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demons dance and frisk about this chariot; for every passion produces indecent, disorderly, interchangeable, and deformed motions in the eyes, countenance, and gesture, so that the person under the impulse, whether of anger, insult, love, etc., though to himself he may seem grand, lofty, or obliging, yet in the eyes of others appears mean, contemptible, or ridiculous. The Muses also are found in the train of Bacchus, for there is scarce any passion without its art, science, or doctrine to court and flatter it; but in this respect the indulgence of men of genius has greatly detracted from the majesty of the Muses, who ought to be the leaders and conductors of human life, and not the handmaids of the passions.

order not only to make her stoop, but to draw her out of the path. She, prompted by female curiosity, and the beauty of the golden fruit, starts from the course to take up the apple. Hippomenes, in the mean time, holds on his way, and steps before her; but she, by her natural swiftness, soon fetches up her lost ground, and leaves him again behind. Hippomenes, however, by rightly timing his second and third throw, at length won the race, not by his swiftness, but his cunning.

The allegory of Bacchus falling in love with a cast mistress, is extremely noble; for it is certain that the affections always court and covet what has been re-in jected upon experience. And all those who by serving and indulging their passions immensely raise the value of enjoyment, should know, that whatever they covet and pursue, whether riches, pleasure, glory, learning, or anything else, they only pursue those things that have been forsaken and cast off with contempt by great numbers in all ages, after possession and experience.

Nor is it without a mystery that the ivy was sacred to Bacchus, and this for two reasons: first, because ivy is an evergreen, or flourishes in the winter; and secondly, because it winds and creeps about so many things, as trees, walls, and buildings, and raises itself above them. As to the first, every passion grows fresh, strong, and vigorous by opposition and prohibition, as it were by a kind of contrast or antiperistasis, like the ivy in the winter. And for the second, the predominant passion of the mind throws itself, like the ivy, round all human actions, entwines all our resolutions, and perpetually adheres to, and mixes itself among, or even overtops them.

And no wonder that superstitious rites and ceremonies are attributed to Bacchus, when almost every ungovernable passion grows wanton and luxuriant in corrupt religions; nor again, that fury and frenzy should be sent and dealt out by him, because every passion is a short frenzy, and if it be vehement, lasting, and take deep root, it terminates in madness. And hence the allegory of Pentheus and Orpheus being torn to pieces is evident; for every headstrong passion is extremely bitter, severe, inveterate, and revengeful upon all curious inquiry, wholesome admonition, free counsel and persuasion.

EXPLANATION.-This fable seems to contain a noble allegory of the contest betwixt art and nature. For art, here denoted by Atalanta, is much swifter, or more expeditious in its operations than nature, when all obstacles and impediments are removed. and sooner arrives at its end. This appears almost every instance. Thus fruit comes slowly from the kernel, but soon by inoculation or incision; clay, left to itself, is a long time in acquiring a stony hardness, but is presently burnt by fire into brick. So again in human life, nature is a long while in alleviating and abolishing the remembrance of pain, and assuaging the troubles of the mind; but moral philosophy, which is the art of living, performs it presently. Yet this prerogative and singular efficacy of art is stopped and retarded to the infinite detriment of human life, by certain golden apples; for there is no one science or art that constantly holds on its true and proper course to the end, but they are all continually stopping short, forsaking the track, and turning aside to profit and convenience, exactly like Atalanta. Whence it is no wonder that art gets not the victory over nature, nor, according to the condition of the contest, brings her under subjection; but, on the contrary, remains subject to her, as a wife to a husband."

XXVI.-PROMETHEUS, OR THE STATE OF
MAN.

EXPLAINED OF AN OVER-RULING PROVIDENCE, AND
OF HUMAN NATURE.

THE ancients relate that man was the work of Prometheus, and formed of clay; only the artificer mixed in with the mass, particles taken from differ

ent animals.

And being desirous to improve his workmanship, and endow, as well as create, the human race, he stole up to heaven with a bundle of birch-rods, and kindling them at the chariot of the Lastly, the confusion between the persons of Jupi-Sun, thence brought down fire to the earth for the ter and Bacchus will justly admit of an allegory, be- service of men. cause noble and meritorious actions may sometimes proceed from virtue, sound reason, and magnanimity, and sometimes again from a concealed passion and secret desire of ill, however they may be extolled and praised, insomuch that it is not easy to distinguish betwixt the acts of Bacchus and the acts of Jupiter.

XXV.-ATALANTA AND HIPPOMENES, OR
GAIN.

EXPLAINED OF THE CONTEST BETWIXT ART AND
NATURE.

ATALANTA, who was exceeding fleet, contended with Hippomenes in the course, on condition that if Hippomenes won, he should espouse her, or forfeit his life if he lost. The match was very unequal, for Atalanta had conquered numbers, to their destruction. Hippomenes, therefore, had recourse to stratagem. He procured three golden apples, and purposely carried them with him: they started; Atalanta outstripped him soon; then Hippomenes bowled one of his apples before her, across the course, in

They add, that for this meritorious act Prometheus was repayed with ingratitude by mankind, so that, forming a conspiracy, they arraigned both him and his invention before Jupiter. But the matter was otherwise received than they imagined; for the accusation proved extremely grateful to Jupiter and the gods, insomuch that, delighted with the action, they not only indulged mankind the use of fire, but moreover conferred upon them a most acceptable and desirable present, viz., perpetual youth.

But men, foolishly overjoyed hereat, laid this present of the gods upon an ass, who, in returning back with it, being extremely thirsty, strayed to a fountain. The serpent, who was guardian thereof,

a "Declinat cursus, aurumque volubile tollit.

b The author, in all his physical works, proceeds upon this foundation, that it is possible, and practicable, for art to obtain the victory over nature; that is, for human industry and power to procure, by the means of proper knowledge, such things as are necessary to render life as happy and commodious as its mortal state will allow. For instance, that it is possible to lengthen the present period of human life; bring the winds under command; and every way extend and enlarge the dominion or empire of man over the works of nature.

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would not suffer him to drink, but upon condition of receiving the burden he carried, whatever it should be. The silly ass complied, and thus the perpetual renewal of youth was, for a drop of water, transferred from men to the race of serpents.

Prometheus, not desisting from his unwarrantable practices, though now reconciled to mankind, after they were thus tricked of their present, but still continuing inveterate against Jupiter, had the boldness to attempt deceit, even in a sacrifice, and is said to have once offered up two bulls to Jupiter, but so as in the hide of one of them to wrap all the flesh and fat of both, and stuffing out the other hide only with bones; then in a religious and devout manner, gave Jupiter his choice of the two. Jupiter, detesting this sly fraud and hyprocrisy, but having thus an opportunity of punishing the offender, purposely chose the mock bull.

And now giving way to revenge, but finding he could not chastise the insolence of Prometheus without afflicting the human race (in the production whereof Prometheus had strangely and insufferably prided himself), he commanded Vulcan to form a beautiful and graceful woman, to whom every god presented a certain gift, whence she was called Pandora. They put into her hands an elegant box, containing all sorts of miseries and misfortunes; but Hope was placed at the bottom of it. With this box she first goes to Prometheus, to try if she could prevail upon him to receive and open it; but he, being upon his guard, warily refused the offer. Upon this refusal, she comes to his brother Epimetheus, a man of a very different temper, who rashly and inconsiderately opens the box. When finding all kinds of miseries and misfortunes issued out of it, he grew wise too late, and with great hurry and struggle endeavored to clap the cover on again; but with all his endeavor could scarce keep in Hope, which lay at the bottom.

Lastly, Jupiter arraigned Prometheus of many heinous crimes: as that he formerly stole fire from heaven; that he contemptuously and deceitfully mocked him by a sacrifice of bones; that he despised his present, adding withal a new crime, that he attempted to ravish Pallas: for all which, he was sentenced to be bound in chains, and doomed to perpetual torments. Accordingly, by Jupiter's command, he was brought to Mount Caucasus, and there fastened to a pillar, so firmly that he could no way stir. A vulture or eagle stood by him, which in the daytime gnawed and consumed his liver; but in the night the wasted parts were supplied again; whence matter for his pain was never wanting.

They relate, however, that his punishment had an end; for Hercules sailing the ocean, in a cup, or pitcher, presented him by the Sun, came at length to Caucasus, shot the eagle with his arrows, and set Prometheus free. In certain nations, also, there were instituted particular games of the torch, to the honor of Prometheus, in which they who ran for the prize carried lighted torches; and as any one of these torches happened to go out, the bearer withdrew himself, and gave way to the next; and that person was allowed to win the prize who first brought in his lighted torch to the goal.

E.XPLANATION. This fable contains and enforces many just and serious considerations; some whereof have been long since well observed, but some again remain perfectly untouched. Prometheus clearly and expressly signifies Providence; for of all the things in nature, the formation and endowment of man was singled out by the ancients, and esteemed

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the peculiar work of Providence. The reason hereof seems, 1. That the nature of man includes a mind and understanding, which is the seat of Providence. 2. That it is harsh and incredible to suppose reason and mind should be raised, and drawn out of senseless and irrational principles; whence it becomes almost inevitable, that providence is implanted in the human mind in conformity with, and by the direction and the design of the greater over-ruling Providence. But, 3. The principal cause is this: that man seems to be the thing in which the whole world centers, with respect to final causes; so that if he were away, all other things would stray and fluctuate, without end or intention, or become perfectly disjointed, and out of frame; for all things are made subservient to man, and he receives use and benefit from them all. Thus the revolutions, places, and periods, of the celestial bodies, serve him for distinguishing times and seasons, and for dividing the world into different regions; the meteors afford him prognostications of the weather; the winds sail our ships, drive our mills, and move our machines; and the vegetables and animals of all kinds either afford us matter for houses and habitations, clothing, food, physic, or tend to ease, or delight, to support, or refresh us: so that everything in nature seems not made for itself, but for man.

And it is not without reason added, that the mass of matter whereof man was formed, should be mixed up with particles taken from different animals, and wrought in with the clay, because it is certain, that of all things in the universe, man is the most compounded and recompounded body; so that the ancients not improperly styled him a Microcosm, or little world within himself. For although the chemists have absurdly, and too literally, wrested and perverted the elegance of the term microcosm, whilst they pretend to find all kind of mineral and vegetable matters, or something corresponding to them, in man, yet it remains firm and unshaken, that the human body is of all substances the most mixed and organical; whence it has surprising powers and faculties: for the powers of simple bodies are but few, though certain and quick; as being little broken, or weakened, and not counterbalanced by mixture: but excellence and quantity of energy reside in mixture and composition.

Man, however, in his first origin, seems to be a defenseless naked creature, slow in assisting himself, and standing in need of numerous things. Prometheus, therefore, hastened to the invention of fire, which supplies and administers to nearly all human uses and necessities, insomuch that, if the soul may be called the form of forms, if the hand may be called the instrument of instruments, fire may, as properly, be called the assistant of assistants, or the helper of helps; for hence proceed numberless operations, hence all the mechanic arts, and hence infinite assistances are afforded to the sciences themselves.

The manner wherein Prometheus stole this fire is properly described from the nature of the thing; he being said to have done it by applying a rod of birch to the chariot of the Sun: for birch is used in striking and beating, which clearly denotes the generation of fire to be from the violent percussions and collisions of bodies; whereby the matters struck are subtilized, rarefied, put into motion, and so prepared to receive the heat of the celestial bodies; whence they, in a clandestine and secret manner, collect and snatch fire, as it were by stealth, from the chariot of the Sun.

The next is a remarkable part of the fable, which represents that men, instead of gratitude and thanks, fell into indignation and expostulation, accusing both Prometheus and his fire to Jupiter,-and yet the ac

but to be still new gifts of the gods, separately laid, the one upon the back of a light bird, or abstract philosophy, and the other upon an ass, or slow-paced practice and trial. And yet good hopes might be conceived of this ass, if it were not for his thirst and the accidents of the way. For we judge, that if any one would constantly proceed, by a certain law and method, in the road of experience, and not by the way thirst after such experiments as make for profit or ostentation, nor exchange his burden, or quit the original design for the sake of these, he might be an useful bearer of a new and accumulated divine bounty to mankind.

That this gift of perpetual youth should pass from men to serpents, seems added by way of ornament, and illustration to the fable; perhaps intimating, at the same time, the shame it is for men, that they, with their fire, and numerous arts, cannot procure to themselves those things which nature has bestowed upon many other creatures.

The sudden reconciliation of Prometheus to mankind, after being disappointed of their hopes, contains a prudent and useful admonition. It points out the levity and temerity of men in new experiments, when, not presently succeeding, or answering to expectation, they precipitantly quit their new undertakings, hurry back to their old ones, and grow reconciled thereto.

cusation proved highly pleasing to Jupiter; so that he, for this reason, crowned these benefits of mankind with a new bounty. Here it may seem strange that the sin of ingratitude to a creator and benefactor, a sin so henious as to include almost all others, should meet with approbation and reward. But the allegory has another view, and denotes, that the accusation and arraignment, both of human nature and human art among mankind, proceeds from a most noble and laudable temper of the mind, and tends to a very good purpose; whereas the contrary temper is odious to the gods, and unbeneficial in itself. For they who break into extravagant praises of human nature, and the arts in vogue, and who lay themselves out in admiring the things they already possess, and will needs have the sciences cultivated among them, to be thought absolutely perfect and complete, in the first place, show little regard to the divine nature, whilst they extol their own inventions almost as high as his perfection. In the next place, men of this temper are unserviceable and prejudicial in life, whilst they imagine themselves already got to the top of things, and there rest, without farther inquiry. On the contrary, they who arraign and accuse both nature and art, and are always full of complaints against them, not only preserve a more just and modest sense of mind, but are also perpetually stirred up to fresh industry and new discoveries. Is not, then, the ignorance and fatality of mankind to be extremely pitied, whilst they remain slaves to the arrogance of a few of their own fellows, and are dotingly fond of that scrap of Grecian knowledge, the Peripatetic philosophy; and this to such a degree, as not only to think | all accusation or arraignment thereof useless, but even hold it suspect and dangerous? Certainly the procedure of Empedocles, though furious-but especially that of Democritus (who with great modesty complained that all things were abstruse; that we know nothing; that truth lies hid in deep pits; that falsehood is strangely joined and twisted along with truth, etc.) is to be preferred before the confident, assuming, and dogmatical school of Aristotle. Mankind are, therefore, to be admonished, that the arraignment of nature and art is pleasing to the gods; and that a sharp and vehement accusation of Prometheus, though a creator, a founder, and a master, obtained new blessings and presents from the divine bounty, and proved more sound and serviceable than a diffu-ducing to piety: Nor are mankind simply content sive harangue of praise and gratulation. And let men be assured, that the fond opinion that they have already acquired enough, is a principal reason why they have acquired so little.

After the fable has described the state of man, with regard to arts and intellectual matters, it passes on to religion; for after the inventing and settling of arts, follows the establishment of divine worship. which hypocrisy presently enters into and corrupts So that by the two sacrifices we have elegantly painted the person of a man truly religious, and of a hypocrite. One of these sacrifices contained the fat, or the portion of God, used for burning and incensing; thereby denoting affection and zeal, offered up to his glory. It likewise contained the bowels, which are expressive of charity, along with the good and useful flesh. But the other contained nothing more than dry bones, which nevertheless stuffed out the hide, so as to make it resemble a fair, beautiful, and magnifi cent sacrifice; hereby finely denoting the external and empty rites and barren ceremonies, wherewith y men burden and stuff out the divine worship,-things rather intended for show and ostentation than con

with this mock-worship of God, but also impose and father it upon him, as if he had chosen and ordained it. Certainly the prophet, in the person of God, has a fine expostulation, as to this matter of choice-"Is this the fasting which I have chosen, that a man should afflict his soul for a day, and bow down his head like a bulrush?"

That the perpetual flower of youth should be the present which mankind received as a reward for their accusation, carries this moral: that the ancients seem not to have despaired of discovering methods and Afer thus touching the state of religion, the fable remedies, for retarding old age, and prolonging the next turns to manners, and the conditions of human period of human life, but rather reckoned it among life. And though it be a very common, yet is it a just those things which, through sloth and want of dili-interpretation, that Pandora denotes the pleasures gent inquiry, perish and come to nothing, after hav- and licentiousness which the cultivation and luxury ing been once undertaken, than among such as are of the arts of civil life introduce, as it were, by the absolutely impossible, or placed beyond the reach of instrumental efficacy of fire; whence the works of the human power. For they signify and intimate the voluptuary arts are properly attributed to Vul from the true use of fire, and the just and strenuous can, the God of Fire. And hence. infinite miseries accusation and conviction of the errors of art, that and calamities have proceeded to the minds, the the divine bounty is not wanting to men in such bodies, and the fortunes of men, together with a late kind of presents, but that men indeed are wanting to repentance; and this not only in each man's partienthemselves, and lay such an inestimable gift upon the lar, but also in kingdoms and states; for wars, and back of a slow-paced ass; that is, upon the back of tumults, and tyrannies, have all arisen from this the heavy, dull, lingering thing, experience; from same fountain, or box of Pandora. whose sluggish and tortoise-pace proceeds that ancient complaint of the shortness of life, and the slow advancement of arts. And certainly it may well seem, that the two faculties of reasoning and experience are not hitherto properly joined and coupled together,

It is worth observing, how beautifully and ele gantly the fable has drawn two reigning characters in human life, and given two examples, or tablatures of them, under the persons of Prometheus and Epimetheus. The followers of Epimetheus are improvi

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dent, see not far before them, and prefer such things as are agreeable for the present; whence they are oppressed with numerous straits, difficulties, and calamities, with which they almost continually struggle; but in the mean time gratify their own temper, and, for want of a better knowledge of things, feed their minds with many vain hopes; and as with so many pleasing dreams, delight themselves, and sweeten the miseries of life.

But the followers of Prometheus are the prudent, wary men, that look into futurity, and cautiously guard against, prevent, and undermine many calamities and misfortunes. But this watchful, provident temper, is attended with a deprivation of numerous pleasures, and the loss of various delights, whilst such men debar themselves the use even of innocent things, and what is still worse, rack and torture themselves with cares, fears, and disquiets; being bound fast to the pillar of necessity, and tormented with numberless thoughts (which for their swiftness are well compared to an eagle), that continually wound, tear, and gnaw their liver or mind, unless, perhaps, they find some small remission by intervals, or as it were at nights; but then new anxieties, dreads, and fears, soon return again, as it were in the morning. And, therefore, very few men, of either temper, have secured to themselves the advantages of providence, and kept clear of disquiets, troubles, and misfortunes.

Nor indeed can any man obtain this end without the assistance of Hercules; that is, of such fortitude and constancy of mind as stands prepared against every event, and remains indifferent to every change; looking forward without being daunted, enjoying the good without disdain, and enduring the bad without impatience. And, it must be observed, that even Prometheus had not the power to free himself, but owed his deliverance to another; for no natural inbred force and fortitude could prove equal to such a task. The power of releasing him came from the utmost confines of the ocean, and from the sun; that is, from Apollo, or knowledge; and again, from a due consideration of the uncertainty, instability, and fluctuating state of human life, which is aptly represented by sailing the ocean. Accordingly, Virgil has prudently joined these two together, accounting him happy who knows the cause of things, and has conquered all his fears, apprehensions, and superstitions, It is added, with great elegance, for supporting and confirming the human mind, that the great hero who thus delivered him sailed the ocean in a cup, or pitcher, to prevent fear, or complaint; as if, through the narrowness of our nature, or a too great fragility thereof, we were adsolutely incapable of that fortitude and constancy to which Seneca finely alludes, when he says, "It is a noble thing, at once to participate in the frailty of man and the security of a god."

We have hitherto, that we might not break the connection of things, designedly omitted the last crime of Prometheus-that of attempting the chastity of Minerva-which henious offence it doubtless was, that caused the punishment of having his liver gnawed by the vulture. The meaning seems to be this, that when men are puffed up with arts and knowledge, they often try to subdue even the divine wisdom and bring it under the dominion of sense and reason, whence inevitably follows a perpetual | and restless rending and tearing of the mind. sober and humble distinction must, therefore, be made betwixt divine and human things, and betwixt the oracles of sense and faith, unless mankind had rather "Felix qui potuit rerum cognoscere causas, Quique metus omnes et inexorabile fatum rubjecit pedibus, strepitumque Acherontis avari."Georg. ii. 490.

choose an heretical religion, and a fictitious and romantic philosophy.a

The last particular in the fable is the Games of the Torch, instituted to Prometheus, which again relates to arts and sciences, as well as the invention of fire, for the commemoration and celebration whereof these games were held. And here we have an extremely prudent admonition, directing us to expect the perfection of the sciences from succession, and not from the swiftness and abilities of any single person; for he who is fleetest and strongest in the course may perhaps be less fit to keep his torch a-light, since there is danger of its going out from too rapid as well as from too slow a motion. But this kind of contest, with the torch, seems to have been long dropped and neglected; the sciences appearing to have flourished principally in their first authors, as Aristotle, Galen, Euclid, Ptolemy, etc.; whilst their successors have done very little, or scarce made any attempts. But it were highly to be wished that these games might be renewed, to the honor of Prometheus, or human nature, and that they might excite contest, emulation, and laudable endeavors, and the design meet with such success as not to hang tottering, tremulous, and hazarded, upon the torch of any single person. Mankind, therefore, should be admonished to rouse themselves, and try and exert their own strength and chance, and not place all their dependence upon a few men, whose abilities and capacities, perhaps, are not greater than their own.

These are the particulars which appear to us shadowed out by this trite and vulgar fable, though without denying that there may be contained in it several intimations that have a surprising correspondence with the Christian mysteries. In particular, the voyage of Hercules, made in a pitcher, to release Prometheus, bears an allusion to the word of God, coming in the frail vessel of the flesh to redeem mankind. But we indulge ourselves no such liberties as these, for fear of using strange fire at the altar of the Lord.

XXVII.-ICARUS AND SCYLLA AND CHARY-
BDIS, OR THE MIDDLE WAY.

EXPLAINED OF MEDIOCRITY IN NATURAL AND
MORAL PHILOSOPHY.

MEDIOCRITY, or the holding a middle course, has been highly extolled in morality, but little in matters of science, though no less useful and proper here; whilst in politics it is held suspected, and ought to be employed with judgment. The ancients described mediocrity in manners by the course prescribed to Icarus; and in matters of the understanding by the steering betwixt Scylla and Charybdis, on account of the great difficulty and danger in passing those straits.

Icarus, being to fly across the sea, was ordered by his father neither to soar too high nor fly too low, for, as his wings were fastened together with wax, there was danger of its melting by the sun's heat in too high a flight, and of its becoming less tenacious by the moisture if he kept too near the vapor of the sea. But he, with a juvenile confidence, soared aloft, and fell down headlong.

d De Augmentis Scientiarum, sec. xxviii. and supplem. xv. A An allusion which, in Plato's writings, is applied to the rapid snccession of generations, through which the continuity of human life is maintained from age to age; and which are perpetually transferring from hand to hand the concerns and duties of this fleeting scene.

Γεννῶντες τε καὶ ἐκτρέφοντες παῖδας, καθαπερ λαμπάδα τὸν βίον Taрadidóvтes aλλois et äλAwv. Plato, Leg b. vi. Lucretius also has the same metaphor:

"Et quasi cursores vitai lampada tradunt."

EXPLANATION.-The fable is vulgar, and easily interpreted; for the path of virtue lies straight between excess on the one side, and defect on the other. And no wonder that excess should prove the bane of Icarus, exulting in juvenile strength and vigor; for excess is the natural vice of youth, as defect is that of old age; and if a man must perish by either, Icarus chose the better of the two; for all defects are justly esteemed more depraved than excesses. There is some magnanimity in excess, that, like a bird, claims kindred with the heavens; but defect is a reptile, that basely crawls upon the earth. It was excellently said by Heraclitus, "A dry light makes the best soul; for if the soul contracts moisture from the earth, it perfectly degenerates and sinks. On the other hand moderation must be observed, to pre-rance from an eminence, and at the same time taking vent this fine light from burning, by its too great subtilty and dryness. But these observations are

common.

In matters of the understanding, it requires great skill and a particular felicity to steer clear of Scylla and Charybdis. If the ship strikes upon Scylla, it is dashed in pieces against the rocks; if upon Charybdis, it is swallowed outright. This allegory is pregnant with matter; but we shall only observe the force of it lies here, that a mean be observed in every doctrine and science, and in the rules and axioms thereof, between the rocks of distinctions and the whirlpools of universalities; for these two are the bane and shipwreck of fine geniuses and arts.

XXVIII. SPHINX, OR SCIENCE.

EXPLAINED OF THE SCIENCES.

THEY relate that Sphinx was a monster, variously formed, having the face and voice of a virgin, the wings of a bird, and the talons of a griffin. She resided on the top of a mountain near the city Thebes, and also beset the highways. Her manner was to lie in ambush and seize the travellers, and having them in her power, to propose to them certain dark and perplexed riddles, which it was thought she received from the Muses, and if her wretched captives could not solve and interpret these riddles, she with great cruelty fell upon them, in their hesitation and confusion, and tore them to pieces. This plague having reigned a long time, the Thebans at length offered their kingdom to the man who could interpret her riddles, there being no other way to subdue her. Edipus, a penetrating and prudent man, though lame in his feet, excited by so great a reward, accepted the condition, and with a good assurance of mind, cheerfully presented himself before the monster, who directly asked him, "what creature that was, which being born four-footed, afterwards became two-footed, then three-footed, and lastly four-footed again?" Edipus, with presence of mind replied it was man, who, upon his first birth and infant state, crawled upon all fours in endeavoring to walk; but not long after went upright upon his two natural feet; again, in old age walked three-footed, with a stick; and at last, growing decrepit, lay four-footed confined to his bed; and having by this exact solution obtained the victory, he slew the monster, and laying the carcass upon an ass, led her away in triumph; and upon this he was, according to the agreement, made king of

Thebes.

and countenance are represented female, by reason her gay appearance and volubility of speech; wings are added, because the sciences and their inventions run and fly about in a moment, for knowledge, like light communicated from one torch to another, is presently caught and copiously diffused; sharp and hooked talons are elegantly attributed to her, because the axioms and arguments of science enter the mind. lay hold of it, fix it down, and keep it from moving or slipping away. This the sacred philosopher observed, when he said, "The words of the wise are like goads or nails driven far in.”a Again, all science seems placed on high, as it were on the tops of mountains that are hard to climb; for science is justly imagined a sublime and lofty thing, looking down upon ignoan extensive view on all sides, as is usual on the tops of mountains. Science is said to beset the highways, because through all the journey and peregrination of human life there is matter and occasion offered of contemplation.

Sphinx is said to propose various difficult questions and riddles to men, which she received from the Muses; and these questions, so long as they remain with the Muses, may very well be unaccompanied with severity, for while there is no other end of contemplation and inquiry but that of knowledge alone, the understanding is not oppressed, or driven to straits and difficulties, but expatiates and ranges at large, and even receives a degree of pleasure from doubt and variety; but after the Muses have given over their riddles to Sphinx, that is, to practice, which urges and impels to action, choice, and determination, then it is that they become torturing, severe, and trying, and, unless solved and interpreted, strangely perplex and harass the human mind, rend it every way, and perfectly tear it to pieces. All the riddles of Sphinx, therefore, have two conditions annexed, viz., dilacera tion to those who do not solve them, and empire to those that do. For he who understands the thing proposed obtains his end, and every artifices rules over his work.b

Sphinx has no more than two kinds of riddles, one relating to the nature of things, the other to the nature of man; and correspondent to these, the prizes of the solution are two kinds of empire,-the empire over nature, and the empire over man. For the true and ultimate end of natural philosophy is dominion over natural things, natural bodies, remedies, machines, and numberless other particulars, though the schools, contented with what spontaneously offers, and swollen with their own discourses, neglect, and in a manner despise, both things and works.

But the riddle proposed to Edipus, the solution whereof acquired him the Theban kingdom, regarded the nature of man; for he who has thoroughly looked into and examined human nature, may in a manner command his own fortune, and seems born to acquire dominion and rule. Accordingly, Virgil properly makes the arts of government to be the arts of the Romans. It was, therefore, extremely opposite in Augustus Cæsar to use the image of Sphinx in his signet, whether this happened by accident or by design; for he of all men was deeply versed in politics, and through the course of his life very happily solved abundance of new riddles with regard to the nature of man; and unless he had done this with great dexterity and ready address, he would frequently have a Eccles. xii. 11.

EXPLANATION.-This is an elegant, instructive fable, and seems invented to represent science, b This is what the author so frequently inculcates in the especially as joined with practice. For science, may Novum Organum, viz., that knowledge and power are rewithout absurdity, be called a monster, being strange-ciprocal; so that to improve in knowledge is to improve ly gazed at and admired by the ignorant and unskilful. in the power of commanding nature, by introducing new arts, and producing works and effects. Her figure and form is various, by reason of the vast variety of subjects that science considers; her voice

"Tu regere imperio populos, Romane, memento: Hæ tibi erunt artes."-Æn. vi. 851.

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