304 THE WISDOM OF THE ANCIENTS. we should not think them to be so indeed ; no, though they lay as it were in their grave : for let there be but matter and opportunity offered, and you shall see them quickly to revive again. The invention of wine is wittily ascribed unto him ; every affection being ingenious and skilful in finding out that which brings nourishment unto it; and indeed, of all things known to men, wine is most powerful and efficacious to excite and kindle passions of what kind soever, as being in a manner common nurse to them all. Again, his conquering of nations and under taking infinite expeditions is an elegant device ; for desire never rests content with what it hath, but with an infinite and unsatiable appetite still covets and gapes after more. His chariot also is well said to be drawn by tigers ; for as soon as any affection shall, from going afoot, be advanced to ride in a chariot, and shall captivate reason, and lead her in a triumph, it grows cruel, untamed, and fierce against what soever withstands or opposeth it. Tt is worth the noting also, that those ridiculous hobgoblins are brought in dancing about his cha riot ; for every passion doth cause, in the eyes, face, and gesture, certain indecentand ill-seeming, apish and deformed motions ; so that they who in any kind of passion, as in anger, arrogancy, or love seem glorious and brave in their own eyes, do yet appear to others misshapen and ridiculous. In that the muses are said to be of his company, it shows that there is no affection almost, which is not soothed by some art wherein the indulgence of wits doth derogate from the glory of the muses, who, when they ought to be the mistresses of life, are made the waiting-maids of affections. Again, when Bacchus is said to have loved Ariadne that was rejected by Theseus ; it is an allegory of special observation ; for it is most, cer tain, that passions always covet and desire that which experience forsakes ; and they all know, who have paid dear for serving and obeying their lusts, that whether it be ho nour, or riches, or de light, or glory, or knowledge, or any thing else which they seek after, yet are they but things cast off, and by divers men in all ages, after experience had, utterly rejected and loathed. Neither is it without a mystery, that the ivy was sacred to Bacchus ; for the application holds first, in that the ivy remains green in winter; secondly, in that it sticks to, embraceth, and over- toppeth so many divers bodies, as trees, walls, and edifices. Touching the first, every passion cloth by resistance and reluctation, and as it were by an antiperistasis, like the ivy of the cold winter, grow fresh and lusty : and as for the other, every predominate afff^tion doth again, like the ivy, embrace and limit all human actions and deter minations, adhering and cleaving fast unto them. Neither is it a wonder that superstitious rites and ceremonies were attributed unto Bacchus, seeing every giddy-headed humour keeps in a manner revel-rout in false religions; or that the cause of madness should be ascribed unto him, seeing every affection is by nature a short fury, which, if it grow vehement and become habitual, concludes mad ness. Concerning the rending and dismembering of Pentheus and Orpheus, the parable is plain, f<.r every prevalent affection is outrageous and severe, and against curious inquiry and wholesome and free admonition. Lastly, that confusion of Jupiter and Bacchus s persons may be well transferred to a parable, seeing noble and famous acts, and remarkable and glorious merits do sometimes proceed from virtue and well ordered reason and magnanimity, and sometimes from a secret affection and hidden pas sion, which are so dignified with the celebrity of fame and glory, that a man can hardly distinguish between the acts of Bacchus and the gests of Jupiter. ATALANTA, OR GAIN. ATALANTA, who was reputed to excel in swiftness, wculd needs challenge Hippomenes at a match in running. The conditions of the prize were these : that if Hippomenes won the race, he should espouse Atalanta; if he were outrun, that then he should forfeit his life. And in the opinion of all, the victory was thought assured of Atalanta s side, being famous as she was for her matchless and inconquerable speed, whereby she had been the bane of many. Hippomenes therefore bethinks him how to deceive her by a trick, and in that regard provides three golden apples or halls, which he purposely carried about him. The race is begun, and Atalanta gets a good start before him. He seeing himself thus cast behind, being mindful of his device, throws one of his golden balls before her, and yet not outright, but somewhat of the one side, both to make her linger and also to draw her out of the right course : she out of a womanish desire, being thus enticed with the beauty of the golden apple, leaving her direct race, runs aside and stoops to catch the ball. Hippomenes the while holds on his course, getting thereby a great start, and leaves her behind him : but she, by her own natural swiftness, recovers her lost time and gets before him again. But Hippomenes still continues his sleight, and both the second and third times casts out his balls, those enticing de lays; and so by craft, and not by his activity, wins the race and victory. This fable seems allegorically to demonstrate a notable conflict betwen art and nature; for art, signified by Atalanta, in its work if it be not letted and hindered, is far more swift than nature, more speedy in pace, and sooner attains the end it aims at, which is manifest almost in every effect; as you may see in fruit trees, whereof those that grow of a kernel are long ere they bear, but such
