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The word fatalis doth not, I think, mean simply pernicious, destructive ; but the idea of destiny is also then joined to it. In Skinner we have the etymo . logies of the word Massacre : I think that they are all wrong, and that it comes from Marti facrum.

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Infinuo, as also Infinuatin, is used in a sense not common in the Cod. Theod. and in Instit. L. II. tit. VII. §. 2. It seems to mean—to record.

Broukhusius, a polite and ingenious critick, hach borrowed not a little from the notes of Jos. Scaliger on Tibullus and Propertius. Broukhusius is much indebted to. Scaliger; Madame Dacier and her husband to Tanaquil Faber; and John Hudson to Edward Bernard.

Jerome, in his life of Paul the Hermit, says, " that the fauns and satyrs conversed with St. Antony, and intreated him to pray that they might obtain mercy from God, who came for the salvation of the whole world.A man who writes such things, must suppose all his readers to be fauns and fatyrs.

The same writer also informs us, that the gold, the silver, the ivory, the apes, and the peacocks, which came from Tharshish to Solomon, mean the writings of pagans, and of hereticks!

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S-, speaking of those prophecies which are no more than accommodations, illustrates the thing by accommodating these lines of Virgil, Georg. IV. 86. to the curing of an intermittent fever by the powder of the bark :

Hi motus animorum, atque hæc certamina tanta Pulveris exigui jačtu compresa quiescent. This application, thought I with myself, is certainly too lively and ingenious to be his own. Afterwards I found it in the Bibl. Chois. XXIII. 428. See also Menagiana, I. 415.

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Thomas Burnet is a moft ingenious man.

I say of him, what Quinctilian says of Seneca :-Multe in eo claræque sententiæ ; fed in eloquendo corrupta pleraque: atque perniciofifsima, quod abundant dulcibus vitiis.

Vigneul Marville, I. 5. says, “ The Jews fcarcely ever ate filh.” Witness the New Teltament, and all that is there faid about fish and filhermen! He adds, that “ in England the people eat more fish than flesh.” He knew little of us, and of our diet.

When I was pretty far advanced at school, my mafter would sometimes give us a Newspaper to translate. Of all our tasks, I found this the most difficult; and would rather have made forty verses,

than

than have translated as many lines of this dry and uncouth prose.

In our schools the boys make too many exercises in verse, and too few in prose; so that many of them, who can compose a pretty epigram, cannot put together four sentences of profe in a pure and correct manner. Poetical numbers they know, if they have a good ear ; but prose hath its numbers,--and with these they are not acquainted. This defect often sticks by them afterwards; and when they make a Latin speech, or sermon, it is in linsey-woolsey stuff, in poetical prose, larded with scraps of Horace and Virgil, by way of embellishment. Such discourses I have been entertained with, more than once, by our Professors of Divinity.

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That humourous expression in one of our poets,

“ The man that fights, and runs away,

May live to fight another day :" Is deduced from the Greek saying,

'Ανηρ και φέυγων και πάλιν μαχήσέlαι.

But it should rather have been,

Muy live to run another day.
'Ανηρ και φεύγων και πάλιν γε φεύξέlαι,

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We have our heroes of this kind; who, as Panurge says in Rabelais, fear nothing but danger.

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It is in the moral, just as it is in the natural world: Great bodies draw the finaller after them. Example, custom, fashion, rule us.

They who serve Christ and the world, are like borderers; scarcely knowing in whose kingdom, or under whose jurisdiction they are.

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The church ought to be very cautious and sparing in appointing stated fasts and thanksgivings: Else her children will be refractory; and, like those children in the market-places, mentioned in the Gospel, She may pipe to them, and they will not dance ; and mourn to them, and they will not Lament.

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They who fin and confess alternately, use repentance as a sort of fashionable phyfick, to be taken at set times—ar spring and fall.

Augustin says, Melius eft ut nos reprehendant grammatici, quam,ut non intelligant populi. It is not a bad leffon for preachers : But here is another, and a better, from Quinctilian : Qui ftultis videri eruditi volunt, ftulti eruditis videntur.

There was at Ephesus a man of extraordinary abilities, called Hermodorus, whose superior merit

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so offended his fellow-citizens, that they banished him,--and on that occasion made the following decree : Let no person amongst us excel the rest : If such an one be found, let him depart, and dwell elsewhere. The philosopher Heraclitus faid, that all the Ephesians, who were of age, deserved to be hanged, for afsenting to such a law, Hermo, dorus, thus cast out, went to Italy, and took refuge at Rome; where the Barbarians (for so the Greeks in those days accounted all, except themselves,) received him with courtesy and respect ; defired his assistance in forming their body of laws, contained in the twelve tables; and rewarded him with a statue erected in the Forum. See Cicero, Tusc. Disp. V. 36. and Pliny, Vol. II. p. 643.

We have had some powerful Druids and High Priests, who would have liked a decree of the Ephefian kind concerning the clergy: If any Ecclefiastic amongst us furpass others in learning and abilities, let him by all means be depressed; and never permitted to rise above the station of a Curate.

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« God pro

Justin Martyr says to the Jews,
mised that you should be as the sand on the sea-
Shore ; and so you are indeed, in more senses than
You are

as numerous, and you are as barren, and incapable of producing any thing good.”. Edit. Thirlby, p. 394. This is ingenious; and if all the allegorical interpretations of

the

one.

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