bones, the stones of the earth, seeing the earth was the mother of all things, were signified by the oracle.

This fable seems to reveal a secret of nature, and to correct an error familiar to men's conceits; for through want of knowledge men think that things may take renovation and restoration from their putrefaction and dregs, no otherwise than the phoenix from the ashes, which in no case can be admitted, seeing such kind of materials, when they have fulfilled their periods, are unapt for the beginnings of such things: we must therefore look back to more common principles.

NEMESIS, OR THE VICISSITUDE
OF THINGS.

That day, by Greekish force, was Ripheus slain, So just and strict observer of the law, As Troy, within her walls, did not contain A better man: Yet God then good it saw. changes of things are so sudden, as that they are She is described with wings, because the seen, before foreseen; for in the records of all ages, we find it for the most part true, that great potentates and wise men have perished by those misfortunes which they most contemned; as may be observed in Marcus Cicero, who being admonished by Decius Brutus of Octavius Cæsar's hypocritical friendship and hollow-heartedness towards him, returns this answer, "Te autem, mi Brute, sicut debeo, amo, quod istud quicquid est nugarum me scire voluisti." I must ever acknowledge myself, dear Brutus, beholden to thee, in love, for that thou hast been so careful to acquaint me with that which I esteem as a needless trifle to be doubted.

NEMESIS is said to be a goddess venerable unto all, but to be feared of none but potentates and Fortune's favourites. She is thought to be the daughter Nemesis is also adorned with a coronet, to show of Oceanus and Nox. She is portrayed with wings the envious and malignant disposition of the vulon her shoulders, and on her head a coronet, bear-gar, for when fortune's favourites and great potening in her right hand a javelin of ash, and in her tates come to ruin, then do the common people releft a pitcher, with the similitudes of Ethiopians joice, setting, as it were, a crown upon the head of engraven on it: and lastly, she is described sitting

on a hart.

revenge.

The javelin in her right hand points at those whom she actually strikes and pierceth thorough.

The parable may be thus unfolded. Her name Nemesis, doth plainly signify revenge or retribuAnd before those whom she destroys not in tion, her office and administration being, like a their calamity and misfortune, she ever presents tribune of the people, to hinder the constant and that black and dismal spectacle in her left hand; perpetual felicity of happy men, and to interpose for questionless to men sitting as it were upon her word, "veto," I forbid the continuance of it; the pinnacle of prosperity, the thoughts of death, that is not only to chastise insolency, but to inter- and painfulness of sickness and misfortunes, mix prosperity, though harmless, and in a mean, perfidiousness of friends, treachery of foes, with the vicissitudes of adversity, as if it were a change of estate, and such like, seem as ugly to custom, that no mortal man should be admitted to the eye of their meditations as those Ethiopians the table of the gods but for sport. Truly when I pictured in Nemesis's pitcher. Virgil, in describread that chapter, wherein Caius Plinius hath col-ing the battle of Actium, speaks thus elegantly lected his misfortunes and miseries of Augustus of Cleopatra. Cæsar, whom of all men I thought the most happy, who had also a kind of art to use and enjoy his fortune, and in whose mind might be noted neither pride, nor lightness, nor niceness, nor disorder, nor melancholy, as that he had appointed a time to die of his own accord, I then deemed this goddess to be great and powerful, to whose altar so worthy a sacrifice as this was drawn.

"Regina in mediis patrio vocat agmina sístro
Nec dum etiam geminos à tergo respicit angues."

The queen amidst this hurly-burly stands,
And with her country timbrel calls her bands;
Not spying yet, where crawled behind her back,
Two deadly snakes with venom speckled black.
But not long after, which way soever she
turned, troops of Ethiopians were still before her
eyes.

The parents of this goddess were Oceanus and Nox, that is, the vicissitude of things, and divine upon a hart, because a hart is a most lively creaLastly, it is wisely added that Nemesis rides judgment obscure and secret: for the alteration of ture. And albeit, it may be, that such as are cut things are aptly represented by the sea, in respect off by death in their youth prevent and shun the of the continual ebbing and flowing of it, and hidpower of Nemesis; yet doubtless such, whose den providence is well set forth by the night: for prosperity and power continue long, are made subeven the nocturnal Nemesis, seeing human judg-ject unto her, and lie, as it were, trodden under her ment differs much from divine, was seriously observed by the heathen.

feet.

ACHELOUS, OR BATTLE.

It is a fable of antiquity, that when Hercules and Achelous as rivals contended for the marriage

of Dejanira, the matter drew them to combat, wherein Achelous took upon him many divers shapes, for so was it in his power to do, and amongst others, transforming himself into the likeness of a furious wild bull, assaults Hercules and provokes him to fight. But Hercules, for all this, sticking to his old human form, courageously encounters him, and so the combat goes roundly

on.

But this was the event, that Hercules tore away one of the bull's horns, wherewith he being mightily daunted and grieved, to ransom his horn again was contented to give Hercules, in exchange thereof, the Amalthean horn, or cornucopia.

was called Dionysus. Being born, was committed to Proserpina for some years to be nursed, and being grown up, it had such a maiden-face as that a man could hardly judge whether it were a boy or girl. He was dead also, and buried for a time, but afterwards revived: being but a youth, he invented and taught the planting and dressing of vines, the making also and use of wine; for which, becoming famous and renowned, he subjugated the world even to the uttermost bounds of India. He rode in a chariot drawn by tigers. There danced about him certain deformed hobgoblins called Cobali, Acratus, and others, yea, This fable hath relation unto the expeditions even the muses also were some of his followers. of war, for the preparations thereof on the de- He took to wife Ariadne, forsaken and left by fensive part, which, expressed in the person of Theseus. The tree sacred unto him was the ivy. Achelous, are very diverse and uncertain. But He was held the inventor and institutor of sacrithe invading party is most commonly of one sort, fices and ceremonies, and full of corruption and and that very single, consisting of an army by cruelty. He had power to strike men with fury land, or perhaps of a navy by sea. But for a king or madness; for it is reported, that at the celethat in his own territory expects an enemy, his bration of his orgies, two famous worthies, Penoccasions are infinite. He fortifies towns, he as-theus and Orpheus, were torn in pieces by cersembles men out of the countries and villages, he raiseth citadels, he builds and breaks down bridges, he disposeth garrisons, and placeth troops of soldiers on passage of rivers; on ports, on mountains, and ambushes in woods, and is busied with a multitude of other directions, insomuch that every day he prescribeth new forms and orders; and then at last having accommodated all things complete for defence, he then rightly represents the form and manner of a fierce fighting bull. On the other side, the invader's greatest care is, the fear to be distressed for victuals in an enemy's country; and therefore affects chiefly to hasten on battle for if it should happen, that after a field fight, he prove the victor, and as it were break the horn of the enemy, then certainly this follows, that his enemy being stricken with terror, and abased in his reputation, presently bewrays his weakness, and seeking to repair his loss, retires himself to some stronghold, abandoning to the conqueror the spoil and sack of his country and cities; which may well be termed a type of the Amalthean horn.

DIONYSUS, OR PASSIONS. THEY say that Semele, Jupiter's sweetheart, having bound her paramour by an irrevocable oath to grant her one request which she would require, desired that he would accompany her in the same form wherein he accompanied Juno: which he granting, as not able to deny, it came to pass that the miserable wench was burnt with lightning. But the infant which she bare in her womb, Jupiter the father took out, and kept it in a gash which he cut in his thigh till the months were complete that it should be born. This burden made Jupiter somewhat to limp, whereupon the child, because it was heavy and troublesome to its father while it lay in his thigh,

tain frantic women, the one because he got upon a tree to behold their ceremonies in these sacrifices, the other for making melody with his harp; and for his gods, they are in a manner the same with Jupiter's.

:

There is such excellent morality couched in this fable, as that moral philosophy affords not better; for under the person of Bacchus is described the nature of affection, passion, or perturbation, the mother of which, though never so hurtful, is nothing else but the object of apparent good in the eyes of appetite and it is always conceived in an unlawful desire, rashly propounded and obtained, before well understood and considered; and when it begins to grow, the mother of it, which is the desire of apparent good by too much fervency, is destroyed and perisheth: nevertheless, whilst yet it is an imperfect embryo, it is nourished and preserved in the human soul, which is as it were a father unto it, and represented by Jupiter; but especially in the inferior part thereof, as in a thigh, where also it causeth so much trouble and vexation, as that good determinations and actions are much hindered and lamed thereby and when it comes to be confirmed by consent and habit, and breaks out as it were into act, it remains yet a while with Proserpina as with a nurse; that is, it seeks corners and secret places, and as it were, caves under ground, until the reins of shame and fear being laid aside in a pampered audaciousness, it either takes the pretext of some virtue, or becomes altogether impudent and shameless. And it is most true, that every vehement passion is of a doubtful sex, as being masculine in the first motion, but feminine in prosecution.

It is an excellent fiction that of Bacchus's reviving; for passions do sometimes seem to be in a dead sleep, and as it were, utterly extinct; but

we should not think them to be so indeed; no, | every giddy-headed humour keeps in a manner though they lay as it were in their grave: for let there be but matter and opportunity offered, and you shall see them quickly to revive again.

revel-rout in false religions; or that the cause of madness should be ascribed unto him, seeing every affection is by nature a short fury, which, if it grow vehement and become habitual, concludes mad

The invention of wine is wittily ascribed unto him; every affection being ingenious and skilfulness. in finding out that which brings nourishment unto it; and indeed, of all things known to men, wine is most powerful and efficacious to excite and kindle passions of what kind soever, as being in a manner common nurse to them all.

Again, his conquering of nations and undertaking infinite expeditions is an elegant device; for desire never rests content with what it hath, but with an infinite and unsatiable appetite still covets and gapes after more.

His chariot also is well said to be drawn by tigers; for as soon as any affection shall, from going afoot, be advanced to ride in a chariot, and shall captivate reason, and lead her in a triumph, it grows cruel, untamed, and fierce against whatsoever withstands or opposeth it.

It is worth the noting also, that those ridiculous hobgoblins are brought in dancing about his chariot; for every passion doth cause, in the eyes, face, and gesture, certain indecent and ill-seeming, apish and deformed motions; so that they who in any kind of passion, as in anger, arrogancy, or love seem glorious and brave in their own eyes, do yet appear to others misshapen and ridiculous. In that the muses are said to be of his company, it shows that there is no affection almost, which is not soothed by some art wherein the indulgence of wits doth derogate from the glory of the muses, who, when they ought to be the mistresses of life, are made the waiting-maids of affections.

Again, when Bacchus is said to have loved Ariadne that was rejected by Theseus; it is an allegory of special observation; for it is most certain, that passions always covet and desire that which experience forsakes; and they all know, who have paid dear for serving and obeying their lusts, that whether it be honour, or riches, or delight, or glory, or knowledge, or any thing else which they seek after, yet are they but things cast off, and by divers men in all ages, after experience had, utterly rejected and loathed.

Neither is it without a mystery, that the ivy was sacred to Bacchus; for the application holds first, in that the ivy remains green in winter; secondly, in that it sticks to, embraceth, and overtoppeth so many divers bodies, as trees, walls, and edifices. Touching the first, every passion doth by resistance and reluctation, and as it were by an antiperistasis, like the ivy of the cold winter, grow fresh and lusty: and as for the other, every predominate affection doth again, like the ivy, embrace and limit all human actions and determinations, adhering and cleaving fast unto them. Neither is it a wonder that superstitious rites and ceremonies were attributed unto Bacchus, seeing

Concerning the rending and dismembering of Pentheus and Orpheus, the parable is plain, for every prevalent affection is outrageous and severe, and against curious inquiry and wholesome and free admonition.

Lastly, that confusion of Jupiter and Bacchus's persons may be well transferred to a parable, seeing noble and famous acts, and remarkable and glorious merits do sometimes proceed from virtue and well ordered reason and magnanimity, and sometimes from a secret affection and hidden passion, which are so dignified with the celebrity of fame and glory, that a man can hardly distinguish between the acts of Bacchus and the gests of Jupiter.

ATALANTA, OR GAIN.

ATALANTA, who was reputed to excel in swiftness, would needs challenge Hippomenes at a match in running. The conditions of the prize were these: that if Hippomenes won the race, he should espouse Atalanta; if he were outrun, that then he should forfeit his life. And in the opinion of all, the victory was thought assured of Atalanta's side, being famous as she was for her matchless and inconquerable speed, whereby she had been the bane of many. Hippomenes therefore bethinks him how to deceive her by a trick, and in that regard provides three golden apples or balls, which he purposely carried about him. The race is begun, and Atalanta gets a good start before him. He seeing himself thus cast behind, being mindful of his device, throws one of his golden balls before her, and yet not outright, but somewhat of the one side, both to make her linger and also to draw her out of the right course: she out of a womanish desire, being thus enticed with the beauty of the golden apple, leaving her direct race, runs aside and stoops to catch the ball. Hippomenes the while holds on his course, getting thereby a great start, and leaves her behind him: but she, by her own natural swiftness, recovers her lost time and gets before him again. But Hippomenes still continues his sleight, and both the second and third times casts out his balls, those enticing delays; and so by craft, and not by his activity, wins the race and victory.

This fable seems allegorically to demonstrate a notable conflict betwen art and nature; for art, signified by Atalanta, in its work if it be not letted and hindered, is far more swift than nature, more speedy in pace, and sooner attains the end it aims at, which is manifest almost in every effect; as you may see in fruit trees, whereof those that grow of a kernel are long ere they bear, but such

as are grafted on a stock a great deal sooner. | sacrifice; for having killed two bulls, and in one You may see it in clay, which in the generation of stones, is long ere it become hard, but in the burning of bricks is very quickly effected. Also in moral passages you may observe that it is a long time ere, by the benefit of nature, sorrow can be assuaged, and comfort attained; whereas philosophy, which is, as it were, art of living, tarries not the leisure of time, but doth it instantly and out of hand; and yet this prerogative and singular agility of art is hindered by certain golden apples, to the infinite prejudice of human proceedings: for there is not any one art or science which constantly perseveres in a true and lawful course, till it come to the proposed end or mark, but ever and anon makes stops after good beginnings, leaves the race, and turns aside to profit and commodity, like Atalanta.

"Declinat cursus, aurumque volubile tollit."

Who doth her course forsake,
The rolling gold doth take.

And therefore it is no wonder that art hath not the power to conquer nature; and by pact or law of conquest to kill and destroy her; but on the contrary, it falls out that art becomes subject to nature, and yields the obedience as of a wife to her husband.

PROMETHEUS, OR THE STATE OF
MAN.

THE ancients deliver that Prometheus made a man of clay, mixed with certain parcels taken from divers animals, who, studying to maintain this his work by art, that he might not be accounted a founder only but a propagator of human kind, stole up to heaven with a bundle of twigs, which he kindled at the chariot of the sun, came down again, and communicated it with men ; and yet they say that notwithstanding this excellent work of his, he was requited with ingratitude in a treacherous conspiracy; for they accused both him and his invention to Jupiter, which was not so taken as was meet it should, for the information was pleasing to Jupiter and all the gods: and therefore in a merry mood granted unto men, not only the use of fire but perpetual youth also, a boon most acceptable and desirable. They, being as it were overjoyed, did foolishly lay this gift of the gods upon the back of an ass, who, being wonderfully oppressed with thirst and near a fountain, was told by a serpent which had the custody thereof, that he should not drink unless he would promise to give him the burden that was on his back. The silly ass accepted the condition, and so the restoration of youth, sold for a draught of water, passed from men to serpents. But Prometheus, full of malice, being reconciled unto men, after they were frustrated of their gift, but in a chafe yet with Jupiter, feared not to use deceit in VOL. I.-39

of their hides wrapt up the flesh and fat of them both, and in the other only the bones, with a great show of religious devotion gave Jupiter his choice, who, detesting his fraud and hypocrisy, but taking an occasion of revenge, chose that which was stopped with bones, and so turning to revenge, when he saw that the insolency of Prometheus would not be repressed but by laying some grievous affliction upon mankind, in the forming of which he so much bragged and boasted, commanded Vulcan to frame a goodly beautiful woman, which being done, every one of the gods bestowed a gift on her; whereupon she was called Pandora. To this woman they gave in her hand a goodly box full of all miséries and calamities, only in the bottom of it they put Hope; with this box she comes first to Prometheus, thinking to catch him, if peradventure he should accept it at her hands, and so open it; which he, nevertheless, with good providence and foresight refused: whereupon she goes to Epimetheus, who, though brother to Prometheus, yet was of a much differing disposition, and offers this box unto him, who without delay took it, and rashly opened it; but when he saw that all kind of miseries came fluttering about his ears, being wise too late, with great speed and earnest endeavour clapped on the cover, and so with much ado retained Hope sitting alone in the bottom; at last Jupiter laying many and grievous crimes to Prometheus's charge, as that he had stolen fire from heaven, that in contempt of his majesty he sacrificed a bull's hide stuffed with bones, that he scornfully rejected his gift, and besides all this, that he offered violence to Pallas, cast him into chains, and doomed him to perpetual torment; and by Jupiter's command was brought to the mountain Caucasus, and there bound fast to a pillar that he could not stir; there came an eagle also, that every day sat tiring upon his liver and wasted it; but as much as was eaten in the day grew again in the night, that matter for torment to work upon might never decay. But yet they say there was an end of this punishment; for Hercules crossing the ocean in a cup, which the sun gave him, came to Caucasus, and set Prometheus at liberty by shooting the eagle with an arrow. Moreover, in some nations there were instituted in the honour of Prometheus, certain games of lampbearers, in which they that strived for the prize were wont to carry torches lighted, which whoso suffered to go out, yielded the place and victory to those that followed, and so cast back themselves, so that whosoever came first to the mark with his torch burning got the prize.

This fable demonstrates and presseth many true and grave speculations, wherein some things have been heretofore well noted, others not so much as touched.

Prometheus doth clearly and elegantly signify Providence: for in the universality of nature, the 2 c2