indeed internally prudent; but earth signifying the terrestrial condition of his prudence. But Sysiphus, living under the dominion of ambition and anger, was employed in continually rolling a stone up an eminence, because it perpetually descended again; its descent implying the vicious government of himself; and his rolling the stone, the hard, refractory, and, as it were, rebounding condition of his life. And, lastly, he saw Tantalus extended by the side of a lake, and that there was a tree before him, with abundance of fruit on its branches, which he desired to gather, but it vanished from his view; and this indeed indicates, that he lived under the dominion of the phantasy; but his hanging over the lake, and in vain attempting to drink, implies the elusive, humid, and rapidly-gliding condition of such a life." Ο Οδυσσευς κατελθων εις αδου, οιδε τον σισυφον, και τον τιτυον, και τανταλον. Και τον μεν τιτυον, επι της γης ειδε κειμενον, και οτι το ημαρ αυτου ησθιεν γυψ. το μεν ουν ημαρ σημαινει οτι κατα το επιθυμητικον μερος εζησε, και δια τουτο εσω φροντιζετο. Η δε γη σημαινει το χθονιον αυτου φρονημα. Ο δε σισυφος, κατα το φιλοτιμον, και θυμοειδες ζησας εκυλιε τον λιθον, και παλιν κατεφερεν, επειδε περι αυτα καταρρει, ο κακως πολιτευομενος. Λιθον δε εκυλιε, δια το σκληρον, και αντιτυπον της αυτου ζωης. Τον δε τανταλον ειδεν εν λιμν (lege λιμνη) και οτι εν δενδροις ησαν οπωραι, και ηθελε τρυγαν, και αφανεις εγινοντο αι οπωραι. Τουτο δε σημαινει την κατα φαντασιαν ζωην. Αυτη δε σημαινει το ολισθηρον, και διυγρον, και θαττονα ποπαυομενον. So that according to the wisdom of the ancients, and the most sublime philosophy, the misery which a soul endures in the present life, when giving itself up to the dominion of the irrational part, is nothing more than the commencement, as it were, of that torment which it will experience hereafter: a torment the same in kind though different in degree, as it will be much more dreadful, vehement, and extended. And by the above specimen, the reader may perceive how infinitely superior the explanation which the Platonic philosophy affords of these fables is to the frigid and trifling interpretations of Bacon and other modern mythologists; who are able indeed to point out their correspondence to something in the natural or moral world, because such is the wonderful connection of things, that all things sympathize with all, but are at the same time ignorant that these fables were composed by men divinely wise, who framed them after the model of the highest originals,
