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of the Egyptians or otherwise; for it relates to the state of the world, not in its first creation, but as made subject to death and corruption after the fali; and in this state it was and remains, the offspring of God and Sin, or Jupiter and Reproach. And therefore these three several accounts of Pan's birth may seem true, if duly distinguished in respect of things and times. For this Pan, or the universal nature of things, which we view and contemplate, had its origin from the divine Word and confused matter, first created by God himself, with the subsequent introduction of sin, and consequently corruption.

The Destinies, or the natures and fates of things, are justly made Pan's sisters, as the chain of natural causes links together the rise, duration, and corruption; the exaltation, degeneration, and workings; the processes, the effects, and changes, of all that can any way happen to things.

Horns are given him, broad at the roots, but narrow and sharp at the top, because the nature of all things seems pyramidal; for individuals are infinite, but being collected into a variety of species, they rise up into kinds, and these again ascend, and are contracted into generals, till at length nature may seem collected to a point. And no wonder if Pan's horns reach to the heavens, since the sublimies of nature, or abstract ideas, reach in a manner to things divine; for there is a short and ready passage from metaphysics to natural theology.

Pan's arms, or the ensigns he bears in his hands, are of two kinds the one an emblem of harmony, the other of empire. His pipe, composed of seven reeds, plainly denotes the consent and harmony, or the concords and discords of things, produced by the motion of the seven planets. His crook also contains a fine representation of the ways of nature, which are partly straight and partly crooked; thus the staff, having an extraordinary bend towards the top, denotes that the works of Divine Providence are generally brought about by remote means, or in a circuit, as if somewhat else were intended rather than the effect produced, as in the sending of Joseph into Egypt, etc. So likewise in human government, they who sit at the helm, manage and wind the .people more suecessfully by pretext and oblique courses, than they could by such as are direct and straight; so that, in effect all sceptres are crooked at the top.

Pan's mantle, or clothing, is with great ingenuity made of a leopard's skin, because of the spots it has; for in like manner the heavens are sprinkled with stars, the sea with islands, the earth with flowers, and almost each particular thing is variegated, or wears a mottled coat.

The office of Pan could not be more lively expressed than by making him the god of hunters; for every natural action, every motion and process, is no other than a chase: thus arts and sciences hunt out their works, and human schemes and counsels their several ends; and all living creatures either hunt out Pan's body, or the body of nature, is, with great pro- their ailment, pursue their prey, or seek their pleas priety and elegance, painted shaggy and hairy, as ures, and this in a skilful and sagacious manner.' He representing the rays of things; for rays are as the is also styled the god of the rural inhabitants, behair, or fleece of nature, and more or less worn by all cause men in this situation live more according to bodies. This evidently appears in vision, and in nature than they do in cities and courts, where naall effects or operations at a distance; for what-ture is so corrupted with effeminate arts, that the ever operates thus may be properly said to emit saying of the poet may be verifiedrays. But particularly the beard of Pan is exceeding long, because the rays of the celestial bodies penetrate, and act to a prodigious distance, and have descended into the interior of the earth so far as to change its surface; and the sun himself, when clouded on its upper part, appears to the eye bearded.

Again, the body of nature is justly described biform, because of the difference between its superior and inferior parts, as the former, for their beauty, regularity of motion, and influence over the earth, may be properly represented by the human figure, and the latter, because of their disorder, irregularity, and subjection to the celestial bodies, are by the brutal. This biform figure also represents the participation of one species with another, for there appear to be no simple natures; but all participate or consist of two: thus man has somewhat of the brute, the brute somewhat of the plant, the plant somewhat of the mineral; so that all natural bodies have really two faces, or consist of a superior and an inferior species.

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There lies a curious allegory in the making of Pan goat-footed, on account of the motion of ascent which the terrestrial bodies have towards the air and heavens; for the goat is a clambering creature, that delights in climbing up rocks and precipces; and in the same manner. the matters destined to this lower globe strongly affect to rise upwards, as appears from the clouds and metors.

Semina terrarumque animæque marisque fuissent; Et liquidi simul ignis; ut his exordia primis Omnia, et ipse tener mundi concreverit orbis." -Ecl. vi. 31.

e This is always supposed to be the case in vision, the mathematical demonstrations in optics proceeding invariably upon the assumption of this phenomenon.

-pars minima est ipsa puella sui.s He is likewise particularly styled President of the Mountains, because in mountains and lofty places the nature of things lies more open and exposed to the eye and the understanding.

In his being called the messenger of the gods, next after Mercury, lies a divine allegory, as next after the Word of God, the image of the world is the herald of the Divine power and wisdom, according to the expression of the Psalmist, "The heavens declare the glory of God, and the firmament showeth his handiwork."h

Pan is delighted with the company of the Nymphs; that is, the souls of all living creatures are the delight of the world; and he is properly called their governor, because each of them follows his own nature as a leader, and all dance about their own respective rings, with infinite variety and never-ceasing motion. And with these continually join the Satyrs Sileni; that is, youth and age: for all things have a kind of young, cheerful, and dancing time; and again their time of slowness, tottering, and creeping. And whoever, in a true light, considers the motions and endeavors of both these ages, like another Democritus, will perhaps find them as odd and strange as the gesticulations and antic motions of the Satyrs and Silent.

The power he had of striking terrors contains a very sensible doctrine; for nature has implanted fear in all living creatures; as well to keep them from risking their lives, as to guard against injuries and violence; and yet this nature or passion keeps not its f"Torva leæna lupum sequitur, lupus ipse capellam: Florentem cytisum sequitur lasciva capella." Virgil, Écl. ii. 63. Ovid, Rem. Amoris, v. 343. Mart. Epist.

h Psalm xix. 1.

bounds, but with just and profitable fears always servile, though sometimes indeed diverting and enmixes such as are vain and senseless; so that all tertaining, and sometimes again troublesome and things, if we could see their insides, would appear importunate. full of panic terrors. Thus mankind, particularly the vulgar, labor under a high degree of superstition, which is nothing more than a panic-dread that principally reigns in unsettled and troublesome times.

VII-PERSEUS," OR WAR.

NECESSARY TO WAR.

The presumption of Pan in challenging Cupid to the conflict, denotes that matter has an appetite and EXPLAINED OF THE PREPARATION AND CONDUCT tendency to a dissolution of the world, and falling back to its first chaos again, unless this depravity and inclination were restrained and subdued by a more powerful concord and agreement of things, properly expressed by Love or Cupid; it is therefore well for mankind, and the state of all things, that Pan was thrown and conquered in the struggle.

His catching and detaining Typhon in the net receives a similar explanation; for whatever vast and unusual swells, which the word typhon signifies, may sometimes be raised in nature, as in the sea, the clouds, the earth, or the like, yet nature catches, entangles, and holds all such outrages and insurrections in her inextricable net, wove as it were of adamant.

That part of the fable which attributes the discovery of lost Ceres to Pan whilst he was hunting a happiness denied the other gods, though they diligently and expressly sought her-contains an exceeding just and prudent admonition; viz., that we are not to expect the discovery of things useful in common life, as that of corn, denoted by Ceres, from abstract philosophies, as if these were the gods of the first order, no, not though we used our utmost endeavors this way,-but only from Pan, that is, a sagacious experience and general knowledge of nature, which is often found, even by accident, to stumble upon such discoveries whilst the pursuit was directed another way.

The event of his contending with Apollo in music affords us a useful instruction, that may help to humble the human reason and judgment, which is too apt to boast and glory in itself. There seems to be two kinds of harmony-the one of Divine Providence, the other of human reason; but the government of the world, the administration of its affairs, and the more secret Divine judgments, sound harsh and dissonant to human ears or human judgment; and though this ignorance be justly rewarded with asses ears, yet they are put on and worn, not openly, but with great secrecy; nor is the deformity of the thing seen or observed by the vulgar.

"THE fable relates, that Perseus was despatched from the east by Pallas, to cut of Medusa's head, who had committed great ravage upon the people of the west; for this Medusa was so dire a monster as to turn into stone all those who but looked upon her. She was a Gorgon, and the only mortal one of the three, the other two being invulnerable. Perseus, therefore, preparing himself for this grand enterprise had presents made him from three of the gods: Mercury gave him wings for his heels; Pluto, a helmet; and Pallas, a shield and a mirror. But though he was, now so well equipped, he posted not directly to Medusa, but first turned aside to the Greæ, who were half-sisters to the Gorgons. These Grea were grayheaded, and like old women from their birth, having among them all three but one eye, and one tooth, which, as they had occasion to go out, they each wore by turns, and laid them down again upon coming back. This eye and this tooth they lent to Perseus, who now judging himself sufficiently furnished, he, without farther stop, flies swiftly away to Medusa, and finds her asleep. But not venturing his eyes, for fear she should wake, he turned his head aside, and viewed her in Pallas's mirror; and thus directing his stroke, cut off her head; when immediately, from the gushing blood, there darted Pegasus, winged. Perseus now inserted Medusa's head into Pallas's shield, which thence retained the faculty of astonishing and benumbing all who looked on it."

This fable seems invented to show the prudent method of choosing, undertaking, and conducting a war; and, accordingly, lays down three useful precepts about it, as if they were the precepts of Pallas.

(1.) The first is, that no prince should be oversolicitous to subdue a neighboring nation; for the method of enlarging an empire is very different from that of increasing an estate. Regard is justly had to contiguity, or adjacency, in private lands and possessions; but in the extending of empire, the occasion, the facility, and advantage of a war, are to be regarded instead of vicinity. It is certain that the Romans, at the time they stretched but little beyond Liguria to the west, had by their arms subdued the provinces as far as Mount Taurus to the east. And thus Perseus readily undertook a very long expedition, even from the east to the extremities of the west.

We must not find it strange if no amours are related of Pan besides his marriage with Echo; for nature enjoys itself, and in itself all other things. He that loves desires enjoyment, but in profusion there is no room for desire; and therefore Pan, remaining content with himself, has no passion unless it be for discourse, which is well shadowed out by Echo or talk, The second precept is, that the cause of the war be or when it is more accurate, by Syrinx or writing. just and honorable; for this adds alacrity both to But Echo makes a most excellent wife for Pan, as the soldiers, and the people who find the supplies; being no other than genuine philosophy, which faith- procures aids, alliances, and numerous other convefully repeats his words, or only transcribes exactly niences. Now there is no cause of war more just as nature dictates; thus representing the true image | and laudable, than the suppressing of tyranny, by and reflection of the world without adding a tittle. which a people are dispirited, benumbed, or left withIt tends also to the support and perfection of Pan | out life and vigor, as at the sight of Medusa. or nature to be without offspring; for the world generates in its parts, and not in the way of a whole, as wanting a body external to itself wherewith to generate.

Lastly, for the supposed or spurious prattling daughter of Pan, it is an excellent addition to the fable, and aptly represents the talkative philosophies that have at all times been stirring, and filled the world with idle tales, being ever barren, empty, and Syrinx signifying a reed, or the ancient pen.

Lastly, it is prudently added, that as there were three of the Gorgons, who represent war, Perseus singled her out for his expedition that was mortal; which affords this precept, that such kind of wars should be chose as may be brought to a conclusion, without pursuing vast and infinite hopes.

Again, Perseus's setting-out is extremely well adapted to his undertaking, and in a manner commands success; he received despatch from Mercury, bli Ovid, Metam. b. iv.

secrecy from Pluto, and foresight from Pallas. It also contains an excellent allegory, that the wings given him by Mercury were for his heels, not for his shoulders; because expedition is not so much required in the first preparations for war, as in the subsequent matters, that administer to the first; for there is no error more frequent in war, than, after brisk preparations, to halt for subsidiary forces and effective supplies.

The allegory of Pluto's helmet, rendering men invisible and secret, is sufficiently evident of itself; but the mystery of the shield and the mirror lies deeper, and denotes, that not only a prudent caution must be had to defend, like the shield, but also such an address and penetration as may discover the strength, the motions, the counsels, and designs of the enemy; like the mirror of Pallas.

But though Perseus may now seem extremely well prepared, there still remains the most important thing of all; before he enters upon the war he must of necessity consult the Greæ. These Greæ are treasons; half, but degenerate sisters of the Gorgons; who are representatives of wars: for wars are generous and noble; but treasons base and vile. The Greæ are elegantly described as hoary-headed, and like old women from their birth; on account of the perpetual cares, fears, and trepidations attending traitors. Their force, also, before it breaks out into open revolt, consists either in an eye or a tooth; for all faction, alienated from a state, is both watchful and biting; and this eye and tooth are, as it were, common to all the disaffected; because whatever they learn and know is transmitted from one to another, as by the hands of faction. And for the tooth, they all bite with the same; and clamor with one throat; so that each of them singly expresses the multitude.

These Grea, therefore, must be prevailed upon by Perseus to lend him their eye and their tooth; the eye

his native cave, under Mount Latmus, to descend frequently from her sphere, enjoy his company whilst he slept, and then go up to heaven again. And all this while, Endymion's fortune was no way prejudiced by his inactive and sleepy life, the goddess causing his flocks to thrive, and grow so exceeding numerous, that none of the other shepherds could compare with him.

EXPLANATION.-This fable seems to describe the tempers and dispositions of princes, who, being thoughtful and suspicious, do not easily admit to their privaces such men as are prying, curious, and vigilant, or, as it were, sleepless: but rather such as are of an easy, obliging nature, and indulge them in their pleasures, without seeking anything farther; but seeming ignorant, insensible, or, as it were, lulled asleep before them. Princes usually treat such persons familiarly; and, quitting their throne like Luna, think they may with safety unbosom to them. This temper was very remarkable in Tiberius, a prince exceeding difficult to please, and who had no favorites but those that perfectly understood his way, and, at the same time,obstinately dissembled their knowledge, almost to a degree of stupidity.

The cave is not improperly mentioned in the fable; it being a common thing for the favorites of a prince to have their pleasant retreats, wither to in vite him, by way of relaxation, though without prejudice to their own fortunes; these favorites usually making a good provision for themselves.

For though their prince should not, perhaps, promote them to dignities, yet, out of real affection, and not only for convenience, they generally feel the enriching influence of his bounty.

to give him indications, and make discoveries; the IX.-THE SISTER OF THE GIANTS, OR FAME. tooth for sowing rumors, raising envy, and stirring up the minds of the people. And when all these things are thus disposed and prepared, then follows the action of the war

He finds Medusa asleep; for whoever undertakes a war with prudence, generally falls upon the enemy unprepared, and nearly in a state of security; and here is the occasion for Pallas's mirror: for it is common enough, before the danger presents itself to see exactly into the state and posture of the enemy; but the principal use of the glass is, in the very instant of danger, to discover the manner thereof, and prevent consternation; which is the thing intended by Perseus's turning his head aside, and viewing the enemy in the glass.b

EXPLANATION OF PUBLIC DETRACTION.

THE poets relate, that the giants, produced from the earth, made war upon Jupiter, and the other gods, but were repulsed and conquered by thunder; whereat the earth, provoked, brought forth Fame, the youngest sister of the giants, in revenge for the death of her sons.

EXPLANATION.-The meaning of the fable seems to be this: the earth denotes the nature of the vulgar, who are always swelling, and rising against their rulers, and endeavoring at changes. This disposition getting a fit opportunity, breeds rebels and traitors who, with impetuous rage, threaten and contrive the overthrow and destruction of princes.

Two effects here follow the conquest: 1. The dartAnd when brought under and subdued, the same ing forth of Pegasus; which evidently denotes fame, that flies abroad, proclaiming the victory far and vile and restless nature of the people, impatient of a near. 2. The bearing of Medusa's head in the shield, peace, produces rumors, detractions, slanders, libels. which is the greatest possible defense and safeguard; etc., to blacken those in authority; so that rebellious for one grand and memorable enterprise, happily ac-actions and seditious rumors differ not in origin and complished, bridles all the motions and attempts of stock, but only as it were in sex; treasons and rebellions being the brothers, and scandal or the enemy, stupifies disaffection, and quells commothe sister. tion.

VIII.-ENDYMION, OR A FAVORITE.

EXPLAINED OF COURT FAVORITES. THE goddess Luna is said to have fallen in love with the shepherd Endymion, and to have carried on her amours with him in a new and singular manner; it being her custom, whilst he lay reposing in

b Thus it is the excellence of a general early to discover what turn the battle is likely to take, and looking prudently behind, as well as before, to pursue a victory so as not to be unprovided for a retreat.

detraction

a It may be remembered that the Athenian peasant voted for the banishment of Aristides, because he was called the Just. Shakespeare forcibly expresses the same thought;

"Let me have men about me that are fat; Sleek-headed men, and such as sleep o' nights: Yond' Cassius has a lean and hungry look: He thinks too much: such men are dangerous." If Bacon had completed his intended work upon "Sympa thy and Antipathy," the constant hatred evinced by igno rance of intellectual superiority, originating sometimes in the painful feeling of inferiority, sometimes in the fear of worldly injury, would not have escaped his notice.— Ed.

X.-ACTEON AND PENTHEUS, OR A

CURIOUS MAN.

appeased and soothed the infernal powers by the melody and sweetness of his harp and voice, that they indulged him the liberty of taking her back, on

EXPLAINED OF CURIOSITY, OR PRYING INTO THE condition that she should follow him behind, and he

SECRETS OF PRINCES AND DIVINE MYSTERIES.

not turn to look upon her till they came into open day; but he, through the impatience of his care and THE ancients afford us two examples for suppress-affection, and thinking himself almost past danger, ing the impertinent curiosity of mankind, in diving at length looked behind him, whereby the condition into secrets, and imprudently longing and endeavoring was violated, and she again precipitated to Pluto's to discover them. The one of these is in the person of Acteon, and the other in that of Pentheus. Acteon, undesignedly chancing to see Diana naked, was turned into a stag, and torn to pieces by his own hounds. And Pentheus, desiring to pry into the hidden mysteries of Bacchus's sacrifice, and climbing a tree for that purpose, was struck with a phrensy. phrensy of Pentheus caused him to see things double, particularly the sun, and his own city Thebes, so that running homewards, and immediately espying another Thebes, he runs towards that; and thus continues incessantly tending first to the one, and then to the other, without coming at either.

This

EXPLANATION.-The first of these fables may relate to the secrets of princes, and the second to divine mysteries. For they who are not intimate with a prince, yet against his will have a knowledge of his secrets, inevitably incur his displeasure; and therefore, being aware that they are singled out, and all opportunities watched against them. they lead the life of a stag, full of fears and suspicions. It likewise frequently happens that their servants and domestics accuse them, and plot their overthrow, in order to procure favor with the prince; for whenever the king manifests his displeasure, the person it falls upon must expect his servants to betray him, and worry him down, as Acteon was worried by his own dogs.

The punishment of Pentheus is of another kind; for they who, unmindful of their mortal state, rashly aspire to divine mysteries, by climbing the height of nature and philosophy, here represented by climbing a tree, their fate is perpetual inconstancy, perplexity, and instability of judgment. For as there is one light of nature, and another light that is divine, they see, as it were, two suns. And as the actions of life, and the determinations of the will, depend upon the understanding, they are distracted as much in opinion as in will; and therefore judge very inconsistently, or contradictorily; and see, as it were, Thebes double: for Thebes being the refuge and habitation of Pentheus, here denotes the ends of actions: whence they know not what course to take, bat remaining undetermined and unresolved in their views and designs, they are merely driven about, by every sudden gust and impulse of the mind.

XI.-ORPHEUS, OR PHILOSOPHY. EXPLAINED OF NATURAL AND MORAL PHILOSOPHY. INTRODUCTION.-The fable of Orpheus, though trite and common, has never been well interpreted, and seems to hold out a picture of universal philosophy; for to this sense may be easily transferred what is said of his being a wonderful and perfectly divine person, skilled in all kinds of harmony, subduing and drawing all things after him by sweet and gentle methods and modulations. For the labors of Orpheus exceed the labors of Hercules, both in power and dignity, as the works of knowledge exceed the works of strength.

FABLE.-Orpheus having his beloved wife snatched from him by sudden death, resolved upon descending to the infernal regions, to try if, by the power of his harp, he could reobtain her. And, in effect, he so

regions. From this time Orpheus grew pensive and sad, a hater of the sex, and went into solitude, where, by the same sweetness of his harp and voice, he first drew the wild beasts of all sorts about him; so that, forgetting their natures, they were neither actuated by revenge, cruelty, lust, hunger, or the desire of prey, but stood gazing about him, in a tame and gentle manner, listening attentively to his music. Nay, so great was the power and efficacy of his harmony, that it even caused the trees and stones to remove, and place themselves in a regular manner about him. When he had for a time, and with great admiration, continued to do this, at length the Thracian women, raised by the instigation of Bacchus, first blew a deep and hoarse-sounding horn, in such an outrageous manner, that it quite drowned the music of Orpheus. And thus the power which, as the link of their society, held all things in order, being dissolved, disturbance reigned anew; each creature returned to its own nature, and pursued and preyed upon its fellow, as before. The rocks and woods also started back to their former places; and even Orpheus himself was at last torn to pieces by these female furies, and his limbs scattered all over the desert. But, in sorrow and revenge for his death, the river Helicon, sacred to the Muses, hid its waters under ground, and rose again in other places.

EXPLANATION.-The fable receives this explanation. The music of Orpheus is of two kinds; one that appeases the infernal powers, and the other that draws together the wild beasts and trees. The former properly relates to natural, and the latter to moral philosophy, or civil society. The reinstatement and restoration of corruptible things is the noblest work of natural philosophy; and, in a less degree, the preservation of bodies in their own state, or a prevention of their dissolution and corruption. And if this be possible, it can certainly be effected no other way than by proper and exquisite attemperations of nature; as it were by the harmony and fine touching of the harp. But as this is a thing of exceeding great difficulty, the end is seldom obtained; and that, probably, for no reason more than a curious and unseasonable impatience and solicitude.

And, therefore, philosophy, being almost unequal to the task, has cause to grow sad, and hence betakes itself to human affairs, insinuating into men's minds the love of virtue, equity, and peace, by means of eloquence and persuasion; thus forming men into and making them forget their unbridled passions and societies; bringing them under laws and regulations; affectations, so long as they hearken to precepts and submit to discipline. And thus they soon after build themselves habitations, form cities, cultivate lands, plant orchards, gardens, etc. So that they may not improperly be said to remove and call the trees and stones together.

And this regard to civil affairs is justly and regularly placed after diligent trial made for restoring the mortal body; the attempt being frustrated in the end-because the unavoidable necessity of death, thus evidently laid before mankind, animates them to seek a kind of eternity by works of perpetuity, character, and fame.

It is also prudently added, that Orphens was afterwards averse to women and wedlock, because the

indulgence of a married state, and the natural affec- | frequent dissolutions, and short durations of things, tions which men have for their children, often prevent them from entering upon any grand, noble, or meritorious enterprise for the public good; as thinking it sufficient to obtain immortality by their descendants, without endeavoring at great actions. And even the works of knowledge, though the most excellent among human things, have their periods; for after kingdoms and commonwealths have flourished for a time, disturbances, seditions, and wars, often arise, in the din whereof, first the laws are silent, and not heard; and then men return to their own depraved natures-whence cultivated lands and cities soon become desolate and waste. And if this disorder continues, learning and philosophy is infallibly torn to pieces; so that only some scattered fragments thereof can afterwards be found up and down, in a few places, like planks after a shipwreck. And barbarous times succeeding, the river Helicon dips under-ground; that is, letters are buried, till things having undergone their due course of changes, learning rises again, and show its head, though seldom in the same place, but in some other nation."

XII.-COLUM, OR BEGINNINGS.

was said to devour his children. And the second age was denoted by the reign of Jupiter; who thrust, or drove those frequent and transitory changes into Tartarus-a place expressive of disorder. This place seems to be the middle space, between the lower heavens and the internal parts of the earth, wherein disorder, imperfection, mutation, mortality, destruction, and corruption, are principally found. Venus was not born during the former generation of things. under the reign of Saturn; for whilst discord and jar had the upper hand of concord and uniformity in the matter of the universe, a change of the entire structure was necessary. And in this manner things were generated and destroyed, before Saturn was dismembered. But when this manner of generation ceased, there immediately followed another, brought about by Venus, or a perfect and established harmony of things; whereby changes were wrought in the parts, whilst the universal fabric remained entire and undisturbed. Saturn, however, is said to be thrust out and dethroned, not killed, and become extinct; because, agreeably to the opinion of Democritus, the world might relapse into its old confusion and disorder, which Lucretius hoped would not happen in his time."

But now, when the world was compact, and held together by its own bulk and energy, yet there was

EXPLAINED OF THE CREATION OR ORIGIN OF ALL no rest from the beginning; for first, there followed

THINGS.

THE poets relate, that Cœlum was the most ancient of all the gods; that his parts of generation were cut off by his son Saturn; that Saturn had a numerous offspring, but devoured all his sons, as soon as they were born; that Jupiter at length escaped the common fate; and when grown up, drove his father Saturn into Tartarus; usurped the kingdom; cut off his father's genitals, with the same knife wherewith Saturn had dismembered Coelum, and throwing them into the sea, thence sprung Venus.

Before Jupiter was well established in his empire, two memorable wars were made upon him: the first by the Titans, in subduing of whom, Sol, the only one of the Titans who favored Jupiter, performed him singular service; the second by the giants, who being destroyed and subdued by the thunder and arms of Jupiter, he now reigned secure.

EXPLANATION.-This fable appears to be an enigmatical account of the origin of all things, not greatly differing from the philosophy afterwards embraced by Democritus, who expressly asserts the eternity of matter, but denies the eternity of the world; thereby approaching to the truth of sacred writ, which makes chaos, or uninformed matter, to exist before the six days' works.

considerable motions and disturbances in the celestial regions, though so regulated and moderated by bodies, as to continue the world in its state. Afterthe power of the Sun, prevailing over the heavenly wards there followed the like in the lower parts, by inundations, storms, winds, general earthquakes etc., which, however, being subdued and kept under, there ensued a more peaceable and lasting harmony, and consent of things.

It may be said of this fable, that it includes philosophy; and again, that philosophy includes the fable; for we know, by faith, that, all these things are but the oracle of sense, long since ceased and decayed; but the matter and fabric of the world being justly attributed to a creator.

XIII.—PROTEUS, OR MATTER.

EXPLAINED OF MATTER AND ITS CHANGES. PROTEUS, according to the poets, was Neptune's herdsman; an old man, and a most extraordinary prophet, who understood things past and present, as well as future; so that besides the business of divination, he was the revealer and interpreter of all antiquity; and secrets of every kind. He lived in a vast cave, where his custom was to tell over his herd of seaThe meaning of the fable seems to be this: Coelum calves at noon, and then to sleep. Whoever condenotes the concave space, or vaulted roof that in-sulted him, had no other way of obtaining an answer closes all matter, and Saturn the matter itself, which cuts off all power of generation from his father; as one and the same quantity of matter remains invariable in nature, without addition or diminution. But the agitations and struggling motions of matter, first produced certain imperfect and ill-joined compositions of things, as it were so many first rudiments, or essays of worlds; till, in process of time, there arose a fabric capable of preserving its form and structure. Whence the first age was shadowed out by the reign of Saturn; who, on account of the

Thus we see that Orpheus denotes learning: Eury

dice, things, or the subject of learning; Bacchus, and the Thracian women, men's ungoverned passions and appetites, etc. And in the same manner all the ancient fables might be familiarly illustrated, and brought down to the capacities of children.

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but by binding him with manacles and fetters; when he, endeavoring to free himself, would change into all kinds of shapes and miraculous forms; as of fire, water, wild beasts, etc.; till at length he resumed his own shape again.

EXPLANATION.-This fable seems to point at the secrets of nature, and the states of matter. For the person of Proteus denotes matter, the oldest of all things, after God himself; that resides, as in a cave, under the vast concavity of the heavens. He is re presented as the servant of Neptune, because the various operations and modifications of matter are principally wrought in a fluid state. The herd, or

a "Quod procul a nobis flectat Fortuna gubernans ; Et ratio potius quam res persuadeat ipsa

a Proteus properly signifies primary, oldest, or first.

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