[632] _Here
Christian
Europe.
Camoes - Lusiades
But Camoens has certainly been more
happy. A fair opportunity offered itself to indulge the opinions of
Lucretius and the Academic Grove; but Camoens, in ascribing the
government of the universe to the will of God, has not only preserved
the philosophy of his poem perfectly uniform, but has also shown that
the Peripatetic system is, in this instance, exactly conformable to the
Newtonian.
Though the Author of nature has placed man in a state of moral agency,
and made his happiness and misery to depend upon it, and though every
page of human history is stained with the tears of injured innocence and
the triumphs of guilt, with miseries which must affect a moral, or
thinking being, yet we have been told, that God perceiveth it not, and
that what mortals call moral evil vanishes from before His more perfect
sight. Thus the appeal of injured innocence, and the tear of bleeding
virtue fall unregarded, unworthy of the attention of the Deity. {*} Yet,
with what raptures do these philosophers behold the infinite wisdom and
care of Beelzebub, their god of flies, in the admirable and various
provision he has made for the preservation of the eggs of vermin, and
the generation of maggots. {**}
Much more might be said in proof that our poet's philosophy does not
altogether deserve ridicule. And those who allow a general, but deny a
particular providence, will, it is hoped, excuse Camoens, on the
consideration, that if we estimate a general moral providence by analogy
of that providence which presides over vegetable and animal nature, a
more particular one cannot possibly be wanted. If a particular
providence, however, is still denied, another consideration obtrudes
itself; if one pang of a moral agent is unregarded, one tear of injured
innocence left to fall unpitied by the Deity, if _Ludit in humanis
Divina potentia rebus_, the consequence is, that the human conception
can form an idea of a much better God. And it may modestly be presumed
we may hazard the laugh of the wisest philosopher, and without scruple
assert, that it is impossible that a created mind should conceive an
idea of perfection superior to that which is possessed by the Creator
and Author of existence.
{*} Perhaps, like Lucretius, some philosophers think this would be too
much trouble to the Deity. But the idea of trouble to the Divine Nature,
is much the same as another argument of the same philosopher, who having
asserted, that before the creation the gods could not know what seed
would produce, from thence wisely concludes that the world was made by
chance.
{**} Ray, in his Wisdom of God in the Creation (though he did not deny a
Providence), has carried this extravagance to the highest pitch. "To
give life," says he, "is the intention of the creation; and how
wonderful does the goodness of God appear in this, that the death and
putrefaction of one animal is the life of thousands. " So, the misery of
a family on the death of a parent is nothing, for ten thousand maggots
are made happy by it. --O Philosophy, when wilt thou forget the dreams of
thy slumbers in Bedlam!
[632] _Here Christian Europe. --Ves Europa Christian. _--As Europe is
already described in the third Lusiad, this short account of it has as
great propriety, as the manner of it contains dignity.
[633] _Afric behold. _--This just and strongly picturesque description of
Africa is finely contrasted with the character of Europe. It contains
also a masterly compliment to the expedition of GAMA, which is all along
represented as the harbinger and diffuser of the blessings of
civilization.
[634] _Gonsalo's zeal shall glow. _--Gonsalo de Sylveyra, a Portuguese
Jesuit, in 1555, sailed from Lisbon on a mission to Monomotapa. His
labours were at first successful; but ere he effected any regular
establishment he was murdered by the barbarians. --CASTERA.
[635] _Great Naya, too. _--Don Pedro de Naya. . . . In 1505 he erected a
fort in the kingdom of Sofala, which is subject to Monomotapa.
happy. A fair opportunity offered itself to indulge the opinions of
Lucretius and the Academic Grove; but Camoens, in ascribing the
government of the universe to the will of God, has not only preserved
the philosophy of his poem perfectly uniform, but has also shown that
the Peripatetic system is, in this instance, exactly conformable to the
Newtonian.
Though the Author of nature has placed man in a state of moral agency,
and made his happiness and misery to depend upon it, and though every
page of human history is stained with the tears of injured innocence and
the triumphs of guilt, with miseries which must affect a moral, or
thinking being, yet we have been told, that God perceiveth it not, and
that what mortals call moral evil vanishes from before His more perfect
sight. Thus the appeal of injured innocence, and the tear of bleeding
virtue fall unregarded, unworthy of the attention of the Deity. {*} Yet,
with what raptures do these philosophers behold the infinite wisdom and
care of Beelzebub, their god of flies, in the admirable and various
provision he has made for the preservation of the eggs of vermin, and
the generation of maggots. {**}
Much more might be said in proof that our poet's philosophy does not
altogether deserve ridicule. And those who allow a general, but deny a
particular providence, will, it is hoped, excuse Camoens, on the
consideration, that if we estimate a general moral providence by analogy
of that providence which presides over vegetable and animal nature, a
more particular one cannot possibly be wanted. If a particular
providence, however, is still denied, another consideration obtrudes
itself; if one pang of a moral agent is unregarded, one tear of injured
innocence left to fall unpitied by the Deity, if _Ludit in humanis
Divina potentia rebus_, the consequence is, that the human conception
can form an idea of a much better God. And it may modestly be presumed
we may hazard the laugh of the wisest philosopher, and without scruple
assert, that it is impossible that a created mind should conceive an
idea of perfection superior to that which is possessed by the Creator
and Author of existence.
{*} Perhaps, like Lucretius, some philosophers think this would be too
much trouble to the Deity. But the idea of trouble to the Divine Nature,
is much the same as another argument of the same philosopher, who having
asserted, that before the creation the gods could not know what seed
would produce, from thence wisely concludes that the world was made by
chance.
{**} Ray, in his Wisdom of God in the Creation (though he did not deny a
Providence), has carried this extravagance to the highest pitch. "To
give life," says he, "is the intention of the creation; and how
wonderful does the goodness of God appear in this, that the death and
putrefaction of one animal is the life of thousands. " So, the misery of
a family on the death of a parent is nothing, for ten thousand maggots
are made happy by it. --O Philosophy, when wilt thou forget the dreams of
thy slumbers in Bedlam!
[632] _Here Christian Europe. --Ves Europa Christian. _--As Europe is
already described in the third Lusiad, this short account of it has as
great propriety, as the manner of it contains dignity.
[633] _Afric behold. _--This just and strongly picturesque description of
Africa is finely contrasted with the character of Europe. It contains
also a masterly compliment to the expedition of GAMA, which is all along
represented as the harbinger and diffuser of the blessings of
civilization.
[634] _Gonsalo's zeal shall glow. _--Gonsalo de Sylveyra, a Portuguese
Jesuit, in 1555, sailed from Lisbon on a mission to Monomotapa. His
labours were at first successful; but ere he effected any regular
establishment he was murdered by the barbarians. --CASTERA.
[635] _Great Naya, too. _--Don Pedro de Naya. . . . In 1505 he erected a
fort in the kingdom of Sofala, which is subject to Monomotapa.
