the other gods, though they diligently and expressly sought her-contains an exceeding just and prudent admonition; viz., that we are not to expect the discovery of things useful in common life, as that of corn, denoted by Ceres, from abstract philosophies, as if these were the gods of the first order, no, not though we used our utmost endeavours this way, but only from Pan, that is, a sagacious experience and general knowledge of nature, which is often found, even by accident, to stumble upon such discoveries whilst the pursuit was directed another way. The event of his contending with Apollo in music affords us a useful instruction, that may help to humble the human reason and judgment, which is too apt to boast and glory in itself. There seem to be two kinds of harmony-the one of Divine Providence, the other of human reason; but the government of the world, the administration of its affairs, and the more secret Divine judgments, sound harsh and dissonant to human ears or human judgment; and though this ignorance be justly rewarded with asses ears, yet they are put on and worn, not openly, but with great secrecy; nor is the deformity of the thing seen or observed by the vulgar. We must not find it strange if no amours are related of Pan besides his marriage with Echo; for nature enjoys itself, and in itself all other things. He that loves desires enjoyment, but in profusion there is no room for desire; and therefore Pan, remaining content with himself, has no passion unless it be for discourse, which is well shadowed out by Echo or talk, or when it is more accurate, by Syrinx or writing. But Echo makes a most excellent wife for Pan, as being no other than genuine philosophy, which faithfully repeats his words, or only transcribes exactly as nature dictates; thus representing the true image and reflection of the world without adding a tittle. It tends also to the support and perfection of Pan or nature to be without offspring; for the world generates in its parts, and not in the way of a whole, as wanting a body external to itself wherewith to generate. Lastly, for the supposed or spurious prattling daughter of i Syrinx signifying a reed, or the ancient pen. Pan, it is an excellent addition to the fable, and aptly represents the talkative philosophies that have at all times been stirring, and filled the world with idle tales, being ever barren, empty, and servile, though sometimes indeed diverting and entertaining, and sometimes again troublesome and importunate. EXPLAINED OF THE PREPARATION AND CONDUCT NECESSARY TO WAR. "THE fable relates, that Perseus was despatched from the east by Pallas, to cut off Medusa's head, who had committed great ravage upon the people of the west; for this Medusa was so dire a monster as to turn into stone all those who but looked upon her. She was a Gorgon, and the only mortal one of the three, the other two being invulnerable. Perseus, therefore, preparing himself for this grand enterprise, had presents made him from three of the gods: Mer cury gave him wings for his heels; Pluto, a helmet; and Pallas, a shield and a mirror. But though he was now so well equipped, he posted not directly to Medusa, but first turned aside to the Grea, who were half-sisters to the Gorgons. These Grea were gray-headed, and like old women from their birth, having among them all three but one eye, and one tooth, which, as they had occasion to go out, they each wore by turns, and laid them down again upon coming back. This eye and this tooth they lent to Perseus, who now judging himself sufficiently furnished, he, without farther stop, flies swiftly away to Medusa, and finds her asleep. But not venturing his eyes, for fear she should wake, he turned his head aside, and viewed her in Pallas's mirror; and thus directing his stroke, cut off her head; when immediately, from the gushing blood, there darted Pegasus, winged. Perseus now inserted Medusa's head into Pallas's shield, which thence retained the faculty of astonishing aud benumbing all who looked on it." This fable seems invented to show the prudent method of choosing, undertaking, and conducting a war; and, accord Ovid, Metam. b. iv. ingly, lays down three useful precepts about it, as if they were the precepts of Pallas. (1.) The first is, that no prince should be over-solicitous to subdue a neighbouring nation; for the method of enlarging an empire is very different from that of increasing an estate. Regard is justly had to contiguity, or adjacency, in private lands and possessions; but in the extending of empire, the occasion, the facility, and advantage of a war, are to be regarded instead of vicinity. It is certain that the Romans, at the time they stretched but little beyond Liguria to the west, had by their arms subdued the provinces as far as Mount Taurus to the east. And thus Perseus readily undertook a very long expedition, even from the east to the extremities of the west. The second precept is, that the cause of the war be just and honourable; for this adds alacrity both to the soldiers, and the people who find the supplies; procures aids, alliances, and numerous other conveniences. Now there is no cause of war more just and laudable, than the suppressing of tyranny, by which a people are dispirited, benumbed, or left without life and vigour, as at the sight of Medusa. Lastly, it is prudently added, that as there were three of the Gorgons, who represent war, Perseus singled her out for his expedition that was mortal; which affords this precept, that such kind of wars should be chose as may be brought to a conclusion, without pursuing vast and infinite hopes. Again, Perseus's setting-out is extremely well adapted to his undertaking, and in a manner commands success; he received despatch from Mercury, secrecy from Pluto, and foresight from Pallas. It also contains an excellent allegory, that the wings given him by Mercury were for his heels, not for his shoulders; because expedition is not so much required in the first preparations for war, as in the subsequent matters, that administer to the first; for there is no error more frequent in war, than, after brisk preparations, to halt for subsidiary forces and effective supplies. The allegory of Pluto's helmet, rendering men invisible and secret, is sufficiently evident of itself; but the mystery of the shield and the mirror lies deeper, and denotes, that not only a prudent caution must be had to defend, like the shield, but also such an address and penetration as may discover the strength, the motions, the counsels, and designs of the enemy; like the mirror of Pallas. But though Perseus may now seem extremely well prepared, there still remains the most important thing of all; before he enters upon the war, he must of necessity consult the Grex. These Grem are treasons; half, but degenerate sisters of the Gorgons; who are representatives of wars: for wars are generous and noble; but treasons base and vile. The Greæ are elegantly described as hoary-headed, and like old women from their birth; on account of the perpetual cares, fears, and trepidations attending traitors. Their force, also, before it breaks out into open revolt, consists either in an eye or a tooth; for all faction, alienated from a state, is both watchful and biting; and this eye and tooth are, as it were, common to all the disaffected; because whatever they learn and know is transmitted from one to another, as by the hands of faction. And for the tooth, they all bite with the same; and clamour with one throat; so that each of them singly expresses the multitude. These Greæ, therefore, must be prevailed upon by Perseus to lend him their eye and their tooth; the eye to give him indications, and make discoveries; the tooth for sowing rumours, raising envy, and stirring up the minds of the people. And when all these things are thus disposed and prepared, then follows the action of the war. He finds Medusa asleep; for whoever undertakes a war with prudence, generally falls upon the enemy unprepared, and nearly in a state of security; and here is the occasion for Pallas's mirror: for it is common enough, before the danger presents itself, to see exactly into the state and posture of the enemy; but the principal use of the glass is, in the very instant of danger, to discover the manner thereof, and prevent consternation; which is the thing intended by Perseus's turning his head aside, and viewing the enemy in the glass,b Two effects here follow the conquest: 1. The darting forth of Pegasus; which evidently denotes fame, that flies abroad, Thus it is the excellence of a general early to discover what turn the battle is likely to take, and looking prudently behind, as well as before, to pursue a victory so as not to be unprovided for a retreat. proclaiming the victory far and near. 2. The bearing of Medusa's head in the shield, which is the greatest possible defence and safeguard; for one grand and memorable enterprise, happily accomplished, bridles all the motions and attempts of the enemy, stupifies disaffection, and quells commotions. VIII.-ENDYMION, OR A FAVOURITE. EXPLAINED OF COURT FAVOURITES. THE goddess Luna is said to have fallen in love with the shepherd Endymion, and to have carried on her amours with him in a new and singular manner; it being her custom, whilst he lay reposing in his native cave, under Mount Latmus, to descend frequently from her sphere, enjoy his company whilst he slept, and then go up to heaven again. And all this while, Endymion's fortune was no way prejudiced by his unactive and sleepy life, the goddess causing his flocks to thrive, and grow so exceeding numerous, that none of the other shepherds could compare with him. EXPLANATION.-This fable seems to describe the tempers and dispositions of princes, who, being thoughtful and suspicious, do not easily admit to their privacies such men as are prying, curious, and vigilant, or, as it were, sleepless; but rather such as are of an easy, obliging nature, and indulge them in their pleasures, without seeking anything farther; but seeming ignorant, insensible, or, as it were, lulled asleep before them. Princes usually treat such persons familiarly; and, quitting their throne like Luna, think It may be remembered that the Athenian peasant voted for the banishment of Aristides, because he was called the Just Shakespeare forcibly expresses the same thought : "Let me have men about me that are fat; He thinks too much: such men are dangerous." If Bacon had completed his intended work upon "Sympathy and Antipathy," the constant hatred evinced by ignorance of intellectual |