of shrubs, in a spacious and thick wood. They supposed it of gold, because gold is the emblem of duration. They feigned it adventitious, not native, because such an effect is to be expected from art, and not from any medicine or any simple or mere natural way of working. METIS, OR COUNSEL. EXPLAINED OF PRINCES AND THEIR COUNCIL. THE ancient poets relate that Jupiter took Metis to wife, whose name plainly denotes counsel, and that he, perceiving she was pregnant by him, would by no means wait the time of her delivery, but directly devoured her; whence himself also became pregnant, and was delivered in a wonderful manner; for he from his head or brain brought forth Pallas armed. EXPLANATION.-This fable, which in its literal sense appears monstrously absurd, seems to contain a state secret, and shows with what art kings usually carry themselves towards their council, in order to preserve their own authority and majesty not only inviolate, but so as to have it magnified and heightened among the people. For kings commonly link themselves as it were in a nuptial bond to their council, and deliberate and communicate with them after a prudent and laudable custom upon matters of the greatest importance, at the same time justly conceiving this no diminution of their majesty ; but when the matter once ripens to a decree or order, which is a kind of birth, the king then suffers the council to go on no further, lest the act should seem to depend upon their pleasure. Now, therefore, the king usually assumes to himself whatever was wrought, elaborated, or formed, as it were, in the womb of the council (unless it be a matter of an invidious nature, which he is sure to put from him), so that the decree and the execution shall seem to flow from himself. And as this decree or execution proceeds with prudence and power, so as to imply necessity, it is elegantly wrapt up under the figure of Pallas armed. Nor are kings content to have this seem the effect of their own authority, free will, and uncontrollable choice, unless they also take the whole honour to themselves, and make the people imagine that all good and wholesome decrees proceed entirely from their own head, that is, their own sole prudence and judgment. THE SIRENS, OR PLEASURES. EXPLAINED OF MEN'S PASSION FOR PLEASURES. INTRODUCTION.-The fable of the Sirens is, in a vulgar sense, justly enough explained of the pernicious incentives to pleasure; but the ancient mythology seems to us like a vintage ill-pressed and trod; for though something has been drawn from it, yet all the more excellent parts remain behind in the grapes that are untouched. Y FABLE.—The Sirens are said to be the daughters of Achelous1 and Terpsichore, one of the Muses. In their early days they had wings, but lost them upon being conquered by the Muses, with whom they rashly contended; and with the feathers of these wings the Muses made themselves crowns, so that from this time the Muses wore wings on their heads, excepting only the mother to the Sirens. These Sirens resided in certain pleasant islands, and when, from their watch-tower, they saw any ship approaching, they first detained the sailors by their music, then, enticing them to shore, destroyed them. Their singing was not of one and the same kind, but they adapted their tunes exactly to the nature of each person, in order to captivate and secure him. And so destructive had they been, that these islands of the Sirens appeared, to a very great distance, white with the bones of their unburied captives. Two different remedies were invented to protect persons against them, the one by Ulysses, the other by Orpheus. Ulysses commanded his associates to stop their ears close with wax; and he, determining to make the trial, and yet avoid the danger, ordered himself to be tied fast to a mast of the ship, giving strict charge not to be unbound, even though himself should entreat it; but Orpheus, without any binding at all, escaped the danger by loudly chanting to his harp the praises of the gods, whereby he drowned the voices of the Sirens. EXPLANATION.-This fable is of the moral kind, and appears no less elegant than easy to interpret. For pleasures proceed from plenty and affluence, attended with activity or exaltation of the mind. Anciently their first incentives were quick, and seized upon men as if they had been winged, but learning and philosophy afterwards prevailing, had at least the power to lay the mind under some restraint, and make it consider the issue of things, and thus deprived pleasures of their wings. This conquest redounded greatly to the honour and ornament of the Muses; for after it appeared, by the example of a few, that philosophy could introduce a contempt of pleasures, it immediately seemed to be a sublime thing that could raise and elevate the soul, fixed in a manner down to the earth, and thus render men's thoughts, which reside in the head, winged as it were, or sublime. Only the mother of the Sirens was not thus plumed on the head, which doubtless denotes superficial learning,3 invented and used for delight and levity; an eminent example whereof we have in Petronius, who, after receiving sentence of death, still continued his gay frothy humour, and, as Tacitus observes, used his learning to solace or divert himself, and instead of such discourses as give firmness and constancy of mind, read nothing but loose poems and verses. Such learning as this seems to pluck the crowns again from the Muses' heads, and restore them to the Sirens. The Sirens are said to inhabit certain islands, because pleasures generally seek retirement, and often shun society. And for their 1 A river. songs, with the manifold artifice and destructiveness thereof, this is too obvious and common to need explanation. But that particular of the bones stretching like white cliffs along the shores, and appearing afar off, contains a more subtile allegory, and denotes that the examples of others' calamity and misfortunes, though ever so manifest and apparent, have yet but little force to deter the corrupt nature of man from pleasures. The allegory of the remedies against the Sirens is not difficult, but very wise and noble: it proposes, in effect, three remedies, as well against subtile as violent mischiefs, two drawn from philosophy, and one from religion. The first means of escaping is to resist the earliest temptation in the beginning, and diligently avoid and cut off all occasions that may solicit or sway the mind; and this is well represented by shutting up the ears, a kind of remedy to be necessarily used with mean and vulgar minds, such as the retinue of Ulysses. But nobler spirits may converse, even in the midst of pleasures, if the mind be well guarded with constancy and resolution. And thus some delight to make a severe trial of their own virtue, and thoroughly acquaint themselves with the folly and madness of pleasures, without complying or being wholly given up to them; which is what Solomon professes of himself when he closes the account of all the numerous pleasures he gave a loose to, with this expression : "But wisdom still continued with me." Such heroes in virtue may, therefore, remain unmoved by the greatest incentives to pleasure, and stop themselves on the very precipice of danger; if, according to the example of Ulysses, they turn a deaf ear to pernicious counsel, and the flatteries of their friends and companions, which have the greatest power to shake and unsettle the mind. But the most excellent remedy, in every temptation, is that of Orpheus, who, by loudly chanting and resounding the praises of the gods, confounded the voices, and kept himself from hearing the music of the Sirens; for divine contemplations exceed the pleasures of sense, not only in power but also in sweetness. THE RIVER STYX. EXPLAINED OF NECESSITY, IN THE OATHS OR SOLEMN LEAGUES OF PRINCES. THE only solemn oath, by which the gods irrevocably obliged themselves, is a well-known thing, and makes a part of many ancient fables. To this oath they did not invoke any celestial divinity, or divine attribute, but only called to witness the river Styx; which, with many meanders, surrounds the infernal court of Dis. For this form alone, and none but this, was held inviolable and obligatory: and the punish.. 1 Ecclesiastes ii. 9. ment of falsifying it, was that dreaded one of being excluded, for a certain number of years, from the table of the gods. : EXPLANATION.-This fable seems invented to show the nature of the compacts and confederacies of princes: which, though ever so solemnly and religiously sworn to, prove but little the more binding for it so that oaths in this case seem used, rather for decorum, reputation, and ceremony, than for fidelity, security, and effectuating. And though these oaths were strengthened with the bonds of affinity, which are the links and ties of nature, and again, by mutual services and good offices, yet we see all this will generally give way to ambition, convenience, and the thirst of power: the rather, because it is easy for princes under various specious pretences, to defend, disguise, and conceal their ambitious desires and insincerity; having no judge to call them to account. There is, however, one true and proper confirmation of their faith, though no celestial divinity; but that great divinity of princes, Necessity; or, the danger of the state; and the securing of advantage. This necessity is elegantly represented by Styx, the fatal river, that can never be crossed back. And this deity it was, which Iphicrates the Athenian invoked in making a league: and because he roundly and openly avows what most others studiously conceal, it may be proper to give his own words. Observing that the Lacedæmonians were inventing and proposing a variety of securities, sanctions, and bonds of alliance, he interrupted them thus: "There may indeed, my friends, be one bond and means of security between us and that is, for you to demonstrate you have delivered into our hands, such things as that if you had the greatest desire to hurt us you could not be able." Therefore, if the power of offending be taken away, or if by a breach of compact there be danger of destruction or diminution to the state or tribute, then it is that covenants will be ratified, and confirmed, as it were by the Stygian oath, whilst there remains an impending danger of being prohibited and excluded the banquet of the gods; by which expression the ancients denoted the rights and prerogatives, the affluence and the felicities, of empire and dominion. 325 NEW ATLANTIS. A WORK UNFINISHED. TO THE READER. This fable my lord devised, to the end that he might exhibit therein a model or description of a college, instituted for the interpreting of nature, and the producing of great and marvellous works for the benefit of man, under the name of Solomon's House, or the College of the Six Days' Works. And even so far his lordship hath proceeded as to finish that part. Certainly the model is more vast and high than can possibly be imitated in all things, notwithstanding most things therein are within men's power to effect. His lordship thought also in this present fable to have composed a frame of laws, or of the best state or mould of a commonwealth ; but foreseeing it would be a long work, his desire of collecting the natural history diverted him, which he preferred many degrees before it. RAWLEY. NEW ATLANTIS. WE sailed from Peru, where we had continued for the space of one whole year, for China and Japan, by the South Sea, taking with us victuals for twelve months, and had good winds from the east, though soft and weak, for five months' space and more; but then the wind came about, and settled in the west for many days, so as we could make little or no way, and were sometimes in purpose to turn back. But then again there arose strong and great winds from the south, with a point east, which carried us up, for all that we could do, towards the north; by which time our victuals failed us, though we had made good spare of them. So that, finding ourselves in the midst of the greatest wilderness of waters in the world, without victuals, we gave ourselves for lost men, and prepared for death. Yet we did lift up our hearts and voices to God above, "who showeth his wonders in the deep," beseeching Him of His mercy, that as in the beginning He discovered the face of the deep, and brought forth dry land, so He would now discover land to us, that we might not perish. And it came to pass that the next day about evening we saw, within a kenning before us, towards the north, as it were, thicker clouds, which did put us in some hope of land; knowing how that part of the South Sea was utterly unknown, and might have islands or continents that hitherto were not come to light. Wherefore we bent our course thither, where we saw the appearance of land all that night; and ir the dawning of the next day we might plainly discern that it was a land flat to our sight, and full of boscage, which made it show the more dark and after an hour and a half's sailing we entered into a good haven, being the port of a fair city, not great indeed, but well |