the wisdom of the ancient write in Latin by the right honourable sir Francis  Bacon knight baron of Verulam and lord chancellor or England do into English  by sir Arthur gorge knight UMDL text home Login home search browse Bookbag  help return to search result listen the wisdom of the ancient write in Latin  by the right honourable sir Francis Bacon knight baron of Verulam and lord  chancellor or England do into English by sir Arthur gorge KnightBacon Francis  gorge Arthur sir table of content add to bookbag the wisdom OF the ancient  write in Latin by the right honourable sir Francis bacon knight baron of  Verulam and lord chancellor of England do into English by sir Arthur gorge  knight Scutum Invincible fides London imprint by John bill TO the high and  illustrious princess the lady Elizabeth OF great britain duchess of bavier  countess palatine of rhine and chief Electresse of the empire madam among many  the worthy chancellor of this famous isle there be observe in sir thomas more  and sir Francis bacon a admirable sympathy of wit and humour witness those  grave monument of invention learning wherewith the world be so plentiful  enrich by they both I will instance only in the conceive utopia of the one and  the reveal prudence old times  of the other whereof the first under a mere  idea of perfect state government contain a exact discovery of the vanity and  disorder of real country and the second out of the fold of poetical fable lie  open those deep philosophical mystery which have be so long lock up in the  casket of antiquity so that it be hard to judge to whether of these two worthy  policy and morality be more behold I make no question therefore but this  observation touch the parallel of their spirit shall pass so currant to  succeed age that it will be say of the as in former time pronounce of Xenophon  Plato to be comrade and for this book that humble present to your highness  which so eminent express its own perfection in I it will seem no less a vanity  to give it attribute of glory and praise then if I shall lend spectacle to  Lynx or a eye to Argus know it needle to waste guild on pure gold which be  ever best valve by its own true touch luster but to descend to my self that do  now lie before your princely censure the translation of these excellent and  judicious discourse so bear wrap up in my harsh English phrase that be by the  author so rich attire in a sweet Latin style I must therein fly to the  sanctuary of your gracious acceptance in which hope secure my doubt do with  all reverence kiss your princely hand remain ever ready to approve my self  your highness most dutiful and most devote servant Arthur gorge to the book  rich I of be minion of Mercury true truchman of the mind of mystery invention  storehouse nymph of Helicon deep moralist of time tradition unto this paragon  of Brutus race present thy service and with cheerful grace say if Pythagoras  believe may be the soul of ancient wisdom life in the the table Cassandra or  divination Typhon or a rebel the Cyclops or the minister of terror Narcissus  or self love Styx or league pan or nature Perseus or war Endymion or a  favourite the sister of the giant or fame Actaeon and Pentheus or a curious  man Orpheus or philosophy Caelum or beginning Proteus or matter Memnon or a  youth too forward Tythonus or satiety Juno suitor or baseness Cupid or a atom  Diomedes or zeal Daedalus or a mechanic Erycthoneus or impostury Deucalion or  restitution Nemesis or the vicissitude of thing Achelous or battle Dyonisus or  passion Atalanta or gain prometheus or the state of man Scylla and Icarus or  the middle way Sphnix or science Proserpina or spirit metis or counsel the  siren or pleasure the preface the antiquity of the first age except those we  find in sacred Writ be bury in oblivion and silence silence be succeed by  poetical fable and fable again be follow by the record we now enjoy so that  the mystery and secret of antiquity be distinguish and separate from the  record and evidence of succeed time by the veil of fiction which interpose it  self and come between those thing which perish and those thing which perish  and those which be extant I suppose some be of opinion that my purpose be to  write toy and trifle and to usurp the same liberty in apply that the poet  assume in feign which I may do I confess if I listen and with more serious  contemplation intermix these thing to delight either my self in meditation or  other in read neither be I ignorant how fickle and inconstant a thing fiction  be as be subject to be draw and wrest any way and how great the commodity of  wit and discourse be that be able to apply thing well yet so as never mean by  the first author but I remember that this liberty have be late much abuse in  that many to purchase the reverence of antiquity to their own invention and  fancy have for the same intent labour to wrest many poetical fable neither  have this old and common vanity be use only of late or now and then for even  Chrysippus long ago do as a interpreter of dream ascribe the opinion of the  Stoic to the ancient poet and more sottish do the chemics appropriate the  fancy delight of poet in the transformation of body to the experiment of their  furnace all these thing I say I have sufficient consider and weigh and in they  have see and note the general levity and indulgence of man wit about allegory  and yet for all this I relinquish not my opinion for first it may not be that  the folly and looseness of a few shall altogether detract from the respect due  to the parable for that be a conceit which may savour of profaneness and  presumption for religion it self do sometime delight in such vail and shadow  so that who so exempt they seem in a manner to interdict all commerce between  thing divine and humane but concern humane wisdom I do indeed ingenuous and  free confess that I be incline to imagine that under some of the ancient  fiction lie couch certain mystery and allegory even from their first invention  and I be persuade whether ravish with the reverence of antiquity or because in  some fable I find such singular proportion between the similitude and the  thing signify and such apt and clear coherence in the very structure of they  and propriety of name wherewith the person or actor in they be inscribe and  entitle that no man can constant deny but this sense be in the author intent  and meaning when they first invent they and that they purposely shadow it in  this sort for who can be so stupid blind in the open light as when he hear how  fame after the giant be destroy spring up as their young sister not to refer  it to the murmur and seditious report of both side which be wont to fly abroad  for a time after the suppress of insurrection or when he hear how the giant  Typhon have cut out and bring away Jupiter nerve which Mercury steal from he  and restore again to Jupiter do not present perceive how fit it may be apply  to powerful rebellion which take from prince their sinew of money and  authority but so that by affability of speech and wise edict the mind of their  subject be in time privy and as it be by stealth reconcile they recover their  strength again or when he hear how in that memorable expedition of the God  against the giant the bray of silenus his ass conduce much to the profligation  of the giant do not confident imagine that it be invent to show how the great  enterprise of rebel be oftentimes disperse with vain rumour and fear moreover  to what judgement can the conformity and signification of name seem obscure  see metis the wife of Jupiter do plain signify council Typhon insurrection pan  universality Nemesis revenge and the like neither let it trouble any man if  sometime he meet with historical narration or addition for ornament sake or  confusion of time or something transfer from one fable to another to bring in  a new allegory for it can be no otherwise see they be the invention of man  which live in diverse age and have also diverse end some be ancient other  neoterical some have a eye to thing natural other to moral there be another  argument and that no small one neither to prove that these fable contain  certain hide and involve meaning see some of they be observe to be so absurd  and foolish in the very relation that they show and as it be proclaim a  parable afar off for such tale as be probable they may seem to be invent for  delight and in imitation of history and as for such as no man will so much as  imagine or relate they seem to be seek out for other end for what kind of  fiction be that wherein Jupiter be say to have take metis to wife and perceive  that she be with child to have devour her whence himself conceive bring forth  Pallas arm out of his head true I think there be never dream so different to  the course of cogitation and so full of monstrosity ever hatch in the brain of  man above all thing this prevail most with I and be of singular moment that  many of these fable seem not to be invent of those by who they be relate and  celebrate as by Homer Hesiod and other for if it be so that they take  beginning in that age and from those author by who they be deliver and bring  to our hand my mind give I there can be no great or high matter expect or  suppose to proceed from they in respect of these original but if with  attention we consider the matter it will appear that they be deliver and  relate as thing former believe and receive and not as new invent and offer  unto we beside see they be diverse relate by writer that live near about one  and the self same time we may easy perceive that they be common thing derive  from precedent memorial and that they become various by reason of the diverse  ornament bestow on they by particular relation and the consideration of this  must needs increase in we a great opinion of they as not to be account either  the effect of the time or invention of the poet but as sacred relic or  abstract air of better time which by tradition from more ancient nation fall  into the trumpet and flute of the grease but if any do obstinate contend that  allegory be always aduentitially as it be by constraint never natural and  proper include in fable we will not be much troublesome but suffer they to  enjoy that gravity of judgement which I be sure they affect although indeed it  be but lumpish and almost leaden and if they be worthy to be take notice of we  will begin afresh with they in some other fashion there be find among man and  it go for currant a twofold use of parable and those which be more to be  admire refer to contrary end conduce as well to the foulding up and keep of  thing under a veil as to the enlighten and lie open of obscurity but omit the  former rather then to undergo wrangle and assume ancient fable as thing  vagrant and compose only for delight the latter must questionless still remain  as not to be wrest from we by any violence of wit neither can any that be but  mean learned hinder but it must absolute be receive as a thing grave and sober  free from all vanity and exceed profitable and necessary to all science this  be it I say that lead the understanding of man by a easy and gentle passage  through all novel and abstruse invention which any way differ from common  receive opinion therefore in the first age when many humane invention and  conclusion which be now common and vulgar be new and not general know all  thing be full of fable enigma parable and simile of all sort by which they  seek to teach and lie open not to hide and conceal knowledge especial see the  understanding of man be in those time rude and impatient and almost incapable  of any subtlety such thing only except as be the object of sense for as  hieroglyphic precede letter so parable be more ancient then argument and in  these day also he that will illuminate man mind anew in any old matter and  that not with disprofit and harshness must absolute take the same course and  use the help of simile wherefore all that have be say we will thus conclude  the wisdom of the ancient it be either much or happy much if these figure and  trope be invent by study and premeditation happy if they intend nothing less  give matter and occasion to so many worthy meditation as concern my labour if  there be any thing in they which may do good I will on neither part count they  ill bestow my purpose be to illustrate either antiquity or thing themselves  neither be I ignorant that this very subject have be attempt by other but to  speak as I think and that free without ostentation the dignity and efficacy of  the thing be almost lose by these man write though voluminous and full of pain  while not dive into the depth of matter but skilful only in certain common  place have apply the sense of these parable to certain vulgar and general  thing not so much as glance at their true virtue genuine propriety and full  depth I if I be not deceive shall be new in common thing wherefore leave such  as be plain and open I will aim at further and rich matter the wisdom OF the  ancient Cassandra or divination the poet fable that Apollo be enamour of  Cassandra be by her many shift cunning sleight still delude in his desire but  yet feed on with hope until such time as she have draw from he the gift of  prophesy and have by such her dissimulation in the end attain to that which  from the beginning she seek after at last flat reject his suit who find  himself so far engage in his promise as that he can not by any mean revoke  again his rash gift and yet inflame with a earnest desire of revenge high  disdain to be make the scorn of a crafty wench annex a penalty to his promise  to wit that she shall ever foretell the truth but never be believe so be her  divination always faithful but at no time regard whereof she still find the  experience yea even in the ruin of her own country which she have often  forewarn they of but they neither give credit nor ear to her word this fable  seem to intimate the unprofitable liberty of untimely admonition and counsel  for they that be so overweened with the sharpness and dexterity of their own  wit and capacity as that they disdain to submit themselves to the document of  Apollo the God of harmony whereby to learn and observe the method and measure  of affair the grace and gravity of discourse the difference between the more  judicious and more vulgar ear and the due time when to speak and when to be  silent be they never so sensible and pregnant and their judgement never so  profound and profitable yet in all their endeavour either of persuasion or  perforce they avail nothing neither be they of any moment to advantage or  manage matter but do rather haste on the ruin of all those that they adhere or  devote themselves unto and then at last when calamity have make man feel the  event of neglect then shall they too late be reverence as deep foresee and  faithful prophet whereof a notable instance be eminent set forth in Marcus  CatoVticesis who as from a watchtower discover afar off and as a oracle long  foretell the approach ruin of his country and the plot tyranny hover over the  state both in the first conspiracy and as it be prosecute in the civil  contention between Cesar and Pompey and do no good the while but rather harm  the commonwealth and hasten on his country bane which m Cicero wise observe  and write to a familiar fry do in these term excellent describe Cato optime  perceive say to do harm sometimes republic to speak for tanquam in Republica  platonis non tanquam in dregs of Romulus Cato say he judge profound but in the  mean time damnifies the state for he speak as in the commonwealth of Plato and  not as in the dregs of Romulus typhon or a rebel Juno be vex say the poet that  Jupiter have beget Pallas by himself without her earnest press all the other  God and goddess that she may also bring forth of herself alone without he and  have by violence and importunity obtain a grant thereof she smite the earth  and forthwith spring up Typhon a huge and horrid monster this strange birth  she  To bring together to a serpent as a foster father to nourish it who no  soon come to ripeness of year but he provoke Jupiter to battle in the conflict  the giant get the upper hand take Jupiter upon his shoulder carry he into a  remote and obscure country and cut out the sinew of his hand and foot bring  they away and so leave he miserable mangle and maim but Mercury recover these  nerve from Typhon by stealth restore they again to Jupiter Jupiter be again by  this mean corroborate assault the monster afresh and at the first strike he  with a thunderbolt from who blood serpent be engender this monster at length  faint and fly Jupiter cast on he the mount Aetna and with the weight thereof  crush he this fable seem to point at the variable fortune of prince and the  rebellious insurrection of traitor in a state for prince may well be say to be  marry to their dominion as Jupiter be to Juno but it hap now then that be  debauch by the long custom of empyring bend towards tyranny they endeavour to  draw all to themselves and contemn the counsel of their noble and senator  hatch law in their own brain that be dispose of thing by their own fancy and  absolute power the people repine at this study how to create and set up a  chief of their own choice this project by the secret instigation of the peer  and noble do for the most part take his beginning by who connivance the  Commons be set on edge there follow a kind of murmur or discontent in the  state shadow by the infancy of Typhon which be nurse by the natural pravity  and clownish malignity of the vulgar sort unto prince as infestious as serpent  be again repair by renew strength and at last break out into open rebellion  which because it bring infinite mischief upon prince and people be represent  by the monstrous deformity of Typhon his hundred head signify their divide  power his fiery mouth their inflame intent his serpentine circle their  pestilent malice in besiege his iron hand their merciless slaughter his eagle  talon their greedy rapynes his plume body their continual rumour and scout  fear and such like and sometime these rebellion grow so potent that prince be  enforce transport as it be by the rebel and forsake the chief seat and city of  the kingdom to contract their power and be deprive of the sinew of money  majesty betake themselves to some remote obscure corner within their dominion  but in process of time if they bear their misfortune with moderation they may  recover their strength by the virtue and industry of Mercury that be they may  by become affable by reconcile the mind and will of their subject with grave  edict gracious speech excite a alacrity to grant aid and subsidy whereby to  strengthen their authority anew nevertheless have learned to be wise and wary  they will refrain to try the chance of fortune by war and yet study how to  suppress the reputation of the rebel by some famous action which if it fall  out answerable to their expectation the rebel find themselves weaken and fear  the success of their break project betake themselves to some sleight and vain  bravado like the hiss of serpent and at length in despair betake themselves to  flight and then when they begin to break it be safe and timely for king to  pursue and oppress they with the force and weight of the kingdom as it be with  the mountain Aetna the Cyclopes or the minister of terror they say that the  Cyclopes for their fierceness cruelty be by Jupiter cast into hell and there  doom to perpetual imprisonment but tellus persuade Jupiter that it will do  well if be set at liberty they be put to forge thunderbolt which be do accord  they become so painful and industrious as that day and night they continue  hammer out in laborious diligence thunderbolt and other instrument of terror  in process of time Jupiter have conceive a displeasure against Aesculapius the  son of Apollo for restore a dead man to life by physic and conceal his dislike  because there be no just cause of anger the deed be pious and famous secret  incense the Cyclopes against he who without delay slay he with a thunderbolt  in revenge of which act Apollo Jupiter not prohibit it shoot they to death  with his arrow this fable may be apply to the project of king who have cruel  bloody exact officer do first punish and displace they afterward by the  counsel of tellus that be of some base and ignoble person and by the prevail  respect of profit they admit they into their place again that they may have  instrument in a readiness if at any time there shall needs either severity of  execution or acerbity of exaction these servile creature be by nature cruel  and by their former fortune exasperate and perceive well what be expect at  their hand do show themselves wonder officious in such kind of employment but  be too rash and precipitate in seek countenance and creep into favour do  sometime take occasion from the secret beckon and ambiguous command of their  prince to perform some hateful execution but prince abhor the fact and know  well that they shall never want such kind of instrument do utter forsake they  turn they over to the friend alley of the wrong to their accusation and  revenge and to the general hatred of the people so that with great applause  and prosperous wish and exclamation towards the prince they be bring rather  too late then undeserving to a miserable end NARCISSVS or self love they say  that Narcissus be exceed fair and beautiful but wonder proud and disdainful  wherefore despise all other in respect of himself he lead a solitary life in  the wood and chase with a few follower to who he alone be all in all among the  rest there page miss page miss page miss page miss page miss page miss page  miss page miss above like a man below like a beast his foot like goat hoof  bear these ensign of his jurisdiction to wit in his leave hand a Pipe of seven  reed and in his right a sheephook or a staff crooked at the upper end and his  mantle make of a leopard skin his dignity and office be these he be the God of  hunter of shepherd and of all rural inhabitant chief precedent also of hill  and mountain next to Mercury the ambassador of the God moreover he be account  the leader and comaunder of the nymph which be always wont to dance the round  and frisk about he he be accost by the satire and the old sileni he have power  also to strike man with terror and those especial vain superstitious which be  term panic fear his act be not many for ought that can be find in record the  chief be that he challenge Cupid at wrestle in which conflict he have the foil  the tale go too that he catch the giant Typhon in a net and hold he fast  moreover when Ceres grumling and chafe that Proserpina be ravish have hide her  self away and that all the God take pain by disperse themselves into every  corner to find her out it be only his good hap as he be hunt to light on her  and acquaint the rest where she be he presume also to put it to the trial who  be the better musician he or Apollo and by the judgement of Midas be indeed  prefer but the wise judge have a pair of ass ear privy chap to his noddle for  his sentence of his louetrickes there be nothing report or at least not much a  thing to be wonder at especial be among a troop of God so profusly amorous  this only be say of he that he love the nymph echo who he take to wife and one  pretty wench more call syrinx towards who Cupid in a angry and revengeful  humour because so audacious he have challenge he at wrestle inflame his desire  moreover he have no issue which be a marvel also see the God especial those of  the Malekind be very generative only he be the repute father of a little girl  call lamb that with many pretty tale be wont to make stranger merry but some  think he do indeed beget her by his wife lamb this if any be be a noble tale  as be lie out and big belly with the secret and mystery of nature pan as his  name import represent and lie open the all of thing or nature concern his  original there be two only opinion that go for currant for either he come of  Mercury that be the word of God which the holy scripture without all  controversy affirm such of the philosopher as have any smack of divinity  assent unto or else from the confuse seed of thing for they that will have one  simple beginning refer it unto God or if a materiate beginning they will have  it various in power so that we may end the controversy with this distribution  that the world take beginning either from Mercury or from the seed of all  thing Virg eolog for and in fact to be gray in order that magnum per inane  compulsion semina the earth mind marisque to be et clear simulignis his  exordium chiefs  all ipse tener clean to separate circle for rich vain Orpheus  sweet do rehearse how that the seed of fire air water earth be all pact in the  vast void universe and how from these all firstling all have birth and how the  body of this Orbicque frame from tender infancy so big become but as touch the  three conceit of pan original it seem that the grease either by intercourse  with the Egyptian or one way or other have hear something of the Hebrew  mystery for it point to the state of the world not consider in immediate  creation but after the fall of Adam expose and make subject to death and  corruption for in that state it be and remain to this day the offspring of God  and sin and therefore all these three narration concern the manner of pan  birth may seem to be true if it be right distinguish between thing and time  for this pan or nature which we suspect contemplate and reverence more then be  fit take beginning from the word of God by the mean of confuse matter and the  entrance of prevarication and corruption the destiny may well be think the  sister of pan or nature because the beginning and continuances and corruption  and depression and dissolution and eminence and labour and felicity of thing  and all the chance which can happen unto any thing be link with the chain of  cause natural horn be attribute unto he because horn be broad at the root and  sharp at the end the nature of all thing be like a pyramid sharp at the top  for individual or singular thing be infinite be first collect into species  which be many also then from species into general and from general by ascend  be contract into thing or notion more general so that at length nature may  seem to be contract into a unity neither be it to be wonder at that pan touch  heaven with his horn see the height of nature or universal idea do in some  sort pertain to thing divine and there be a ready and short passage from  metaphysic to natural theology the body of nature be elegant and with deep  judgement depaint hairy represent the beam or operation of creature for beam  be as it be the hair and bristle of nature and every creature be either more  or less beamy which be most apparent in the faculty of see and no less in  every virtue and operation that effectuals upon a distant object for  whatsoever work up any thing afar off that may right be say to dart forth ray  or beam moreover pan beard be say to be exceed long because the beam or  influence of celestial body do operate and pierce far of all and the sun when  his high half be shadow with a cloud his beam break out in the low and look as  if he be beard