nature be also excellent set forth with a biformed body with respect to the  difference between superior and inferior creature for the one part by reason  of their pulchritude equability of motion constancy dominion over the earth  earthly thing be worthy set out by the shape of man and the other part in  respect of their perturbation and unconstant motion and therefore needs to be  moderate by the celestial may be well fit with the figure of a bruit beast  this description of his body pertain also to the participation of species for  no natural be seem to be simple but as it be participate and compound of two  as for example man have something of a beast a beast something of a plant a  plant something of a inanimate body so that all natural thing be in very deed  biformed that be to say compound of a superior and inferior species it be a  witty allegory that same of the foot of a goat by reason of the upward tend  motion of terrestrial body towards the air and heaven for the goat be a climb  creature that love to be hang about the rock and steep mountain and this be do  also in a wonder manner even by those thing which be destinate to this  inferior globe as may manifest appear in cloud and meteor the two ensign which  pan bear in his hand do point the one at harmony the other at empiry for the  Pipe consist of seven rede do evident demonstrate the consent and harmony and  discordant concord of all inferior creature which be cause by the motion of  the seven planet and that of the sheep hook may be excellent apply to the  order of nature which be partly right partly crooked this staff therefore or  rod be especial crooked in the upper end because all the work of divine  providence in the world be do in a far fetch and circular manner so that one  thing may seem to be effect and yet indeed a clean contrary bring to pass as  the sell of Joseph into Egypt and the like beside in all wise humane  government they that sit at the helm do more happy bring their purpose about  and insinuate more easy into the mind of the people by pretext and oblique  course then by direct method so that all sceptre and maze of authority ought  in very deed to be crooked in the upper end pan cloak or mantle be ingenious  feign to be the skin of a leopard because it be full of spot so the heaven be  spot with star the sea with rock and island the land with flower and every  particular creature also be for the most part garnish with diverse colour  about the supersicies which be as it be a mantle unto it the office of pan can  be by nothing so lively conceive and express as by feign he to be the God of  hunter for every natural action and so by consequence motion and progression  be nothing else but a hunt be and science have their work and humane counsel  their end which they earnest hunt after all natural thing have either their  food as a prey or their pleasure as a recreation which they seek for and that  in most expert and sagacious manner staring Leaena wolf sequitur Lupus that  small goat to bloom Cythisum sequitur wanton Capella the hungry lioness with  sharp desire pursue the wolf the wolf the wanton goat the goat again do greedy  aspire to have the trifol juice pass down her throat pan be also say to be the  God of the country clown because man of this condition lead life more  agreeable unto nature then those that live in the city and court of prince  where nature by too much be be corrupt so as the say of the poet though in the  sense of love may be here verify Pars minima be self pvellam Himself the maid  so trick her self with be that of her self she be least part he be hold to be  lord precedent of the mountain because in high mountain and hill nature lie  herself most open and man most apt to view and contemplation whereas pan be  say to be next unto Mercury the messenger of the God there be in that a divine  mystery coteined for next to the word of God the image of the world proclaim  the power and wisdom divine as sing the sacred poet Psal Caeli  to explain fully glory God and need a hand he point out support the heaven  declare the glory of God and the firmament show the work of his hand the nymph  that be the soul of live thing take great delight in pan for these soul be the  delight or minion of nature and the direction or conduct of these nymph be  with great reason attribute unto pan because the soul of all thing live do  follow their natural disposition as their guide and with infinite variety  every one of they after his own fashion do leap and frisk and dance with  incessant motion about her the satire and sileni also to wit youth and old age  be some of pan follower for of all natural thing there be a lively jocund and  as I may say a dance age and a age again that be dull bibling and reel the  carriage and disposition of both which age to some such as Democritus be that  will observe they due may peradventure seem as ridiculous and deform as the  gambol of the satyr or the gesture of the sileni of those fear and terror  which pan be say to be the author there may be this wise construction make  namely that nature have breed in every live thing a kind of care and fear tend  to the preservation of its own life and be and to the repel and shun of all  thing hurtful and yet nature know not how to keep a mean but always intermix  vain and empty fear with such as be discreet and profitable so that all thing  if their inside may be see will appear full of panic fright but man especial  in hard and fearful and diverse time be wonder infatuate with superstition  which indeed be nothing else but a panic terror concern the audacity of pan in  challenge Cupid at wrestle the meaning of it be that matter want no  inclination and desire to the relapse and dissolution of the world into the  old chaos if her malice and violence be not restrain and keep in order by the  prepotent unity and agreement of thing signify by Cupid or the God of love and  therefore it be a happy turn for man and all thing else that in that conflict  pan be find too weak and overcome to the same effect may be interpret his  catch of Typhon in a net for howsoever there may sometime happen vast and  unwonted tumour as the name of Typhon import either in the sea or in the air  or in the earth or else where yet nature do entangle in a intricate toil and  curb restrain as it be with a chain of adamant the excess and insolence of  these kind of body but for as much as it be pan good fortune to find out Ceres  as he be hunt and think little of it which none of the other God can do though  they do nothing else but seek her and that very serious it give we this true  and grave admonition that we expect not to receive thing necessary for life  and manner from philosophical abstraction as from the great God albeit they  apply themselves to no other study but from pan that be from discreet  observation experience and the universal knowledge of the thing of this world  whereby oftentimes even by chance and as it be go a hunt such invention be  light upon the quarrel he make with Apollo about music and the event thereof  contain a wholesome instruction which may serve to restrain man reason and  judgement with the reins of sobriety from boast and glory in their gift for  there seem to be a twofold harmony or music the one of divine providence and  the other of humane reason now to the ear of mortal that be to humane  judgement the administration of the world and the creature therein and the  more secret judgement of God sound very hard and harsh which folly albeit it  be well set out with ass ear yet notwithstanding these ear be secret and do  not open appear neither be it perceive or note as a deformity by the vulgar  last it be not to be wonder at that there be nothing attribute unto pan  concern love but only of his marriage with echo for the world or nature do  enjoy it self and in it self all thing else now he that love will enjoy  something but where there be enough there be no place leave to desire  therefore there can be no wanton love in pan or the world nor desire to obtain  any thing see he be content with himself but only speech which if plain may be  intimate by the nymph echo or if more quaint by syrinx it be a excellent  invention that pan or the world be say to make choice of echo only above all  other speech or voice for his wife for that alone be true philosophy which do  faithful render the very word of the world and be write no otherwise then the  world do dictate it be nothing else but the image or reflection of it not add  any thing of its own but only iterate and resound it belong also to the  sufficiency or perfection of the world that the beget no issue for the world  do generate in respect of its part but in respect of the whole how can it  generate see without it there be no body notwithstanding all this the tale of  that tattle girl falter upon pan may in very deed with great reason be add to  the fable for by her be represent those vain and idle paradox concern the  nature of thing which have be frequent in all age and have fill the world with  novelty fruitless if you respect the matter changeling if you respect the kind  sometime create pleasure sometime tediosnes with their overmuch prattle  Perseus or war perseus be say to have be employ by Pallas for the destroy of  Medusa who be very infestious to the western part of the world and especial  about the utmost coast of Hyberia a monster to dire and horrid that by her  only aspect she turn man into stone this Medusa alone of all the gorgons be  mortal the rest not subject to death Perseus therefore prepare himself for  this noble enterprise have arm and gift bestow on he by three of the God  Mercury give he wing annex to his heal Pluto a helmet Pallas a shield and a  look glass notwithstanding although he be thus furnish he go not direct to  Medusa but first to the Greae which by the mother side be sister to the  gorgons these Greae from their birth be hoar head resemble old woman they have  but one only eye and one tooth among they all both which she that have  occasion to go abroad be wont to take with her at her return to lie they down  again this eye and tooth they lend to Perseus and so find himself through  furnish for the effect of his design hasten towards Medusa her he find sleep  and yet dare not present himself with his face towards her least she shall  awake but turn his head aside behold her in Pallases glass and by this mean  direct his blow cut of her head from who blood gush out instatly come Pegasus  the fly horse her head thus smite of Perseus bestow on Pallas her shield which  yet retain his virtue that whosoever look upon it shall become as stupid as a  stone or like one planet strike this fable seem to direct the preparation and  order that be to be use in make of war for the more apt considerate undertake  whereof three grave and wholesome precept savour of the wisdom of Pallas be to  be observe first that man do not much trouble themselves about the conquest of  neighbour nation see that private possession empire be enlarge by different  mean for in the augmentation of private revenue the vicinity of man territory  be to be consider but in the propagation of public dominion the occasion and  facility of make war and the fruit to be expect ought to be in steed of  vicinity certain the Roman what time their conquest towards the west scarce  reach beyond Liguria do yet in the east bring all the province as far as the  mountain Taurus within the compass of their arm and command and therefore  Perseus although he be bear and breed in the east do not yet refuse to  undertake a expedition even to the uttermost bind of the west second there  must be a care have that the motive of war be just and honourable for that  beget a alacrity aswell in the soldier that fight as in the people that afford  pay it draw on and procure aid and bring many other commodity beside but there  be no pretence to take up arm more pious then the suppress of tyranny under  which yoke the people lose there courage and be cast down without heart vigour  as in the sight of Medusa three it be wise add that see there be three gorgons  by which war be represent Perseus undertake her only that be mortal that be he  make choice of such a kind of war as be likely to be effect and bring to a  period not pursue vast and endless hope the furnish of Perseus with necessary  be that which only advance his attempt draw fortune to be of his side for he  have speed from Mercury conceal of his counsel from Orcus and providence from  Pallas neither be it without a allegory and that full of matter to that those  wing of celerity be fasten to Perseus his heal and not to his ankle to his  foot and not to his shoulder because speed and celerity be require not so much  in the first preparationes for war as in those thing which second yield aid to  the first for there be no error in war more frequent then that prosecution and  subsidiary force do fail to answer the alacrity of the first onset now for  that helmet which Pluto give he powerful to make man invisible the moral be  plain but that twofold gift of providence to wit the shield look glass be full  of morality for that kind of providence which like a shield avoid the force of  blow be not alone needful but that also by which the strength and motion and  counsel of the enemy be descry as in the look glass of Pallas but Perseus  albeit he be sufficient furnish with aid and courage yet be he to do one thing  of special importance before he enter the listen with this monster that be to  have some intelligence with the Greae these Greae be treasos which may be term  the sister of war not descend of the same stock but far unlike in nobility of  birth for war be general and heroical but treason be base and ignoble their  description be elegant for they be say to be Grayheaded and like old woman  from their birth by reason that traitor be continual vex with care and  trepidation but all their strength before they break out page miss page miss  Endymion or a favourite it be say that luna be in love with the shepherd  Endymion and in a strange and unwonted manner bewray her affection for he lie  in a cave frame by nature under the mountain Latmus she oftentimes descend  from her sphere to enjoy his company as he sleep and after she have kiss he  ascend up again yet notwithstanding this his idleness and sleepy security do  not any way impair his estate or fortune for luna bring it so to pass that he  alone of all the rest of the shepherd have his flock in best plight and most  fruitful this fable may have reference to the nature and disposition of prince  for they be full of doubt and prove to jealousy do not easy acquaint man of  pry and curious eye and as it be of vigilant and wakeful disposition with the  secret humour and manner of their life but such rather as be of quiet and  observant nature suffer they to do what they listen without further scan make  as if they be ignorant and perceive nothing but of a stupid disposition and  possess with sleep yield unto they simple obedience rather then sly compliment  for it please prince now and then to descend from their throne of majesty like  luna from the superior orb and lie aside their robe of dignity which always to  be cumber with will seem a kind of burden familiar to converse with man of  this condition which they think may be do without danger a quality chief note  in Tiberius Caesar who of all other be a prince most severe yet such only be  gracious in his favour as be well acquaint with his disposition do yet  constant dissemble as if they know nothing this be the custom also of Lewis  the eleven king of France a cautious and wily prince neither be it without  elegancy that the cave of Endymion be mention in the fable because it be a  thing usual with such as be the favourite of prince to have certain pleasant  retire place whither to invite they for recreation both of body and mind and  that without hurt or prejudice to their fortune also and indeed these kind of  favourite be man common well to pass for prince although peradventure they  promote they not ever to place of honour yet do they advance they sufficient  by their favour and countenance neither do they affect they thus only to serve  their own turn but be wont to enrich they now and then with great dignity and  bounty the sister OF the giant or fame it be a poetical relation that the  giant beget of the earth make war upon Jupiter and the other God and by the  force of lightning they be resist overthrow whereat the earth be excitated to  wrath in revenge of her child bring forth fame the young sister of the giant  Illam land parent iris i enrages a god Extremam ut to bring forward Caeo  Enceladoque sister to beget provoke by wrathful God the mother earth give fame  the giant young sister birth the meaning of the fable seem to be thus by the  earth be signify the nature of the vulgar always swell and malignant and still  broach new scandal against superior and have get fit opportunity stir up rebel  and seditious person that with impious courage do molest prince and endeavour  to subvert their estate but be suppress the same natural disposition of the  people still lean to the vile sort be impatient of peace and tranquillity  spread rumour raise malicious slander repine whisper infamous libel and other  of that kind to the detraction of they that be in authority so as rebellious  action and seditious report differ nothing in kind and blood but as it be in  sex only the one sort be masculine the other feminine Actaeon and pentheus or  a curious man the curiosity of man in pry into secret and covet with a  indiscreet desire to attain the knowledge of thing forbid be set forth by the  ancient in two example the one of Actaeon the other of Pentheus Actaeon have  unaware and as it be by chance behold Diana naked be turn into a Stag and  devour by his own dog and Pentheus climb up into a tree with a desire to be a  spectator of the hide sacrifice of Bacchus be strike with such a kind of  frenzy as that whatsoever he look it upon he think it always double suppose  among other thing he see two sun and two Thebes insomuch that run towards  Thebes spy another Thebes instant turn back again and so keep still run  forward and backward with perpetual unrest the just as weigh out to see stream  Pentheus et solemn twins  twofold see to stretch out in the Thebaid Pentheus  amaze do troop of fury spy and sun and Thebes seem double to his eye the first  of the fable pertain to the secret of prince the second to divine mystery for  those that be near about prince and come to the knowledge of more secret then  they will have they do certain incur great hatred and therefore suspect that  they be shoot at opportunity watch for their overthrow do lead their life like  stag fearful and full of suspicion and it happen oftentimes that their servant  and those of their household to insinuate into the prince favour do accuse  they to their destruction for against whosoever the prince displeasure be know  look how many servant that man have and you shall find they for the most part  so many traitor unto he that his end may prove to be like Actaeon the other be  the misery of Pentheus for they that by the height of knowledge in nature and  philosophy have climb as it be into a tree do with rash attempt unmindful of  their frailty pry into the secret of divine mystery and be just plague with  perpetual inconstancy and with waver and perplex conceit for see the light of  nature be one thing and of grace another it happen so to they as if they see  two sun and see the action of life and decree of will do depend of the  understanding it follow that they doubt and be inconstant no less in will then  in opinion and so in like manner they may be say to see two Thebes for by  Thebes see there be the habitation and refuge of Pentheus be mean the end of  action hence it come to pass that they know not whither they go but as  distract and unresolved in the scope of their intention be in all thing carry  about with sudden passion of the mind Orpheus or Philisophy the tale of  Orpheus though common have never the fortune to be fit apply in every point it  may seem to represent the image of philosophy for the person of Orpheus a man  admirable and divine and so excellent skill in all kind of harmony that with  his sweet ravish music he do as it be charm and allure all thing to follow he  may carry a singular description of philosophy for the labour of Orpheus do so  far exceed the labour of Hercules in dignity efficacy as the work of wisdom  excel the work offortitude Orpheus for the love he bear to his wife snatch as  it be from he by untimely death resolve to go down to hell with his harp to  try if he may obtain her of the infernal power neither be his hope frustrate  for have appease they with the melodious sound of his voice and touch prevail  at length so far as that they grant he leave to take her away with he but on  this condition that she shall follow he and he not to look back upon her till  he come to the light of the upper world which he impatient of our of love and  care and think that he be in a manner pass all danger nevertheless violate  insomuch that the covenant be break and she forthwith tumble back again  headlong into hell from that time Orpheus fall into a deep melancholy become a  contemner of woman kind and bequeathe himself to a solitary life in the desert  where by the same melody of his voice and harp he first draw all manner of  wild beast unto he who forgetful of their savage fierceness and cast off the  precipitate provocation of lust and fury not care to satiate their voracity by  hunt after prey as at a theater in fawn and reconcile amity one towards  another stand all at the gaze about he and attentive lend their ear to his  music neither be this all for so great be the power and allure force of his  harmony that he draw the wood move the very stone to come and place themselves  in a orderly and decent fashion about he these thing succeed happy and with  great admiration for a time at length certain Thracian woman possess with the  spirit of Bacchus make such a horrid and strange noise with their cornet that  the sound of Orpheus harp can no more be hear insomuch as that harmony which  be the bind of that order and society be dissolve all dissorder begin again  and the beast return to their wont nature pursue one another unto death as  before neither do the tree or stone remain any long in their place and Orpheus  himself be by these female fury tear in piece and scatter all over the desert  for who cruel death the river Helicon sacred to the muse in horrible  indignation hide his head under ground and raise it again in another place the  meaning of this fable seem to be thus Orpheus music be of two sort the one  appease the infernal power the other attract beast and tree the first may be  fit apply to natural philosophy the second to moral or civil discipline the  most noble work of natural philosophy be the restitution and renovation of  thing corruptible the other as a lesser degree of it the preservation of body  in their estate detain they from dissolution and putrefaction and if this gift  may be in mortal certain it can be do by no other mean then by the due and  exquisite temper of nature as by the melody and delicate touch of a instrument  but see it be of all thing the most difficult it be seldom or never attain  unto and in all likelihood for no other reason more then through curious  diligence and untimely impatience and therefore philosophy hardly able to  produce so excellent a effect in a pensive humour and not without cause busy  herself about humane object and by persuasion and eloquence insinuate the love  of virtue equity and concord in the mind of man draw multitude of people to a  society make they subject to law obedient to government and forgetful of their  unbridle affection while they give ear to precept and submit themselves to  discipline whence follow the building of house erect of town and plant of  field and orchard with tree and the like insomuch that it will not be amiss to  say that even thereby stone and wood be call together and settle in order and  after serious trial make and frustrate about the restore of a body mortal this  care of civil affair follow in his due place because by a plain demonstration  of the unevitable necessity of death man mind be move to seek eternity by the  fame and glory of their merit it be wise also say in the fable that Orpheus be  averse from the love of woman and marriage because the delight of wedlock and  love of child do for the most part hinder man from enterprise great and noble  design for the public good hold posterity a sufficient step to immortality  without action beside even the very work of wisdom although among all humane  thing they do most excel do nevertheless meet with their period for it happen  that after kingdom and commonwealth have flourish for a time even tumult and  sedition and war arise in the amid of which hurly burlies first law be silent  man return to the pravity of their nature field and town be waste and  depopulate and then if this fury continue learning and philosophy must needs  be dismember so that a few fragment only and in some place will be find like  the scatter board of shipwreck so as a barbarous age must follow and the  stream of Helicon be hide under the earth until the vicissitude of thing pass  they break out again and appear in some other remote nation though not perhaps  in the same climate coelum or beginning we have it from the poet by tradition  that coelum be the ancient of the God and that his mebers of generation be cut  off by his son Saturn Saturn have many child but devour they as soon as they  be bear Jupiter only escape who be come to man estate thrust Saturn his father  into hell and so usurp the kingdom moreover he pare off his father genital  with the same faulchin that Saturn dismember coelum and cast they into the sea  from whence come Venus not long after this Jupiter be scarce settle and  confirm in this kingdom be invade by two memorable war the first of the Titan  in the suppress of which solemnize who alone of all the Titan favour Jupiter  side take exceed great pain the second be of the giant who Jupiter himself  destroy with thunderbolt and so all war be end he reign secure this fable seem  enigmatical to show from whence all thing take their beginning not much differ  from that opinion of philosopher which Democritus afterward labour to maintain  attribute eternity to the first matter and not to the world in which he come  somewhat near the truth of divine writ tell we of a huge deform mass before  the beginning of the six day work the meaning of the fable be this by coelum  may be understand that vast concavity or vault compass that comprehend all  matter and by Saturn may be mean the matter it self which take from its parent  all power of generate for the universality or whole bulk of matter always  remain the same neither increase or diminish in respect of the quality of its  nature but by the diverse agitation and motion of it be first produce  imperfect ill agree copositios of thing make as it be certain world for proof  or assay and so in process of time a perfect fabric or structure be frame  which shall still retain and keep his from and therefore the government of the  first age be shadow by the kingdom of Saturn who for the frequent dissolution  short continuances of thing be apt feign to devour his child the succeed  government be decipher by the reign of Jupiter who confine those continual  mutation unto Tartarus a place signify perturbation this place seem to be all  that middle space between the low superficies of heaven and the centre of the  earth in which all perturbation and fragility and mortality or corruption be  frequent during the former generation of thing in the time of satur's reign  Venus be not bear for so long as in the universality of matter discord be  better more prevalent then concord it be necessary that there shall be a total  dissolution or mutation and that in the whole fabric and by this kind of  generation be creature produce before Saturn be deprive of his genitalles when  this cease that other which be wrought by Venus immediate come in consist in  settle and prevalent concord of thing so that mutation shall be only in  respect of the part the universal fabric remain whole and inviolate Saturn  they say be depose cast down into hell but not destroy and utter extinguish  because there be a opinion that the world shall relapse into the old chaos  interregnum again which Lucretius pray may not happen in his time