How a Young Man Ought to Hear Poems (11-12)

But as, in the same plant, the bee feeds on the flower, the goat on the bud, the hog on the root, and other living creatures on the seed and the fruit; so in reading of poems, one man singleth out the historical part, another dwells upon the elegancy and fit disposal of words, as Aristophanes says of Euripides,—

His gallant language runs so smooth and round,

That I am ravisht with th’ harmonious sound;

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but others, to whom this part of my discourse is directed, mind only such things as are useful to the bettering of manners. And such we are to put in mind that it is an absurd thing, that those who delight in fables should not let any thing slip them of the vain and extravagant stories they find in poets, and that those who affect language should pass by nothing that is elegantly and floridly expressed; and that only the lovers of honor and virtue, who apply themselves to the study of poems not for delight but for instruction’s sake, should slightly and negligently observe what is spoken in them relating to valor, temperance, or justice. Of this nature is the following:—

And stand we deedless, O eternal shame!

Till Hector’s arm involve the ships in flame?

Haste, let us join, and combat side by side.

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For to see a man of the greatest wisdom in danger of being totally cut off with all those that take part with him, and yet affected less with fear of death than of shame and dishonor, must needs excite in a young man a passionate affection for virtue. And this,

Joyed was the Goddess, for she much did prize

A man that was alike both just and wise,

teacheth us to infer that the Deity delights not in a rich or a proper or a strong man, but in one that is furnished with wisdom and justice. Again, when the same Goddess (Minerva) saith that the reason why she did not desert or neglect Ulysses was that he was

Gentle, of ready wit, of prudent mind,

she therein tells us that, of all things pertaining to us, nothing is dear to the Gods and divine but our virtue, seeing like naturally delights in like.

And seeing, moreover, that it both seemeth and really is a great thing to be able to moderate a man’s anger, but a greater by far to guard a man’s self beforehand by prudence, that he fall not into it nor be surprised by it, therefore also such passages as tend that way are not slightly to be represented to the readers; for example, that Achilles himself—who was a man of no great forbearance, nor inclined to such meekness—yet warns Priam to be calm and not to provoke him, thus,

Move me no more (Achilles thus replies,

While kindling anger sparkled in his eyes),

Nor seek by tears my steady soul to bend:

To yield thy Hector I myself intend:

Cease; lest, neglectful of high Jove’s command,

I show thee, king, thou tread’st on hostile land;

and that he himself first washeth and decently covereth the body of Hector and then puts it into a chariot, to prevent his father’s seeing it so unworthily mangled as it was,—

Lest the unhappy sire,

Provoked to passion, once more rouse to ire

The stern Pelides; and nor sacred age,

Nor Jove’s command, should check the rising rage.

For it is a piece of admirable prudence for a man so prone to anger, as being by nature hasty and furious, to understand himself so well as to set a guard upon his own inclinations, and by avoiding provocations to keep his passion at due distance by the use of reason, lest he should be unawares surprised by it. And after the same manner must the man that is apt to be drunken forearm himself against that vice; and he that is given to wantonness, against lust, as Agesilaus refused to receive a kiss from a beautiful person addressing to him, and Cyrus would not so much as endure to see Panthea. Whereas, on the contrary, those that are not virtuously bred are wont to gather fuel to inflame their passions, and voluntarily to abandon themselves to those temptations to which of themselves they are endangered. But Ulysses does not only restrain his own anger, but (perceiving by the discourse of his son Telemachus, that through indignation conceived against such evil men he was greatly provoked) he blunts his passion too beforehand, and composeth him to calmness and patience, thus:—

There, if base scorn insult my reverend age,

Bear it, my son! repress thy rising rage.

If outraged, cease that outrage to repel;

Bear it, my son! howe’er thy heart rebel.

For as men are not wont to put bridles on their horses when they are running in full speed, but bring them bridled beforehand to the race; so do they use to preoccupy and predispose the minds of those persons with rational considerations to enable them to encounter passion, whom they perceive to be too mettlesome and unmanageable upon the sight of provoking objects.

Furthermore, the young man is not altogether to neglect names themselves when he meets with them; though he is not obliged to give much heed to such idle descants as those of Cleanthes, who, while he professeth himself an interpreter, plays the trifler, as in these passages of Homer: Ζεῦ πάτερ Ἴδηθεν μεδέων, and Ζεῦ ἄνα Δωδωωαῖε.[*] For he will needs read the last two of these words joined into one, and make them ἀναδωδωναῖε; for that the air evaporated from the earth by exhalation (ἀνάδοσις) is so called. Yea, and Chrysippus too, though he does not so trifle, yet is very jejune, while he hunts after improbable etymologies. As when he will need force the words εὐρύοπα Κρονίδην to import Jupiter’s excellent faculty in speaking and powerfulness to persuade thereby.

But such things as these are fitter to be left to the examination of grammarians; and we are rather to insist upon such passages as are both profitable and persuasive. Such, for instance, as these:—

My early youth was bred to martial pains,

My soul impels me to the embattled plains!

How skill’d he was in each obliging art;

The mildest manners, and the gentlest heart.

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For while the author tells us that fortitude may be taught, and that an obliging and graceful way of conversing with others is to be gotten by art and the use of reason, he exhorts us not to neglect the improvement of ourselves, but by observing our teachers’ instructions to learn a becoming carriage, as knowing that clownishness and cowardice argue ill-breeding and ignorance. And very suitable to what hath been said is that which is said of Jupiter and Neptune:—

Gods of one source, of one ethereal race,

Alike divine, and heaven their native place;

But Jove the greater; first born of the skies,

And more than men or Gods supremely wise.

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For the poet therein pronounceth wisdom to be the most divine and royal quality of all; as placing therein the greatest excellency of Jupiter himself, and judging all virtues else to be necessarily consequent thereunto. We are also to accustom a young man attentively to hear such things as these:—

Urge him with truth to frame his fair replies:

And sure he will, for wisdom never lies:

The praise of wisdom, in thy youth obtain’d,

An act so rash, Antilochus, has stain’d:

Say, is it just, my friend, that Hector’s ear

From such a warrior such a speech should hear?

I deemed thee once the wisest of thy kind,

But ill this insult suits a prudent mind.

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These speeches teach us that it is beneath wise men to lie or to deal otherwise than fairly, even in games, or to blame other men without just cause. And when the poet attributes Pindarus’s violation of the truce to his folly, he withal declares his judgment that a wise man will not be guilty of an unjust action. The like may we also infer concerning continence, taking our ground for it from these passages:—

For him Antaea burn’d with lawless flame,

And strove to tempt him from the paths of fame:

In vain she tempted the relentless youth,

Endued with wisdom, sacred fear, and truth:

At first, with worthy shame and decent pride,

The royal dame his lawless suit denied !

For virtue’s image yet possessed her mind:

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in which speeches the poet assigns wisdom to be the cause of continence. And when in exhortations made to encourage soldiers to fight, he speaks in this manner:—

What mean you, Lycians? Stand! O stand, for shame !

Yet each reflect who prizes fame or breath,

On endless infamy, on instant death;

For, lo ! the fated time, the appointed shore;

Hark ! the gates burst, the brazen barriers roar !

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he seems to intimate that continent men are valiant men; because they fear the shame of base actions, and can trample on pleasures and stand their ground in the greatest hazards. Whence Timotheus, in the play called Persae, takes occasion handsomely to exhort the Grecians thus:—

Brave soldiers of just shame in awe should stand;

For the blushing face oft helps the fighting hand.

And Aeschylus also makes it a point of wisdom not to be blown up with pride when a man is honored, nor to be moved or elevated with the acclamations of a multitude, writing thus of Amphiaraus:—

His shield no emblem bears; his generous soul

Wishes to be, not to appear, the best;

While the deep furrows of his noble mind

Harvests of wise and prudent counsel bear.

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For it is the part of a wise man to value himself upon the consciousness of his own true worth and excellency.

Whereas, therefore, all inward perfections are reducible to wisdom, it appears that all sorts of virtue and learning are included in it.

Again, boys may be instructed, by reading the poets as they ought, to draw something that is useful and profitable even from those passages that are most suspected as wicked and absurd; as the bee is taught by Nature to gather the sweetest and most pleasant honey from the harshest flowers and sharpest thorns. It does indeed at the first blush cast a shrewd suspicion on Agamemnon of taking a bribe, when Homer tells us that he discharged that rich man from the wars who presented him with his fleet mare Aethe:—

Whom rich Echepolus, more rich than brave,

To ’scape the wars, to Agamemnon gave

(Aethe her name), at home to end his days;

Base wealth preferring to eternal praise.

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Yet, as saith Aristotle, it was well done of him to prefer a good beast before such a man. For, the truth is, a dog or ass is of more value than a timorous and cowardly man that wallows in wealth and luxury. Again, Thetis seems to do indecently, when she exhorts her son to follow his pleasures and minds him of companying with women. But even here, on the other side, the continency of Achilles is worthy to be considered; who, though he dearly loved Briseis—newly returned to him too,—yet, when he knew his life to be near its end, does not hasten to the fruition of pleasures, nor, when he mourns for his friend Patroclus, does he (as most men are wont) shut himself up from all business and neglect his duty, but only bars himself from recreations for his sorrow’s sake, while yet he gives himself up to action and military employments. And Archilochus is not praiseworthy either, who, in the midst of his mourning for his sister’s husband drowned in the sea, contrives to dispel his grief by drinking and merriment. And yet he gives this plausible reason to justify that practice of his,

To drink and dance, rather than mourn, I choose;

Nor wrong I him, whom mourning can’t reduce.

For, if he judged himself to do nothing amiss when he followed sports and banquets, sure, we shall not do worse, if in whatever circumstances we follow the study of philosophy, or manage public affairs, or go to the market or to the Academy, or follow our husbandry. Wherefore those corrections also are not to be rejected which Cleanthes and Antisthenes have made use of. For Antisthenes, seeing the Athenians all in a tumult in the theatre, and justly, upon the pronunciation of this verse,—

Except what men think base, there’s nothing ill,[*]

presently subjoined this corrective,

What’s base is base,—believe men what they will.

And Cleanthes, hearing this passage concerning wealth:

Great is th’ advantage that great wealth attends,

For oft with it we purchase health and friends;

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presently altered it thus:

Great disadvantage oft attends on wealth;

We purchase whores with’t and destroy our health.

And Zeno corrected that of Sophocles,

The man that in a tyrant’s palace dwells

His liberty for’s entertainment sells,

after this manner:

No: if he came in free, he cannot lose

His liberty, though in a tyrant’s house;

meaning by a free man one that is undaunted and magnanimous, and one of a spirit too great to stoop beneath itself. And why may not we also, by some such acclamations as those, call off young men to the better side, by using some things spoken by poets after the same manner? For example, it is said,

’Tis all that in this life one can require,

To hit the mark he aims at in desire.

To which we may reply thus:

’Tis false; except one level his desire

At what’s expedient, and no more require.

For it is an unhappy thing and not to be wished, for a man to obtain and be master of what he desires if it be inexpedient. Again this saying,

Thou, Agamemnon, must thyself prepare

Of joy and grief by turns to take thy share:

Thy father, Atreus, sure, ne’er thee begat,

To be an unchanged favorite of Fate:

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we may thus invert:

Thy father, Atreus, never thee begat,

To be an unchanged favorite of Fate:

Therefore, if moderate thy fortunes are,

Thou shouldst rejoice always, and grief forbear.

Again it is said,

Alas! this ill comes from the powers divine,

That oft we see what’s good, yet it decline.

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Yea, rather, say we, it is a brutish and irrational and wretched fault of ours, that when we understand better things, we are carried away to the pursuit of those which are worse, through our intemperance and effeminacy. Again, one says,

’Tis not the teacher’s speech but practice moves.[*]

Yea, rather, say we, both the speech and practice,—or the practice by the means of speech,—as the horse is managed with the bridle, and the ship with the helm. For virtue hath no instrument so suitable and agreeable to human nature to work on men withal, as that of rational discourse. Again, we meet with this character of some person:

A. Is he more prone to male or female loves ? B. He’s flexible both ways, where beauty moves.

But it had been better said thus:

He’s flexible to both, where virtue moves.

For it is no commendation of a man’s dexterity to be tossed up and down as pleasure and beauty move him, but an argument rather of a weak and unstable disposition. Once more, this speech,

religion damps the courage of our minds,

And ev’n wise men to cowardice inclines,

is by no means to be allowed; but rather the contrary,

Religion truly fortifies men’s minds,

And a wise man to valiant acts inclines,

and gives not occasion of fear to any but weak and foolish persons and such as are ungrateful to the Deity, who are apt to look on that divine power and principle which is the cause of all good with suspicion and jealousy, as being hurtful unto them. And so much for that which I call correction of poets’ sayings.