ABSTRACT
First, then, I think it may very reasonably be required of every writer that he keeps within the bounds of possibility; and still remembers that what it is not possible for man to perform, it is scarce possible for man to believe he did perform. This conviction perhaps gave birth to many stories of the ancient heathen deities (for most of them are of poetical origin). The poet, being desirous to indulge a wanton and extravagant imagination, took refuge in that power, of the extent of which his readers were no judges, or rather, which they imagined to be infinite, and consequently they could not be shocked at any prodigies related of it. This hath been strongly urged in defence of Homer’s miracles; and it is, perhaps, a defence; not, as Mr. Pope would have it, because Ulysses told a set of foolish lies to the Phæacians, who were a very dull nation;2 but because the poet himself wrote to heathens, to whom poetical fables were articles of faith. For my own part, I must confess, so compassionate is my temper, I wish Polypheme had confined himself to his milk diet, and preserved his eye; nor could Ulysses be much more concerned than myself when his companions were turned into swine by Circe, who showed, I think, afterwards, too much regard for a man’s flesh to be supposed capable of converting it into bacon. I wish,
to introduce supernatural agents as seldom as possible.3 We should not then have seen his gods coming on trivial errands, and often behaving themselves so as not only to forfeit all title to respect, but to become the objects of scorn and derision. A conduct which must have shocked the credulity of a pious and sagacious heathen; and which could never have been defended, unless by agreeing with a supposition to which I have been sometimes almost inclined, that this most glorious poet, as he certainly was, had an intent to burlesque the superstitious faith of his own age and country.
