first assaults: for there is no er∣rors in warre more frequent, than that prosequution, and subsidiary forces, fiale to answer the alacrity cf the first on∣sets.

Now the Helmet of Pluto, which hath power to make men invisible, is plaine in the Morall: for the secreting of Counsils next to Celerity, is of great moment in warre; wher∣of Celerity it selfe is a great part; for speed, prevents the dis∣closure of Counsils. It pertains to Pluto's Helmet, that there be one generall of the Army in warre, invested with abso∣lute authority; for consultations communicated with ma∣ny, partake more of the Plumes of Mars, than of the Helmet of Pluto. To the same purpose are various Pretensions, and doubtfull designations, and emissary reports; which either cast a cloud over mens eyes, or turne them another way, and place the true aimes of Counsils in the darke: for dili∣gent and diffident Cautions touching letters, Ambassadors, Rebells, and many such like Provisoes, adorne and begirt the Helmet of Pluto. But it importeth no lesse, to discover the Counsils of the enemy than to conceale their owne: where∣fore to the Helmet of Pluto, we must joyne the Looking-glasse of Pallas, whereby the strength, the weaknesse, the secret abettors, the divisions and factions, the proceedings and Counsils of the enemy may be discerned and disclosed. And because the casualties of warre are such, as we must not put too much confidence, either in the concealeing our own de∣signes, or the dissecreting the designes of the enimy; or in celerity it selfe; we must especially take the shield of Pallas, that is of Providence; that so, as litle as may be, be left to for∣tune. Hetherto belong the sending out of espialls, the for∣tification of camps, (which in the Military discipline of this latter age, is almost grown out of use: for the camps of the Romans were strengthened as if it had bin a Citty, against all adverse events of warre) a setled and well ordered Army, not trusting too much to the light Bands, or to the troops of horsemen; and whatsoever appertaines to a substantiall and advised Defensive warre: seeing in warres the shield of Pal∣las prevailes more than the sword of Mars.

§ But Perseus albeit he was sufficiently furnisht with forces and courage, yet was he to doe one thing of speciall importance, before he enterprized the Action; and that was

to have some intelligence with the Greae. These Greae are trea∣sons, which may be termed the sisters of Warre; not descen∣ded of the same stock, but farre unlike in nobility of Birth: so warres are Generous and Heroicall; but Treasons base and ig∣noble. Their description is elegant, for they are said to be gray headed, and like old women from their birth; by rea∣son that Traitors are continually vext with cares and trepi∣dations. But all their strength, before the break out into o∣pen Rebellions, consists either in an Eye; or in a Tooth; for e∣very faction alienated from any state, hath an evill eye; and bites. Besides, this Eye and Tooth is, as it were, common; for whatsoever they can learne or know, runs from hand to hand amongst them. And as concerning the Tooth, they doe all bite alike, and cast the same scandals; so that hear one, and you hear all. Perseus therefore was to deale with these Greae, and to engage their assistance for the loan of their Eye and Tooth: their Eye for Discoveries; their Tooth for the sowing and spreading of Rumors; and the stirring up of en∣vy; and the troubling of the mindes of men. After all things are well, and preparedly disposed for warre; that is first of all to be taken into consideration, which Perseus did, that Medusa may be found a sleep: for a wise Captain ever assaults the eni∣my unprepared; and when he is most secure. Lastly in the very action and heat of warre, the looking into Pallas Glasse, is to be put in practise: for most men, before it come to the push, can with diligence and circumspection dive into, and discerne the state and designes of the enimies; but in the very point of danger, either are amazed with fear; or in a rash mood fronting dangers too directly, precipitate them∣selves into them; mindfull of victory; but forgetfull of eva∣sion, and retrete. Yet neither of these should be practised, but they should look with a reversed countenance into Pal∣las Mirror; that so the stroak may be rightly directed, with∣out either terror or fury.

§ After the Warre was finisht, and the victory wonne, there followed two Effects; The procreation and raising of Pe∣gasus; which evidently denotes Fame, that flying through

the world proclaimes victory; and makes the remaines of that warre easy and feasable. The second is the bearing of Me∣dusa's head in his shield; because there is no kind of defence for excellency comparable to this: For one famous and me∣morable Act prosperously enterpriz'd and atchieved; strikes the Spirit of insurrection in an enemy, into an amazing ter∣ror; and blasts envy hir selfe into an astonishment and wonder.

The third Example of Philosophy according to Ancient Para∣bles in Morality. Of Passion according to the Fable of Dionysus.

* 1.39VI They say that Semele Iupiters Minion, having bound hir Paramour, by an inviolable oath, to grant hir one request which she would aske, desir'd that he would accompany hir in the same form, wherein he came in to Juno: So she pe∣risht with lightning. But the Infant which she bare in hir Wombe, Iupiter the Father took out, and sowed it in his thigh till the months were accomplisht, that it should be borne. This burden made Iupiter somewhat to limpe; where∣fore the child, because it vext and pinched Iupiter, while it was in his flank, was called Dionysius. Being borne hee was committed to Proserpina for some yeares to be nurst; and being growne up, he had such a maiden face, as that a man could hardly judge whether it were a boy, or a girle. He was dead also, and buried for a time, but afterwards revived. Be∣ing but a youth he invented the planting & dressing of vines; the making and use of wine; for which becomming fa∣mous and renowned, he subjugated the world even to the utmost bounds of India. He rode in a Chariot drawne with Ty∣gers. There danced about him certaine deformed Hobgoblins called Cobali; Acratus and others; yea, even the Muses also were some of his followers. Hee took to wife Ariadne, forsa∣ken and left by Theseus. The tree sacred unto him was the Ivy. He was held the Inventor and Institutor of sacrifices and Ceremonies, but such as were frantique and full of corrupti∣ons

and cruelties.* 1.40 He had likewise power to strike men with mad∣nesse: For it is reported that at the Celebration of his Orgyes, two famous Worthies, Pentheus and Orpheus,* 1.41 were torne in pieces by certaine mad-enraged women; the one because he got upon a tree, out of a curiosity to behold their Cere∣monies in these Sacrifices; the other because he plaid sweet∣ly and cunningly upon the harpe. And for the Gests of this God, they are in a manner the same with Iupiters.* 1.42

§ There is such excellent Morality coucht in this fable, as Morall Philosophy affords not better. For under the Person of Bacchus is described the nature of Passion; or of Affections and Perturbations of the mind. First therefore touching the birth and parentage of Passion; the beginning of all Passion, though never so hurtfull, is nothing else than good Apparent: For as the Mother of virtue is good-Existent; so the Mother of Pas∣sion is good Apparent. The one of these (under which Person, the soule of man is represented) is Jupiters lawfull wife; the other his Concubine: which yet affecteth the honour of Iu∣no, as Semele did. Passion is conceiv'd in an unlawfull desire, rashly granted, before rightly understood, and judged: And after when it begins to grow fervent, the Mother of it, which is the Nature and Species of Good, by too much inflamation is destroyed, and perisheth. The proceeding of Passion from the first conception thereof is after this manner: It is nou∣risht and concealed by the mind of man (which is the Pa∣rent of Passion,) specially in the inferior part of the mind, as in the thigh; and so vexeth, and pulleth, and depresseth the mind; as those good determinations and actions, are much hindred and lamed thereby: but when it comes to be con∣firmed by consent and habit; and breakes out into Act; that it hath now, as it were fulfill'd the months, and is brought forth and born; first for a while it is brought up by Proserpi∣na; that is, it seeks corners and secret places, and lurks as it were, underground; untill the rains of shame and fear laid a∣side, and boldnesse comming on; it either assumes the pre∣text of some virtue, or becomes altogether impudent and shamelesse. And it is most true that every vehement Passion is of

a doubtfull sexe; being masculine in the first motion; but fe∣minine in proseqution. It is an excellent fiction, that of dead Bacchus, reviving; for Passions doe sometimes seeme to be in a dead sleepe, and extinct; but we must not trust them, no though they were buried: For let there be but matter and op∣portunity offer'd, they rise againe.

§ The invention of the Ʋine is a wise Parable; for every affection is very quick and witty in finding out that which nourisheth, and cherisheth it; and of all things knowne to men, wine is most powerfull and efficacious to excite and inflame Passions; of what kind soever; as being in a sort a common in∣centive to them all.

§ Againe Affection or Passion is elegantly set downe to be a subduer of Nations, and an undertaker tf infinite expeditions: For desire never rests content with what it possesseth; but with an infinite and unsatiable appetite still covets more; & hearkens after a new purchase.

§ So Tygers STABLE by Affections; and draw their Chariot: For since the time that Affection began to ride in a Coach; and to goe no more a foot; and to captivate Reason; and to lead hir away in triumph; it grows cruel; unmanegeable, and fierce, against whatsoever withstands or opposeth it.

§ And it is a pretty devise, that those ridiculous Demons, are brought in dancing about Bacchus Chariot: For every vehe∣ment affection doth cause in the eyes; face; and gesture, un∣decent and subseeming, apeish, and deformed motions; so that they who in any kind of Passiion, (as in anger; arro∣gance; or love) seem glorious and brave in their owne eyes; doe appeare to others mishapen, and ridiculous.

§ The Muses are seen in the Company of Passion: and there is almost no affection so depraved and vile, which is not soothed by some kind of Learning: And herein the indul∣gence and arrogancy of Wits doth exceedingly derogate from the Majesty of the Muses; that whereas they should be the Leaders and Ancient-bearers of life, they are become the foot-pages; and buffoones to lusts and vanity.

§ Againe where Bacchus is said to have engaged his Affe∣ctions

on hir that was abandoned and reiected by another: it is an Allegory of speciall regard; for it is most certain, that Passi∣on ever seekes and sues for that which experience hath re∣linquisht, and they all know, who have paid deare for ser∣ving and obaying their Lusts; that whether it be honor; or riches; or delight; or glory; or knowledge; or any thing else, which they seeke after; they pursue things cast off, and by diverse men in all ages after experience had utterly rejected and repudiate.

§ Neither is it without a Mystery, that the Jvy was sacred to Bacchus, the application holds two waies: First, in that the Ivy remaines green in Winter; Secondly, in that it creeps along, imbraceth, and advanceth it selfe over so many di∣verse bodies, as trees, walls, and edifices. Touching the first, every Passion doth through renitence and prohibition, and as it were, by an Anti-peristasis, (like the Ivy through the cold of winter) grow fresh and lively. Secondly, every pre∣dominant affection in mans soule, like the Ivy, doth com∣passe and confine all human Actions and Consils; neither can you finde any thing so immaculate and inconcern'd, which affections have not tainted and clinched as it were with their tendrells.

§ Neither is it a wonder, that superstitious ceremonies were attributed unto Bacchus, seeing every giddy-headed humor keeps, in a manner, Revell-rout in false Religions; so that the pollutions and distempers of heretiques, exceed the Bachanalls of the Heathens; and whose superstitions have bin no lesse barbarous; than vile and loathsome. Nor is it a wonder that Madnesse is thought to be sent by Bacchus, seeing every affection in the Excesse thereof, is a kind of short fury; and if it grow vehement and become habituall; it common∣ly concludes in Madnesse.

§ Concerning the rending and dismembring of Pentheus and Orpheus, in the celebration of the Orgies of Bacchus; the Parable is plain. For every prevalent affection is outragious against two things; whereof the one is Curious enquiry into it; the other free and wholsome admonition. Nor will it availe, though that

inquiry was only to contemplate and to behold, as it were going up into a tree, without any malignity of mind; nor againe, though that admonition was given with much art and sweetnesse, but howsoever, the Orgies of Bacchus; can not endure either Pentheus or Orpheus.

§ Lastly that confusion of the Persons of Iupiter and Bac∣chus, may be well transferred to a Parable; seeing noble and famous Acts, and remarkable and glorious merits, doe some∣times proceed from virtue and well ordered reason, and magnanimity; and sometimes from a secret affection, and a hidden passion; howsoever both the one and the other, so affect the renowne of Fame, and Glory; that a man can hardly distinguish between the Acts of Bacchus; and the Gests of Jupiter.

But we stay too long in the Theatre; let us now passe on to the Pallace of the Mind; the entrance whereof we are to approach with more veneration, and attention.

Notes

• * 1.1

  Psal 90
• * 1.2

  ✿
• * 1.3

  1 Cor. 2.
• * 1.4

  Ad Ephes. 2.
• * 1.5

  Habac. 2.
• * 1.6

  Liv. Hist. lib. 2.
• * 1.7

  ✿
• * 1.8

  Hom. Hym. Herod. Eut.
• * 1.9

  Cic. Epist. ad Act. l. 5.
• * 1.10

  Claud. de R. Proser.
• * 1.11

  Ovid. Met. XI,
• * 1.12

  Laert. in Anaxag.
• * 1.13

  Laerr in vitis eorū.
• * 1.14

  Laert. in vitis.
• * 1.15

  Jn Timaeo
• * 1.16

  phys. I.
• * 1.17

  Gen. 3.
• * 1.18

  Gen. 3.
• * 1.19

  Senec. in Epist.
• * 1.20

  Iliad. IX.
• * 1.21

  De Magn.
• * 1.22

  Gen. 45.
• * 1.23

  Virg. B. 2.
• * 1.24

  Mart. Ep.
• * 1.25

  Psal. 19.
• * 1.26

  N. L.
• * 1.27

  Laert. in Epicur.
• * 1.28

  Addas & in∣cōpar. San∣disij cōmēt. ad Ovid. Mer. XI.
• * 1.29

  Herod. Po∣lym. Ovid. Met. 4.
• * 1.30

  Paus. Strab.
• * 1.31

  Sandys Comment. in Ovid. Met. 4. Renovard.
• * 1.32

  Plut. in A∣lex. Id. de Fort. Alex.
• * 1.33

  Hist. Fran. Serres alii.
• * 1.34

  Cic. 1. de Off. Bacon de jure Belli cont. Hisp.
• * 1.35

  Ovid. Met. IX. Sandi∣sii Com∣ment.
• * 1.36

  Tacit.
• * 1.37

  Herodian. &c.
• * 1.38

  Fra. Bacon ut supra.
• * 1.39

  Orph. in Hym. Ov. Met. 3. Eurip in Bace. Nonn. in Dion.
• * 1.40

  Paus: in Boeot.
• * 1.41

  Eurip in. Bac.
• * 1.42

  V. Cōment in Ovid. Met. 3. G. Sandijs. Renovard.