there be such excellent morality couch in this fable as that moral philosophy  afford not better for under the person of Bacchus be describe the nature of  affection passion or perturbation the mother of which though never so hurtful  be nothing else but the object of apparent good in the eye of appetite and it  be always conceive in a unlawful desire rash propound and obtain before well  understand and consider and when it begin to grow the mother of it which be  the desire of apparent good by too much fervency be destroy and perish  nevertheless while it be yet a imperfect embrio it be nourish and preserve in  the humane soul which be as it be a father unto it and represent by Jupiter  but especial in the inferior part thereof as in a thigh where also it cause so  much trouble and vexation as that good determination and action be much hinder  and lame thereby and when it come to be confirm by consent and habit and break  out as it be into act it remain yet a while with Proserpina as with a nurse  that be it seek corner and secret place and as it be cave under ground until  the reins of shame and fear be lie aside in a pamper audaciousness it either  take the pretext of some virtue or become altogether impudent and shameless  and it be most true that every vehement passion be of a doubtful sex as be  masculine in the first motion but feminine in prosecution it be a excellent  fiction that of Bacchus his revive for passion do sometime seem to be in a  dead sleep and as it be utter extinct but we shall not think they to be so  indeed no though they lie as it be in their grave for let there be but matter  and opportunity offer and you shall see they quick to revive again the  invention of wine be witty ascribe unto he every affection be ingenious and  skilful in find out that which bring nourishment unto it and indeed of all  thing know to man wine be most powerful and efficacious to excite and kindle  passion of what kind soever as be in a manner a common nurse to they all again  his conquer of nation and undertake infinite expedition be a elegant device  for desire never rest content with what it have but with a infinite and  unsatiable appetite still covet and gape after more his chariot also be well  say to be draw by tiger for as soon as any affection shall from go afoot be  advance to ride in a chariot and shall captivate reason and lead her in a  triumph it grow cruel untamed and fierce against whatsoever withstand or  oppose it it be worth the nothing also that those ridiculous hobgoblin be  bring in dance about his chariot for every passion do cause in the eye face  and gesture certain undecent and ill-seeming apish and deform motion so that  they who in any kind of passion as in anger arrogance or love seem glorious  and brave in their own eye do yet appear to other mishap and ridiculous in  that the muse be say to be of his company it show that there be no affection  almost which be not sooth by some be wherein the indulgence of wit do derogate  from the glory of the muse who when they ought to be the mistress of life be  make the wait maid of affection again where Bacchus be say to have love  Ariadne that be reject by Theseus it be a allegory of special observation for  it be most certain that passion always covet and desire that which experience  forsake and they all know who have pay deer for serve and obey their lust that  whether it be honour or riches or delight or glory or knowledge or any thing  else which they seek after yet be they but thing cast off and by diverse man  in all age after experience have utter reject and loathe neither be it without  a mystery that the ivy be sacred to Bacchus for the application hold first in  that the ivy remain green in winter second in that it stick too embrace and  overtop so many diverse body as tree wall and edifice touch the first every  passion do by resistance and reluctation and as it be by a Antiparistasis like  the ivy of the cold of winter grow fresh and lusty and as for the other every  predominate affection do again like the ivy embrace and limit all humane  action and determination adhere and cleave fast unto they neither be it a  wonder that superstitious rite and ceremony be attribute unto Bacchus see  every giddy head humour keep in a manner revel rout in false religion or that  the cause of madness shall be ascribe unto he see every affection be by nature  a short fury which if it grow vehement and become habitual conclude madness  concern the rend and dismember of Pentheus and Orpheus the parable be plain  for every prevalent affection be outrageous and severe against curious inquiry  and wholesome and free admonition last that confusion of Jupiter and Bacchus  their person may be well transfer to a parable see noble and famous act and  remarkable and glorious merit do sometime proceed from virtue and well order  reason and magnanimity and sometime from a secret affection and hide passion  which be so dignify with the celebrity of fame and glory that a man can hardly  distinguish between the act of Bacchus and the gest of Jupiter Atalanta or  gain Atalanta who be repute to excel in swiftness will needs challenge  hippomanes at a match in run the condition of the prize be these that if  hippomanes win the race he shall espouse Atalanta if he be outrun that then he  shall forfeit his life and in the opinion of all the victory be think assure  of Atalanta side be famous as she be for her matchless and inconquerable speed  whereby she have be the bane of many hippomanes therefore bethink he how to  deceive her by a trick and in that regard provide three golden apple or ball  which he purposely carry about he the race be begin and Atalanta get a good  start before he he see himself thus cast behind be mindful of his device throw  one of his golden ball 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 be thus entice with the beauty of the golden apple  leave her direct race run aside and stoop to catch the ball hippomanes the  while hold on his course get thereby a great start and leave her behind he but  she by her own natural swiftness recover her lose time and get before he again  but hippomanes still continue his sleight and both the second and three time  cast out his ball those entice delay and so by craft and not by his activity  win the race and victory this fable seem allegorical to demonstrate a notable  conflict between be and nature for be signify by Atalanta in its work if it be  not let and hinder be far more swift then nature more speedy in pace and soon  attain the end it aim at which be manifest almost in every effect as you may  see in fruit tree whereof those that grow of a kernel be long ere they bear  but such as be graft on a stock a great deal soon you may see it in clay which  in the generation of stone be long ere it become hard but in the burn of brick  be very quick effect also in moral passage you may observe that it be a long  time ere by the benefit of nature sorrow can be assuage and comfort attain  whereas philosophy which be as it be be of live tarry not the leisure of time  but do it instant and out of hand and yet this prerogative and singular  agility of be be hinder by certain golden apple to the infinite prejudice of  humane proceed for there be not any one be or science which constant persevere  in a true and lawful course till it come to the propose end or mark but ever  and anon make stop after good beginning leave the race and turn aside to  profit and commodity like Atalanta inflection cursus aurum{que volubile  to lift who do her course forsake the roll gold to take and therefore it be no  wonder that be have not the power to conquer nature and by pact or law of  conquest to kill and destroy her but on the contrary it fall out that be  become subject to nature and yield the obedience as of a wife to her husband  prometheus or the state of man the ancient deliver that prometheus make a man  of clay mix with certain parcel take from diverse animal who study to maintain  this his work by be that he may not be account a founder only but a propagator  of humane kind steal up to heaven with a bundle of twig which he kindle at the  chariot of the sun come down again and communicate it with man and yet they  say that notwithstanding this excellent work of his he be requite with  ingratitude in a treacherous conspiracy for they accuse both he and his  invention to Jupiter which be not so take as be meet it shall for the  information be please to Jupiter and all the God and therefore in a merry mood  grant unto man not only the use of fire but perpetual youth also a boon most  acceptable and desirable they be as it be overjoy do foolish lie this gift of  the God upon the back of a ass who be wonder oppress with thirst and near a  fountain be tell by a serpent which have the custody thereof that he shall not  drink unless he will promise to give he the burden that be on his back the  silly ass accept the condition and so the restauration of youth sell for a  draught of water pass from man to serpent but prometheus full of malice be  reconcile unto man after they be frustrate of their gift but in a chafe yet  with Jupiter fear not to use deceit in sacrifice for have kill two bull and in  one of their hide wrap up the flesh and fat of they both and in the other only  the bone with a great show of religious devotion give Jupiter his choice who  detest his fraud and hypocrisy but take a occasion of revenge choose that that  be stuff with bone and so turn to revenge when he see that the insolency of  prometheus will not be repress but by lie some grievous affliction upon  mankind in the from of which he so much brag and boast command Vulcan to frame  a goodly beautiful woman which be do every one of the God bestow a gift on her  whereupon she be call Pandora to this woman they give in her hand a goodly box  full of all misery and calamity only in the bottom of it they put hope with  this box she come first to prometheus think to catch he if peradventure he  shall accept it at her hand and so open it which he nevertheless with good  providence and foresight refuse whereupon she go to Epimetheus who though  brother to prometheus yet be of a much differ disposition and offer this box  unto he who without delay take it and rash open it but when he see that all  kind of misery come flutter about his ear be wise too late with great speed  and earnest endeavour clap on the cover and so with much ado retain hope sit  alone in the bottom at last Jupiter lie many and grievous crime to prometheus  his charge as namely that he have steal fire from heaven that in contempt of  his majesty he sacrifice a bull hide stuff with bone that he scornful reject  his gift and beside all this that he offer violence to Pallas cast he into  chain and doom he to perpetual torment and by Jupiter command be bring to the  mountain Caucasus and there bind fast to a pillar that he can not stir there  come a eagle also that every day sit tire upon his liuar and waste it but as  much as be eat in the day grow again in the night that matter for torment to  work upon may never decay but yet they say there be a end of this punishment  for Hercules cross the ocean in a cup which the sun give he come to Caucasus  and set prometheus at liberty by shoot the eagle with a arrow moreover in some  nation there be institute in the honour of prometheus certain game of  Lampbearers in which they that strive for the prize be wont to carry torch  light which who so suffer to go out yield the place and victory to those that  follow and so cast back themselves so that whosoever come first to the mark  with his torch burn get the prize this fable demonstrate and press many true  and grave speculation wherein some thing have be heretofore well note other  not so much as touch prometheus do clear and elegant signify providence for in  the universality of nature the fabricque and constitution of man only be by  the ancient pick out and choose and attribute unto providence as a peculiar  work the reason of it seem to be not only in that the nature of man be capable  of a mind and understanding which be the seat of providence and therefore it  will seem strange and incredible that the reason and mind shall so proceed and  flow from dumb and deaf principle as that it shall necessary be conclude the  soul of man to be endue with providence not without the example intention and  stamp of a great providence but this also be chief propound that man be as it  be the centre of the world in respect of final cause so that if man be not in  nature all thing will seem to stray and wander without purpose and like  scatter branch as they say without inclination to their end for all thing  attend on man and he make use of and gather fruit from all creature for the  revolution and period of star make both for the distinction of time and the  distribution of the world site meteor also be refer to the presage of tempest  and wind be ordain as well for navigation as for turn of mill and other engine  and plant and animal of what kind soever be useful either for man house and  place of shelter or for raiment or food or medicine or for ease of labour or  in a word for delight and solace so that all thing seem to work not for  themselves but for man neither be it add without consideration that certain  particle be take from diverse live creature mix temper with that clayie mass  because it be most true that of all thing comprehend within the compass of the  universe man be a thing most mix and compound insomuch that he be well term by  the ancient a little world for although the Chymicques do with too much  curiosity take and wrest the elegancy of this word microcosm to the letter  contend to find in man all mineral all vegetable and the rest or any thing  that hold proportion with they yet this proposition remain sound and whole  that the body of man of all material be be find to be most compound and most  organical whereby it be endue and furnish with most admirable virtue and  faculty and as for simple body their power be not many though certain and  violent as exist without be weaken diminish or stented by mixture for the  multiplicity and excellency of operation have their residence in mixture and  composition and yet nevertheless man in his original seem to be a thing unarm  and naked and unable to help it self as needs the aid of many thing therefore  prometheus make haste to find out fire which suppeditates and yield comfort  and help in a manner to all humane want and necessity so that if the soul be  the from of from and if the hand be the instrument of instrument fire deserve  well to be call the succour of succour or the help of help which infinite way  afford aid and assistance to all labour and mechanical be and to the science  themselves the manner of steal this fire be apt describe even from the nature  of the thing it be as they say by a bundle of twig hold to touch the chariot  of the sun for twig be use in give blow or stripe to signify clear that fire  be engender by the violent percussion and mutual collision of body by which  their material substance be attenuate and set in motion and prepare to receive  the heat or influence of the heavenly body and so in a clandestine manner and  as it be by stealth may be say to take and snatch fire from the chariot of the  sun there follow next a remarkable part of the parable that man in steed of  gratulation and thanksgiving be angry and expostulate the matter with  prometheus insomuch that they accuse both he and his invention unto Jupiter  which be so acceptable unto he that he augment their former commodity with a  new bounty seem it not strange that ingratitude towards the author of a  benefit a vice that in a manner contain all other vice shall find such  approbation and reward no it seem to be otherwise for the meaning of the  allegory be this that man outcry upon the defect of nature and be proceed from  a excellent disposition of the mind and turn to their good whereas the silence  of they be hateful to the God and redound not so much to their profit for they  that infinite extol humane nature or the knowledge they possess break out into  a prodigal admiration of that they have and enjoy adore also those science  they profess will have they be account perfect they do first of all show  little reverence to the divine nature by equalise in a manner their own defect  with God perfection again they be wonder injurious to man by imagine they have  attain the high step of knowledge rest themselves content seek no further on  the contrary such as bring nature and be to the bar with accusation and bill  of complaint against they be indeed of more true and moderate judgement for  they be ever in action seek always to find out new invention which make I much  to wonder at the foolish and inconsiderate disposition of some man who make  themselves bondslave to the arrogance of a few have the philosophy of the  Peripateticques contain only a portion of grease wisdom and that but a small  one neither in so great esteem that they hold it not only a unprofitable but a  suspicious and almost heinous thing to lie any imputation of imperfection upon  it I approve rather of Empedocles his opinion who like a madman and of  Democritus his judgement who with great moderation complain how that all thing  be involve in a miss that we know nothing that we discern nothing that truth  be drown in the depth of obscurity and that false thing be wonder join and  intermix with true as for the new academy that exceed all measure then of the  confident and pronuntiatiue school of Aristotle let man therefore be admonish  that by acknowledge the imperfection of nature and be they be grateful to the  God and shall thereby obtain new benefit and great favour at their bountiful  hand and the accusation of prometheus their author and master though bitter  and vehement will conduce more to their profit then to be effuse in the  congratulation of his invention for in a word the opinion of have enough be to  be account one of the great cause of have too little now as touch the kind of  gift which man be say to have receive in reward of their accusation to wit  page miss page miss have the use of that celestial fire and of so many be be  not able to get unto themselves such thing as nature it self bestow upon many  other creature but that sudden reconciliation of man to prometheus after they  be frustrate of their hope contain a profitable and wise note show the levity  and temerity of man in new experiment for if they have not present success  answerable to their expectation with too sudden haste desist from that they  begin and with precipitancy return to their former experiment be reconcile to  they again the state of man in respect of be and such thing as concern the  intellect be now describe the parable pass to religion for after the plant of  be follow the set of divine principle which hypocrisy have overspread and  pollute by that twofold sacrifice therefore be elegant shadow out the person  of a true religious man and a hypocrite in the one be contain fatness which by  reason of the inflammation and fume thereof be call the portion of God by  which his affection and zeal tend to God glory and ascend towards heaven be  signify in he also be contain the bowel of charity and in he be find that good  and wholesome flesh whereas in the other there be nothing but dry and naked  bone which nevertheless do stuff up the hide and make it appear like a fair  and goodly sacrifice by this may well be mean those external and vain rite and  empty ceremony by which man do oppress and fill up the sincere worship of God  thing compose rather for ostentation then any way conduce to true piety  neither do they hold it to put under to offer such mock sacrifice unto God  except they also lie they before he as if he have choose and bespeak they  certain the prophet in the person of God do thus expostulate concern this  choice eating Num tandem hoc be mock thirst quoth elegy ut a human being mind  to sew in diem One affliga caput instar iunceae to send down be it such a fast  that I have choose that a man shall afflict his soul for a day and to bow down  his head like a bull rush have now touch the state of religion the parable  convert it self to the manner and condition of humane life and it be a common  but apt interpretation by Pandora to be mean pleasure voluptuousness which  when the civil life be pamper with too much be and culture and superfluity be  engender as it be by the efficacy of fire and therefore the work of  voluptuousness be attribute unto Vulcan who also himself do represent fire  from this do infinite misery together with too late repentance proceed and  overslow the mind and body and fortune of man and that not only in respect of  particular estate but even over kingdom and common wealth for from this  fountain have war and tumult and tyranny derive their original but it will be  worth the labour to consider how elegant and proportionable this fable do  delineate two condition or as I may say two table or example of humane life  under the person of prometheus and Epimetheus for they that be of Epimetheus  his sect be improvident not foresee what may come to pass hereafter esteem  that best which seem most sweet for the present whence it happen that they be  overtake with many misery difficulty and calamity and so lead their own life  almost in perpetual affliction but yet notwithstanding they please their fancy  and out of ignorance of the passage of thing do entertain many vain hope in  their mind whereby they sometime as with sweet dream solace themselves and  sweeten the misery of their life but they that be prometheus his scholar be  man endue with prudence foresee thing to come wary shun and avoid many evil  and misfortune but to these their good property they have this also annex that  they deprive themselves and defraud their genius of many lawful pleasure and  diverse recreation and which be worse they vex and torment themselves with  care and trouble and intestine fear for be chain to the pillar of necessity  they be afflict with innumerable cogitation which because they be very swift  may be fit compare to a eagle and those j-vvg and as it be gnaw and devour the  liver unless sometime as it be by night it may be they get a little recreation  and ease of mind but so as that they be again sudden assault with fresh  anxiety and fear therefore this benefit happen to but a very few of either  condition that they shall retain the commodity of providence and free  themselves from the misery of care and perturbation neither indeed can any  attain unto it but by the assistance of Hercules that be fortitude and  constancy of mind which be prepare for every event and arm in all fortune  foresee without fear enjoy without loathe and suffer without impatience it be  worth the note also that this virtue be not natural to prometheus but  aduentitiall from the indulgence of another for no inbred and natural  fortitude be able to encounter with these misery moreover this virtue be  receive and bring unto he from the remote part of the ocean and from the sun  that be from wisdom as from the sun and from the meditation of inconstancy or  of the water of humane life as from the sail upon the ocean which two virgil  have well conjoin in these verse page miss page miss and between the oracle of  sense and the mystery of faith unless a heretical religion and a commentitious  philosophy be please unto we last it remain that we say something of the game  of prometheus perform with burn torch which again have reference to be and  science as that fire in who memory and celebration these game be institute and  it contain in it a most wise admonition that the perfection of science be to  be expect from succession not from the nimbleness and promptness of one only  author for they that be nimble in course and strong in contention yet happy  have not the luck to keep fire still in their torch see it may be as well  extinguish by run too fast as by go too slow and this run and contend with  lamp seem long since to be intermit see all science seem even now to flourish  most in their first author Aristotle Galen Euclid and Ptolemy succession have  neither effect nor almost attempt any great matter it be therefore to be wish  that these game in honour of prometheus or humane nature be again restore that  matter shall receive success by combat and emulation not hang upon any one man  sparkle and shake torch man therefore be to be admonish to rouse up their  spirit try their strength and turn and not refer all to the opinion and brain  of a few and thus have I deliver that which I think good to observe out of  this so well know and common fable and yet I will not deny but that there may  be some thing in it which have a admirable consent with the mystery of  Christian religion and especial that sail of Hercules in a cup to set  prometheus at liberty seem to represent a image of the divine word come in  flesh as in a frail vessel to redeem man from the slavery of hell but I have  interdict my pen all liberty in this kind lest I shall use strange fire at the  altar of the lord scylla and Icarus or the middleway mediocrity or the  middleway be most commend in moral action in contemplative science not so  celebrate though no less profitable and commodious but in political employment  to be use with great heed and judgement the ancient by the way prescribe to  Icarus note the mediocrity of manner and by the way between Scylla and  Charybdis so famous for difficulty and danger the mediocrity of intellectual  operation Icarus be to cross the sea by flight be command by his father that  he shall fly neither too high nor too low for his wing be join with wax if he  shall mount too high it be to be fear lest the wax will melt by the heat of  the sun and if too low least the misty vapour of the sea will make it less  tenacious but he in a youthful jollity soar too high fall down headlong and  perish in the water the parable be easy and vulgar for the way of virtue lie  in a direct path between excess and defect neither be it a wonder that Icarus  perish by excess see that excess for the most part be the peculiar fault of  youth as defect be of age and yet of too evil and hurtful way youth common  make choice of the better defect be always account worst for whereas excess  contain some spark of magnanimity like a bird claim kindred of the heaven  defect only like a base worm crawl upon the earth excellent therefore say  Heraclitus lumen dry land optima anima a dry light be the best soul for if the  soul contract moisture from the earth it become degenerate altogether again on  the other side there must be moderation use that this light be subtilise by  this laudable siccity and not destroy by too much fervency and thus much every  man for the most part know now they that will sail between Scylla Charybdis  must be furnish as well with the skill as prosperous success of navigation for  if their ship fall into Scylla they be split on the rock if into Charybdis  they be swallow up of a gulf the moral of this parable which we will but brief  touch although it contain matter of infinite contemplation seem to be this  that in every be and science and so in their rule and axiom there be a mean  observe between the rock of distinction and the gulf of universality which two  be famous for the wrack both of wit and be sphinx or science they say that  sphinx be a monster of diverse from as have the face and voice of a virgin the  wing of a bird and the talon of a Griphin his abide be in a mountain near the  city of Thebes he keep also the high way and use to lie in ambush for  traveller and so to surprise they to who be in his power he propound certain  dark and intricate riddle which be think to have be give and receive of the  muse now if these miserable captive be not able instant to resolve and  interpret they in the amid of their difficulty and page miss page miss unto it  for its gracious countenance and volubility of tongue wing be add because  science and their invention do pass and fly from one to another as it be in a  moment see that the communication of science be as the kindle of one light at  another elegant also be it feign to have sharp and hook talon because the  axiom and argument of science do so fasten upon the mind and so strong  apprehend and hold it as that it can stir or evade which be note also by the  divine philosopher ecclesiastical word wise  man say he are tanquam aculei  just as doorkey in deeply to fasten the word of the wise be like goad and like  nail drive far in moreover all science seem to be place in steep and high  mountain as be think to be a lofty and high thing look down upon ignorance  with a scornful eye it may be observe and see also a great way and far in  compass as thing set on the top of mountain furthermore science may well be  feign to beset the high way because which way so ever we turn in this progress  and pilgrimage of humane life we meet with some matter or occasion offer for  contemplation sphinx be say to have receive from the muse diverse difficult  question and riddle and to propound they unto man which remain with the muse  be free it may be from savage cruelty for so long as there be no other end of  study and meditation then to know the understanding be not rack and imprison  but enjoy freedom and liberty and even in doubt and variety find a kind of  pleasure and delectation but when once these enigma be deliver by the muse to  sphinx that be to practice so that it be solicit and urge by action and  election and determination then they begin to be troublesome and rage and  unless they be resolve and expedite they do wonder torment and vex the mind of  man distract and in a manner rend they into sundry part