Francis Bacon (1561–1626). Of the Wisdom of the Ancients. 1857.
|SPHINX, says the story, was a monster combining many shapes in one. She had the face and voice of a virgin, the wings of a bird, the claws of a griffin. She dwelt on the ridge of a mountain near Thebes and infested the roads, lying in ambush for travellers, whom she would suddenly attack and lay hold of; and when she had mastered them, she propounded to them certain dark and perplexed riddles, which she was thought to have obtained from the Muses. And if the wretched captives could not at once solve and interpret the same, as they stood hesitating and confused she cruelly tore them to pieces. Time bringing no abatement of the calamity, the Thebans offered to any man who should expound the Sphinx’s riddles (for this was the only way to subdue her) the sovereignty of Thebes as his reward. The greatness of the prize induced Œdipus, a man of wisdom and penetration, but lame from wounds in his feet, to accept the condition and make the trial: who presenting himself full of confidence and alacrity before the Sphinx, and being asked what kind of animal it was which was born four-footed, afterwards became two-footed, then three-footed, and at last four-footed again, answered readily that it was man; who at his birth and during his infancy sprawls on all four, hardly attempting to creep; in a little while walks upright on two feet; in later years leans on a walking-stick and so goes as it were on three; and at last in extreme age and decrepitude, his sinews all failing, sinks into a quadruped again, and keeps his bed. This was the right answer and gave him the victory; whereupon he slew the Sphinx; whose body was put on the back of an ass and carried about in triumph; while himself was made according to compact King of Thebes.|| 1|
| The fable is an elegant and a wise one, invented apparently in allusion to Science; especially in its application to practical life. Science, being the wonder of the ignorant and unskilful, may be not absurdly called a monster. In figure and aspect it is represented as many-shaped, in allusion to the immense variety of matter with which it deals. It is said to have the face and voice of a woman, in respect of its beauty and facility of utterance. Wings are added because the sciences and the discoveries of science spread and fly abroad in an instant; the communication of knowledge being like that of one candle with another, which lights up at once. Claws, sharp and hooked, are ascribed to it with great elegance, because the axioms and arguments of science penetrate and hold fast the mind, so that it has no means of evasion or escape; a point which the sacred philosopher also noted: The words of the wise are as goads, and as nails driven deep in. Again, all knowledge may be regarded as having its station on the heights of mountains; for it is deservedly esteemed a thing sublime and lofty, which looks down upon ignorance as from an eminence, and has moreover a spacious prospect on every side, such as we find on hill-tops. It is described as infesting the roads, because at every turn in the journey or pilgrimage of human life, matter and occasion for study assails and encounters us. Again Sphinx proposes to men a variety of hard questions and riddles which she received from the Muses. In these, while they remain with the Muses, there is probably no cruelty; for so long as the object of meditation and inquiry is merely to know, the understanding is not oppressed or straitened by it, but is free to wander and expatiate, and finds in the very uncertainty of conclusion and variety of choice a certain pleasure and delight; but when they pass from the Muses to Sphinx, that is from contemplation to practice, whereby there is necessity for present action, choice, and decision, then they begin to be painful and cruel; and unless they be solved and disposed of, they strangely torment and worry the mind, pulling it first this way and then that, and fairly tearing it to pieces. Moreover the riddles of the Sphinx have always a twofold condition attached to them; distraction and laceration of mind, if you fail to solve them; if you succeed, a kingdom. For he who understands his subject is master of his end; and every workman is king over his work.|| 2|
| Now of the Sphinx’s riddles there are in all two kinds: one concerning the nature of things, another concerning the nature of man; and in like manner there are two kinds of kingdom offered as the reward of solving them: one over nature, and the other over man. For the command over things natural,—over bodies, medicines, mechanical powers, and infinite other of the kind—is the one proper and ultimate end of true natural philosophy; however the philosophy of the School, content with what it finds, and swelling with talk, may neglect or spurn the search after realities and works. But the riddle proposed to Œdipus, by the solution of which he became King of Thebes, related to the nature of man; for whoever has a thorough insight into the nature of man may shape his fortune almost as he will, and is born for empire; as was well declared concerning the arts of the Romans,—|
| || Be thine the art,|
|O Rome, with government to rule the nations,|
|And to know whom to spare and whom to abate,|
|And settle the condition of the world.|