The fable runs, that Semele, Jupiter’s mistress, having bound him
by an inviolable oath to grant her an unknown request, desired he
would embrace her in the same form and manner he used to embrace
Juno; and the promise being irrevocable, she was burnt to death with
lightning in the performance. The embryo, however, was sewed up, and
carried in Jupiter’s thigh till the complete time of its birth; but
the burden thus rendering the father lame, and causing him pain, the
child was thence called Dionysus. When born, he was committed, for
some years, to be nursed by Proserpina; and when grown up, appeared
with so effeminate a face, that his sex seemed somewhat doubtful. He
also died, and was buried for a time, but afterwards revived. When a
youth, he first introduced the cultivation and dressing of vines, the
method of preparing wine, and taught the use thereof; whence becoming
famous, he subdued the world, even to the utmost bounds of the Indies.
He rode in a chariot drawn by tigers. There danced about him certain
deformed demons called Cobali, &c. The Muses also joined in his train.
He married Ariadne, who was deserted by Theseus. The ivy was sacred to
him. He was also held the inventor and institutor of religious rites
and ceremonies, but such as were wild, frantic, and full of corruption
and cruelty. He had also the power of striking men with frenzies.
Pentheus and Orpheus were torn to pieces by the frantic women at his
orgies; the first for climbing a tree to behold their outrageous
ceremonies, and the other for the music of his harp. But the acts of
this god are much entangled and confounded with those of Jupiter.
EXPLANATION.—This fable seems to contain a little system of morality,
so that there is scarce any better invention in all ethics. Under
the history of Bacchus, is drawn the nature of unlawful desire or
affection, and disorder; for the appetite and thirst of apparent good
is the mother of all unlawful desire, though ever so destructive, and
all unlawful desires are conceived in unlawful wishes or requests,
rashly indulged or granted before they are well understood or
considered, and when the affection begins to grow warm, the mother
of it (the nature of good) is destroyed and burnt up by the heat.
And whilst an unlawful desire lies in the embryo, or unripened in
the mind, which is its father, and here represented by Jupiter, it
is cherished and concealed, especially in the inferior part of the
mind, corresponding to the thigh of the body, where pain twitches and
depresses the mind so far as to render its resolutions and actions
imperfect and lame. And even after this child of the mind is confirmed,
and gains strength by consent and habit, and comes forth into action,
it must still be nursed by Proserpina for a time; that is, it skulks
and hides its head in a clandestine manner, as it were under ground,
till at length, when the checks of shame and fear are removed, and
the requisite boldness acquired, it either assumes the pretext of
some virtue, or openly despises infamy. And it is justly observed,
that every vehement passion appears of a doubtful sex, as having the
strength of a man at first, but at last the impotence of a woman.
It is also excellently added, that Bacchus died and rose again; for
the affections sometimes seem to die and be no more; but there is no
trusting them, even though they were buried, being always apt and ready
to rise again whenever the occasion or object offers.
That Bacchus should be the inventor of wine, carries a fine allegory
with it; for every affection is cunning and subtle in discovering a
proper matter to nourish and feed it; and of all things known to
mortals, wine is the most powerful and effectual for exciting and
inflaming passions of all kinds, being, indeed, like a common fuel to
all.
It is again, with great elegance, observed of Bacchus, that he subdued
provinces, and undertook endless expeditions, for the affections never
rest satisfied with what they enjoy, but with an endless and insatiable
appetite thirst after something further. And tigers are prettily
feigned to draw the chariot; for as soon as any affection shall, from
going on foot, be advanced to ride, it triumphs over reason, and exerts
its cruelty, fierceness, and strength against all that oppose it.
It is also humorously imagined, that ridiculous demons dance and frisk
about this chariot; for every passion produces indecent, disorderly,
interchangeable and deformed motions in the eyes, countenance, and
gesture, so that the person under the impulse, whether of anger,
insult, love, &c., though to himself he may seem grand, lofty, or
obliging, yet in the eyes of others appears mean, contemptible, or
ridiculous.
The Muses also are found in the train of Bacchus, for there is scarce
any passion without its art, science, or doctrine to court and flatter
it; but in this respect the indulgence of men of genius has greatly
detracted from the majesty of the Muses, who ought to be the leaders
and conductors of human life, and not the handmaids of the passions.
The allegory of Bacchus falling in love with a cast mistress, is
extremely noble; for it is certain that the affections always court
and covet what has been rejected upon experience. And all those who
by serving and indulging their passions immensely raise the value of
enjoyment, should know, that whatever they covet and pursue, whether
riches, pleasure, glory, learning, or anything else, they only pursue
those things that have been forsaken and cast off with contempt by
great numbers in all ages, after possession and experience.
Nor is it without a mystery that the ivy was sacred to Bacchus, and
this for two reasons: first, because ivy is an evergreen, or flourishes
in the winter; and secondly, because it winds and creeps about so
many things, as trees, walls, and buildings, and raises itself above
them. As to the first, every passion grows fresh, strong, and vigorous
by opposition and prohibition, as it were by a kind of contrast or
antiperistasis, like the ivy in the winter. And for the second, the
predominant passion of the mind throws itself, like the ivy, round all
human actions, entwines all our resolutions, and perpetually adheres
to, and mixes itself among, or even overtops them.
And no wonder that superstitious rites and ceremonies are attributed
to Bacchus, when almost every ungovernable passion grows wanton and
luxuriant in corrupt religions; nor again, that fury and frenzy should
be sent and dealt out by him, because every passion is a short frenzy,
and if it be vehement, lasting, and take deep root, it terminates in
madness. And hence the allegory of Pentheus and Orpheus being torn to
pieces is evident; for every headstrong passion is extremely bitter,
severe, inveterate, and revengeful upon all curious inquiry, wholesome
admonition, free counsel, and persuasion.
Lastly; the confusion between the persons of Jupiter and Bacchus will
justly admit of an allegory, because noble and meritorious actions
may sometimes proceed from virtue, sound reason, and magnanimity, and
sometimes again from a concealed passion and secret desire of ill,
however they may be extolled and praised, insomuch that it is not easy
to distinguish betwixt the acts of Bacchus and the acts of Jupiter.