with a new éclat. Poetry, especially, found numberless admirers. Vergil, strongly attracted by the magnetic flame of Homer, dared to tread in his light, overthrew all the obstacles that time had raised, and drawing near to this divine model, received from him the second inspiration without intermediary and without rival. Ovid, less determined, hovering between Orpheus and Homer, succeeded, however, in uniting the second inspiration of the one to the third inspiration of the other, and left in his book of Metamorphoses a monument not less brilliant and more inimitable than the Æneid. Horace, little satisfied with succeeding Pindar, sought and found the means of uniting to the enthusiasm of the passions the calm of rational poetry, and, establishing himself a legislator of Parnassus, dictated laws to the poets, or jeered at the absurdities of men.
This poetry of reason had long since fallen into desuetude. The false movement that dramatic poetry had taken in Greece, the contempt that it had come to inspire for gods and men, had reacted upon it. The philosophers, disdaining a science which, by its own admission, was founded upon falsehood, had driven it from their writings. As much as they searched for it, when they believed it an emanation of the Divinity, so much had they fled from it since they had come to see in it only the vain production of an insensate delirium. Here is an observation, Messieurs, somewhat new, with which I may engage your attention: the first comedies appeared five hundred and eighty years before our era, which was about twenty years after Pherecydes wrote the first work in prose.[1] This philosopher doubtless, did not believe that a language prostituted to the burlesque parodies of Susarion should be useful further to the meditations of the sages. It is not, however, that at long intervals certain philosophers such as Empedocles, Parmenides, and many others of their disciples, have not.]
- ↑ Diogen. Laërt., l. i., § 116. Pliny, l. v., c. 29. Suidas, In [Greek: pherechyds
