they mean by Jove no more but Fate. For the poet doth not conceive that God contrives mischief against mankind, but he soundly declares the mere necessity of the things themselves, to wit, that prosperity and victory are destined by Fate to cities and armies and commanders who govern themselves with sobriety, but if they give way to passions and commit errors, thereby dividing and crumbling themselves into factions, as those of whom the poet speaks did, they do unhandsome actions, and thereby create great disturbances, such as are attended with sad consequences. For to all unadvised acts, in fine, The Fates unhappy issues do assign.[48] But when Hesiod brings in Prometheus thus counselling his brother Epimetheus, Brother, if Jove to thee a present make, Take heed that from his hands thou nothing take,[49] he useth the name of Jove to express Fortune; for he calls the good things which come by her (such as riches, and marriages, and empires, and indeed all external things the enjoyment whereof is unprofitable to them who know not how to use them well) the gifts of Jove. And therefore he adviseth Epimetheus (an ill man, and a fool withal) to stand in fear of and to guard himself from prosperity, as that which would be hurtful and destructive to him. Again, where he saith, Reproach thou not a man for being poor; His poverty’s God’s gift, as is thy store,[50] he calls that which befalls men by Fortune God’s gift, and intimates that it is an unworthy thing to reproach any man for that poverty which he falls into by Fortune, whereas poverty is then only a matter of disgrace and reproach when it is attendant on sloth and idleness, or wantonness and prodigality. For, before the name of Fortune was used, they knew there was a powerful cause, which moved irregularly and unlimitedly and with such a force that no human reason could avoid it; and this cause they called by the names of Gods. So we are wont to call divers things and qualities and discourses, and even men themselves, divine. And thus may we rectify many such sayings concerning Jupiter as would otherwise seem very absurd. As these, for instance:— Before Jove’s door two fatal hogsheads, filled With human fortunes, good and bad luck yield:— Of violated oaths Jove took no care, But spitefully both parties crushed by war:— To Greeks and Trojans both this was the rise Of mischief, suitable to Jove’s device.[51] These passages we are to interpret as spoken concerning Fortune or Fate, of the causality of both which no account can be given by us, nor do their effects fall under our power. But where any thing is said of Jupiter that is suitable, rational, and probable, there we are to conceive that the names of that God is used properly. As in these instances:—