Nemesis is represented as a goddess venerated by all, but feared by the
powerful and the fortunate. She is said to be the daughter of Nox and
Oceanus.
She is drawn with wings, and a crown; a javelin of ash in her right
hand; a glass containing Ethiopians in her left; and riding upon a stag.
EXPLANATION.—The fable receives this explanation. The word Nemesis
manifestly signifies revenge, or retribution; for the office of this
goddess consisted in interposing, like the Roman tribunes, with an “I
forbid it,” in all courses of constant and perpetual felicity, so as
not only to chastise haughtiness, but also to repay even innocent and
moderate happiness with adversity; as if it were decreed, that none
of human race should be admitted to the banquet of the gods, but for
sport. And, indeed, to read over that chapter of Pliny wherein he has
collected the miseries and misfortunes of Augustus Cæsar, whom, of
all mankind, one would judge most fortunate,—as he had a certain art
of using and enjoying prosperity, with a mind no way tumid, light,
effeminate, confused, or melancholic,—one cannot but think this a
very great and powerful goddess, who could bring such a victim to her
altar.[633]
The parents of this goddess were Oceanus and Nox; that is, the
fluctuating change of things, and the obscure and secret divine
decrees. The changes of things are aptly represented by the Ocean, on
account of its perpetual ebbing and flowing; and secret providence
is justly expressed by Night. Even the heathens have observed this
secret Nemesis of the night, or the difference betwixt divine and human
judgment.[634]
Wings are given to Nemesis, because of the sudden and unforeseen
changes of things; for, from the earliest account of time, it has been
common for great and prudent men to fall by the dangers they most
despised. Thus Cicero, when admonished by Brutus of the infidelity
and rancor of Octavius, coolly wrote back: “I cannot, however, but be
obliged to you, Brutus, as I ought, for informing me, though of such a
trifle.”[635]
Nemesis also has her crown, by reason of the invidious and malignant
nature of the vulgar, who generally rejoice, triumph, and crown her,
at the fall of the fortunate and the powerful. And for the javelin in
her right hand, it has regard to those whom she has actually struck
and transfixed. But whoever escapes her stroke, or feels not actual
calamity or misfortune, she affrights with a black and dismal sight
in her left hand; for doubtless, mortals on the highest pinnacle of
felicity have a prospect of death, diseases, calamities, perfidious
friends, undermining enemies, reverses of fortune, &c., represented
by the Ethiopians in her glass. Thus Virgil, with great elegance,
describing the battle of Actium, says of Cleopatra, that “she did not
yet perceive the two asps behind her;”[636] but soon after, which way
soever she turned, she saw whole troops of Ethiopians still before her.
Lastly, it is significantly added, that Nemesis rides upon a stag,
which is a very long-lived creature; for though perhaps some, by an
untimely death in youth, may prevent or escape this goddess, yet they
who enjoy a long flow of happiness and power, doubtless become subject
to her at length, and are brought to yield.