Facebooky hear him sound.
The monstrous fish, the thurlpole great, of mighty form and strength:
In ocean sea doth give him place, when he doth walk at length."
Without man, the earth would be a place over-
grown with briers. Consider what man has done.
He has built cities, ordained laws, erected temples
to the gods. He has searched out many arts and
invented instruments,
2»
30 THE ZODIACUS VITAE
" Which like the lightning flash and flame and like the
thunders sound.
Wherein the fire fast enclosed, enforceth all he may :
Out of his mouth to rumble out the pellet far away,
Whereby the towers high be bet, and walls of every town.
His strength not able to abide, come topsy-turvy down."
This is a description, as Googe gravely informs us,
of the cannon, Pahngenius next describes the
ingenuity of man, in his ships. And man, ingenious
thus on land and sea :
" Yet knows he not, nor seeks to know (a thing too bad to
tell)
How for to live, what ways to fly, or what to follow well."
Neither the crabbed knowledge of the laws, nor
medicine, nor the rhetorician, nor the grammarian
reveal the highest virtues. Wisdom alone can open
the way of life.
Most people think riches will show the way, if one
only had as much gold as the Lydian stream, or the
Tagus bears down to the ocean ; as many acres of
good ground as one has hairs on one's head ; a long
array of slaves, with orchards fair as those of
Alcinqus, high marble houses, and more flocks of
beasts than Polyphemus fed in Trinacrian fields, or
than Aristaeus possessed, or than Heros snatched
from Erythraean sheepfolds. The crowd think the
man who possesses these is in perfect blessedness.
" What serpents foul in flowers lurk, these blockheads do
not know,
Ne yet how many pricking thorns among the roses grow."^
^ Sed nescit quanti lateant sub floribus hydri,
Quotque rosas inter spinae nascantur acutae,
TAURUS, OR THE BULL 31
The rich man's miseries are by day and by
night 1 :
" And little rest the wTetched soul, doth take at any night,
Sometimes on side, sometimes on face, sometimes he turns
upright.
He tosseth round about the bed, like as the mighty stone
Of Sisyphus continually doth toss and turn alone."
The description of the misery of the rich man is
full and graphic. Palingenius uses many classical
allusions to illustrate his topics, and the boys who
read their Palingenius as a school text book could
not but learn much of classical mythology.
Much of the second book is taken up with the
description of the miseries of rich men. The rich
man is compared unfavourably with the poor man, in
respect of happiness. The peasant and sailor have
more enjoyment from leeks and eggs, than kings
and queens from the choicest productions of land
and sea. It is best to curb one's desires and guide
oneself by wisdom. Seek only what is possible of
attainment.
Palingenius breaks forth into praise of poverty.
He gives once more classical illustrations, e.g.
Anaxagoras, Democritus, etc. The great Romans
lived in small houses and on frugal fare. Googe's
headings of Palingenius' themes are " The hunts
of earthly pleasure," and " Carpet knights bred in
peace."
The moral is : so learn to be satisfied with that
which is just enough. Pahngenius writes paragraph
after paragraph on this attractive ethical theme, but
1 Cf. Juvenal : Sat. III.
32 THE ZODIACUS VITAE
as usual he can sum up his position in a line ready
for the memory :
" Cum tibi sufficiant cyathi, cur dolia quaeris ? "
Or as Googe renders it : " When little cups shall
thee suffice, dost thou tuns desire ? "
And whilst you avoid avarice and living at too
great an expense, do not forget that Dame Nature
created us to have regard to others as well as our-
selves. We must help the poor and afflicted from
our stores — great or small, Palingenius laments
that in his days the wealthy man has no pity to the
poor. He does not give to beggars. He does not
give to support the learned. He despises the Muses.
He cares most for his dice-tables and cards. Let
us for our part rather use things aright — for our-
selves — and for the rest, assist others.
Now Palingenius thinks it time to return from his
poetic flight, for his vessel may have to face Orion's
treachery towards ships. When the clouds have
gone, Triton will call us from the shelter of the rocks,
and then we will again to the deep !
BOOK III
GEMINI, OR THE TWINS
As the highest good cannot be found in riches neither
can it be found in pleasure. The writer meets an
ancient man by the seashore, who takes him to
the shadow of an oak, and agrees to instruct him in
words of wisdom in the guidance of hfe. This man
is none other than Epicurus. He claims undivided
attention — for to distinguish the good and true is
difficult and uncommon. It is rare to find anywhere
a real man. It might be said, without misnaming it,
that the world is a cave of fools and a tavern of
errors. 1 The end of life is assuredly pleasure.
Palingenius particularly delights in rolling out his
instances and illustrations. So he makes Epicurus
proceed : " Why does the ploughman's clubbish
hand delve and tear the earth in share ? He stops
not in the heat of the Dog-star, nor in the frosts of
winter ? Why fears not the sailor the roaring rage
of surging seas, the sand-banks and threatening
rocks, despising the death that is so closely escaped,
* Sed rarus ubique
Verus homo : ut possit non falso nomine dici
Mundus stultorum cavea, errorumqiie tabcrna.
33 Q
34 THE ZODIACUS VITAE
trusting in a pine vessel driven before the wind ?
Why is the soldier's noble delight in the blow of
trumpets, the neighing of foaming horses, and the
slaughter of men ? Why does it delight others to
grow pale with poring over manuscripts ? All
things are pursued for the sake of pleasure. It is
so even with the gods themselves. We even beheve
the things which give us pleasure to think." Epi-
curus gives a sly hit at priests :
" Who credits most, is most himself deceived
These are, I say, deceitful things, whereby be priests
relieved." *
It satisfies our vanity to believe in immortality.
" But when once our life has faded into thin air, we
are nothing, as if we had not been born . . . what-
soever things have arisen fall : what things have
begun will see an end. Mighty cities and peoples,
powerful realms, the highest mountains and the
greatest rivers, time bears away, and shalt thou,
vilest of dust, exist for ever ? So great is the confi-
dence of an ill-equipped mind. Forsooth, we labour
in vain in the love of virtue, by hoping dreams and
by inventing vain chimaeras." ^
^ Qui facilis credit, facilis quoque fallitur idem ;
Lucra sacerdotum sunt haec, artesque dolosae.
2 I give here Palingenius' text :
" Ast ubi vita semel tenues defecit in auras.
Nil sumus, ut nondum geniti nil prorsus eramus. . . .
Quaelibet orta cadunt, et finem coepta videbunt.
Ingentes urbes populosque, ingentia regna,
Supremos montes, et maxima fiumina tandem
GEMINI, OR THE TWINS 35
This passage calls to mind Shakespeare's Tempest :
" The cloud-capp'd towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve.
And, like this insubstantial pageant faded.
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep."
Palingenius then asks Epicurus to show him the
method of acquiring pleasure, if that is the highest
end. The ancient man agrees, and rises. He
conducts him along winding paths, till they see a
splendid palace — the palace of Pluto. His three
daughters busy themselves there : Ignoble Luxury,
Swollen Pride and Stupid Ignorance. Who will
lead us to the owner of the palace ? The maids.
Hazard, Fraud and Usury. Epicurus offers to take
the poet in another direction. He leads him over a
stony pathway almost impassable for the wild shrubs.
They pass by the humble dwelling of Poverty. In
one wood behind dwells a royal lady, who can make
men really happy. But she must be approached
with clean hands and face. Then follows a truly
fine description of the attractiveness of the dwelling
of the Goddess of Pleasure. There it is always
spring and there always are to be found the sweetest
fruits. But the cry of her votaries, as they gather
by the pilgrims, gives the experience of the dead,
Aufert longa dies ; at tu vilissima pulvis,
Semper eris ? tanta est modicae fiducia mentis ?
Nempe laboramus frustra, virtutis amore,
Somnia sperando, et vanas fingendo Chimeras."
36 THE ZODIACUS VITAE
recalling the manner of the Divine Comedy} These
are the experiences of those who have tasted pleasure
only too well. Then came to the view of the poet
a comely matron, Arete, who explained the horrors
of ill-regulated pleasure. " Not the sands of Lybia,
the houses of the cursed Antiphates, devouring
Scylla, or cruel Charybdis, nor anything that could
be named, are so much to be avoided as pleasure.
. . . Man becomes mad when, with the possi-
bility of equalling the gods, he becomes a beast,
and yields to the evil of gluttony and pleasure."
Epicurus departs groaning, and Arete explains to
the poet the reason for the struggle between reason
and the emotions The poet addresses her : " O
goddess for certainly — goddess and no matron
thou." 2 She then enters into a description of the
horrors of drunkenness, the hurtfulness of too much
sleep. Arete is called away from earth (where
virtue languisheth and which is no safe place for
the good) to the stars, but promises to send to the
bewildered poet one who will instruct him further.
1 Epicurus is guide to the poet Palingenius, as Vergil
was to Dante.
2 This recalls Ferdinand, "Most sure the goddess,"
and Miranda's, " No wonder, sir, but certainly a maid."
BOOK IV
CANCER, OR THE CRAB
This book opens with a canticle to the sun — " the
eye of the world, who passes through the duodena
animantium idola, and divides the year into seasons.
Phoebus, from the summit of Delphi, answers all
the poet's misgivings, in words such as the writer
of epics loved to write : " Be of a brave heart and
endure, patience conquers all and virtue when
depressed rises afterwards but the higher. Don't
you see how fortune often alternates ? Nothing
lasts for ever under heaven. The pleasant sun returns
after the saddening clouds. After the deep seas
have been tossed by the winds for a long season, at
length they settle to peace. The flowery spring
succeeds the winter's cold. Therefore take courage.
A time will come when the stars will vary their
course, unless, indeed, before that day, the Fates shall
first cut thy threads, and when thy name which now
lies sunk and buried will become memorable in a
thousand mouths of men. I myself will draw near,
and, with the hand of my nine sisters, will stand
beside thee, to befriend thee wheresoever thou goest.
37
38 THE ZODIACUS VITAE
They will snatch thee from the crowd, and render
thee famous into the ages." ^
The poet next meets two shepherds who are
contending in song. He is made umpire, but whilst
the contest proceeds, seven wolves fall upon the
competitors and destroy them. And then the
promised son of Arete, Timalphes, appears. He
praises sacred love, condemns mere passion, and
attacks the luxury of monks. Love is supreme.
Love it is which tends to peace, and Palingenius
describes the joys of peace. Peace is hated only by
fools and only fools desire to stir up strife. The
poet then describes the golden age. The goodwill
of friendship is one of the greatest goods of life.
Nothing is better, nothing sweeter. Palingenius
expands the Ciceronian topic and revels in it. Ways
of gaining friends and preserving friendship are dis-
cussed. To praise your friend discreetly requires
tact. Palingenius offers many suggestions as to
rightful conduct and manners in dealing with both
friends and strangers. He is more prolix than
Polonius and with not a little of the same shrewd
worldly wisdom. After a further discourse on the
smallness of the earth, and withal its variety, as
seen from the upper regions, Timalphes then outran
the wind, and sought again the heavenly temples.
1 Esto animo forti, et dura : patientia vincit
Omnia . . . tunc celsior exit
Quum premitur virtus. . . . Nihil est durabile semper
Sub coelo : redeunt post tristia nubila soles
Jocundi : postquam ventis maria alta fuerunt
Exagitata diu, tandem pacata residunt :
Et remeat brumae post frigora floriferum ver.
CANCER, OR THE CRAB 39
Only citizens of heaven, those who are constituted
of pure ether, can so ascend, not mortals borne down
with the weight of the prime elements, nor any one
indeed until the spirit has been loosed by death. ^
Palingenius abounds in maxims in Book IV. For
example :
" Ingenio studeas magis quam superare furore.
Infirmi et timidi est nimirum, multa minari.
Non volo te scurram : sed, si potes, esto facetus."
And one cited by Mr. V. Rendall : ^
" Verbaque foemineae vires sunt, facta virorum."
1 Cf. Merchant of Venice, Act V. Sc. i.
" Such harmony is in immortal souls ;
But whilst this muddy vesture of decay
Doth grossly close it in, we cannot hear it."
2 A Note on Latin Quotations. Notes and Queries
gth series, vol. iv, p. 327.
BOOK V
LEO, OR THE LION
The poet now desires wisdom only, for he has
seen the undesirabihty of riches and pleasure as
ends. He finds much that is miserable in the life
of man, so much that he is tempted to ask, wherein
is man's life preferable to that of animals ? He finds
that it is in the possession of speech, and in the use
of our hands. But true as this is, man is only his
highest self when he rises to his oneness with divinity
and immortality. Palingenius believes that it is
an error to suppose that high pontiffs and those who
hold the government of peoples lead a pleasanter
life than the rest of men. For theirs is an appre-
hension and terror of losing their place ; theirs
is a dreadful suspicion of the envy of others. They
imagine snakes in this place ; poison in that. They
dare not eat without a cup-taster. A crown does
not bring happiness.^ Wherein then is the king
the loser over the ordinary man, his subject ? It is
in the priceless possession of liberty, which even the
poor man has,
^ " Uneasy lies the head that wears a crown."
40
LEO, OR THE LION 41
" O bona libertas," pretio pretiosor omni ! "
He continues : " O highest glory, first of all, without
which nothing is pleasing, nothing sweet, and in a
word, without which, life is death. The poor man
can walk by day and by night, secure on every side.
Where he has the mind to go, he goes ; whether it is
to walk through the city, and to look at the various
places of interest and to watch the games, or to see
the monuments, or whether he prefers to wander
outside the walls, through the cultivated gardens or
flowery meadows, or should he desire to turn aside
to the pleasant country, nothing hinders him.
Alone he goes. He needs no noise of slaves, no
crowd of attendants. As often as he is driven on
by the goad of hunger and thirst he takes his food
and drink without a fear. Better have the freedom
of the birds and live on coarse, scanty foods in the
heights, and eat the sweet food foraged from the
plains for themselves with much labour, than be
imprisoned in a cage of ebony or be shut up in a cell,
adorned with gilded gems, and grow fat there on
royal and overflowing dishes.
" Saepe igitur miser atque infelix est etiam Rex."
Palingenius applauds the man of competence,
gained by no exercise of meanness ; the man whose
desires are kept within easy curb. That gives the
true liberty as against others as well as against
oneself. The misery of those who serve another's
will is usually self-inflicted and certainly should be
shunned.
42 THE ZODIACUS VITAE
" For nothing more an honest man becomes than liberty,
But he of nature is a slave and of no dignity,
Unhappy rather, and a wretch, who can the yoke sustain
Of master's hests, and them obey for hope of foolish
gain.
The meadows fat, nor all the gold nor price of Indian sands
Is so much worth that thou should 'st have thy meat in
other's hands
And rest at other's will, and when thy master bids thee go,
Then like a ball from him thou must be tossed to and fro."
He holds whoever is in anywise a slave cannot be
happy. And, as usual, he puts the whole matter
into a maxim-form :
" Asini est, clitellam ferre libenter."
Is marriage or celibacy preferable ? A wife may
make a man's life miserable, and his children may
give him bitter trouble. A man gives up his liberty
if he marries. But this largely depends upon his
choice, and a man should take great care to find out
about the woman he marries what the morals of
her parents are like. Moreover, he should get a
woman friend to find if she be lazy and unable to
knit and weave. Palingenius is of opinion that a
man should choose his own wife. In this opinion
he is in advance of Enghsh Elizabethan thought.
For instance, John Stockwood, in 1589, wrote
his Bartholomew Fairing to show that it is for
parents to choose and provide wives and husbands
for their sons and daughters, and that children
should be strictly obedient to their parents' choice.
Palingenius then refers to the trouble which children
give. If sons are a discredit, it is the parents who
are to blame. The young and tender twig can be
LEO, OR THE LION 43
bent at will. It must be dealt with rightly before
it becomes a vigorous tree. He who is born wicked
will rarely become just and good, though an academy
may teach him pious morals and a thousand teachers
should have him in training on this side and that.
Googe's comment here is : " That which is bred in
the bone will never out of the flesh."
Palingenius believes in the great possibilities of
education. He sees that the struggle between
Nature and Nurture is keen, though he is of opinion
that Nature is really sup'reme :
" Cultura est etenim natura potentior omni."
" Yet something will she altered be with use and daily toil.
So with continual husbanding doth bear the barren soil.
So lions, fierce of mighty force, obey to man as King,
So by continual exercise each Art in time doth spring.
Wherefore instruct thy children well while tender years
do grow,
And teach them honest ways to walk, and virtuous life
to know."
Then follows a section marginally named by
Googe Give not children too much liberty :
" Permit them not to ramp abroad according to their will,
Than liberty no kind of thing for children is more ill.
If thou be wise, hold fast thy reins and warily well them
guide.
For mortal things by nature's force are moude (moulded) in
vice to slide
And willingly thereto they run, if help no labour bring,
For without art is nature wont to give no perfect thing.
For God himself will not permit that we with slothfulness
Should heavy wax, but stirs us up with cares and
business."
44 THE ZODIACUS VITAE
Palingenius then fancifully sketches the weary
way to the habitation and dwelling-place of Lady
Virtue, Virtue has difficult approaches. But the
way to the vices is an easy slant, and we pass down,
all of us easily of our own free-will, in their direction.
Children, therefore, should be trained especially to
avoid all evil, and should be kept away from it.
Correct them with harsh words. Use the rod, if
need be. Point out the way they should go. Hide
your love from them. Palingenius has little con-
fidence in boys :
" Damnosus favor est pueris ; soloque timore,
Non ratione scelus fugiunt ; peccantque libenter
Ac prompte, si non duris cohibentur habenis."
Yet the very doubtfulness of the original nature
of the child is some measure of the possibilities of
the educational process. On the whole, Palingenius
is clear in this matter. In spite of his behef in
Nature, he rather belongs to the school of educa-
tional thinkers who are of opinion that education
can do everything for the child. Every father will
have his children just such as he has brought them
up. We must strive that the child has a healthy
body, since health is worth more than all gold, or as
he epigrammatically puts it :
" Robustus fossor rege est felicior aegro."
Hence parents should trace and know the causes
of the whole troop of diseases which afflict the human
body, so that the causes being removed, the diseases
may be avoided in their children and themselves.
LEO, OR THE LION 45
Prevent if you can the sources and foundations of
physical ill. Do not delay remedies at the begin-
ning.
A little water suffices to quench the kindling fire.
But when that is fully grown, " and flames begin to
spire with vaunting course against the stars : scarce
river, spring or lake will then suffice to quench it
out."
If need be, seek a physician's aid. Remember,
however, that surgery is more certain than physic.
The physician fallitur et fallit, whereas the surgeon's
art aperta luce videtur. The physician merely dabbles
in his technical terms and his syllogisms. Physi-
cians demand public rewards and think it sufficient
(nor are they mistaken) for the gaining of honoured
name.^ Palingenius considers kings blameworthy
for permitting such a state of things, and prescribes
the remedy :
" Let them be skilled perfectly in their Art, or
let them not profess." 2
Palingenius gives simple rules for health. Don't
eat too much, and don't have unwholesome food.
Digest the food already eaten before having more.
Take daily exercise, for movement is the cause of
heat. Sleep well. Preserve a joyful heart. Seek
^ Publica praemia poscunt :
Id satis esse putant (nee decipiuntur) ad hoc, ut
Camifices hominum sub honesto nomine fiant.
^ This is an implicit demand and almost an explicit
statement of what we call registration of doctors. His
words are :
" Vel perfecte artem discant, vel non medeantur."
46 THE ZODIACUS VITAE
wisdom, than which the gods themselves can grant
no greater favour. Wisdom consists in four things :
(i.) Good counsel ; (2.) Sound judgment ; (3.) Right
government ; (4.) Greatest of all, the contemplation
of heavenly and earthly things.
Humorously, Palingenius observes that the lion's
tail is long enough, and bids his Muse hold her peace
and rest.
BOOK VI
VIRGO, OR THE VIRGIN
The poet has dealt with pleasure, riches, marriage,
health as factors of the highest life. He now
proceeds to consider high birth. Palingenius again
emphasizes the fact that wisdom is a rare posses-
sion. Eloquence has been vouchsafed to many,
wisdom to few :
" tradita est multis facundia ; paucis consilium."
Many writers compose sublime poems and are
skilful in Latin and Greek discourse, but still are
not wise. Brilliancy of words, without vitality,
are an outside image {externus imago). They
bring no fruit to the mind. They are only dreams
and fantasies, and such writings have no reference
to real life {quae nihil ad vitam faciunt). It is truth
the poet ought to seek.
The poet then meets Calliope, who points out a
procession of people clad in black garments and
the gloomy syrma, making terrible lamentation.
Death himself is seen advancing with furious scythe
and cruel countenance. Death speaks, and pro-
47
48 THE ZODIACUS VITAE
claims his woful irresistible triumphs and fates,
reminding one of the apostrophe which Sir Walter
Raleigh addresses to him in the well-known eloquent
passage at the end of the History of the World.
Whilst the poet is paralysed with fear, the mother
of Orpheus sees him and takes pity upon him, and
offers to impart the truth to him. Man, she tells
him, acts rashly when he thinks by the intellect
to explore the secrets of nature and divine things,
whilst his mind is gross and feeble. He is incapable
of grasping absolute knowledge in this state — he is
" garrulus, infelix, caecus, temerarius, amens."
In a word, he is self-centred :
" Stultitiae fons est et origo philautia vestrae."
If this thick mist of self-love were removed, it
would alter the whole perspective of things. What
we call blessings would be seen to be rather evils.
The goddess is proceeding to illustrate in the case of
riches, but the poet interrupts, saying that he knows
about that matter from Minerva. " Don't tell me
what I know." Moreover, Arete has stated compre-
hensively the truth regarding pleasure. The goddess
then agrees to deal with nobility itself. This in
the opinion of the multitude is constituted by either
a full supply of money or noble birth. Nobility
cannot be derived from riches. The goddess throws
the argument into logical form : If nobility be
derived from gold, then it must be pointed out
gold comes from the earth, or from deception,
or theft or usury, and therefore nobility is
derived from deceit, theft, usury. Oh senseless
VIRGO, OR THE VIRGIN 49
judgment of the multitude ! Money has no common
measure with nobiHty. " Pretio nam dignior omni
est Nobihtas : haec non emitur, nee venditur
auro." Worth is individual. If a man boasts of
his ancestors, the deeds of his father, his grand-
father's monuments, his relatives' great deeds,
whilst he himself is sluggish, senseless, abounding
in crimes, devoid of virtue, how can blood make
him noble ? He is taking to himself that which
belongs to others. He is a jackdaw assuming the
name of a swan, or a crow stealing the plumes of
a peacock and arraying himself in them.
Nobility is the peculiar honour of the mind, a
certain inborn force, by which it always desires
great things and despises the vile, by which like
fire it strives to rise upward, and like the heron
penetrates the highest clouds, despising what is
low. He who by the gift of heaven has this nobility
will become good, patient in labour, powerful in
wisdom, vigilant in his business, so that he may do
the deeds which are deserving of praise and that
he himself may thus be praiseworthy.
But men are content with bare imitations of worth
in all directions, false coins, false bread and other
falsities. Man is an ape :
" An ape, quoth she, and jesting stock is man to God in sky-
As oft as he doth trust his wit too much, presuming high,
Dare search the things of nature hid, his secrets for to
speak. f> '.: I,'
Whereas in very deed his mind is dull and all too weak."
Warton in describing the Zodiac of Life, gives a
parallel passage from the poet Pope, and considers
D
50 THE ZODIACUS VITAE
that this was taken from Googe, or from the text
of PaHngenius :
" Superior beings, when of late they saw
A mortal man unfold all nature's law,
Admired such wisdom in an earthly shape,
A.nd show'd a Newton as we show an ape."
The goddess suggests that man's first lesson is to
control his temper, restrain his passions, use his
reason, avoid wrong-doing, pursue justice. Know
thyself, practise hard work, flee sloth, to reach to
the heights of virtue. Then thou shalt become
worthy and noble.
Nobility is a possession which cannot be be-
queathed by will :
" Non sic nobilitas per testamenta relinqui,
Aut virtus potis est, velut aedes, rura, supellex."
Even if you boast an aristocratic ancestry you
may discover the beginning of the " nobility " in
cobblers or farmers. Then comes another line,
for the reader's memory :
"Omnia fert tempus ; pariterrapit omnia tempus."
Palingenius truly is a sixteenth century democrat,
who knows how to put his case. He asks : Who
were Vergil, Tully,Cato, Horatius ? All were plebeian
born ; all. Whatever his ancestry, it must have been
the same with Homer. He claims no nobility from
birth. Who was the father of Demosthenes, Socrates,
or who was the mother of Euripides ? Plebeians.
Let us not, then, seek honours from the names of
others, but let us first have regards for the moral
VIRGO, OR THE VIRGIN 51
life in all. Palingenius then eloquently describes
the perils, labours, and even apparent " foolishness "
of the moral life, which so often has the effect, as
it were, to make a man gentle, so as to become
the prey of greedy wolves.
This, he tells us, is the way of nature. A most
powerful description is given of the struggle for
existence and war in nature. The virtuous man
must inquire into natural causes, as he was encour-
aged to do, in connexion with physical health.
Study is a long, tiring labour. Many in pursuing
it are tortured with indigestion, diseases, or afflictions
of the eyes, paleness, thinness, old age. Let the
wise man take his own measure, and not go beyond
his depth. The intellect is stirred by hope of fame
or glory. Ambition is the cause of vain glory. It
is a spur and brings by its pricks many to virtue,
yet in itself it is a vice.^ Virtue should be sought
for herself alone, not for glory through her. But
ordinarily he who is not what he would like to be,
wealthy or handsome, assumes a mask like an
actor. Each man is an actor. This life is a play
and this world is a changeable stage. 2 Each man
is a player or actor. Almost all mortals wear a
mask and under a false appearance blind the eyes
of the multitude.
^ The idea is similar to that of Milton (in the Lycidas):
" Fame is the spur that the clear spirit doth raise."
So also, in Book IX. of the Zodiacus Vitae, Palingenius
says :
" Spas famae solet ad virtutem impellere multos."
This recalls " All the World's a stage."
52 THE ZODIACUS VITAE
" So move they gods above to laugh with toys and trifles
vain,
Which here in pageants fond they have, while they do
life retain."
Honours suffice for the man who deserves honour.
He who does not deserve it is shamed by the mockery
of its possession. It is a stage-scene in which the
act or takes the part of a king. The goddess then
enumerates the evils man endures. In the course
of the account, it is noted that every animal can
walk almost as soon as it is bom, whereas it is not
so with man.i For a long time he has no strength
in feet, tongue or mind. He howls day and night
as he slowly learns his way in the world. The
miseries of man's life are fully detailed. The picture
is vivid and black and the question is raised : Why
should death, then, be feared ? Life in itself is
neither to be loved nor avoided. It is possessed by
the worm and the fly. If life is devoid of goodness,
then let it be despised, and death be feared. But if the
life led has been really good, death is a refuge from
the innumerable ills.
Then Arete, putting the laurel on the poet's brow,
departing through the inane ampium, becomes
hidden amongst the shining stars.
1 For the full significance of this difference between
man and animals in the relative length of inf ancythus pointed
out by Palingenius, see the modern educational interpretation,
Nicholas Murray Butler in Essay on the Meaning of Edttcaiion.
BOOK VII
LIBRA, OR THE SCALES
This book takes up more abstruse questions. The
first principle of all things is God, He is one simple
and pure good. God has no body, not as some
would suppose, an infinite body. For, then, there
would be no room left for other bodies. Life is a
substance, not an accident. Probably many beings
are in existence, better and nobler than man, less
corporeal or perhaps incorporeal. The wretched
earth contains so many animals ; probably, the
heavens contain inhabitants who are less gross
and material than those of earth. The poet gives
full rein to his imagination, and rejoices in a larger,
higher, better world than that of man. The rest
of the book is a treatise on the essential and acci-
dental parts of the soul. It is the soul that sees
and hears. The soul is active, and possessed of
almost innumerable powers. It is one, and so
exceedingly small that it is in nowise visible. The
soul is like the divine nature, free from all matter,
independent of the body, immortal.
63
BOOK VIII
SCORPIUS, OR THE SCORPION
This book, like Milton's Paradise Lost, has for theme
the vindication of God's ways to man.i In it,
Palingenius deals with fate, the reconciliation of
the foreknowledge of God with free will. He
defines free will as obedience to right reason, and
thus the doctrine is not opposed to divine fore-
knowledge. The human mind becomes free when
the right reason of the intellect has vanquished
the rule of the passions. The poet answers the
argument as to the mixing of good and evil in his
life, and maintains that whatever physical evil be-
falls, the good man is spiritually blessed.
* From the synopsis : " Per totum librum Dei Provi-
dentiam a pravis consequentiis pro virili vindicat."
BOOK IX
SAGITTARIUS, OR THE ARCHER
The poet pauses as his bark has half crossed the
ocean, when he perceives a crag with a top higher
than the clouds. There his Genius guides him and
from thence they behold everything full of wonderful
delights. A voice comes forth : " Bend thy knee,
O Stellatus." Then he prays ending :
" Grant, therefore, O most mighty King, to me thy creature
low,
Thy will to learn and thee to please, and then that I may
know
Mine own estate, from whence I came and whereto I was
made
And whither I at length shall pass when that from hence
I fade ;
What here in life I should perform, and what I should not
do:
That when dame Lachesis my thread of life hath snapt in
two.
And that the farthest day is come, that long with privy
stealth
Procured my grave, death bring my rest, and port of
saving health."
Palingenius was allowed by the Deity to stay on
the mount and pluck the celestial fruits. His
55
56 THE ZODIACUS VITAE
vision began to enlarge, and he was lifted up gently
by the wind and carried to the moon. Timalphes
meets him to give information, and he is led over the
wonders of the moon, which he describes. Timalphes
then expounds the doctrine of metempsychosis — so as
by it to explain the lapse of the human soul towards
vice and its dilatory struggle towards virtue. With
the son of Arete as guide, the poet is led to regions
where he surveys the machinery of evil demons
and their punishment, after the manner of the
Inferno.
There are four bands of demons in the air, and
these urge human beings to dissipation, avarice,
pride and envy. Lucifer, once the bearer of light,
is now a lover of darkness. He emerges by stealth,
sends forth his servants secretly to stir up the hearts
of men to evil, inspire them with mad fury, instilling
thoughts silently into their minds, without using
mouth and voice.
Turning to the spectacle of human affairs, the
poet is asked to picture to himself a hand having
the thumb raised towards heaven and fingers
extended. The thumb stands for those who have
wisdom next the heart, who rejoice in nature, are
innocent, merciful, just and pious — celestial men,
gods in human form. The first finger stands for
the prudent men, good, but tending towards earth,
men to rule cities and do business. They are just
and of pure morals, but with a love of the material.
These men make the golden ages of the world. The
middle finger denotes the shameful, shrewd and
vigorous in mind, of great eloquence, but bad,
SAGITTARIUS, OR THE ARCHER 57
vicious, earthy, foxlike in their deception of the
people, calling white black, and black white, fearless
except about the present life. They are violent
both secretly and openly. The evil demon himself
makes great use of these, for the astute are more
numerous and fiercer than the prudent. When
they rule. Mars is predominant. Fury conquers
law and justice ; vices are triumphant ; and virtue
overwhelmed. The fourth finger points to fools ;
their number is great. Nature seems to rejoice in
them as she does in thistles and weeds. They are
blunt- witted, crass-brained. They seek the pleas-
ures of the belly. The astute bid for them to get
them to do their false and wicked deeds. The
astute make asses of these people in many ways
but in one — chief of all — by dedicating themselves
to the temples of the gods, urging and terrifying the
foolish by threats as to what may occur if they be
not propitiated by money offerings. The drastic
treatment of the fools recalls the Moriae Encomium
of Erasmus, which Palingenius clearly had read.
The fifth finger stands for maniacs. If incurable,
it were better they died. There are thus two kinds
of good men and two only. The rest are evil.
These should be avoided. If that is impossible,
they must not be irritated.
Cannot the astute and the foolish be turned to
virtue by wisdom ? Yes, but not by that wisdom
which physicians and monks show in devoting them-
selves day and night to disclose the hidden causes
of things, to open up the secrets of Nature, prattling
of Prima Materiaa, vacuum, and a thousand Chimaeras
58 THE ZODIACUS VITAE
with swollen cheeks, displaying their learning and
refilling their purses. We must distinguish between
knowledge and wisdom. Wisdom produces the
fruit of life, knowledge the flower.
Palingenius attacks the schools of his time —
Googe naming the section :
Evil Education the Cause of Corrupt Behaviour.
" What learns the scholar now in schools, what knowledge
doth he gain ?
But fancies vain and bawdy tales : behold in seat full high
The Master sits with book before, that open wide doth lie,
And spitting oft he well doth view his great assembled
crowd.
And when he sees them bent to hear, with lofty voice and
loud.
He then expounds some dreadful ghost of doleful tragedy ;
Or else some harlot's tricks declares in wanton comedy,
Or doting loves of ancient time, or else to light doth bring
Some monstrous or some cruel fact, or lamentable thing.
O brain deserving to be purged, dost thou these ways
instruct
The tender minds, and ignorant bring up with such a
fruit ?
Is this the salt whereof the age so young is made to say ?
Is't not a shame with trifles such, to pass the time alway ?
By this so many naughty knaves and villains do appear ;
By this the grove of vices thick, upspringing everywhere.
Whereas no virtuous bringing up of children can be found.
O you that youth do not correct, but rather them con-
found
Learn first yourselves to live upright, and then to others
show
A virtuous trade, lest like to beasts you live, and nothing
know."
The poet again discourses on the right method
of training virtue in the soul. First have God
SAGITTARIUS, OR THE ARCHER 59
frequently in your mind and heart. Pray to Him
and the holy servants who perform his behests and
stand by Him. The angehc minds can benefit the
man who prays. Be not of those who think there
are no superior beings to men. Be just ; injure
no one. Help especially the good. Keep free from
the Circes and Sirens of the mind. Shun all effemi-
nate luxury. Be wise betimes. Pity the poor,
and bear poverty with equanimity. Poverty may
relieve you from burdens and lighten your wings
to fly to the stars. Avoid pride. Control anger.
Study the books of the wise. Inquire into the causes
of things.
By such methods may the foolish and the astute
develop virtue and worth.
Just at the end of the book he finds room for a
sharp rebuking of proud monks and the Church.
He reaches, under the conduct of the son of Atlas,
the jagged rocks of San Marino,^ which reach up
into the starry ether. Then he is set down in the
fields of Verruculum, and his Guide leaves him.
Mr. V. Rendall, in Notes and Queries, 9th series,
vol. iv. p. 327, in drawing attention to the number
of quotable lines to be found in the Zodiacus Vitae,
cites 1. 827 from Book IX :
"Maxima pars pecore amisso praesepia claudit."
1 i.e. the wonderful little Republic placed on a high rock,
above the plains that stretch to Rimini.
BOOK X
CAPRICORNUS, OR THE GOAT
This book contains the well-known reference to
alchemy, which causes Palingenius to be counted
amongst the esoterics of its mysteries and practices.
He refers to the philosopher's stone, but as far as one
can see, he preserves impartiality as to its nature, and
it is difficult to gather whether he refers to it as one of
the elect in its search, or as a describer of the studies
typified by it. The book, for the rest, consists of
a repetition of the methods of training in virtue
and another attack on the Pope and his Court.
There is, however, one passage on the bringing up
of children which should be quoted. After referring
to the great influence which the poet considers
the signs and aspects of the stars have at birth,
Palingenius goes on to speak of parents :
" Besides of great effect both seem, their parents' state and
kind,
Of whom the infant nursed is, and who doth guide the
mind.
For as the child in tender years himself at first doth train,
Such custom shall in graver age within his heart re-
main. . . .
GO
CAPRICORNUS, OR THE GOAT 61
Therefore the master needs must be both wise and
learned well
That guides the child, and also must to virtue him compel].
And like the horseman good, now here, now there must
wind and wrest
The untamed head, and now with bit and now with spur
molest.
Nor onely him with words persuade, but with examples
teach :
For what if life be contrary, availeth it to preach."
The boy must be kept away from evil companions.
Do you wish to know what a man is Uke. Mark
well his friends. Nature and God bring like to like.
Palingenius pleads for sanity in study. Let the
boy " in Greek and Latin books his daily travail
take," but let him read only good authors, refusing
all " dishonest " books. For the man who is
unlearned is seldom good. But don't let the youth
over-study lest he become demented or diseased.
He should have due recreation and play. Though
all studies are good and fair, yet the highest are
those
" That teacheth well the stars to know, and nature's open
plain ;
Let these our wise man well apply, with all his force and
might.
In graver age, and in these arts let him spend his delight."
Then follow further directions to the man who
is to be both learned and good, especially pointing
out the importance of good food for forming pure
blood. The importance of wealth could not be
disguised from the ancient philosophers who devised
a certain stone to secure resources. The sages
62 THE ZODIACUS VITAE
can by search for this stone pass into various
countries, learning from all :
" And this whosoever doth enjoy may dwell in any land,
Both free from fear of fortune's wheel and force of robbers'
hand,
But unto few the gods vouchsafe so great a gift to give."
The significance of the philosopher's stone to
Palingenius is apparently that wise and learned
men may live in a sense of security and pursue the
way of wisdom and discovery for the good of them-
selves and for all. It is the mediaeval and renas-
cence counterpart, in a way, of the modern claim
for endowment of research.
The tenth book, it should be noted, contains
another severe indictment of war. The wise man
is all for peace unless he is forced for the sake of
his country to protect himself and it.
Another question raised is : Whether the wise man
should learn any art so as to support himself, if
robbed of his patrimony. Yes, he may surely
become a good and learned physician. The rest
of the book concerns itself with a vigorous contention
for the immortahty of the soul and another con-
demnation of Rome.
BOOK XI
AQUARIUS, OR THE WATER-CARRIER
This book treats of astronomical matters. It
enumerates all the circles, order, motion of the
planets according to the system of Ptolemy. Then
not only the signs and constellations of the zodiac,
but all the signs and stars of heaven and their
rising and setting are noted. Next come the
metaphysical questions of form and matter. The
highest ether is harder than adamant. Then an
eclipse of the moon is explained. The heavens
in rotating produce no sound. The stars change,
and rule all things and are moved with the sun.
Another question raised is : Why planets don't
scintillate ? The heavens are the primum mobile.
Palingenius expounds the Platonic doctrine : The
forms give being to things.
Perhaps one of the most interesting speculative
opinions of Pahngenius is his reiterated belief that
the ether has its citizens, who hve without material
food and drink. The poet denies that matter is
eternal. Finally he gives his views regarding
elements and meteors.
63
BOOK XII
PISCES, OR THE FISHES
Here, again, the poet takes up the story of the
inhabitants of the ether. Innumerable thousands
of gods inhabit the ether. Some account is
given of their dignity and manner of hfe. It is
easy for human beings to summon evil spirits ;
but only a few, choice, purified human beings
occasionally succeed in conferring with gooddaimones.
He who wishes such intercourse should persevere
in frequent prayer. Pray long and frequently.
The aged oak does not fall at a stroke. A single
drop of water does not hollow out the marble.
Rome was not built in a day.^ Life and growth
are gradual, so this important task is slow and
tortuous. It is not easy to approach kings. Why
should it be easy, then, to bring the gods to con-
verse ? They will come to us at length if we perse-
vere rightly and we shall be blessed in our com-
^ This is another of the passages referred to by Mr. V. Ken-
dall, see p. 39, who describes it as a " find." Palingenius'
words are : " Non stella una cavat marmor, neque protinus
uno est Condita Roma die."
It would require much research to determine the original
sources of such proverbial utterances.
64
PISCES, OR THE FISHES 65
munion. People will say converse with the gods
is impossible. Such people's minds are gross.
" Believe me he that lives alone, avoiding company,
Is either mad or more than man and talks with God on
high:
In this sort lived the Prophets old, as it appears by fame,
And many after Christ, whom men did holy Fathers name.
And in this present age of ours, full many may we find
That lead their life and spend their years, in this same
sort and kind.
These men when they do wisely speak, and reason fair and
well,
And wonders great do bring to pass, and things to come
foretell,
Wilt thou esteem as mad or fond, or to be weighed light ?
Or rather wilt thou judge they be inspired with Holy
Spirit ?
It is this unity with God that we seek in a future
life, why then should there not be communication
now and here ?
CONCLUSION
The sketch which I have made of the Zodiacus
Vitae will give the reader a concise view of the
contents of the book, particularly from the point
of view of the educationist. But the subject-
matter of the poet is much more varied than would
appear from a summary of the general course of
this long poem. In it are the appeal to the life of
virtue, for its own sake, and not for reward ; the
recognition of wisdom as difficult, and the path to
it a thorny one ; the appreciation of peace as nobler
than war ; and the praise of friendship ; its call to
the bearing of poverty with equanimity, its fear-
lessness of death, its condemnation of avarice,
and its plea for the pleasures of the mind as higher
than those of the body. All these things, as M.
Gustave Reynier ^ has pointed out, are emphasized.
Incidentally, there is also a closeness of observation
which shows a sympathetic intelhgence in detail
as well as in high speculative themes. Reynier
instances the wood of pleasure,with its many trees :
1 De Maycelli Palengenii Stellati Poetae Zodiaco Vita,
Parisiis. 1893.
60
CONCLUSION 67
" There lacks noMastes Esculus, no maple, holme nor oak,
Nor plaintree, cork, nor yet the nut that colour doth
provoke,
The winding and the alder tree, the chestnut and the ash,
The filbert, pitch-tree and the palm, the birch with
spriggy lash.
The fir-tree and the mirtle eke, and broad leafy Beech
wood ;
(When Saturn ruled the golden world) which was on
father's food.
The vine, the fig, and apple eke, and Lothos Priaps friend ;
The Ivy and the laurel tree that poets' heads doth shend ;
The mulberrj^ and the poplar tree that Hercules esteemed ;
The pear tree, willow and the prune, with box that whitely
seemed.
Or other more, whose names if thou dost take in hand to
tell
Thou sooner maist in number bring th' ' Egyptians ' sand
as well."
So, too, when he has come forth from the wood
and enters the garden of pleasure :
" With purple roses red and white, and pansies painted hue ;
White daffodils and violets sweet, with fragrant lilies blue ;
Sweet amaranth that long doth live, with leaves of crimson
dye,
" The clove \^dth balm and cassia, too, mint, thyme, and
saverie,
With saffron, myrrh and majorem, the garden's onely gem
Of savour sweet, in Idale woods enough there grows of
them."
As M. Reynier remarks : " One might suppose
that the writer was a cultivator of a garden, running
over the names of his fine specimens,"
68 CONCLUSION
Warton ^ gives the most careful and judicial
description of the Zodiacus Vitae :
" This poem is a general satire of life, yet without
peevishness or malevolence, and with more of the
solemnity of the censor than the petulance of the
satirist. Much of the morality is couched under
allegorical personages and adventures. The Latin-
ity is tolerably pure, but there is a mediocrity in
the versification. Palingenius' transitions often
discover more quickness of imagination and fertility
of reflection than solidity of judgment. Having
started a topic, he pursues it through all its possible
affinities, and deviates into the most distant and
unnecessary digressions. Yet there is a facility
in his manner which is not always unpleasing ; nor
is the general conduct of the work void of art and
method. He moralizes with a boldness and a
liberality of sentiment which were then unusual ;
and his maxims and strictures are sometimes
tinctured with a spirit of libertinism which, without
exposing the opinions, must have offended the
gravity of the more orthodox ecclesiastics. . . .
Although he submits his performance to the sentence
of the Church, he treats the authority of the Popes,
and the voluptuous lives of the monks, with the
severest acrimony. It was the last circumstances
that chiefly contributed to give this poem almost
the rank of a classic in the reformed countries and
probably produced an early English translation.
After his death he was pronounced a heretic ; and
1 Hist. Eng. Poetry, ed. Hazlitt iv. p. 326.
CONCLUSION 69
his body was taken up and committed to the flames 1 ;
a measure which only contributed to spread his
book, and disseminate liis doctrines."
M. Reynier 2 has investigated the sources of the
Zodiacus Vitae. Vergil has influenced Palingenius,
and still more Lucretius. Indeed, Palingenius gives
the verba ipsissima of Lucretius in such phrases as
" novus ignotusque sacerdos," " latentes naturae ten-
tabo vias, atque abdita pandam," " non levia hie tra-
denda." Passages of close parallelism can thus be
quoted, and this influence is clear and important.
Reynier shows the thought expressed in the alle-
gories of the great painters, Raphael, Botticelli,
Andrea Mantegna, reproduced in the Zodiacus
Vitae, as part of the general atmosphere of the
time. Examples, too, could be given of similarity
in Ariosto. It is evident that Palingenius had
carefully read his Dante, and he frames the passage
describing the inhabitants of the infernal regions
(in the Sagittarius) , Book IX., in direct imitation of
Dante, as Warton remarks.
M. Reynier shows, with much interesting quota-
tion, that much of Paligenius' matter in the occult
sciences is to be found in H. Cornelius Agrippa : De
OccultaPhilosophia, 1529. So,too,inthesameauthor's
satirical book, translated as Vanitie and uncertaintie
of Artes and Sciences ^ (English translation, 1575?
^ Bayle states that this fact is derived from Melchior
Adam and confirmed by Giraldus : de Poetis suontm
tempovum.
2 Thesis de Zodiaco Vitae, p. 14 et seqq.
3 First Latin edition, 1530.
70 CONCLUSION
by James Sanford), there are similar views to those
of PaHngcnius on the ignoble origin of the nobility.
Physicians are attacked by both, and surgery is
proclaimed by both as surer than medicine. Agrippa
deals with the signs of the zodiac. He has a stellar
theory of friendships and enmities, states the
doctrine of like to like and the theory of the divine
light that lightens the intellect. The Military Art
is a vanity, the most uncertain and vain of all
arts. Agrippa launches out into keen attacks on
the monks. These afford points of resemblance
between Agrippa and Palingenius, and many others,
could be found in the de Incertikidine ct Vani-
tate Scientiarum et Artium. There is more than a
parallehsm of topical matters between Agrippa
and Palingenius. In his Life of Agrippa, Prof.
Henry Morley bought out the attempt of this philo-
sopher to preserve a spiritual interpretation of the
older philosophies whilst denying much of their
material and literal truths. It is the same with
Palingenius. Hence the extreme difficulty of decid-
ing whether Palingenius was an alchemist, a
magician and so on, or not. In connexion with
his educational views, it may be noted that in the
training of the body in health, Googe declares that
the maxims are those of Hippocrates. M. Reynier ^
quotes Seneca {Epist. ad Lucilium, viii.). He also
aptly instances the severe criticism of Savan-
arola towards those school authors which teach
fahellas turpes vel prorstis inanes. Savanarola
allowed the reading of Homer, Vergil, Cicero, but
1 P. 40.
CONCLUSION 71
detested not only Catullus and Ovid, but also
Tibullus and Terence. Amongst the piles of luxu-
ries consigned to the flames by the followers of
Savanarola, were such books as those of Petrarch,
Boccaccio, etc.
THE INFLUENCE OF PALIN GENIUS'
ZODIAC OF LIFE
There were three ways in which this book had
considerable influence.
1. On account of its attack on the corruptions
of the Church, for which reason alone it became
almost a school classic.
2. On account of its summary of great learning,
which included a comprehensive outlook on life.
The names of mythology which are introduced
require a very inclusive classical dictionary for
elucidation. But classical knowledge is put to a
purpose, a high ethical purpose, the attractive
presentation of virtue, Platonism is represented,
and the philosophies of science certain and uncertain.
The astrological, astronomical, alchemical and
magical inculcations, spiritualized so to say, involved
a wide outlook on the field of knowledge, and a
deep religious attitude along with the undoubted
breadth of thought. Such a book directly attracted
teachers. This is directly shown by the statutes
of St. Bee's School ^ in Cumberland, drawn up in
1583. The books " only to be read in the said
^ Founded by Archbishop Grindal.
72
INFLUENCE OF THE ZODIACUS VITAE 73
school," apart from grammar and religious books,
and the old Roman' classics are these :
B. Mantuan, Palingenius, Buchanan, Sedulius,
Prudentius.
That Palingenius' Zodiacus Vitac was held to
be a school textbook may be seen from the poem
prefixed to the Basle edition of 1574, by H. Panta-
leon, addressed to the tutors {modcratores) of
Christian youth. The object of the book is there
stated to be " that beardless boys may first leam
pious teachings, and that afterwards they may fur-
ther read the sweet writings of the poets "(vatum).
The grounds of the inclusion of Palingenius are
no doubt those stated above, the general reflection
of learned knowledge of the classical world, together
with a sound practical judgment and insight into
the perspective of the good life.
3. The early literary influence of the Zodiacus
Vitae may be estimated by the passages quoted in
the Appendices A and B.^
4. One other influence should be mentioned.
The Zodiacus Vitac is the precursor of satirical
visionary and, in a sense, of Utopian works. One
book directly suggested by the title of Palingenius'
book is the Zodiacus vitac christianac, Satyricon
plcraquc omnia vcrac sapientiac mystcria singu-
lari suavitatc enarrans, written by C. Barthius,
1623. M. Brunet mentions a French poem entitled,
Le Zodiaque poetique ou la philosophie dc la vie
humaine, by M. de Riviere, in 1619, which he says
was an imitation of Palingenius.
^ See pp. 81-85.
74 INFLUENCE OF
Nor is the Zodiacus Vitac without relations to
poetical romances. It is a precursor of Sidney's
Arcadia and of Spenser's Faerie Queene, though in
this respect it is rather part of a general development
than of direct significance. It contains ghmpses
which suggest parallels to Mora's Utopia and the
Nova Solyma,^ and to Mundiis Alter et Idem. It
reminds the reader in some respects of Cam-
panella's Civitas Solis.
As a moral treatise it had in its day a considerable
place. As late as 1731, it was translated into
French by M. de la Monnerie, with the sub-title,
Preceptes pour diriger la Conduite et les Mceurs
des Hommes. This translation was fittingly dedi-
cated to Philip Stanhope, Earl of Chesterfield,
whose letters to his son had claimed the province
of morality as peculiarly his own. He speaks of
foreign authors, Bayle, Baillet, Menage, de la
Monnoye, Naude, Colletet, Borrichius, Scaliger,
as being prodigal in the praise of Palingenius.^
Scaevola de Sainte Marthe in 1569 pubhshed his
Premieres ceuvres, consisting of imitations and transla-
tions into French gathered from various poets. The
first portion of his book contains, rendered into French
verse, the argument of the first book of Palingenius'
Zodiac of Life. Then follow from Palingenius the
topics: (i.) That riches are not necessary for the
acquisition of virtue, nor even desirable for it, nor
1 Translated by the Rev. W. Begbie (1902), who claims
that the original was written by John Milton,
■ 2 See Appendix B.
THE ZODIACUS VITAE 75
for living pleasantly {delicieiiscmcnt) . (2.) The enjoy-
ment of riches. (3.) The fine description of the
rising sun from Palingenius' third book. (4.)
Against gluttony (from Palingenius' third book).
(5.) On sleep (from same book). (6.) Palingenius'
Invocation at beginning of fourth book. (7.) On
love (from the fourth book). (8.) On liberty (from
Palingenius' fifth book). (9.) On marriage (from
the same book) ; on the earthquake (Palingenius'
eleventh book). (10.) Palingenius' prayer to God
(Book XII.). M. de Sainte Marthe says, in his
epistle to the reader : "It was M. de Morel who
first gave me courage to dare to write, and who
induced me to undertake the translation, of Mar-
cellus Palingenius, a work certainly highly deserving
of recommendation for its great and divine erudition,
with which it is full, I dare say as full or more so
as any poem which has been written in our time,
and perhaps also in the past. But, for the rest,
de hien longue et fascheuse peine. That is why
before advancing further in my translation I was
anxious to show some of my specimens, so as to
make clear to myself and to discover if the work
would satisfy our people." Evidently he did not
receive encouragement to proceed, and the first
complete French translation was given in prose
by M. de Monnerie.
Melchior Adam, in his Vitae Germanorum Philo-
sophorum (1615), says that Christopher Wirsungus
published an edition of Palingenius with very learned
notes. If Wirsungus wrote these notes, all trace
of them seems to have been lost. There have
76 INFLUENCE OF
been several German translations of the Zodiacus
Vitae, viz. tliat ofM. J.Spreng, 1564; ofSchisburg,
1785 ; of J. Pracht, 1806. The first English prose
translation of Palingenius was privately published in
1896, the interest which prompted the undertaking
being the relation of the Zodiacus Vitae to occultism.
There were many editions ^ of the Latin text of
the Zodiacus Vitae in the sixteenth and seventeenth
centuries. Those published in London, of which
there are copies in the British Museum, are dated
1574. 1575, 1579' 1592, 1602, 1616, 1639. This
statement in itself shows that the book had
considerable circulation in England.
The late Prof. Henry Morley, m writing on
Henry Cornelius Agrippa, said in connexion with
the study of magic and occultism that " it is man's
reason of yesterday which has become his super-
stition of to-day," and we must not forget how
much wisdom went to the formation of older forms
of thought and reflection. This is particularly
true when we come to consider the educative
process. The practical maxims on education dis-
coursed upon by Palingenius some may think are
commonplace to-day where they are right, and
beneath discussion where they are wrong. But in
relation to their age they were none the less forma-
tive and illuminating. To inculcate the necessity
of the study of " nature and the stars" seems to
the modern mind trite. We have nature study
in schools. But the study of the stars by a reac-
tion from the older studies has fallen from the
^ Bayle says an infinite number.
THE ZODIACUS VITAE 'j^
modern curriculum almost altogether. Palingenius'
eleventh book on astronomy and some of its meta-
physical implications are the most obsolete, perhaps,
of the contents of the Zodiacus Vitae. Yet they are not
the least valuable. For they teach us much of the old
occultism, which was at any rate brought to the atten-
tion of pupils and scholars, and the doctrine of the
continuity and unity of life and mind. The earth
is the " stable " of the world. It contains many
animals, and you think the heavens empty of
life ? The ether possesses its citizens, the stars
are celestial cities and the habitations of the gods.
Real kings and real people are there, not as on
earth, mere shadows. This advance, from the
material to the spiritual, from the gross and material
to the refined, from the sensuous and sensual to
the intellectual, even if typified in the gradual rise
in intelligence of graded orders of beings as far
superior to man as the lower animals are inferior
to him, is at any rate not opposed to the modern
evolutionary line of thought, and must have had
its educational value for those who thought in
the older modes of culture. It is an appeal to the
student to go through untold labours of investiga-
tion and search to find the real, and a belief that
the real lies round about us, if we have penetration
to grasp it from under the shadow of the material.
The search may take us to the pursuit of the philo-
sopher's stone. It certainly leads to questions of
the transmutations and unions of fire, earth,
water, air, with the compounds generated by them,
stones, metals, plants and animals. In all these
78 INFLUENCE OF
material bodies there are occult virtues. Beside
the four elements there must be a quintessence
which is over and above them all. This is the Soul
of Nature, and from this every body derives what-
ever efficacy it possesses. That body which has
most of the virtue of the quintessence of the universe
has the most power and value. The great problem
is to separate the spirit from the matter in every-
thing, e.g. in gold, or in human beings. It is
because of the interchangeableness of essence and
form that occultism seeks to know and use the
essence. Hence the celestial bodies have influences,
and the influences of intelligence as located in
human and superhuman bodies are still more
effective. Hence the arts of sorcery and divination
were enlisted so as to control the influences. Magic
therefore becomes the knowledge of the whole
of natural forces. Natural magic, in this view, is
the perfect setting of all philosophy. On its prac-
tical side it is the attempt to gain the power through
knowledge of rising from inferior to higher grades,
so to say, to know the evolution of species, and
to guide directly and immediately the transforma-
tions. But to the minds of men like Cornelius
Agrippa and Palingenius, it meant the evolution
from the material to the spiritual, from the sensuous
to the intellectual, from the human to union with
the divine. In a childlike age of intellect, it led
to glorying in the marvellous. It was the attempt
to explain the wonders of the world. It made
every object of sight, hearing, touch, taste, smell,
every material object, the hero of its romance.
THE ZODIACUS VITAE 79
The old myths and fables belonged to the objective
observation of what animals and things did.
Occultism projected the active essence, the reality,
as an explanation. AU life, all objects became
endowed with an intelligible aspect, or at least
came within the sphere of a possible intelligibility.
From the educational point of view in the process
of inquiry into all things, great and small, the
intellective powers were developed, and the sympa-
thetic attitude towards nature quickened. As
Agrippa said when he was asked for an explanation
of his occult philosophy : " The key is Intelligence,
for the understanding of high things gives powers
to man when he is lifted by it to nearer communion
with God, and dying to the flesh has his life hidden
in Christ " (H. Morley, Life of Agrippa, vol. ii.
p. 232).
It is from considerations of this kind that Palin-
genius, even in his occultistic bearings, deserves
to be remembered. His area of readers, we have
seen, must have been large. He was read by adults,
and he was read in the schools. If we are to under-
stand the education of his age, we must remember
that even representative educators were living in
full recognition of occultism. Possibly the extent
of this influence is not at all duly recognized by us.
Nor apparently has the extinction of this element
been without some loss. At any rate, it is ex-
tremely curious to note that astronomy has sunk
into a most inconsiderable position in the school
curriculum, since the rationalist Copernican system
has displaced the Ptolemaic, and since the dis-
8o INFLUENCE OF THE ZODIACTTS VITAE
missal of astrology has rendered the knowledge of the
solar and stellar system of less direct practical import-
ance as a subject of knowledge. It is not without
suggestiveness, therefore, to draw attention to the
extreme significance generally attached to astronomy
in the sixteenth century, and to the fact that
modern times have, in this instance, lost a very
valuable educational discipline, except indeed to
a comparatively few specialists, which Paligenius
in the sixteenth century turned to account both
on the descriptive and the intellectual side. Nor
should it be overlooked that in what we are apt to
look upon as the most material of studies, the
wonder-working of magic, sorcery, and all their
processes and methods, Palingenius and others of
the better sort sought to bring these pseudo-
methods of study into the service of the world of
ideas, to convert the whole of the materialistic
tendencies into a pure, Platonic spiritualism
APPENDIX A
ENGLISH REFERENCES TO PALINGENIUS
Roger Ascham, Scholemaster, 1570.
" Indeede, Chaucer, Th. Norton of Bristow, my L.
of Surrey, M. Wiat, Th. Phaer, and other Gentlemen,
in translating Guide, Palingenius and Seneca haue
gonne as farre to their great praise as the Copie they
followed could cary them ; but, if soch good wittes
and forward diligence had been directed to follow the
best examples, and not haue bene caryed by tjme
and custome to content themselues with that barbarous
and rude Ryming, emonges their other worthy praises,
which they haue justly deserved, this had not bene the
least, to be counted emonges men of learning and skill
more like unto the Grecians than unto the Gothians in
handling of their verse.
William Webbe, A Discourse of English Poetrie,
1586, speaking of Latin poets, says :
" Onely Iwilladde two of later times, yet not farre
inferiour to the most of them aforesaydc, Pallingenius
and Bap. Mantuanus ; and for a singular gyft in a
sweete Heroicall verse, match with them Chr. Oclan[d],
the Author of our Anglontm Proclia."
82 APPENDIX A
Webbe, also in speaking of translators, says : (after
Gelding's Ovid's Metaph.) :
The next very well deserveth Bamabe Googe to
be placed, as a painefull furtherer of learning : hys
helpe to Poetry, besides hys owne devises in the
translating of Pallingenius's Zodiac."
Francis Meres, Palladis Tamia, 1598 :
" As those Neotericks, Jovianus Pontanus, Politianus
Marullus Tarchaniota, the two Strozzae, the father
and the son, Pallingenius, Mantuanus, Phillipus, Quin-
tianus Stoa, and Germanus Brixius have obtained
renown and good place among the ancient Latin poets ;
so also these Englishmen being Latine poets, Gualter
Haddon, Nicholas Car, Gabriel Harvey, Christopher
Ocland, Thomas Newton with his Leyland, Thomas
Watson, Thomas Campion, Brunswerd, and Willey
have attained good report and honourable advancement
in the Latin empyre."
Francis Meres, Palladis Tamia, 1598 :
" So these versifiers for their learned translations
are of good note among us, Phaer for Virgil's Aeneads,
Golding for Ovid's Metamorphosis, Harington for his
Orlando Furioso, the translators of Seneca's Tragedies,
Barnabe Googe for Palingenius, Turbervile for Ovid's
Epistles, and Mantuan, and Chapman for his inchoate
Homer."
Hallam, Lit. of Europe, vol. i. note p. 365 :
The Zodiacus Vitae " is not very poetical, but by
no means without strong passages of sense and spirit
in a lax Horatian metre. The author has said more
than enough to incur the suspicion of Lutheranism."
Hallam, in speaking of Sir Thomas Chaloner's D
Republica Instauranda (1579), ^^Y^ '■
APPENDIX A 83
" It may be compared with the Zodiacus Vitae of
Palingenius rather than any other Latin poem I recol-
lect, to which, however, it is certainly inferior." {Lit. of
Europe, vol. ii. p. 148).
APPENDIX B
FOREIGN REFERENCES TO PALINGENIUS
The testimonies to the value of Pahngenius' work
quoted in the 1722 edition are :
Thomas Scauranus, who suppHes a laudatory poem ;
Henricus Pantaleon of Basle, who wrote a poem for
the 1574 edition ; a poem quoted from the Nugarum
Lib. VIII of Nicolaus Borbonius, and the following
prose critical passages :
Scaliger, Poet. Libr. VI. :
" Palingenii poema totum Satyra est : sed sobria,
non insana, non foeda. Ejus dictio pura, versus ac
stilus in imo genere dicendi quare si noluit melius :
ne a nobis quidem id tentandum est," etc.
Lil. Gregor Gyraldus, De Poetis suorum temporum
Dialog. II :
" Legitur quoque Marc. Palingenii Zodiacus Vitae :
opus varium, multisque rebus ad constituendam vitam
minime idoneum : quod nisi principi nostro Here.
Estensi (si minus vobis placet Atestio) nuncupatum
foret, eius minime meminissem. Nam et post eius
mortem in eius cineressaevitumest,ob impietatis crimen."
Borrich, Dissertat. de Poet, p. 102 :
" M. Palingenius Stellatus poeta, reliquit posteritati
Zodiacum Vitae, hoc est, de hominis vita, studio, et
84
APPENDIX B 85
moribus op time instituendis libros XII epico carmine,
nee eo poenitendae industriae : humiliori tamen ple-
rumque stylo, et dictione, quam ut nostri seculi aures
impleat. In cujus rei fidem ista ex lib. V. 466-474
adducuntur."
Castum poetam, mira facundia nil nisi rosas et lilia
loquentem vocat Georgius Richterus Orat. XXXII.
p. 72, 74, 84. Vid. Valesiana, p. 32 ; Lotichius p. 2 ;
Bibl. poet, p. 89 ; Baillet, Jugemens des Savans, torn.
VII. p. 147.
Also Bayle's Dictionary, under Palingenius, et
in Broukhusii not. ad Propert. p. 36, 171, 231, et
Tibull. p. 264.
APPENDIX C
THE ASTROLOGICAL ASPECT OF THE ZODIAC
OF LIFE
By Walter Gorn Old
In the following brief survey of the scheme of Palin-
genius I propose to show that the twelve signs of the
zodiac were for him something more than mere pegs on
which to hang an argument or elaborate a discourse.
Palingenius understood at least as much as was current
teaching among astrologers of his day in regard to the
twelve divisions of the heavens and the corresponding
divisions or " Houses " of the horoscope, and probably
he knew something more. Indeed, I find it impossible
to escape the conclusion that he framed his arguments
apon astrological " dominions " and " correspond-
ences."
If this can be shown to be the case, then it will follow
,hat the whole of the discourses have a more concrete
plan than would superficially appear. Mystically con-
sidered the purport of the twelve chapters of Palin-
genius will find their parallel in the twelve labours of
Hercules, and thus will typify the evolution of the
human soul through successive stages of mental and
spiritual enlightenment. The suggestion is extremely
fascinating and may prove instructive.
APPENDIX C %y
I. Beginning with Aries, " the threshold of our
zodiac." Here the year is born anew, and equal day
and night depict the state of equilibrium between
spiritual light and material darkness into which the
earth-born soul enters when it arrives at this first stage
of existence. Aries corresponds to the First House,
astrologically known as the " House of Life."
At this stage virtue is of more account than know-
ledge, as Palingenius observes. In this connexion the
cryptic words of Solomon have peculiar significance :
I am not good because that I came into an undefiled
body, but being good I came into a body undefiled.
II. Taurus corresponds astrologically with the Second
House, which is known as the " House of Wealth." It
has an occult analogy with the Golden Wedge of Ophir,
for this angle of thirty degrees comprising the second sign
of the zodiac, was known to the Hebrews as Ephrah
or Ophirah, the productive. It is the Heifer which
symbolically stands for the " much cattle " of the
wealthy nomads of the East. Palingenius aptly argues
in this section of his work that " the highest good is by
no means to be sought in riches," and shows that the
poor man may have his peculiar treasures in a life
" rendered like unto the dwellers in heaven by divine
wisdom."
III. Gemini corresponds to the Third House and is
governed by the planet Mercury, the messenger of the
Gods. It is the House of Communications and Relation-
ships, and, according to astrology. Mercury rules that
period of life between the ages of four and fourteen,
when the seeds of knowledge are implanted in the mind
and the intellect begins to germinate. Consequently
this division of the heavens is known as the Hall of
Learning. At this stage Palingenius meets his teacher
Epicurus, and from him learns that pleasure is the high-
88 APPENDIX C
est good, while Virtue urges discrimination and recom-
mends the use of reason as arbitrator between the
pleasures of the mind and those of the body.
IV. Cancer of the Northern Tropic corresponds to the
Fourth House and is ruled by the Moon. It symbolizes
the ocean, the first stage of things, original substance,
and corresponds to the condition of the infant mind.
It rules the human life from birth to the age of four
years and may be regarded as chaotic. In this chapter
Palingenius is particularly concerned with that condi-
tion of love which is associated with modesty and
innocence, and has much to say regarding Cupid, the
all-conquering child of Venus.
V. Leo, the fifth sign of the zodiac, is governed by
the Sun and corresponds to the Fifth House, which has
dominion over the fruits of love and in astrology speci-
fically represents children. The appositeness of the fifth
discourse of Palingenius appears conspicuously in his
argument, which sets forth the " advantages, disadvan-
tages, and necessity of conjugal life," gives " instruc-
tion upon the marriage state and the education of
children," and contains a warning against celibacy. In
Leo, the second sign of the Fiery Triplicity which begins
in Aries, we find the multiplication of life by procreation
and the extension of the self in familism.
VI. Virgo, which corresponds to the Sixth House, is
not only Ceres, the giver of food, but also Hygieia, the
goddess of health. The old astrologers say that the
Sixth House governs the physician, and thus the disciples
of ^sculapius are collectively represented by his daugh-
ter Hygieia. In this section of the work Palingenius
argues concerning the condition of those who are in
suffering, arguing that " death should not be dreaded,
but rather that we should hasten to it as to a refuge."
Thus health, food and clothing, the astrological appur-
APPENDIX C 8q
tenants of this celestial sign, are well within the argument
of this section. In this region of the heavens is Lupus, the
Anubis of Egyptian theogon3^ the Aish-keleb or Man-
wolf, who later passed under the name of the great
healer ^Esculapius.
VII. In this section Palingenius rises to a higher key,
and having fully dealt with material conditions of life,
he now lifts the gamut of his argument by a complete
octave. Under Aries he considered the unit of human
life, and now under the opposite sign he treats of Deity
as the single source of all life, " the first principle of all
things," the self-existent, infinite and incorporeal.
Libra, the balance, shows equilibrium by the union of
opposites, as God and Nature, force and matter, male
and female. It is the symbol of justice, atonement,
pacification and rest. In the intellectual world it repre-
sents Reason, which Palingenius here affirms to be an
" infallible rule of truth." From the condition of the
human body Palingenius passes to the consideration of
the Soul and its welfare. It is in the union of soul and
body by incarnation that man obtains the means of
liberation.
VIII. Scorpio here stands for the more ancient
Serpentarius, and corresponds to the Eighth House, which
is the House of Death and also the Gate of Life. It
symbolizes the end of all things by resolution of form,
the bending back upon itself of the stream of life. It
typifies the Law of Cycles, or of correlated successive-
ness. In this section Palingenius fitly discourses on the
modes and causes of death, and of Fate as the expression
of the Divine Will, which determines the end from the
beginning. " All have an appointed day to die. No
account is taken of age." But Palingenius adds :
" There are, however, some who can learn the powers of
the stars andean attain to the secret of the great pole . . .
go APPENDIX C
who see events to come and ofttimes predict the manner
and day of death, because nature is as certain of the
future as of the present or the past." The serpent, as the
symbol of death in the physical sense, is also the index
of life in the spiritual sense, and is so used in the Scrip-
tures. Demon est Deus inversus.
IX. Sagittarius corresponds to the Ninth House,
which is that of spiritual beginnings, of religious aspira-
tion, and psychic experience. In this section of his
work Palingenius treats of the training of the soul, its
peregrinations and its relations to the denizens of the
higher and lower worlds. Palingenius is taken to the
sphere of the Moon, which I understand to mean the
astral world, and there beholds the judgment of three
orders of souls, some being allowed to pass upward, some
commanded to remain, and others sent back to earth.
As in Aries we symbolize the beginning of earthly life,
and in Leo the extension of that life in our progeny, so
here, in the third sign of the Fiery Triplicity, we have
the symbol of the spiritual genesis, the human growing
out of the animal, as the soul from the body of man, in
the Centaur.
X. Capricornus, the Goat, corresponds to the Tenth
House, which is the House of Attainment. It is the
Second House from the Ninth, and represents spiritual
possessions, just as the Second denotes the possessions
of the person. The Goat, which symbolizes the Exile,
climbing the rocky heights in search of tender herbage,
stands for the aspiration of the soul. In the material
world Capricornus represents the mountain ; in the
social world, position, honour and credit ; in the intel-
lectual world, the ambition of mastery and government ;
and in the spiritual world, the soul's achievement. Palin-
genius says that " the wise man bears about with ease
the whole of his possessions " and in this section dis-
APPENDIX C 91
courses on the way and method of attaining to the
wisdom of the spirit.
XI. Aquarius, the Water-carrier, from whose vessel
is symbohcally poured forth the whole vast volume of
stars which enter into the composition of " the Milky
Way," here suggests the theme upon which Palingenius
discourses in this section. He treats of the nature and
composition of the heavenly bodies, the orbits and
motions of the planets, and the rising and setting of the
asterisms. From these considerations he proceeds to
the nature and constitution of the ether of space, the
modifications of the elements, and concludes with some
speculations on the supernal world and the denizens of
the highest ether. The sign Aquarius is astrologically
dedicated to Uranus, and Palingenius most fitly devotes
this chapter to the science of the heavens.
XII. Pisces, corresponding to the Twelfth House,
appertains to secret things and the revelation of the
occult. With this sign the circle of the Great Year of
the human pilgrimage is completed, and a new cycle is
entered upon. The tethered fishes symbolize the binding
back of the soul to its parent Source, and thus stand for
true religion or Yoga {yuj, to join). In a mystical sense
the sign denotes human necessity under the eternal law,
and human freedom of will within limits.^ In the
material world Pisces and the Twelfth House denote
bondage ; in the intellectual world, the constraint of
reason ; and in the spiritual world, obedience to the
Divine Will, which is the highest wisdom, implying a true
knowledge of universal laws and intelligent consent
thereto in both thought and action. As Laotze says :
" The meshes of the celestial net are very large, yet
nothing escapes it " : and as regards the human soul,
" 1 Freewill in man is necessity in play," says Bailey, in his
Fesius.
92
APPENDIX C
here denoted by the fish leashed to its counterpart, it is
certain that it can never escape from itself and the con-
sequences of its own actions save by the operation of the
individual will in intelligent and conscious alliance with
revealed Good. Palingenius devotes this last section
of his work to revelations concerning the nature of the
Incorporeal Light, the super-ethereal world, the three-
fold Heaven, and the possibility and desirability of
open communion with the Gods. To such communion
he ascribes whatever of merit there may be in his inter-
pretation of the Zodiac of Life.
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is still as good reading as he was some five or six centuries B.C." —
The Times.
" An excellent translation of the teachings of this ancient sage.
... As an editor and expositor Mr. Old is both well-informed
and sympathetic." — Glasgow Herald.
" Read Laotze." — The Expository Times.
" In this well-edited and convenient volume we have presented
to us, in translation, one of the greatest of the Chinese classics.
. . . We are at once staggered and humbled by the greatness of
China's past, and the magnificence of the literary and philosophical
treasures which have come down to her from the shadowy days of
old." — The Dundee Courier.
LORD CHESTERFIELD'S ADVICE TO HIS
Son and The Pohte Philosopher. Crown 8vo,
cloth gilt, 2s. 6d. net.
No better book than this artistic reprint of Lord
Chesterfield's famous letters can be recommended to
those who have to choose prizes for Schools and Institu-
tions.
" A plain, tastefully produced volume, in clear type on light
paper, well and attractively arranged. Lord Chesterfield
can always be ' witty without satire, and serious without being
dull ' ; and in spite of its age his wisdom is fresh to-day and
no unsafe guide in this form for any young man beginning
his career." — The Bookman.
PHILIP WELLBY, 6, HENRIETTA STREET, W.C.
The Aldwych Series.
Edited by Alfred H. Hyatt.
Printed in red and black on hand-made paper at the Cedar
Press, and bound in vellum. End-papers
designed by
Dudley Heath. 3s. 6d. net per vol.
Not more than 300 copies printed of any single
volume.
I. CUPID'S POSIES. Mottoes for Rings and
other Pleasant Things.
II. A LITTLE BOOK OF GRACES.
" This little anthology should have a wide appeal." — T. P.'s
Weekly.
" One of the prettiest compilations of the year ... an
altogether charming little volume." — Glasgow Herald.
III. A GARDEN OF SPIRITUAL FLOWERS.
An Elizabethan Book of Devotions : containing
prayers for each day of the week and others for
sundry occasions.
"... The true simplicity, joyous, strong and grand, is to
be found in these prayers." — T. H. L. in The Occult Review.
IV. ROSE-LEAVES FROM SADI'S GARDEN.
Being the " Guhstan " rendered into Verse by
Alfred H. Hyatt.
" From the ' Gulistan,' or Rose Garden of Sadi, these leaves
have been gathered. Sadi, whose name signifies felicity, was
born at Shiraz in Persia, a.d. 1194. It is said that he lived a
hundred and two years. The whole of his long life was devoted
to the accumulation of knowledge gained during his many
travels. Some of Sadi's wise thoughts are here set forth." —
From the Forew
206
