_CATO_ alone, &c.
'It must be so--_Plato_, thou reason'st well--
Else whence this pleasing Hope, this fond Desire,
This Longing after Immortality?
Or whence this secret Dread, and inward Horror,
Of falling into Nought? Why shrinks the Soul
Back on her self, and startles at Destruction?
'Tis the Divinity that stirs within us;
'Tis Heaven it self, that points out an Hereafter,
And intimates Eternity to Man.
Eternity! thou pleasing, dreadful, Thought!
Through what Variety of untry'd Being,
Through what new Scenes and Changes must we pass!
The wide, th' unbounded Prospect, lyes before me;
But Shadows, Clouds, and Darkness rest upon it.
Here will I hold. If there's a Pow'r above us,
(And that there is all Nature cries aloud
Through all her Works) He must delight in Virtue;
And that which he delights in, must be happy.
But when! or where!--This World was made for _Cæsar._
I'm weary of Conjectures--This must end 'em.
Laying his Hand on his Sword._
Thus am I doubly arm'd: my Death and Life,
My Bane and Antidote are both before me.
This in a Moment brings me to an End;
But This informs me I shall never die.
The Soul, secur'd in her Existence, smiles
At the drawn Dagger, and defies its Point.
The Stars shall fade away, the Sun himself
Grow dim with Age, and Nature sink in Years;
But thou shalt flourish in immortal Youth,
Unhurt amidst the War of Elements,
The Wrecks of Matter and the Crush of Worlds.'
[Footnote 1: Nos. 565, 571, 580, and 590.]
[Footnote 2: By Mr., afterwards Dr., Bland, who became Provost of Eton
and Dean of Durham.]
* * * * *
No. 629. Monday, December 6, 1714.
'Experiar quid concedatur in illos,
Quorum Flaminia tegitur cinis atque Latinâ.'
Juv.
Next to the People who want a Place, there are none to be pitied more
than those who are solicited for one. A plain Answer, with a Denial in
it, is looked upon as Pride, and a civil Answer as a Promise.
Nothing is more ridiculous than the Pretensions of People upon these
Occasions. Every thing a Man hath suffered, whilst his Enemies were in
play, was certainly brought about by the Malice of the opposite Party. A
bad Cause would not have been lost, if such an one had not been upon the
Bench; nor a profligate Youth disinherited, if he had not got drunk
every Night by toasting an outed Ministry. I remember a Tory, who having
been fined in a Court of Justice for a Prank that deserved the Pillory,
desir'd upon the Merit of it to be made a Justice of Peace when his
Friends came into Power; and shall never forget a Whig Criminal, who,
upon being indicted for a Rape, told his Friends, _You see what a Man
suffers for sticking to his Principles_.
The Truth of it is, the Sufferings of a Man in a Party are of a very
doubtful Nature. When they are such as have promoted a good Cause, and
fallen upon a Man undeservedly, they have a Right to be heard and
recompensed beyond any other Pretensions. But when they rise out of
Rashness or Indiscretion, and the Pursuit of such Measures as have
rather ruined, than promoted the Interest they aim at, (which hath
always been the Case of many great Sufferers) they only serve to
recommend them to the Children of Violence or Folly.
I have by me a Bundle of Memorials presented by several Cavaliers upon
the Restauration of K. _Charles_ II. which may serve as so many
Instances, to our present Purpose.
Among several Persons and Pretensions recorded by my Author, he mentions
one of a very great Estate, who, for having roasted an Ox whole, and
distributed a Hogshead upon K. _Charles's_ Birth-day, desired to be
provided for, as his Majesty in his great Wisdom shall think fit.
Another put in to be Prince _Henry's_, Governor, for having dared to
drink his Health in the worst of Times.
A Third petitioned for a Colonel's Commission, for having Cursed _Oliver
Cromwell_, the Day before his Death, on a publick Bowling-Green.
But the most whimsical Petition I have met with is that of _B. B._ Esq.,
who desir'd the Honour of Knighthood, for having Cuckolded Sir _T. W._ a
notorious _Roundhead_.
There is likewise the Petition of one, who having let his Beard grow
from the Martyrdom of K. _Charles_ the First, till the Restauration of
K. _Charles_ the Second, desired, in Consideration thereof, to be made a
Privy-Counsellor.
I must not omit a Memorial setting forth, that the Memorialist had, with
great dispatch, carried a Letter from a certain Lord to a certain Lord,
wherein, as it afterwards appeared, Measures were concerted for the
Restauration, and without which he verily believes that happy Revolution
had never been effected; who thereupon humbly prays to be made
Post-Master-General.
A certain Gentleman, who seems to write with a great deal of Spirit, and
uses the Words _Gallantry_ and _Gentleman-like_ very often in his
Petition, begs that (in Consideration of his having worn his Hat for ten
Years past in the Loyal Cavalier-Cock, to his great Danger and
Detriment) he may be made a Captain of the Guards.
I shall close my Account of this Collection of Memorials, with the Copy
of one Petition at length, which I recommend to my Reader as a very
valuable Piece.
_The Petition of E. H. Esq., humbly Sheweth,_
'That your Petitioner's Father's Brother's Uncle, Colonel _W. H._ lost
the Third Finger of his Left Hand at _Edge-hill_ Fight.
'That your Petitioner, notwithstanding the Smallness of his Fortune,
(he being a younger Brother) always kept Hospitality, and drank
Confusion to the Roundheads in half a Score Bumpers every _Sunday_ in
the Year, as several honest Gentlemen (whose Names are underwritten)
are ready to testifie.
'That your Petitioner is remarkable in his Country for having dared to
treat Sir _P. P._ a cursed Sequestrator, and three Members of the
Assembly of Divines, with Brawn and Minced Pies upon _New Year's_ Day.
'That your said humble Petitioner hath been five times imprisoned in
five several County-Goals, for having been a Ring-leader in five
different Riots; into which his Zeal for the Royal Cause hurried him,
when men of greater Estates had not the Courage to rise.
'That he, the said _E. H._ hath had six Duels and four and twenty
Boxing-Matches in Defence of his Majesty's Title; and that he received
such a Blow upon the Head at a Bonfire in _Stratford_ upon _Avon_, as
he hath been never the better for from that Day to this.
'That your Petitioner hath been so far from improving his Fortune, in
the late damnable Times, that he verily believes, and hath good Reason
to imagine, that if he had been Master of an Estate, he had infallibly
been plundered and sequestred.
'Your Petitioner, in Consideration of his said Merits and Sufferings,
humbly requests that he may have the Place of Receiver of the Taxes,
Collector of the Customs, Clerk of the Peace, Deputy Lieutenant, or
whatsoever else he shall be thought qualified for.
_And your Petitioner shall ever Pray, &c._
* * * * *
No. 630. Wednesday, December 8, 1714.
'--Favete linguis--'
Hor.
Having no spare Time to write any thing of my own, or to correct what is
sent me by others, I have thought fit to publish the following Letters.
_Oxford, November 22._
_SIR,_
'If you would be so kind to me, as to suspend that Satisfaction, which
the Learned World must receive in reading one of your Speculations, by
publishing this Endeavour, you will very much oblige and improve one,
who has the Boldness to hope, that he may be admitted into the number
of your Correspondents.
'I have often wondered to hear Men of good Sense and good Nature
profess a Dislike to Musick, when, at the same time, they do not
scruple to own, that it has the most agreeable and improving
Influences over their Minds: It seems to me an unhappy Contradiction,
that those Persons should have an Indifference for an Art, which
raises in them such a Variety of sublime Pleasures.
'However, though some few, by their own or the unreasonable Prejudices
of others, may be led into a Distaste for those Musical Societies
which are erected merely for Entertainment, yet sure I may venture to
say, that no one can have the least Reason for Disaffection to that
solemn kind of Melody which consists of the Praises of our Creator.
'You have, I presume, already prevented me in an Argument upon this
Occasion (which some Divines have successfully advanced upon a much
greater) that Musical Sacrifice and Adoration has claimed a Place in
the Laws and Customs of the most different Nations; As the _Grecians_
and _Romans_ of the Prophane, the _Jews_ and _Christians_ of the
Sacred World did as unanimously agree in this, as they disagreed in
all other Parts of their OEconomy.
'I know there are not wanting some who are of Opinion that the pompous
kind of Musick which is in Use in foreign Churches is the most
excellent, as it most affects our Senses. But I am swayed by my
Judgment to the Modesty which is observed in the musical Part of our
Devotions. Methinks there is something very laudable in the Custom of
a _Voluntary_ before the first Lesson; by this we are supposed to be
prepared for the Admission of those Divine Truths, which we are
shortly to receive. We are then to cast all worldly Regards from off
our Hearts, all Tumults within are then becalmed, and there should be
nothing near the Soul but Peace and Tranquility. So that in this short
Office of Praise, the Man is raised above himself, and is almost lost
already amidst the Joys of Futurity.
'I have heard some nice Observers frequently commend the Policy of our
Church in this Particular, that it leads us on by such easie and
regular Methods, that we are perfectly deceived into Piety. When the
Spirits begin to languish (as they too often do) with a constant
Series of Petitions, she takes care to allow them a pious Respite, and
relieves them with the Raptures of an Anthem. Nor can we doubt that
the sublimest Poetry, softened in the most moving Strains of Musick,
can ever fail of humbling or exalting the Soul to any Pitch of
Devotion. Who can hear the Terrors of the Lord of Hosts described in
the most expressive Melody, without being awed into a Veneration? or
who can hear the kind and endearing Attributes of a merciful Father,
and not be softened into Love towards him!
'As the rising and sinking of the Passions, the casting soft or noble
Hints into the Soul, is the natural Privilege of Musick in general, so
more particularly of that kind which is employed at the Altar. Those
Impressions which it leaves upon the Spirits are more deep and
lasting, as the Grounds from which it receives its Authority are
founded more upon Reason. It diffuses a Calmness all around us, it
makes us drop all those vain or immodest Thoughts which would be an
hindrance to us in the Performance of that great Duty of Thanksgiving,
[1] which, as we are informed by our Almighty Benefactor, is the most
acceptable Return which can be made for those infinite Stores of
Blessings which he daily condescends to pour down upon his Creatures.
When we make Use of this pathetical Method of addressing our selves to
him, we can scarce contain from Raptures! The Heart is warmed with a
Sublimity of Goodness. We are all Piety and all Love!
'How do the Blessed Spirits rejoice and wonder to behold unthinking
Man prostrating his Soul to his dread Sovereign in such a Warmth of
Piety as they themselves might not be ashamed of!
'I shall close these Reflections with a Passage taken out of the Third
Book of _Milton's Paradise Lost_, where those harmonious Beings are
thus nobly described.
'Then Crown'd again, their Gold'n Harps they took,
Harps ever tun'd, that glittering by their side
Like Quivers hung, and with Preamble sweet
Of Charming Symphony they introduce
The Sacred Song, and waken Raptures high;
No one exempt, no Voice but well could join
Melodious part, such Concord is in Heav'n'
_Mr_. SPECTATOR,
'The Town cannot be unacquainted, that in divers Parts of it there are
vociferous Setts of Men who are called _Rattling Clubs_; but what
shocks me most is, they have now the Front to invade the Church and
institute these Societies there, as a Clan of them have in late times
done, to such a degree of Insolence, as has given the Partition where
they reside in a Church near one of the City Gates, the Denomination
of the _Rattling Pew_. These gay Fellows, from humble Lay Professions,
set up for Criticks without any Tincture of Letters or Reading, and
have the Vanity to think they can lay hold of something from the
Parson, which may be formed into Ridicule.
'It is needless to observe, that the Gentlemen who every _Sunday_ have
the hard Province of Instructing these Wretches in a way they are in
no present Disposition to take, have a fixt Character for Learning and
Eloquence, not to be tainted by the weak Efforts of this Contemptible
Part of their Audiences. Whether the Pulpit is taken by these
Gentlemen, or any Strangers their Friends, the way of the Club is
this: If any Sentiments are delivered too Sublime for their
Conception; if any uncommon Topick is entered on, or one in use new
modified with the finest Judgment and Dexterity; or any controverted
Point be never so elegantly handled; In short whatever surpasses the
narrow Limits of their Theology, or is not suited to their Taste, they
are all immediately upon their Watch, fixing their Eyes upon each
other, with as much Warmth as our Gladiators of _Hockley in the Hole_,
and waiting like them for a Hit; if one touches, all take Fire, and
their Noddles instantly meet in the Centre of the Pew; then, as by
beat of Drum, with exact Discipline, they rear up into a full length
of Stature, and with odd Looks and Gesticulations confer together in
so loud and clamorous a manner, continued to the close of the
Discourse, and during the After-Psalm, as is not to be silenced but by
the Bells. Nor does this suffice them, without aiming to propagate
their Noise through all the Church, by Signals given to the adjoyning
Seats, where others designed for this Fraternity are sometimes placed
upon Tryal to receive them.
'The Folly as well as Rudeness of this Practice is in nothing more
conspicuous than this, that all that follows in the Sermon is lost;
for whenever our Sparks take alarm, they blaze out and grow so
Tumultuous that no After-Explanation can avail, it being impossible
for themselves or any near them to give an Account thereof. If any
thing really Novel is advanced, how averse soever it may be to their
way of thinking, to say nothing of Duty, Men of less Levity than these
would be led by a natural Curiosity to hear the whole.
'Laughter, where things Sacred are transacted, is far less pardonable
than Whining at a Conventicle; the last has at least a Semblance of
Grace, and where the Affectation is unseen may possibly imprint
wholesome Lessons on the Sincere; but the first has no Excuse,
breaking through all the Rules of Order and Decency, and manifesting a
Remissness of Mind in those important Matters, which require the
strictest Composure and Steadiness of Thought; A Proof of the greatest
Folly in the World.
'I shall not here enter upon the Veneration due to the Sanctity of the
Place, the Reverence owing to the Minister, or the Respect that so
great an Assembly as a whole Parish may justly claim. I shall only
tell them, that as the _Spanish_ Cobler, to reclaim a profligate Son,
bid him _have some regard to the Dignity of his Family_, so they as
Gentlemen (for we Citizens assume to be such one Day in a Week) are
bound for the future to Repent of, and Abstain from, the gross Abuses
here mentioned, whereof they have been Guilty in Contempt of Heaven
and Earth, and contrary to the Laws in this Case made and provided.
_I am, SIR,
Your very humble Servant_,
R. M.
[Footnote 1: A Proclamation appeared the day before this Paper,
ordaining a Thanksgiving for King George's Accession to be observed on
the 20th of January.]
* * * * *
No. 631. Friday, December 10, 1714.
'--Simplex Munditiis--'
Hor.
I had occasion to go a few Miles out of Town, some Days since, in a
Stage-Coach, where I had for my Fellow-Tavellers a dirty Beau, and a
pretty young Quaker-Woman. Having no Inclination to Talk much at that
time, I placed my self backward, with a design to survey them, and pick
a Speculation out of my two Companions. Their different Figures were
sufficient of themselves to draw my Attention. The Gentleman was dressed
in a Suit, the Ground whereof had been Black, as I perceived from some
few Spaces, that had escaped the Powder, which was Incorporated with the
greatest part of his Coat: His Perriwig, which cost no small Sum, [1]
was after so slovenly a manner cast over his Shoulders, that it seemed
not to have been combed since the Year 1712; his Linnen, which was not
much concealed, was daubed with plain _Spanish_ from the Chin to the
lowest Button, and the Diamond upon his Finger (which naturally dreaded
the Water) put me in Mind how it sparkled amidst the Rubbish of the
Mine, where it was first discovered. On the other hand, the pretty
Quaker appeared in all the Elegance of Cleanliness. Not a Speck was to
be found on her. A clear, clean oval Face, just edged about with little
thin Plaits of the purest Cambrick, received great Advantages from the
Shade of her black Hood; as did the Whiteness of her Arms from that
sober-coloured Stuff, in which she had Cloathed her self. The Plainness
of her Dress was very well suited to the Simplicity of her Phrases; all
which put together, though they could not give me a great Opinion of her
Religion, they did of her Innocence.
This Adventure occasioned my throwing together a few hints upon
_Cleanliness_, which I shall consider as one of the _Half-Virtues_, as
_Aristotle_ calls them, and shall recommend it under the three following
Heads, As it is a Mark of Politeness; As it produces Love; and As it
bears Analogy to Purity of Mind.
_First_, It is a Mark of Politeness. It is universally agreed upon, that
no one, unadorn'd with this Virtue, can go into Company without giving a
manifest Offence. The easier or higher any one's Fortune is, this Duty
arises proportionably. The different Nations of the World are as much
distinguished by their Cleanliness, as by their Arts and Sciences. The
more any Country is civilized, the more they consult this part of
Politeness. We need but compare our Ideas of a Female _Hottentot_ and an
_English_ Beauty, to be satisfied of the Truth of what hath been
advanced.
In the next Place, Cleanliness may be said to be the Foster-Mother of
Love. Beauty indeed most commonly produces that Passion in the Mind, but
Cleanliness preserves it. An indifferent Face and Person, kept in
perpetual Neatness, had won many a Heart from a pretty Slattern. Age it
self is not unamiable, while it is preserved clean and unsullied: Like a
piece of Metal constantly kept smooth and bright, we look on it with
more Pleasure than on a new Vessel that is canker'd with Rust.
I might observe farther, that as Cleanliness renders us agreeable to
others, so it makes us easie to our selves; that it is an excellent
Preservative of Health; and that several Vices, destructive both to Mind
and Body, are inconsistent with the Habit of it. But these Reflections I
shall leave to the Leisure of my Readers, and shall observe in the Third
Place, that it bears a great Analogy with Purity of Mind, and naturally
inspires refined Sentiments and Passions.
We find from Experience, that through the Prevalence of Custom, the most
vicious Actions lose their Horror, by being made familiar to us. On the
contrary, those who live in the Neighbourhood of good Examples, fly from
the first Appearances of what is shocking. It fares with us much after
the same Manner, as to our Ideas. Our Senses, which are the Inlets to
all the Images conveyed to the Mind, can only transmit the Impression of
such things as usually surround them. So that pure and unsullied
Thoughts are naturally suggested to the Mind, by those Objects that
perpetually encompass us, when they are beautiful and elegant in their
kind.
In the East, where the Warmth of the Climate makes Cleanliness more
immediately necessary than in colder Countries, it is made one Part of
their Religion: The _Jewish_ Law, (and the _Mahometan_, which in some
things copies after it) is filled with Bathings, Purifications, and
other Rites of the like Nature. Though there is the above-named
convenient Reason to be assigned for these Ceremonies, the chief
Intention undoubtedly was to typifie inward Purity and Cleanness of
Heart by those outward Washings. We read several Injunctions of this
Kind in the Book of _Deuteronomy_, which confirm this Truth; and which
are but ill accounted for by saying, as some do, that they were only
instituted for Convenience in the Desart, which otherwise could not have
been habitable for so many Years.
I shall conclude this Essay, with a Story which I have somewhere read in
an Account of _Mahometan_ Superstitions.
A _Dervise_ of great Sanctity one Morning had the Misfortune as he took
up a Chrystal Cup, which was consecrated to the Prophet, to let it fall
upon the Ground, and dash it in Pieces. His Son coming in, some time
after, he stretched out his Hands to bless him, as his manner was every
Morning; but the Youth going out stumbled over the Threshold and broke
his Arm. As the old Man wondered at these Events, a Caravan passed by in
its way from _Mecca_. The _Dervise_ approached it to beg a Blessing; but
as he stroaked one of the Holy Camels, he received a Kick from the
Beast, that sorely bruised him. His Sorrow and Amazement increased upon
him, till he recollected that through Hurry and Inadvertency he had that
Morning come abroad without washing his Hands.
[Footnote 1: Duumvir's fair wig cost 40 guineas. _Tatler_, No. 54.]
* * * * *
No. 632. Monday, December 13, 1714.
'--Explebo numerum, reddarque tenebris--'
Virg.
The Love of Symmetry and Order, which is natural to the Mind of Man,
betrays him sometimes into very whimsical Fancies. _This noble
Principle_, says a _French_ Author, _loves to amuse it self on the most
trifling Occasions. You may see a profound Philosopher_, says he, _walk
for an Hour together in his Chamber, and industriously treading, at
every Step, upon every other Board in the Flooring_. Every Reader will
recollect several Instances of this Nature without my Assistance. I
think it was _Gregorio Leti_ who had published as many Books as he was
Years old; [1] which was a Rule he had laid down and punctually observed
to the Year of his Death. It was, perhaps, a Thought of the like Nature
which determined _Homer_ himself to divide each of his Poems into as
many Books, as there are Letters in the _Greek_ Alphabet. _Herodotus_
has in the same manner adapted his Books to the Number of the _Muses_,
for which Reason many a Learned man hath wished there had been more than
Nine of that Sisterhood.
Several _Epic_ Poets have religiously followed _Virgil_ as to the Number
of his Books; and even _Milton_ is thought by many to have changed the
Number of his Books from Ten to Twelve, for no other Reason; as _Cowley_
tells us, it was his Design, had he finished his _Davideis_, to have
also imitated the _Æneid_ in this Particular. I believe every one will
agree with me, that a Perfection of this Nature hath no Foundation in
Reason; and, with due Respect to these great Names, may be looked upon
as something whimsical.
I mention these great Examples in Defence of my Bookseller, who
occasioned this Eighth Volume of _Spectators_, because, as he said, he
thought Seven a very Odd Number. On the other Side, several grave
Reasons were urged on this important Subject; as in particular, that
Seven was the precise Number of the Wise Men, and that the most
Beautiful Constellation in the Heavens was composed of Seven Stars. This
he allowed to be true, but still insisted, that Seven was an Odd Number;
suggesting at the same time that if he were provided with a sufficient
Stock of leading Papers, he should find Friends ready enough to carry on
the Work. Having by this means got his Vessel launched and set afloat,
he hath committed the Steerage of it, from time to time, to such as he
thought capable of conducting it.
The Close of this Volume, which the Town may now expect in a little
time, may possibly ascribe each Sheet to its proper Author.
It were no hard Task to continue this Paper a considerable Time longer,
by the Help of large Contributions sent from unknown Hands.
I cannot give the Town a better Opinion of the SPECTATOR'S
Correspondents, than by publishing the following Letter, with a very
fine Copy of Verses upon a Subject perfectly new.
_Dublin, Nov_. 30, 1714.
_Mr._ SPECTATOR,
'You lately recommended to your Female Readers, the good old Custom of
their Grandmothers, who used to lay out a great Part of their Time in
Needle-work: I entirely agree with you in your Sentiments, and think
it would not be of less Advantage to themselves, and their Posterity,
than to the Reputation of many of their good Neighbours, if they past
many of those Hours in this innocent Entertainment, which are lost at
the Tea-Table. I would, however, humbly offer to your Consideration,
the Case of the Poetical Ladies; who, though they may be willing to
take any Advice given them by the SPECTATOR, yet can't so easily quit
their Pen and Ink, as you may imagine. Pray allow them, at least now
and then, to indulge themselves in other Amusements of Fancy, when
they are tired with stooping to their Tapestry. There is a very
particular kind of Work, which of late several Ladies here in our
Kingdom are very fond of, which seems very well adapted to a Poetical
Genius: It is the making of _Grotto's_. I know a Lady who has a very
Beautiful one, composed by her self, nor is there one Shell in it not
stuck up by her own Hands. I here send you a Poem to the fair
Architect, which I would not offer to herself, till I knew whether
this Method of a Lady's passing her Time were approved of by the
_British_ SPECTATOR, which, with the Poem, I submit to your Censure,
who am,
_Your Constant Reader, and Humble Servant_,
A.B.
To Mrs.--on her _Grotto_.
A_ Grotto _so compleat, with such Design,
What Hands, Calypso, cou'd have form'd but Thine?
Each chequer'd Pebble, and each shining Shell,
So well proportion'd, and dispos'd so well,
Surprizing Lustre from thy Thought receive,
Assuming Beauties more than Nature gave.
To Her their various Shapes, and glossy Hue,
Their curious Symmetry they owe to You.
Not fam'd_ Amphion's _Lute,--whose powerful Call
Made Willing Stones dance to the_ Theban _Wall,
In more harmonious Ranks cou'd make them fall.
Not Ev'ning Cloud a brighter Arch can show,
Nor richer Colours paint the heav'nly Bow.
Where can unpolished Nature boast a Piece,
In all her Mossie Cells exact as This?
At the gay parti-color'd Scene--we start,
For Chance too regular, too rude for Art,
Charmed with the sight, my ravish'd Breast is fir'd
With Hints like those which ancient Bards inspir'd;
All the feign'd Tales by Superstition told,
All the bright Train of fabled Nymphs of Old,
Th' enthusiastick Muse believes are true,
Thinks the Spot sacred, and its Genius You.
Lost in wild Rapture, wou'd she fain disclose,
How by degrees the pleasing Wonder rose:
Industrious in a faithful Verse to trace
The various Beauties of the lovely Place;
And while she keeps the glowing Work in View,
Thro' ev'ry Maze thy Artful Hand pursue.
Oh were I equal to the bold Design,
Or cou'd I boast such happy Art as Thine!
That cou'd rude Shells in such sweet Order place,
Give common Objects such uncommon Grace!
Like them my well-chose Words in ev'ry Line,
As sweetly temper'd should as sweetly shine.
So just a Fancy shou'd my Numbers warm,
Like the gay Piece shou'd the Description charm.
Then with superior Strength my Voice I'd raise,
The echoing_ Grotto _shou'd approve my Lays,
Pleas'd to reflect the well-sung Founder's Praise.
[Footnote 1: His boast was that he had been the author of a book and
father of a child for 20 years successively.]
* * * * *
No. 633. Wednesday, December 15, 1714. Z. Pearce.
'Omnia profecto, cum se à coelestibus rebus referet ad humanas,
excelsius magnificentiusque et dicet et sentiet.'
Cicer.
The following Discourse is printed, as it came to my Hands, without
Variation.
_Cambridge, Dec. 12_.
'It was a very common Enquiry among the Ancients why the Number of
excellent Orators, under all the Encouragements the most flourishing
States could give them, fell so far short of the Number of those who
excelled in all other Sciences. A Friend of mine used merrily to apply
to this Case an Observation of _Herodotus_, who says, That the most
useful Animals are the most fruitful in their Generation; whereas the
Species of those Beasts that are fierce and mischievous to Mankind are
but scarcely continued. The Historian instances in a Hare, which
always either breeds or brings forth; and a Lioness, which brings
forth but once, and then loses all Power of Conception. But, leaving
my Friend to his Mirth, I am of Opinion, that in these latter Ages we
have greater Cause of Complaint than the Ancients had. And since that
solemn Festival is approaching, which calls for all the Power of
Oratory, and which affords as noble a Subject for the Pulpit as any
Revelation has taught us, the Design of this Paper shall be to show,
that our Moderns have greater Advantages towards true and solid
Eloquence, than any which the celebrated Speakers of Antiquity
enjoy'd.
'The first great and substantial Difference is, that their
Common-Places, in which almost the whole Force of Amplification
consists, were drawn from the Profit or Honesty of the Action, as they
regarded only this present State of Duration. But Christianity, as it
exalts Morality to a greater Perfection, as it brings the
Consideration of another Life into the Question, as it proposes
Rewards and Punishments of a higher Nature, and a longer Continuance,
is more adapted to affect the Minds of the Audience, naturally
inclined to pursue what it imagines its greatest Interest and Concern.
If _Pericles_, as Historians report, could shake the firmest
Resolutions of his Hearers, and set the Passions of all _Greece_ in a
Ferment, when the present Welfare of his Country, or the Fear of
hostile Invasions, was the Subject: What may be expected from that
Orator, who warns his Audience against those Evils which have no
Remedy, when once undergone, either from Prudence or Time? As much
greater as the Evils in a future State are than these at present, so
much are the Motives to Persuasion under Christianity greater than
those which meer moral Considerations could supply us with. But what I
now mention relates only to the Power of moving the Affections. There
is another Part of Eloquence, which is indeed its Master-piece; I mean
the Marvellous or Sublime. In this the Christian Orator has the
Advantage beyond Contradiction. Our Ideas are so infinitely enlarged
by Revelation, the Eye of Reason has so wide a Prospect into Eternity,
the Notions of a Deity are so worthy and refined, and the Accounts we
have of a State of Happiness or Misery so clear and evident, that the
Contemplation of such Objects will give our Discourse a noble Vigour,
an invincible Force, beyond the Power of any human Consideration.
_Tully_ requires in his Perfect Orator some Skill in the Nature of
Heavenly Bodies, because, says he, his Mind will become more extensive
and unconfined; and when he descends to treat of human Affairs, he
will both think and write in a more exalted and magnificent Manner.
For the same Reason that excellent Master would have recommended the
Study of those great and glorious Mysteries which Revelation has
discovered to us; to which the noblest Parts of this System of the
World are as much inferiour, as the Creature is less excellent than
its Creator. The wisest and most knowing among the Heathens had very
poor and imperfect Notions of a future State. They had indeed some
uncertain Hopes, either received by Tradition, or, gathered by Reason,
that the Existence of virtuous Men would not be determined by the
Separation of Soul and Body: But they either disbelieved a future
State of Punishment and Misery, or upon the same Account that
_Apelles_ painted _Antigonus_ with one Side only towards the
Spectator, that the Loss of his Eye might not cast a Blemish upon the
whole Piece; so these represented the Condition of Man in its fairest
View, and endeavoured to conceal what they thought was a Deformity to
human Nature. I have often observed, that whenever the abovementioned
Orator in his Philosophical Discourses is led by his Argument to the
Mention of Immortality, he seems like one awaked out of Sleep, rous'd
and alarm'd with the Dignity of the Subject, he stretches his
Imagination to conceive something uncommon, and with the greatness of
his Thoughts, casts, as it were, a Glory round the Sentence; Uncertain
and unsettled as he was, he seems fired with the Contemplation of it.
And nothing but such a Glorious Prospect could have forced so great a
Lover of Truth, as he was, to declare his Resolution never to part
with his Persuasion of Immortality, though it should be proved to be
an erroneous one. But had he lived to see all that Christianity has
brought to Light, how would he have lavished out all the Force of
Eloquence in those noblest Contemplations which humane Nature is
capable of, the Resurrection and the Judgment that follows it? How had
his Breast glowed with Pleasure, when the whole Compass of Futurity
lay open and exposed to his View? How would his Imagination have
hurried him on in the Pursuit of the Mysteries of the Incarnation? How
would he have enter'd, with the Force of Lightning, into the
Affections of his Hearers, and fixed their Attention, in spite of all
the Opposition of corrupt Nature, upon those glorious Themes which his
Eloquence hath painted in such lively and lasting Colours?
'This Advantage Christians have; and it was with no small Pleasure I
lately met with a Fragment of _Longinus_, which is preserv'd, as a
Testimony of that Critick's Judgment, at the Beginning of a Manuscript
of the New Testament in the _Vatican_ Library. After that Author has
number'd up the most celebrated Orators among the _Grecians_, he says,
_Add to these_ Paul _of_ Tarsus, _the Patron of an Opinion not yet
fully proved_. As a Heathen, he condemns the Christian Religion; and,
as an impartial Critick, he judges in Favour of the Promoter and
Preacher of it. To me it seems, that the latter Part of his Judgment
adds great Weight to his Opinion of St. _Paul's_ Abilities, since,
under all the Prejudice of Opinions directly opposite, he is
constrained to acknowledge the Merit of that Apostle. And, no doubt,
such as _Longinus_ describes St. _Paul_, such he appeared to the
Inhabitants of those Countries which he visited and blessed with those
Doctrines was divinely commissioned to preach. Sacred Story gives us,
in one Circumstance, a convincing Proof of his Eloquence, when the Men
of _Lystra_ called him _Mercury, because he was the chief Speaker_,
and would have paid Divine Worship to him, as to the God who invented
and presided over Eloquence. This one Account of our Apostle sets his
Character, consider'd as an Orator only, above all the celebrated
Relations of the Skill and Influence of _Demosthenes_ and his
Contemporaries. Their Power in Speaking was admired, but still it was
thought human: Their Eloquence warmed and ravished the Hearers, but
still it was thought the Voice of Man, not the Voice of God. What
Advantage then had St. _Paul_ above those of _Greece_, or _Rome_? I
confess I can ascribe this Excellence to nothing but the Power of the
Doctrines he delivered, which may have still the same Influence on the
Hearers; which have still the Power, when preached by a skilful
Orator, to make us break out in the same Expressions, as the Disciples
who met our Saviour in their Way to _Emmaus_, made use of; _Did not
our Hearts burn within us, when he talked to us by the Way, and while
he opened to us the Scriptures_? I may be thought bold in my Judgment
by some; but I must affirm, That no one Orator has left us so visible
Marks and Footsteps of his Eloquence as our Apostle. It may perhaps be
wondered at, that in his Reasonings upon Idolatry at _Athens_, where
Eloquence was born and flourished, he confines himself to strict
Argument only; but my Reader may remember what many Authors of the
best Credit have assured us, That all Attempts upon the Affections and
Strokes of Oratory were expressly forbidden, by the Laws of that
Country, in Courts of Judicature. His want of Eloquence therefore
here, was the Effect of his exact Conformity to the Laws. But his
Discourse on the Resurrection to the _Corinthians_, his Harangue
before _Agrippa_ upon his own Conversion and the Necessity of that of
others, are truly Great, and may serve as full Examples to those
excellent Rules for the Sublime, which the best of Criticks has left
us. The Sum of all this Discourse is, That our Clergy have no farther
to look for an Example of the Perfection they may arrive at, than to
St. _Paul_'s Harangues; that when he, under the Want of several
Advantages of Nature (as he himself tells us) was heard, admired, and
made a Standard to succeeding Ages by the best Judge of a different
Persuasion in Religion, I say our Clergy may learn, That, however
instructive their Sermons are, they are capable of receiving a great
Addition; which St. _Paul_ has given them a noble Example of, and the
Christian Religion has furnished them with certain Means of attaining
to.'
* * * * *
No. 634. Friday, December 17, 1714.
[Greek: Ho elachístôn deómenos éggista theôn.]
Socrates apud Xen.
It was the common Boast of the Heathen Philosophers, that by the
Efficacy of their several Doctrines, they made Humane Nature resemble
the Divine. How much mistaken soever they might be in the several Means
they proposed for this End, it must be owned that the Design was great
and glorious. The finest Works of Invention and Imagination are of very
little Weight, when put in the Balance with what refines and exalts the
rational Mind. _Longinus_ excuses _Homer_ very handsomely, when he says
the Poet made his Gods like Men, that he might make his Men appear like
the Gods: But it must be allowed that several of the ancient
Philosophers acted, as _Cicero_ wishes _Homer_ had done; they
endeavoured rather to make Men like Gods, than Gods like Men.
According to this general Maxim in Philosophy, some of them have
endeavoured to place Men in such a State of Pleasure, or Indolence at
least, as they vainly imagined the Happiness of the Supreme Being to
consist in. On the other Hand, the most virtuous Sect of Philosophers
have created a chimerical wise Man, whom they made exempt from Passion
and Pain, and thought it enough to pronounce him All-sufficient.
This last Character, when divested of the Glare of Humane Philosophy
that surrounds it, signifies no more, than that a Good and Wise Man
should so arm himself with Patience, as not to yield tamely to the
Violence of Passion and Pain; that he should learn so to suppress and
contract his Desires as to have few Wants; and that he should cherish so
many Virtues in his Soul, as to have a perpetual Source of Pleasure in
himself.
The Christian Religion requires, that, after having framed the best
Idea, we are able, of the Divine Nature, it should be our next Care to
conform our selves to it, as far as our Imperfections will permit. I
might mention several Passages in the sacred Writings on this Head, to
which I might add many Maxims and wise Sayings of Moral Authors among
the _Greeks_ and _Romans_.
I shall only instance a remarkable Passage, to this Purpose, out of
_Julian's Cæsars_. The Emperor having represented all the _Roman_
Emperors, with _Alexander_ the Great, as passing in Review before the
Gods, and striving for the Superiority, lets them all drop, excepting
_Alexander_, _Julius Cæsar_, _Augustus Cæsar_, _Trajan_, _Marcus
Aurelius_, and _Constantine_. Each of these great Heroes of Antiquity
lays in his Claim for the upper Place; and, in Order to it, sets forth
his Actions after the most advantageous Manner. But the Gods, instead of
being dazzled with the Lustre of their Actions, enquire, by _Mercury_,
into the proper Motive and governing Principle that influenced them
throughout the whole Series of their Lives and Exploits. _Alexander_
tells them, That his Aim was to conquer: _Julius Cæsar_, that his was to
gain the highest Post in his Country; _Augustus_, To govern well;
_Trajan_, That His was the same as that of _Alexander_, namely, To
conquer. The Question, at length, was put to _Marcus Aurelius_, who
replied, with great Modesty, That _it had always been his Care to
imitate the Gods_. This Conduct seems to have gained him the most Votes
and best Place in the whole Assembly. _Marcus Aurelius_ being afterwards
asked to explain himself declares, That, by imitating the Gods, he
endeavoured to imitate them in the Use of his Understanding, and of all
other Faculties; and, in particular, That it was always his Study to
have as few Wants as possible in himself, and to do all the Good he
could to others.
Among the many Methods by which Revealed Religion has advanced Morality,
this is one, That it has given us a more just and perfect Idea of that
Being whom every reasonable Creature ought to imitate. The young Man, in
a Heathen Comedy, might justify his Lewdness by the Example of
_Jupiter_; as, indeed, there was scarce any Crime that might not be
countenanced by those Notions of the Deity which prevailed among the
common People in the Heathen World. Revealed Religion sets forth a
proper Object for Imitation, in that Being who is the Pattern, as well
as the Source, of all spiritual Perfection.
While we remain in this Life, we are subject to innumerable Temptations,
which, if listen'd to, will make us deviate from Reason and Goodness,
the only Things wherein we can imitate the Supreme Being. In the next
Life we meet with nothing to excite our Inclinations that doth not
deserve them. I shall therefore dismiss my Reader with this Maxim, viz.
_Our Happiness in this World proceeds from the Suppression of our
Desires, but in the next World from the Gratification of them_.
* * * * *
No. 635. Monday, December 20, 1714. Henry Grove.
'Sentio Te sedem Hominum ac Domum contemplarique si tibi parva (ut
est) ita videtur, hæc coelestia semper Spectato; illa humana
contemnito.'
Cicero Somn. Scip.
The following Essay comes from the ingenious Author of the Letter upon
_Novelty_, printed in a late _Spectator_: The Notions are drawn from the
_Platonick_ way of Thinking, but as they contribute to raise the Mind,
and may inspire noble Sentiments of our own future Grandeur and
Happiness, I think it well deserves to be presented to the Publick.
If the Universe be the Creature of an intelligent Mind, this Mind could
have no immediate Regard to himself in producing it. He needed not to
make Tryal of his Omnipotence, to be informed what Effects were within
its Reach: The World as existing in his eternal Idea was then as
beautiful as now it is drawn forth into Being; and in the immense Abyss
of his Essence are contained far brighter Scenes than will be ever set
forth to View; it being impossible that the great Author of Nature
should bound his own Power by giving Existence to a System of Creatures
so perfect that he cannot improve upon it by any other Exertions of his
Almighty Will. Between Finite and Infinite there is an unmeasured
Interval, not to be filled up in endless Ages; for which Reason, the
most excellent of all God's Works must be equally short of what his
Power is able to produce as the most imperfect, and may be exceeded with
the same Ease.
This Thought hath made some imagine, (what, it must be confest, is not
impossible) that the unfathomed Space is ever teeming with new Births,
the younger still inheriting a greater Perfection than the elder. But as
this doth not fall within my present View, I shall content my self with
taking Notice, that the Consideration now mentioned proves undeniably,
that the Ideal Worlds in the Divine Understanding yield a Prospect
incomparably more ample, various and delightful than any Created World
can do: And that therefore as it is not to be supposed that God should
make a World merely of inanimate Matter, however diversified; or
inhabited only by Creatures of no higher an Order than Brutes; so the
End for which he designed his reasonable Offspring is the Contemplation
of his Works, the Enjoyment of himself, and in both to be happy, having,
to this Purpose, endowed them with correspondent Faculties and Desires.
He can have no greater Pleasure from a bare Review of his Works, than
from the Survey of his own Ideas, but we may be assured that he is well
pleased in the Satisfaction derived to Beings capable of it, and, for
whose Entertainment, he hath erected this immense Theatre. Is not this
more than an Intimation of our Immortality? Man, who when considered as
on his Probation for a happy Existence hereafter is the most remarkable
Instance of Divine Wisdom; if we cut him off from all Relation to
Eternity, is the most wonderful and unaccountable Composition in the
whole Creation. He hath Capacities to lodge a much greater Variety of
Knowledge than he will be ever Master of, and an unsatisfied Curiosity
to tread the secret Paths of Nature and Providence: But, with this, his
Organs, in their present Structure, are rather fitted to serve the
Necessities of a vile Body, than to minister to his Understanding; and
from the little Spot to which he is chained, he can frame but wandering
Guesses concerning the innumerable Worlds of Light that encompass him,
which, tho' in themselves of a prodigious Bigness, do but just glimmer
in the remote Spaces of the Heavens; and, when with a great deal of Time
and Pains he hath laboured a little way up the steep Ascent of Truth,
and beholds with Pity the groveling Multitude beneath, in a Moment, his
Foot slides, and he tumbles down headlong into the Grave.
Thinking on this, I am obliged to believe, in Justice to the Creator of
the World, that there is another State when Man shall be better situated
for Contemplation, or rather have it in his Power to remove from Object
to Object, and from World to World; and be accommodated with Senses, and
other Helps, for making the quickest and most amazing Discoveries. How
doth such a Genius as Sir _Isaac Newton_, from amidst the Darkness that
involves human Understanding, break forth, and appear like one of
another Species! The vast Machine, we inhabit, lyes open to him, he
seems not unacquainted with the general Laws that govern it; and while
with the Transport of a Philosopher he beholds and admires the glorious
Work, he is capable of paying at once a more devout and more rational
Homage to his Maker. But alas! how narrow is the Prospect even of such a
Mind? and how obscure to the Compass that is taken in by the Ken of an
Angel; or of a Soul but newly escaped from its Imprisonment in the Body!
For my Part, I freely indulge my Soul in the Confidence of its future
Grandeur; it pleases me to think that I who know so small a portion of
the Works of the Creator, and with slow and painful Steps creep up and
down on the Surface of this Globe, shall e'er long shoot away with the
Swiftness of Imagination, trace out the hidden Springs of Nature's
Operations, be able to keep pace with the heavenly Bodies in the
Rapidity of their Career, be a Spectator of the long Chain of Events in
the natural and Moral Worlds, visit the several Apartments of the
Creation, know how they are furnished and how inhabited, comprehend the
Order, and measure the Magnitudes, and Distances of those Orbs, which to
us seem disposed without any regular Design, and set all in the same
Circle; observe the Dependance of the Parts of each System, and (if our
Minds are big enough to grasp the Theory) of the several Systems upon
one another, from whence results the Harmony of the Universe. In
Eternity a great deal may be done of this kind. I find it of use to
cherish this generous Ambition: for besides the secret Refreshment it
diffuses through my Soul, it engages me in an Endeavour to improve my
Faculties, as well as to exercise them conformably to the Rank I now
hold among reasonable Beings, and the Hope I have of being once advanced
to a more exalted Station.
The other, and that the Ultimate End of Man, is the Enjoyment of God,
beyond which he cannot form a Wish. Dim at best are the Conceptions we
have of the Supreme Being, who, as it were, keeps his Creatures in
Suspence, neither discovering, nor hiding himself; by which Means, the
Libertine hath a Handle to dispute his Existence, while the most are
content to speak him fair, but in their Hearts prefer every trifling
Satisfaction to the Favour of their Maker, and ridicule the good Man for
the Singularity of his Choice. Will there not a Time come, when the
Free-thinker shall see his impious Schemes overturned, and be made a
Convert to the Truths he hates; when deluded Mortals shall be convinced
of the Folly of their Pursuits, and the few Wise who followed the
Guidance of Heaven, and, scorning the Blandishments of Sense and the
sordid Bribery of the World, aspired to a celestial Abode, shall stand
possessed of their utmost Wish in the Vision of the Creator? Here the
Mind heaves a Thought now and then towards him, and hath some transient
Glances of his Presence: When, in the Instant it thinks it self to have
the fastest hold, the Object eludes its Expectations, and it falls back
tired and baffled to the Ground. Doubtless there is some more perfect
way of conversing with heavenly Beings. Are not Spirits capable of
Mutual Intelligence, unless immersed in Bodies, or by their
Intervention? Must superior Natures depend on inferior for the main
Privilege of sociable Beings, that of conversing with, and knowing each
other? What would they have done, had Matter never been created? I
suppose, not have lived in eternal Solitude. As incorporeal Substances
are of a nobler Order, so be sure, their manner of Intercourse is
answerably more expedite and intimate. This method of Communication, we
call Intellectual Vision, as somewhat Analogous to the Sense of Seeing,
which is the Medium of our Acquaintance with this visible World. And in
some such way can God make himself the Object of immediate Intuition to
the Blessed; and as he can, 'tis not improbable that he will, always
condescending, in the Circumstances of doing it, to the Weakness and
Proportion of finite Minds. His Works but faintly reflect the Image of
his Perfections, 'tis a Second-hand Knowledge: To have a just Idea of
him, it may be necessary that we see him as he is. But what is that?
'Tis something, that never entered into the Heart of Man to conceive;
yet what we can easily conceive, will be a Fountain of Unspeakable, of
Everlasting Rapture. All created Glories will fade and die away in his
Presence. Perhaps it will be my Happiness to compare the World with the
fair Exemplar of it in the Divine Mind; perhaps, to view the original
Plan of those wise Designs that have been executing in a long Succession
of Ages. Thus employed in finding out his Works, and contemplating their
Author! how shall I fall prostrate and adoring, my Body swallowed up in
the Immensity of Matter, my Mind in the Infinitude of his Perfections.
* * * * *
ADDITIONAL NOTES.
_To No. 123._
The following letter, dated July 21, 1711, was sent by Addison to his
friend Mr. Wortley Montagu, with No. 123 of the _Spectator_.
'Dear Sir,
'Being very well pleased with this day's _Spectator_ I cannot forbear
sending you one of them, and desiring your opinion of the story in it.
When you have a son I shall be glad to be his Leontine, as my
circumstances will probably be like his. I have within this
twelvemonth lost a place of £200 per ann., an estate in the Indies of
£14,000, and what is worse than all the rest, my mistress. Hear this,
and wonder at my philosophy. I find they are going to take away my
Irish place from me too: to which I must add, that I have just
resigned my fellowship, and that stocks sink every day. If you have
any hints or subjects, pray send me up a paper full. I long to talk an
evening with you. I believe I shall not go for Ireland this summer,
and perhaps would pass a month with you if I knew where. Lady Bellasis
is very much your humble servant. Dick Steele and I often remember
you.'
_I am, Dear Sir, Yours eternally_.
_To Nos. 453, 461, and 465._
The _Retrospective Review_, vol. xi. for 1825, in a cordially
appreciative review of the writings of Marvell, says,
'Captain Thompson was a very incorrect and injudicious editor of
Marvell's works. A very contemptible charge of plagiarism is also
preferred by the editor against Addison for the insertion of three
hymns in the _Spectator_, Nos. 453, 461, and 465; no proof whatever is
vouchsafed that they belong to Marvell, and the hymn inserted in the
_Spectator_, No. 461, "When Israel freed from Pharaoh's land," is now
known to be the noble composition of Dr. Watts.'
Captain Edward Thompson's edition of Marvell in 3 volumes quarto was
printed for the editor in 1776. Its great blunder was immediately
disposed of in the _Gentleman's Magazine_ for September, 1776, and
February, 1777, where it was shown for example that Dr. Watts had
claimed and transferred his version of the 114th Psalm (which Captain
Thompson supposed to have been claimed by 'Tickle') to his volume of
_Divine Psalms and Hymns_, published in 1719. In the preface to that
volume Dr. Watts wrote,
'Where I have used three or four lines together of any author I have
acknowledged it in the notes.'
He did make frequent acknowledgment of lines or thoughts taken from
other poets in Psalms 6, 21, 63, 104, 139. But in a note to Ps. 114 he
absolutely spoke of the work as his own. Now the ground upon which
Thompson ascribed this piece to Marvell is precisely that on which he
also ascribed to Marvell Addison's poems in Nos. 453 and 465 of the
_Spectator_. He found them all in the latter part of a book of extracts
of which he said that the first part was in Marvell's handwriting, 'and
the rest copied by his order.' It is very doubtful whether even the
first part of the MS. book, containing verse of Marvell's, was really in
Marvell's handwriting, and that the part written later was copied by his
order, is an unfounded assumption. Captain Thompson said of the MS. book
that it was many years in the care of Mr. Nettleton, and communicated to
the editor by Mr. Thomas Raikes.--Probably it was Mr. Nettleton who in
his youth had added to the book copies of Addison's and Dr. Watts's
verses from the _Spectator_, and Mallet's version of the old ballad of
William and Margaret, all of which pieces Captain Edward Thompson
therefore supposed to have been written by Marvell.
* * * * *
TRANSLATIONS OF THE MOTTOS.
No.
1. HOR. Ars Poet. ver. 143.
'One with a flash begins, and ends in smoke;
Another out of smoke brings glorious light,
And (without raising expectation high)
Surprises us with dazzling miracles.'
(Roscommon).
2. JUV. Sat. vii. 167.
'Six more, at least, join their consenting voice.'
3. LUCR. 1. iv. 959.
'--What studies please, what most delight,
And fill men's thoughts, they dream them o'er at night.'
(Creech).
4. HOR. 2 Sat. vi. 58.
'One of uncommon silence and reserve.'
5. HOR. Ars Poet. ver. 5.
'Admitted to the sight, would you not laugh?'
6. JUV. Sat. xiii. 54.
' 'Twas impious then (so much was age revered)
For youth to keep their seats when an old man appear'd.'
7. HOR. 2 Ep. ii. 208.
'Visions and magic spells can you despise,
And laugh at witches, ghosts, and prodigies?'
8. VIRG. Æn. i. 415.
'They march obscure, for Venus kindly shrouds
With mists their persons, and involves in clouds.'
(Dryden).
9. JUV. Sat. xv. 163.
'Tiger with tiger, bear with bear, you'll find
In leagues offensive and defensive join'd.'
(Tate).
10. VIRG. Georg. i. 201.
'So the boat's brawny crew the current stem,
And, slow advancing, struggle with the stream:
But if they slack their hands, or cease to strive,
Then down the flood with headlong haste they drive.'
(Dryden).
11. JUV. Sat. ii. 63.
'The doves are censured, while the crows are spared.'
12. PERS. Sat. v. 92.
'I root th' old woman from thy trembling heart.'
13. MART.
'Were you a lion, how would you behave?'
14. OVID, Met. iv. 590.
'Wretch that thou art! put off this monstrous shape.'
15. OVID, Ars Am. i. 159.
'Light minds are pleased with trifles.'
16. HOR. 1 Ep. i. ii.
'What right, what true, what fit we justly call,
Let this be all my care--for this is all.'
(Pope).
17. JUV. x. 191.
'--A visage rough,
Deform'd, unfeatured.'
18. HOR. 2 Ep. i. 187.
'But now our nobles too are fops and vain,
Neglect the sense, but love the painted scene.'
(Creech).
19. HOR. 1 Sat. iv. 17.
'Thank Heaven, that made me of an humble mind;
To action little, less to words inclined!'
20. HOM.
'Thou dog in forehead.'
(Pope).
21. HOR. 1 Ep. v. 28.
'There's room enough, and each may bring his friend.'
(Creech).
22. HOR. Ars Poet. ver. 5.
'--Whatever contradicts my sense
I hate to see, and never can believe.'
(Roscommon).
23. VIRG. Æn. ix. 420.
'Fierce Volscens foams with rage, and gazing round,
Descry'd not him who gave the fatal wound;
Nor knew to fix revenge.'
(Dryden).
24. HOR. 1 Sat. ix. 3.
'Comes up a fop (I knew him but by fame),
And seized my hand, and call'd me by name--
--My dear!--how dost?'
25. VIRG. Æn. xii. 46.
'And sickens by the very means of health.'
26. HOR. 1 Od. iv. 13.
'With equal foot, rich friend, impartial fate
Knocks at the cottage and the palace gate:
Life's span forbids thee to extend thy cares,
And stretch thy hopes beyond thy years:
Night soon will seize, and you must quickly go
To storied ghosts, and Pluto's house below.'
(Creech).
27. HOR. 1 Ep. i 20. _Imitated_.
'Long as to him, who works for debt, the day;
Long as the night to her, whose love's away;
Long as the year's dull circle seems to run
When the brisk minor pants for twenty-one:
So slow th' unprofitable moments roll,
That lock up all the functions of my soul;
That keep me from myself, and still delay
Life's instant business to a future day:
That task, which as we follow, or despise,
The eldest is a fool, the youngest wise:
Which done, the poorest can no wants endure,
And which not done, the richest must be poor.'
(Pope).
28. HOR. 2 Od. x. 19.
'Nor does Apollo always bend his bow.'
29. HOR. 1 Sat. x. 23.
'Both tongues united, sweeter sounds produce,
Like Chian mixed with Palernian juice.'
30. HOR. 1 Ep. vi. 65.
'If nothing, as Mimnermus strives to prove,
Can e'er be pleasant without mirth and love,
Then live in mirth and love, thy sports pursue.'
(Creech).
31. VIRG. Æn. vi. 266.
'What I have heard, permit me to relate.'
32. HOR. 1 Sat. v. 64.
'He wants no tragic vizor to increase
His natural deformity of face.'
33. HOR. 1 Od. xxx. 5.
'The graces with their zones unloosed;
The nymphs, with beauties all exposed
From every spring, and every plain;
Thy powerful, hot, and winged boy;
And youth, that's dull without thy joy;
And Mercury, compose thy train.'
(Creech).
34. JUV. Sat. xv. 159.
'From spotted skins the leopard does refrain.'
(Tate).
35. CATULL. Carm. 39. in Enat.
'Nothing so foolish as the laugh of fools.'
36. VIRG. Æn. iii. 583.
'Things the most out of nature we endure.'
37. VIRG. Æn. vii. 805.
'Unbred to spinning, in the loom unskill'd.'
(Dryden).
38. MART.
'One would not please too much.'
39. HOR. 2 Ep. ii. 102. _Imitated_.
'Much do I suffer, much, to keep in peace
This jealous, waspish, wrong-headed rhyming race.'
(Pope).
40. HOR. 2 Ep. i. 208. _Imitated_.
'Yet lest you think I rally more than teach,
Or praise, malignant, arts I cannot reach,
Let me for once presume t' instruct the times,
To know the poet from the man of rhymes;
'Tis he, who gives my breast a thousand pains,
Can make me feel each passion that he feigns;
Enrage, compose, with more than magic art,
With pity, and with terror, tear my heart;
And snatch me o'er the earth, or through the air,
To Thebes, to Athens, when he will, and where.'
(Pope).
41. OVID, Met. i. 654.
'So found, is worse than lost.'
(Addison).
42. HOR. 2 Ep. i. 202. _Imitated_.
'Loud as the wolves on Orca's stormy steep,
Howl to the roarings of the northern deep:
Such is the shout, the long applauding note,
At Quin's high plume, or Oldfield's petticoat:
Or when from court a birth-day suit bestow'd
Sinks the last actor in the tawdry load.
Booth enters--hark! the universal peal!--
But has he spoken?--Not a syllable--
What shook the stage, and made the people stare?
Cato's long wig, flower'd gown, and lacker'd chair.'
(Pope).
43. VIRG. Æn. vi. 854.
'Be these thy arts; to bid contention cease,
Chain up stern wars, and give the nations peace;
O'er subject lands extend thy gentle sway,
And teach with iron rod the haughty to obey.'
44. HOR. Ars Poet. ver. 123.
'Now hear what every auditor expects.'
(Roscommon).
45. Juv. Sat. iii. 100.
'The nation is a company of players.'
46. OVID, Met. 1. i. ver. 9.
'The jarring seeds of ill-concerted things.'
47. MART.
'Laugh, if you are wise.'
48. OVID, Met. xiv. 652.
'Through various shapes he often finds access.'
49. MART.
'Men and manners I describe.'
50. JUN. Sat. xix. 321.
'Good taste and nature always speak the same.'
51. HOR. 1 Ep. ii. 127.
'He from the taste obscene reclaims our youth.'
(Pope).
52. VIRG. Æn. i. 78.
'To crown thy worth, she shall be ever thine,
And make thee father of a beauteous line.'
53. HOR. Ars Poet. ver. 359.
'Homer himself hath been observed to nod.'
(Roscommon).
54. HOR. 1. Ep. xi. 28.
'Laborious idleness our powers employs.'
55. PERS. Sat. v. 129.
'Our passions play the tyrants in our breasts.'
56. LUCAN, i. 454.
'Happy in their mistake.'
57. JUV. Sat. vi. 251.
'What sense of shame in woman's breast can lie,
Inured to arms, and her own sex to fly?'
58. HOR. Ars Poet. ver. 361.
'Poems like pictures are.'
59. SENECA.
'Busy about nothing.'
60. PERS. Sat. iii. 85.
'Is it for this you gain those meagre looks,
And sacrifice your dinner to your books?'
61. PERS. Sat. v. 19.
' 'Tis not indeed my talent to engage
In lofty trifles, or to swell my page
With wind and noise.'
(Dryden).
62. HOR. Ars Poet. ver. 309.
'Sound judgment is the ground of writing well.'
(Roscommon).
63. HOR. Ars Poet. ver. i.
'If in a picture, Piso, you should see
A handsome woman with a fish's tail,
Or a man's head upon a horse's neck,
Or limbs of beasts, of the most different kinds,
Cover'd with feathers of all sorts of birds;
Would you not laugh, and think the painter mad?
Trust me that book is as ridiculous,
Whose incoherent style, like sick men's dreams,
Varies all shapes, and mixes all extremes.'
(Roscommon).
64. JUV. Sat. iii. 183.
'The face of wealth in poverty we wear.'
65. HOR. 1 Sat. x. 90.
'Demetrius and Tigellius, know your place;
Go hence, and whine among the school-boy race.'
66. HOR. 1 Od. vi. 21.
'Behold a ripe and melting maid
Bound 'prentice to the wanton trade:
Ionian artists, at a mighty price,
Instruct her in the mysteries of vice,
What nets to spread, where subtle baits to lay;
And with an early hand they form the temper'd clay.'
(Roscommon).
67. SALLUST.
'Too fine a dancer for a virtuous woman.'
68. OVID, Met. i. 355.
'We two are a multitude.'
69. VIRG. Georg. i. 54.
'This ground with Bacchus, that with Ceres suits;
That other loads the trees with happy fruits,
A fourth with grass, unbidden, decks the ground:
Thus Tmolus is with yellow saffron crown'd;
India black ebon and white iv'ry bears;
And soft Idume weeps her od'rous tears:
Thus Pontus sends her beaver stones from far:
And naked Spaniards temper steel for war:
Epirus for th' Elean chariot breeds
(In hopes of palms) a race of running steeds.
This is th' original contract; these the laws
Imposed by nature, and by nature's cause.'
(Dryden).
70. HOR. 1 Ep. ii. 63.
'Sometimes the vulgar see and judge aright.'
71. OVID, Epist. iv. 10.
'Love bade me write.'
72. VIRG. Georg. iv. 208.
'Th' immortal line in sure succession reigns,
The fortune of the family remains,
And grandsires' grandsons the long list contains.'
(Dryden).
73. VIRG. Æn. i. 328.
'O Goddess! for no less you seem.'
74. VIRG. Æn. iv. 88.
'The works unfinish'd and neglected lie.'
75. HOR. 1 Ep. xvii. 23.
'All fortune fitted Aristippus well.'
(Creech).
76. HOR. 1 Ep. viii. 17.
'As you your fortune bear, we will bear you.'
(Creech).
77. MART. Epig. i. 87.
'What correspondence can I hold with you,
Who are so near, and yet so distant too?'
78. 'Could we but call so great a genius ours!'
79. HOR. 1 Ep. xvi. 52.
'The good, for virtue's sake, abhor to sin.'
(Creech).
80. HOR. 1 Ep. ix. 27.
'Those that beyond sea go, will sadly find,
They change their climate only, not their mind.'
(Creech).
81. STAT. Theb. ii. 128.
'As when the tigress hears the hunter's din,
Dark angry spots distain her glossy skin.'
82. JUV. Sat iii. 33.
'His fortunes ruin'd, and himself a slave.'
83. VIRG. Æn. i. 464.
'And with the shadowy picture feeds his mind.'
84. VIRG. Æn. ii. 6.
'Who can such woes relate, without a tear,
As stern Ulysses must have wept to hear?'
85. HOR. Ars Poet. ver. 319.
'--When the sentiments and manners please,
And all the characters are wrought with ease,
Your tale, though void of beauty, force, and art,
More strongly shall delight, and warm the heart;
Than where a lifeless pomp of verse appears,
And with sonorous trifles charms our ears.'
(Francis).
86. OVID, Met. ii. 447.
'How in the looks does conscious guilt appear!'
(Addison).
87. VIRG. Ecl. ii. 17.
'Trust not too much to an enchanting face.'
(Dryden).
88. VIRG. Ecl. iii. 16.
'What will not masters do, when servants thus presume?'
89. PERS. Sat. v. 64.
PERS. From thee both old and young with profit learn
The bounds of good and evil to discern.
CORN. Unhappy he, who does this work adjourn,
And to to-morrow would the search delay:
His lazy morrow will be like to-day.
PERS. But is one day of ease too much to borrow?
CORN. Yes, sure; for yesterday was once to-morrow:
That yesterday is gone, and nothing gain'd;
And all thy fruitless days will thus be drain'd,
For thou hast more to-morrows yet to ask,
And wilt be ever to begin thy task;
Who, like the hindmost chariot-wheels, are curst,
Still to be near, but ne'er to reach the first.
(Dryden).
90. VIRG. Georg. iii. 90.
'In all the rage of impotent desire,
They feel a quenchless flame, a fruitless fire.'
91. VIRG. Georg. iii. 244.
'--They rush into the flame;
For love is lord of all, and is in all the same.'
(Dryden).
92. HOR. 2 Ep. ii. 61. _Imitated_.
'--What would you have me do,
When out of twenty I can please not two?--
One likes the pheasant's wing, and one the leg;
The vulgar boil, the learned roast an egg;
Hard task, to hit the palate of such guests.'
(Pope).
93. HOR. 1 Od. xi. 6.
'Thy lengthen'd hopes with prudence bound
Proportion'd to the flying hour:
While thus we talk in careless ease,
The envious moments wing their flight;
Instant the fleeting pleasure seize,
Nor trust to-morrow's doubtful light.'
(Francis).
94. MART. Epig. xxiii. 10.
'The present joys of life we doubly taste,
By looking back with pleasure to the past.'
95. SENECA, Trag.
'Light sorrows loose the tongue, but great enchain.'
(P.)
96. HOR. 2 Sat. vii. 2.
'--The faithful servant, and the true.'
(Creech).
97. VIRG. Æn. vi. 436.
'They prodigally threw their lives away.'
98. JUV. Sat. vi. 500.
'So studiously their persons they adorn.'
99. HOR. 1 Sat. vi. 63.
'You know to fix the bounds of right and wrong.'
100. HOR. 1 Sat. v. 44.
'The greatest blessing is a pleasant friend.'
101. HOR. 2 Ep. i. 5. _Imitated_.
'Edward and Henry, now the boast of fame,
And virtuous Alfred, a more sacred name,
After a life of generous toils endured,
The Gaul subdued, or property secured,
Ambition humbled, mighty cities storm'd,
Or laws established, and the world reform'd:
Closed their long glories with a sigh to find
Th' unwilling gratitude of base mankind.'
(Pope).
102. PHÆDR. Fab. xiv. 3.
'The mind ought sometimes to be diverted, that it may return the
better to thinking.'
103. HOR. Ars Poet. v. 240.
'Such all might hope to imitate with ease:
Yet while they strive the same success to gain,
Should find their labour and their hopes are vain.'
(Francis).
104. VIRG. Æn. i. 316.
'With such array Harpalyce bestrode
Her Thracian courser.'
(Dryden).
105. TER. Andr. Act i. Sc. I.
'I take to be a principal rule of life, not to be too much addicted to
any one thing.'
'Too much of anything is good for nothing.'
(Eng. Prov.)
106. HOR. 1 Od. xvii. 14.
'Here plenty's liberal horn shall pour
Of fruits for thee a copious show'r,
Rich honours of the quiet plain.'
107. PHÆDR. Epilog. i. 2.
'The Athenians erected a large statue to ®sop, and placed him, though
a slave, on a lasting pedestal: to show that the way to honour lies
open indifferently to all.'
108. PHÆDR. Fab. v. 2.
'Out of breath to no purpose, and very busy about nothing.'
109. HOR. 2 Sat. ii. 3.
'Of plain good sense, untutor'd in the schools.'
110. VIRG. Æn. ii. 755.
'All things are full of Horror and affright,
And dreadful ev'n the silence of the night.'
(Dryden).
111. HOR. 2 Ep. ii. 45.
'To search for truth in academic groves.'
112. PYTHAG.
'First, in obedience to thy country's rites,
Worship th' immortal gods.'
113. VIRG. Æn. iv. 4.
'Her looks were deep imprinted in his heart.'
114. HOR. 1 Ep. xviii. 24.
'--The dread of nothing more
Than to be thought necessitous and poor.'
(Pooly).
115. JUV. Sat. x. 356.
'Pray for a sound mind in a sound body.'
116. VIRG. Georg. iii. 43.
'The echoing hills and chiding hounds invite.'
117. VIRG. Ecl. viii. 108.
'With voluntary dreams they cheat their minds.'
118. VIRG. Æn. iv. 73.
'--The fatal dart
Sticks in his side, and rankles in his heart.'
(Dryden).
119. VIRG. Ecl. i. 20.
'The city men call Rome, unskilful clown,
I thought resembled this our humble town.'
(Warton).
120. VIRG. Georg. i. 415.
'--I deem their breasts inspired
With a divine sagacity--'
121. VIRG. Ecl. iii. 66.
'--All things are full of Jove.'
122. PUBL. SYR. Frag.
'An agreeable companion upon the road is as good as a coach.'
123. HOR. 4 Od. iv. 33.
'Yet the best blood by learning is refined,
And virtue arms the solid mind;
Whilst vice will stain the noblest race,
And the paternal stamp efface.'
(Oldisworth).
124.
'A great book is a great evil.'
125. VIRG. Æn. vi. 832.
'This thirst of kindred blood, my sons, detest,
Nor turn your force against your country's breast.'
(Dryden).
126. VIRG. Æn. x. 108.
'Rutulians, Trojans, are the same to me.'
(Dryden).
127. PERS. Sat. i. 1.
'How much of emptiness we find in things!'
128. LUCAN, i. 98.
'--Harmonious discord.'
129. PERS. Sat. v. 71.
'Thou, like the hindmost chariot-wheels, art curst,
Still to be near, but ne'er to be the first.'
(Dryden).
130. VIRG. Æn. vii. 748.
'A plundering race, still eager to invade,
On spoil they live, and make of theft a trade.'
131. VIRG. Ecl. x. 63.
'Once more, ye woods, adieu.'
132. TULL.
'That man may be called impertinent, who considers not the
circumstances of time, or engrosses the conversation, or makes himself
the subject of his discourse, or pays no regard to the company he is
in.'
133. HOR. 1 Od. xxiv. 1.
'Such was his worth, our loss is such,
We cannot love too well, or grieve too much.'
(Oldisworth).
134. OVID, Met. i. 521.
'And am the great physician call'd below.'
(Dryden).
135. HOR. 1 Sat. x. 9.
'Let brevity dispatch the rapid thought.'
136. HOR. 2 Ep. i. 112.
'A greater liar Parthia never bred.'
137. TULL. Epist.
'Even slaves were always at liberty to fear, rejoice, and grieve at
their own, rather than another's, pleasure.'
138. TULL.
'He uses unnecessary proofs in an indisputable point.'
139. TULL.
'True glory takes root, and even spreads; all false pretences, like
flowers, fall to the ground; nor can any counterfeit last long.'
140. VIRG. Æn. iv. 285.
'This way and that the anxious mind is torn.'
141. HOR. 1 Ep. ii. 187.
'Taste, that eternal wanderer, that flies
From head to ears, and now from ears to eyes.'
(Pope).
142. HOR. 1 Od. xiii. 12.
'Whom love's unbroken bond unites.'
143. MARTIAL, Epig. lxx. 6.
'For life is only life, when blest with health.'
144. TER. Eun. Act iii. Sc. 5.
'You shall see how nice a judge of beauty I am.'
145. HOR. 1 Ep. xviii. 29.
'Their folly pleads the privilege of wealth.'
146. TULL.
'No man was ever great without some degree of inspiration.'
147. TULL.
'Good delivery is a graceful management of the voice, countenance, and
gesture.'
148. HOR. 2 Ep. ii. 212.
'Better one thorn pluck'd out, than all remain.'
149. CÆCIL. apud TULL.
'Who has it in her power to make men mad,
Or wise, or sick, or well: and who can choose
The object of her appetite at pleasure.'
150. JUV. Sat. iii. 152.
'What is the scorn of every wealthy fool,
And wit in rags is turn'd to ridicule.'
(Dryden).
151. TULL. de Fin.
'Where pleasure prevails, all the greatest virtues will lose their
power.'
152. HOM. Il. 6, v. 146.
'Like leaves on trees the race of man is found.'
(Pope).
153. TULL. de Senect.
'Life, as well as all other things, hath its bounds assigned by
nature; and its conclusion, like the last act of a play, is old age,
the fatigue of which we ought to shun, especially when our appetites
are fully satisfied.'
154. JUV. Sat. ii. 83.
'No man e'er reach'd the heights of vice at first.'
(Tate).
155. HOR. Ars Poet. v. 451.
'These things which now seem frivolous and slight,
Will prove of serious consequence.'
(Roscommon).
156. HOR. 2 Od. viii. 5.
'--But thou,
When once thou hast broke some tender vow,
All perjured, dost more charming grow!'
157. HOR. 2 Ep. ii. 187. _Imitated_.
'--That directing power,
Who forms the genius in the natal hour:
That God of nature, who, within us still,
Inclines our action, not constrains our will.'
(Pope).
158. MARTIAL, xiii. 2.
'We know these things to be mere trifles.'
159. VIRG. Æn. ii. 604.
'The cloud, which, intercepting the clear light,
Hangs o'er thy eyes, and blunts thy mortal sight,
I will remove--'
160. HOR. 1 Sat. iv. 43.
'On him confer the Poet's sacred name,
Whose lofty voice declares the heavenly flame.'
161. VIRG. Georg. ii. 527.
'Himself, in rustic pomp, on holydays,
To rural powers a just oblation pays;
And on the green his careless limbs displays:
The hearth is in the midst: the herdsmen, round
The cheerful fire, provoke his health in goblets crown'd.
He calls on Bacchus, and propounds the prize,
The groom his fellow-groom at buts defies,
And bends his bow, and levels with his eyes:
Or, stript for wrestling, smears his limbs with oil,
And watches with a trip his foe to foil.
Such was the life the frugal Sabines led;
So Remus and his brother king were bred,
From whom th' austere Etrurian virtue rose;
And this rude life our homely fathers chose;
Old Rome from such a race derived her birth,
The seat of empire, and the conquer'd earth.'
(Dryden).
162. HOR. Ars Poet. v. 126.
'Keep one consistent plan from end to end.'
163. ENN. apud TULLIUM.
'Say, will you thank me if I bring you rest,
And ease the torture of your troubled breast?'
164. VIRG. iv. Georg. 494.
'Then thus the bride: What fury seized on thee,
Unhappy man! to lose thyself and me?
And now farewell! involved in shades of night,
For ever I am ravish'd from thy sight:
In vain I reach my feeble hands to join
In sweet embraces, ah! no longer thine.'
(Dryden).
165. HOR. Ars Poet. v. 48.
'--If you would unheard-of things express,
Invent new words; we can indulge a muse,
Until the licence rise to an abuse.'
(Creech).
166. OVID, Met. xv. 871.
'--Which nor dreads the rage
Of tempests, fire, or war, or wasting age.'
(Welsted).
167. HOR. 2 Ep. ii. 128. _Imitated_.
'There lived in Primo Georgii (they record)
A worthy member, no small fool, a lord;
Who, though the house was up, delighted sate,
Heard, noted, answer'd as in full debate;
In all but this, a man of sober life,
Fond of his friend, and civil to his wife;
Not quite a madman, though a pasty fell,
And much too wise to walk into a well.
Him the damn'd doctor and his friends immured;
They bled, they cupp'd, they purged, in short they cured,
Whereat the gentleman began to stare--
'My friends!' he cry'd: 'pox take you for your care!
That from a patriot of distinguish'd note,
Have bled and purged me to a simple vote.' '
(Pope).
168. HOR. 2 Ep. i. 128.
'Forms the soft bosom with the gentlest art.'
(Pope).
169. TER. Andr. Act i. Sc. 1.
'His manner of life was this: to bear with everybody's humours; to
comply with the inclinations and pursuits of those he conversed with;
to contradict nobody; never to assume a superiority over others. This
is the ready way to gain applause without exciting envy.'
170. TER. Eun. Act i. Sc. 1.
'In love are all these ills: suspicions, quarrels,
Wrongs, reconcilements, war, and peace again.'
(Coleman).
171. OVID, Met. vii. 826.
'Love is a credulous passion.'
172. PLATO apud TULL.
'As knowledge, without justice, ought to be called cunning, rather
than wisdom; so a mind prepared to meet danger, if excited by its own
eagerness, and not the public good, deserves the name of audacity,
rather than that of fortitude.'
173. OVID, Met. v. 215.
'Hence with those monstrous features, and, O! spare
That Gorgon's look and petrifying stare.'
(P.)
174. VIRG. Ecl. vii. 69.
'The whole debate in memory I retain,
When Thyrsis argued warmly, but in vain.'
(P.)
175. OVID, Rem. Am. v. 625.
'To save your house from neighb'ring fire is hard.'
(Tate).
176. LUCR. iv. 1155.
'A little, pretty, witty, charming she!'
177. JUV. Sat. xv. 140.
'Who can all sense of others' ills escape,
Is but a brute, at best, in human shape.'
(Tate).
178. HOR. 2 Ep. ii. 133.
'Civil to his wife.'
(Pope).
179. HOR. Ars Poet. v. 341.
'Old age is only fond of moral truth,
Lectures too grave disgust aspiring youth;
But he who blends instruction with delight,
Wins every reader, nor in vain shall write.'
(P.)
180. HOR. 1 Ep. ii. 14.
'The monarch's folly makes the people rue.'
(P.)
181. VIRG. Æn. ii. 145.
'Moved by these tears, we pity and protect.'
182. JUV. Sat. vi. 180.
'The bitter overbalances the sweet.'
183. HOM.
'Sometimes fair truth in fiction we disguise;
Sometimes present her naked to men's eyes.'
(Pope).
184. HOR. Ars Poet. v. 360.
'--Who labours long may be allowed sleep.'
185. VIRG. Æn. i. 15.
'And dwells such fury in celestial breasts?'
186. HOR. 3 Od. i. 38.
'High Heaven itself our impious rage assails.'
(P.)
187. HOR. 1 Od. v. 2.
'Ah wretched they! whom Pyrrha's smile
And unsuspected arts beguile.'
(Duncome).
188. TULL.
'It gives me pleasure to be praised by you, whom all men praise.'
189. VIRG. Æn. x. 824.
'An image of paternal tenderness.'
190. HOR. 2 Od. viii. 18.
'A slavery to former times unknown.'
191.
'--Deluding vision of the night.'
(Pope).
192. TER. Andr. Act i. Sc. 1.
'--All the world
With one accord said all good things, and praised
My happy fortunes, who possess a son
So good, so liberally disposed.'
(Colman).
193. VIRG. Georg. ii. 461.
'His lordship's palace view, whose portals proud
Each morning vomit forth a cringing crowd.'
(Warton, &c.)
194. HOR. 1 Od. xiii. 4.
'With jealous pangs my bosom swells.'
195. HESIOD.
'Fools not to know that half exceeds the whole,
How blest the sparing meal and temperate bowl!'
196. HOR. 1 Ep. xi. 30.
'True happiness is to no place confined,
But still is found in a contented mind.'
197. HOR. 1 Ep. xviii. 15.
'On trifles some are earnestly absurd;
You'll think the world depends on every word.
What! is not every mortal free to speak?
I'll give my reasons, though I break my neck!
And what's the question? If it shines or rains;
Whether 'tis twelve or fifteen miles to Staines.'
(Pitt).
198. HOR. 4 Od. iv. 50.
'We, like 'weak hinds,' the brinded wolf provoke,
And when retreat is victory,
Rush on, though sure to die.'
(Oldisworth).
199. OVID, Ep. iv. 10.
'Love bade me write.'
200. VIRG. Æn. vi. 823.
'The noblest motive is the public good.'
201. Incerti Autoris apud AUL. GELL.
'A man should be religious, not superstitious.'
202. HOR. 1 Ep. xviii. 25.
'Tho' ten times worse themselves, you'll frequent view
Those who with keenest rage will censure you.'
(P.)
203. OVID, Met. ii. 38.
'Illustrious parent! if I yet may claim
The name of son, O rescue me from shame;
My mother's truth confirm; all doubt remove
By tender pledges of a father's love.'
204. HOR. 1 Od. xix. 7.
'Her face too dazzling for the sight,
Her winning coyness fires my soul,
I feel a strange delight.'
205. HOR. Ars Poet. v. 25.
'Deluded by a seeming excellence.'
(Roscommon).
206. HOR. 3 Od. xvi. 21.
'They that do much themselves deny,
Receive more blessings from the sky.'
(Creech).
207. JUV. Sat. x. 1.
'Look round the habitable world, how few
Know their own good, or, knowing it, pursue?
How rarely reason guides the stubborn choice,
Prompts the fond wish, or lifts the suppliant voice.'
(Dryden, Johnson, &c.)
208. OVID, Ars Am. 1. i. 99.
'To be themselves a spectacle they come.'
209. SIMONIDES.
'Of earthly goods, the best is a good wife;
A bad, the bitterest curse of human life.'
210. CIC. Tusc. Quæst.
'There is, I know not how, in minds a certain presage, as it were, of
a future existence; this has the deepest root, and is most
discoverable, in the greatest geniuses and most exalted souls.'
211. PHÆDR. 1. 1. Prol.
'Let it be remembered that we sport in fabled stories.'
212. HOR. 2 Sat. vii. 92.
'--Loose thy neck from this ignoble chain,
And boldly say thou'rt free.'
(Creech).
213. VIRG. Æn. i. 608.
'A good intention.'
214. JUV. Sat. iii. 124.
'A long dependence in an hour is lost.'
(Dryden).
215. OVID, de Ponto, II. ix. 47.
'Ingenuous arts, where they an entrance find,
Soften the manners, and subdue the mind.'
216. TER. Eun. Act i. Sc. 1.
'Oh brave! oh excellent! if you maintain it!
But if you try, and can't go through with spirit,
And finding you can't bear it, uninvited,
Your peace unmade, all of your own accord,
You come and swear you love, and can't endure it,
Good night! all's over! ruin'd! and undone!
She'll jilt you, when she sees you in her power.'
(Colman).
217. JUV. Sat. vi. 326.
'Then unrestrain'd by rules of decency,
Th' assembled females raise a general cry.'
218. HOR. Ep. xvii. 68.
'--Have a care
Of whom you talk, to whom, and what, and where.'
(Pooley).
219. OVID, Met. xiii. 141.
'These I scarce call our own.'
220. VIRG. Æn. xii. 228.
'A thousand rumours spreads.'
221. HOR. 3 Sat. I. 1. v. 6.
'From eggs, which first are set upon the board,
To apples ripe, with which it last is stored.'
222. HOR. 2 Ep. ii. 183.
'Why, of two brothers, one his pleasure loves,
Prefers his sports to Herod's fragrant groves.'
(Creech).
223. PHÆDR. iii. i. 5.
'O sweet soul! how good must you have been heretofore, when your
remains are so delicious!'
224. HOR. 1 Sat. vi. 23.
'Chain'd to her shining car, Fame draws along
With equal whirl the great and vulgar throng.'
225. JUV. Sat. x. 365.
'Prudence supplies the want of every good.'
226. HOR.
'A picture is a poem without words.'
227. THEOCRITUS.
'Wretch that I am! ah, whither shall I go?
Will you not hear me, nor regard my woe?
I'll strip, and throw me from yon rock so high,
Where Olpis sits to watch the scaly fry.
Should I be drown'd, or 'scape with life away,
If cured of love, you, tyrant, would be gay.'
228. HOR. 1 Ep. xviii. 69.
'Th' inquisitive will blab; from such refrain:
Their leaky ears no secret can retain.'
(Shard).
229. HOR. 4 Od. ix. 4.
'Nor Sappho's amorous flames decay;
Her living songs preserve their charming art,
Her verse still breathes the passions of her heart.'
(Francis).
230. TULL.
'Men resemble the gods in nothing so much as in doing good to their
fellow-creatures.'
231. MART. viii. 78.
'O modesty! O piety!'
232. SALLUST, Bel. Cat.
'By bestowing nothing he acquired glory.'
233. VIRG. Ecl. x. v. 60.
'As if by these my sufferings I could ease;
Or by my pains the god of love appease.'
(Dryden).
234. HOR. 1 Sat. iii. 41.
'I wish this error in your friendship reign'd.'
(Creech).
235. HOR. Ars Poet. v. 81.
'Awes the tumultuous noises of the pit.'
(Roscommon).
236. HOR. Ars Poet. v. 398.
'With laws connubial tyrants to restrain.'
237. SENECA in Oedip.
'They that are dim of sight see truth by halves.'
238. PERSIUS, Sat. iv. 50.
'No more to flattering crowds thine ear incline,
Eager to drink the praise which is not thine.'
(Brewster).
239. VIRG. Æn. vi. 86.
'--Wars, horrid wars!'
(Dryden).
240. MART. Ep. i. 17.
'Of such materials, Sir, are books composed.'
241. VIRG. Æn. iv. 466.
'All sad she seems, forsaken, and alone;
And left to wander wide through paths unknown.'
(P.)
242. HOR. 2 Ep. i 168.
'To write on vulgar themes, is thought an easy task.'
243. TULL. Offic.
'You see, my son Marcus, virtue as if it were embodied, which if it
could be made the object of sight, would (as Plato says) excite in us
a wonderful love of wisdom.'
244. HOR. 2 Sat. vii. 101.
'A judge of painting you, a connoisseur.'
245. HOR. Ars Poet. v. 338.
'Fictions, to please, should wear the face of truth.'
246.
'No amorous hero ever gave thee birth,
Nor ever tender goddess brought thee forth:
Some rugged rock's hard entrails gave thee form,
And raging seas produced thee in a storm:
A soul well suiting thy tempestuous kind,
So rough thy manners, so untamed thy mind.'
(Pope).
247. HESIOD.
'Their untired lips a wordy torrent pour.'
248. TULL. Off. i. 16.
'It is a principal point of duty, to assist another most when he
stands most in need of assistance.'
249. Frag. Vet. Poet.
'Mirth out of season is a grievous ill.'
250. HOR. 1 Ep. xvii. 3.
'Yet hear what an unskilful friend can say:
As if a blind man should direct your way;
So I myself, though wanting to be taught,
May yet impart a hint that's worth your thought.'
251. VIRG. Æn. vi. 625.
'--A hundred mouths, a hundred tongues,
And throats of brass inspired with iron lungs.'
(Dryden).
252. VIRG. Æn. ii. 570.
'Exploring every place with curious eyes.'
253. HOR. 1 Ep. ii. 76.
'I feel my honest indignation rise,
When with affected air a coxcomb cries,
The work I own has elegance and ease,
But sure no modern should presume to please.'
(Francis).
254. Frag. Vet. Poet.
'Virtuous love is honourable, but lust increaseth sorrow.'
255. HOR. 1 Ep. lib. 1. ver. 36. _Imitated_.
'Know there are rhymes, which (fresh and fresh apply'd)
Will cure the arrant'st puppy of his pride.'
(Pope).
256. HESIOD.
'Fame is an ill you may with ease obtain,
A sad oppression, to be borne with pain.'
257. STOBÆUS.
'No slumber seals the eye of Providence,
Present to every action we commence.'
258.
'Divide and rule.'
259. TULL.
'What is becoming is honourable, and what is honourable is becoming.'
260. HOR. 3 Ep. ii. 55.
'Years following years steal something every day,
At last they steal us from ourselves away.'
(Pope).
261. Frag. Vet. Poet.
'Wedlock's an ill men eagerly embrace.'
262. OVID, Trist. ii. 566. _Adapted_.
'My paper flows from no satiric vein,
Contains no poison, and conveys no pain.'
263. TREBONIUS apud TULL.
'I am glad that he whom I must have loved from duty, whatever he had
been, is such a one as I can love from inclination.'
264. HOR. 1 Ep. xviii. 103. _Adapted_.
'In public walks let who will shine or stray,
I'll silent steal through life in my own way.'
265. OVID, de Art. Am. iii. 7.
'But some exclaim: What frenzy rules your mind?
Would you increase the craft of womankind?
Teach them new wiles and arts? As well you may
Instruct a snake to bite, or wolf to prey.'
(Congreve).
266. TER. Eun. Act v. Sc. 4.
'This I conceive to be my master-piece, that I have discovered how
unexperienced youth may detect the artifices of bad women, and by
knowing them early, detest them for ever.'
267. PROPERT. El. 34, lib. 2, ver. 95.
'Give place, ye Roman and ye Grecian wits.'
268. HOR. 1 Sat. iii. 29.
'--unfit
For lively sallies of corporeal wit.'
(Creech).
269. OVID, Ars Am. i. 241.
'Most rare is now our old simplicity.'
(Dryden).
270. HOR. 1 Ep. ii. 262.
'For what's derided by the censuring crowd,
Is thought on more than what is just and good.'
(Dryden).
'There is a lust in man no power can tame,
Of loudly publishing his neighbour's shame;
On eagle's wings invidious scandals fly,
While virtuous actions are but born, and die.'
(E. of Corke).
'Sooner we learn, and seldomer forget,
What critics scorn, than what they highly rate.'
('Hughes's Letters', vol. ii p 222.)
271. VIRG. Æn. iv. 701.
'Drawing a thousand colours from the light.'
(Dryden).
272. VIRG. Æn. i. 345.
'Great is the injury, and long the tale.'
273. HOR. Ars Poet. ver. 156.
'Note well the manners.'
274. HOR. 1 Sat. ii. 37.
'All you who think the city ne'er can thrive
Till every cuckold-maker's flay'd alive,
Attend.'
(Pope).
275. HOR. Ars Poet. ver. 300.
'A head, no hellebore can cure.'
276. HOR. 1 Sat. iii. 42.
'Misconduct screen'd behind a specious name.'
277. OVID, Met. lib. iv. ver. 428.
'Receive instruction from an enemy.'
278. HOR. 1 Ep. ii. 250.
'I rather choose a low and creeping style.'
279. HOR. Ars Poet. v. 316.
'He knows what best befits each character.'
280. HOR. 1 Ep. xvii. 35.
'To please the great is not the smallest praise.'
(Creech).
281. VIRG. Æn. iv. 64.
'Anxious the reeking entrails he consults.'
282. VIRG. Æn. viii. 580.
'Hopes and fears in equal balance laid.'
(Dryden).
283. PERS. Prolog. ver. 10.
'Necessity is the mother of invention.'
(English Proverbs).
284. VIRG. Ecl. vii. 17.
'Their mirth to share, I bid my business wait.'
285. HOR. Ars Poet. ver. 227.
'But then they did not wrong themselves so much,
To make a god, a hero, or a king,
(Stript of his golden crown, and purple robe)
Descend to a mechanic dialect;
Nor (to avoid such meanness) soaring high,
With empty sound, and airy notions fly.'
(Roscommon).
286. TACIT. Ann. I. xiv. c. 21.
'Specious names are lent to cover vices.'
287. MENAND.
'Dear native land, how do the good and wise
Thy happy clime and countless blessings prize!'
288. HOR. 1 Ep. vi. 10.
'Both fear alike.'
289. HOR. 1 Od. iv. 15.
'Life's span forbids us to extend our cares,
And stretch our hopes beyond our years.'
(Creech).
290. HOR. Ars Poet. ver. 97.
'Forgets his swelling and gigantic words.'
(Roscommon).
291. HOR. Ars Poet. ver. 351.
'But in a poem elegantly writ,
I will not quarrel with a slight mistake,
Such as our nature's frailty may excuse.'
(Roscommon).
292. TIBUL. 4 Eleg. ii. 8.
'Whate'er she does, where'er her steps she bends,
Grace on each action silently attends.'
293. Frag. Vet. Poet.
'The prudent still have fortune on their side.'
294. TULL. ad Herennium.
'The man who is always fortunate cannot easily have much reverence for
virtue.'
295. JUV. Sat. vi. 361.
'But womankind, that never knows a mean,
Down to the dregs their sinking fortunes drain:
Hourly they give, and spend, and waste, and wear,
And think no pleasure can be bought too dear.'
(Dryden).
296. HOR. 1 Ep. xix. 42.
'Add weight to trifles.'
297. HOR. 1 Sat. vi. 66.
'As perfect beauties somewhere have a mole.'
(Creech).
298. VIRG. Æn. iv. 373.
'Honour is nowhere safe.'
299. JUV. Sat. vi. 166.
'Some country girl, scarce to a curtsey bred,
Would I much rather than Cornelia wed;
If supercilious, haughty, proud, and vain,
She brought her father's triumphs in her train.
Away with all your Carthaginian state;
Let vanquish'd Hannibal without-doors wait,
Too burly and too big to pass my narrow gate.'
(Dryden).
300. HOR. 1 Ep. xviii. 5.
'--Another failing of the mind,
Greater than this, of quite a different kind.'
(Pooley).
301. HOR. 4 Od. xiii. 26.
'That all may laugh to see that glaring light,
Which lately shone so fierce and bright,
End in a stink at last, and vanish into night.'
(Anon).
302. VIRG. Æn. v. 343.
'Becoming sorrows, and a virtuous mind
More lovely in a beauteous form enshrined.'
303. HOR. Ars Poet. ver. 363.
'--Some choose the clearest light,
And boldly challenge the most piercing eye.'
(Roscommon).
304. VIRG. Æn. iv. 2.
'A latent fire preys on his feverish veins.'
305. VIRG. Æn. ii. 521.
'These times want other aids.'
(Dryden).
306. JUV. Sat. vi. 177.
'What beauty, or what chastity, can bear
So great a price, if stately and severe
She still insults?'
(Dryden).
307. HOR. Ars Poet. ver. 39.
'--Often try what weight you can support,
And what your shoulders are too weak to bear.'
(Roscommon).
308. HOR. Od. 5. lib. ii. ver. 15.
'--Lalage will soon proclaim
Her love, nor blush to own her flame.'
(Creech).
309. VIRG. Æn. vi. ver. 264.
'Ye realms, yet unreveal'd to human sight,
Ye gods, who rule the regions of the night,
Ye gliding ghosts, permit me to relate
The mystic wonders of your silent state.'
(Dryden).
310. VIRG. Æn. i. 77.
'I'll tie the indissoluble marriage-knot.'
311. JUV. Sat. vi. 137.
'He sighs, adores, and courts her ev'ry hour:
Who wou'd not do as much for such a dower?'
(Dryden).
312. TULL.
'What duty, what praise, or what honour will he think worth enduring
bodily pain for, who has persuaded himself that pain is the chief
evil? Nay, to what ignominy, to what baseness will he not stoop, to
avoid pain, if he has determined it to be the chief evil?'
313. JUV. Sat. vii. 237.
'Bid him besides his daily pains employ,
To form the tender manners of the boy,
And work him, like a waxen babe, with art,
To perfect symmetry in ev'ry part.'
(Ch. Dryden).
314. HOR. 1 Od. xxiii, II.
'Attend thy mother's heels no more,
Now grown mature for man, and ripe for joy.'
(Creech).
315. HOR. Ars Poet. ver. 191.
'Never presume to make a god appear,
But for a business worthy of a god.'
(Roscommon).
316. VIRG. Ecl. i. 28.
'Freedom, which came at length, though slow to come.'
(Dryden).
317. HOR. 1 Ep. ii. 27.
'--Born to drink and eat.'
(Creech).
318. VIRG. Ecl. viii. 63.
'With different talents form'd, we variously excel.'
319. HOR. 1 Ep. i. 90.
'Say while they change on thus, what chains can bind
These varying forms, this Proteus of the mind?'
(Francis).
320. OVID, Met. vi. 428.
'Nor Hymen nor the Graces here preside,
Nor Juno to befriend the blooming bride;
But fiends with fun'ral brands the process led,
And furies waited at the genial bed.'
(Croxal).
321. HOR. Ars Poet. ver. 99.
' 'Tis not enough a poem's finely writ;
It must affect and captivate the soul.'
322. HOR. Ars Poet. v. 110.
'Grief wrings her soul, and bends it down to earth.'
(Francis).
323. VIRG.
'Sometimes a man, sometimes a woman.'
324. PERS. Sat. ii. 61.
'O souls, in whom no heavenly fire is found,
Flat minds, and ever grovelling on the ground!'
(Dryden).
325. OVID, Metam. iii. 432.
(From the fable of NARCISSUS.)
'What could, fond youth, this helpless passion move?
What kindled in thee this unpitied love?
Thy own warm blush within the water glows;
With thee the colour'd shadow comes and goes;
Its empty being on thyself relies;
Step thou aside, and the frail charmer dies.'
(Addison).
326. HOR. Lib. iii. Od. xvi. 1.
'Of watchful dogs an odious ward
Right well one hapless virgin guard,
When in a tower of brass immured,
By mighty bars of steel secured,
Although by mortal rake-hells lewd
With all their midnight arts pursued,
Had not--'
(Francis), vol. ii. p. 77.
_Adapted._
'Be to her faults a little blind,
Be to her virtues very kind,
And clap your padlock on her mind.'
(Padlock).
327. VIRG. Æn. vii. 48.
'A larger scene of action is display'd.'
(Dryden).
328. PETRON. ARB.
'Delighted with unaffected plainness.'
328b. HOR. Epod. xvii. 24.
'Day chases night, and night the day,
But no relief to me convey.'
(Duncombe).
329. HOR. 1 Ep. vi. 27.
'With Ancus, and with Numa, kings of Rome,
We must descend into the silent tomb.'
330. JUV. Sat. xiv. 48.
'To youth the greatest reverence is due.'
331. PERS. Sat. ii. 28.
'Holds out his foolish beard for thee to pluck.'
332. HOR. 1 Sat. iii. 29.
'He cannot bear the raillery of the age.'
(Creech).
333. VIRG.
'He calls embattled deities to arms.'
334. CIC. de Gestu.
'You would have each of us be a kind of Roscius in his way; and you
have said that fastidious men are not so much pleased with what is
right, as disgusted at what is wrong.'
335. HOR. Ars Poet. 327.
'Keep Nature's great original in view,
And thence the living images pursue.'
(Francis).
336. HOR. 2 Ep. i. 80. _Imitated._
'One tragic sentence if I dare deride,
Which Betterton's grave action dignified,
Or well-mouth'd Booth with emphasis proclaims
(Tho' but, perhaps, a muster-roll of names),
How will our fathers rise up in a rage,
And swear, all shame is lost in George's age!
You'd think no fools disgraced the former reign,
Did not some grave examples yet remain,
Who scorn a lad should teach his father skill,
And, having once been wrong, will be so still.'
(Pope).
337. HOR. 1 Ep. ii. 63.
'The jockey trains the young and tender horse,
While yet soft-mouth'd, and breeds him to the course.'
(Creech).
338. HOR. 1 Sat. iii. 18.
'Made up of nought but inconsistencies.'
339. VIRG. Ecl. vi. 33.
'He sung the secret seeds of nature's frame,
How seas, and earth, and air, and active flame,
Fell through the mighty void, and in their fall,
Were blindly gather'd in this goodly ball.
The tender soil then stiff'ning by degrees,
Shut from the bounded earth the bounding seas,
The earth and ocean various forms disclose,
And a new sun to the new world arose.'
(Dryden).
340. VIRG. Æn. iv. 10.
'What chief is this that visits us from far,
Whose gallant mien bespeaks him train'd to war?'
341. VIRG. Æn. i. 206.
'Resume your courage and dismiss your fear.'
(Dryden).
342. TULL.
'Justice consists in doing no injury to men; decency, in giving them
no offence.'
343. OVID, Metam. xv. 165.
'--All things are but alter'd; nothing dies;
And here and there th' unbody'd spirit flies,
By time, or force, or sickness dispossess'd,
And lodges, where it lights, in man or beast.'
(Dryden).
344. JUV. Sat. xi. 11.
'Such, whose sole bliss is eating; who can give
But that one brutal reason why they live?'
(Congreve).
345. OVID, Metam. i. 76.
'A creature of a more exalted kind
Was wanting yet, and then was man design'd;
Conscious of thought, of more capacious breast,
For empire form'd and fit to rule the rest.'
(Dryden).
346. TULL.
'I esteem a habit of benignity greatly preferable to munificence. The
former is peculiar to great and distinguished persons; the latter
belongs to flatterers of the people, who tickle the levity of the
multitude with a kind of pleasure.'
347. LUCAN, lib. i. 8.
'What blind, detested fury, could afford
Such horrid licence to the barb'rous sword!'
348. HOR. 2 Sat. iii. 13.
'To shun detraction, would'st thou virtue fly?'
349. LUCAN, i. 454.
'Thrice happy they beneath their northern skies,
Who that worst fear, the fear of death, despise!
Hence they no cares for this frail being feel,
But rush undaunted on the pointed steel,
Provoke approaching fate, and bravely scorn
To spare that life which must so soon return.'
(Rowe).
350. TULL.
'That elevation of mind which is displayed in dangers, if it wants
justice, and fights for its own conveniency, is vicious.'
351. VIRG. Æn. xii. 59.
'On thee the fortunes of our house depend.'
352. TULL.
'If we be made for honesty, either it is solely to be sought, or
certainly to be estimated much more highly than all other things.'
353. VIRG. Georg. iv. 6.
'Though low the subject, it deserves our pains.'
354. JUV. Sat. vi. 168.
'Their signal virtues hardly can be borne,
Dash'd as they are with supercilious scorn.'
355. OVID, Trist. ii. 563.
'I ne'er in gall dipp'd my envenom'd pen,
Nor branded the bold front of shameless men.'
356. JUV. Sat. x. 349.
--The gods will grant
What their unerring wisdom sees they want;
In goodness, as in greatness, they excel;
Ah! that we loved ourselves but half as well!'
(Dryden).
357. VIRG., Æn. ii. 6.
'Who can relate such woes without a tear?'
358. HOR. 4 Od. xii. 1. ult.
' 'Tis joyous folly that unbends the mind.'
(Francis).
359. VIRG. Ecl. ii. 63.
'Lions the wolves, and wolves the kids pursue,
The kids sweet thyme,--and still I follow you.'
(Warton).
360. Hor. 1 Ep. xvii. 43.
'The man who all his wants conceals,
Gains more than he who all his wants reveals.'
(Duncome).
361. VIRG. Æn. vii. 514.
'The blast Tartarean spreads its notes around;
The house astonish'd trembles at the sound.'
362. HOR. 1 Ep. xix. 6.
'He praises wine; and we conclude from thence,
He liked his glass on his own evidence.'
363. VIRG. Æn. ii. 368.
'All parts resound with tumults, plaints, and fears,
And grisly Death in sundry shapes appears.'
(Dryden).
364. HOR. 1 Ep. xi. 29.
'Anxious through seas and land to search for rest,
Is but laborious idleness at best.'
(Francis).
365. VIRG. Georg. iii. 272.
'But most in spring: the kindly spring inspires
Reviving heat, and kindles genial fires.'
_Adapted_.
'Flush'd by the spirit of the genial year,
Be greatly cautious of your sliding hearts.'
('Thomson's Spring', 160, _&c._)
366. HOR. 1 Od. xxii. 17.
'Set me where on some pathless plain
The swarthy Africans complain,
To see the chariot of the sun
So near the scorching country run:
The burning zone, the frozen isles,
Shall hear me sing of Celia's smiles;
All cold, but in her breast, I will despise,
And dare all heat, but that of Celia's eyes.'
(Roscommon).
367. JUV. Sat. i. 18.
'In mercy spare us, when we do our best
To make as much waste paper as the rest.'
368. EURIP. apud TULL.
'When first an infant draws the vital air,
Officious grief should welcome him to care:
But joy should life's concluding scene attend,
And mirth be kept to grace a dying friend.'
369. HOR. Ars Poet. 180.
'What we hear moves less than what we see.'
(Roscommon).
370.
'--All the world's a stage,
And all the men and women merely players.'
(Shakspeare).
371. JUV. Sat. x. 28.
'And shall the sage your approbation win,
Whose laughing features wore a constant grin?'
372. OVID, Met. i. 759.
'To hear an open slander is a curse;
But not to find an answer is a worse.'
(Dryden).
373. JUV. Sat. xiv. 109.
'Vice oft is hid in Virtue's fair disguise,
And in her borrow'd form escapes inquiring eyes.'
374. LUCAN, ii. 57.
'He reckon'd not the past, while aught remain'd
Great to be done, or mighty to be gain'd.'
(Rowe).
375. HOR. 4 Od. ix. 45.
'We barbarously call them blest,
Who are of largest tenements possest,
While swelling coffers break their owner's rest.
More truly happy those who can
Govern that little empire, man;
Who spend their treasure freely, as 'twas given
By the large bounty of indulgent Heaven;
Who, in a fix'd unalterable state,
Smile at the doubtful tide of Fate,
And scorn alike her friendship and her hate.
Who poison less than falsehood fear,
Loath to purchase life so dear.'
(Stepney).
376. PERS. Sat. vi. 11.
'From the Pythagorean peacock.'
377. HOR. 2 Od. xiii. 13.
'What each should fly, is seldom known;
We unprovided, are undone.'
(Creech).
378. VIRG. Ecl. ix. 48.
'Mature in years, to ready honours move.'
(Dryden).
379. PERS. Sat. i. 27.
'--Science is not science till reveal'd.'
(Dryden).
380. OVID, Ars Am. ii. 538.
'With patience bear a rival in thy love.'
381. HOR. 2 Od. iii. 1.
'Be calm, my Dellius, and serene,
However fortune change the scene,
In thy most dejected state,
Sink not underneath the weight;
Nor yet, when happy days begin,
And the full tide comes rolling in.
Let a fierce, unruly, joy,
The settled quiet of thy mind destroy.'
(Anon.)
382. TULL.
'The accused confesses his guilt.'
383. JUV. Sat. i. 75.
'A beauteous garden, but by vice maintain'd.'
[384: no motto. text Ed.]
385. OVID, 1 Trist. iii 66.
'Breasts that with sympathizing ardour glow'd,
And holy friendship, such as Theseus vow'd.'
[386: motto but translation missing. text Ed.]
387. HOR. 1 Ep. xviii. 102.
'What calms the breast, and makes the mind serene.'
388. VIRG. Georg. ii. 174.
'For thee I dare unlock the sacred spring,
And arts disclosed by ancient sages sing.'
389. HOR.
'Their pious sires a better lesson taught.'
390. TULL.
'It is not by blushing, but by not doing what is unbecoming, that we
ought to guard against the imputation of impudence.'
391. PERS. Sat. ii. v. 3.
'Thou know'st to join
No bribe unhallow'd to a prayer of thine;
Thine, which can ev'ry ear's full test abide,
Nor need be mutter'd to the gods aside!
No, thou aloud may'st thy petitions trust!
Thou need'st not whisper; other great ones must;
For few, my friend, few dare like thee be plain,
And prayer's low artifice at shrines disdain.
Few from their pious mumblings dare depart,
And make profession of their inmost heart.
Keep me, indulgent Heaven, through life sincere,
Keep my mind sound, my reputation clear.
These wishes they can speak, and we can hear.
Thus far their wants are audibly exprest;
Then sinks the voice, and muttering groans the rest:
'Hear, hear at length, good Hercules, my vow!
O chink some pot of gold beneath my plough!
Could I, O could I, to my ravish'd eyes,
See my rich uncle's pompous funeral rise;
Or could I once my ward's cold corpse attend,
Then all were mine!' '
392. PETRON.
'By fable's aid ungovern'd fancy soars,
And claims the ministry of heavenly powers.'
393. VIRG. Georg. i. 412.
'Unusual sweetness purer joys inspires.'
394. TULL.
'It is obvious to see that these things are very acceptable to
children, young women, and servants, and to such as most resemble
servants; but they can by no means meet with the approbation of people
of thought and consideration.'
395. OVID, Rem. Amor. 10.
' 'Tis reason now, 'twas appetite before.'
[396. motto, but translation missing. text Ed.]
397. OVID, Metam. xiii. 228.
'Her grief inspired her then with eloquence.'
398. HOR. 2 Sat. iii. 271.
'You'd be a fool
With art and wisdom, and be mad by rule.'
(Creech).
399. PERS. Sat. iv. 23.
'None, none descends into himself to find
The secret imperfections of his mind.'
(Dryden).
400. VIRG. Ecl. iii. 93.
'There's a snake in the grass.'
(English Proverbs).
401. TER. Eun. Act i. Sc. 1.
'It is the capricious state of love to be attended with injuries,
suspicions, enmities, truces, quarrelling, and reconcilement.'
402. HOR. Ars Poet. 181.
'Sent by the Spectator to himself.'
403. HOR. Ars Poet. v. 142.
'Of many men he saw the manners.'
404. VIRG. Ecl. viii. 63.
'With different talents form'd, we variously excel.'
405. HOM.
'With hymns divine the joyous banquet ends;
The paæans lengthen'd till the sun descends:
The Greeks restored, the grateful notes prolong;
Apollo listens, and approves the song.'
(Pope).
406. TULL.
'These studies nourish youth; delight old age; are the ornament of
prosperity, the solacement and the refuge of adversity; they are
delectable at home, and not burdensome abroad, they gladden us at
nights, and on our journeys, and in the country.'
407. OVID, Met. xiii. 127.
'Eloquent words a graceful manner want.'
408. TULL. de Finibus.
'The affections of the heart ought not to be too much indulged, nor
servilely depressed.'
409. LUCR. i. 933.
'To grace each subject with enlivening wit.'
410. TER. Eun. Act v. Sc. 4.
'When they are abroad, nothing so clean and nicely dressed, and when
at supper with a gallant, they do but piddle, and pick the choicest
bits: but to see their nastiness and poverty at home, their gluttony,
and how they devour black crusts dipped in yesterday's broth, is a
perfect antidote against wenching.'
411. LUCR. i. 925.
'In wild unclear'd, to Muses a retreat,
O'er ground untrod before, I devious roam,
And deep enamour'd into latent springs
Presume to peep at coy virgin Naiads.'
412. MART. Ep. iv. 83.
'The work, divided aptly, shorter grows.'
413. OVID, Met. ix. 207.
'The cause is secret, but the effect is known.'
(Addison).
414. HOR. Ars Poet. v. 410.
'But mutually they need each other's help.'
(Roscommon).
415. VIRG. Georg. ii. 155.
'Witness our cities of illustrious name,
Their costly labour, and stupendous frame.'
(Dryden).
416. LUCR. ix. 754.
'So far as what we see with our minds, bears similitude to what we see
with our eyes.'
417. HOR. 4 Od. iii. 1.
'He on whose birth the lyric queen
Of numbers smiled, shall never grace
The Isthmian gauntlet, or be seen
First in the famed Olympic race.
But him the streams that warbling flow
Rich Tibur's fertile meads along,
And shady groves, his haunts shall know
The master of th' Æolian song.'
(Atterbury).
418. VIRG. Ecl. iii. 89.
'The ragged thorn shall bear the fragrant rose.'
419. HOR. 2 Ep. ii. 140.
'The sweet delusion of a raptured mind.'