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.

THE SECOND BOOK OF FRANCIS LO. VERVLAM VICOUNT S^t ALBAN. OF THE DIGNITY AND ADVANCEMENT OF LEARNING. To the KING. (Book 2)

THE PROEM.

The Advancement of Learning commended unto the care of Kings. I. The Acts thereof in generall, three, Reward, Direction, Assi∣stance. II. In speciall, about three objects, Places, Bookes, Persons. § In places four Circumstances; Buildings, Revenewes, Priviled∣ges, Lawes of Discipline. § In Books two, Libraries, good Edi∣tions. § In Persons two, Readers of Sciences Extant; Inquirers into Parts non-extant. III. Defects in these Acts of Advance∣ment, six; Want of Foundations for Arts at large. § Meannesse of Salary unto Professors. § Want of Allowance for Experiments. § Preposterous institutions, and unadvised practices in Academi∣call studies. § Want of Intelligence between the Vniversities of Europe. § Want of Inquiries into the Deficients of Arts. § The Authors Designe. § Ingenuous Defence.

IT might seem to have more convenience, although it come often otherwise to passe, (Excellent KING,) that those that are fruit∣full in their Generations, and have, this way, a fore-sight of their own immortality in their Descendants, should above all men living, be carefull of the estate of future times, unto which they can not but know that they must at last transmit their deerest Pledges. Q. ELIZABETH was a sojourner in the

world, in respect of her unmarried life, rather than an inha∣bitant: she hath indeed adorned her own time, and many waies enricht it; but in truth, to Your Majesty, whom God hath blest with so much Royall Issue worthy to perpetuate you for ever; whose youthfull and fruitfull Bed, doth yet promise more children; it is very proper, not only to irradi∣ate, as you doe, your own times, but also to extend your Cares to those Acts which succeeding Ages may cherish, and Eternity it selfe behold: Amongst which, if my affecti∣on to Learning doe not transport me, there is none more worthy, or more noble, than the endowment of the world with sound and fruitfull Advancements of Learning: For why should we erect unto ourselves some few Authors, to stand like Hercules Columnes, beyond which there should be no discovery of knowledge; seeing we have your Majesty, as a bright and benigne starre, to conduct and prosper us in this Navigation.

I. To returne therefore unto our purpose, let us now waigh and consider with our selves, what hitherto hath bin performed, what pretermitted by Princes and others, for the Propagation of Learning: And this we will pursue closely and distinctly, in an Active and Masculine Expressi∣on, no where digressing, nothing dilateing. Let this ground therefore be laid, which every one may grant, that the grea∣test and most difficult works are overcome, either by the Amplitude of Reward, or by the wisdome and soundnesse of Di∣rection, or by conjunction of Labours; whereof the first, encou∣rageth our endeavours; the second, takes away Error and Con∣fusion; the third, supplies the frailty of Man. But the Princi∣pall amongst these three, is the wisdome and soundnesse of Di∣rection, that is, a Delincation and Demonstration of a right and easy way to accomplish any enterprize. Claudus enim, as the saying is, in via antevertit Cursorem extra viam; and So∣lomon aptly to the purpose,* 1.1 If the Iron be blunt and he doe not whet the edge, then must he put too more strength; but wisdome is profitable to Direction: By which words he insinuateth, that a wise election of the Mean, doth more efficaciously conduce to the

perfecting of any enterprize, than any enforcement or accumula∣tion of endeavours. This I am pressed to speak, for that (not derogating from the Honor of those who have any way de∣served well of Learning) I see and observe, that many of their works and Acts, are rather matter of Magnificence and Memory of their own names, than of Progression and Profici∣ence of Learning; and have rather encreased the number of Learned men, than much promoted the Augmentation of Learning.

II. The Works or Acts pertaining to the Propagation of Learning, are conversant about three objects; about the Pla∣ces of Learning; about the Bookes; and about the Persons of Learned men. For as water, whether falling from the Dew of Heaven, or riseing from the springs of the earth, is easily scattered and lost in the ground, except it be collected into some receptacles, where it may by union and Congregation into one body comfort and sustain it selfe; for that purpose the industry of man hath invented Conduits, Cisternes, and Pooles, and beautified them with diverse accomplish∣ments, as well of Magnificence and State, as of Use and Ne∣cessity: so this most excellent liquor of Knowledge, whether it distill from a divine inspiration; or spring from the senses, would soone perish and vanish, if it were not conserved in Bookes, Traditions, Conferences, and in Places purposely desig∣ned to that end; as Ʋniversities, Colledges, Schooles, where it may have fixt stations and Power and Ability of uniteing and improveing it selfe.

§ And first, the workes which concerne the Seates of the Muses, are foure, Foundations of Howses; Endowments with Revenewes; Grant of Priviledges; Institutions, and sta∣tutes for Government; all which chiefly conduce to private∣nesse and quietnesse of life, and a discharge from cares and troubles, much like the stations Ʋirgil describeth for the Hiveing of Bees,

Principio Sedes Apibus statio{que} petenda,* 1.2 Quo ne{que} fit ventis aditus, &c.

§ But the workes touching Bookes are chiefly two: First

Libraries, wherein, as in famous shrines, the Reliques of the Ancient Saints, full of virtue, are reposed. Secondly, new E∣ditions of Auctors, with corrected impressions; more faithfull Translations, more profitable Glosses; more diligent Annotations; with the like traine, furnisht and adorned.

§ Furthermore, the works pertaining to the Persons of Learned men, besides the Advancing and Countenancing of them in generall, are likewise two; the Remuneration and De∣signation of Readers, in Arts and Sciences already extant and known; and the Remuneration and Designation of writers con∣cerning those parts of Knowledge, which hetherto have not bin sufficiently till'd and labour'd. These breefely are the works and Acts, wherein the Merit of many renowned Princes and other illustrious Persons, hath bin famed, towards the state of Learning. As for particular Commemoration, of a∣ny that hath well deserved of Learning, when I think there∣of, that of Cicero comes into my mind, which was a motive unto him after his returne from banishment to give generall thanks,* 1.3 Difficile non aliquem; ingratum, quenquam praeterire: Let us rather, according to the advice of Scripture, Look unto the part of the race which is before us,* 1.4 then look back unto that which is already attained.

III. First therefore, amongst so many Colledges of Eu∣rope, excellently founded, I finde strange, that they are all de∣stinated to certain Professions and none Dedicated to Free and Ʋniversall studies of Arts and Sciences: For he that judgeth, that all Learning should be referred to use and Action, judg∣eth well; but yet it is easy this way to fall into the error taxt in the Ancient Fable,* 1.5 in which, the other parts of the Body en∣tred an Action against the stomach, because it neither perform'd the office of Motion, as the Limbes doe; nor of sense, as the head doth; but yet all this while it is the stomach, that concocteth, converteth, and distributeth nourishment into the rest of the body: So if any man think Philosophy and universall contem∣plations a vaine and idle study, he doth not consider that all Professions and Arts from thence derive their sappe and strength. And surely I am perswaded that this hath bin a

great cause why the happy progression of Learning hitherto hath bin retarded; because these Fundamentalls have bin studied but only in passage, and deeper draughts have not bin taken thereof: For if you will have a Tree bear more fruit than it hath used to doe, it is not any thing you can doe to the boughes, but it is the stirring of the earth about the root, and the ap∣plication of new mould, or you doe nothing. Neither is it to be pass'd over in silence, that this dedicating of Colledges and Societies, only to the use of Professory Learning, hath, not only, bin an enemy to the growth of Sciences; but hath redounded likewise to the prejudice of States and Governments: For hence it com∣monly falls out that Princes, when they would make choice of Ministers fit for the Affaires of State, finde about them such a marveilous solitude of able men; because there is no education Collegiate design'd to this end, where such as are fram'd and fitted by nature thereto, might give themselves chiefly to Histories, Moderne Languages, Books and dis∣courses of Policy, that so they might come more able and better furnisht to service of State.

§ And because Founders of Colledges doe Plant, and Founders of Lecturers doe water, it followeth now in order to speak of the Defects which are in publique Lectures, the smallnesse of stipends (especially with us) assigned to Rea∣ders of Arts or of Professions: For it doth much import to the Progression and Proficiency of Sciences, that Readers in every kinde be chosen out of the ablest and most sufficient men; as those that are ordained, not for transitory use, but for to maintaine and propagate the seeds of Sciences for future A∣ges; This cannot be, except the Rewards and Conditions be appointed such, as may sufficiently content the most e∣minent man in that Art, so as he can be willing to spend his whole Age in that function and never desire to Practise. Wherefore that Sciences may flourish, Davids Military Law should be observed,* 1.6 That those that staied with the Carriage should have equall parts with those that were in the Action; else will the Carriages be ill attended. So Readers in Sciences are, as it were, Protectors and Guardians of the Provision of

Learning, whence the Action and services of Sciences may be furnish't. Wherefore it is reason that the Salaryes of Spe∣culative men, should be equall to the gaines of Active men; other∣wise if allowances to Fathers of Sciences be not in a compe∣tent degree ample and condigne, it will come to passe,

* 1.7Ʋt Patrem invalidi referent jejunia Nati.

§ Now I will note another Defect, wherein some Al∣chymist should be called unto for help; for this Sect of Men advise Students to sell their Bookes and to build Fornaces; to quit Minerva and the Muses, as Barren Virgins, and to apply themselves to Vulcane. Yet certainly it must be confest, that unto the depth of Contemplation, and the fruit of Operative studies in many Sciences, especially Naturall Philosophy, and Physique; Bookes are not the only subsidiary Jnstruments, wherein the Munificence of men, hath not bin altogether wanting; for we see Spheres, Globes, Astrolabes, Maps, and the like, have bin provided, and with industry invented, as Helps to Astronomy and Cosmography; as well as Bookes. We see likewise some places dedicated to the study of Physique, to have Gardens for the inspection and observation of simples of all sorts; and to be auctorized the use of Dead Bodies for A∣natomy-Lectures. But those doe respect but a few things; in the generality set it down for Truth, That there can hardly be made any maine Proficience in the disclosing of the secrets of Na∣ture, unlesse there be liberall Allowance for Experiments; whether of Vulcan or of Daedalus; J mean of Fornace, or of Engine, or a∣ny other kind: And therefore as Secretaries and Spialls of State, are allowed to bring in Bills for their diligence in the inqui∣ry and discovery of New Occurrences and Secrets in For∣raigne Estates; so you must allow Jntelligencers and Spialls of Nature their Bills of Expences; else you shall never be adver∣tised of many things most worthy to be known. For if A∣lexander made such a liberall Assignation of Treasure unto Ari∣stotle, for Hunters, Fowlers, Fishers, and the like, that he might compile a History of living Creatures; certainly much more is their merit, who wander not in wild forrests of Nature, but make themselves a way through the Laby∣rinths of Arts.

§ Another Defect to be observed by us (indeed of great import) is, A neglect, in those which are Governours in Ʋniver∣sities, of Consultation; and in Princes and superior Persons, of vi∣sitation; to this end, that it may with all diligence be considered and consulted of, whether the Readings, Disputations and other Scholasticall exercises, anciently instituted, will be good to conti∣nue, or rather to antiquate and substitute others more effectuall: For amongst Your Majesties most wise maxims, I find this, That in all usages and Praesidents,* 1.8 the times be considered wherein they first began; which if they were weak or ignorant, it derogateth from the Authority of the usage and leaves it for suspect. Therefore in as much as the usages and orders of Universities, were for most part derived from times more obscure and unlear∣ned than our own, it is the more reason that they be re-ex∣amined. In this kind I will give an instance or two for ex∣amples sake, in things that seem most obvious and familiar. Jt is an usuall practice (but in my opinion somewhat preposterous) that Schollars in the Vniversities, are two early entred in Logique and Rhetorique; Arts indeed fitter for Graduats than Children and Novices. For these two (if the matter be well weighed) are in the number of the gravest Sciences, being the Arts of Arts, the one for Judgement, the other for Ornament. So likewise they contain Rules and Directions, either for the Disposition or Illustration of any subject or materiall Circumstance there∣of; and therefore for mindes empty and unfraught with matter, & which have not as yet gathered that which Cicero calls Silva and Supellex, that is stuffe and variety of things; to begin with those Arts, (as if one would learn to weigh, of measure, or paint the wind) doth work but this effect, that the virtue and strength of these Arts, which are great and Universall, are almost made contemptible, and have de∣generated either into Childish Sophistry or ridiculous Affectation; or at least have bin embased in their reputation. And far∣ther, the untimely and unripe accession to these Arts, hath drawn on by necessary consequence; a watery and superfi∣ciary delivery and handling thereof, as is fitted indeed to the capacities of Children. Another instance which I will set

downe as an Error now grown inveterate, long agoe in the Universities, and it is this; That in Scholasticall exercises, there useth to be a divorse, very prejudicious, between Invention and Memory: for there the most of their speeches are either, altogether premeditate, so as they are uttered in the very precise forme of words they were conceived in, and nothing left to invention; or meerely extemporall, so as very litle is left to Memory; Whereas in Life and Action, there is very litle use of either of these a∣part, but rather of their intermixture; that is, of notes or me∣morialls; and of extemporall speech: So as by this course, ex∣ercises are not accommodate to practice, nor the Jmage an∣swereth to the Life. And it is ever a true rule in exercises, that all, as neere as may be, should represent those things which in common course of life use to be practised; otherwise they will pervert the motions and faculties of the mind, and not pre∣pare them. The truth whereof is plainly discovered, when Schollars come to the Practice of their Professions, or other Actions of Civile life, which when they set into, this defect, whereof we speak, is soon found out by themselves, but sooner by others. But this part, touching the amendment of the Jnstitutions of the Vniversities, I will conclude, with the clause of Caesars letter to Oppius,* 1.9 Hoc quēadmodum fieri possit, nonnul∣la mihi in mentem veniunt & multa reperiri possunt, de iis rebus, rogo vos, ut cogitationem suscipiatis.

§ Another Defect which I note, ascendes a litle high∣er than the precedent: For as the progression of Learning con∣sisteth much in the wise Government and Institution of Ʋniversi∣ties in particular; so it would be more advanced, if the Vniversi∣ties in generall, dispersed through all Europe, were united in a nee∣rer conjunction and correspondence by mutuall Jntelligence. For there are, as we see, many Orders and Societies, which, though they be divided under severall Soveraignties & spa∣cious Territories, yet they doe contract and maintaine a So∣ciety and a kind of Fraternity one with another; in so much that they have their Provincialls and Generalls, to whom all the rest yeeld obedience. And surely as nature creates Bro∣ther-hoods in Families; and Arts Mechanicall contract Bro∣ther-hoods

in Communalties; the Anointment of God super-in∣duceth a brother-hood in Kings and Bishops; Vowes and Ca∣nonicall rules unite a Brotherhood in Orders. in like manner there cannot but intervene a Noble and Generous Fraternity between men by Learning and Illuminations; reflecting upon that relation which is attributed to God, who himselfe is called, The Father of Illuminations or Lights.* 1.10

§ Lastly, this I find fault with, which I somewhat toucht upon before, that there hath not bin, or very rarely bin, any publique designation of able men, who might write or make in∣quiry of such parts of Learning as have not bin hitherto sufficiently laboured and subdued. Vnto which point it will be very a∣vailable, if there were erected a kind of visitation of Learning; and a Cense or Estimate taken, what parts of Learning are rich and well improved; what poore and destitute: For the opinion of Plenty is amongst the Causes of want; and the multi∣tude of Bookes makes a shew rather of superfluity than pe∣nury. Which surcharge, neverthelesse, if a man would make a right judgement, is not remedied by suppressing or extin∣guishing books heretofore written, but by publishing good new bookes, which may be of such a right kind, That,* 1.11 as the Serpent of Moses may devoure the Serpents of the Enchanters.

§ The Remedies of these defects now enumerate, ex∣cept the last, and of the last also, in respect of the Active part thereof, which is the Designation of writers, are opera Basilica, towards which the endeavours and industry of a private man, are commonly but as an Image in a crosse way, which may point at the way, but cannot goe it: But the speculative part, which pertaineth to the examination of knowledges, namely, what is Deficient in every particular Science, is open to the in∣dustry of a private man. Wherefore my Designement is to at∣tempt a generall and faithfull perambulation and visitation of Learning, specially with a diligent and exact enquiry, what parts thereof lye fresh and wast, and are not yet improved and conver∣ted to use by the industry of men; to the end that such a plot made, and recorded to memory, may minister light both to publique Designations, and the voluntary labours of private

endeavours. Wherein neverthelesse my purpose is, at this time, to note only Omissions and Deficiencies, and not to make redargution of Errors and Oversights: For it is one thing to set forth what ground lieth unmanur'd, and another thing, to correct ill husbandry in that which is manured.

§ In the undertaking and handling of which worke I am not ignorant what a businesse I move, and what a diffi∣cult province I sustaine, and also, how unequall my abilities are unto my will: yet I have a good hope, that if my extreme love to Learning carrry me too farre, I may obtaine the ex∣cuse of affection, for that, it is not granted to man, To love and to be wise. I know well that I must leave the same liberty of judgement to others, that I use my selfe; and, in truth, I shall be indifferently glad, to accept from others, as to impart that duty of humanity;* 1.12 Nam qui erranti comiter monstrant viam, &c. I doe fore-see likewise that many of those things which I shall enter and register as Omissions and Deficients, will in∣curre diverse censures; as, that some parts of this enterprise were done long-agoe and now are extant; others, that they tast of curiosity, and promise no great fruit; others, that they are too difficult and impossible to be compassed by humane industries. For the two first, let the particulars speak for themselves: For the last, touching impossibility, I deter∣mine thus; All those things are to be held possible and per∣formeable, which may be accomplisht by some person though not by every one; and which may be done by the united labours of many, though not by any one apart; and which may be effected in a succession of ages, though not in the same age; and in briefe, which may be finisht by the publique care and charge, though not by the ability and in∣dustry of particular persons. If, notwithstanding, there be any man who would rather take to himselfe that of Solo∣mon,* 1.13 Dicit Piger Leo est in via, than that of Virgil

* 1.14Possunt quia posse videntur: It is enough to me, if my la∣bours may be estimed as votes, and the better sort of wishes: for as it asketh some knowledge to demand a question not impertinent; so it requireth some sense to make a wish not absurd.

CAP. I. I. An universall Partition of Humane Learning, into, § History. II. Poetry. III. Philosophy. § This Partition is taken from the triplicity of Intellective Faculties: Memory: Imagination: Reason. § The same Partition is appropriate to Divine Learning.

I. THat is the truest Partition of humane Learning, which hath reference to the three Faculties of Mans soule, which is the seat of Learning. Hi∣story is referred to Memory, Poesy to the Imagination, Phi∣losophy to Reason. By Poesy, in this place, we understand no∣thing else, but feigned History, or Fables. As for Verse, that is only a stile of expression, and pertaines to the Art of Elocu∣tion, of which in due place.

§ History is properly of Individualls circumscribed within time and place: for although Naturall History seeme to be conversant about universall Natures; yet this so falls out because of the promiscuous similitude in things Natu∣rall comprehended under one kind; so that if you know one, you know all of that species. But if any where there be found Individualls, which in their kind are either singular, as the Sun, and the Moone; or which doe notably digresse, from their kinde, as Monsters; these are as aptly handled in Naturall History, as particular men are in Civile History. All these are referred unto Memory.

II. Poesy, in that sense we have expounded it, is like∣wise of Individualls, fancied to the similitude of those things which in true History are recorded, yet so as often it exceeds measure; and those things which in Nature would never meet, nor come to passe, Poesy composeth and intro∣duceth at pleasure, even as Painting doth: which indeed is the work of the Imagination.

III. Philosophy dismisseth Individualls and compre∣hendeth, not the first Impressions, but the abstract Motions

thereof, and conversant in compounding and dividing them according to the law of Nature and of the things them∣selves: And this is wholly the office and operation of Reason.

§ And that this Distribution is truely made, he shall ea∣sily conceave that hath recourse to the Originalls of Intelle∣ctualls. Jndividualls only strike the sense, which is the port or entrance of the understanding. The Images or Impressi∣ons of those Individualls accepted from the sense, are fixt in the Memory, and at first enter into it entire, in the same manner they were met: afterwards the understanding rumi∣nates upon them and refines them, which then it doth ei∣ther meerely review, or in a wanton delight counterfeit and resemble; or by compounding and dividing digest and endue them. So it is cleerely manifest, that from these three foun∣taines of Memory, of Imagination and of Reason, there are these three Emanations, of History, of Poesy, and of Philoso∣phy, and that there can be no other nor no more: for History and Experience, we take for one and the same, as we doe Phi∣losophy and Sciences.

§ Neither doe we think any other Partition than this is requisite to Divine Learning. Indeed the informations of Oracle and of Sense be diverse, both in the matter and man∣ner of Conveying, but the spirit of Man is the same, the Cells and Receptacles thereof the very same. For it comes to passe here, as if diverse Liquors, and that by diverse Funnells, should be receav'd into one and the same vessell. Where∣fore Theology also consists either of Sacred History; of Para∣bles, which are a kind of Divine Poesy; or of Precepts and Doctrines, as an eternall Philosophy. As for that part which seemes supernumerary, which is Prophecy, that is a branch of History: however Divine History hath that prerogative over Humane, that the Narration may be before the Fact as well as after.

CAP. II. I. The Partition of History into Naturall and Civile (Ecclesiasticall and Literary comprehended under Civill.) II. The Partition of Naturall History, into the History of Generations. III. Praeter-Ge∣nerations. IV. Of Arts.

I. HIstory is either Naturall or Civile: in Naturall the operations of Nature are recorded; in Civill the Actions of men. In both these without question, the Divine workings are translucent, but more conspicu∣ous in Acts Civill; in so much as they constitute a peculiar kind of History, which we usually stile Sacred or Ecclesiasti∣call: And in truth to us such seemes the Dignity of Learn∣ing and of Arts to be, that there ought to be reserv'd a Parti∣cular History for them apart from the rest; which yet we understand to be comprehended, as Ecclesiastique History also is, under History Civile.

II. The Partition of Naturall History we shall raise out of the state and condition of Nature hirselfe, which is found subject to a triple state, and under a three-fold regi∣ment: For Nature is either Free and displaying her selfe in her ordinary course; as in the Heavens, living Creatures, Plants, and the Universall furniture of the world; or put out of her usuall course and depos'd from her state, by the pravities and in∣solencies of contumacious Matter, and the violence of Impedi∣ments, as in Monsters: or lastly she is Comprest and fashioned, and as it were new cast, as in Artificiall Operations. Let therefore the partition of Naturall History, be made into the History of Generations; of Praeter-Generations, and of Arts; whereof the last we use to call History Mechanicall, or Expe∣rimentall. The first of these handles the Liberty of Nature; the second the Errors; the third the Bandes thereof. And we are the rather induced to assigne the History of Arts, as a branch of Naturall History, because an opinion hath long

time gon currant, as if Art were some different thing from Nature, and Artificiall from Naturall. From this mistake this inconvenience arises, that many writers of Naturall Hi∣story think they have quit themselves sufficiently, if they have compiled a History of Creatures, or of Plants, or of Mi∣neralls; the experiments of Mechanicall Arts past over in si∣lence. But there is yet a more subtile deceit which secretly steales into the mindes of Men, namely, that Art should be reputed a kind of Additament only to Nature, whose virtue is this, that it can indeed either perfect Nature inchoate, or re∣paire it when it is decaied, or set it at liberty from impediments; but not quite alter, transmute, or shake it in the foundations: which erroneous conceit hath brought in a too hasty de∣spaire upon mens enterprises. But on the contrary, this cer∣tain truth should be throughly setled in the minds of men, That Artificialls differ not from Naturalls in Forme and Essence; but in the Efficient only; for man hath no power over Nature save only in her Motion; that is, to mingle or put together Naturall bodies, and to separate or put them asunder; wherefore where there is Apposition and Seperation of Bodies, Naturall conjoyning (as they terme it) Active with Passive, man may doe all things; this not done, he can doe nothing. Nor is it materiall so things be managed in a right order, for the production of such an effect, whether this be done by the Art of Man or without the Art of Man. Gold is sometimes disgested and purged from crudities and impurities, by fire; sometimes found pure in small sands, Nature performing her own worke. So the Raine-Bow is formed of a dewy cloude in the Aire above; form'd also by aspersion of water by us below. Therefore Nature commandeth all, and these three are her substitute Administrators, The course of Nature; the Expatiation of Nature and Art; or the Cooperati∣on of Man with Nature in particulars. Wherefore it is very proportionable that these three be comprized in Naturall History,* 1.15 which C. Plinius for most part performed, who a∣lone comprehended Naturall History according to the dig∣nity thereof, but what he thus comprehended he hath not

handled as was meet, nay rather foulely abused.

III. The first of these is extant in some good perfecti∣on: The two latter are handled so weakly and so unprofitably, that they may be referr'd to the list of DEFICIENTS.* 1.16 For you shall find no sufficient and competent collection of those works of Nature which have a Digression and Deflection from the or∣dinary course of Generations, Productions and Motions; whe∣ther they be the singularities of certain Countries and Pla∣ces, or the strange events of times; or the wit of chance, or the effects of latent proprieties; or Monodicalls of Nature in their kinde. Jt is true, there are a number of Bookes more than enough, full fraught with fabulous Experiments, for∣ged Secrets, and frivolous Impostures, for pleasure and strangenesse; but a substantiall and severe Collection of Hete∣roclites, and of the wonders of Nature, diligently examined and faithfully described, this, I say, J finde not, especially with due rejection, and, as it were, publique proscription of un∣truths and fables, which have got up into credit. For as the matter is now carried, if any untruths touching Nature be once on foot and celebrated (whether it be the Reverence of Antiquity, that can thus farre countenance them; or that it is a trouble to call them unto a re-examination; or that they are held to be rare ornaments of speech, for similitudes and comparisons) they are never after exterminate and called in. The use of this work honour'd with a President in Aristotle,* 1.17 is nothing lesse than to give contentment to curious and vaine wits, as the manner of Mirabilaries and the spreaders of invented Prodigies is to doe; but for two reasons serious and grave; the one to correct the partiality of Axioms, which are commonly grounded upon common and popu∣lar examples; the other because from the wonder of Nature, a faire and open passage is made to the wonders of Art. For the busines in this matter is no more than by quick sent to trace out the footings of nature in hir willfull wanderings; that so afterward you may be able at your pleasure, to lead or force her to the same place and postures againe.

§ Neither doe I give in precept that superstitious Nar∣rations

of Sorceries, Witch-crafts, Inchantments, Dreams, Divinations, and the like, where there is cleere evidence of the fact and deed done, be altogether excluded from this Hi∣story of Marvailes. For it is not yet known, in what cases and how farre, effects attributed to superstition, doe partici∣pate of Naturall Causes; and therefore, howsoever the use and practice of these Arts, in my opinion, is justly to be con∣demned; yet from the speculation and consideration of them, (if they be closely pursued) we may attaine a profita∣ble direction; not only for the right discerning of offences in this kind of guilty persons; but for the farther discloseing of the secrets of Nature. Neither surely ought a man to make scruple of entring and penetrating the vaults and recesses of these Arts, that proposeth to himselfe only the inquisition of Truth,* 1.18 as your Majesty hath confirmed in your own exam∣ple: For you have with the two clear and quick-sighted eyes of Religion and Naturall Philosophy, so wisely and throughly enlightned these shadowes, that you have proved your selfe most like the Sunne which passeth through pollu∣ted places, yet is not distained. But this I would admonish, that these Narrations which have mixture with Superstition, be sorted by themselves, and not be mingled with the Nar∣rations, which are purely and sincerely Naturall. As for the Narrations touching the Prodigies and Miracles of Religi∣ons, they are either not true; or no way Naturall, and there∣fore pertaine not to Naturall History.

* 1.19IV. For History of Nature, wrought and subdued by the hand, which we are wont to call Mechanicall, I finde indeed some collections made of Agriculture, and likewise of ma∣ny Manuall Arts; but commonly (which in this kind of knowledge is a great detriment) with a neglect and rejecti∣on of Experiments familiar and vulgar; which yet, to the in∣terpretation of Nature, doe as much, if not more, conduce, than Experiments of a higher quality. But it is estimed a kind of dishonour and aspersion unto Learning, if learned men should, upon occasion perchance, descend to the In∣quiry or Observation of Matters Mechanicall, except they be

reputed for Secrets of Art, or Rarities, or Subtleties. Which hu∣mor of vaine and supercilious arrogance, Plato justly deri∣deth, where he brings in Hippias a vaunting Sophist disput∣ing with Socrates a severe and solid inquisitor of Truth; where the subject being of Beauty, Socrates after his wan∣dring and loose manner of disputeing, brought in first an ex∣ample of a faire Virgin, than of a faire Horse, than of a faire Pot well glaz'd;* 1.20 at this last instance Hippias somewhat mov'd said; Were it not for curtesy sake I should disdaine to di∣spute with any that alleaged such base and sordid instances; to whom Socrates, You have reason and it becomes you well, being a man so trimme in your vestments, and so neat in your shooes; and so goes on in an Irony. And certainly this may be averr'd for truth, that they be not the highest instances, that give the best and surest information. This is not unaptly exprest in the Tale, so common, of the Philosopher,* 1.21 That while he gaz'd upward to the starres fell into the water: for if he had lookt down, he might have seen the starres in the water; but look∣ing up to heaven he could not see the water in the starres. In like manner it often comes to passe that small and mean things conduce more to the discovery of great matters, than great things to the discovery of small matters; and there∣fore Aristotle notes well,* 1.22 that the Nature of everything is best seen in his smallest Portions. For that cause he inquires the Nature of a Common-wealth, first in a Family and the sim∣ple conjugations of Society, Man and Wife; Parents and Children; Master and Servant, which are in every cottage. So likewise the Nature of this great Citty of the world, and the Policy thereof, must be sought in every first Concordan∣ces and least Portions of things. So we see that secret of Na∣ture (estimed one of the great mysteries) of the turning of Iron toucht with a Loadstone towards the Poles, was found out in needles of Iron, not in barres of Iron.

§ But if my judgement be of any waight, I am wholly of this mind, that the use of Mechanicall History, to the raise∣ing of Naturall Philosophy, is of all other the most radicall and fundamentall; such Naturall Philosophy, I understand

as doth not vanish into the fumes of subtile and sublime spe∣culations; but such as shall be effectually operative to the support and assistance of the incommodities of mans life: For it will not only help for the present, by connecting and transferring the observations of one Art, into the use of o∣thers, which must needs come to passe, when the experien∣ces of diverse Arts shall fall into the consideration and ob∣servation of one man; but farther it will give a more clear il∣lumination, than hetherto hath shined forth, for the search∣ing out of the causes of things, and the deducing of Axioms. For like as you can never well know and prove the dispositi∣on of another man, unlesse you provoke him; nor Proteus e∣ver changed shapes, untill he was straitned and held fast with cordes; so nature provoked and vexed by Art, doth more cleerely appear, than when she is left free to hir selfe. But before we dismisse this part of Naturall History, which we call Mechanicall and Experimentall, this must be added; That the body of such a History, must be built not only upon Mechanicall Arts themselves, but the operative part of Libe∣rall sciences, as also upon many practices not yet grown up into Art, that nothing profitable may be omitted, which availes to the information of the understanding. And so this is the first Partition of Naturall History.

CAP. III. I. The Second Partition of Naturall History, from the use and end thereof into Narrative and Inductive. And that the most noble end of Naturall History is, that it minister and conduce to the build∣ing up of Philosophy: which end Inductive History respecteth. II. The partitiō of the History of Generations into the History of the Heavens. The History of the Meteors. The History of the Earth and Sea. The History of Massive Bodies, or of the greater Corporati∣ons. The History of Kindes, or of the lesser Corporations.

I. NAturall History, as in respect of the subiect it is of three sorts, as we observed before; so in respect of the use, of two: for it is applied, either for the knowledge of things themselves recorded in History; or as the Primitive matter of Philosophy. The former of these, which either for the pleasure of the Narrations is delight∣full; or for the practice of experiments is usefull; and for such pleasure or profits sake is pursued; is of farre inferior quali∣ty, compared with that which is the Materialls and Provisi∣on of a true and just Induction; and gives the first suck to Phi∣losophy, wherefore let us again divide Naturall History, into History Narrative, and INDUCTIVE; this latter we report as DEFICIENT. Nor doe the great names of Ancient Philo∣sophers, or the mighty volumes of Moderne writers so a∣stonish my sense; for I know very well that Naturall History, is already extant, ample for the masse, for variety delight∣full, and often curious for the diligence: but if you take from thence Fables and Antiquity; and Allegations of Authors; and vain Controversies; Philology and Ornaments, which are ac∣commodate to Table-talke, or the night-discourses of Lear∣ned men; then will the sequel, for the INSTAURATIONS or PHILOSOPHY, come to no great matter: And to speak truth this is farre short of the variety which we intend. For first those two parts of Naturall History, whereof we have spo∣ken; The History of Praeter-generations, and of Arts; matters

of great consequence, are there Deficient: than in that third generall Part mentioned before, namely of Generati∣ons, of five parts thereof, the Naturall History extant gives satisfaction only to one.

II. For the History of Generations hath Five subordinate Parts; The first is of Celestiall Bodies which comprehends the PHAENOMENA sincere, and not dogmatiz'd into any pe∣remptory assertions: The second of Meteors with the Co∣mets, and of the Regions, as they call them, of the Aire; nei∣ther is there extant any History concerning Comets, Fiery Meteors, Windes, Raine, Tempests and the rest, of any valew: The third is of the Earth and of the Water (as they are inte∣grall parts of the world) of Mountaines, of Rivers, of Tydes, of Sands, of Woods, as also of the Figure of the continents, as they are stretcht forth: in all these particulars the Inquiries and Observations are rather Naturall, than Cosmographicall: Fourthly, touching the generall Masses of Matter, which we stile the Greater Collegiats, commonly called the Elements: Neither are there found any narrations touching Fire, Aire, Water, and of their Natures, Motions, Workings, Impressi∣ons, which make up any complete Body. The fift and the last Part is of the Perfect and exact Collections, which we en∣title the lesser Collegiats, commonly called Kindes or Speci∣fiques. Jn this last part only the industry of writers hath ap∣peared, yet so as was prodigally wasted in superfluous mat∣ter, swelling with the outward descriptions of liveing Creatures, or of Plants and such like; than enricht with so∣lid and diligent observations, which in naturall History should every where be annext and interserted. And to speak in a word, all the naturall History we have, as well in regard of the Inquisition, as of the Collection, is no way propor∣tionable in reference, to that end whereof we speak, name∣ly the Raiseing and advancing of Philosophy: Wherefore we pronounce Inductive History Deficient. And thus farre of naturall History.

CAP. IV. I. The Partition of Civill History, into Ecclesiasticall and Literary, and, which retaines the generall name, Civile. II. Literary De∣ficient. § Precepts how to compile it.

I. CIvile History, in our Judgement, is rightly divided into three kindes; first into Sacred or Ecclesiasti∣call; then into that which retaines the generall name Civile; lastly into that of Learning and Arts. We will begin with that kinde we set down last, because the other are extant, but this I thought good to report as DEFICIENT;* 1.23 it is the HISTORY OF LEARNING. And surely the History of the world destitute of this, may be thought not unlike the sta∣tue of Polyphemus, with his eye out, that part of the Image being wanting, which doth most shew the nature and spirit of the Person. And though we set downe this as Deficient, yet we are not ignorant, that in divers particular sciences of Iuris-consults, Mathematicians, Rhetoricians, Philosophers, there are made some slight Memorialls and small relations of Sects, Schooles, Books, Authors and such like successi∣ons of sciences. There are likewise extant, some weak and barren discourses touching the Inventors of Arts and Ʋsages; but a Iust and Generall HISTORY OF LEARNING, we a∣vouch that none hetherto hath bin publisht. Wherefore we will propound the Argument; the way how to contrive it, and the use thereof.

II. The Argument is nothing else but a recitall from all Times, what Knowledges and Arts, in what Ages and Climates of the world have florisht. Let there be made a commemoration of their Antiquities, Progresses and Peragrations, through di∣verse parts of the world: (for Sciences shift and remove, as people doe,) Againe of their Declensions, Oblivions, and In∣staurations. Let there likewise be observations taken through all Arts, of the occasion and originall of their Jnven∣tion;

of their Manner of delivery, and the discipline of their managings, Course of study and exercises. Let there also be added the Sects then on foot; and the more famous controver∣sies which busied and exercised Learned men; the Scandalls and reproches to which they lay open; the Lands and Ho∣nours wherewith they were grac't. Let there be noted the Chiefest Authors, the best Bookes, Schooles, Successions, Ʋniver∣sities, Societies, Colledges, Orders, and whatsoever else be∣longs to the State of Learning. But above all, let this be ob∣served (which is the Grace and Spirit of Civile History,) that the Causes and Consultations be Connexed, with the e∣vents: namely, that the nature of Countries and People be recor∣ded, the dispositions apt and able; or inept and inable for diverse disciplines; the Occurrences of time Adverse, or Propitious to Learning; the zeales and mixtures of Religions, the Discounte∣nances, and favours of Lawes, and lastly, the eminent virtues and sway of Persons of note, for the promoteing of Learning; and the like. But our advise is, that all these points be so handled, that time be not wasted in praise and censure of particulars, after the manner of Critiques; but that things be plainly and historically related, and our own judgements very sparing∣ly interposed.

§ As for the manner of compileing such a History, we doe especially admonish thus much; that the Matter and Provision thereof, be drawn, not only from Histories and Critiques; but also that through every century of years or lesser Intervalls, by a conti∣nued sequence of time, deduced from the highest antiquity; the best Bookes written within those distinguisht spaces of time, be consulted with; that from a tast and observation of the argu∣ment, stile and method thereof, and not a through per∣usall, for that were an infinite work, the learned spirit of that age, as by a kind of charme, may be awakt and rais'd up from the dead.

§ As touching the use of this Work, it is design'd to this end, not, that the Honour and State of Learning usher'd in by so many Images and Ghosts of the Learned, should be celebrated; or that for the earnest affection we bear to Learn∣ing,

we desire, even to a curiosity, to enquire, and know, and to conserve whatsoever to the state of Learning may any way appertaine; but chiefly, for a more serious and grave purpose. It is, in few words this, For that such a Narration, as we have described, in our opinion, may much conferre to the wisdome and judgement of Learned men, in the use and admini∣stration of Learning: and that the passions and perturbations; the vices and virtues; as well about Intellectuall matters, as Civile, may be observed; and the best Presidents for practise may be de∣duced therefrom. For it is not Saint Austines, nor Saint Am∣brose workes, (as we suppose) that will make so wise a Bi∣shop or a Divine, as Ecclesiasticall story throughly read and observed: which without question may befall Learned men from the History of Learning. For whatsoever is not munited and sustained by Examples and Records, is exposed to imprudency and ruine. Thus much of the History of Learning.

CAP. V. Of the Dignity. § And Difficulty of Civile History.

CIvile History properly so called comes now to be handled; The Dignity and Authority whereof, is very eminent among secular writings: For upon the credit of this History, the examples of our Ancestors; the vicis∣situdes of Affaires; the grounds of Civile Prudence; and the Name and Fame of men depend.

§ But the Difficulty is as great as the Dignity; for to draw back the mind in writing, to the contemplation of matters long agoe passed; and thus, as it were, to make it aged; to search out with diligence; and to deliver with faith and freedome; and with the life and height of expression; to re∣present unto the eyes, the changes of times; the characters of Persons; the incertainties of Counsils; the Conveyances of

Actions (as of waters,) the subtileties of Pretentions, the se∣crets of State, is a taske of great paines and judgement; espe∣cially seeing Ancient reports, are subject to incertainty; Mo∣derne liable to danger. Wherefore the errors are many which attend Civile History; whilest some write poore and popular Relations, the very reproach of History; others patch up, in a rash hast, and unequall contexture, particular Reports, and briefe Memorialls; others slightly runne over the heads of actions done; others on the contrary pursue eve∣ry triviall Circumstance, nothing belonging to the summe and issue of things; some out of a too partiall indulgence to their own wit, take confidence to faine many things; but others adde and imprint upon affaires the Image, not so much of their own wit, as of their affections; mindfull ra∣ther of their own parts, than to become Religious depo∣nents for truth; others every where interlace such Politique observations, as they most fancy; and seeking occasion of digression for ostentation, too slightly break off the contex∣ture of the discourse; others for want of moderation and judgement, over doe things, by the prolixity of their spee∣ches, Haranges or other performances, so as it is sufficiently manifest, that in the writings of men, there is not any kind more rare than a just History, and in all points complete and per∣fect. But our purpose at this present is, to set down a parti∣tion of knowledge, for the observation of parts omitted; and not a censure of parts erroneous. Now we will proceed to the Partitions of Civile History, and those of diverse sorts; for the particular kindes will be lesse intangled, if diverse partitions be propounded; than if one partition by diverse members, be curiously drawn out.

CAP. VI. The first Partition of Civile History, into § Memorialls. § Antiquities. § And Perfect History.

CIvile History is of three kinds, not unfitly to be compared to the three sorts of Pictures or Ima∣ges: for of Pictures and Images we see, some are unperfect and unfinisht; others perfect; and others decayed and defaced with Age. In like manner we will divide Civile History, which is the Image of Actions and Times, into three kindes, agreeable to those of Pictures; namely, Memorials; Perfect History; and Antiquities. Me∣morials are Histories unfinisht, or the first and rough draughts of History: Antiquities, are Histories defaced, or the Re∣maines of History, which have casually escaped the ship∣wrack of Time.

§ Memorials or Preparations to History, are of two sorts, whereof one may be termed Commentaries; the other Re∣gisters. Commentaries let downe a naked Continuance and Connexion of Actions and Events, without the Causes and Pre-texts of Businesse; the beginings and Motives thereof; also the Counsels and Speeches, and other preparations of Actions: For this is the true nature of Commentaries, though Caesar in modesty mixt with greatnesse, did for his pleasure apply the name of Commentaries, to the best History that is extant. But Registers are of two sorts, for either they com∣prehend the titles of Matter & Persons in a continuation of Times, such as are Calendars and Cronologies: or Solennities of Acts; of which kind are the Edicts of Princes; the Decrees of Counsils; the Proceedings of Iudgements; Publique Ora∣tions; Letters or Estate and the like; without the Contexture or Continued thred of the Narration.

§ Antiquities, or the Remaines of Histories, are as we said, tanquam Tabula Naufragii; when industrious and un∣derstanding

persons (the memory of Things being decaied and almost overwhelmed with oblivion) by a constant and scrupulous diligence, out of Geneologies, Calendars, In∣scriptions, Monuments, Coines, Proper-names, and stiles; Etymologies of words, Proverbs, Traditions, Archives, and Jnstruments, as well publique as private; Fragments of sto∣ries, scattered passages of Books that concerne not History; out of all these I say, or some of them, they recover and save somewhat from the Deluge of Time. Certainly a painefull work, but acceptable to all sorts of Men, and at∣tended with a kind of Reverence, and indeed worthy (all Fabulous Originals of Nations defac'd, and extinguisht) to be substituted in the roome of such counterfeit stuffe: but yet of the lesse Authority, because what is prostitute to the license of private designes, looses the honour of publique re∣gard. In these kinds of Imperfect Histories, I designe no Deficience, seeing they are tanquam imperfectè mista, so as such Defects are but their nature. As for Epitomes the cor∣ruptions, certainly, and the Moathes of Histories, we would have them banisht (where in we concurre with many of most sound judgement) as those that have fretted and cor∣roded the sound bodies of many excellent Histories; and wrought them into base and unprofitable dreggs.

CAP. VII. The Partition of Perfect History, into Chronicles of Times; Lives of Persons; Relations of Acts. § The Expli¦cation of the History of Lives. § Of Relations.

IƲst or Perfect History, is of three kinds, accord∣ing to the nature of the object which it pro∣pounds to represent; for it either represents a portion of Time; or some memorable Person; or some Famous Act: The first we call Chronicles or Annals;

the second Lives; the third Relations. Of these, Chronicles seem to excell, for Celebrity and Name; Lives, for profit and examples; Relations, for sincerity and verity. For Chro∣nicles, represent the magnitude of publique Actions, and the ex∣terne faces of Men, as they regard the publique, and involue in silence smaller Passages, which pertaine either to Matter or Men. And seeing it is the workmanship of God alone, to hang the greatest waight upon the smallest wyers; it comes many times to passe, that such a History pursueing only the greater oc∣currences, rather sets forth the Pompe and Solennity; than the true resorts, and the intrinseque contextures of busi∣nesse. And although it doth adde and intermixe the Coun∣sils themselves; yet affecting greatnesse, it doth besprinkle mens actions with more solemnenesse and wisdome, than indeed is in them; that a Satyre may be a truer table of a Mans life, than many such Histories. Contrariwise; Lives, if they be well written with diligence and judgement (for we doe not speak of Elogies and such slight commemorations) al∣though they propound unto themselves some particular person, in whom Actions, as well commune as solemne; small as great; private as publique, have a composition and commixture; yet, certainly, they exhibite more lively and faithfull Narrations of Matters; and which you may more safely and successefully transferre into example. But speciall Relations of Actions, such as are the warres of Peloponesus; the Expedition of Cyrus; the Conspiracy of Cataline, and the like, ought to be attired with a more pure and syncere Candor of Truth than the Perfect Histories of Times; because in them may be chosen an Argument more particular and compre∣hensible; and of that quality, as good notice and certitude, and full information, may be had thereof whereas, on the contrary, the story of Time (specially more ancient than the age of the writer) doth often faile in the memory of things, and containeth blank spaces, which the wit and conjecture of the writer (confidently enough) useth to seize upon and fill up. Yet this which we say, touching the syncerity of Relations, must be understood with reservation, for indeed

it must be confessed (since all mortall good laboureth of im∣perfection, and conveniences with disconveniences are usu∣ally connext) that such kind of Relations, specially if they be published about the times of things done; seeing very often they are written with passion or partiality, of all other nar∣rations, are deservedly most suspected. But again, together with this inconvenience, this remedy groweth up; that these same Relations, being they are not set out by one side only, but through faction and partiary, affections are commonly published by some or other on both sides; they doe by this means open and hedge in a midle way between extremes to truth: and after the heat of passions is over, they become, to a good and wise writer of History, not the worst matter and seedes of a perfect History.

§ As touching those points which seem deficient in these three kinds of History, without doubt there are many particular Histories (of such I speak as may be had) of some dignity or mediocrity, which have bin hetherto passed by, to the great detriment of the honor and same of such King∣domes and States, to which they were due, which would be too tedious here to observe. But leaving the stories of forreigne Nations, to the care of Forreigne Persons, lest I should become Curiosus in aliena Reipub. I cannot faile to represent unto Your Majesty the indignity and unworthi∣nesse of the History of England, as it now is, in the main con∣tinuation thereof, as also the partiality and obliquity of that of Scotland, in the latest and largest author thereof: suppose∣ing that it would be honour to Your Majesty, and a work acceptable with Posterity, if this Iland of Great Britany, as it is now joyned in a Monarchy for the Ages to come, so were joyned in one History for the times past, after the man∣ner of the sacred History, which draweth down the story of the Ten Tribes, and of the two Tribes as Twinnes toge∣ther. And if it shall seem that the waight of the work; (which certainly is great and difficult) may make it lesse ex∣actly, according to the worthinesse thereof, performed; be∣hold an excellent period of much smaller compasse of time,

as to the story of England; that is to say, from the uniting of the Roses to the uniting of the Kingdomes; a space of time, which in my judgment containes more variety of rare e∣vents, than in like number of successions ever was knowne in an Hereditary Kingdome. For it begins with the mixt Title to a Crowne, partly by might partly by right: An en∣try by Armes; an establishment by marriage; so there fol∣lowed times answerable to these beginings; like waves af∣ter a great tempest, retaining their swellings and agitations, but without extremity of storme;* 1.24 but well past through by the wisdome of the Pilot, being one of the most sufficient Kings of all his Predecessors.* 1.25 Then followed a King whose Actions conducted rather by rashnesse, than counsil, had much in∣termixture with the affaires of Europe; ballancing and in∣clining them according as they swayed; In whose time be∣gan that great Alteration in the Ecclesiasticall State; such as ve∣ry sildome comes upon the Stage.* 1.26 Then followed the Raign of a Minor; then an Offer of an Vsurpation, though it was ve∣ry short, like a Feaver for a day: Then the Raigne of a woman matcht with a Forraigner: Againe,* 1.27 of a woman that liv'd solitary and unmarried. And the close of all was this happy and glorious event; that is, that this Jland divided from all the world, should be united in it selfe; by which that ancient Oracle given to Aeneas, which presaged rest unto him;* 1.28 An∣tiquam exquirite Matrem; should be fulfill'd upon the most noble Nations of England & Scotland, now united in that name of Britannia, their ancient Mother; as a Pledge and To∣ken of the Period and Conclusion, now found of all Wan∣drings and Peregrination. So that as massive bodies once sha∣ken, feele certaine Trepidations before they fixe and settle; so it seemes probable, that by the Providence of God, it hath come to passe, That this Monarchy,* 1.29 before it should settle and be establish't in your Maiesty and your Royal Progeny, (in which I hope it is firme fixt for ever) it should undergoe so many chan∣ges, and vicissitudes, as prelusions of future Stability.

§ As for Lives, when I think thereon, I doe find strange that these our Times have so litle knowne, and acknow∣ledged

their owne virtues; being there is so sildome any Me∣morials or Records of the lives af those who have bin eminent in our Times. For although Kings and such as have absolute soveraignty, may be few; and Princes in free Common-wealths (so many States being collected into Monarchies,) are not many; yet however, there hath not bin wanting ex∣cellent men (though living under Kings,) that have deserv'd better, than an incertain and wandring Fame of their me∣mories; or some barren & naked Elogie. For herein the in∣vention of one of the late Poets, whereby he hath well en∣richt the ancient Fiction, is not inelegant: Hee faines that at the end of the Thread of every mans life, there was a Medall or Ta∣blet, whereon the name of the Dead was stampt; and that time waited upon the sheeres of the fatall Sister, and as soone as the Thread was cut, caught the Medalls, and carrying them away; a litle after threw them out of his Bosome into the River Lethe And that about the Bank there were many Birds flying up and downe, that would get the Medals; and after they had carried them in their beakes a litle while, soon after, through negligence suffered them to fall into the River. Amongst these Birds there were a few swannes found, which if they got a Medall with a name, they used to carry it to a certaine Temple consecrate to Immortality. But such swannes are rare in our Age. And although many men more mortall in their vigilancies and studies, than in their bodies, despise the Memory of their Name, as if it were fume or ayre,* 1.30 Animae nil magnae laudis egentes: namely whose Phi∣losophy and severity springs from that roote, Non prius lau∣des contempsimus quam laudandafacere descivimus. Yet that wil not with us,* 1.31 prejudicate Salomon's Iudgment, The memory of the Iust is with Benediction; but the name of the wicked shall putrifie: The one perpetually florishes; the other either in∣stantly departs into Oblivion; or dissolves into an ill Odor. And therefore in that stile and forme of speaking, which is very well brought in use, attributed to the Dead, of Happy Memory; of Pious Memory; of Blessed Memory; we seeme to acknowledge that which Cicero alleageth; borrowing it

from Demosthenes, Bonam Famam propriam esse possessionem defunctorum; which possession I cannot but note that in our age it lies much wast and neglected.

§ As concerning Relations it could be in truth; wish't, that there were a greater diligence taken therein: For there is no Action more eminent, that hath not some able Pen to attend it, which may take and transcribe it. And because it is a Quality not common to all men to write a Perfect History to the Life and Dignity thereof; (as may well appear by the small number, even of mean Writers in that kind) yet if par∣ticular Actions were but by a tolerable Pen reported, as they passe, it might be hoped that in some after Age, Writers might arise, that might compile a Perfect History by the helpe an assistance of such Notes: For such Collections might be as a Nursery Garden, whereby to Plant a faire and stately Garden, when time should serve.

CAP. VIII The Partition of the History of Times, into History Vniversall; and Par∣ticular. The Advantages and Disadvantages of both.

THE History of Times is either Ʋniversall; or Parti∣cular: This comprehends the affaires of some Kingdome; or State; or Nation: That the affaires of the whole world. Neither have there bin wanting those, who would seeme to have composed a History of the world, even from the Birth thereof; presenting a miscellany of matter and compends of Reports for History. Others have bin confident that they might comprize, as in a Perfect History, the Acts of their owne times, memorable throughout the world; which was certainly a generous attempt, and of singular use. For the a∣ctions, and negotiations of men, are not so divorced through the division of Kingdomes, and Countries; but that they have many coincident Connexions: wherefore it is of great import to behold the fates, and affaires destinate to one age

or time drawne, as it were and delineate in one Table. For it falls out that many writings not to be dispised (such as are they whereof we spake before, Relations) which perchance otherwise would perish; nor often come to the Presse; or at least the chiefe heads thereof might be incorporated into the body of such a Generall History, and by this meanes be fixed and preserved. Yet notwithstanding if a man well waigh the matter, he shall perceive that the Lawes of a Just History are so severe and strict, as they can hardly be ob∣serv'd in such a vastnesse of Argument; so that the Majesty of History is rather minisht, than amplified by the greatnesse of the Bulk. For it comes to passe that he, who every where pursueth such variety of matter; the precise strictnesse of In∣formation by degrees slackned; and his owne diligence di∣spersed in so many things, weakned in all,) takes up popular Reports and Rumors; and from Relations not so authen∣tique, or some other such like slight stuffe, compiles a Histo∣ry. Moreover he is forced (lest the worke should grow too voluminous) purposely to passe over many occurrences worth the relating; and many times to fall upon the way of Epitomes and abridgments. There is yet another danger of no small importance which such a worke is liable unto, which is directly opposed to the profitable use of Ʋniver∣sall History; for as Generall History preserves some Relati∣ons with it may be, otherwise would be lost; so contrary∣wise many times it extinguishes other fruitfull Narrations which otherwise would have lived through Breviaries, which are ever accepted in the world.

CAP. IX. An other Partition of the History of Times into Annals and Iournals.

THE Partition of the History of Time is likewise well made into Annals; and Iournals. Which Division though it derive the names from the Period of Times, yet pertaines also to the choice of Businesse. For Taci∣tus saith well,* 1.32 when falling upon the mention of the mag∣nificence of certaine structures, presently he addes; Ex digni∣tate Populi Ro. repertum esse, res illustres, Annalibus; Talia, Di∣urnis urbis Actis mandare: Applying to Annals, Matters of State; to Diaries, Acts and Accidents of a meaner nature. And in my judgment a Discipline of Heraldry would be to pur∣pose in the disposing of the merits of Books; as of the merits of Persons. For as nothing doth more derogate from Civile Affaires, than the confusion of Orders and Degrees; so it doth not a litle embase the authority of a grave History, to intermingle matters of triviall consequence, with matters of State; such as are Triumphs, and Ceremonies; Shews, and Pageants, and the like. And surely it could be wisht that this distinction would come into Custome. In our Times Iour∣nals are in use only in Navigations, and Expeditions of warre. Amongst the Ancients it was a point of Honour to Princes to have the Acts of their Court referr'd to Iournals.* 1.33 Which we see was preserv'd in the raign of Ahasuerus King of Persia, who when he could not take rest call'd for the Chronicles; wherein hee reviewed the Treason of the Ev∣nuches past in his owne time.* 1.34 But in the Diaries of Alexan∣der the Great, such small Particularities were contained, that if he chanc'd but to sleepe at the Table, it was Regi∣stred. For neither have Annals only compriz'd grave mat∣ters, and Iournals only light; but all were promiscuously, & cursorily taken in Diaries; whether of greater, or of lesser Importance.

CAP. X. A Second Partition of History Civile, into Simple, and Mixt. § Cosmographic a mixt History.

THE last Partition of Civile History may be this. History Simple, and Mixt. The Commune Mix∣tures are two, the one from Civile Knowledge; the other specially from Naturall. For there is a kind of writing introduc'd by some, to set down their Relations, not continued according to the Series of the History; but pickt out, according to the choice of the Author, which he after re-examines, and ruminates upon; and taking occasion from those selected pieces, discourses of Civile Matters. Which kind of Ruminated History, we doe exceeding well allow of; so such a Writer doe it indeed, and professe him∣selfe so to doe. But for a man resolvedly writeing a Just Hi∣story, every where to ingest Politique inter-laceings; and so to break off the thread of the story, is unseasonable and tedious. For although every wise History be full, and as it were impregnate with Politicall Precepts and Counsils; yet the Writer himselfe should not be his own Mid-wife at the delivery.

§ Cosmography likewise is a mixt-History, for it hath from Naturall History, the Regions themselves, and their site and commodities; from Ciuile History, Habitations, Re∣giments and Manners; from the Mathematiques, Climates, and the Configurations of the Heavens, under which the Coasts and Quarters of the World doe lye. In which kind of History or Knowledge, we have cause to Congratulate our Times; for the world in this our age, hath through∣lights made in it, after a wonderfull manner. The Ancients certainly had knowledge of the Zones, and of the Anti-podes.

* 1.35(Nos{que} ubi Primus Equis Oriens afflavit anhelis, Jllic sera Rubens accendit Lumina vesper)

and rather by Demonstrations than by Travels. But for some small keele to emulate Heaven it selfe; and to Circle the whole Globe of the Earth, with a more oblique and winding Course, than the Heavens doe; this is the glory and prerogative of our Age. So that these Times may justly bear in their word, not only Plus ultra, whereas the Ancients used non ultra; and also imitabile fulmen, for the Ancients non imitabile fulmen.

Demens qui Nimbos & non imitabile Fulmen.* 1.36

But likewise that which exceeds all admiration imitabile Coelum, our voyages; to whom it hath bin often granted to wheele and role about the whole compasse of the Earth, af∣ter the manner of Heavenly Bodies. And this excellent felici∣ty in Nauticall Art, and environing the world, may plant also an expectation of farther, PROFICIENCIES AND AUGMENTA∣TIONS OF SCIENCES; specially seeing it seems to be de∣creed by the divine Counsill, that these two should be Coae∣vals, for so the Prophet Daniel speaking of the latter times foretells, Plurimi pertransibunt & augebitur Scientia:* 1.37 as if the through Passage, or Perlustration of the World, and the various propagation of knowledge were appointed to be in the same Ages; as we see it is already performed in great part; seeing our times doe not much give place for Learning to the former two Periods, or Returnes of Learn∣ing; the one of the Graecians; the other of the Romans; and in some kinds farre exceed them.

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,* 1.38 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;* 1.39 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;* 1.40 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;* 1.41 to propose them to be seen written in such Capitall Letters, that, as the Prophet speaketh, Every one that runnes by, may read them;* 1.42 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.

〈2 pages missing〉〈2 pages missing〉

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.* 1.43 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,* 1.44 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;* 1.45 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.* 1.46 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,* 1.47 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.* 1.48 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;* 1.49 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;* 1.50 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;* 1.51 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,* 1.52 and unfor∣med, and in different to any forme (as Plato and Aristotle did) came to a farre nearer,* 1.53 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.* 1.54 For the like

sinne of Adam was a kind of Contumely,* 1.55 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,* 1.56 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,* 1.57 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,* 1.58 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.* 1.59 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.

* 1.60Torva 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:* 1.61

— 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,* 1.62 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.* 1.63 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;* 1.64 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;* 1.65 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.

* 1.66V 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.* 1.67 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,* 1.68 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.* 1.69 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.* 1.70 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.

* 1.71§ 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,* 1.72 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,* 1.73 for the revenge of Caesars death;* 1.74 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,* 1.75 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.

* 1.76VI 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.* 1.77 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,* 1.78 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.* 1.79

§ 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

  Eccles. 10.
• * 1.2

  Geor. 4.
• * 1.3

  Cic. Orat. post redit.
• * 1.4

  Epist. ad Plil. 3.
• * 1.5

  Liv. lib. 2. v. c. 260. Aesop. Fab.
• * 1.6

  1 Sam. 30.
• * 1.7

  Virg. Geor. 3.
• * 1.8

  IACOBUS R.
• * 1.9

  Cic. Epist. Ad Att. lib. IX.
• * 1.10

  Iac. 1.
• * 1.11

  Exod. 7.
• * 1.12

  Cic. Offic. 1 ex Ennio.
• * 1.13

  Prov. 22.
• * 1.14

  Aen. 5.
• * 1.15

  C. Plin. Nat. Hist.
• * 1.16

  ✿
• * 1.17

  De Mirab.
• * 1.18

  K. IAMES his Demo∣nology.
• * 1.19

  ✿
• * 1.20

  In Hipp. Major.
• * 1.21

  Laert. in Thalete.
• * 1.22

  Pol. lib. 1.
• * 1.23

  ✿
• * 1.24

  HEN. VII.
• * 1.25

  HEN. VIII
• * 1.26

  ED. VI.
• * 1.27

  MARIA ELISA.
• * 1.28

  Virg. Aen. 3
• * 1.29

  Iacobus R. Carolus R.
• * 1.30

  Plin. Iun. alicubi in Epist.
• * 1.31

  Prov. 10.
• * 1.32

  Annal. 13.
• * 1.33

  Lib. Esth. Cap. 6.
• * 1.34

  Plutarch Symp. 1.
• * 1.35

  Virg. Geor. 1.
• * 1.36

  Virg. Aen. 6
• * 1.37

  Cap. 12.
• * 1.38

  Psal 90
• * 1.39

  ✿
• * 1.40

  1 Cor. 2.
• * 1.41

  Ad Ephes. 2.
• * 1.42

  Habac. 2.
• * 1.43

  Liv. Hist. lib. 2.
• * 1.44

  ✿
• * 1.45

  Hom. Hym. Herod. Eut.
• * 1.46

  Cic. Epist. ad Act. l. 5.
• * 1.47

  Claud. de R. Proser.
• * 1.48

  Ovid. Met. XI,
• * 1.49

  Laert. in Anaxag.
• * 1.50

  Laerr in vitis eorū.
• * 1.51

  Laert. in vitis.
• * 1.52

  Jn Timaeo
• * 1.53

  phys. I.
• * 1.54

  Gen. 3.
• * 1.55

  Gen. 3.
• * 1.56

  Senec. in Epist.
• * 1.57

  Iliad. IX.
• * 1.58

  De Magn.
• * 1.59

  Gen. 45.
• * 1.60

  Virg. B. 2.
• * 1.61

  Mart. Ep.
• * 1.62

  Psal. 19.
• * 1.63

  N. L.
• * 1.64

  Laert. in Epicur.
• * 1.65

  Addas & in∣cōpar. San∣disij cōmēt. ad Ovid. Mer. XI.
• * 1.66

  Herod. Po∣lym. Ovid. Met. 4.
• * 1.67

  Paus. Strab.
• * 1.68

  Sandys Comment. in Ovid. Met. 4. Renovard.
• * 1.69

  Plut. in A∣lex. Id. de Fort. Alex.
• * 1.70

  Hist. Fran. Serres alii.
• * 1.71

  Cic. 1. de Off. Bacon de jure Belli cont. Hisp.
• * 1.72

  Ovid. Met. IX. Sandi∣sii Com∣ment.
• * 1.73

  Tacit.
• * 1.74

  Herodian. &c.
• * 1.75

  Fra. Bacon ut supra.
• * 1.76

  Orph. in Hym. Ov. Met. 3. Eurip in Bace. Nonn. in Dion.
• * 1.77

  Paus: in Boeot.
• * 1.78

  Eurip in. Bac.
• * 1.79

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