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apprehend and hold it, as that it stir not or evade, which is noted also by the Divine Philosopher, Eccles. xii. 11. "Verba sapientum," saith he, "sunt "tanquam aculei et veluti clavi in altum defixi," The words of the wise are like goads, and like nails driven far in.

Moreover, all science seems to be placed in steep and high mountains; as being thought to be a lofty and high thing, looking down upon ignorance with a scornful eye. It may be observed and seen also a great way, and far in compass, as things set on the tops of mountains.

Furthermore, science may well be feigned to beset the highways, because which way soever we turn in this progress and pilgrimage of human life, we meet with some matter or occasion offered for contemplation.

Sphynx is said to have received from the muses, divers difficult questions and riddles, and to propound them unto men, which remaining with the muses, are free, it may be, from savage cruelty; for so long as there is no other end of study and meditation, than to know, the understanding is not racked and imprisoned, but enjoys freedom and liberty, and even in doubts and variety, finds a kind of pleasure and delectation; but when once these ænigmas are delivered by the muses to Sphynx, that is, to practice, so that it be solicited and urged by action, and election, and determination; then they begin to be troublesome and raging; and unless they be resolved and expedited, they do wonderfully torment and vex the minds of men, distract

ing, and in a manner rending them into sundry parts.

Moreover, there is always a twofold condition propounded with Sphynx's ænigmas: to him that doth not expound them, distraction of mind; and to him that doth, a kingdom; for he that knows that which he sought to know, hath attained the end he aimed at, and every artificer also commands over his work.

Of Sphynx's riddles, they are generally two kinds; some concerning the nature of things, others touching the nature of man. So also there are two kinds of empires, as rewards to those that resolve them. The one over nature, the other over men; for the proper and chief end of true natural philosophy is to command and sway over natural beings; as bodies, medicines, mechanical works, and infinite other things; although the school, being content with such things as are offered, and priding itself with speeches, doth neglect realities and works, treading them as it were under foot. But that ænigma propounded to Edipus, by means of which he obtained the Theban empire, belonged to the nature of man for whosoever doth thoroughly consider the nature of man, may be in a manner the contriver of his own fortune, and is born to command, which is well spoken of the Roman arts:

"Tu regere imperio populos, Romane memento

"Hæ tibi erunt artes

Roman remember, that with sceptre's awe

Thy realms thou rul'st. These arts let be thy rule.

It was, therefore, very apposite, that Augustus Cæsar, whether by premeditation, or by a chance, bare a sphynx in his signet for he, if ever any, was famous not only in political government, but in all the course of his life; he happily discovered many new ænigmas concerning the nature of man, which if he had not done with dexterity and promptness, he had oftentimes fallen into imminent danger and destruction.

Moreover, it is added in the fable, that the body of Sphynx, when she was overcome, was laid upon an ass; which indeed is an elegant fiction, seeing there is nothing so acute and abstruse, but, being well understood and divulged, may be apprehended by a slow capacity.

Neither is it to be omitted, that Sphynx was overcome by a man lame in his feet; for when men are too swift of foot, and too speedy of pace in hasting to Sphynx's ænigmas, it comes to pass, that, she getting the upper hand, their wits and minds are rather distracted by disputations, than that ever they come to command by works and effects.

PROSERPINA, OR SPIRIT.

Pluto, they say, being made king of the infernal dominions, by that memorable division, was in despair of ever attaining any one of the superior goddesses in marriage, especially if he should venture to court them, either with words, or with any amorous behaviour; so that of necessity he was to lay some

plot to get one of them by rapine: taking, therefore, the benefit of opportunity, he caught up Proserpina, the daughter of Ceres, a beautiful virgin, as she was gathering Narcissus flowers in the meadows of Sicily, and carried her away with him in his coach to the subterranean dominions, where she was welcomed with such respect, as that she was styled the Lady of Dis. But Ceres, her mother, when in no place she should find this her only beloved daughter, in a sorrowful humour and distracted beyond measure, went compassing the whole earth with a burning torch in her hand, to seek and recover this her lost child. But when she saw that all was in vain, supposing peradventure that she was carried to hell, she importuned Jupiter with many tears and lamentations, that she might be restored unto her again; and at length prevailed thus far, that if she had tasted of nothing in hell, she should have leave to bring her from thence. Which condition was as good as a denial to her petition, Proserpina having already eaten three grains of a pomegranate. And yet for all this, Ceres gave not over her suit, but fell to prayers and moans afresh; wherefore it was at last granted that, the year being divided, Proserpina should by alternate courses, remain one six months with her husband, and other six months with her mother. Not long after this, Theseus and Perithous in an over-hardy adventure, attempted to fetch her from Pluto's bed, who, being weary with travel and sitting down upon a stone in hell to rest themselves, had not the power to rise

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again, but sat there for ever. Proserpina therefore remained queen of hell, in whose honour there was this great privilege granted; that, although it were enacted, that none that went down to hell should have the power ever to return from thence; yet was this singular exception annexed to this law, that if any presented Proserpina with a golden bough, it should be lawful for him to go and come at his pleasure. Now there was but one only such a bough in a spacious and shady grove, which was not a plant neither of itself, but budded from a tree of another kind, like a rope of gum which being plucked off, another would instantly spring out.

This fable seems to pertain to nature, and to dive into that rich and plentiful efficacy and variety of subalternal creatures, from whom whatsoever we have is derived, and to them doth again return.

By Proserpina, the ancients meant that ethereal spirit, which being separated from the upper globe, is shut up and detained under the earth, represented by Pluto, which the poet well expressed thus:

"Sive recens tellus, seductaque nuper ab alto
"there, cognati retinebat semina cœli."

Whether the youngling Tellus (that of late
Was from the high-rear'd æther separate)
Did yet contain her teeming womb within

The living seeds of heaven, her nearest kin.

This spirit is feigned to be rapted by the earth, because nothing can withhold it, when it hath time and leisure to escape. It is therefore caught and stayed by a sudden contraction, no otherwise than if

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