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Red Sea] The Sea, with which that [Land] is washed, differs not from others in colour, the name is given it from King Erythras [which signifies red] and therefore ignorant people believe that the waters are red. Curtius l. 8. See the note upon Phænicia.

Bread by a griping hand was sold] There is no oppression and exaction, saith Gregory Nazanzen at the funerall of Basil, more harsh and heavy, then of those who watch for hard times, that they may have the better trading in a dearth, and make a harvest out of others calamity. Tiberius is rather to be imitated, who (as it is in Tacitus) the people complaining of a dearth of corne, set downe a price for the the buyer, promising to pay of his owne in every bushell two nummos. Ærodius rerum judicat. l. 9. tit. de annona c. 5. 3. ob. q. Sir H. S.

Sacred Ibis] Of worshipping the Ibis [a Bird in Ægypt] not only Lucian, but Cic. l. 1. de Nat. deor. & Tusc. 5. Also Juven. Sat. 15. make mention. Plin. l. 10. c. 28. saith: The Ægyptians invocate their Ibes against the approach of Serpents. The same cause of divine honour Herodotus gives in Euterpe, where also he describes them, and saith, It was a capitall crime among the Ægyptians for any one to kill an Ibis, or Hawke, whether knowingly, or ignorantly. Vos. l. 4. p 1274.

The Ibis drinks not of foule water or infected with poyson, but pure and wholesome: and this is said to be the cause, why, as Ælian saith, l. 7. de animal. c. 45. the Priests in Ægypt sprinkle not themselves with any water, but with that which they believe the Ibis to have drank of. Voss.

As Herodotus is Author, that other Nations had the use of a clyster from the Egyptians: So Galen acknowledgeth that the Egyptians learned it from the Ibis. And before him, thus Pliny: With the hookednesse of their beak they purge themselves in that part, out of which it is most wholesome to cast the burden of our meal. Voss l. 3. p. 1258.

Asps] Infuse not (as some say) poyson with their taile, but, like other serpents, having made a wound with their saw-like teeth, they breath it thereinto out of small holes underneath, where in a little skin they keep it for those uses: Whence of Detractors, Psal. 140. The poyson of Aspes is under their lips. Cleopatra chose the biting of an Aspe, as an easier kind of death then to drinke poyson, or fall upon a sword. For it is so little the Aspe hurts, as it cannot be felt, not so much as the pricke of a needle be seen, which lessens the griefe, whereas the greater wounds are wont to have the greater pain. The pain is also lesse lasting, because of a poyson,

A most piercing poyson therefore, saith Ælian, and penetrating most swiftly; which is the cause, why, whereas it comes so speedily to the heart, it also hastens death. This is done sooner by the females then the males; because the males have but two teeth, the females foure. But though the wound bee so little, there comes a little blood out, and that discolour'd, who are stricken live not above foure houres. Yet, such is the divine goodnesse, they are curable by drinking of vinegar; which was first found out by a Boy, who being bitten by an Aspe, and extreame thirsty, for want of water at hand dranke often of a vinegar bottle which he carried, and by that meanes recovered. See Plin. and Celsus, cited by Voss. l. 4. p. 1 515.

When the shady night] I suppose our Author alludes to a place in Tacit. Annal. l. 1. There was one Percennius—Who after the better sort were gone to their lodgings, by little and little in secret conventicles in the night, or in the shutting of the evening gathered together, and stirred up the unexpertest of the Souldiers, and such as were most doubtfull what entertainment they should expect after the death of Augustus. Englished by Sir H. Savile.

The mother bear her child againe] Such horrid effects of Famine wee read in Josephus at the siege of Hierusalem. Our Author in his Christus Patiens makes Joseph of Arimathea wish them (Prophetically) to the Jewes for crucifying our Saviour. An example hereof we have likewise (to omit prophane Histories) in the siege of Samaria, 2 Kings 6. 29. Wherein was fulfilled what the Divine vengeance threatneth to a disobedient people, Deut. 28. 53. The hands of the pittifull women have sodden their own children, they were their meat, Lam. 4. 10. See Lips. d. Const. l. 2. c. 23. Hackwel's Apolog. l. 2. §. 4. Fox. Martyrol. vol. 1. p. 482. Anno Dom. 1314.

Coptos] The Antiquity of this City wee know by this, that Queen Isis here heard the newes of the death of her husband Osiris, and for griefe cut off her haire. Whence the Greeks think the City took the name of Κοπτος or Κοπτω, because κοπτειν signifies to cut. But others imagine the City hath the name from the Ægyptian word Copti, which signifies privation: because Isis when she lived there, was depriv'd of her husband. Of both which Plutarch. Voss. l. 2. p. 617. In Diripitur ardens Coptos our Author imitates Senec. in Troad. Diripitur ardens Troia.

The battering Ram] An Engine us'd in War, of which Cic. d. Offic. l. 1. They who laying downe their armes shall come out upon the faith of the Generall, though the Ram have batter'd the wall, are to be receiv'd.

The creeping Vine] An Engine, under which souldiers safely hid came to undermine the wals of a Towne. Whereof Lucan l. 3.

Nabatæans] A people of the East, of whom Ovid:

They are so called from Nebaioth the eldest sonne of Ishmael. Gen. 25. 13.

Alive them bury in the Mines] We descend into the entrailes of the earth, we go down as far as to the seat and habitation of the infernall spirits, and all to meet with rich treasure, &c. Plin. l. 33. in Proæm.

I will not dispute it, whether all minerals were made at the first creation, or have since received increase by tract of time, which latter I confesse I rather with Quercetan incline unto, they being somewhat of the nature of stones, which undoubtedly grow, though not by augmentation or accretion, yet by assimilation or apposition, turning the neighbouring earth into their substance; Yet thus much may we confidently affirme, that the Minerals themselves wast not in the ordinary course, but by the insatiable desire of mankinde. Nay, such is the Divine Providence, that even there, where they are most vex'd and wrought upon, yet are they not worn out, nor wasted in the whole. Of late within these few yeers Mendip Hils yeelded, I think, more lead then ever; and at this day I do not hear that the Iron Mines in Sussex, or the Tin works in Cornwall are any whit abated; which I confesse to be some what strange, considering this little corner furnishes in a manner all the Christian world with that mettall. Dr Hackwels Apology, l. 2.

I'le to my faithfull wife (within) relate] Our Author makes Sophompane as a good and loving husband, and endued with virtues, not onely politicall but Oeconomicall. Wherein he doth indeed present to you the perfect Idea of a worthy Magistrate, who ought (with the Apostles Bishop, 1 Tim. 3. 4.) to be one that ruleth well his own house.

A heavenly spirit doth, within, him teach] For he was most skilfull in prodigies, and the first that found out the interpretation of dreames, nor did any thing of divine or humane law seem unknown to him: in so much as that he foresaw a dearth many yeeres before, and all Ægypt had perished unlesse by his admonition the King had commanded corn to be laid up for many yeers, and his experiments were so great, as that his answers seem'd to be given not by a man, but from God. Justin. l. 36.

Twelve signes] Astrologers have divided the Zodiacke into twelve signes and no more; because the Sunne whilest it goes circuit is in conjunction twelve times with the Moone, and they have distributed every signe into 30 degrees, because the Moon in thirty daies is again in conjunction with the Sunne, whence also it is clear, why there be 360 degrees, for as much as they come to so many, if you reckon 12 times thirty Voss. l. 2. p. 568.

In dreames by night] Of divine dreames see Num. 12. 6. Joel 2. 28. Acts 2. 17. Examples thereof in the old Testament, the dreame of Abraham, Abimelech, Jacob, Laban, Joseph, Pharaoh, Solomon, Nabuchodonosor, Daniel, &c. And in the New, of Joseph, the Magi, Pilates wife, Paul. Whereby is abundantly confuted the opinion of Aristotle, when he proves that no dreames are from God, because it would be absurd to send them, not to the best and wisest, but to the simpler sort: For that they were nor only sent to the simple and unskilfull, the examples alledg'd sufficiently teach. But Aristotle was deceiv'd, in that the dreames which the Gentiles boasted for divine, were for the most part of vulgar men. Indeed the Devill could more easily abuse the more simple and credulous. But the forenamed were almost a I men famous for wisdome and holinesse, yea many of them in high dignity. Whence also is refelled that he thought all divinations introduc'd by lawes to be the better observ'd by the people. Some defend Aristotle herein, in that God would rather teach men waking then sleeping, and in open words then in dreames for the most part obscure. But God would instruct us by more then one way. Besides therefore the ordinary manner wherein by reading or hearing his word he certifies us concerning heavenly Mysteries and his will; hee would also use another way, whereby he makes us partakers of his secrets even neither seeing nor hearing. Moreover, it is manifest that the minde of man is more fit in his sleep to receive heavenly things, because it is then void and free from earthly cares. And when he awakes & ruminates on the dream, the darknesse and silence of the night breed a greater veneration towards Divine things. Surely the night is fit for the meditation of weighty matters. Yea this also addes to the veneration, that the dreames were not alwaies plaine: By which meanes men were withall stirr'd up to seek the understanding of them from God or godly men. So that this also was an argument of the Divine goodnesse, that sometimes he would send dreames even to Heathen Kings; but the interpretation whereof they should fetch not from Magicians but from holy men: as Pharaoh from Joseph, Nabuchodonosor from Daniel. For hereby God invited both the Kings and their wise men, yea all their subjects to an acknowledgment of the cœlestiall and true Deity, and to repentance from their sins, Voss. Idolol. l. 3. c. 35.

In a treble ring] Ægypt was divided into six severall sorts of people. The three first, which were Kings, Priests, and souldiers, govern'd the State and Common-wealth of Ægypt: The other three served in the Country to use things necessary for the Kingdom and state, which were Husbandmen, craftsmen, and shepherds. Diod. Sic.

I suppose Grotius meanes Bakers, and Bricke-makers, or Potters. And I finde in Joan. Aubanus (a German Geographer) who, I believe hath it out of Diodorus Siculus, That (among other strange customes) the Egyptians did use to make bread with their feet and clay with their hands.

The Poets fable that the seventh Star of the Pleiades by name Electra, after the Destruction of Troy would no more be seen: because Dardanus the founder of the Trojan Nation was born of Electra. And, that I may the more easily pardon the heathen poets, there have not been wanting in our age, who thought, that the Polar star hath in like manner hid it selfe after the taking of Constantinople; than which nothing is more vaine. For if you except a little one which lies between the Pole and Ursaminor, that very same in the taile of Ursaminor, as it was of old in the time of Hipparcus and Ptolomy, is also at this day most neere the Pole, and in like manner is called the Polar Starre. Voss.

Why Heaven brings forth new starres] But, say they, if Heaven be either watery, or airy, or starres fiery; both are of an Elementall nature; and so liable to generation and corruption: which the experience of so many ages contradicts; seeing no alteration hitherto is made either in the magnitude or number or brightnesse of the stars. Which when they say they little thinke that they give judgement of a body so remote from our senses; where innumerable mutations may be, unto which the edge of our eyes cannot reach. For it is as if from Heaven wee should contemplate earth; whose magnitude and form would alwaies seem the same to us, however singulars are subject to corruption. Moreover, their opinion is cleerly refel'd by new stars which at divers times have appear'd in Heaven. As that mention'd by Pliny, l. 2. c. 26. Another in the time of Adrian the Emperor. Another under Otho 1. Another in the Yeere 1264. And what shall wee say to that in the Yeere 1572? Which to have truly been in the firmament, Clavius proves by a double argument: one, because it was seen by all men from most divers parts of Europe in the same place of Cassiopea: the other, that as long as it lasted (which was almost two yeeres) it constantly followed the motion not of one Planet, but of the fixt stars. Now that it was a new star, and never before seen, all the Mathematicians thought, except Annibal Raimund of Verona. Wherefore wee must conclude, that this new star was of cœlestiall matter, but not wrought so solidly, and unto perpetuity as others are wont, which because more compact, are so much more perfect, and not so dissoluble. And even at this day an empty space is there seen, where that star first appear'd. I dispute not whether it shin'd with its owne light, or the light of the Sun. It is enough, that the matter thereof was not carryed up thither from the earth. For how should it be elevated above the Sun it selfe? In what manner likewise could so grosse a matter exhale out of the globe of the earth, and that three hundred times bigger then the globe of the Earth and Water? For such was the magnitude of that star at the beginning; what shall I say of other stars afterwards in like manner, in the judgement of Mathematicians, bred in the skie? as of that in the yeere 1577, which appear'd seven weekes: of which another in 1600: another in 1604. And surely whether it were a star or a comet in the yeer 1618. all good Astrologers plac'd it in heaven. Voss. l. 2. c. 39.

See you those figures written in the dust] The old Ægyptians much exercised themselves in Geometry, Arithmeticke, Astronomy; Geometry they studied of necessity, because when the bounds of their fields were removed by the o'reflowing of Nilus, after the River was returned into it's channel, every one was to have their owne restor'd again: nor could the portion of grounds be otherwise assigned then by applying an art, which made up out of certaine principles, could not deceive skilfull measurers. And it was therefore called Geometry, as it were a measuring of the Earth. Now they gave themselves to Astronomy by reason of the commodity thereof, as who having alwaies cleare nights, and beholding the Region of Heaven far and wide, troubled with no clouds nor mists, could easily observe the rising and setting, the progresse and regresse of the stars, which was most pleasant to know and profitable for life, and worthy the exercise of mans wit: then also to these two Geometry and Astrology was added, that as it were subservient, and whose ministery these cannot bee without, the knowledge of numbers which is called Arithmeticke. Viv. in Aug. de Civ. Dei, l. 18. c. 39.

Hieroglyphicke] The Ægyptian Priests in stead of letters did use figures of all sorts of creatures, under which they cleerly express'd their conceptions. Plutarch l. de Iside & O siride.

Pyramids] The Pyramids are worthy wonder and amazement by reason of their magnitude. Some are reported to have been so high, as all did greatly admire how the cement could be carried up. They say that one of them was twenty yeers in building by 360000 men. That there was no other cause of building them, then a vain ostentation of the wealth of the Egyptian Kings: either lest the leaving money to their successors might be an occasion of treason against them, or that the people should not be idle. There were three between Memphis and Delta, whereof two are reckon'd the wonders of the World. The third is lesse, but cost more. The lower halfe is of that blacke stone whereof mortars are made. Under this some say, Rhodope is buried, one of whose shoos, whil'st she was washing, an Eagle took up, and let fall in the lap of an Egyptian King. Which hee admiring caus'd her to be sought out, and married her. And, when she was dead, built this Pyramis over her. They are so called from πυρ fire, which is broad at bottome, and sharp in the top. Their Kings were buried under them. Perot. Cornucop. in Martial.

A business of great moment] All Monopolies are not repugnant to the law of nature: For they may sometimes be permitted by the supreme power upon a just cause, and at a set rate. Whereof wee have an illustrious example in the history of Joseph, when hee was the Kings Vicegerent in Ægypt. Grot. de Jur. bel. &c. l. 2. p. 235.

Nile or if Siris] Nilus is in the Scriptures cal'd by a double name: one common; the other more proper. The common appellation is the river of Ægypt, Gen. 15. 18. which in Hebrew is Nachal Mitzraim. Now for Nahal or Naal, the Syrians and Egyptians say Neel; as the Phænicians and others for Bahal or Baal, Beel; and as from Beel Bel, thence Ξυλος, so from Neel Nel, whence Νειλος. The other name in the Scripture is Sichor, Isa. 23. 3. Jer. 2. 18. which signifies blacke. For Scachar is to be made blacke. Whence the old Latin word scurus, and with a præposition, obscurus. For the water of Nile is thicke and blackish, by reason of the mud it brings with it from the South parts. It makes also the land black in moistening it: as the haires of young men are blacke by reason of moisture, which afterwards through defect thereof grow hoary. And what if we say that Osiris is from Sihor or Sior? For Sior, the letters transpos'd, is Osir, whence, adding the Greeke and Latine termination, Osiris. And from Osiris they said Siris. For so the Ethiopians and Egyptians call Nilus. Voss. l. 2. c. 74.

With our parents] The Ethiopians. By whom Nilus was also called Astapus, which, in their language, signifies water breaking out of darknesse, and which likewise on the left side where the streame fals is called Astabores, & on the right side Astusabes, and not Nilus before they meet in one full River. Plin. l. 5. c. 9.

What shall I say—] Our Author I suppose alludes to a discourse after supper between Cæsar, and the old Ægyptian Priest Achoreus, concerning the originall of Nilus, in the last Booke of Lucan. Which may serve for a Comment upon this whole Chorus, and is worth your reading, but too long to bee transcrib'd hit her by me. See likewise Seneca l. 4. Natural. Quæst. c. 2. Farnab. in Lucan. l. 10.

It had no need of raine from Heaven] Whosoever shall consider the benefits of Nilus, he will cease to wonder, that Water was by no Nations had in greater honour, then among the Egyptians. For without Nilus what would all Egypt be? Seeing its soile is nitrous, and parch'd with the Sunne, and almost as hard as any stone; in many places also gaping so, as that a Horse-man cannot travell; nor is this evill remedied by raine, which Ægypt knowes not, if you except Alexandria, and other places nigh the Sea. But Nilus is to the Egyptian soile in stead of raine from heaven: whereupon, not Ovid indeed, as L. Sineca l. 4. Nat. Quæst. c. 2. his memory slipping, relates; but his contemporary Tibullus hath sung:

Parmeno also of Byzantium hath it in Athæneus, O Nile the Ægyptian Jupiter. Wherefore it is by Philo, l. de profugis, said to be onely not a corrivall of Heaven. Yea Heliodorus in his ninth Booke saith expresly, that it is called by the Egyptians the corrivall of Heaven: and he addes the reason, because without raine it waters, and moistens as it were with a showre. This is the first benefit of Nilus. But it would bee a small thing, that a nitrous and barren soile should be water'd. By the Divine Providence therefore another benefit is, that when it ebbes, it leaves the grounds not only softned, but also mudded: as it is in Cic. 2. de Nat. Deor. And more fully thereof Seneca, l. 4. Quæst. Nat. c. 2. Nilus on a sandy and thirsty soile brings both water and earth. For whereas it flowes troubled and foule, it leaves all the dreggs in the dry and gaping places, and daubes up the chinkes with whatsoever fat is carried along with it: and is profitable to the grounds for two causes, both that it overflowes, and that it bemires them. Vos. de Idolol. l. 2. 6. 75.

Eight Cubits] The fertility of Ægypt is according to the increase of Nilus: whence Pliny, lib. 5. Hist. cap. 9. At twelve cubits a famine followes at thirteen there will yet be a dearth; fourteen make the Egyptians merry, fifteen secure, sixteen luxurious. Voss. l. 1. p. 216.

The Dog star] As among the Planets the star of Venus, which we call Phosphorus, and Hesperus, so among the fixed stars the Dog-star was the first which had Divine honours given it. Yea it was prefer'd by the Egyptians before Hesperus, and called Isis, which with Osiris is their chiefe Deity. This star is so bright above other stars, as that if you lay a looking-glasse upon the water you may see it at noon day; yea, who are sharpe sighted may see it or thinke they see it, even without a glasse. Voss. l. 2. p. 498.

The Dog-star is called Sirius from Siris; because of the great conspiracy between the Dog-starre and Nilus. For in the dog-daies Nilus doth most of all overflow; as that in like manner both the Dog in Heaven, and Nilus rageth in earth. Idem, p. 692.

Her raine into thy river powre] Nilus begins to increase by and by after the Solitice about the fifteenth of June. The cause whereof are the perpetuall showrs nigh the Equinoctiall line: where it is Winter, when it is Summer with them, who dwell under the Tropicke of Cancer, and on this side of it. With these showers therefore rushing in heapes towards the North, all Ægypt is overflow'd, which because (happening in the midst of July, when the Sun enters into Leo) it was believ'd to be the benefit of the cœlestiall Lyon, among the Egyptians the Lyon was the Symbole of a floud: and they so made their Aquæducts, and Conduit-pipes, as that the waters were spouted out of the head of a Lyon gaping with open jawes. And from the Egyptian Architects the Greeks and Romans took up this fashion, from them and other Nations. As also it hath been deriv'd to us from the Egyptians, that upon the battlements of our houses, especially of our Churches, we put the heads and yawning mouths of Lyons, Vos. l. 2. p. 696.

Slow Saturne] The Planet Saturne is twenty nine yeeres, one hundred fifty five dayes, seven houres, thirty six minutes going through the whole Zodiacke. Hence was the originall of the Fable of Saturn bound by Jupiter his sonne and cast into Hell. Heare we Lucian discoursing thereof, l. de Astrolog. Neither hath Jupiter bound Saturne, nor cast him into hell, or done such other things, as men suppose; but Saturne is carried in his externall motion at a vast distance from us, and his motion is slow and not easily seen by men. Wherefore they say, hee stands still, as it were bound. And that huge profundity of aire is called Hell. Voss.

And consequently o're Nilus.

Because it was a custome in Ægypt, that the measure of the rising of the river Nilus should be carried to the Temple of Serapis, as it were to the author of the inundation, and increase of the waters; when his image was cast down and burnt, it was generally said that Serapis mindfull of the injury would not make the waters flow beyond their wonted channell. But that God might shew it was not Serapis, who was much younger then Nilus, but that it was himselfe, who could command the waters of the River to increase in their seasons, there was so great an inundation from that time and afterwards, as no age could remember to have been formerly: and therefore the cubit it self, that is the measure of the water which they call Pechys, was from that time wont to bee carried into the Church to the Lord of the waters. Ruffin. l. 2. in append. ad Euseb. Cassiodorus l. 1. c. 18.