Linceus spectacles. Written by Lodowicke Lloid Esquire

The glasse of Images.

ONe thing of the cry of Gods, and of Images, to shew forth some su∣perstitions. Vatinius a Roman Ci∣tisen, walking in an euening out of Rome, met with Castor and Pollux that cryed to Vatinius and said, that King Persius was taken, and all his Macedonian Armies called Phalanges slaine.

Mars himselfe was also seene taking the Romains parts against the Brutians, and Lucanians, at the battell of Thurina, where Mars snacht a Roman En∣signe, and cryed aloud to the Romans, to followe him, who rusht before them, through the midst of

their enemies, when Phab. Lucius was Consul.

Againe beasts also spake in Rome, which is most strange, that a dog spake in the time of Tarquine the proud, and another time a serpent did barke, or the lowing of an Oxe, should be turned to the voice of a man, when Pub. volumnius was Consull in Rome.

Yet why should not Oxen speake in Rome, as∣well as Oules in Athens, for as Bos in Lingua was in euery mans mouth in Rome, so Noctua Athenis, was in euery mans mouth at Athens, so that Oxen in Rome, and Owles in Athens spake all, and did all, without which, nothing could be done, nor nothing could bee heard in Rome, or in A∣thens.

During the time of the Peloponesian warres, which continued seauen and twentie yeares: Snailes ruled & gouerned the most part of Greece, that it was as common a speach amongst the Lace demonians, virtus et sapientia testudini cedit, that snailes were in Sparta, as Oxen were in Rome, or Owles in Athens, and all cryed in one voice, Ius in armis.

Wee had also Bulls in times past in England, that so cryed, Ius in armis, to burne, to kill, and to destroy, which Simon Magus the Roman sent to shed as much bloud in England, as Manasses did in Iuda.

For which bloud, the Lord did send Latruncu∣los Chaldeorum Moab, & Ammon to destroy Iuda,

and wee thanke God, and say with Ieremie, mirum quod non consumpti fuissemus, and againe say with the Prophet Dauid, that our watching had beene in vaine, (from Spaniards and others) Nisi domi∣nus Ciuitatem, custodijsset, and againe with Isa, say if God had not seured his Church, and the rem∣nant of his people, we should haue beene destroy∣ed like Sodom and Gomorrha.

But now the Image of fortune, spake twise to the Matrons of Rome, giuing them great thanks, saying, Recte me Matrone vidistis, and at another said Rite mihi dedicastis matrone.

The Image of Siluanus, was heard out of the wood Arsia, crying aloud, vno plus Hetrussicadent, And the Image of Ceres at Myletum, at which time Alexander besieged Miletum, and tooke it, and for that his soldiers spoyled, and burned the Temple of Ceres, the same fire burned Alexanders soldiers, hinc timor nimius, hence grew the feare of Images, to be more then the feare of Alexander.

So is it Historied, that the Images that Aneas brought from Troy to Italie, were first placed in Lauinium, a towne which Aneas builded, but after Aneas death, Ascanius his sonne brought those I∣mages to his City Alba.

but these Images being not contented to bee taken from their first seate, remoued themselues with∣out the hands or helpe of men, from Alba to La∣uinium againe, hinc nimius cultus.

But these are dreames and imaginations of su∣perstitious melancholy people so deeply wrought that they thinke to heare what they heare not, and to see what they see not. So Aristotle writes of one that neuer went abroad, but he thought he saw alwayes an Image euer obiect against him. Another perswading himself that he was so light, got yron shoes, least the wind would blow him a∣way. Another got barkes of Trees bound about his middle, least he should bend and breake in the middle. I wrot of this in another place.

So strange are these passions of Melancholie, that one held his head vpon his shoulders, imagi∣ning that Atlas being wearie, would let the Hea∣uens fall vpon his head, and kill him.

Another perswaded himselfe, that hee had no head, but it was cut off: another imagined that his nose was bigger then his whole bodie: and ano∣ther at his death told his friends, that he was wil∣ling to die, but that he feared theeues which lay in ambush in the middle Region, among the Clouds.

So one thought his shoulders and buttockes to be glasse: another beleeued, that he was the snuffe of a Candle, full of imaginations and thoughts, these are but few words.

This was the cause why Images were seene, and the crie of Images heard, Hinc nimius timor, too much feare, too much superstitious worshipping,

that one of Camillus souldiors asked the Image of Iuno in Latine, Vis migrare Romani.

Alcanes would shew his skill to make lame Vul∣cane streight, because hee should not bee called Claudius Deus.

Phidias was like to be stoned of the people, for that he made the Image of Minerua in yuorie and not in brasse, to continue long.

Appelles mused how he might diminish the mole on Venus cheeke. Xeuxes how he might make lesse the staine on Helens face.

Euphranor after he had shewed his greatest cun∣ning in limning and setting 12. Gods in Athens, he imagined to make such an Image to Neptune, as should farre excell the Image of Iupiter.

Many Images were made in Greece, some like Mares, that Horses neyed vpō them: some like bit∣ches, that dogs followed them: and some made in brasse, like Kine, that Buls lowed vpon them: and some like women, that some yong men fel in loue, that Homer thought good to banish such Painters out of Greece.

What should I speake of Romulus Scepter, of the Image of Seru. Tullius, and of the Image of Claudia the Vestall Virgine, who though the three Temples were burned with fire to the earth, yet the fire could not approach to these Images and Scepter.

Such terrour and feare were of Images in all Countries, that for the taking of a tyle-stone from

the Temple of Iuno by Fulv. Flaccus, hee and his two sonnes died for it: which thing so frighted the Senators, that they sent the tyle-stone backe again to Iunoes Temple.

The like punishment Qu. Pleminius had for the spoyling of Proserpinaes Temple, so that king Ma∣sinissa being presented with certaine yuorie teeth, which came from Melita, vnderstanding they were Iunoes teeth, with much feare excused himselfe, and sent them backe againe, least the goddesse Iu∣no would be offended with him, as shee was with Flaccus.

The feare of Images was in many Countries, that neyther Religion nor Lawes were made, vnles they were authorised by Images, and permitted by Augurers.

As in Creete King Minos was wont euery ninth yeare to climbe a high rocke, and there to stay a while, as though he were that while instructed by supiter, with what Religion and Lawes he should rule the people of Creete.

And for that these Kings would obserue their Religion and Lawes, by their Gods thus authori∣zed, Cne. Calpurnius, in his time, beeing Con∣sull, by the consent of the Senatours made a Decree, That all Philosophers and Chaldaean Astrologers should bee banished out of Rome and Italie, within tenne dayes, least they should deceiue the people with Philosophie and A∣stronomie.

Egipt the Mother of all superstition, which carried their Gods before them in their Ensignes, as chiefe Capraines; with her two daughters Athens, and Rome, were euer accused with the su∣perstition (some time) of Hierusalem and Sama∣ria, which the Prophet calles Aholah and Aho∣libah: two common harlots that defiled them∣selues with the Idolatrie of the Assirians, and the Babilonians, and the Caldeans.

In Egipt the Iewes were taught to say to Aron, fac nobis Deos, make vs Gods to goe before vs; so that in Rome they buried Horses, in Greece Dogges, in Egipt Cates, Crocodiles, and many other such Foules, and Beastes, and that by such men as were Emperours and Kinges.

Alexander the great, buried his horse Buce∣phalus in Bucephalia: Comodus an Emperour of Rome buried his horse Prasinus, in no base place in Rome, but in Vaticano: and King Merthes made rich Tombes for his Crowes, Cats and Cro∣codiles, in palude myridis in Egipt.

I wish it were so amongst Christians (that should feare that cursed sentence: Cursed bee they that serue Idoles and Images) that they would also bury their Images, as these Heathen Princes haue buried their beastes; or as Iacob did Rahels Image; burne them as Iosias did in Hierusalem, and threw the ashes into Cedron.

Sometime Pope Adrian in Rome, would haue done (as Iacob and Iosias did in Israel) de∣stroy

all Idols and Images throughout Rome and all Italie: calls his Cardinalls and Cleargie to a Synod, where this whole purpose was opened; that many secrets done by the Popes and Cardi∣nalls, were reuealed by these Images per clandesti∣nus intermatros?

One of his Cardinalls said, Holy Father, if you burie these Images as Iacob did, some will seeke them out as Laban did: if you burne them as Iosias did, and throwe the ashes into Tiber, the wind will so scatter the ashes, that they will increase to as many Images, as the Serpents teeth of Medea did to armed men.

In the time of Achab and Manasses, Israel was full of Idolarie, nothing but Idolatria sortilegia & homicidia, the Altar and the gods of Damascus.

In the time of Amasias the gods of Edome: in the time of Achas, not onely the gods of Da∣mascus, the gods of Edome, but also the gods of Syria, for Achas said; Dij regum Syriae auxiliantur eis, I will worship and serue them.

So that Images in Israel, were as much honou∣red and worshipped as amongst the Greekes and the Romans; qui quaerebant Deum inter deos, that sought out God amongst their Images.

King Asa did not so, he destroyed their Idols and their groues in the land of Iuda. Iosephat o∣uerthrew their gods and their Altares in Mount Sinay. Ezechias purged the Temple of Ierusalem of their idolatrous reliques, and brake the bra∣sen Serpent into powder.

The Poet faines, that the three fatall Ladies of destinie were appointed Scribes and Secretaries vnto Iupiter, to write his lawes and decrees in bra∣sen Tables, which the Heathens did more reue∣rence and esteeme then the Iewes did the Table in Mount Sinai, written by the finger of God, and there giuen to Moses to instruct the children of Israel.

Amongst the Ephesians, the maiestie of the great goddesse Diana, whose Image came downe from heauen was great, and so great, that Paul escaped narrowly from them aliue.

The Image of Moloch in Tophet in the Valie of Hinuon, where they offered their sonnes and daughters, in sacrifice to their god Moloch, where not onlie the King of Moab, offered his eldest sonne, that should raigne King after him: but Ahaz, King of Iuda, did offer his sonne through fire.

At the spoyle of Rhodes, the Citizens requested nothing, neither wealth, nor treasure at Cas∣sius hand, but this, ne a cunctis Deorum simulacris spoliarentur. That he would not take their gods a∣way altogether. So did Laban expostulate with Iacob for his gods, and so did Micheas runne after the Tribe of Dan, for his Image: and, so many runne to Rome, to Hispaine after Images, and some keepe their Images close in Great Britaine.

Notes

• Cic. 2. de natu∣ra. de or.
• Val. max. lib. 1. cap. 8.
• Oxen spake in Rome.
• Oules in Athens.
• Plut. in lisando.
• Iul. pollux. lib. 9. de verum vo.
• Bulles some∣times in En∣glande.
• Plut in Coroli.
• Lactan. instit. lib. 2. cap. 8.
• Dion. lib. deorum lib 1.
• Arist. lib. 3 Meteor.
• Rhodiginus.
• Melancholy Imaginations.
• Cor. Agrip. lib. 1. Occult. Philos.
• Phidias.
• Appelles.
• Euphranor. Val. Max. lib. 8. cap. 2.
• Aeli. ver. hist. 2.
• Liv. 42
• Iunoes teeth.
• The feare of I∣mages.
• Plut. Mirrors.
• Val. Max. de. Relig. cap. 3
• Philosophes ba¦nished from Rome.
• The house of Iuda, & Israel, compared to two Harlots. Eze. 23.
• Horses, Dog••, and Cats burned.
• Alex. ab A∣lexandro Lib. 6. cap. 19.
• Deut. 27.
• Pope Adrian. Gen. 35.
• Hiefield, cap. 7. de terra.
• 4. Reg. 23.
• 4. Reg. 16.
• The gods of Edom.
• 2. Paralip. 18.
• 3 Reg. 15.
• 4. Reg. 18.
• Mae tamorph.
• Exod. 20.
• The Image of Diana.
• Moloch. 4. Reg. 23
• 4 Reg. 16.