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But we must remember that we are not to make use
of fables as if they were doctrinal throughout, but only to
take that in each of them which we shall judge to make a
pertinent resemblance. And therefore, when we treat of
matter, we need not (with respect to the sentiments of some
philosophers) to conceit in our minds a certain body void
of soul and of all quality, and of itself wholly idle and
unactive. For we use to call oil the matter of an unguent,
and gold the matter of a statue, though they are not destitute of all quality. And we render the very soul and mind
of a man as matter to reason, to be dressed up and composed into science and virtue. There have been some also
that have made the mind to be a receptacle of forms and a
kind of imprimary for things intelligible; and some are of
opinion again that the genital humidity in the female sex
is no active property nor efficient principle, but only the
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matter and nutriment of the production. Which when we
retain in our memories, we ought to conceive likewise that
this Goddess, which always participates of the first God
and is ever taken up with the love of those excellencies
and charms that are about him, is not by nature opposite
to him; but that, as we are used to say of a good natured woman, that, though she be married to a man and
constantly enjoys his embraces, yet she hath a fond kind
of longing after him, so hath she always a strong inclination to the God, though she be present and round about
him, and though she be impregnated with his most prime
and pure particles.
Plutarch. Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by. William W. Goodwin, PH. D. Boston. Little, Brown, and Company. Cambridge. Press Of John Wilson and son. 1874. 4.
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