These passages we are to interpret as spoken concerning Fortune or Fate, of the casuality of both which no account can be given by us, nor do their effects fall under our power. But where anything is said of Jupiter that is suitable, rational, and probable, there we are to conceive that the names of that god is used properly. As in these instances:—

Through others' ranks he conquering did range,
But shunned with Ajax any blows t' exchange;
But Jove's displeasure on him he had brought,
Had he with one so much his better fought.
("Iliad," xi. 540.)
For though great matters are Jove's special care,
Small things t' inferior daemons trusted are.

And other words there are which the poets remove and translate from their proper sense by accommodation to various things, which deserve also our serious notice. Such a one, for instance, is [Greek omitted], VIRTUE. For because virtue does not only render men prudent, just, and good, both in their words and deeds, but also oftentimes purchaseth to them honor and power, therefore they call likewise these by that name. So we are wont to call both the olive-tree and the fruit [Greek omitted], and the oak-tree and its acorn [Greek omitted] communicating the name of the one to the other. Therefore, when our young man reads in the poets such passages as these,—

This law th' immortal gods to us have set,
That none arrive at virtue but by sweat;
(Hesiod, "Works and Days," 289.)
The adverse troops then did the Grecians stout
By their mere virtue profligate and rout;
("Iliad," xi. 90.)
If now the Fates determined have our death,
To virtue we'll consign our parting breath;—

let him presently conceive that these things are spoken of that most excellent and divine habit in us which we understand to be no other than right reason, or the highest attainment of the reasonable nature, and most agreeable to the constitution thereof. And again, when he reads this,

Of virtue Jupiter to one gives more,
And lessens, when he lifts, another's store;

and this,

Virtue and honor upon wealth attend;
(Ibid. xx. 242; Hesiod "Works and Days," 313.)

let him not sit down in an astonishing admiration of rich men, as if they were enabled by their wealth to purchase virtue, nor let him imagine that it 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.)