So does Orpheus in Apollon. 1. Argonaut. Ἤειδεν δ ̓ ὡς γαῖα καὶ οὐρανὸς ἠδὲ θάλασσα, So does Demodocus in Homer; though there the subject, methinks, be not so well chosen. 35. See Athen. L. 1. c. 12. upon this matter, where among other things, he speaks to this sense, The Poets were anciently a race of wise men, both in learning and practice Philosophers; and therefore Agamemnon (at his expedition for Troy) leaves a Poet with Clytemnestra, as a Guardian and Instructer to her, who by laying before her the vertues of women, might give her impressions of goodness and honour, and by the delightfulness of his conversation, divert her from worse pleasures. So Egysteus was not able to corrupt her till he had killed her Poet. Such a one was he too who was forced to sing before Penelopes Lovers, though he had them in detestation. And generally all Poets were then had in especial reverence. Demodocus among the Phæacians, sings the adultery of Mars and Venus, not for the approving of the like actions, but to divert that voluptuous people from such unlawful appetites, &c. The old Scholiast upon Homer, says, 3. Odyss. Τὸ ἀρχαῖον οἱ ̓Αοιδοὶ φιλοσόφων τάξιν ἐπεῖχον. Anciently Poets held the place of Philosophers. See Quintil. l. 1. c. 10. Strab. 1. 1. Geogr. &c. 36. By drawing up vapours from them, with which the Ancients believed that the Stars were nourished. Virg. Polus dum sidera Pascit. 37. This was an ancient fashion among the Heathens, not unlike to our ringing of Bells in Thunder. Juvenal says of a loud scolding woman, that she alone was able to relieve the Moon out of an Eclipse. Sola laboranti poterat succurrere Lunæ. This superstition took the original from an opinion, that Witches by muttering some charms in verse, caused the Eclipses of the Moon, which they conceived to be when the Moon (that is, the Goddess of it) was brought down from her Sphere by the virtue of those enchantments; and therefore they made a great noise by the beating of Brass, sounding of Trumpets, whooping and hollowing, and the like, to drown the Witches murmurs, that the Moon might not hear them, and so to render them ineffectual. Ovid. Te quoq; Luna traho, quamvis Temesina labores Tib. Cantus & è curru Lunam diducere tentat, Stat. 6. Theb. -Attonitis quoties avellitur astris Solis opaca soror, procul auxiliantia gentes Sen. in Hippol. Et nuper rubuit, nullaq; lucidis Nubes sordidior vultibus obstitit. At nos solliciti lumine turbido Tractam Thessalicis carminibus rati Tinnitus dedimus. 38. The world has had this hard opinion of Comets from all ages, and not only the vulgar, who never stay for a Cause to believe any thing, but even the Learned, who can find no reason for it, though they search it, and yet follow the vulgar belief. Aristotle says, Comets naturally produce Droughts by the extraction of vapors from the earth to generate and feed them; and droughts more certainly produce sicknesses: but his authority cannot be great concerning the effects of Comets, who supposes them to be all Sublunary. And truly there is no way to defend this Prediction of Comets but by making it, as God speaks of the Rainbow, Gen. 9. the supernatural Token of a Covenant between God and Man; for which we have no authority, and therefore might do well to have no fear. However the ancients had, Luc. Claud. Terris mutantem regna Cometem. Et nunquam cælo spectatum impunè Cometem. 39. For Thunder is an Exhalation hot and dry shut up in a cold and moist Cloud, out of which striving to get forth, it kindles it self by the agitation, and then violently breaks it. 40. Lambent fire is, A thin unctuous exhalation made out of the Spirits of Animals, kindled by Motion, and burning without consuming any thing but it self. Called Lambent, from Licking over, as it were, the place it touches. It was counted a Good Omen. Virg. describes the whole nature of it excellently in three verses, Æn. 2. Ecce levis summo de vertice visus lüli Fundere lumen apex, tactuq; innoxia molli Lambere flamma comas & circum tempora pasci. 41. Fleecy Snow, Psal. 147. He giveth Snow like Wool. Pliny calls Snow ingeniously for a Poet, but defines it ill for a Philosopher. The Foam of Clouds when they hit one another. Aristotle defines it truly and shortly. Snow is a Cloud congealed, and Hail Congealed Rain. 42. Gen. 49. 9. Judah is a Lyons whelp; from the prey my son thou art gone up, he stooped down, he couched as a Lyon, and as an old Lyon, who shall rouse him up? 43. I Sam. 17. 4. And there went out a Champion out of the camp of the Philistines, named Goliah, &c. wherein we follow the Septuagint, who render it, duvaròs, a Strong man: but the Latine Translation hath, Et egressus est vir spurius, a Bastard. Grotius notes, that the Hebrews called the Gyants so; because being contemners of all Laws, they lived without matrimony, and consequently their Fathers were not known. It is probable he might be called so, as being of the race of the Anakims (the remainders of which seated themselves in Gath) by the Father, and a Gathite by the Mother. 44. See Turnus his shields, 7. Æn. and Æneas his 8. Æn. with the stories engraven on them. 45. For Baal is no other than Jupiter. Baalsemen Jupiter Olympius. But I like not in an Hebrew story to use the European names of Gods. This Baal and Jupiter too of the Gracians, was at first taken for the Sun, which raising vapours out of the earth, out of which the Thunder is engendred, may well be denominated the Thunderer, Zeûs viẞpeμérns and Juvans Pater fits with no God so much as the Sun. So Plato in Phad. interprets Jupiter; and Heliogabalus is no more but Jupiter-Sol. The Fable of the Gyants fight with Gods, was not invented by the Gracians, but came from the Eastern people, and arose from the true story of the building of the Tower of Babel. 46. This perhaps will be accused by some severe men for too swelling an Hyperbole; and I should not have endured it my self, if it had not been mitigated with the word Methought; for in a great apprehension of fear, there is no extraordinary or extravagant species that the imagination is not capable of forming. Sure I am, that many sayings of this kind, even without such excuse or qualification, will be found not only in Lucan or Statius, but in the most judicious and divine Poet himself. He calls tall young men, Patriis & montibus æquos. He says of Polyphemus, -Graditurq; per æquor Fam medium, nec dum fluctus latera ardua tingit. That walking in the midst of the Sea, the waves do not wet his sides. Of Orion, -Quam magnus Orion Cum pedes incedit medii per maxima Nerei Stagna viam scindens humero supereminet undas. And in such manner (says he) Mezentius presented himself. He says of another, that he flung no small part of a Mountain, Haud partem exiguam Montis. Of which Seneca, though he addes to the greatness, he does not impudently recede from truth. One place in him occurs; for which Sen. 1. Suasor. makes that defence which will serve better for me, -Credas innare revulsas Cycladas, aut montes concurrere montibus altos. That is, speaking of great ships, but yet such as would seem very little ones, if they were near the Soveraign; you would think the Cyclades loosned from their roots were floating, or that high Mountains encountred one another. Non dicit hoc fieri, sed videri; propitiis auribus auditur quicquid incredibile est, quod excusatur antequam dicitur. He does not say it Is, but Seems to be (for so he understands Credas) and any thing, though never so improbable, is favourably heard, if it be excused before it be spoken. Which will serve to answer for some other places in this Poem; as, Th' Egyptian like an Hill himself did rear; Like some tall Tree upon it seem'd his spear. Like an Hill, is much more modest then Montibus æquus. 47. Because Gold is more proper for the ornaments of Peace then War. 48. Sen. in Thyest. Jejuna silvis qualis in Gangeticis Inter juvencos Tygris erravit duos, Utriusq; prædæ cupida, quo primos ferat Incerta morsus, flectit huc rictus suos, Illo reflectit, & famem dubiam tenet. And the Spots of a Tygre appear more plainly when it is angred. Stat. 2. Theb. Qualis ubi audito venantum murmure Tygris Horruit in Maculas, &c. Nay Virgil attributes the same marks of Passion to Dido, 49. See the like conditions of a publick duel in Homer, between Paris and Menelaus; in Virgil, between Turnus and Æneas; in Livy, between the Horatii and Curiatii. 50. The Egyptian-Goliah; i. The Egyptian-Gyant, whom he slew only with his staff, and therefore at the sight of it might well be ashamed, that he durst not now encounter with Goliah. This is that shame which Virgil calls Conscia Virtus. 51. They were 33. but Poetry instead of the broken number, chuses the next entire one, whether it be more or less then the truth. 52. It appears by this, that David was about 20 years old (at least) when he slew Goliah; for else how can we imagine that the Armor and Arms of Saul (who was the tallest man in all Israel) should fit him? neither does he complain that they were too big or heavy for him, but that he was not accustom'd to the use of them; besides he handled dextrously the Sword of Goliah, and not long after said, There is none like it. Therefore though Goliah call him Boy and Child, I make Saul term him Youth. 53. For the men who are so proud and confident of their own strength, make that a God to themselves, as the humane Polititians are said in the Scripture to sacrifice to their own Nets. That is, their own Wit. Virg. of Mezent. Dextra mihi Deus, & Telum quod missile libro. And Capaneus is of the same mind in Statius; Illic Augur ego, & mecum quicunq; parati 54. The Poets made always the Winds either to disperse the prayers that were not to succeed, or to carry those that were. Virg. Audiit, & voti Phœbus succedere partem Ovid. de Trist. Terribilisq; Notu[s] jactat mea verba, precesque; Ad quos mittuntur non sinit ire Deos. Virg. Partem aliquam venti Divûm referatis ad aures, &c. 55. i. To another Angel. 56. 1 Sam. 18. 4. And Jonathan stript himself of the robe that was upon him, and gave it to David, and his garments, even to his Sword, and to his Bow, and to his Girdle. Some understand this gift exclusively, as to the Sword, Bow, and Girdle, believing those three to be the proper marks of a Souldier, or Knight; and therefore not to be parted with. But therefore, I say, to be parted with upon this occasion. Girdle was perhaps a mark of Military honour; for Joab promises to him that should kill Absalom, ten shekels of silver, and a Girdle, 2 Sam. 18. 12. But it was besides that, a necessary part of every mans dress, when they did any work, or went abroad, their under Robe being very long and troublesome, if not bound up. If the Sword, Bow and Girdle had not been given; it could not have been said, And his Garments; for nothing would have been given but the outward Robe or Mantle, which was a loose garment not exactly fitted to their bodies (for the profession of Taylors was not so ancient, but clothes were made by the wives, mothers & servants even of the greatest persons) & so might serve for any size or stature. 57. 1 Sam. 18. 20. Septuagint. Kai nyáπησev Meλxòλ ʼn Ovɣáτηρ Zαovλ To Aaveld, which our English Translation follows, but the Latine Translations vary; for some have, Dilexit autem Michol filia Saul altera David. Michol Sauls daughter loved David. And others, Dilexit autem David Michol filiam Saul alteram. David loved Michol Sauls daughter. To reconcile which, I make them both love one another. 58. The Husband at the Contract gave his Espoused certain Gifts, as pledges of the Contract. Thus Abrahams Steward in the name of Isaac gave to Rebecca Jewels of silver, and of gold, and raiment, Gen. 24. 53. which custom the Greeks too used, and called the Presents "Edva. But at the day of the marriage he gave her a Bill of Joynture or Dowre. 59. Josephus says, Saul demanded so many Heads of the Philistines, which word he uses instead of Foreskins to avoid the raillery of the Romans. Heads I confess, had been a better word for my turn too, but Foreskins will serve, and sounds more properly for a Jewish Story. Besides the other varies too much from the Text; and many believe that Saul required Foreskins, and not Heads, that David might not deceive him with the heads of Hebrews, instead of Philistines. 60. If it might have been allowed David to carry with him as many Souldiers as he pleased, and so make an inroad into the Philistines Country, and kill any hundred men he could meet with, this had been a small Dowre for a Princess, and would not have exposed David to that hazard for which Saul chose this manner of Joynture. I therefore believe, that he was to kill them all with his own hands. 61. As Heavy Bodies are said to move the swifter, the nearer they approach to the Centre. Which some deny, and others give a reason for it from the Medium through which they pass, that still presses them more and more; but the natural Sympathetical attractive power of the Centre is much received, and is consonant to many other experiments in Nature. 62. Scandals in the sense of the New Testament, are Stumbling blocks, Noο πроσкbμμаros, Stops in a mans way, at which he may fall, however they retard his course. 63. Jansenius in his explication of the Parable of the Virgins, thinks it was the custom for the Bridegroom to go to the Brides house, and that the Virgins came out from thence to meet him. For in that Parable there is no mention (in the Greek, though there be in the Latine) of meeting any but the Bridegroom. Others think that Nuptials were celebrated neither in the Brides nor Bridegrooms house, but in publick houses in the Country near the City, built on purpose for those Solemnities, which they collect out of the circumstances of the Marriage, 1 Maccab. 9. 37. Hos. 2. 14. and Cant. 8. 5, &c. Whatever the ordinary custom was, I am sure the ancients in great Solemnities were wont to set up Tents on purpose in the fields for celebration of them. See the description of that wonderful one of Ptolomæus Philadelphus in Athen. l. 5. c. 6. and perhaps Psal. 19. 4, 5. alludes to this. He hath set a Tabernacle for the Sun, which is as a Bridegroom coming out of his Chamber. 64. Habits of divers colours were much in fashion among the Hebrews. See Judges 5. 30. Ezek. 16. 10. & 26. 16. such was Josephs coat, Gen. 37. 3. Septuagint xɩTv Toklλŋ; as Homer calls Peplum Minerva, vestes Polymitæ. 65. It appears by several places in Scripture, that Garlands too were in great use among the Jews at their feasts, and especially Nuptials, Isa. 61. 10. The Latine reads, like a Bridegroom crown'd with Garlands, Wis. 2. 8. Ezek. 16. 12. Lam. 5. 15. Eccles. 32. I, &c. 66. I take the number of Thirty Maids, and Thirty young Men from the story of Sampsons marriage-feast, Judg. 14. 11. where Thirty Companions were sent to him, whom I conceive to have been vioì тoû vuμplov, Children of the Bridegroom, as they are called by S. Matthew. 67. Qualis ubi Oceani perfusus Lucifer undâ, Which Verses Scaliger says, are sweeter then Ambrosia. Homer led him the way. Αστέρ ̓ ὀπωρινῷ ἐναλίγκιον, ὅς τε μάλιστα 68. The Bride also brought a Dowre to her Husband. Raguel gave with |