She bears, the blood of earth's injurious fons. Their mighty necks, and with old Ocean's waves The foam expurging from their well-champt bits. fed Trinity in council determine to defeat their purpose, and to blaft their devices: Go to, let us go down, faid the three divine perfons in one Jehovah, and there confound their language, &c. So the Lord Jehovah fcattered them abroad, c." I cannot help remarking in proof of this Explanation of that grand event, that Herodotus reports, in his time, there was a chapel on the top of this tower, a golden table and a bed, for fhameless purposes; and in a fhrine beneath a ftatue of Jupiter: and Strabo confirms this account. Now, that from this tranfaction the whole heathen fable of the giants, Nephlim, deferters and rebels arofe, I fhould apprehend will fcarce admit of a doubt with any reasonable perfon. But it may be afked, how does this concern the point you fet out with, the Arifteia given to Pallas for her valour and principal concernment in the victory over these giants? That I have not forgotten, and, by what I have advanced, propose to lead you thereto: firft defiring you to remember, that in all the hiftories we have of this terrible war against the Gods, Apollo, or the folar light in general; Hercules, or the folar light in its glory and ftrength; and Pallas, or the folar light in its purity and unmixed fate, were the chief actors. And these three are only different names and attributes of the fame thing, namely the folar light: the queftion then is, why thefe divinities, or rather, this divinity, fhould in this combat be fo diftinguished? And this can be folved no otherwife than by having recourfe to the original where we find, that the oppofition was to the, the NAME, the fecond divine perfon, whofe religion they deferted, and from whom they flew off, defpifing his blood and atonement, as their firft-father Cain did, offering no bloody facrifice, and fo not being accepted, Gen. iv. 3, 5. These deferters defpifed the NAME Jehovah, and attempted to make a name to themselves; fo Jehovah the name fcattered them. And as light, the folar light, the Glory, the Sun of Righteoufnefs, is all through the Scriptures, and hath ever been the fymbol or emblem of this fecond perfon, this divine Name, this Jehovah, whofe caufe was principally concerned, and in whofe cause the other perfons of the Trinity united; as, I fay, this divine light was chiefly oppofed, and fo gained the victory, therefore the tradition amongst the heathens preferved it fo far exact, as to affign it to thefe powers in the heavens, which were the fymbols of this divine Sun, particularly to Pallas, the light, in its virgin, pure, and unmixed nature; of whom we shall fhortly fee more in the prefent hymn as alfo of her Ægis-fonantem agida,—against which the giants could not at all prevail. Ver. 15. No unguents, &c] All mixed ointments were hateful to Pallas, and that on account of the pure uncompound virgin nature, if I may fo fay, of that light, whereof fhe was the fymbol: as alfo becaufe of its perpetual verdure. See hymn to Apollo, note 1. at the end, to whom, for the fame reafon, the laurel, an evergreen, alfo was confecrated: for the jolar light is always in its glory, flourishing, and everyoung, as the poet defcribes Apollo. account of the purity of the folar light Pallas is reprefented a virgin, and therefore unmixed vintments, pure and uncompounded oil is grateful to her. Phurnutus fays, p. 188. HEAAIA dapor. And on (I hear her rattling wheels refounding ring :) No unguents sweet, in curious alabaster, For PALLAS, nymphs, provide: the Goddess scorns All mixtures of her pure and fimple oil : Bring ye no glass : beauty for ever shines And graceful luftre in her beaming eye. дых το θάλλειν, και δια το ΓΛΑΥΚΩΠΟΝ τι εχειν και το Ελαιον εκ ανόθευτον εσι δι αλλα υγρέ, αλλά και. ριον αει μενει, ως τη παρθενῳ καταλληλον δοκει. The olive is the gift of Minerva, because of its perpe:ual verdure, and the blueish (or azure) caft which it hath and oil cannot be adulterated by any other liquor, but always continues pure, unmixed, in fuâ finceritate, fo that it seems very congruous to a virgin." Phurnutus, in the fame chapter a little above, fays, that she was reprefented with thefe blue eyes, or azure-coloured, yaxwis, according to Homer's epithet, becaufe the reprefented the air, or ather, which hath this blue or azure appearance, dia to Tov Atpa γλαύκον είναι Now we know, that this fine azure blueness is the peculiar effect of the light. And Turner confirms this, who in page 197. of his book fays, σε γλαυκωπις is as much as cafios or cæruleos oculos habens, which refers to the azure colour of the fky, or ather;"which he confirms by feveral other attributes of heathen deities. And Diodorus Siculus, as quoted by Dr. Clarke in his note on the 206 verse of the 1ft Iliad of Homer, has this remark, that Pallas was not called yaxwi from her really having fuch eyes, an ao Te To AEPA Typo αλλ' απο τε τον την προσof exei agravxor [yhavxor, the Doctor would read] but from the air's having this blue or azure appearance." And as it is thus on all hands agreed, that this colour, given by mythologifts to the eyes of Palias, refers to the beautiful azure of the heavens: fo I fuppofe, what 20 Nor Callimachus fays in the lines above, of the perpetual beauty of her eye, Αει καλόν ομμα το τηνας, refers in like manner to the continual beauty of the folar light, which wants no additions of art, but in and by itself is always bright and graceful. In the hymn to Apollo, note 62. I have referred the reader to Spanheim for a comment on the original, which is difficult: but upon retrofpection from this paffage, it will appear perfectly plain: for the author there fpeaking of the Panacea, the fragrant dewy ointment diftilling from the locks of Apolio, fays particularly, that thefe locks do not drop down fatness; Ου λίπος αποραζουσιν Αλλ' αυτην ΠΑΝΑΚΕΙΑΝ. not fat, mixed and compound unguents, such as Pallas digikes, but pure Panacea: thofe rays which gather up, and shake down the enriching dew, diftil not thefe compounds, but a fimple fructifying oil: and thus both paffages give light to each other. Of the ufe of an alabafter box for ointment, fee St. Matt. xxvi. 7. Mountainbrass (oganxos) and water were heretofore the only looking-glaffes: luxury brought in filver-ones afterwards; fome have imagined that our auther delicately faty rifes the luxury and effeminacy of his times, in thefe different and oppofite characters of Venus and Minerva. Concerning the 30th line, the reader may fully fatisfy himself by referring to Spanheim's learned note, or Potter's Antiq. vol. 1. p. 442. Nor in the mountain-brafs, nor lucid ftream Of filver Simois look'd, to aid her charms; Nor fhe, nor Jove's fair confort: but the queen Of fmiling love fond feiz'd the shining brass, 25 30 35 Or Ver. 34. Behold, &c.] The fenfe, I have given to this paffage, is that which the learned and ingenious Madam Dacier firft propofed, and which Spanheim after her approves. For, as was obferved in the first note upon this hymn, the ceremony was performed always early in the morning, at day-break: fo that according to Madam Dacier," Dicit poeta, O puellæ, matutinum rubor cælum occupat ry nas vov. Quapropter illi nunc, antequam fcilicet matutinum tempus abeat, ferte oleum quo mares unguntur." And there feems a very obvious reafon for this method of expreffion in the poet, as well as for the cuftom itself, if Pallas be indeed the folar light, the first appearance of which in the caft gives the fky that beautiful and blufhing luftre. hymn to Apollo, note 118. at the end. agreeable to this interpretation our poet very remarkably, after faying, the rofy morn returns, (the reason why the facred virgins fhould be ready) adds almoft immediately, E' A☺HNAIA, 3 See Come forth, oh Minerva. The golden comb, wherewith her shining hair was to be smoothed, has a like reference to the rays of the Sun, with what is mentioned hymn to Apollo, ver. 52. and this cuftom of carrying a golden comb was no unufual thing in the ceremonies of fome other deities, but in all referring to the fame. To fhew that this was no piece of luxury and delicacy in Minerva, fuch as that juft reproved in Venus, hear how, according to the ingenious Mr. Glover, (who has immediate claffical authority for what he advances) the warlike Spartans employed. themselves. The Spartans then were station'd out on guard, And spread their necks with terror. LEONIDAS, b. 3. ver. 635, Or damask rose with glowing blushes spread, Comes from the East: hafte therefore and bring forth The manly oil alone, by Caftor us'd And great Alcides: bring a golden comb To smooth the fhining beauties of her head. 40 COME forth, bright Goddess: lo, the grateful choir, The daughters of the noble Aceftorides, Wait thy approach; bearing in holy hands The glitt'ring shield of warlike Diomed : As erst the Argives thy much favour'd prieft 45 Ver. 43. Bearing, &c.] Diomed was peculiarly favoured by Pallas, and he with Ulyffes recovered the famous Palladium from Troy, which could never be taken while that image remained in it; the story is well known, and fpoken of at large by every writer on these fubjects. We cannot have a better comment on our author, than the following lines from Homer, in Mr. Pope's tranflation. But Pallas now Tydides' foul infpires, Above the Greeks his deathlefs fame to raife, Thy Such glories Pallas on her chief beftow'd, Such was the care of Pallas for Diomed, and Διομηδία δε αμβροτον Ξανθη ποτε γλαυκωπις έθηκε Θεον. and, accordingly, we read, that he was worfhipped as a God. I fhould be apt to conceive from hence, that here is fome ftrange mixture of fable for the word AIOMHAHE fignifies the care, or prudence, or counsel of Jupiter, which Pallas is faid to be; and this field one would imagine to be no other than her famous Egis, of which I shall have occafion to speak more. Thy facred image, which he bore away, Plac'd on the craggy rocks, which thence obtain'd The name, Pallatides, from thee, dread queen. COME forth, MINERVA, whofe deftructive frown. Whole ftates confumes; whofe golden helmet darts Ver. 51. Come, &c.] We fee the Goddefs here in a new character, which is fomewhat extraordinary for the Goddefs of Wisdom, as we know Pallas is efteemed in the heathen fyftem. But when we refer to what the reprefented, these contrary attributes will no longer appear jarring and diffonant. That the fhould be efteemed the Goddefs of Wisdom is no marvel, fince the outward and fhining light of the Sun hath been used in every age, and by every people, as a fymbol to exprefs the inward light and wifdom of the mind: and in this view no wonder the invention of fo many and excellent arts have been attributed to Pallas, infomuch that Orpheus calls her Tex μnteg wohus, the rich mother of arts. And when we confider the burning and fiery quality of that light, confuming and destroying all things with its fury and violence, we have a very reasonable folution of this difficulty, why the Goddefs of Wisdom should alfo be the Goddefs of War. For it is the fame bright and fplendid light, which illumines, and which burns, rages and confumes. In reference to the head and fountain of that light, the folar orb, Pallas is defcribed by the poets, and amongst the reft (as you read) by our author, as adorned with a golden helmet, oo There is a very contrary epithet given to this Goddefs from that of a defroyer of flates or cities, περσεπτολις, namely εξυσιπτολή, the fro tector or defender of cities; and how can thefe contrarieties be reconciled, unless we refer to the different qualities of the fame light, whereby it confumes, and whereby alfo it defends, and faves, being the life and prefervation of all created things? The fame qualities are afcribed to Mars, of deftroyer, coufumer, &c. whofe Greck name Apns, as well as his Latin one 41ARS, is derived from the Hebrew, and 50 Terri 112, AUR and MAUR, to shine as light, and the receptacle of light, a luminary, the Sun, &c. See the Lexicons. By him it is univerfally granted the folar heat is meant; who, like Pallas, and for the fame reafon, is reprefented always in armour ; as the indeed was born, according to the mythologifts, being always expedite, always equipped and ready, and always in action. Mars hath only the confuming quality: Pallas, as being Goddefs of Vifdom as well as War, enlightens as well as burns: Mars only representing the light in its fiery and violent, Pallas the light in its ben ficent as well as deftructive nature. Homer's celebrated defcription of Palias preparing for war, will confirm what has been advanced. Now heav'n's dread arms her mighty limbs inveft, Jove's cuirafs blazes on her ample breast: Deck'd in fad triumph for the mournful field, O'er her broad fhoulders hangs his horrid Shield, Dire, black, tremendous! round the margin roll'd, A fringe of ferpents hiffing guards the gold: So vaft, the broad circumference contains Virgil, |