thors 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 confider 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. Befides, feeing they are diverfly related by Writers that lived near about one and the self-fame time, we may easily perceive that they were common Things, derived from precedent Memorials; and that they became various, by reafon of the divers Ornaments bestowed on them by particular Relations: And the confideration of this must needs increase in us a great Opinion of them, as not to be accounted either the effects of the Time, or inventions of the Poets, but as facred Relicks, or abftracted Airs of better Times, which by Tradition from more Ancient Nations, fell into the Trumpets and Flutes of the Græcians. But if any do obftinately 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 Judgement, which I am fure they affect, although indeed it be but Lumpish, and almoft Leaden. And (if they be worthy to be taken notice of,) we will begin afresh with them in fome 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 Obfcurities. But omitting the former, (rather than to undergo wrangling, and affuming ancient Fables as Things vagrant, and compofed only for Delight,) the latter must questionless still remain as not to be wrefted from us by any violence of Wit, neither can any (that is but meanly Learned) hinder; but it must abfolutely be received, as a Thing grave, and fober, free from all vanity, and exceeding profitable, and necessary to all Sciences. This is it, I fay, that leads the Understanding of Man by an eafy and gentle Paffage through all novel and abstruse Inventions, which any way differ from common received Opinions. Therefore in the first Ages (when many human Inventions and Conclufions which are now common, and vulgar, were new, and not generally known,) all Things were full of Fables, Enigmas, Parables, and Similes of all forts: By which they fought to teach, and lay open, not to hide and conceal Knowledge; especially seeing the UnderStandings of Men were in thofe Times rude and impatient, and almost incapable of any Subtilties; fuch Things only excepted, as were the Object of Sense, for as Hieroglyphicks preceded Letters, fo Parables were more ancient than Arguments. And in thofe Days alfo, he that would illuminate Men's Minds anew in any old Matter, and that not with difprofit, and harshness, must absolutely take the fame Courfe, and use the help of Similes. Wherefore after all that hath been faid, we must thus conclude: The Wisdom of the Ancients, it was either much, or happy: Much, if thefe Figures and Tropes were

invented by Study and Premeditation; Happy, if they (intending nothing lefs) gave Matter, and Occafion to fo 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 Oftentation, the Dignity and Efficacy of the Thing, is almost loft by these Men's Writings, though voluminous, and full of Pains, whilft not diving into the depth of Matters, but skilful only in certain common Places, have applied the Senfe of thefe Parables to certain vulgar, and general Things, not fo much as glancing at their true Virtue, genuine Propriety, and full Depth. I (if I be not deceived,) fhall be new in common Things. Wherefore leaving fuch as are plain and open, I will aim at farther and richer Matters.

1. Caffandra, or Divination.

HE Poets Fable, that Apollo being enamoured of Caffandra, was by her many Shifts and cunning Sleights ftill deluded in his Defire; but yet fed on with hope, until fuch times as fhe had drawn from him the Gift of Prophefying; and having by fuch her Diffimulation, in the end, attained to that which from the beginning fhe fought after; at laft, flatly rejected his Suit. Who finding himself fo far engaged in his Promife, as that he could not by any means revoke again his rash Gift, and yet inflamed with an earnest defire of Revenge, highly disdaining to be made the fcorn of a crafty Wench, annexed a Penalty to his Promife, viz. that fhe fhould ever foretell the Truth, but never be believed: So were her Divinations always faithful, but at no time regarded; whereof she still found the Experience, yea, even in the ruin of her own Country, which she had often forewarned them of; but they