one fable to another, to bring in a new allegory; for it could be no otherwise, seeing they were the inventions of men which lived in divers ages, and had also divers ends, some being ancient, others neoterical; some have an eye to things natural, others to moral.

There is another argument, and that no small one neither, to prove that these fables contain certain hidden and involved meanings, seeing some of them are observed to be so absurd and foolish in the very relation that they show, and, as it were, proclaim a parable afar off; for such tales as are probable they may seem to be invented for delight and in imitation of history. And as for such as no man would so much as imagine or relate, they seem to be sought out for other ends: for what kind of fiction is that wherein Jupiter is said to have taken Metis to wife, and perceiving that she was with child, to have devoured her, whence himself conceiving, brought forth Pallas armed out of his head? Truly, I think there was never dream, so different to the course of cogitation, and so full of monstrosity, ever hatched in the brain of man. Above all things this prevails most with me, and is of singular moment; many of these fables seem not to be invented of those by whom they are related and celebrated, as by Homer, Hesiod, and others: for if it were so, that they took beginning in that age, and from those authors by whom they are delivered and brought to our hands, my mind gives me there could be no great or high matter expected, or supposed to proceed from them in respect of these originals. But if with attention we consider the matter, it will appear that they were delivered and related as things formerly believed and received, and not as newly invented and offered unto us. Besides, seeing they are diversely related by writers that lived near about one and the selfsame time, we may easily perceive that they were common things derived from precedent memorials; and that they became various by reason of the divers ornaments bestowed on them by particular relations; and the consideration of this must needs increase in us a great opinion of them, as not to be accounted either the effects of the times, or inventions of the poets, but as sacred relics or abstracted airs of better times, which, by tradition from more ancient nations, fell into the trumpets and flutes of the Grecians. But if any do obstinately contend, that allegories are always adventitially, and as it were by constraint, never naturally and properly included in fables, we will not be much troublesome, but suffer them to enjoy that gravity of judgment which I am sure they affect, although indeed it be but lumpish and almost leaden. And, if they be worthy to be taken notice of, we will begin afresh with them in some other fashion.

There is found among men, and it goes for current, a twofold use of parables, and those, which is more to be admired, referred to contrary ends, conducing as well to the folding up and keeping of things under a veil, as to the enlightening and laying open of obscurities. But, omitting the former, rather than to undergo wrangling, and assuming ancient fables as things vagrant and composed only for delight, the latter must questionless till remain as not to be wrested from us by any violence of wit, neither can any (that is but meanly learned) hinder, but it must absolutely be received as a thing grave and sober, free from all vanity, and exceeding profitable and necessary to all sciences. This is it, I say, that leads the understanding of man by an easy and gentle passage through all novel and abstruse inventions which any way differ from common received opinions. Therefore, in the first ages, (when many human inventions and conclusions, which are now cominon and vulgar, were new, and not generally known,) all things were full of fables, enigmas, parables, and similes of all sorts; by which they sought to teach and lay open, not to hide and conceal knowledge, especially seeing the understandings of men were in those times rude and impatient, and almost incapable of any subtilties, such things only excepted as were the objects of sense; for, as hieroglyphics preceded letters, so parables were more ancient than arguments: and in these days also, he that would illuminate men's minds anew in any old matter, and that not with disprofit and harshness, must absolutely take the same course, and use the help of similes. Wherefore after all that hath been said, we will thus conclude, the wisdom of the ancients, it was either much or happy: much, if these figures and tropes were invented by study and premeditation; happy, if they, intending nothing less, gave matter and occasion to so many worthy meditations. As concerning my labours, if there be any thing in them which may do good, I will on neither part count them ill bestowed, my purpose being to illustrate either antiquity or things themselves. Neither am I ignorant that this very subject hath been attempted by others: but to speak as I think, and that freely, without ostentation, the dignit and efficacy of the thing, is almost lost by these men's writings, though voluminous and full of pains, whilst not diving into the depth of matters, but skilful only in certain commonplaces, have applied the sense of these parables to certain vulgar and general things, not so much as glanc ing at their true virtue, genuine propriety, and full depth. I, if I be not deceived, shall be new in common things; wherefore, leaving such as are plain and open, I will aim at further and riche:

matters.

THE WISDOM OF THE ANCIENTS.

revenge of which act, Apollo, Jupiter not prohibit. ing it, shot them to death with his arrows.

This fable may be applied to the projects of kings, who having cruel, bloody, and exacting officers, do first punish and displace them; afterwards, by the counsel of Tellus, that is of some base and ignoble person, and by the prevailing respect of profit, they admit them into their places again, that they may have instruments in a readi

severity of execution or accerbity of exaction. These servile creatures being by nature cruel, and by their former fortune exasperated, and perceiving well what is expected at their hands, do show themselves wonderful officious in such kind of employments; but being too rash and precipitate in seeking countenance and creeping into favour, do sometimes take occasion, from the secret beckonings and ambiguous commands of their prince, to perform some hateful execution. But princes abhorring the fact, and knowing well that they shall never want such kind of instruments, do utterly forsake them, turning them over to the friends and allies of the wronged, to their accusations and revenge, and to the general hatred of the people; so that with great applause and prosperous wishes and acclamations towards the prince, they are brought rather too late than undeservedly to a miserable end.

being nursed by the natural pravity, and clownish malignity of the vulgar sort, (unto princes as infestuous as serpents,) is again repaired by renewed strength, and at last breaks out into open rebellion, which, because it brings infinite mischiefs upon prince and people, is represented by the monstrous deformity of Typhon: his hundred heads signify their divided powers, his fiery mouths their inflamed intents, his serpentine circles their pestilent malice in besieging, his iron hands their mer-ness, if at any time there should need either ciless slaughters, his eagle's talons their greedy rapines, his plumed body their continual rumours, and scouts, and fears, and suchlike; and sometimes these rebellions grow so potent, that princes are enforced (transported as it were by the rebels, and forsaking the chief seats and cities of the kingdom) to contract their power, and, being deprived of the sinews of money and majesty, betake themselves to some remote and obscure corner within their dominions; but in process of time, if they bear their misfortunes with moderation, they may recover their strength by the virtue and industry of Mercury, that is, they may, by becoming affable, and by reconciling the minds and wills of their subjects with grave edicts and gracious speech, excite an alacrity to grant aids and subsidies whereby to strengthen their authority anew. Nevertheless, having learned to be wise and wary, they will refrain to try the chance of fortune by war, and yet study how to suppress the reputation of the rebels by some famous action, which if it fall out answerable to their expectation, the rebels, finding themselves weakened, and fearing the success of their broken projects, betake themselves to some sleight and vain bravadoes like the hissing of serpents, and at length in despair betake themselves to flight, and then when they begin to break, it is safe and timely for kings to pursue and oppress them with the forces and weight of the kingdom, as it were with the mountain Etna.

NARCISSUS, OR SELF-LOVE.

THEY say that Narcissus was exceeding fair and beautiful, but wonderful proud and disdainful; wherefore despising all others in respect of himself, he leads a solitary life in the woods and chases with a few followers, to whom he alone was all in all; amongst the rest there follows him the nymph Echo. During his course of life, it fatally so chanced that he came to a clear fountain, upon the bank whereof he lay down to repose himself in the heat of the day; and having

THE CYCLOPS, OR THE MINISTERS espied the shadow of his own face in the water,

OF TERROR.

was so besotted and ravished with the contemplation and admiration thereof, that he by no means possibly could be drawn from beholding his image in this glass; insomuch, that by continual gazing thereupon, he pined away to nothing, and was at last turned into a flower of his own name, which appears in the beginning of the spring, and is sacred to the infernal powers, Pluto, Proserpina, and the Furies.

This fable seems to show the dispositions and fortunes of those, who in respect either of their

THEY say the Cyclops, for their fierceness and cruelty, were by Jupiter cast into hell, and there doomed to perpetual imprisonment; but Tellus persuaded Jupiter that it would do well, if being set at liberty, they were put to forge thunderbolts, which being done accordingly, they became so painful and industrious, as that day and night they continued hammering out in laborious diligence thunderbolts and other instruments of terror. In process of time Jupiter having conceived a dis-beauty or other gift wherewith they are adorned pleasure against Esculapius, the son of Apollo, for restoring a dead man to life by physic, and Concealing his dislike because there was no just cause of anger, the deed being pious and famous, secretly incensed the Cyclops against him, who without delay slew him with a thunderbolt; in

and graced by nature, without the help of industry, are so far besotted in themselves as that they prove the cause of their own destruction. For it is the property of men infected with this humour not to come much abroad, or to be conversant in civil affairs; specially seeing those that are in

public place must of necessity encounter with many outwardly seeming fair pretexts, especially many contempts and scorns which may much seeing there is no umpire or moderator of matters deject and trouble their minds; and therefore concluded upon, to whom a reason should be they lead for the most part a solitary, private, and tendered. Therefore there is no true and proper obscure life, attended on with a few followers, thing made choice of for the confirmation of faith, and those such as will adore and admire them, and that no celestial power neither, but is indeed like an echo, flatter them in all their sayings, and necessity, (a great god to great potentates,) the applaud them in all their words; so that being peril also of state, and the communication of by this custom seduced and puffed up, and as it profit. As for necessity, it is elegantly representwere stupified with the admiration of themselves, ed by Styx, that fatal and irremeable river; and they are possessed with so strange a sloth and this godhead did Ipichrates, the Athenian, call to idleness, that they grow in a manner benumbed the confirmation of a league, who, because he and defective of all vigour and alacrity. Ele- alone is found to speak plainly that which many gantly doth this flower, appearing in the begin- hide covertly in their breasts, it would not be ning of the spring, represent the likeness of these amiss to relate his words. He observing how men's dispositions, who in their youth do flourish the Lacædemonians had thought upon and proand wax famous; but being come to ripeness of pounded divers cautions, sanctions, confirmations, years, they deceive and frustrate the good hope and bonds, pertaining to leagues, interposed thus: that is conceived of them. Neither is it imper-"Unum Lacædemonii, nobis vobiscum vinculum, tinent that this flower is said to be consecrated to et securitatis ratio esse possit, si plane demonstrethe infernal deities, because men of this disposition become unprofitable to all human things. For whatsoever produceth no fruit of itself, but passeth and vanisheth as if it never had been, like the way of a ship in the sea, that the ancients were wont to dedicate to the ghosts, and powers below.

STYX, OR LEAGUES.

THE oath by which the gods were wont to oblige themselves when they meant to ratify any thing so firmly as never to revoke it, is a thing well known to the vulgar, as being mentioned almost in every fable, which was, when they did not invoke or call to witness any celestial majesty or divine power, but only the river Styx, that with crooked and meandry turnings encircleth the palace of the infernal Dis. This was held as the only manner of their sacrament, and, besides it, not any other vow to be accounted firm and inviolable, and therefore the punishment to be inflicted, if any did perjure themselves, was, that for certain years they should be put out of commons, and not to be admitted to the table of the gods.

This fable seems to point at the leagues and pacts of princes, of which more truly than opportunely may be said, that be they never so strongly confirmed with the solemnity and religion of an oath, yet are for the most part of no validity; insomuch, that they are made rather with an eye to reputation, and report, and ceremony, than to faith, security, and effect. Moreover, add to these the bonds of affinity, as the sacraments of nature, and mutual deserts of each part, and you shall observe, that with a great many, all these things are placed a degree under ambition and profit, and the licentious desire of domination; and so much the rather, because it is an easy thing for princes to defend and cover their unlawful desires and unfaithful vows with VOL. I.-37

tis, vos ea nobis concessisse, et inter manus posuisse, ut vobis facultas lædendi nos si maxime velletis minime suppetere possit." There is one thing, oh Lacædemonians! that would link us unto you in the bond of amity, and be the occasion of peace and security, which is, if you would plainly demonstrate that you have yielded up and put into our hands such things as that, would you hurt us never so fain, you should yet be disfurnished of means to do it. If, therefore, the power of hurting be taken away, or if, by breach of league, there follow the danger of the ruin or diminution of the state or tribute, then indeed the leagues may seem to be ratified and established, and as it were confirmed by the sacrament of the Stygian lake; seeing that it includes the fear of prohibition and suspension from the table of the gods, under which name the laws and prerogatives, the plenty and felicity of a kingdom were signified by the ancients.

PAN, OR NATURE.

THE ancients have exquisitely described Nature under the person of Pan, whose original they leave doubtful; for some say that he was the son of Mercury, others attribute unto him a far different beginning, affirming him to be the common offspring of Penelope's suitors, upon a suspicion that every one of them had to do with her; which latter relation doubtless gave occasion to some after writers to entitle this ancient fable with the name of Penelope : a thing very frequent amongst them when they apply old fictions to young persons and names, and that many times absurdly and indiscreetly, as may be seen here: for Pan, being one of the ancient gods, was long before the time of Ulysses and Penelope. Besides, for her matrimonial chastity, she was held venerable by antiquity. Neither may we pretermit the third conceit of his birth: for some say 2 B

power; so that we may end the controversy with this distribution, that the world took beginning, either from Mercury, or from the seeds of all. things.

VIRG. ECLOG. 6.

"Namque canebat uti magnum per inane coacta.
Semina, terrarumque, animæque marisque fuissent.
Et liquidi simul ignis: Et his exordia primis
Omnia et ipse tener mundi concreverit orbis."
For rich-vein'd Orpheus sweetly did rehearse
How that the seeds of fire, air, water, earth,
Were all pact in the vast void universe :
And how from these, as firstlings, all had birth,
And how the body of this orbic frame,
From tender infancy so big became.

that he was the son of Jupiter and Hybris, which | Scriptures without all controversy affirm, and signifies contumely or disdain: but howsoever such of the philosophers as had any smack of dibegotten, the Parcæ, they say, were his sisters. vinity assented unto, or else from the confused He is portrayed by the ancients in this guise; on seeds of things. For they that would have one his head a pair of horns to reach to heaven, his simple beginning, refer it unto God; or if a matebody rough and hairy, his beard long and shaggy,riate beginning, they would have it various in his shape biformed, above like a man, below like a beast, his feet like goats' hoofs; bearing these ensigns of his jurisdiction, to wit, in his left hand a pipe of seven reeds, and in his right a sheephook, or a staff crooked at the upper end, and his mantle made of a leopard's skin. His dignities and offices were these: he was the god of hunters, of shepherds, and of all rural inhabitants; chief president also of hill and mountains; and, next to Mercury, the ambassador of the gods. Moreover, he was accounted the leader and commander of the nymphs, which were always wont to dance the rounds, and frisk about him; he was accosted by the satyrs and the old Sileni. He had power also to strike men with terrors, and those especially vain and superstitious, which are termed panic fears. His acts were not many, for aught that can be found in records; the chiefest was, that he challenged Cupid at wrestling, in which conflict he had the foil. The tale goes, too, how that he caught the giant Typhon in a net, and held him fast. Moreover, when Ceres, grumbling and chafing that Proserpina was ravished, had hid herself away, and that all the gods took pains, by dispersing themselves into every corner, to find her out, it was only his good hap, as he was hunting, to light on her, and acquaint the rest where she was. He presumed also to put it to trial who was the best musician, he or Apollo; and by the judgment of Midas was indeed preferred but the wise judge had a pair of asses' ears privily chopped to his noddle for his sentence. Of his love tricks there is nothing reported, or at least not much; a thing to be wondered at, especially being among a troop of gods so profusely amorous. This only is said of him, that he loved the nymph Echo, whom he took to wife; and one pretty wench more called Syrinx, towards whom Cupid, in an angry and revengful humour, because so audaciously he had challenged him at wrestling, inflamed his desire. Moreover, he had no issue, which is a marvel also, seeing the gods, especially those of the male kind, were very generative, only he was the reputed father of a little girl called Iambe, that with many pretty tales was wont to make strangers merry: but some think that he did indeed beget her by his wife Iambe.

But as touching the third conceit of Pan's original, it seems that the Grecians, either by intercourse with the Egyptians, or one way or other, had heard something of the Hebrew mysteries; for it points to the state of the world, not considered in immediate creation, but after the fall of Adam, exposed and made subject to death and corruption; for in that state it was, and remains to this day, the offspring of God and sin; and therefore all these three narrations concerning the manner of Pan's birth may seem to be true, if it be rightly distinguished between things and times. For this Pan, or Nature, which we inspect, contem-plate, and reverence more than is fit, took beginning from the word of God by the means of confused matter, and the entrance of prevarication and corruption. The Destinies may well be thought the sisters of Pan, or Nature, because the beginnings, and continuances, and corruptions, and depressions, and dissolutions, and eminences, and labours, and felicities of things, and all the chances which can happen unto any thing, are linked with the chain of causes natural.

Horns are attributed unto him, because horns are broad at the root and sharp at the ends, the nature of all these things being like a pyramis, sharp at the top. For individual or singular things being infinite are first collected into species, which are many also; then from species into generals, and from generals, by ascending, are contracted into things or notions more general; so that at length Nature may seem to be contracted into an unity. Neither is it to be wondered at that Pan toucheth heaven with his horns, seeing the height of nature or universal ideas do in some sort pertain to things divine; and there is a ready and short passage from metaphysic to natural theo

This, if any be, is a noble tale, as being laid out and big bellied with the secrets and mysteries of nature. Pan, as his name imports, represents and lays open the all of things or nature. Con-logy. cerning his original there are two only opinions The body of nature is elegantly and with deep that go for current; for either he came of Mercu- judgment depainted hairy, representing the beams ry, that is, the Word of God, which the Holy or operations of creatures; for beams are, as it