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man.

a man at first, but at last the impotence of a woIt is also excellently added, that Bacchus died and rose again; for the affections sometimes seem to die and be no more; but there is no trusting them, even though they were buried, being always apt and ready to rise again whenever the occasion or object offers.

That Bacchus should be the inventor of wine, carries a fine allegory with it; for every affection is cunning and subtle in discovering a proper matter to nourish and feed it; and of all things known to mortals, wine is the most powerful and effectual for exciting and inflaming passions of all kinds, being, indeed, like a common fuel to all.

It is again, with great elegance, observed of Bacchus, that he subdued provinces, and undertook endless expeditions, for the affections never rest satisfied with what they enjoy, but with an endless and insatiable appetite thirst after something further. And tigers are prettily feigned to draw the chariot; for as soon as any affection shall, from going on foot, be advanced to ride, it triumphs over reason, and exerts its cruelty, fierceness, and strength against all that oppose it.

It is also humorously imagined, that ridiculous 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, &c., 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.

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 rejected 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 any thing 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 mad

ness. 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.

Lastly; the confusion between the persons of Jupiter and Bacchus will justly admit of an allegory, because 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 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.

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 in 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.1 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.2

"Declinat cursus, aurumque volubile tollit."

2 The author, in all his physical works, proceeds upon this foundation, that it is possible, and practicable, for art to obtain

XXVI. PROMETHEUS, OR THE STATE OF MAN.

EXPLAINED OF AN OVERRULING 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 different 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 Sun, thence brought down fire to the earth for the service of men.

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,

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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