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zuished among them, lamenting their lot, and praying that people and say: “The people hiss me, indeed, but they may spend their lives cultivating their own little prop. I chuckle at home when I count my money in my erty. Then thou wilt hear the soldier praising the life of the civilian, and the civilian looking with envy on that of the sol. 1
chest.” The thirsting Tantalus tries to catch the Hier. And if any god, having stripped each of his present waters retreating from his lips. Why dost thou mode of life, like players on the stage, were to exchange it smile ? Change the name, and the tale is told of For that of his neighbor, these same individuals will long for thee. Thou sleepest dozing with open mouth over their former mode of life, and bewail their present. So diffi
thy sacks of gold, while thy avarice forces thee to cult to please is man; very much so; discontented, fearfully Deevish, liking nothing that belongs to himself."
spare them, as if they were sacred to the gods, or Himerius, who flourished a.r. 350, says (Ed 20, p. 272) some | to gaze on them like pictures. Wouldest thou what to the same effect:
know the value of money or for what it may be "To follow anything habitually is apt to produce ennui, and
used ? Well, then, thou mayest buy bread, potin the case of the powerful creates insolence We, who dwell on land, seek the sea; and again, we who plough the deep,
herbs, wine, and all those other comforts, which Long for the corn fields. The sailor pronounces the husband human nature cannot do without and be happy. man happy; and again, the husbandman thinks the sailor.
Menander (Fr. Com. Gr. p. 924, M.) says to the same effect:All these feelings are the pastimes of ennui."
“Money appears to you to be a servant able to furnish not
only daily necessaries-bread, barley, cakes, vinegar, oil-but DEATH OR VICTORY.
everything of greater value."
Ben Jonson (“Every Man out of his Humor,'' act i.) The warrior's life is preferable; for why? the
erable; for ways the says:battle joins, and in the twinkling of an eye comes
“Poor worms, they hiss at me, whilst I at home speedy death or joyous victory.
Can be contented to applaud myself, ... with joy
To see how plump my bags are and my barns." THE INCONSISTENCY OF MANKIND.
And Pope (“Moral Essays," iii. 79) says: If any god were to say, Lo! I shall now do what “What riches give us, let us then inquire ? you wish; thou who wast lately a soldier shalt be
Meat, fire, and clothes. What more? Meat, clothes, and
fire. a merchant; thou, lately a lawyer, shall be a
Is this too little ?" farmer: quick, change places, and be gone. Why
Dean Kirwan thus describes the miser:are you standing? They wouldn't budge. And “Through every stage and revolution of life, the miser reyet they had it in their power to be happy to their mains invariably the same; or if any difference, it is only this, utmost wishes. Must not Jupiter be highly in
that as he advances into the shade of a long evening he clings
closer and closer to the object of his idolatry; and while dignant, and in his rage puff out both his cheeks,
every other passion lies dead and blasted in his heart, his dedeclaring that he will not again be so indulgent as sire for more pelf increases with renewed eagerness; and ho to listen to their prayers.
holds by a sinking world with an agonizing grasp, till he
drops into the earth with the increased curses of wretchedTRUTH IN JEST.
ness on his head, without the tribute of a tear from child or
parent, or an inscription on his memory, but that he lived to And yet what prevents us from telling the truth counteract the justice of Providence, and died without hope in a laughing way?
or title to a blessed immortality."
MAY I BE POOR OF SUCH BLESSINGS. But yet, laying aside our sportive mood, let us for my
For my part, I should prefer to be always poor pursue our theme with graver air.
in blessings such as these.
Spenser, in his “Faery Queen" (ü. 7, 12), says:-
"Far otherwise (said he) I riches read, What good is it to thee fearfully to store up se
And deem them root of all disquietness; cretly in the earth an immense mass of silver and
First got with guile, and preserved with dread." gold?
And Goldsmith in his “Deserted Village," says:
"The heart distrusting, asks if this be joy." Luke xii. 20:“But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which
THE GOLDEN MEAN. thou hast provided?"
There is a mean in all things; there are, in short,
certain fixed limits, on either side of which what THE ANT.
is right cannot exist. As the ant, little though it is, for she is a good Dryden :example of laborious life, draws with its mouth
“There is a mean in all things, and a certain measure whatever it can, and adds to the heap which it is
"wherein the good and the beautiful consist, and out of which
they never can depart." gathering, wisely providing for the future wants which it foresees.
ALL MANKIND ANXIOUS TO OUTSTRIP THEIR So Proverbs (vi. 6);
NEIGHBORS. "Go to the ant, thou sluggard; consider her ways, and be wise."
As when the steed hurries forward the chariot Titinius, who is supposed to have flourished B.C. 170, thus from the barrier, the driver presses on those who peaks (apud Nonium, p. 224):
have outstripped him, caring nothing for those "The husbandman by Pollux is very like to the ant."
whom he has distanced. Hence it happens that
we can seldom find the man who will say that he THE MISER.
has passed a happy life, and content with the time As the story goes of a mean, though rich miser that has gone by, rise like a satisfied guest from at Athens, who used to despise the taunts of the the languet of life.
Aristotle (apud Maxim. et Anton. p. 878) says:
Shakespeare (“ Much Ado," act iii. sc. 1) says:- . “It is best to rise from life as from a banquet, neither
“So turns she every man the wrong side out.” thirsty nor drunken." And an anonymous writer (apud. Stob.):
ALL LOADED WITH FAULTS. “As I depart from the banquet in no ways dissatisfied, so also from life when the hour comes."
How foolishly do we enact laws that are turned Sir Walter Scott (“Anne of Geierstein," ch. xvi.) used this
against ourselves! For no one is born without metaphor:“Death is dreadful, but, in the first spring-tide of youth, to
faults: he is the most perfect who is subject to the be snatched forcibly from the banquet to which the individual fewest. has but just sat down, is peculiarly appalling."
So Genesis viii. 21:And Pope (“Essay on Man," Ep. iii. 1, 69) has the same “For the imagination of man's heart is evil from his youth." metaphor:
“The creature had his feast of life before;
TO BE FORGIVEN.
| It is only right that he who asks forgiveness for While thou lookest on thine own faults as if
his offences should be prepared to grant it to through a distempered medium, why art thou as
others. sharp-sighted to the defects of thy friends as an
Lord Herbert says: eagle or Epidaurian serpent. But be assured that
“He that cannot forgive others, breaks the bridge over the result of this conduct is that thy own faults,
which he must pass himself; for every man has need to be too, are closely scanned.
forgiven." Homer (Il. xvii. 674) speaks of the sharp sight of the eagle: And Shakespeare ("Measure for Measure," act ii. sc. 3):“The eagle, which they say is quickest in sight of birds
“ Alas! alas! that fly."
Why, all the souls that were, were forfeit once; Sosicrates (apud. Stob. T. 23, 2):
And he that might the vantage best have took “We are quick to see the evil in another; whem we our. Found out the remedy. How would you be, selves commit the same, we do not recognize it."
If He, which is the top of judgment, should So Shakespeare ("Coriolanus," act ii. sc. 1) says:
But judge you as you are! O, think on that; "Oh, that you could turn your eyes towards the napes of And mercy then will breathe within your lips, your necks, and make but an interior survey of your good Like man new made." selves!" So Matthew vii. 3-5:
SOCIAL GOOD. “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? | The general sense of mankind, and the estabOr how wilt thou say to thy brother, Let me pull out the lished customs of nations and social good, which mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own
may, as it were, be called the parent of justice eye; and then shalt thou see clearly to cast out the mote out and equity, rise up in opposition. of thy brother's eye."
Too lazy to submit to the labor of writing, I If your friend be somewhat given to passion, mean of writing well; for as to quantity, I care not quite suited to the refined taste of the men not for that. nowadays, to be laughed at perhaps because his hair is ill-trimmed, his gown hangs awry, and his
THE SATIRIST SPARES NOT HIS FRIEND. shoes are too large for his feet. All this may be
He has hay on his horns, avoid him as a furious true; yet he is a good fellow, so that there is no
bull; if he can raise a laugh, he will not spare his one better; he is your intimate friend, and a
best friend, and whatever he has once scribbled on mighty mind lurks under his uncouth body.
his paper, he will never rest till all, young and old, A NEGLECTED FIELD.
even the rabble, returning from the oven or well,
should be able to repeat it. For the fern, fit only to be burned, grows up in uncultivated ground.
Pope, in his Imitations of Horace(ii. sat. i. 1. 69), says:
“Satire's my weapon, but I'm too discreet Bishop Hall says:
To run a muck, and tilt at all I meet." “The best ground untilled soonest runs out into rank weeds. A man of knowledge that is either negligent or uncorrected,
THE POET. cannot but grow wild and godless." Blackmore on the Creatioa, says:
Nor if any one should be able, as we are, to “The glebe untillid might plenteous crops have borne; scribble verses closely resembling prose, must
Rich fruits and flowers, without the gard'ner's pains, thou regard him as a poet. The man who is fired Might every hill have crown'd, have honor'd all the plains."
by real genius and divine enthusiasm, expressing WE MISREPRESENT THE VIRTUES OF OUR
himself in noble language, on such an one thou FRIENDS.
mayest bestow the sacred honors of a poet's name. It is this which joins together and keeps friends! Shakespeare ("Midsummer's Night's Dream," act 1. sc. 1) attached. But instead of following such maxims,
says: we are only too apt to take virtues even for vices,
“The poet's eye, in a fine frenzy rolling,
Doth glance from heaven to earth, from earth to bearen, and rejoice to begrime the untainted vessel,
And, as imagination bodies forth Seneca (de Provid. vi.) says:
The forms of things unknown, the poet's pen “This is not a solid and unmixed happiness; it is mere out Turns them to shapes, and gives to airy nothing ward crust."
A local habitation and a name."
80, and to whom there is no one more attached Thou mayest also find the scattered poet's limbs. I than I am.
A PLEASANT FRIEND. He who backbites an absent friend, who does not defend him when he is attacked, who seeks In my senses I should compare no blessing eagerly to raise the senseless laugh and acquire greater than a pleasant friend. the fame of wit, who can invent an imaginary Sophocles (Ed. Tyr. 611) says:romance, who cannot keep a friend's secret; that “For to throw off a virtuous friend, I count as bad as to man is a scoundrell mark him, Roman, and avoid
avoid throw away one's own life, which one loves best." him. George Herbert (" The Temple ") says:
TELL THAT TO THE MARINES.
Let a circumcised Jew believe that.
His blasted fame
THE FOLLY OF THE MOB.
Even the people, whose character as judge thou "Nausinicus, there are two classes of parasites: one common and introduced in comedies; one the black-hearted."
knowest, asserting this to be the case,-the people Euripides (Hippol. 1000) expresses the same idea:
who often are silly enough to bestow honors on "I am not the derider of my companions, father, but the the unworthy, and are slaves to rank, gazing in same to my friends, when they are not present, and when I stupid admiration on a long line of titled ancesam beside them." This character is very much the same as Canning's “ Can
tors. How shall we decide, whose ways of thinkdid Friend " in the "Anti-Jacobin":-
ing are so far removed from those of the mere vul"Candor, which spares its foes, nor e'er descends
gar mob? With bigot zeal to combat for its friends:
Shakespeare (Cor. act i. sc. 1) says:Candor, which loves in see-saw strain to tell
“What would you have, you curs, Of acting foolishly, but meaning well;
That like nor peace nor war? The one affrights you, Too nice to praise by wholesale, or to blame,
The other makes you proud. He that trusts to you Convinced that all men's motives are the same;
Where he should find you lions, finds you hares; And finds, with keen discriminating sight,
Where foxes, geese: you are no surer, no, Black's not so black, nor white so very white,
Than is the coal of fire upon the ice
Or hailstone in the sun. Your virtue is Save, oh save me from the candid friend.”
To make him worthy, whose offence subdues him,
And curse that justice did it. Who deserves greatness FOOLISH JESTING.
Deserves your hate, and your affections are
A sick man's appetite, who desires most that If I said, in idle raillery, that the silly Rufinus
Which would increase his evil. He that depends
And call him noble that was now your hate,
Him vile that was your garland."
FAME. Plutarch (S. N. V. p. 565, C.) says:
But glory, thou wilt say, leads all men, ignoble " When malice is joined to envy, there is given forth poison and noble, captive at the wheels of her glittering ous and feculent matter, as ink from the cuttle-fish."
Hannah More says:--
“ Glory darts her soul-pervading ray As the funeral of a neighbor alarms the sick
On thrones and cottages, regardless still glutton, and compels him to check his appetite
Of all the artificial, nice distinctions for fear of death: so the disgraces of others often
Vain human customs make." deter the youth not yet hardened from yielding to
ALL MUST LABOR. incipient vice.
Life is accustomed to give nothing to man withENOUGH AND MORE THAN ENOUGI.
out a world of toil. "Enough, you scoundrel."
Epicharmus (Xen. Mem. ii. 20) says:
“The gods sell everything good for labor." THE GENTLEMAN.
Sophocles (Elect. 945) says: A gentleman of the most polished manners, An
"Observe, without labor nothing prospers." tony, and a friend, so that no one is a greater. Euripides (Fr. Archel. 11) says:
“I have told you, my boy, to search for fortune by labors: Tennyson (“ In Memoriam," can. x.):
for see your father is honored."
So Genesis iii. 19:-
“In the sweat of thy face shalt thou eat bread." And soiled with all ignoble use."
Shakespeare (" As You Like It," act i. sc. 3) says:
“Oh, how full of briers is this working-day world!” THE PERFECT MAN.
" It is not with saying. Honey, honey,'that sweetness will Pure spirits, such as the earth knew none more I come into the mouth."
. POWER OF RIDICULE.
Hooker (E. P. V. fi. 1) says:-
“How should the brightness of wisdom shine, where the Ridicule often cuts the Gordian knot more effec-windows of the soul are of very set purpose closed." tively and better than the severity of satire. Cicero also (De Or. ii. 58) says:-
A BRIBED JUDGE. “ The orator often cuts by force of ridicule matters of a A judge, when bribed, is ill able to probe the vexatious character, which it is not easy to answer by regularowth argument." Churchill says of Ben Jonson:“ His comic humor kept the world in awe,
A STOMACH SELDOM HUNGRY.
A stomach that is seldom empty despises com-
mon food. Correct with care, if thou expect to write any
Antiphanes (Fr: Com. Gr. p. 569, M.) says:
“Hunger makes everything sweet except itself, for want is thing which shall be worthy of a second perusal.
the teacher of habits."
AM I TO BE EXCITED BY THE ATTACKS OF FOOLS ?
PLAIN DIET. Shall that bug Pantilius move my spleen? Shall Now mark, what and how great blessings flow I be tortured when Demetrius abuses me in my from a frugal diet. In the first place, thou enabsence ? or because the silly Fannius, the friend
rieng joyest good health. of Hermogenes Tigellius, finds fault with my verses?
THE RESULTS OF INTEMPERANCE. Antiphanes calls grammarians (Anthol. Palat. xi. 3:22, 5):“ The plague of poets ... the malicious biting-bugs of the
Seest thou how pale the sated guest rises from sweet-voiced."
supper, when the appetite is puzzled by varieties? The Emperor Adrian (Philistr. V. Sophist. 2, 10) says of the The body, too, burdened with yesterday's excess, attacks of a malicious slanderer:
weighs down the soul, and fixes to the earth this “We bore all his attacks, calling the abuse of such the
particle of divine essence. , stings of bugs."
Plato (Phæd. c. 33) has an idea somewhat to the same efSO MANY MEN, SO MANY MINDS.
"Every pleasure and pain, being as it were a nail, nails and So many men, so many minds.
fastens the soul to the body, making it to resemble the body, Sir John Herschel says:
as the soul regards those things to be true, which the body “ There is no accounting for the difference of minds or in- / asserts to be so."
And Seneca (De Brevit. Vit. 2) says: clinations, which leads one man to observe with interest the development of phenomena, another to speculate on their
| “Vices are every moment assailing us, so that we cannot causes; but were it not for this happy disagreement, it may recover ourselves, nor raise our eyes to examine the truth, be doubted whether the higher sciences could ever have at
but are fastened to the earth by our passions." tained even their present degree of perfection.”
And again Seneca (Ep. 120) speaks of the mid:-
breast of man.'
ADVANTAGES OF TEMPERANCE. be laid aside and consumed with rust, and let no one attack me, who am so desirous of living at And yet this abstemious man may on certain peace with all mankind.
occasions have recourse to better cheer, when the
returning year brings back some festive day, or BEWARE.
the wasted body requires more genial fare, or Better not touch me, friend, I loud exclaim. .
when years increase and the feebleness of age may
claim some kinder treatment. If thou in the A FRIEND TO VIRTUE.
prime of life and vigor of health enjoyest the
luxuries of the world, what wilt thou be able to Tolerant to virtue alone and her friends.
add when age and sickness comes ? THE POET NOT TO BE ATTACKED WITH IMPUNITY. Milton (" Paradise Lost," xi. 1. 633) says:
“If thou well observe And while seeking to fix his tooth against some
The rule of Not too much, by temperance taught, soft skin, he shall break it against my solid In what thou eat'st and drink'st; seeking from thence armor.
Due nourishment, not gluttonous delight,
Till many years over thy head return;
So mayst thou live; till, like ripe fruit, thou drop
Into thy mother's lap, or be with ease My good friends, what and how great a virtue Gather'd, not harshly pluck'd, for death mature." it is to live on the little that the gods provide (this is not my lesson, but what was taught by
FAME. that man of mother-wit, Ofellus, an untaught
Dost thou pay regard to fame as that which philosopher, and of rough common sense), come on!
wowo charms the ear of man more sweetly than music ? learn with me.
Milton ("Lycidas," 1. 70) says:-
“Fame is the spur that the clear spirit doth raise
(That last infirmity of noble minds) The mind charmed by false appearances refuses
To scorn delights and live laborious days; to admit better things.
But the fair guerdon when we hope to find,
And think to burst out into sudden blaze,
And slits the thin-spun life.”
POWER OF GOLD. For everything, virtue, glory, honor, things human and divine, all are slaves to riches.
EXPLAINING ONE DIFFICULTY BY ANOTHEE.. An illustration which solves one difficulty by raising another, settles nothing.
THE USE THAT MIGHT BE MADE OF THE MISER'S
Why does any man, who deserves not to be poor,
TWIN BROTHERS. ive in deep distress, whilst thou art wallowing
A noble pair of brothers, twins, in truth. n riches ? Why are the ancient temples of the fods falling to ruins ? Why, thou wretch, dost hou not spare something of that treasure for thy
WHITE OR BLACK DAY. lear country? Thinkest thou that thou alone Days to be marked with chalk or coal. halt always bask in the sunshine of prosperity ? Chou future laughing-stock to thy deadly foe!
THE ANNOYANCES OF LOVE. '.
In love these are the miseries, now a state of NOTHING CERTAIN.
war and then of peace; if any one were to try to For nature has assigned the land as a perpetual
give steadiness to such a life which is almost more nheritance neither to him nor me, nor any one.
changeable than the weather and floats about in He turned me out, but his own follies, or the
blind disorder, he would succeed no better than if knaveries of the law, or a long-lived heir, shall
he should attempt to play the madman in accordburn out him at last. The farm now belonging to
ance with right reason and rule. Embrenus, lately to Ofellus, will be the lasting property of no one, but the usufruct will pass now
TO ADD FUEL TO THE FLAME. to me, now to another: wherefore live with an To the folly of love add the bloodshed which it unyielding spirit, and present a firm breast to the often occasions, and stir, as they say, the fire with frowns of fortune.
the sword. We find the same idea (Anthol. Palat. II. p. 27):
A LIKENESS, "I was once the field of Achæmenides, but now of Menippus: and again I shall go from one to another. For the for- This image is not very unsuited to thy own conmer once thought that he possessed me, and now the latter dition. thinks so, yet I am wholly belonging to none but to Fortune." Lucian (De Nigrino, c. 26) says:
HIGH BIRTI NOTHING WITHOUT WEALTH. "Who being in possession of a field not far from the city, did not imagine that he would saunter over it for many years,
| High descent and meritorious deeds, unless
High desc co little so that he did not enter into any legal agreement that united to wealth, are more vile than very sea-weed. he should have authority over it, believing, I suppose, that we
Euripides (Fr. Alm. 8) says:-are lords of none of these things by nature, but by law and
"But high birth is nothing compared to riches; for riches Inheritance enjoying the use of them for an uncertain period,
place even the basest among the highest." tre regarded their masters for a short period, and when the fixed time is passed, then some one else receiving it enjoys the title."
TO LIVE WITH THE GREAT. So 1 Corinthians xvi. 18:
For thou oughtest to know, seeing thou livest ** Watch .... quit you like men, be strong."
near to the gods. INDOLENCE.
THE PLEASURES OF A COUNTRY LIFE. Idolence. that dangerous Siren, must be es- O country, when shall I behold thee, and be alchewed, or thou must be content to yield up what-| lowed to drink a sweet oblivion of the cares of ever thou hast acquired by the nobler exertions of life, musing on the works of ancient sages, or in thy life.
gentle sleep and hours of peaceful abstraction
from the world's busy scenes! Oh when shall I Chaucer says:
have served up to me my frugal supper of beans, re" Ydelness, that is the gate of all harmes,
lated as is said to Pythagoras, and pot-herbs soaked An ydil man is like an hous that heth noone walles; The devils may enter on every side."
in rich lard! Oh joyous nights and banquets, which the gods themselves might envy! at which
my friends and I regale ourselves by my own BUSY-BODIES.
fireside, while my petulant slaves enjoy what their I attend to the business of other men regardless master has left. Every guest may drink at disof my own.
cretion, unshackled by absurd laws, the strong
headed draining to the dregs the brimming ALL WANDER FROM THE RIGHT PATI.
bumper, while the weak grow mellow on a mod.
erate glass. As, in a wood, where travellers stray from the direct path, one to the left, another to the right,
Antiphanes (Ecc. Grot. p. 637) says:-
"For it is the life of the gods, when thou hast wherewith to all are mistaken, but they are so in different ways. 'sup without thought of the reckoning."