I cannot but applaud this fable, both for its wit and beauty; and for the truth, to which it directs us. For what does it intimate, but the prayer of a madman, who defires to have things which are evil, and begs that he may obtain his requeft; but, when he hath obtained it, repents and condemns it? By the captivity, the chains, and the wine of the fatyr, the fable infinuates, that there are fome who petition, and others who use violent methods, to obtain fome particular thing; in which, if they fuccede, they will needs have it that the gods beftowed it upon them. But they ascribe it falfly to the gods. For from God procedes nothing but what is good: whereas the blind gifts of blind fortune are like the favors we receive from drunkards. But what shall we fay to the Lydian king? was not he mader than the Phrygian? when he prayed to Apollo, that he might have the kingdom of Perfia, and fought the favor of the god, by making him a prefent of a large quantity of gold; treating him as the people do a magiftrate, who loves to take bribes? And, having frequently received this answer from the oracle of Apollo at Delphos, "When Cræfus paffes over the river Halys, he will " overturn a large empire," he understood it according to his own inclinations; and paffing over Halys, overthrew the large empire of the Lydians. In Homer we find the Greeks praying thus, O thou, almighty father, guide the lot, Jupiter granted their request; and when Old Neftor fhook the cask, by heav'n infpir'd Leap'd forth the lot, which every Greek defir'd, And fell on Ajax. But, though Priam interceded for his own native country, and daily facrificed oxen and fheep to Jupiter, he would not answer his prayers. On the other hand, to Agamemnon, who invaded another's dominions, by partial Jove A fafe return was promis'd to his toils, From Ilium laid in ruins f And Apollo would not revenge the injury of Chryfes, 'till he freely told him of it, and put him in mind of the steam of the choice facri Il. H. v. 179, &c. follow this differtation. fices, See the remarks which II. B. v. 111, &c. fices, which he had offered; and then, indeed, he directed his arrows against the Græcian army, not fparing even the mules, sheep and dogs; and that plague continued for nine days. What do you mean by these things, O prince of poets? Do you think that the god is a glutton, and a lover of bribes, and like the generality of mankind? And fhall we take this as your true meaning, That the gods, Are mov'd by off'rings, pray'rs and facrifice1? Or, on the contrary, that the deity is inflexible, and neither performs the defires of men, nor is moved by their prayers? For to change his mind and repent, is fo far from being worthy of God, that it is unworthy even of a good man. For a man, who eafily alters his mind and repents, if he changes from the worfe to the better, he had not fufficiently deliberated upon the matter; but, if he changes from the better to the worfe, he makes a foolish and wicked change; neither of which can be ascribed to the deityk. : Now he, who prays, is either worthy to obtain what he prays for, or unworthy. If he is worthy, he fhall obtain what he wants, tho' he doth not pray. If he is not wor 8 II. A. v. 36, &c.. Pope's tranflation. See the third remark, G 3. thy Il. I. v. 493. See Mr. i See the second remark. thy, he fhall not obtain it, even tho' he prays. For he, that is worthy and omits to pray, is not therefore unworthy, because he prays not; neither is he, who is unworthy to receive a favor, and prays that he may obtain it, therefore worthy, because he prays. On the contrary, he, who is worthy to receive, and gives God no trouble [by praying to him] is fo much the more worthy to have what he wants: Whereas he, who is unworthy, and likewife troublesome, is alfo, for that very reason, unworthy. To the one, we afcribe modefty, and a firm trust in the deity: firm trust in the deity, because he believes that he fhall obtain what he defires; and modesty, because he acquiefces, tho' he doeth not obtain it. But to the other, folly and wickedneffe; folly, because he prays to God; and wickedneffe, because he is unworthy to obtain his requests. a For, fuppofe God was the general of an army; and one, who is fit only to carry the baggage, fhould defire of the general the place of one who bears arms; and another, who is fit to bear arms, fhould be filent; would it not be to the advantage of the army, to leave the former with the baggage, and rank the latter among those who bear arms? And yet the general of an army may be ignorant, corrupted with bribes, or deceived; but none of these can happen to the deity. Wherefore he will not beftow any thing upon them that pray, if they are unworthy; neither will he he withold any thing from the worthy, even though they should not pray. For as to all things men pray for, fome of them providence infpects, others fate renders neceffary, fome fortune changes, and others art manages. As to providence, it is the work of God, fate is the effect of neceffity, art is the work of man, and fortune the effect of chance. And human life is fubject to all thefe. The things, therefore, which we pray for, may be refered either to the providence of God, or to the neceffity of fate, or to the art of man, or to the course of fortune. If they be refered to providence, what occafion is there for prayer? For, if there be a divine providence, either God regards the whole, and attends not to particular things (just as kings govern cities, but extend not their care to every individual man) or his providence refpects particular things. Now choose which of these you pleafe. Would you have it that the providence of God regards the whole, in general? You are, therefore, not to trouble him with your prayers; for he will not grant your requests, if you afk any thing which is inconfiftent with the good of the whole. What, fuppofe the members of the body fhould affume a voice, and every one of them, when affected with a difeafe, and going to be cut off by the phyfician, for the prefervation G4 1 See the fourth remark. of |