GREATEST THOUGHTS UTTERED BY THE GREAT- countries with his parents, and got acquainted | which pleases at all times, and delights all kinds with all the principal philosophers of his time, of of men. For when men of different pursuits, whom the most distinguished were Ammonius Sac-modes of life, inclinations, ages, and reasoning cas, Origen, Plotinus, and Amelius. He then set-powers, all unite in admiration of a particular tled at Athens, where he collected a large number work, then this united assent, and combination of of pupils, to whose instruction he devoted himself so many different judgments, stamps a high and with such zeal that he had little time for the com- unequivocal value on that work which meets with position of any literary production. Towards the such admiration. end of his life he travelled to the East, and was induced to remain at Palmyra in the service of Queen Zenobia. He encouraged her to assert her independence, and is said to have dictated a spirited For it is impossible for those who have low, letter to the Emperor Aurelian, renouncing the al- mean, and grovelling ideas, and who have spent legiance of the Romans. When Aurelian took the their lives in mercenary employments, to produce city of Palmyra, A.D. 273, Longinus was given up anything worthy of admiration, or to be a posto the Romans, who ordered him to be executed, session for all times. Grand and dignified exa fate to which he submitted with the utmost firm-pressions must be looked for from those, and those Of all his works, which were numerous, all alone, whose thoughts are ever employed on that has come down to us consists of a consider- glorious and noble objects. able part of his work "On the Sublime." ness. LET THERE BE LIGHT. In the same way the Jewish lawgiver, a man of no ordinary genius, when he had conceived in his mind a just idea of the grandeur of the Supreme Being, has given expression to it in noble lan IN WHAT DOES MAN MOST RESEMBLE THE GODS? For well did Pythagoras answer the question, "In what do we most resemble the gods?" when he replied, "In doing good and speaking truth." So Proverbs (xiv. 22)—“ Mercy and truth be to them that de-guage, in the beginning of his work containing vise good;" and Ephesians (vi. 14)-"Stand, having your loins girt about with truth;" and Psalms (xcviii. 3)—“He hath remembered His mercy and His truth." THE SUBLIME. But the sublime, when it is introduced at a seasonable moment, has often carried all before it with the rapidity of lightning, and shown at a glance the mighty power of genius. GENIUS. Genius may at times want the spur, but it stands as often in need of the curb. FROM THE SUBLIME TO THE RIDICULOUS. His laws:-" And God said," "What?" "Let there be light: and there was light. Let the earth be: and the earth was." So Genesis (i. 3)—“ And God said, Let there be light: and there was light." HOMER. So that, in the Odyssey, we may liken Homer with justice to the setting sun, whose glory, indeed, still remains, though the excessive heat of his beams has abated. SUBLIME SPIRIT OF THE ANCIENTS. In like manner, from the sublime and lofty spirit of the ancients there flow certain emana Little by little we depart from the terrible and tions, like vapors from the sacred vents, which reach the ridiculous. penetrate imperceptibly into the breasts of imita [Napoleon adopted this idea when he said, "There is only a tors, inspiring those who are not distinguished step from the sublime to the ridiculous"] GREAT ATTEMPTS. They call to remembrance the maxim, that "In great attempts 'tis glorious e'en to fall." PUERILITY. What is the idea implied in puerility? Why, it is certainly nothing more than the expressions and ideas that naturally occur to a schoolboy, and which become flat and insipid from being overwrought. And those persons are apt to fail in this particular who, aiming at an over-subtle, accurate, and, above all, a sweet style, imperceptibly degenerate into vulgar language and frothy affectation. WHAT IS REALLY SUBLIME? That is really grand and sublime which, the more we consider, the more difficult, nay, I would say impossible, it is to withstand; the impression of which sinks so deep, and is so engraven on the mind, that it cannot be effaced. In a word, you may pronounce that to be truly and really sublime for genius with the fire and vigor of others. FEELINGS OF AN AUTHOR RESPECTING HIS WORK. For if any man, at the very moment he is composing a work, should be filled with dread lest he should be producing what will not live beyond his own life and time, it must necessarily be that the labors of such a man, who feels so little confidence in himself that he cannot look forward to the esteem and applause of succeeding ages, should be imperfect and abortive. FANCY IN ORATORY. What, then, is the use of allowing full play to the fancy in oratory? It is, perhaps, that it enables us to make our speeches impassioned and full of vigor. IT IS AN ART TO CONCEAL ART. For art may then be termed perfect and complete, when it seems to be nature; and nature then is most successful, when she conceals what aid she receives from art. WHAT NATURE DESIGNED MAN FOR. Nature never meant man to be a low, grovelling creature; but, placing him in the world, as in a wide and crowded theatre, intended that he should be the spectator of her mighty works, giving him an eager desire for every honorable pursuit. From the first moment of his birth, she implanted in his soul an inextinguishable love for all that is good and noble, and a constant longing to approach nearer to the Divine nature. FREE GOVERNMENT THE NURSE OF GENIUS. Must we at last give credit to that common observation so highly praised, that free government is the true nurse of genius, and that in such a state alone do perfect orators flourish, and with it decline or die? For Liberty, it is said, is alone fitted to bring out the noble thoughts of men of genius, filling them with hopes of success, with a generous emulation and desire for victory. And above all, as the labors of orators are nobly rewarded in free states, it brings into full play the innate powers of their mind, which are sharpened and polished by constant practice; and the freedom of their thoughts, as might be expected, shines forth clearly in the liberty of their debates. SLAVERY. Slavery, however easy may be its chains, cannot be altogether divested of its bitterness, and can only be regarded as a prison of the soul, and a public dungeon. LOVE OF MONEY AND LOVE OF PLEASURE. For love of money is the disease which renders us most pitiful and grovelling, and love of pleasure is that which renders us most despicable. LUCIAN. LUCIAN, a classic satirist and humorist of the first merit, was born at Samorata, in Syria, in the early part of the second century of our era. THE WORLD TO COME. Dost thou not know what punishment awaits the wicked after this life, and in what happiness the good live? So Matthew (xxv. 46)—" And these shall go away into everlasting punishment: but the righteous into life eternal." MEN KNOW NOT THE TRUTH. As they are men, they know not the truth. So Ephesians (iv. 8)—"Having the understanding darkened because of the blindness of their hearts. GOD IS OMNISCIENT. When thou committest a sin, thou mayest perhaps conceal it from men, but thou wilt not conceal it from God, however much thou strivest. MENANDER. BORN B.C. 342-died b.c. 291. MENANDER, the most celebrated poet of the new comedy, was a native of Athens, son of Diopeithes and Hegesistrate, flourishing in the time of the successors of Alexander. He was born the same year his father commanded the Athenian forces on the Hellespont, against Philip of Macedon. He was educated under the eye of his paternal uncle, Alexis, the comic poet, and received instruction from Theophrastus, the philosopher. He was the intimate friend of Epicurus, enjoyed the friendship of Demetrius Phalereus, and was greatly admired by the first Greek king of Egypt, Ptolemy, the son of Lagus. He is said to have been drowned while he was swimming in the harbor of Peiraeus, near which he had an estate. Notwithstanding his fame as a poet, his public dramatic career, during his lifetime, was not particularly successful; for, though he composed upwards of a hundred comedies, he only gained the prize eight times. THE BACHELOR IS HAPPY. Happy am I, who have no wife. CHILDREN TO BE BOUND TO YOU BY GENTLENESS. We ought to lead our child to the right path, not by severity, but by persuasion. THE RELATIVES OF THE POOR. It is difficult to discover the relatives of a poor man, for no one likes to acknowledge his relationship with one who is in want, lest he should be asked for assistance. THE POOR. The poor man is full of fears, and imagines himself despised by all mankind. The man who enjoys only a moderate fortune is apt to look on the dark side of life. THE POOR. Whoever first discovered the means to support the poor increased the number of the miserable; for it would have been more simple for the man who could not live happily to die. A DAUGHTER. A daughter is an embarrassing and ticklish possession. So Sheridan ("The Duenna," act i. sc. 3) "If a daughter you have, she's the plague of your life, HAIL, FATHERLAND. Hail, beloved land! I embrace thee, seeing thee after a long time; for it is not every land I so address, but only when I see my own; for what supports me with food, that I regard as a god. So Scott ("Lay of the Last Minstrel," can. vi. st. 1)— "Breathes there the man with soul so dead, Who never to himself has saidThis is my own, my native land ?" 388 LOVE. Love blinds all men, both those who act reasonably and those who act foolishly. HABITS. For habits are never to be neglected. THE EVENTS OF LIFE. FIGHT NOT AGAINST GOD. Fight not against the decrees of God, nor add other annoyances to the occurrences of life; bear patiently whatever happens. So Acts (v. 29)-"We ought to obey God rather than man." The noble ought to bear with patience the evils Man must be prepared for every event. of life, of life which Fortune brings upon them, when they have not themselves to blame. for there is nothing that is durable. SON AND DAUGHTER. A wise son is a delight to his father, while a daughter is a troublesome possession. So Proverbs (x. 1)-" A wise son maketh a glad father; but a foolish son is the heaviness of his mother." GOD. All places are the temple of God, for it is the mind which prays to God. So Acts (vii. 48)—“Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord; or what is the place of my rest? Hath not my hand made all these things? HOW THE CHARACTER OF MAN IS KNOWN. The character of man is known from his conversation. THE WISH IS FATHER TO THE THOUGHT. He who sees and expects only what he wishes is a foolish judge of what is true. EVIL COMMUNICATIONS. Evil communications corrupt good manners. A PROPHET. The wisest man is the best prophet and counsellor. PRUDENCE. Prudence and forethought are the origin of much that is good, if they be applied to a proper object. IMPRUDENCE. It requires little exertion on our part to bring misfortune upon ourselves. KNOW THYSELF. In many things thou dost not well to say, "Know thyself;" for it would be better to say, "Know others." THE SLUGGARD. A procrastinator, born merely to consume the So Shakespeare (“King Henry IV.," part iii., act iv., sc. 4) fruits of the earth; a miserable wretch; a useless "Thy wish was father, Harry, to that thought." eth He chasteneth, and scourgeth every son whom he receiv eth." So Shakespeare (“ As You Like It," act. ii., sc. 1) "Sweet are the uses of adversity; Which, like the toad, ugly and venomous, And "Measure for Measure," (act. iv., sc. 6)— That's bitter to sweet end." KNOW THYSELF. That saying, "Know thyself," has this meaning, that thou get acquainted with thy own abilities, and with what thou art able to accomplish. THE POOR. MAN. I maintain that he is most happy who, after contemplating at his ease those beautiful objects of nature, the sun, stars, water, clouds, fire, has departed speedily to the home whence he came. Whether he live a hundred years or a few, he will always have the same objects before him. Consider, therefore, the time of which I speak to be merely the place of meeting and sojourning for men, where we meet together, traffic, are cheated, gamble, and amuse ourselves. If thou departest early, thou wilt enjoy the better fate; thou hast gone furnished with provisions for the way, hated by no one. He who remains a longer time in the world, after all his labors, at last The poor are always considered to be under the comes to an end, and, reaching a miserable old peculiar care of the gods. age, finds himself in want of everything. Roaming about, he finds enemies, who lay snares for So Psalms (lxix, 33)—–—“For the Lord heareth the poor, and him: having at last come to an end, the spirit despiseth not His prisoners." parts from the body with great difficulty. LEAN NOT ON YOUR OWN UNDERSTANDING. Cease to lean on your own understanding, for the wisdom of man is nothing else but the dictates of chance, whether that be considered Divine inspiration or pure intellect. It is this that rules, turns, and preserves all things, while the wisdom of man is mere smoke and idle talk; believe what I say, and you will not have cause to blame me. All things that we do or meditate are the results of chance, though we ascribe them to our own wisdom. Chance directs all things: we ought to call this, whether intellect or forethought, as the only goddess, unless we foolishly take pleasure in vain appellations. So Proverbs (iii. 5)—“ Lean not unto thine own understanding." TRUTH. To speak the truth is always the best policy; this I maintain to be the safest course in life. WOMAN. Of all wild beasts on earth or in sea, the greatest is a woman. SOCIAL LIFE. How pleasant is life if you live with those with whom you think you should live, and not merely for yourself! THE WICKED. If we were all eager to resist the man who in It is safest for a servant to do what he is order-flicted injury, and were ready to bring aid, regarded, as the proverb says. PLEASANT AT TIMES TO PLAY THE FOOL. ing any injury done as done to ourselves, and if we were prepared to assist each other, there would be less mischief done by the bad; for when these It is not always suitable to be wise; to play the men found that they were watched and properly fool in some things is proper. So Ecclesiastes (iii. 4)-"A time to mourn and a time to dance." TRUTH. punished, they would either be few in number, or would disappear altogether. FRIENDS. Not only are the riches of friends common propTrath when not sought after, sometimes comes erty, but their wisdom and forethought also to light. ought to be so. HEIGHT OF IMPUDENCE. The man who cannot blush, and who has no feelings of fear, has reached the acme of impudence. IGNORANCE. There is nothing more daring than ignorance. UNFORESEEN MISFORTUNE. THE PURSE-PROUD. When thou seest a man elated with pride glorying in his riches and high descent, rising even above fortune, look out for his speedy punishment, for he is only raised the higher that he may fall with a heavier crash. WHO KNOWS THE FUTURE. The proud and supercilious are like fools when they say, "I shall think of it by and by;" for Ah me! unforeseen misfortune is apt to bring on since thou art mortal, how dost thou know that madness. GOOD HEALTH. thou wilt have time to consider anything, miserable even in the midst of prosperity? For thy fortune, of its own accord, even while thou sleepest, In good health we are ready to give advice to sometimes is improving, and again goes to wreck. the sick. The man who is conscious to himself of crime, If thou respect the law, thou wilt not be terrified even though he be of the boldest nature, becomes by the law. LAW. Do not first suffer the punishment of the law, and then learn its nature; but, before thou suffer, anticipate it by thy respect for it. FALSEHOOD AND TRUTH. a coward. So Shakespeare (“ Hamlet,” act iii., sc. 1)— "Thus conscience does make cowards of us all.” SILENCE. Nothing is more useful to man than silence. A WORD SPOKEN. It is as easy to draw back a stone thrown with It is better to prefer falsehood to truth when it force from the hand as to recall a word once is injurious. For he who abuses the good things of life is a man, even for a short time, I become well inclined senseless being and not happy. |