petual and restless rending and tearing of the mind. A 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 choose an heretical religion, and a fictitious and romantic philosophy.1

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 perfectien 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 alight, since there is danger of its going out from too rapid as well as from too slow a motion.2 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, &c.; whilst

1 De Augmentis Scientiarum, sec. xxviii. and supplem. xv.

2 An allusion which, in Plato's writings, is applied to the rapid succession 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, κάθαπερ λαμπάδα τὸν βίον παραδιδόντες ἄλλοις ἐξ ἄλλων - Plato, Leg. b. vi. Lucretius also has the same metaphor:

"Et quasi cursores vitai lampada tradunt."

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 CHARYBDIS, 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.

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 prevent this fine light from burning, by its too great subtility 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