Lastly, Jupiter arraigned Prometheus of many heinous crimes; as that he formerly stole fire from heaven; that he contemptuously and deceitfully mocked him by a sacrifice of bones; that he despised his present,[641] adding withal a new crime, that he attempted to ravish Pallas; for all which, he was sentenced to be bound in chains, and doomed to perpetual torments. Accordingly, by Jupiter’s command, he was brought to Mount Caucasus, and there fastened to a pillar, so firmly that he could no way stir. A vulture or eagle stood by him, which in the daytime gnawed and consumed his liver; but in the night the wasted parts were supplied again; whence matter for his pain was never wanting. They relate, however, that his punishment had an end; for Hercules sailing the ocean, in a cup, or pitcher, presented him by the Sun, came at length to Caucasus, shot the eagle with his arrows, and set Prometheus free. In certain nations, also, there were instituted particular games of the torch, to the honor of Prometheus, in which they who ran for the prize carried lighted torches; and as any one of these torches happened to go out, the bearer withdrew himself, and gave way to the next; and that person was allowed to win the prize, who first brought in his lighted torch to the goal. EXPLANATION.—This fable contains and enforces many just and serious considerations; some whereof have been long since well observed, but some again remain perfectly untouched. Prometheus clearly and expressly signifies Providence; for of all the things in nature, the formation and endowment of man was singled out by the ancients, and esteemed the peculiar work of Providence. The reason hereof seems, 1. That the nature of man includes a mind and understanding, which is the seat of Providence. 2. That it is harsh and incredible to suppose reason and mind should be raised, and drawn out of senseless and irrational principles; whence it becomes almost inevitable, that providence is implanted in the human mind in conformity with, and by the direction and the design of the greater overruling Providence. But, 3. The principal cause is this: that man seems to be the thing in which the whole world centres, with respect to final causes; so that if he were away, all other things would stray and fluctuate, without end or intention, or become perfectly disjointed, and out of frame; for all things are made subservient to man, and he receives use and benefit from them all. Thus the revolutions, places, and periods, of the celestial bodies, serve him for distinguishing times and seasons, and for dividing the world into different regions; the meteors afford him prognostications of the weather; the winds sail our ships, drive our mills, and move our machines; and the vegetables and animals of all kinds either afford us matter for houses and habitations, clothing, food, physic; or tend to ease, or delight, to support, or refresh us so that everything in nature seems not made for itself, but for man.