three Gorgons (by whom are represented wars), Perseus chose the one that was mortal, that is, he chose such a war as might be finished and carried through, and did not engage in the pursuit of vast or infinite projects.

The equipment of Perseus is of that kind which is everything in war, and almost ensures success; for he received swiftness from Mercury, secrecy of counsel from Pluto, and providence from Pallas. Nor is the circumstance that those wings of swiftness were for the heels and not for the shoulders without an allegorical meaning, and a very wise one. For it is not in the

first attack, so much as in those that follow up and support the first, that swiftness is required; and there is no error more common in war than that of not pressing on the secondary and subsidiary actions with an activity answerable to the vigour of the beginnings. There is also an ingenious distinction implied in the images of the shield and the mirror (for the parable of Pluto's helmet which made men invisible needs no explanation) between the two kinds of foresight. For we must have not only that kind of foresight which acts as a shield, but that other kind likewise which enables. us (like Pallas's mirror) to spy into the forces and movements and counsels of the enemy.

But Perseus, however provided with forces and courage, stands yet in need of one thing more before the war be commenced, which is of the highest possible importance, he must go round to the Grææ. These Grææ are treasons; which are indeed war's sisters, yet not sisters german, but as it were of less noble birth. For wars are generous; treasons degenerate and base. They are prettily described, in allusion to the perpetual cares and trepidations of traitors, as

old and white from their birth. Their power (before they break out into open revolt) lies either in the eye or the tooth; for all factions when alienated from the state, both play the spy and bite. And the eye and tooth are as it were common to them all: the eye because all their information is handed from one to another, and circulates through the whole party; the tooth, because they all bite with one mouth and all tell one tale, so that when you hear one you hear all. Therefore Perseus must make friends of those Grææ, that they may lend him their eye and tooth, the eye for discovery of information, the tooth to sow rumours, raise envy, and stir the minds of the people.

These matters being thus arranged and prepared, we come next to the carriage of the war itself. And here we see that Perseus finds Medusa asleep; for the undertaker of a war almost always, if he is wise, takes his enemy unprepared and in security. And now it is that Pallas's mirror is wanted. For there are many who before the hour of danger can look into the enemy's affairs sharply and attentively; but the chief use of the mirror is in the very instant of peril, that you may examine the manner of it without being confused by the fear of it; which is meant by the looking at it with eyes averted.

The conclusion of the war is followed by two effects: first the birth and springing up of Pegasus, which obviously enough denotes fame, flying abroad and celebrating the victory. Secondly the carrying of Medusa's head upon the shield; for this is incomparably the best kind of safeguard. A single brilliant and memorable exploit, happily conducted and accomplished, paralyses all the enemies' movements, and mates malevolence itself.

TRADITION says that Endymion, a shepherd, was beloved by the moon. But the intercourse between them was of a strange and singular kind. For while he lay reposing according to his habit in a natural cave under the rocks of Latmos, the moon would come down from heaven and kiss him as he slept, and go up into heaven again. And yet this idleness and sleeping did not hurt his fortunes; for the moon in the mean time so ordered it that his sheep fattened and increased exceedingly; insomuch that no shepherd had finer flocks or fuller.

The fable relates (as I take it) to the dispositions and manners of princes. For princes being full of thoughts and prone to suspicions, do not easily admit to familiar intercourse men that are perspicacious and curious, whose minds are always on the watch and never sleep; but choose rather such as are of a quiet and complying disposition, and submit to their will without inquiring further, and shew like persons ignorant and unobserving, and as if asleep; displaying simple obedience rather than fine observation. With men of this kind princes have always been glad to descend from their greatness, as the moon from heaven; and to lay aside their mask, the continual wearing of which becomes a kind of burden; and to converse familiarly; for with such they think they can do so safely. It was a point especially noted in Tiberius Cæsar, a prince extremely difficult to deal with; with

whom those only were in favour who, though they really understood him, yet dissembled their knowledge with a pertinacity which seemed like dulness. The same thing was observable in Louis XI. of France, a most cautious and crafty king. The circumstance of the cave also, in which according to the fable Endymion used to lie, is not without its elegance. For those who enjoy this kind of favour with princes have commonly some pleasant places of retirement to invite them to, where they may have the comfort of leisure and relaxation of mind, discharged of the incumbrances which their position lays upon them. And it is true that favourites of this class are commonly prosperous in their private fortunes; for princes though they may not raise them to honours, yet since their favour springs from true affection and not from considerations of utility, they generally enrich them with their bounty.

IX.

THE SISTER OF THE GIANTS;

OR FAME.

THE poets tell us that the Giants, being brought forth by Earth, made war upon Jupiter and the gods, and were routed and vanquished with thunderbolts, whereupon Earth, in rage at the wrath of the gods, to revenge her sons brought forth Fame, youngest sister of the giants.

The meaning of the fable appears to be this: by Earth is meant the nature of the common people; always swelling with malice towards their rulers, and

hatching revolutions. This upon occasion given brings forth rebels and seditious persons, who with wicked audacity endeavour the overthrow of princes. And when these are suppressed, the same nature of the common people, still leaning to the worse party and impatient of tranquillity, gives birth to rumours and malignant whispers, and querulous fames, and defamatory libels, and the like, tending to bring envy upon the authorities of the land: so that seditious fames differ from acts of rebellion, not in race and parentage, but only in sex: the one being feminine and the other masculine.

X.

ACTEON AND PENTHEUS;

OR CURIOSITY.

THE curiosity and unhealthy appetite of man for the discovery of secrets, is reproved by the ancients in two examples one of Actæon, the other of Pentheus. Acteon having unawares and by chance seen Diana naked, was turned into a stag and worried by his own dogs. Pentheus having climbed a tree for the purpose of seeing the secret mysteries of Bacchus, was struck with madness; and the form of his madness was this: he thought everything was double; saw two suns, and again two cities of Thebes: insomuch that when he set out towards Thebes, he presently saw another Thebes behind, which made him go back; and so was kept continually going backwards and forwards without any rest.

As to distracted Pentheus there appear

Furies in troops, and in the sky two suns,

And on the earth two several Thebes at once.