is in the power of Fortune to increase or lessen his own
wisdom; but let him conceive that the poet by virtue meant either glory
or power or prosperity or something of like import. For poets use the
same ambiguity also in the word [Greek omitted], EVIL, which sometimes
in them properly signifies a wicked and malicious disposition of mind,
as in that of Hesiod,

Evil is soon acquired; for everywhere
There's plenty on't and t'all men's dwellings near;
(Hesiod, "Works and Days," 287.)

and sometimes some evil accident or misfortune, as when Homer says,

Sore evils, when they haunt us in our prime,
Hasten old age on us before our time.
("Odyessy," xix. 360.)

So also in the word [Greek omitted], he would be sorely deceived who
should imagine that, wheresoever he meets with it in poets, it means (as
it does in philosophy) a perfect habitual enjoyment of all good things
or the leading a life every way agreeable to Nature, and that they do
not withal by the abuse of such words call rich men happy or blessed,
and power or glory felicity. For, though Homer rightly useth terms of
that nature in this passage,--

Though of such great estates I am possest,
Yet with true inward joy I am not blest;
(Ibid. iv. 93.)

and Menander in this,--

So great's th' estate I am endowed withal:
All say I'm rich, but none me happy call;--

yet Euripides discourseth more confusedly and perplexedly when he writes
after this manner,--

I do not want a happy life that is tedious;
And, man, why praisest thou
Th' unjust beatitude of tyranny?
(Euripides, "Medea," 598; "Phoenissae," 549.)

except, as I said, we allow him the use of these words in a metaphorical
and abusive meaning. But enough hath been spoken of these matters.

Nevertheless, this principle is not once only but often to be inculcated
and pressed on young men, that poetry when it undertakes a fictitious
argument by way of imitation, though it make use of such ornament and
illustration as suit the actions and manners treated of, yet disclaims
not all likelihood of truth, seeing the force of imitation, in order to
the persuading of men, lies in probability. Wherefore such imitation as
does not altogether shake hands with truth carries along with it certain
signs of virtue and vice mixed together in the actions which it doth
represent. And of this nature is Homer's poetry, which totally bids
adieu to St