THE Mythological Picture OF CEBES THE THEBAN.

F. Acerbi À 04 survey Byzantine recensions of greek mathematical and astronomical texts: e Estudios bizanticos. 2016, 4, p 133 - 213 Lela Alexidze (Tbilisi) AZ co 5 A Lo 6 Phasis 13-14, 2010-2011 p 9-26 ORPHISCHE THEOGONIE UND PLATONISCHE KOSMOLOGIE IN DEN PROKLOSKOMMENTAREN http://www.poetry.net/poem/16414 Hans Christian Andersen “Formens evige Magie 3p Berges, S. Why don't women philosophers count as philosophers? A? 0 Y Posted on June 12, 2013 by Sandrine Berges Feminist history of philosophy. NL GENESIS OF A PYTHAGOREAN UNIVERSE Alexey Burov* and Lev Burov* FERMILAB-PUB-13-533-ad 8p Chapter Trick or Truth? Part of the series The Frontiers Collection pp 157-170 \ as Importance of Mathematics and Geometry in Architecture p 1-11 Ashish Choudhary1 4 Journal of Recent Activities in Architectural Sciences Volume 1 Issue 1. 2016 ds À LI Collier, J. THE Mythological Picture OF CEBES THE THEBAN. The emperor Marcus Antonius his conversation with himself 1708

Contents The Table of Cebes, (Etc.,] translated by Francis Poyntz. 1557. Copy from the Folger Shakespeare Library (STC4891. 3). "Cebes Table," from Epictetus Manuall . . , translated by John Healey. 1616. Copy from the Newberry Library (Case Y6498 39). “The Mythological Picture of Cebes the Theban,” from The Emperor Marcus Autoninus His Conversation With Himself, translated by Jeremy Collier. 1708. Copy from Princeton University Library (FX28167. 2708) “The Picture of Cebes," from Second Characters or the Language of Forms, by Anthony Cooper, 3rd Earl of Shaftesbury, ed Benjamin Rand. 1914: Cambridge University Press. “A Notion of the Historical Draught or Tablature of the Judgment of Hercules," from An Essay on Painting, by Anthony Cooper. 1714. Copy from the Library of the University of California at Los Angeles (POI. 19d. 2)

The Mythological Picture

EMPEROR Marcus Antoninus HIS CONVERSATION With Himfelf. TOGETHER With the Preliminary DISCOURSE Learned GA TAKER. of the As alfo, The Emperor’s Lire, Written by Monfieur D'acier, and Supported by the Authorities Collected by Dr. STANHOPE. To which is added the Mythological Pi&ure of Curses the Theban, dc. Tranflated into Exglifh from che Refpeétive Originals. By Jeremy Cocrier, M. A. Whe Second Cnition Correded, LONDON: Printed for Ricuarp Sare, at Grays-Inn Gate in Holborn, MDCCVIII.

Mythological Picture CEBES THEBAN. Being a ferviceable Emblem for the acquiring of Prudence, and the Direction of Human Life. S we were taking a Turn in Saturn’s Temple, we faw a great many conecrated Prefents, remarkable enough for their Curiofity ; amongft the reft we took particular Notice of a Pidure hung over the Door; the Piece we perceiv’d was all Emblem, and Mythology; But then the Reprefentation was fo fingular and out of Cuftom, that we were perfedtly at a Lofs whence if fhould come, and what was the meaning ont. Upon a ftrit View, we found ’twas neither a City, nor a Camp, but a fort of Court, with two Partitions of the fame Figure within it, tho’ one of chem

Tre MryrnoLoaicaL Picrure them was larger than the other. The firft Court had a crowd of People at the Gate, and within we faw a great Company of Women. Juft at the entrance of the firft Gate, there ftood an Old Man, who by his Gefture and Countenance feem'd to be bufy in giving Advice to the Crowd as they came in. And being a long time at a (tand about the Defign of the Fable, a grave Man fomewhat in Years, making up, begins to difcourfe us in this Manner. Gentlemen, Jays he, 1 underftand you are Strangers, and therefore ’tis no wonder the Hiftory of this picture fhould puzzle you: For there are not many of our own Countrymen that can explain it. For you are to obferve, this is none of our Town Manufacture. Buta long while ago, a certain out-landifh Man of great Senfe and Learning, and who by his Difcourfe and Behaviour feem’d to be a Difciple of Pyshagoras, and Parmenides 3 This Gentleman, J Jay, happening to Travel hither, built this Struêture, and Dedicated both the Tem. ple and this piece of Painting to Saturn. Sir, faid I, had you any Acquaintance with this Gentleman > Yes, fays be, I had the Benefi t of his Conve rfati on ; and was one of his Admir ers a long time. For, to my thinki ng, tho’ he was but young , he talk’ or CEBES THE THEBAN. 393 talk'd at aftrange fignificant rate; And as for this Piure, 1 have heard him ex. pound the Emblem, and read upon the Argument very frequently. Sir, faid I, uolefs you are very bufy, I beg of you to inftru& usa little in this Matter, for we are ftrangely defirous to know the meaning ofthis Fable in Colours. Gentlemen, fays be, I'm very ready to ferve you, but then I muft tell you there is fome Dange r in hearing the Story. Danger! As how ? Why, fays he, if you mind what you are about, and underftand what’ deliver'd, ou! grow unexpectedly Wife and Happy upon Che Diftowte but otherwife to be free with you, you'l turn Ignorant, and Jl-natur'd, and be the moft unfortunate Blockheads imaginable. Forthe Explainin this Mythology is as touchy a Bufinefs to the Audience, asthe Sphinx’: Riddle was formerly : Ifa Man was an Oedipus at it, he found his Accountin the Underfor him, he was loft, and murther'd by taking, but if the Myftery prov’d too hard - the Monfter upon the fpot. The Confeuence of the prefent Cafe is much the fame: For Folly is a fort of Sphinx to Mankind in general; and gives an ob- {cure Intimation of what's good and bad, or indifferent for us: If a Man can't look through her, and untie her Riddl e,

Tue MyrnoLocicar Picture fhe does not chop him up at a Mouthful like the Sphinx; yet fhe will be fure to difpatch him by Degrees, fit as clofe to him as a Confumption, and ride him as the Spleen does a Malefactor under Seæare to take, if they exped to come fafe to the end of their Journey. And pray, aid I, which way does he dire& them, and how are they to govern themielves? Don't you fee, fays be, there by the Gate where the Crowd goes in, a woman fitting in an Arm’d-chair handfomly drefs’d, and with a Mien of Quality? I fee her with a Glafs in her Hand; pray who is fhe> That's Impoflure, fays be, that bubbles the whole World in fome meafure 394 tence. But onthe other hand, when Folly is underftood, then fhe goes to pot her felf ; and the Man is made fafe, and happy for his Life-time, Therefore pray take care, and be attentive, and let nothing flip your Obfervation. In earneft if the Matter ftands thus, you make us almoft Wild to hear you upon this extraordinary Subje&. ‘Tis juft as I tell you. Well, faid I, if we are likely to fmart at this rate for being carelefs, you'l be fure to find us upon our Guard, and therefore begin as foon as you pleafe. Upon this, pointing to the Picture with his Cane, do you fee this Inclofure, or Court, fays he? Yes. This then you are to underftand is Life, and the Place for Mortals to range in. The Crowd at the Gate, are the People that are juft coming into the World: And the Old Man that {tands by on rais’d Ground, with a Paper in one Hand, and the other in a Pofture of Direction, is the common Gewins. This fuperintending Spirit inftruëts thofe that enter, how they are to manage themfelves in Life, and which Road they are out of their underftandings. 395 Say you fo? Which way does the go to Work? She opens a Vein, and gives them a Glafs of her Conftitution. What fort of Drink is that? ‘Tis Ignorance and Miftake, What is to be done then? Why, when they have taken this Stirrup Cup, they Travel into Life. What> Does every body take their Mornings Draught of this Liquor> Every body, but not all Brimmers; fome drink more, and fome lefs. To inform you farther, don’t you fee, a parcel of Weuches within the Gate, different enough in their Perfons, but all of them with the bold Air of their Profeflion ? I fee them. Very well: If you would know their Names then, they are Opinion, Palfion, and Pleafore. Asthe Crowd enters, thefe Laffes frisk about them, and falute them with a great deal of welcome, and then lug them

Tue MrrroLoercaL Picrure In earneft, Sir, Jad I, off. And whither do they carry them> Carry them ! Some to good Fortune, and fome, by miftaking their way, to Ruin, and the Gallows. if the Cafe ftands thus, ‘tis dangerous Drinking! You fay well: And yet all thefe Women promife to dire them right, and to make them as Confiderable and Happy as they would with. But the poor Wretches having taken a Glafs too much with Impoflure, are fo muddy-headed, that they over-look their Advantage, and miftake their Ground, and ramble about at that fenfelefs giddy rate as you fee. And look you, continues he; how thofe Gy I perceive it, faid I, but pray what fies manage the People that came in Grt, and lead them whither they have a mind to. blind diftrated Woman is that which ftands there upon a round Stone like a Globe? That's Fortune, replies my Inftru€tor, who is notonly Blind, butMad, and Deaf into the bargain. And what may her Bofinefs be I befeech you ? She ranges every where, fays be, friatches away this Man’s Circumftances, and gives them to another; and ina little while recalling her Liberalities, beftows them upon new Favourites, and all with great Arbitrarinefs, and Inconftancy. And therefore her Pedeftal, and her Pofture, is a good Emblem OF CEBES THE THEBAN. 397 How fo? Becaufe blem of her Nature. fix'd, and that there’s Says be, her ftanding upon a Globe thews her Feet not well no depending upon her Bounty. Indeed thofe that reckon upon her are generally ruffled with Difappointment, and mightily fbock’d in their Expectation. Here I defir’d to know, what was the Bufinefs of all that Crowd about her, and who they tenances, that fome of them are all in an were ? I was anfwer'd, they were a Clan of unthinking People; and all of them making their Application to Fortune for thofe things the threw away. Very well: But how comes it to pafs that they appear fo differently Affected in their Coun- Extafy, and others as much out of forts, and wringing their Hands in Defpair> Thofe, fays be, who feem fo merry and well pleasd, have receiv'd a Spill, and {ped in their Addreffes to this Lady; and therefore they call her Good Fortume : But the others who weep and wring their Hands are Diffeiz'd by her of what the had granted them before, and here her Title is Bad-fortune. What fort of Favour does fhe beftow then, that makes her command the Temper, and difpofe of the Paflions of her Admirers, in fo Soveraign a manner > To anfwer you, fays be, her Bounty confifts of fuch Things as

Tue Mytnorocıcar Picrure are generally efteem’d great Advantages What are thofe? They are Wealth, Fame, Birth, Children, Pofts of Command, Crowns, &c. "Tis very well! And are not all thefe good Things with a Witwhen they begin to recolleêt, they perceive the Entertainment was nothing but a Vifionary Cheat 5 and inftead of a Renefs? As to that, fays he, we'll debate it afterwards, but at prefent let's go on with our Story. With all my heart. Do you fee then, continues the Gentleman, how the Paffage through this Gate, leads you into another Court upon an Afcent, and that there are feveral Women drefs’d like Wenches, ftanding at the Portal? Ifee: them. I muft tell you then, their Quality is very Coarfe, two of them are Lewdnefs and Luxury, and the other Flattery, and Covetoufnefs. And what do they ftand ftaring here for? To Spy out thofe to whom Fortune has been any thing kind. And what then? Then they appear mightily tranfported, make up to them with great Endearingnefs, and ply them ftrongly with Compliment and Flattery: They invite them to their Apartments, promife to fettle them in SatisfaGion, and that without the leaft Intermiflion, or Incumbrance whatfover. Now thofe who are gain’d to Libertinifm with this Courtfhip, think themfelves in a delicate way, and are Strangely pleafed with their Choice at firft. But after fome time when 399 gale, they have been prey’d upon, and ill ufed. Now when Men come to this pafs, and have {pent all that Fortune bad furnifh’d them with, they are forced to go to Service to thefe Women ; and here all manner of Affronts, and fcandalous Practices muft be digefted: They muft bear with every thing, and boggle at nothing: They muft Cheat, or betray their Truft, pick a Pocket, or rob a Church, as occafion ferves. And when all thefe Tricks fail them, they are fent to the Houfe of Correttion. And how are they handled? Don't you fee, fays he, a little Door opening into a narrow, dark place? 1 do; and feveral ugly, fluttilh Women in Rags, are the Inhabitants. You are right. And to defcribe them to you; fhe with the Whip in her Hand, is calf'd Difcipline, fhe with her Head bending down to her Knees is Grief, (he that tears her Hair is Pain: But pray, faid I, what ili-look’d Skeleton of a Fellow is that, with ne'er a Tatter to his Limbs, and that Woman too by him, that’s Beanty enough to be his Sifter> You have guefsd the Relation exaâly, and to fatisfy your Queftion, the Man

Tre Myrrovonicar Picture 401 their Keeper: And here they are faft for their Lifetime, unlefs they happen to light upon Repentance: If Fortune fends this Lady to any one of them, fhe difenman in the Porch genteelly drefsd, and with an Air of Sobriety? That Ido: To inform you then, the Generality are fo ignorant as to miftake this Gentlewoman for Learning; whereas the is really but a Counterfeit of that Quality. Now thofe who are upon the Road to Recovery and True Kzowledge, commonly bait with her firft. And is there no other way to True Knowledge but this? Yes, there is. Here I put in again, and ask’d gives him a new fet of Notions, and Defires, which puts him in the Road to the Admirers of pretended Learning, only is complaining Sorrow, and that Sifter of his is Defpair. To this Company the Rakes above-mention’d are fent, where they are maul’d and mortified fufficiently, and after they have gone through their Exercife in this Bridewell, they are committed to Goal, where Ornhappinefs is gages him from his Confinement, and True Knowledge ; However, the Dire&ion is not fo Infallible, but that ‘tis poflible for him to mifs the way, and make a Vifit to pretended Learning. And what follows? Why, fays he, if he Travels right, and comes to the Seat of True Knowledge, the does his Bufinefs effectually: fhe purges his Head, and cures his Spleen, and makes him Eafy, and Profperous as long as he lives: But if he miftakes the Road, pretended Learning picks him up, and leads him a new Dance. O ftrange! faid J, here's another great Rifque to be run: But I beg of you what fort of Mortal is this pretended Learning? Don't you fee, replies my Inftructer, that farther Court? Yes very plainly. And don’t you perceive a Woman him, who are thofe Men that walk within the Court there? Thefe, Jays he, are they miftake the Perfon of their Miftrefs, and fancy themfelves in the Converfation of True Knowledge, Pray who are they > Here's a great many forts of them, fays be, here are Poets, Orators, and Logicians 5 Mufick Mafters, Accomptants, Mathematicians, and Aftrologers; Epicureans, Peripateticks, Philologers, &c. But under favour, methinksI fee fome Women like Debañchery, and the reft of her Companions which you fhew'd me before, pray who are they > The very fame. Wbat> Do they walk in this Inner Court? As fure as you live, fometimes, tho’ not fo often as in the firft. And does Fancy, and uncertain Opinion take a Turn heretoo? Moft undoubtedly, fays be: And which is more, thefe

THe MrrnorocıcaL Picture thefe Sparks being not recoverd of the Dofe, which Impoflure gave them, they are troubled with the Company of Jgnorance, and Folly, Neither will they ever be rid of Opinion and the reft of the Gang, till they part with pretended Learning, enter into a Courfe of Phyfick, and Purge off all their Conceit, Ignorance, and III-Hu. mours. Then their Condition will be fecure. But as long as pretended Learning has the Afcendant over them, they'll ne'er be difentangled ; neither will all their Notions, and Proficiency, ever cure them of any of the Diftempers above-mention'd. Say you fo; Which is the way then, that leads to the feat of True Knowledge? If you mind, fays be, you'll perceive an Eminence at a diftance, which looks as if "twas perfectly uninhabited. I have it. And don’t you fee alittle Gate, and the Avenues to it very much unfrequented ; for indeed the Afcent to it is troublefome, and the way rough, and rocky ? I perceive it, faid I. Does it not then appear a lofty Hill, with a very marrow way to't, and Precipices on each fide? Yes, theProfpeë is juft as you fay. This is the Road to True Knowledge, fays he, and on my Word, a very rugged one to look on. But let’s proceed. Don't you obferve two hail ufty Women ftand on the Top of the Afcent, OF CEBES THE T HEBAN. 403 cent, and ftretching out their Hands with a great deal of Inclination? I fee them, who are they? they are Sifters, fays be, one of them is Temperance, and t'other Petience. Good Women both, but what makes them fprawl their Hands out with fo much Fancy? ’Tis to encourage Travellers, fays he, and keep them from Cowardize and Defpair: Letting them know at the fame time, that if they will but hold out, and ftrive a little, they'll quickly be eafy, and come into a good Road. Well! But when they come to the fteep Afcent, how do they get up, for I can’t perceive any way made for them? Thefe Women, fes be, ftep down alittle, ftoop for them, and fo hale them up. Then their Guides order them to reft alittle, and foon after furnifh them withStrength, and Spirits, promile to convey them to True Knowledge, give them a Profpe& of their Journey, and fhew them how fmooth and pleafant, and free from all manner of Inconvenience, the Road is. Really, faid J, it appears fo tome. Don't you fee continues my Inftruêor, on this fide that Grove there, a lovely Meadow, which looks fo furprizingly bright, as if it had a whole Sun of its own to make it Beautifol, You need not queftion my Eye: fight, faid I, where fuch an Obje& as that is, lies

404 Tre Myruococica Picture lies before it. And don't you fee another Pile of Building in the middle of this Field? I do, what do you call it, and who does it belong to? This is the Seat 1 N EEE te of the Fortunate, fzid be, here all the Moral Virtues keep their Court, and Happinefs, is always in their Train. Say you fo? This muft needs be a delicate Place then, Right. But to carry you farther: Don’t you perceive a handfome, middle aged, Matronly Woman by the Gate in a plain Drefs? And if you obferve her, the ftands upon afquare Stone, and not tottering upon a Globe; there are likewife two young Women on each fide of her, which look as if they were her Daughters. Yes, faid I, by their Features and Complexion, one would thinkfo. Toexpound them to you then, the Matron in the middle, is Krowledge, or Learning, the two others are one of them Truth, and the other Perfuaffos>? But what makes the Elder Lady ftand upon a Stone like a Die? To fhew the fteadinefs of her Pofture, that People may know where to have her, and that her Favours are fafe and fignificant. Well explain’d, but pray what does fhe prefent People wich? Why, fays he, fhe gives them Affurance, and the faculty of fearing nothing. And how do thefe Qualities operate? They give a oF CEBES THE THEPAN: give the owners the Satisfaction 405 to know they are out of Danger as long as they live. In earneft, faidf, this Lady has an excellent Hand at making Prefents! Buc what makes her ftand withoue the Gate? To cure thofe that come hither, and give them her Cephalick Prefeription; and when the Potion has cleans’d their Conftitution, fhe brings them in, and prefents them to the Virtues. How is this? I don’t rightly underftand you. Til clear it to you, fays he, ‘tis juft as when a Patient dangeroufly ill, is undertaken by a Phyfician : In che firft place the Doctor endeavours to remove the Caufe and difcharge the Morbifick Matter; and when this is done, ftrength returns of Courfe, and the Man is fer up. But if he won't take his Phyfick, and be govern'd, »tis no wonder if he dies of the Di(temper. Tapprehend you, Sir, faid I, Thus, fays be, when any one 15 brought to Learning and Philofophy, fhe falls to Doûring of him prefently, gives hima purging Dofe out of her own Difperfatory, that all the iil Humours may be carry'd off in the Arft place. And what are thofe> They are Ignorance and Error, which Impofture drench’d him with; they are Pride, Appetite, and intemperance, Anger, and Avarice; and the reft of chat

THe MrYrrnorociıcar Picrure Unfortunate Entertainment which he fitting in a Chair of State, drefsd like Quality, but not to any degree of Magot, or Curiofity. But, if you mind her, the Crown upon her head, is particularly fine, both in the Matter, and the Making. Truly, it feems to be juft as you fay. This Lady, fays he, is Felicity. And when any body comes hither, what's her Bufinefs> She Crowns him, fays he, from her own Cabinet, and fo do all the Virtues too, infomuch that by his Reception, you would take him for fome great Conquerour; and that he had gone through Hercales’s twelve Labours at lealt. And has he done any thing like it? Yes indeed, he has got the better of feveral Wild Beafts of an extraordinary Bulk5 Thefe were formerly his Mafters, made him their Drudge, fnap'd a Collop fomefwallow’d in the firft Court. And when he's well walh’d within, whither does fhe fend him? Then he is permitted to enter this laft Court, and introduced to Science, and the other Virtues. And what may they be? Don't you fee within the Gatc, fays he, a Company of handfome, modeft Women, without any thing of Dreffing, Wafbes, or Expence about them? I fee them, faid I, who are they? The firft, fays he, is Knowledge, the other who are her Sifters, are Fortitude, and Juftice, and Probity, Sobriety, Modefty Liberality, and Good-Nature. In earneft, laid I, fine Ladies all! Now methinks, my Expettations begin to rife confiderably. If you mind what you hear, fays he, and digeft it into Practife, your hopes are not ill founded. Tl do my beft, take my Word fort. Do fo, and then you'll fucceed, and be fafe. But pray, fad I whither do thefe Ladies lead the Man ? To their Mother, Jays be; And, who is fhe > They call her Felicity. Felicity! And what is her Bufinefs and Quality > Do you fee, fays he, the Path that leads us to the Mount there, where the Strutare looks like a Fort for the Security of all the Courts? Yes. And is there not in the Porch a handfome young Lady fitting 497 times out of his Carkafs, and ufed him at a miferable rate, But now he has fought himfelf into Liberty, and Conqueft, has them all at Command, and chains them up for Sight and Service. You awaken my Curiofity extremely, pray what fort of Wild Beafts are they > In the firft place, fays he, Ignorance and Miftake; now whether you know it or not, thefeare great Beafts, and dangerous ones too, the they dont go it may be upon all four. Truly, faid I, U think they are. The other

THe MyrunoLoaicar Picture OF CEBES THE T HEBAN. ther parts cf his Conqueft, continues be, Roiling and Reftlefs till they tumble into their Graves; And all this happens becanfe they can't pick out the right way, for alafs! They have forgotten the Advice the Gemiws gave them. What you fay is not unlikely ; But {till I'm at a lofs are Grief and Pain; Covetoufnefs, and Inremperance, and all the whole Force of Vice befides. Thefe are noble Exploits, Jaid I, the Olympick Games can (how nothing like it; But I fuppofe this Champion’s Crown is not altogether for Ornament, therefore pray tell me the Advantage in wearing it. You are to know then, young Gentlemen, fays be, that it has a mighty fatisfying Quality : He that 409 why the Virtues fhould lead this happy Man to the Place from whence he came > ‘Tis to inform his Judgment, jays he, and make him underftand the World hetter. For to deal clearly, Error and Iphas this Crown upon his Head, is poffeft norance had abufed him before. And thus his Underftanding, being mifty and mifpendance upon his Neighbours. Things, and miftook the Nature of Good of Happinefs ; And which is more, ’tis of his own Growth too, without any De- In earneft, ‘tis glorious conquering at this rate. But how does the Man fpend his time, and whither does he go, after he is thus Crown’d? The Virtues, fays he, receive him, and condué him back to the Place where he was before, and here they fhew him at what a rate of Scandal and Mifery People live. How often they run their Heads againft a Poft, ramble from their Intereft, and are led as it were in Triumph by their Enemies. Some are made led, he was wildred in the Qualities of and Evil, So that, in fhort, he was ina great meafure, as irregular, and unhappy as the reft. But now having gain’d a right Notion of Intereft and Advantage, he fees farther into the Follies and Mifery of other Men. Right, and when he has (een all this, how does he difpofe of himfelf> Juft as he pleafes. For let him go where he will, hets as fafe as a Ship in a Harbour : and all People will be as glad gance and Ambition, and fome by Coof his Company as a Patient is of the Vifit of an able Dottor. What, won’t he be afraid of thofe fcurvy Women any more, power, to difengage themfelves and make their Efcape hither. But they continue garden? Not at all. He'll never be di. fturb'd with Pain nor Poverty, with In- Prize ot by Debauchery, fome by Arrovetoufnefs, &c. Neither is it in their which you faid were like Bears in a BearDd 3

410 Tue MrrnoroaicaL Picrure temperance, or Avarice, nor any of that hoftile Clan which made him uneafy before. For he'll be perfeâly Impregnable againft all manner of Attacks. And as no other Serpent dares venture upon thofe whoare bitten by a Viper, becaufe they are fortified by a fuperiour Poyfon which is now turn'd to an Antidote: So this Man has always his Prefervative about him. What you fay, feems very reafonatle. But pray tell me who thofe are that come down the Hill; fome of them with Crowns on their Heads, and Satisfaction in their Face : Others are the Pi&ure of Defpair, look fomewhat maim'd and batter'd, and feem under the Guard of a parcel of Women? Thofe crown'd, fays be, arc fafe arrived at the feat of Philofopby, and appear pleas’d with the Converfation of that Lady. But thofe who have no fign of Succefs upon their Heads, are (ome of them turn’d back by Péilofop4y for being unqualified: Others mifcarry for want of Induftry and Spirit, And when they have ftrain'd up to Patience quit the Advantage of the Progrefs, and Ramble without Path, or Direction. I underftand you. But, what Women are thofe at the Heels of them? They reprefent, fays he, Grief and Pain, Defpair, Ignominy, and Ignorance. Say you fo. Then oF CEBES THE THEBAN. 411 Then the Men are in very bad Company. You’re right. Now when thefe People come back to the firft Court and return to Luxury and Lewdnefs, they make an odd Report of the Adventure, and blame P/;lofophy, and not themfelves for their Mifcarriage; They tell you that all who went upon thefe Difcoveries, are wretchedly harrafsd, and difappointed. And never enjoy any of the Satisfactions which are to be met with at home. What Advantages are thefe? Why, in a Word, debauching and regaling their Palates: For Gourmandizing, and the Liberties of a Brute are in thcir Efteem the Supreme Satisfactions. They muft take their Fancy, but under favour, who are thofe pleafant fmiling Women that come from yonder place? They call them Opixions, fays he, their Bufinefs is to introduce thofe to Inffruëtion, who are upon the Road to the Virtues, and when they have convey’d them hither, they return to fetch more: And to encourage new Comers, they Ict them underftand how happy thofe People are that took the Journey before them. Have thefe Women admittance to the Virtues 2 By no means ; Opinion is never allow’d to appear in the Prefence of Science, However, they deliver up their Charge to Learning or Infiruion. And when

Tre MyruoLocicaz Picrure when they have done, go back for frefh Company: Juft like your Merchant Men, which when they are unladen, fet fail again, and are freighted with another fhe gives, nor dejefted when the takes away. For fhe never acts upon Reafon, but throws out every thing at Peradventure. Therefore the Rule is never to be furprizd at any of her Proceedings ; Nor behave our felves like fome unreafonable Bankers, who when there's Mony lodg’d in their Hands, are pleas d with receiving it, and look upon it as their own: But when ‘tis drawn out again, they are as 412 Cargo. Without Flattery, faid I, you feem to explain thefe Matters very well: Bat you have not told me what Direétions the Genius, or fuperintending Spirit, gives thofe who are juft marching into Life. He bids them be bold, fays be, and keep up their Spirits; and pray do you fo, for I fhall let you into the whole Bofinefs, and make no Omiflicns in the Relation, And here holding out his Cane again, do you fee that blind Woman, fays he, ftanding upon a Globe, who I told yon was Fortune ? Yes, we fee her. The Geriw, continues he, warns every body never to truft this Woman, nor to reckon any thing their own, or of any long continuance, that comes from her. For the Grants of Fortune are always made with a Power of Revocation; And a Man that holds of her is a meer Tenant at Will, and may be turn’d out the next Day for onght he knows to the contrary. ReJumptions are very common with this Lady, and there's no depending upon her Favour; And therefore the Genius advifes People to be loofe and indifferent wich her, and neither be tranfported when fhe 413 much out of humour, as if they had fome real injury done them: Never remembring they are but Cafhcers; and that they were trufted with the Sum, upon condition of repaying it upon demand. Thefe things the Dire@ing Spirit orders People to obferve, with reference to Fortune, whofe Cuftom it is to take away what fhe has beftow’d, and foon after, to reftore thrice as much; And it may be in a little time the will turn fhort again, carry off her laft Bounty, and a great deal more into the bargain. Upon thefe Confiderations, the Geziss enjoyns them to receive what they can of her, and make off with ie forthwith in queft of a more Jafting Liberality: And where is this to be bad? Learning, replies the Gentleman, will prefent them, provided they can get fafe to her. Prefent them with what? With the Knowledge of what

Tue MyrHorocıcar Picrurs is really ufeful, and fignificant ; now this isa Favour that will ftick by them, and there’s no fear of its being recalld; And therefore the Genius bids them prefs forward for this Advantage as faft as they can: And when they come up to thofe Women, which I told you were call’d Pleafure and Intemperance, they are orderd to pafs on, without making the leaft ftop, or acquaintance, till they reach Pretended- Learning ; and here they arc to ftay fometime till fhe has furnifh’d times from flying out into Extravagance. Is there then a Neceflity of touch- 414 them with Conveniencies for their Journey; and then to fet forward to trae Learning or Philofophy, with all Expedition. Thefe are the Directions of the Genius, which whofoever either neglects, or mi{takes, is loft and undone to all intents and purpofes. Thus, Gentlemen, the Mythology of the Pitfure is explain’d to you, And if you have any thing to ask farther about the Argument. you are heartily welcome. Sir, aid I, fince you give us this freedom, pray what is it the Gewins orders People to receive of Pretended Learning 2 Some things that may be of Service to them if they pleafe, What are thofe> Letters, fays be, and Scholarfhip, which being a handfome Amufement, arc as Plato obferves, a fort of Reftraint upon young People, and keep them fometimes 415 ing upon this Coaft in order to the arriving at true Learning? Notatall: They are ufeful indeed in fome Refpeâs, but as to the Point of Probity, they fignify little. Do you fay then they fignify nothing towards Virtue, and moral Improvement? I fay a Man may be good without them, and yet they are not altogether Ufelefs. To illuftrate the Matter. Tho’ we may underftand a Foreigner well enough by an Imterpreter, yet it may not be amifs to learn the Language our (elves. Thus you fec we may go on without the Advantages of Education. What then don’t Mathematicians and other Scholars, ftand fairer for degrees in Honefty, than other People? I can’t fee which way, fays he, fince they miftake the Nature of Good and Evil, and are as much govern’d by their Vices as the reft of the World. For, to fpeak freely, a Man may have abundance of fine Notions in his Head, and run through all the Sciences as they call them, and yet love Wine and Women, and Mony, a great deal too much. In fhort, he may be admirably furnith’d this way, and yet be a Fop, a Knave, or a Traitor, if he has not acare: I’m forry to fay there are not a few Men of Letters

Tue Myrtuotocicar Picrure Iyable to this Imputation. And fince the Cafe ftands thus, what Advantage have they in reference to Virtue above others > Truly not much, as you have reprefenthave been all this while amus’d with; 416 ed the Matter. But under favour what's the Reafon then thefe Gentlemen are lodg'd in the Second Court, for by their Apartments they feem to be next Neighbours to true Knowledge ? And what of all that, fays he? Don't you fee feveral pafs immediately from Debauchery to true Kuonwledge, from the firft Court, to the third, without making a Vifit to thefe Gentlemen of Education > And in what, then, docs their Privilege confift> In earneft, I think they are either more lazy or more untoward then the reft, in Learning the Leffon they fhould do. fad I? How fo, Becaufe, fays he, thofe in the Second Court pretend ta know more than they really do: Now their being thus conceited in their Ignorance, makes them 417 And that unlefs they mend their Manners, and their Company, ’tis impoffible for them not to Mifcarry. And therefore Gentlemen, fays he, [hope you'll remember this Difcourfe, comply with the Directions, and Prattife them up to a Habit; Indeed all other Bufinefs is but trifling to this; But you muft frequently recollect your Memory, and take Pains with your felves, otherwife what you have heard will do you no Service. We fhall endeavour to take your Advice. But I defire you would explain your felf a little upon the Notion of Advantage, and how the Common Liberalities of Fortune can be faid not to be Good 3 fuch as Life, Health, Riches, Fame, Pofterity, Victory, &c. And how the contrary to thefe can be maintain’d not to be Evil 2 To affert this [ muft necds (ay, is all Riddle and Paradox to me. To fatisfy you, more fluggifh in their Advances to true Kuowledge than otherwile they would be. Befides, don’t you obferve that Opinion, and Uncertainty are perpetually trudging Jays be, 1 {hall ask you a few Queftions, Sothat I, ‘tis rather a Difadvantage. Very Well, Jays he, then bare living, without other Confiderations, is no Privilege: ‘tis a Good Thing to thofe that live well, but a to tiem out of the Fir Court 2 in fine they are not a jot better than other Mortals, unlefs Repentance calls in at their Lodgings and they grow fully convinc’d that ‘tis only Shem-Learning which they have and pray fpeak your Mind freely in your Anfwer. Ifhall do it. What do you think then in cafe a Man lives ill, is Life anv Advantage to him? No truly, /zid

Tue MyruorogicaL Picture or CERES THE THEBAN. a Misfortune to others. Under favour do you affirm that Life is Advantage, that Death is no Evil, becaufe ‘tis fome- 418 and Difadvantage too? Ido. Pray, faid J, have a care of an Abfurdity ; For ‘tis impoflible the fame Thing fhould be both Good and Bad; At this rate it would be Profitable, and Prejudicial, and the Objet of Choice and Averfion, at the fame time, That is Abfurdity enough, /fays he, in all Confcience : But pray, if living Il isa mifchief to him that’s guilty on’t does it follow from hence, that Life precifely taken has any harm int? Indeed, I can't fay both thefe Cafes are the fame. Why then Life is no bad Bufinefs, if it were, thofe who live well, would lie under the Misfortune, for they live no les than other People. Truly, you feem to argue reafonably enough. Therefore, fays he, (ince Life is common both to Good and Bad People, it muft fwer like a Mans From hence it follows times more Eligible thanLiving. You are right. The fame Reafoning, continucs my Inftruder, will hold with reference to Health and Difeafes ; For the former is fometimes a Misfortune to a Man, and as Circumftances may happen, he had much better have been fick in his Bed. I can't deny what you fay. Let us go on then, Says he, and examine the Cafe of Riches 3 And herea very little Reafoning will ferve the Turn: For Matter of Faé& when ‘tis frequent and vifible, needs no Proof: Now, nothing is more common than to fee Wealthy People live Scandaloufly and Miferably. Ay, that’s buttoo true. Then Riches does them no fervice in order to Virtue, and Happinefs, It feems fo, otherwife they would manage better. Well then, ‘tis Precept, and Principles, not an be Indifferent of it felf, and the Uf muft Eftate, which makes Men good for fomething. Indeed I think fo. Which way then, fays he, can Wealth be a real Advana Man be well, it does him a Mifchief, contribute to the making them better Men? determine the Quality. ‘Tis much like Lancing and Burning, the Seafon and the Application; makes the Diftinétion 5 If but an Ulcer, oran Impofthume, is much the better for a skilful Hand. To put an other Queftion to you, had you rather live {candaloufly, or Die bravely ? I had rather Die upon thofe terms, You an{wer tace, if it can’t improve the Owners, nor I can’t tell. By ftate muft be a your Conceftion, an E- Difadvantage to thofe who know not how to ufe it, Yes, withont all doubt. How then can that be abfolutely a good Thing, when a Man is fometines

From 420 THE MyrHorocıcar Picture, Ue, the better for being without it, hence it follows that aPerfon that has Honefty and Difcretion to his Fortune, may make fomething on’t; But unlefs he is thus qualified, he is only furnifh’d with Edge-Tools to cut his Fingers. To conclude, the overrating thefe Things is that which diforders Humane Life, and ruins the World ; For when People fancy they can't be happy without fuch Circumftances, they'll boggle at no Wickednefs to come at them; And all this Mifchief is occafion’d, for want of a right Notion of what is really Good. FINIS. The Pictur€ of Cebes