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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 ἀρετή, 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 ἐλαία, and the oak-tree and its acorn φηγός, 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; Il. 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; Il. 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 κακότης, 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. Odyss. XIX. 360. So also in the word εὐδαιμονία, 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; Odyss. 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,— May I ne’er live that grievous blessed life;— But tell me, man, why valuest thou so high Th’ unjust beatitude of tyranny ? Eurip. Medea, 598; Phoeniss. 549. except, as I said, we allow him the use of these words in a metaphorical and abusive sense. But enough hath been spoken of these matters.
