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 Stoicism, the principles whereof will not admit any vice to come near where virtue is, nor virtue to have anything to do where any vice lodgeth, but affirms that he that is not a wise man can do nothing well, and he that is so can do nothing amiss. Thus they determine in the schools. But in human actions and the affairs of common life the judgment of Euripides is verified, that