the gods, the earth, their mother, in revenge thereof brought forth Fame—
Illam Terra parens, irâ irritata Deorum,
Extremam, ut perhibent, Cœo Enceladoque sororem
Progenuit,
expounded, that when princes and monarchs have suppressed actual and open rebels, then the malignity of the people, which is the mother of rebellion, doth bring forth libels and slanders, and taxations of the State, which is of the same kind with rebellion, but more feminine. So in the fable, that the rest of the gods having conspired to bind Jupiter, Pallas called Briareus, with his hundred hands, to his aid; expounded, that monarchies need not fear any curbing of their absoluteness by mighty subjects, as long as by wisdom they keep the hearts of the people, who will be sure to come in on their side. So in the fable, that Achilles was brought up under Chiron, the centaur, who was part a man and part a beast, expounded ingeniously, but corruptly by Machiavel, that it belongeth to the education and discipline of princes to know as well how to play the part of the lion in violence, and the fox in guile, as of the man in virtue and justice. Nevertheless, in many the like encounters, I do rather think that the fable was first, and the exposition then devised, than that the moral was first, and thereupon the fable framed. For I find it was an ancient vanity in Chrysippus, that troubled himself with great contention to fasten the assertions of the stoics upon the fictions of the ancient poets; but yet that all the fables and fictions of the poets were but pleasure, and not figure, I interpose no opinion. Surely, of those poets which are now extant, even Homer himself (notwithstanding he was made a kind of Scripture by the latter schools of the Grecians), yet I should without any difficulty pronounce that his fables had no such inwardness in his own meaning; but what they might have upon a more original tradition, is not easy to affirm; for he was not the inventor of many of them.”
In the treatise De Augmentis the same sentiments will be found, with a slight alteration in the expressions. He says:—
“There is another use of parabolical poesy opposite to the former, which tendeth to the folding up of those things, the dignity whereof deserves to be retired and distinguished, as with a drawn curtain; that is, when the secrets and mysteries of religion, policy, and philosophy are veiled and invested with fables and parables. But whether there be any mystical sense couched under the ancient fables of the poets, may admit some doubt; and, indeed, for our part, we incline to this opinion, as to think that there was an infused mystery in many of the ancient fables of the poets. Neither doth it move us that these matters are left commonly to school-boys and grammarians, and so are embased, that we should therefore make a slight judgment upon them, but contrariwise, because it is clear that the writings which recite those fables, of all the writings of men, next to sacred writ, are the most ancient; and that the fables themselves are far more ancient than they (being they are alleged by those writers, not as excogitated by them, but as credited and recepted before) seem to be, like a thin rarefied air, which, from the traditions of more ancient nations, fell into the flutes of the Grecians.”
Of this tract, Archbishop Tenison, in his Baconiana, says:—
“In the seventh place, I may reckon his book De Sapientia Veterum, written by him in Latin, and set forth a second time with enlargement; and translated into English by Sir Arthur Gorges; a book in which the sages of former times are rendered more wise than it may be they were, by so dexterous an interpreter of their fables. It is this book which Mr. Sandys means, in those words which he hath put before his notes on the Metamorphosis of Ovid. ‘Of modern writers, I have received the greatest light from Geraldus, Pontanus, Ficinus, Vives, Comes, Scaliger, Sabinus, Pierius, and the crown of the latter, the Viscount of St. Albans.’
“It is true, the design of this book was instruction in natural and civil matters, either couched by the ancients under those fictions, or rather made to seem to be so by his lordship’s wit, in the opening and applying of them. But because the first ground of it is poetical story, therefore, let it have this place till a fitter be found for it.”
The author of Bacon’s Life, in the Biographia Britannica, says:—
“That he might relieve himself a little from the severity of these studies, and, as it were, amuse himself with erecting a magnificent pavilion, while his great palace of philosophy was building, he composed and sent abroad, in 1610, his celebrated treatise of the Wisdom of the Ancients, in which he showed that none had studied them more closely, was better acquainted with their beauties, or had pierced deeper into their meaning. There have been very few books published, either in this or any other nation, which either deserved or met with more general applause than this, and scarce any that are like to retain it longer, for in this performance Sir Francis Bacon gave a singular proof of his capacity to please all parties in literature, as in his political conduct he stood fair with all the parties in the nation. The admirers of antiquity were charmed with this discourse, which seems expressly calculated to justify their admiration; and, on the other hand, their opposites were no less pleased with a piece from which they thought they could demonstrate that the sagacity of a modern genius had found out much better meanings for the ancients than ever were meant by them.”
And Mallet, in his Life of Bacon, says:—
“In 1610 he published another treatise, entitled, Of the Wisdom of the Ancients. This work bears the same stamp of an original and inventive genius with his other performances. Resolving not to tread in the steps of those who had gone before him, men, according to his own expression, not learned beyond certain commonplaces, he strikes out a new tract for himself, and enters into the most secret recesses of this wild and shadowy region, so as to appear new on a known and beaten subject. Upon the whole, if we cannot bring ourselves readily to believe that there is all the physical, moral, and political meaning veiled under those fables of antiquity, which he has discovered in them, we must own that it required no common penetration to be mistaken with so great an appearance of probability on his side. Though it still remains doubtful whether the ancients were so knowing as he attempts to show they were, the variety and depth of his own knowledge are, in that very attempt, unquestionable.”
In the year 1619 this tract was translated by Sir Arthur Gorges. Prefixed to the work are two letters; the one to the Earl of Salisbury, the other to the University of Cambridge, which Gorges omits, and dedicates his translation to the high and illustrious princess the Lady Elizabeth of Great Britain, Duchess of Baviare, Countess Palatine of Rheine, and chief electress of the empire.
This translation, it should be noted, was published during the life of Lord Bacon by a great admirer of his works.
The editions of this work with which I am acquainted are:—
| Year. | Language. | Printer. | Place. | Size. |
| 1609 | Latin, | R. Barker, | London, | 12mo. |
| 1617 | ” | J. Bill, | ” | ” |
| 1618 | Italian, | G. Bill, | ” | ” |
| 1619 | English, | J. Bill, | ” | ” |
| 1620 | ” | ” | ” | ” |
| 1633 | Latin, | F. Maire, |
Lug. Bat.,
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