For, having given some other reasons for this opinion he has expressed in regard to the concealed doctrine of the ancients, he concludes in this manner: 'But if any one shall, notwithstanding this, contend that allegories are always adventitious, and no way native or _genuinely_ contained in them, we _might here leave him undisturbed in the gravity of that judgment_, though we cannot but think it somewhat dull and phlegmatic, and, _if it were worth the trouble_, proceed to another _kind_ of argument.' And, apparently, the argument he proceeds to, is worth some trouble, since he takes pains to bring it out so cautiously, under so many different heads, with such iteration and fulness, taking care to insert it so many times in his work on the Advancement of Learning, and here producing it again in his Introduction to the Wisdom of the Ancients, accompanied with a distinct assurance that it is _not_ the wisdom of the _ancients_ he is concerning himself about, and _their_ necessities and helps and instruments; though if any one persists in thinking that it _is_, he is not disposed to disturb him in the gravity of that judgment. He honestly thinks that they had indeed such intentions as those that he describes; but that is a question for the curious, and he has other work on hand; he happens to be one, whose views of learning and its uses, do not keep him long on questions of mere curiosity. It is with the Moderns, and not with the Ancients that he has to deal; it is the present and the future, and not the past that he 'breaks his sleeps' for. Whether the Ancients used those fables for purposes of innovation, and gradual encroachment on error or not, here is a Modern, he tells us, who for one, cannot dispense with them in _his_ teaching. For having disposed of his _graver_ readers--those of the dull and phlegmatic kind--in the preceding paragraph, and not thinking it worth exactly that kind of trouble it would have cost then to make himself more explicit for the sake of reaching _their_ apprehension, he proceeds to the following argument, which is not wanting in clearness for 'those who happen to be of his ear.'