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bristles of nature; and there is scarcely anything which is not more or less radiant. This is very plainly soon in the power of vision, and not less so in all kinds of magnetic virtue, and in every effect which takes place at a distance. For whatever produces an effect at a distance may be truly said to emit rays. But Pan's hair is longest in the beard, because the rays of the celestial bodies operate and penetrate from a greater distance than any other; and we see also that the sun, when the upper part of him is veiled by a cloud and the rays break out bolew, has the appearance of a face with a beard.

Again, the body of Nature is most truly described as biform; on gccount of the difference herween the hodies of the upper and the lower world. For the upper or heavenly bodies, are for their heauty and the equability anɛ constancy at their motion, as well as for the intlgange they lore unor, earth, and all that belongs to it, 6ith renrosented unda the human f tre: but the others, by ressot, n; ther nerturbations apy: fexecular motinass, and hens the are under The indians, at the aelodia' bodies, mas he content till the fun a • kryte. The sam descristion of Watak Nak my k reterm ale to the mixture of on via win anothAY

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motion upwards of terrestrial bodies towards the regions of air and sky: for the goat is a climbing animal, and loves to hang from rocks and cling to the sides of precipices: a tendency which is also exhibited in a wonderful manner by substances that belong properly to the lower world- witness clouds and meteors.

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The emblems in Pan's hands are of two kinds one of harmony, the other of empire. The pipe compact of seven reeds evidently indicates that harmony and concent of things, that concord mixed with discord, which results from the motions of the seven planets. Also the sheep-hook is a noble metaphor, alluding to the mixture of straight and crooked in the ways of nature. But the staff is curved chiefly towards the top; because all the works of Divine Providence in the world are wrought by winding and roundabout ways where one thing seems to be doing, and another is doing really as in the selling of Joseph into Egypt, and the like. So also in all the wiser kinds of human government, they who sit at the helm can introduce and insinuate what they desire for the good of the people more successfully by pretexts and indirect ways than directly; so that every rod or staff of empire is truly crooked at the top. The scarf or mantle of Pan is very ingeniously feigned to be made of a panther's skin; on account of the spots scattered all over it. For the heavens are spotted with stars, the sea with islands, the earth with flowers; and even particular objects are generally variegated on the surface, which is as it were their mantle or scarf.

Now the office of Pan can in no way be more lively set forth and explained than by calling him god of

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boden. For every natural action, every motion and of nature, is nothing else than a hunt. For the wiences and arts hunt after their works, human counsels hunt after their ends, and all things in nature hunt either after their food, which is like hunting for prey, or after their pleasures, which is like hunting for recreation; and that too by methods skilful and sagacious.

After the wolf the lion steals; the wolf the kid doth follow;
The kid pursues the cytisus o'er hillock and thro' hollow.

Also Pan is the god of country people in general; because they live more according to nature; whereas in courts and cities nature is corrupted by too much enlture; till it is true what the poet said of his mistross, the girl herself is the least part of the matter,

Pan is likewise especially called president of mountains - because it is in mountains and elevated places that the nature of things is most spread abrasi, and hox most opon to view and study, As for Pan's beings next to Mercury, the messenger of the gods. that as an allogy plany diy bez song that next to the Word of God the mage isself of the ward is the Amar pie, of the a'i re wiham and goodness.

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are ever found the Satyrs and the Sileni; that is old age and youth; for all things have their merry and dancing time, and likewise their heavy and tippling time. And yet to one who truly considers them, the pursuits of either age appear perhaps, as they did to Democritus, ridiculous and deformed, like to a Satyr or Silenus.

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In the Panic terrors there is set forth a very wise doctrine; for by the nature of things all living creatures are endued with a certain fear and dread, the office of which is to preserve their life and essence, and to avoid or repel approaching mischief. But the same nature knows not how to keep just measure but together with salutary fears ever mingles vain and empty ones; insomuch that all things (if one could see into the heart of them) are quite full of Panic terrors; human things most of all; so infinitely tossed and troubled as they are with superstition (which is in truth nothing but a Panic terror), especially in seasons of hardship, anxiety, and adversity.

With regard to the audacity of Pan in challenging Cupid to fight, it refers to this, that matter is not appetite to dissolve

without a certain inclination and the world and fall back into the ancient chaos; but that the overswaying concord of things (which is represented by Cupid or Love) restrains its will and effort in that direction and reduces it to order. And therefore it is well for man and for the world that in that contest Pan was foiled. The same thing is alluded to in that other circumstance of the catching of Typhon in a net: because however it be that vast and strange swellings (for that is the meaning of Ty

phon) take place occasionally in nature, whether of the sea, or the clouds, or the earth, or any other body -nevertheless all such exuberancies and irreg ularities are by the nature of things caught and confined in an inextricable net, and bound down as with a chain of adamant.

As for the tale that the discovery of Ceres was reserved for this god, and that while he was hunting, and denied to the rest of the gods though diligently and specially engaged in seeking her; it contains a very true and wise admonition — namely that the discovery of things useful to life and the furniture of life, such as corn, is not to be looked for from the abstract philosophies, as it were the greater gods, no not though they devote their whole powers to that special end- but only from Pan; that is from sagacious experience and the universal knowledge of nature, which will often by a kind of accident, and as it were while engaged in hunting, stumble upon such discoveries.

Then again that watch in music and the result of it exhibits a wholesome doctrine, fit to restrain and reduce to sobriety the pride and overweening cuntidence of human reason and judgment. For it seems there are two kinds of harmony and music; one of divine providence, the other of human reason ami to the human judgment, and the ears as it were of mortals, the government of the world and mature.. and the more secret judgments of God, sound some what harsh and untumable; and though this be gnurance, such as deserves to be listinguished with the ears of ur ass, yet those cars are worn secretly and not in the tice of the world — 'ort is not a thing observed or noted as a deformity by the vulgar

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