The event of his contending with Apollo in music affords us a useful instruction, that may help to humble the human reason and judgment, which is too apt to boast and glory in itself. There seem to be two kinds of harmony,—the one of Divine providence, the other of human reason; but the government of the world, the administration of its affairs, and the more secret Divine judgments, sound harsh and dissonant to human ears or human judgment; and though this ignorance be justly rewarded with asses’ ears, yet they are put on and worn, not openly, but with great secrecy; nor is the deformity of the thing seen or observed by the vulgar. We must not find it strange if no amours are related of Pan besides his marriage with Echo; for nature enjoys itself, and in itself all other things. He that loves, desires enjoyment, but in profusion there is no room for desire; and therefore Pan, remaining content with himself, has no passion unless it be for discourse, which is well shadowed out by Echo, or talk, or, when it is more accurate, by Syrinx, or writing.[625] But Echo makes a most excellent wife for Pan, as being no other than genuine philosophy, which faithfully repeats his words, or only transcribes exactly as nature dictates; thus representing the true image and reflection of the world without adding a tittle. It tends, also, to the support and perfection of Pan, or nature, to be without offspring; for the world generates in its parts, and not in the way of a whole, as wanting a body external to itself wherewith to generate. Lastly, for the supposed or spurious prattling daughter of Pan, it is an excellent addition to the fable, and aptly represents the talkative philosophies that have at all times been stirring, and filled the world with idle tales; being ever barren, empty, and servile, though sometimes indeed diverting and entertaining, and sometimes again troublesome and importunate. VII.—PERSEUS,[626] OR WAR. EXPLAINED OF THE PREPARATION AND CONDUCT NECESSARY TO WAR.