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σερί εαυτ8 λέγει. Κάν τις αυτόν έπαινη, καθαγελά τα έπαινονlΘ- αυτος παρ' εαυτώ κάν ψέγη, εκ απολογείται. Signa proficientis sunt: Neminem vituperat, neminem laudat, de nemine queritur, neminem incufat ; nihil de feipfo dicit. Et fi quis ipfum laudet, ridet laudantem ipfe fecum; et fi vituperet, non fe purgat.
Idem, apud Stobæum : 'Oudeis Qinoxghualo, sy Quandova, rj QuódoGo, xj Qirándown Quarta pouco φιλόκαλα. . Nemo pecuniæ amans, et voluptatis, et gloriæ, fimul homines amat; sed solus honesti amans.
So. Plato, De Rep. I. says, that a fondness of glory is as mean a vice as a fondness of money. Many such like passages might be added, particularly from Marcus Aurelius, and other Scoical Writers. The Stoics, though they refused to give fame and glory a place amongst good things, yet, I think, did not night the esteem of good men: they distinguished between gloria and claritas. Thus Seneca, Epist. CII. Gloria multorum judiciis conftat, claritas bonorum.
-[Sed claritas) poteft unius boni viri judicio esse contenta.
I cannot forbear inserting here a passage from Seneca, which I believe will please the reader as much as it does me. It relates to chat fond Hope, which we Writers, good, bad, and indifferent, are apt to entertain, that our name and labours shall be immortal; and it tells us, as elegantly as truly, what we have to expect. Profunda fupra nos altitudo
temporis veniet : pauca ingenia caput exferent; et in idem quandoque filentium abitura oblivioni resistent, ac fe diu vindicabunt. Epift. XXI. We expect that Time should take the charge of our writings, and deliver them safe to the latest pofterity: but, he is as surly and whimsical as Charon: Æneid, VI. 313.
Stabant orantes primi transmittere curfum,
If we have the mortification to see our works die before us, we may comfort ourselves with the consideration, which Seneca suggests to us, That a time will come, when the most excellent and admired compositions shall perish. Nor is the consolation much smaller, which offers itself to us, when we look back, and consider how many good authors there must needs have been, of whom no memorial is left; and how many, of whom nothing but the bare name survives; and how many
books are extant indeed, but never read. Aufer ab hinc lacrimas, Barathro, et compesce querelas. Lumina fis oculis etiam bonus Ancu' reliquit, Qui melior multis, quam Tu, fuit, Improbe, rebus.
Lucretius, III. ver. 967, 1038. To these motives of contentment under such circumstances, I need not add, what every neglected author says to himself, That the age he lives in has
God made all things, chiefly,
So in Edit. 1713. In Edit. 1671 it is
; V. 288.
There Susa by Choafpes, amber stream,
I am afraid Milton is mistaken here. That the King's of Persia dịank no water, but that of the river Ckoaspes, is well known to have been asserted by many antient writers : but that none but Kings drank of it, is what I believe cannot be proved : and if we examine it as an historical problem, wher
ther the kings of Persia alone drank of Choaspes, we shall find great reason to determine in the negative.
I. We have for this opinion the filence of many authors, by whom we might have expected to have found the fact confirmed, had they known of any such cufton. Herodorus, Strabo, Tibullus; Aufonius, Maximus Tyrius, Aristides, Plutarch, Pliny the elder, Athenæus, Dionysius Periegetes, and EuAtathius, haye mentioned Choaspes (or Eulaus) as the drink of the kings of Persia, or Parthia ; gr have called it Baoshoxon udap, regia lympha: but none have said that they alone drank of it, I say, Choaspes, or Eulæus, because some make them the fame, and others have counted them as different rivers.
The filence of Herodotus ought to be of great 'weight, because he is fo particular in his account of the Persian affairs; and next to his, the filence of Pliny, who had read so many authors, is confiderable.
II. Though it can hardly be expected that a negative should be proved any other way, than from the filence of writers; yet, so it happens, that Ælian,-if bis authority be admitted, -affords us in his Var. Hift. XII. 40. a full proof, that Choaspes might be drunk by the Subječts of the kings of Perfa.
Τάτι άλλα εφόδια είπέλο των Ξέρξη πολύlελείας και αλαζονείας σεπληρωμένα, και εν και ύδωρ ήκολέθει το έκ το Χοάσπι. 'Επει δ' ήν τινι ερήμω τόπω εδίψησαν, έδέπω της θεραπείας - οικόσης, εκηρύχθη το τραβοπέδω, εί τις έχει ύδωρ εκ τα Χοάσπα, ένα δω βασιλεϊ σιεϊν. Και ευρέθη τις βραχύ και σεπηπος έχων. "Επιεν εν τέτο ο Ξέρξης, και ευεργέτης τον δονία ενόμισεν, ότι άν απώλείο τη διψη, ει μη έκεϊνο ευρέθη.
“ In the carriages which followed Xerxes, there were abundance of things, which served only for pomp and oftentation: there was also the water of Choafpes. The army being oppreffed with thirst, ‘in a desert place, and the carriages not being yet
come up, it was proclaimed, that if any one had of ‘the water of Choaspes, he should give it Xerxes to drink. One was found, who had a little, and that not sweet. Xerxes drank it, and accounted him who gave it him a benefactor, becaufe he had perished with thirst, if that little had not been found.”
III. Mention is made indeed by Agathocles, of a certain water, which none but Persian kings might -drink: and if any other writers mention it, they take it from Agathocles.
We find in Athenaus : Αγαθοκλης εν Περσαις φησιν ειναι και χρυσαν καλεμεναν υδωρ ειναι δε τειο λιβαδας εβδομηκοντα, και μηδενα σινειν απ' αυλα η μονον βασιλεα και τον πρεσβυλαθον αυλα των παιδων και των δε αλλων εαν τις σιη, θανατος ή ζημια.. “ Agathocles fays that there is in