An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
[Greek or Hebrew], take away the punishments, and honours that are in Hades: as is noted by fJosephus. For which wicked doctrine they were condemned by the other sects of the Jews: who generally acknowledged, that there was [Greek or Hebrew] Olam hanneshamoth (for so do they in their language until this day call that,g which Josephus in Greek termeth Hades) that is to say, the world of spirits; into which they held that the souls were translated presently after death, and there received their several judgements.
〈non-Latin alphabet〉, take away the punishments, and honours that are in Hádes: as is noted by fIosephus. For which wicked doctrine they were condemned by the other sectes of the Iewes: who generally acknowledged, that there was 〈non-Latin alphabet〉 Olam hanneshamoth (for so doe they in their language untill this day call that,g which Iosephus in Greeke tearmeth Hades) that is to say, the world of spirits; into which they held that the soules were translated presently after death, and there received their seuerall judgements.
fJoseph de Bello Judaic. lib. 2. cap. 12. circa finem.Ioseph de Bello Iudaic. lib. 2. cap. 12. circa finem.
g•lia• Levita in Tis•hbi, verb. [Greek or Hebrew].•lia• Levita in Tis•hbi, verb. 〈non-Latin alphabet〉.
The same thing doth Theodoret suppose to be signified by that phrase of being gathered to ones people, which is so usual in the word of God. For it being said of Jacob, before he was buried, that he gave up the ghost, and was gathered unto his people, Genes. 49.33. Theodoret observeth, that Moses hby these words did closely intimate the hope of the resurrection. For if men (saith he) had been wholly extinguished, and did not pass unto another life; he would not have said, He was gathered to his people. So likewise where it is distinctly noted of Abraham, Genes. 25.8, 9. first, that he gave up the ghost and died, then, that he was gathered to his people, and lastly, that his sons buried him: Cardinal iCajetan and the Jesuit kLorinus interpret the first de compositi totius dissolution, of the dissolution of the ⟨p. 329⟩parts of the whole-man, consisting of body and soul; the second of the state of the soul separated from the body, and the third of the disposing of the body parted from the soul. Thus the Scriptures speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of descending into Hell or going to Hades: which, as lSynesius noteth out of Homer, was by them opposed [Greek or Hebrew], to a most absolute extinguishment as well of the soul as of the body. And forasmuch as by that term, the immortality of the soul was commonly signified: therefore doth Plato in his Phaedo disputing of that argument, make this the state of his question; mWhether the souls of men deceased be in Hades or no? and our Ecclesiastical writers also do from thence sometimes fetch a difference betwixt Death and Hades. nYou shall find, saith Theophylact, that there is some difference betwixt Hades and Death: namely that Hades containeth the souls, but Death the bodies. For the souls are immortal. The same we read in oNicetas Serronius his exposition of Gregory Nazianzens second Paschal oration. Andreas Caesareensis doth thus express the difference. pDeath is the separation of the soul and the body. But Hades. is a place to us invisible or unseen and unknown, which receiveth our souls when they depart from hence. The ordinary Gloss, following S. Hierome upon the thirteenth of Hosea, thus. qDeath is that, whereby the soul is separated from the body.
The same thing doth Theodoret suppose to be signified by that phrase of being gathered to ones people, which is so usuall in the word of God. For it being said of Iacob, before he was buried, that he gave up the ghost, and was gathered unto his people, Genes. 49.33. Theodoret observeth, that Moses hby these words did closely intimate the hope of the resurrection. For if men (saith he) had beene wholy extinguished, and did not passe unto another life; he would not have sayd, Hee was gathered to his people. So likewise where it is distinctly noted of Abraham, Genes. 25.8, 9. first, that hee gave up the ghost and died, then, that hee was gathered to his people, and lastly, that his sonnes buried him: Cardinall iCajetan and the Iesuite kLorinus interpret the first de compositi totius dissolutione, of the dissolution of the ⟨p. 329⟩parts of the whole-man, consisting of body and soule; the second of the state of the soule separated from the body, and the third of the disposing of the body parted from the soule. Thus the Scriptures speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of descending into Hell or going to Hades: which, as lSynesius noteth out of Homer, was by them opposed 〈non-Latin alphabet〉, to a most absolute extinguishment as well of the soule as of the body. And forasmuch as by that tearme, the immortalitie of the soule was commonly signified: therefore doth Plato in his Phaedo disputing of that argument, make this the state of his question; mWhether the soules of men deceased be in Hades or no? and our Ecc•esiasticall writers also doe from thence sometimes fetch a difference betwixt Death and Hades. nYou shall finde, saith Theophylact, that there is some difference betwixt Hades and Death: namely that Hades contayneth the soules, but Death the bodies. For the soules are immotall. The same we reade in
h[Greek or Hebrew]. •heodoret. in Genes. quaest. 109.〈non-Latin alphabet〉. •heodoret. in Genes. quaest. 109.
m[Greek or Hebrew]. Plot. Phaedoa. pag. 81. edit. Graecolatin. an. 1590.〈non-Latin alphabet〉. Plat. Phaedoa. pag. 81. edit. Graecolatin. an. 1590.
nComperies aliquod esse inferni & mortis discrimen: videlicèt quòd animas infernus contineat, mors veró corpora. Nam immortales sunt animae. Theophylact. in 1. Corinth. 15.
oHoc differunt mors & infernus: quòd illa corpora, hîc animas detineat. Nicet. in Gregor. Nazianz. orat 42.
p[Greek or Hebrew]. Andr. Caesareens. in Apocalypse. commentar. cap. 64. edit. Graec. 63. Latin.〈non-Latin alphabet〉. Andr. Caesareens. in Apocalyps. commentar. cap. 64. edit. Graec. 63. Latin.
qMors est, quâ separatur anima á corpore. Infernus est locus ubi recluduntur animae, vel ad refrigerium, vel ad poenam. Strabus in Gloss. ordinar. •n Hieronym. lib. 3. in Ose. cap. 13.
The rsoul goeth to Hades, saith Nicetas Choniates in the Proem of his History: but the body returneth again into those things, of which it was composed. Caius, (or who ever else was the author of that ancient fragment, which we formerly signified to have been falsely fathered upon Josephus) holdeth that sin Hades, the souls both of the righteous and unrighteous are contained: tbut that the righteous are led to the right hand by the Angels that await them there, and brought unto a lightsome region, wherein the righteous men that have been from the beginning do dwell (and this we call Abraham's b•some: saith he) whereas the wicked are drawn toward the left hand by the punishing Angels, not going willingly, but drawn as prisoners by violence. Where you may observe how he frameth his description of Hades, according to that model wherewith the Poets had before possessed mens mindes.
uDextera, quae Ditis magni sub moenia tendit,
Hâc iter Elysium nobis: at laeva malorum
Exercet poenas, & ad impia tartara mittit.
The right hand path goeth underneath the walls of Pluto deep;
That way we must, if paths to Paradise we think to keep:
The left hand leads to pain, and men to Tartarus doth send.
For xas We do allot unto good men a resting place in Paradise; so the Greeks do assign unto their Heroes the Fortunate Islands, and the Elysian fields: saith Tzetzes. ⟨p. 331⟩And as the Scripture borroweth the term of yTartarus from the Heathen: so is it thought by zTertullian and aGregory Nazianzen that the Heathen took the ground of their Elysian fields from the Scriptures Paradise.
The rsoule goeth to Hádes, saith Nicetas Choniates in the Prooeme of his Historie: but the bodie returneth againe into those things, of which it was composed. Caius, (or whoe ever else was the author of that auncient fragment, which wee formerly signified to have been falsely fathered upon Iosephus) holdeth that sin Hades, the soules both of the righteous and unrighteous are contayned: tbut that the righteous are led to the right hand by the Angels that awayte them there, and brought unto a lightsome region, wherein the righteous men that have beene from the beginning doe dwell (and this wee call Abrahams b•some: saith he) whereas the wicked are drawen toward the left hand by the punishing Angels, not going willingly, but drawen as prisoners by violence. Where you may observe how he frameth his description of Hades, according to that modell wherewith the Poets had before possessed mens mindes.
uDextera, quae Ditis magni sub moenia tendit,
Hâc iter Elysium nobis: at laeva malorum
Exercet poenas, & ad impia tartara mittit.
The right hand path goth underneath the walls of Pluto deepe;
That way we must, if paths to Paradise we thinke to keepe:
The left hand leads to paine, and men to Tartarus doth send.
For xas Wee doe allot unto good men a resting place in Paradise; so the Greekes doe assigne unto their Heroës the Fortunate Ilandes, and the Elysian fields: saith Tzetzes. ⟨p. 331⟩And as the Scripture borroweth the terme of yTartarus from the Heathen: so is it thought by zTertullian and aGregory Nazianzen that the Heathen tooke the ground of their Elysian fields from the Scriptures Paradise.
r[Greek or Hebrew], Nicet init. Historiae.〈non-Latin alphabet〉, Nicet init. Historiae.
s[Greek or Hebrew], Caius, in fragmento de Caussâ sive essentiâ Universi: de quo suprà, pag. 222.〈non-Latin alphabet〉, Caius, in fragmento de Caussâ sive essentiâ Vniversi: de quo suprà, pag. 222.
t[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
uVirgil A• neid. 6. conferend. cum Platonis narratione lib. 10. de Republ. paulò pòst citandâVirgil A• neid. 6. conferēd. cum Platonis narratione lib. 10. de Republ. paulò pòst citandâ
x[Greek or Hebrew]. Jo. Tzetz. in Hesiodi [Greek or Hebrew].〈non-Latin alphabet〉. Io. Tzetz. in Hesiodi 〈non-Latin alphabet〉.
To heap up many testimonies out of the Heathen authors, to prove that in their understanding all souls went to Hades, and received there either punishment or reward according to the life that they led in this world; would be but a needless work: seeing none that hath read any thing in their writings can be ignorant thereof. If any man desire to inform himself herein, he may repair to Plutarch's consolatory discourse written to Apollonius: where he shall find the testimonies of Pindarus and many others alleged, [Greek or Hebrew], touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old Comical Poet. bIn Hades we resolve there are two paths: the one whereof is the way of the righteous, the other of the wicked. But as in this general they agreed together both among themselves and with the truth: so touching the particular situation of this Hades, and the special places whereunto these two sorts of souls were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them; wherein they dissented as much from one another, as they did from the truth it self. So we see, for example, *that the best souls are placed by some of them in the company of their Gods in heaven, by others in the Galaxias or milky circle, by others beyond the Ocean, and by others under the earth: ⟨p. 332⟩c[Greek or Hebrew], yet one Hades notwithstanding was commonly thought to have received them all.
To heape up many testimonies out of the Heathen authors, to prove that in their understanding all soules went to Hades, and received there eyther punishment or reward according to the life that they led in this world; would be but a needlesse worke: seeing none that hath reade any thing in their writings can be ignorant therof. If any man desire to informe himselfe herein, he may repayre to Plutarches consolatory discourse written to Apollonius: where he shall finde the testimonies of Pindarus and many others alledged, 〈non-Latin alphabet〉, touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old Comicall Poet. bIn Hades we resolve there are two pathes: the one whereof is the way of the righteous, the other of the wicked. But as in this generall they agreed together both among themselves and with the truth: so touching the particular situation of this Hádes, and the speciall places whereunto these two sorts of soules were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them; wherein they dissented as much from one another, as they did from the truth it selfe. So we see, for example, *that the best soules are placed by some of them in the companie of their Gods in heaven, by others in the Galaxias or milky circle, by others beyond the Ocean, and by others under the earth: ⟨p. 332⟩c〈non-Latin alphabet〉, yet one Hádes notwithstanding was cōmonly thought to have received them all.
b[Greek or Hebrew]. [Greek or Hebrew]. D•phil. apud Clement. Alexandr. lib. 5. Stromat, ind• que apud Euseb. Praeparat. Evangelic. lib. 13. pag. 400. edit Grace. & Theodoret. in Therapeutic. ad Graec. lib. 8. pag. 88.89. who commendeth this for true, philosophy indeed.〈non-Latin alphabet〉. 〈non-Latin alphabet〉. D•phil. apud Clement. Alexandr. lib. 5. Stromat, ind• que apud Euseb. Praeparat. Euangeli•. lib. 13. pag. 400. edit Grae•. & Theodoret. in Therapeutic. ad Graec. lib. 8. pag. 88.89. who commendeth this for true, philosophy indeed.
*Vid. Tertullian. de Animâ cap. 54.55. & Macrob. in Somn. Scipionis. lib. 1. cap. 9.10.11.12.
Plato relateth this, as a sentence delivered by them who were the first ordainers of the Grecian Mysteries: dWhosoever goeth to Hades not initiated and not cleansed, shall lye in the mire; but he that cometh thither, purged and initiated, shall dwell with the Gods. So Zoroaster the great father of the Magi in the East, is said to have used this entrance into his discourse touching the things of the other world. eThese things wrote Zoroaster, the son of Armenius, by race a Pamphylian, having been dead in the war, which I learned of the Gods, being in Hades. as Clemens Alexandrinus relateth in the fifth book of his Stromata: where he also noteth, that this Zoroaster is that Er the son of Armenius, a Pamphylian, of whom Plato writeth in the tenth book of his Common-wealth; that being slain in the war he revived the twelfth day after, and was sent back as a messenger to report unto men here the things which he had heard and seen in the other world one part of whose relation was this: that he saw certain fgulfs beneath in the earth, and above in the heaven, opposite one to the other; and that the just were commanded by the Judges that sate betwixt those gulfs, to go to the right hand up toward Heaven, but the wicked to the left hand and downward. which testimony gEusebius bringeth in, among many others, to show the consent that is betwixt Plato and the Hebrews in matters that concern the state of the world to come. Next to Zoroaster cometh Pythagoras: whose golden verses are concluded with this distich.⟨p. 333⟩h[Greek or Hebrew],
[Greek or Hebrew]·
When thou shalt leave the body, and come unto a free heaven; thou shalt be an immortal God, incorruptible, and not subject to mortality any more. So Epicharmus the scholar of Pythagoras: iIf thou be godly in mind, thou shalt suffer no evil when thou art dead; thy spirit shall remain above in heaven. and Pindarus: kThe souls of the ungodly fly under the heaven (or under the earth) in cruel torments, under the unavoidable yokes of evils. but the souls of the godly, dwelling in heaven, do praise that great blessed one with songs and hymns.
Plato relateth this, as a sentence delivered by them who were the first ordayners of the Grecian Mysteries: dWhosoever goeth to Hádes not initiated and not cleansed, shal lye in the mire; but he that commeth thither, purged and initiated, shall dwell with the Gods. So Zoroaster the great father of the Magi in the East, is said to have used this entrance into his discourse touching the things of the other world. eThese things wrote Zoroaster, the sonne of Armenius, by race a Pamphylian, having beene dead in the warre, which I learned of the Gods, being in Hades. as Clemens Alexandrinus relateth in the fifth booke of his Stromata: where he also noteth, that this Zoroaster is that Er the sonne of Armenius, a Pamphylian, of whom Plato writeth in the tenth booke of his Common-wealth; that being slain in the warre he revived the twelfth day after, and was sent backe as a messenger to report unto men here the things which he had heard and seene in the other world one part of whose relation was this: that he saw certaine fgulfes beneath in the earth, and above in the heaven, opposite one to the other; and that the just were commanded by the Iudges that sate betwixt those gulfs, to go to the right hand up toward Heaven, but the wicked to the left hand and downeward. which testimonie gEusebius bringeth in, among many others, to shew the consent that is betwixt Plato and the Hebrewes in matters that concerne the state of the world to come. Next to Zoroaster commeth Pythagoras: whose golden verses are concluded with this distich.⟨p. 333⟩h〈non-Latin alphabet〉,
〈non-Latin alphabet〉·
When thou shalt leave the body, and come unto a free heaven; thou shalt be an immortall God, incorruptible, and not subject to mortalitie any more. So Epicharmus the scholler of Pythagoras: iIf thou be godly in minde, thou shalt suffer no evill when thou art dead; thy spirit shall remaine above in heaven. and Pindarus: k
d[Greek or Hebrew]. Plot. Phaedon. pag. 380. f. & 386. a.〈non-Latin alphabet〉. Plat. Phaedon. pag. 380. f. & 386. a.
hPhytag•r•aur. Ca•m. cum commentar. H•er• cli•▪ pag 310.
i[Greek or Hebrew]. Epicharm. apud Clement. Alexandr. lib. 4. stro••.〈non-Latin alphabet〉. Epicharm. apud Clement. Alexandr. lib. 4. stro••.
k[Greek or Hebrew]. Pindar. ibid. & apud Theodore•. in Therapeutic. ad Grae•os, lib. 8.〈non-Latin alphabet〉. Pindar. ibid. & apud Theodore•. in Therapeutic. ad Grae•os, lib. 8.
Cicero in his Tusculan questions allegeth the testimony of lEnnius, approving the common fame, that Romulus did lead his life in heaven with the Gods. and in the sixth book of his Common-wealth, he bringeth in Scipio teaching that munto all them which preserve, assist, and enlarge their country, there is a certain place appointed in heaven, where they shall live blessed world without end. nSuch a life (saith he) is the way to heaven, and into the company of these, who having lived and are now loosed from their body, do inhabit that place which thou seest, p•inting to the Galaxiaes or milky circle. whereof we read thus also in oManilius:
An fortes animae, dignatque nomina coelo
Corporibus resoluta suis, terraeque remissa;
⟨p. 334⟩Huc migrant ex orbe, suumque habitantia coelum,
Aethereos vivunt annos, mundoque fruuntur?
With Damascius the philosopher of Damascus, this circle pis the way of the souls that go to the Hades in heaven. Against whom Johannes Philoponus doth reason thus, from the etymology of the word. qIf they pass through the Galaxias or milky circle; then this should be that [Greek or Hebrew] or Hades that is in heaven: and how can that be Hades, which is so lightsome? To which, they that maintained the other opinion, would peradventure oppose that other common derivation of the word from the Doric [Greek or Hebrew], which signifieth to please or to delight; or that which rPlato doth deliver in the name of Socrates, [Greek or Hebrew] from seeing or knowing all good things. For, there did Socrates look to find such things: as appeareth by that speech which Plato in his Dialogue of the Soul maketh him to use the same day that he was to depart out of this life. sThe soul, being an invisible thing, goeth hence into such another noble and pure and invisible place; to Hades, in truth, unto the good and wise God: whither, if God will, my soul must presently go. which place is alleged by tEusebius, to prove that uin the things which concern the immortality of the soul, Plato doth differ in opinion nothing from Moses. The tale also which Socrates there telleth of the xpure land seated above in the pure heaven, though it have a number of toys added to it (as tales use to have) yet the foundation thereof both Eusebius and Origen do judge to have been taken from ⟨p. 335⟩the speeches of the Prophets touching the land of promise and the heavenly Canaan:
Ci•ero in his Tusculan questions alledgeth the testimony of lEnnius, approving the common fame, that Romulus did lead his life in heaven with the Gods. and in the sixth booke of his Common-wealth, he bringeth in Scipio teaching that munto all them which preserve, assist, and enlarge their countrey, there is a certaine place appointed in heav•n, where they shall live blessed world without end. nSuch a life (saith he) is the way to heaven, and into the company of these, who having lived and are now loosed from their body, doe inhabite that place which thou seest, p•inting to the Galaxiaes or milky circle. whereof we reade thus also in oManilius:
An fortes animae, dignatque nomina coelo
Corporibus resoluta suis, terraeque remissa;
⟨p. 334⟩Huc migrant ex orbe, suumque habitantia coelum,
Aethereos vivunt annos, mundoque fruuntur?
With Damascius the philosopher of Damascus, this circle pis the way of the soules that goe to the Hades in heaven. Against whom Iohannes Philoponus doth reason thus, from the etymologie of the word. qIf they passe through the Galaxias or milky circle; then this should be that 〈non-Latin alphabet〉 or Hades that is in heaven: and how can that be Hades, which is so lightsome? To which, they that maintayned the other opinion, would peradventure oppose that other common derivation of the word from the Dorick 〈non-Latin alphabet〉, which signifieth to please or to delight; or that which rPlato doth deliver in the name of Socrates, 〈non-Latin alphabet〉 from seeing or knowing all good things. For, there did Socrates looke to finde such things: as appeareth by that speech which Plato in his Dialogue of the Soule maketh him to use the same day that he was to depart out of this life.
lRomulus in co•lo cum dijs agit aevum: ut famae assentiens dixit Ennius. Cic Tus•ul. quaest. lib. 1.
mOmnibus, qui patriam conservârint, adjuverint, auxerint, certum esse in coelo ac definitum locum, ubi beati aevo sempiterno fruantur. Id. in Som•o Scipionis.
nEa vita, via est in coelum, & in hunc coetum eorum, qui jam vixerunt, & corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo candour inter flammas elucens circulus) quem vos, ut á Graijs accepistis, orbem lacteum nuncupatis Ibid.Ea vita, via est in coelum, & in hunc coetum eorum, qui jam vixerunt, & corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo candore inter flammas elucens circulus) quem vos, ut á Graijs accepistis, orbem lacteum nuncupatis Ibid.
oManil. lib. 1. Astronom.
p[Greek or Hebrew] Damasc.〈non-Latin alphabet〉 Damasc.
q[Greek or Hebrew]; Philopon in 1. Mettor. fol. 104. b.〈non-Latin alphabet〉; Philopon in 1. Mettor. fol. 104. b.
r[Greek or Hebrew]. Socrat. apud Platonem in Cra•ylo. pag 265.〈non-Latin alphabet〉. Socrat. apud Platonem in Cra•ylo. pag 265.
s[Greek or Hebrew]. Id. apud. eund. in Phaedone. pag. 385. g.〈non-Latin alphabet〉. Id. apud. eund. in Phaedone. pag. 385. g.
and for the rest, Origen referreth us to Plato's interpreters, affirming that ythey who handle his writings more gravely, do expound this tale of his by way of allegory.
and for the rest, Origen referreth us to Platoes interpreters, affirming that ythey who handle his writings more gravely, doe expound this tale of his by way of allegory.
y[Greek or Hebrew] Origen lib 7. contra Celsum, pag. 362.〈non-Latin alphabet〉 Origen lib 7. contra Celsum, pag. 362.
Such another tale doth the same philosopher relate in the Dialogue which he intituleth Gorgias: showing, that zamong men he that leadeth his life righteously and holily, shall when he is dead go unto the Fortunate Islands, and dwell in all happiness, free from evils. but he that leadeth it unrighteously and impiously, shall go unto the prison of punishment and just revenge, which they call Tartarus. which Theodoret bringeth in, to prove that aPlato did exactly believe that there were judgements to pass upon men in Hades. For being conversant with the Hebrews (saith he) in Egypt, he heard without doubt the oracles of the Prophets: and btaking some things from thence, and mingling other things therewith out of the fables of the Greeks, made up his discourses of these things. Among which mixtures, that which he hath of the Fortunate Islands, is reckoned by cTheodoret for one: whereof you may read in dHesiod, ePindarus, fDiodorus Siculus, gPlutarch, and hJosephus also; who treating of the diverse sects that were among the Jews, showeth that the Essenes borrowed this opinion (of the placing of good mens souls in a certain pleasant habitation beyond the Ocean) from the Grecians. But the Pharisees (as he noteth ielsewhere) held ⟨p. 336⟩that the place, wherein both rewards were given to the good and punishments to the wicked, was under the earth: which as kOrigen doth declare to have been the common opinion of the Jews, so doth Lucian show that it was the more vulgar opinion among the Grecians. For among them lthe common multitude, whom wise men (saith he) call simple people, being persuaded of these things by Homer and Hesiod and such other fabulous authors, and receiving their Poems for a law; took HADES to be a certain deep place under the earth. The first original of which conceit is by Cicero derived from hence. mThe bodies falling into the ground, and being covered with earth, (whence they are said to be interred) men thought that the rest of the life of the dead was led under the earth, upon which opinion of theirs (saith he) great errors did ensue: which were increased by the Poës. Others do imagine, that the Poets herein had some relation to the nspherical situation of the world: for the better understanding whereof, these particulars following would be considered by them that have some knowledge in this kind of learning.
Such another tale doth the same philosoper relate in the Dialogue which he intituleth Gorgias: shewing, that zamong men he that leadeth his life righteously and holily, shall when he is dead goe unto the Fortunate Ilands, and dwell in all happinesse, free from evills. but he that leadeth it unrighteously and impiously, shall goe unto the prison of punishment and just revenge, which they call Tartarus. which Theodoret bringeth in, to prove that aPlato did exactly beleeve that there were judgements to passe upon men in Hades. For being conversant with the Hebrewes (saith he) in Aegypt, he heard without doubt the oracles of the Prophets: and btaking some things from thence, and mingling other things therewith out of the fables of the Greekes, made up his discourses of these things. Among which mixtures, that which he hath of the Fortunate Ilands, is reckoned by cTheodoret for one: whereof you may reade in dHesiod, ePindarus, fDiodorus Siculus, gPlutarch, and hIosephus also; who treating of the diverse sectes that were among the Iewes, sheweth that the Essenes borrowed this opinion (of the placing of good mens soules in a certaine pleasant habitation beyond the Ocean) from the Grecians. But the Pharisees (as hee noteth ielsewhere) held ⟨p. 336⟩that the place, wherein both rewards were given to the good and punishments to the wicked, was under the earth: which as kOrigen doth declare to have been the common opinion of the Iewes, so doth Lucian shew that it was the more vulgar opinion among the Grecians. For among them
z[Greek or Hebrew]. Plato, in Gorg. pag. 312. c.〈non-Latin alphabet〉. Plato, in Gorg. pag. 312. c.
a[Greek or Hebrew]. Theodoret. Therapeutic. ad Graec. lib. 11. pag. 155.〈non-Latin alphabet〉. Theodoret. Therapeutic. ad Graec. lib. 11. pag. 155.
b[Greek or Hebrew]. Ibid. pag. 166.〈non-Latin alphabet〉. Ibid. pag. 166.
cIbid. pag. 157.
dHesiod. in [Greek or Hebrew].Hesiod. in 〈non-Latin alphabet〉.
ePindar. Olymp. Od. 2.
fDiodor. Bibliothec. lib. 3.
gPlutarch. in vitâ Serlorij.
hJoseph. de bello Judaico, lib. 2. cap. 12. pag. 730. edit. Graec.Ioseph. de bello Iudaico, lib. 2. cap. 12. pag. 730. edit. Graec.
First, the material Spheres in ancient time were not made moveable in their sockets, as they are now, that they might be set to any elevation of the Pole: but were osixth to the elevation of XXXVI. degrees; which was the height of the Rhodian climate. Secondly, the Horizon which divided this Sphere through the middle, and separated the visible part of the world from the invisible, was commonly esteemed the utmost ⟨p. 337⟩bound of the earth: so that whatsoever was under that horizon, was accounted to be under the earth. for neither the common people, nor yet some of the learned Doctors of the Church (as pLactantius, qS. Augustine, rProcopius, and others) could be induced to believe that which our daily navigations find now to be most certain; that there should be another southern hemisphere of the earth, inhabited by any Antipodes, that did walk with their feet just opposite unto ours. Thirdly, the great Ocean was supposed to be the thing in nature which was answerable to this horizon in the Sphere. Therefore it is observed by sStrabo that Homer, and by tTheon, uAchilles Statius, and others that Aratus and the rest of the Poets do put the Ocean for the Horizon: and thereupon where the astronomers say that the Sun or the stars at their setting, go under the horizon the common phrase of the Poets is, that they do tingere see Oceano, dive themselves into the Ocean. for as they took the Earth to be but half a globe, and not a whole one: so they imagined that demye globe to be as it were a great mountain or Island seated in, and environed round about with the Ocean. Thus the author of the book de Mundo, affirmeth that xthe whole world is one Island, compassed about with the Atlantic sea: and Dionysius Alexandrinus, in the beginning of his Geography,
[Greek or Hebrew]
[Greek or Hebrew].
⟨p. 338⟩wherein he followed Eratosthenes, as his expositor Eustathius there noteth: who compareth also with this, that place of Orpheus [Greek or Hebrew],
— [Greek or Hebrew],
[Greek or Hebrew].
whereunto answereth that of yEuphorion, or (as zAchilles Statius citeth it) of Neoptolemus Parianus in his [Greek or Hebrew].
First, the materiall Spheres in ancient time were not made moveable in their sockets, as they are now, that they might bee set to any elevation of the Pole: but were ofixt to the elevation of XXXVI. degrees; which was the height of the Rhodian climat. Secondly, the Horizon which devided this Sphere through the middle, and separated the visible part of the world from the invisible, was commonly esteemed the utmost ⟨p. 337⟩bound of the earth: so that whatsoever was under that horizon, was accounted to be under the earth. for neyther the common people, nor yet some of the learned Doctros uf the Church (as pLactantius, qS. Augustine, rProcopius, and others) could be induced to beleeve that which our daily navigations finde now to bee most certaine; that there should bee another southerne hemisphere of the earth, inhabited by any Antipodes, that did walke with their feete just opposite unto ours. Thirdly, the great Ocean was supposed to be the thing in nature which was answerable to this horizon in the Sphere. Therefore it is observed by sStrabo that Homer, and by tTheon, uAchilles Statius, and others that Aratus and the rest of the Poets doe put the Ocean for the Horizon: and thereupon where the astronomers say that the Sunne or the starres at their setting, goe under the horizon the common phrase of the Poets is, that they doe tingere se Oceano, dive themselves into the Ocean. for as they tooke the Earth to be but halfe a globe, and not a whole one: so they imagined that demye globe to be as it were a great mountaine or Iland seated in, and invironed round about with the Ocean. Thus the author of the booke de Mundo, affirmeth that xthe whole world is one Iland, compassed about with the Atlanticke sea: and Dionysius Alexandrinus, in the beginning of his Geography,
〈non-Latin alphabet〉〈non-Latin alphabet〉.
o[Greek or Hebrew]. G•minus, in Phaenomen. cap. 13.〈non-Latin alphabet〉. G•minus, in Phaenomen. cap. 13.
sStrabo, Geograph. lib. 1. ad quem doctiss. Casauhonus hane ex Grammaticis Oceani definitionem producit. [Greek or Hebrew].Strabo, Geograph. lib. 1. ad quem doctiss. Casauhonus hane ex Grammaticis Oceani definitionem producit. 〈non-Latin alphabet〉.
t[Greek or Hebrew]. Theon in Arat. pag. 6. [Greek or Hebrew]. Ibid. pag. 59. edit. Paris.〈non-Latin alphabet〉. Theon in Arat. pag. 6. 〈non-Latin alphabet〉. Ibid. pag. 59. edit. Paris.
u[Greek or Hebrew]. Ach•l. Stat. in Ar••. pag. 93 •dit. Florentin. ubi etiam alius scholiastes, pag. 115. de horizonte similiter notat. [Greek or Hebrew].〈non-Latin alphabet〉. Ach•l. Stat. in Ar••. pag. 93 •dit. Florentin. ubi etiam alius scholiastes, pag. 115. de horizonte similiter notat. 〈non-Latin alphabet〉.
And this opinion of theirs the Fathers of the Church did the more readily entertain: because they thought it had ground from *Psalm. 24.2. and 136.6. and such other testimonies of holy Scripture. aThat the whole earth (saith Procopius Gazaeus) doth subsist in the waters, and that there is no part of it which is situated under us void and cleared of waters; I suppose it be known unto all. For so doth the Scripture teach: Who stretcheth out the earth upon the waters. and again: He hath founded it upon the seas, and prepared it upon the floods. Neither is it fit we should believe, that any earth under us is inhabited, opposite unto our part of the world. The same collection is made by S. bHilary, cChrysostom, dCaesarius, and others. Fourthly, it was thought by the ancient heathen, that the Ocean (supplying the place of the Horizon) did eseparate the visible world from the kingdom of Hades: and therefore that such as went to Hades (or the world invisible to us) must first ⟨p. 339⟩pass the Ocean. and that the pole Antarctic was seen by them there, as the Arctic or North pole is by us here: according to that of Virgil in his Georgics,
Hic vertex nobis semper sublimis: at illum
Sub pedibus Styx atra videt, manesque profundi.
Fifthly, as they held that Hades was for situation placed from the centre of the earth downward; so betwixt the beginning and the lowest part thereof they imagined as great a space to be interjected, as there is betwixt Heaven and Earth. So saith Apollodorus of Tartarus, the dungeon of torment. fThis is a dark place in Hades, having as great a distance from the earth, as the earth from the heaven. and Hesiod in his Theogonia (agreeably to that which before we heard from Homer)
[Greek or Hebrew],
[Greek or Hebrew].
It is as far beneath the earth, as heaven is from the earth: for thus equal is the distance from the earth unto dark Tartarus. whereunto that of Virgil may be added, in the •ixt of the Aeneids:
— tum Tartarus ipse
Bis patet in praeceps tantum tenditque sub umbras,
Quantus ad aethereum coeli suspectus Olympum.
—then Tartarus it self, that sink-hole steep
Two times as low descends, two times as headlong downright deep
As heaven upright •s hie.
that, see how high the heaven is over us, when we look upward to it; the downright distance from thence to Tartarus, should be twice as deep again.
And this opinion of theirs the Fathers of the Church did the more readily entertayne: because they thought it had ground from *Psalm. 24.2. and 136.6. and such other testimonies of holy Scripture. aThat the whole earth (saith Procopius Gazaeus) doth subsist in the waters, and that there is no part of it which is situated under us voyde and clear'd of waters; I suppose it be knowne unto all. For so doth the Scripture teach: Who stretcheth out the earth upon the waters. and againe: Hee hath founded it upon the seas, and prepared it upon the floods. Neyther is it fit we should beleeve, that any earth under us is inhabited, opposite unto our part of the world. The same collection is made by S. bHilary, cChrysostom, dCaesarius, and others. Fourthly, it was thought by the ancient heathen, that the Ocean (supplying the place of the Horizon) did eseparate the visible world from the kingdome of Hades: and therefore that such as went to Hádes (or the world invisible to us) must first ⟨p. 339⟩passe the Ocean. and that the pole Antarctick was seene by them there, as the Arctick or North pole is by us here: according to that of Virgil in his Georgicks,
Hic vertex nobis semper sublimis: at illum
Sub pedibus Styx atra videt, manesque profundi.
Fiftly, as they held that Hades was for situation placed from the center of the earth downeward; so betwixt the beginning and the lowest part thereof they imagined as great a space to be interjected, as there is betwixt Heaven and Earth. So saith Apollodorus of Tartarus, the dungeon of torment. fThis is a darke place in Hades, having as great a distance from the earth, as the earth from the heaven. and Hesiod in his Theogonia (agreably to that which before we heard from Homer)
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
It is as farre beneath the earth, as heaven is from the earth: for thus equall is the distance from the earth unto darke Tartarus. whereunto that of Virgil may be added, in the ixt of the Aeneids:
— tum Tartarus ipse
Bis patet in praeceps tantum tenditque sub umbras,
Quantus ad aethereum coeli suspectus Olympum.
—then Tartarus it selfe, that sinke-hole steep
Two times as low descends, two times as headlong downright deep
As heaven upright s hie.
that, see how hye the heaven is over us, when we looke upward to it; the downright distance from thence to Tartarus, should be twice as deepe againe.
*Vid. Augustin. Quaest. 132. in Genesim.
aQuòd autē universa terra in aquis subsistat, nec ulla sit pars ejus, quae infra nos sita est, aquis vacua & denudata, omnibus notum reor. Nam sic docet Scriptura: Qui expandit terram super aquas. Et iterùm: Quia ipse super maria fundavit eam, & super flumina praeparavit eam. &c. Nec decet ut credamus aliquam terram infra nos coli nostro orbi oppositam. Procop. in Genes. cap. 1.Quòd autē universa terra in aquis subsistat, nec ulla sit pars ejus, quae infra nos sita est, aquis vacua & denudata, omnibus notum reor. Nam sic docet Scriptura: Qui expandit terram super aquas. Et iterùm: Quia ipse super maria fundavit eam, & super flumina praeparavit eam. &c. Nec decet ut credamus aliquam terram infra nos coli nostro orbi oppositam. Procop. in Genes. cap. 1.
These observations, I doubt not, will be censured by many to savour of a needless and fruitless curiosity: but the intelligent reader for all that will easily discern, how hereby he may be led to understand, in what sense the ancient both heathen and Christian writers did hold Hades to be under the earth; and upon what ground. For they did not mean thereby (as the Schoolmen generally do, and as gTertullian sometime seemeth to imagine) that it was contained within the bowels of the earth: but that it lay under the whole bulk thereof, and occupied that whole space, which we now find to be taken up with the earth, air and firmament of the southern hemisphere. hthe inhabitants of which infernal region and vast depth are thereupon affirmed by S. Hilary to be non intra terram sed infra terram, not within the earth but beneath the earth. And this proceeded from no other ground, but the vulgar opinion, that the southern hemisphere of the earth was not inhabited by living men, as our northern is insomuch that some of the heathen atheists, finding the contrary to be true by the discourse of right reason; endeavoured to persuade themselves from thence, that there was no such place as Hades at all. iLucretius for the greater part, (saith Servius) and others fully teach, tha• the kingdoms of Hell cannot as much as have a being. For what place can we say they have; when under the earth our Antipodes are said to be? and that they should be in the midst of the earth, neither will the solidity permit, nor the centre of the earth. which earth if it be in the middle of the world, the profundity thereof can ⟨p. 341⟩not be so great, that it may have those Inferos within it, in which is Tartarus: whereof we read,
Bis patet in praeceps tantum, tenditque sub umbras
Quantus ad aethereum coeli suspectus Olympum.
But Christian men, being better instructed out of the word of God, were taught to answer otherwise. kIf thou dost ask me (saith S. Chrysostom) of the situation and place of Gehenna: I will answer and say, that it is seated somewhere out of this world; and that it is not to be inquired in what place it is situated, but by what means rather it may be avoided.
These observations, I doubt not, will be censured by many to savour of a needlesse and fruitelesse curiositie: but the intelligent reader for all that will easily disc•rne, how hereby he may be led to understand, in what sense the ancient both heathen and Christian writers did hold Hades to be under the earth; and upon what ground. For they did not meane thereby (as the Schoolemen generally doe, and as gTertullian sometime seemeth to imagine) that it was contayned within the bowels of the earth: but that it lay under the whole bulke thereof, and occupied that whole space, which we now finde to be taken up with the earth, ayre and firmament of the southerne hemisphere. hthe inhabitants of which infernall region and vast depth are thereupon affirmed by S. Hilary to be non intra terram sed infra terram, not within the earth but beneath the earth. And this proceeded from no other ground, but the vulgar opinion, that the southerne hemisphere of the earth was not inhabited by living men, as our north•rne is insomuch that some of the heathen atheists, finding the contrary to be true by the discourse of right reason; endevoured to perswade themselves from thence, that there was no such place as Hades at all. iLucretius for the greater part, (saith Servius) and others fully teach, tha• the kingdomes of Hell cannot as much as have a being. For what place can we say they have; when under the earth our Antipodes are sayd to be? and that they should be in the midst of the earth, neyther will the solidity permit, nor the center of the earth. which earth if it be in the middle of the world, the profundity thereof can ⟨p. 341⟩not be so great, that it may have those Inferos within it, in which is Tartarus: whereof we reade,
Bis patet in praeceps tantum, tenditque sub umbras
Quantus ad aethereum coeli suspectus Olympum.
But Chrstiian men, being better instructed out of the word of God, were taught to answere otherwise. kIf thou dost aske me (saith S. Chrysostom) of the situation and place of Gehenna: I will answere and say, that it is seated somewhere out of this world; and that it is not to be inquired in what place it is situated, but by what meanes rather it may be avoyded.
gNobis inferi, non nuda cavositas, nec subdivalis aliqua mundi sentina credū tur: sed in fossâ terrae & in alto vastitas, & in ipsis visceribus ejus abstrusa profunditas. Tertull. de anima, cap. 55.Nobis inferi, non nuda cavositas, nec subdivalis aliqua mundi sentina credū tur: sed in fossâ terrae & in alto vastitas, & in ipsis visceribus ejus abstrusa profunditas. Tertull. de anima, cap. 55.
hEsse autem hujus infernae regionis vas•aeque abyssi incolas pl•res, beati Joannis Apocalypsi docemur. e•c. Hila••. •n P•alm. 2.Esse autem hujus infernae regionis vas•aeque abyssi incolas pl•res, beati Ioannis Apocalypsi docemur. e•c. Hila••. •n P•alm. 2.
iLucretius ex majore part•, & alij integré docent, inferorum regna ne esse quidem posse. Nam locum ipso•um quem possumus dicere; cùm sub •erris d••a••ur esse Antipodes? in mediâ veró terrâ eos esse, nec soliditas patitur, nec centrum terrae, quae terra si in ••edio mundi est; tanta ejus esse profunditas non potest, ut in medio sui habeat inferos, in quibus est Tartarus: de quo legitur, Bis patet in praeceps tantum, etc. Servius, in Aen•i•. 6.
kSi de situ & loco quaesieris, respondebo, dicamque extra terra•ū orbē hunc aliquo esse positam. Non ergo erit, quo fuerit haec loco sita, quin magis quo pacto evitari possit, quaerendū Chrysostom de paemij. sanctor. tom. 3. Oper. Laein.
In the Dialogue betwixt Gregory Nyssen and that admirable woman Macrina, S. Basils sister, touching the Soul and the Resurrection, this point is stood upon at large: the question being first proposed by Gregory in this manner. lWhere is that name of Hades so much spoken of? which is so much treated of in our common conversation, so much in the writings both of the heathen and our own. into which all men think that the souls are translated from hence as into a certain receptacle. For you will not say that the elements ar• this Hades. whereunto Macrina thus replieth. mIt appeareth that thou didst not give much heed to my speech. for when I spake of the translation of the soul from that which is seen unto that which is invisible; I thought I had left nothing behind to be inquired of Hades. Neither doth that name, wherein souls are said to be, seem to me to signify any other thing either in profane writers or in the holy scripture, save only a removing unto that which is invisible and unseen. Thereupon ⟨p. 342⟩it being further demanded: nhow then do some think that a certain subterraneall place should be so called, and that the souls do lodge therein? for answer thereunto it is said, that there is no manner of difference betwixt the lower hemisphere of the earth, and that wherein we live: that as long as the principal doctrine of the immortality of the soul is yielded unto, no controversy should be moved touching the place thereof; that local position is proper to bodies, and the soul being incorporeal hath no need to be detained in certain places. then the place objected from Philip. 2.10. of those under the earth that should bow at the name of Jesus, being largely scanned: this in the end is laid down for the conclusion. oThese things being thus, no man can constrain us by the name of things under the earth to understand any subterraneall place: forasmuch as the air doth so equally compass the earth round about, that there is no part thereof found naked from the covering of the air. Both these opinions are thus propounded by pTheophylact, and by qHugo Etherianus after him. What is Hades or Hell? Some say that it is a dark place under the earth. Others say, that it is the translation of the soul from that which is visible unto that which is unseen and invisible. For while the soul is in the body, it is seen by the proper operations thereof:
In the Dialogue betwixt Gregory Nyssen and that admirable woman Macrina, S. Basils sister, touching the Soule and the Resurrection, this point is stood upon at large: the question being first proposed by Gregory in this maner. lWhere is that name of Hádes somuch spoken of? which is so much treated of in our common conversation, so much in the writings both of the heathen and our owne. into which all men thinke that the soules are translated from hence as into a certaine receptacle. For you will not say that the elements ar• this Hades. whereunto Macrina thus replyeth. mIt appeareth that thou didst not give much heed to my speech. for when I spake of the translation of the soule from that which is seen unto that which is invisible; I thought I had left nothing behinde to be inquired of Had•s. Neyther doth that name, wherein soules are said to be, seeme to me to signifie any other thing eyther in profane writers or in the holy scripture, save onely a removing unto that which is invisible and unseene. Thereupon ⟨p. 342⟩it being further demanded: nhow then doe some thinke that a certaine subterraneall place should be so called, and that the soules doe lodge therein? for answere thereunto it is said, that there is no maner of difference betwixt the lower hemisphere of the earth, and that wherein we live: that as long as the principall doctrine of the immortalitie of the soule is yeelded unto, no controversie should be moved touching the place therof; that locall position is proper to bodies, and the soule being incorporeall hath no need to be detained in certaine places. then the place objected from Philip. 2.10. of those under the earth that should bow at the name of Iesus, being largely skanned: this in the end is laid downe for the conclusion. oThese things being thus, no man can constraine us by the name of things under the earth to understand any subterraneall place: forasmuch as the ayre do•h so equally compasse the earth round about, that there is no part thereof found naked from the covering of the ayre. Both these opinions are thus propounded by p
l[Greek or Hebrew]. Gregor. N•ssen. in Macrin•s, tom. 2 Oper. pag 641.〈non-Latin alphabet〉. Gregor. N•ssen. in Macrin•s, tom. 2 Oper. pag 641.
m[Greek or Hebrew]. (fort. [Greek or Hebrew].) Ibid. pag. 641.642.〈non-Latin alphabet〉. (fort. 〈non-Latin alphabet〉.) Ibid. pag. 641.642.
n[Greek or Hebrew]; etc. Ibid. pag. 642.〈non-Latin alphabet〉; etc. Ibid. pag. 642.
o[Greek or Hebrew] Ibid, pag. 644.〈non-Latin alphabet〉 Ibid, pag. 644.
p[Greek or Hebrew]. Theophylact. in Luc. cap. 16.〈non-Latin alphabet〉. Theophylact. in Luc. cap. 16.
qInfernum autem hi quidem putant regionem sub terrâ caliginis & tenebrarum. &c. Alij veró Infernum ex apparitione ad disparitionem animae nominaverunt. Quandiu anima est in corpore, per proprias videtur actiones: sed ubi á corpore discessum est, omnibus modis incognita nobis existit. Hugo. Etherian. de animar. regress. ab Inferis, cap. 11.
Death is the separation of the soule and the body. But Hades. is a place to us invisible or vnseene and unknowne, which receiveth our soules when they departe from hence. The ordinary Glosse, following S. Hierome upon the thirteenth of Hosea, thus.
Death is that, whereby the soule is separated from the body.
The soules of the ungodly flie under the heaven (or under the earth) in cruell torments, under the unavoydable yoakes of evills. but the soules of the godly, dwelling in heaven, doe prayse that great blessed one with songs and hymnes.
The soule, being an invisible thing, goeth hence into such another noble and pure and invisible place; to Hades, in truth, unto the good and wise God: whither, if God will, my soule must presently goe. which place is alledged by
in the things which concerne the immortalitie of the soule, Plato doth differ in opinion nothing from Moses. The tale also which Socrates there telleth of the
pure land seated above in the pure heaven, though it have a number of toyes added to it (as tales use to have) yet the foundation thereof both Eusebius and Origen doe judge to have beene taken from
⟨p. 335⟩
the speeches of the Prophets touching the land of promise and the heavenly Canaan:
Euseb. Praepar. Euangel. lib. 11. pag. 325.
u[Greek or Hebrew]. Ibid. pag. 323.〈non-Latin alphabet〉. Ibid. pag. 323.
the common multitude, whom wise men (saith he) call simple people, being perswaded of these things by Homer and Hesiod and such other fabulous authors, and receiving their Poëms for a law; tooke HADES to be a certaine deepe place under the earth. The first originall of which conceite is by Cicero derived from hence.
The bodies falling into the ground, and being covered with earth, (whence they are said to be interred) men thought that the rest of the life of the dead was led under the earth, upon which opinion of theirs (saith he) great errors did ensue: which were increased by the Poës. Others do imagine, that the Poets herein had some relation to the
sphericall situation of the world: for the better understanding whereof, these particulars following would be considered by them that have some knowledge in this kinde of learning.
〈non-Latin alphabet〉. Lucian. de luctu.
mIn terram enim cadentibus corporibus, hisque humo tectis, ex quo dictum est humari; sub terrâ censebant reliquam vitam agi mortuorum. quam •orum opinionem magni errores consecuti sunt: quos auxerunt Poëtae. Cic. Tuscul. quaest. lib. 1.
nHera•lid Pontic de Allegor. Homer. Servius, in Virgil. Ae•e•d. lib. 6.
⟨p. 338⟩
wherein he followed Eratosthenes, as his expositor Eustathius there noteth: who compareth also with this, that place of Orpheus 〈non-Latin alphabet〉,
— 〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
whereunto answereth that of
Achilles Statius citeth it) of Neoptolemus Parianus in his 〈non-Latin alphabet〉.
[Greek or Hebrew]. Aristot. de Mundo, cap. 3.
〈non-Latin alphabet〉. Aristot. de Mundo, cap. 3.
yCitat ab Arati scholiaste, edit. cum Hipparcho, Florent. an. 1567. pag. 115.
zAchil. Stat. in Arateis, ibid. pag 93.
•
•
•
•
•
Si de situ & loco quaesieris, respondebo, dicamque extra terra•ū orbē hunc aliquo esse positam. Non ergo erit, quo fuerit haec loco sita, quin magis quo pacto evitari possit, quaerendū • Chrysostom de p•aemij. sanctor. tom. 3. Oper. Lae•in.
Hugò Etherianus after him. What is Hades or Hell? Some say that it is a darke place under the earth. Others say, that it is the translation of the soule from that which is visible unto that which is unseene and invisible. For while the soule is in the body, it is seene by the proper operations thereof:
