chanting to his harp the praises of the gods, whereby he drowned the voices of the Sirens.
Explanation.—This fable is of the moral kind, and appears no less elegant than easy to interpret. For pleasures proceed from plenty and affluence, attended with activity or exultation of the mind.31 Anciently their first incentives were quick, and seized upon men as if they had been winged, but learning and philosophy afterwards prevailing, had at least the power to lay the mind under some restraint, and make it consider the issue of things, and thus deprived pleasures of their wings.
This conquest redounded greatly to the honor and ornament of the Muses; for after it appeared, by the example of a few, that philosophy could introduce a contempt of pleasures, it immediately seemed to be a sublime thing that could raise and elevate the soul, fixed in a manner down to the earth, and thus render men’s thoughts, which reside in the head, winged as it were, or sublime.
Only the mother of the Sirens was not thus plumed on the head, which doubtless denotes superficial learning, invented and used for delight and levity;
an eminent example whereof we have in Petronius, who, after receiving sentence of death, still continued his gay frothy humor, and as Tacitus observes, used his learning to solace or divert himself, and instead of such discourses as give firmness and constancy of mind, read nothing but loose poems and verses.32 Such learning as this seems to pluck the crowns again from the Muses’ heads, and restore them to the Sirens.
The Sirens are said to inhabit certain islands, because pleasures generally seek retirement, and often shun society. And for their songs, with the manifold artifice and destructiveness thereof, this is too obvious and common to need explanation. But that particular of the bones stretching like white cliffs along the shores, and appearing afar off, contains a more subtile