a human figure; sometimes we see the man appearing distinctly in all his limbs and features, sometimes we find the figure wrought up to great elegance; but seldom meet with any to which the hand of a Phidias or Praxiteles could not give several nice touches and finishings.—Discourses of morality, and reflections upon human nature, are the best means we can make use of to improve our minds and gain a true knowledge of ourselves, and consequently to recover our souls out of the vice, ignorance and prejudice which naturally cleave to them. I have all along professed myself a promoter of these great ends; and I flatter myself that I do from day to day contribute something to the polishing of men's minds: at least my design is laudable, whatever the execution may be. J. ADDISON

235. PHILIP OF MACEDON-HIS EDUCATION. It was undoutedly not the study of philosophy, either speculative or practical, that chiefly occupied Philip's attention during this period. To the society in which it was passed he may have been mainly indebted for that command of the Greek language which enabled him both to write and speak it with a degree of ease and elegance not inferior to that of the most practised orators of his day. But the most important advantages which he gained from his stay at Thebes, were probably derived from the military and political lessons with which the conversation of generals and statesmen like Epaminondas, Pelopidas, and their friends could not fail to abound. It was by them that the art of war had been carried to the highest point it had yet reached in Greece; or rather they, more particularly Epaminondas, had given it a new form; and the details of their battles and campaigns would be eagerly collected by an eager and ambitious youth.

C. THIRLWALL

236. SPEECH OF SIR W. WARHAM, AMBASSADOR TO KING HENRY VII, BEFORE THE COUNCIL OF THE ARCHDUKE PHILIP OF FLANDERS, REQUESTING THE SURRENDER OF PERKIN WARBECK. Sense and reason no power can command. Is it possible, trow you, that King Richard should damn his soul and foul his name with so abominable a murder and yet not mend his case? Or do you think, that men of blood, that were his instruments, did turn to pity in the midst of their

execution? Whereas in cruel and savage beasts, and men also, the first draught of blood doth yet make them more fierce and enraged. Do you not know, that the bloody executioners of tyrants do go to such errands, with an halter about their neck: so that, if they perform not, they are sure to die for it? and do you think, that these men would hazard their own lives for sparing another's? Admit they should have saved him: what should they have done with him? Turn him into London streets, that the watchmen or any passenger that should light upon him, might carry him before a justice and so all come to light? or should they have kept him by them secretly? That surely would have required a great deal of care, charge and continual fears.

LORD BACON

237. PERKIN WARBECK, AS RICHARD THE FOURTH, BESIEGING EXETER. When therefore they were come before Exeter, they forbare to use any force at the first, but made continual shouts and outcries to terrify the inhabitants. They did likewise in divers places call and talk to them from under the walls to join with them and be of their party: telling them, that the king would make them another London, if they would be the first town that should acknowledge him. But they had not the wit to send to them in any orderly fashion agents or chosen men, to tempt them and to treat with them. The citizens on their part shewed themselves stout and loyal subjects. Neither was there so much as any tumult or division amongst them; but all prepared themselves for a valiant defence and making good the town. For well they saw, that the rebels were of no such number or power, that they needed to fear them as yet, and well they hoped, that before their numbers increased, the king's succours would come in. And howsoever, they thought it the extremest of evils to put themselves at the mercy of those hungry and disorderly people. Wherefore setting all things in good order within the town, they nevertheless let down with cords from several parts of the wall privily several messengers (that, if one came to mischance, another might pass on) which should advertise the king of the state of the town and implore his aid. Perkin also doubted that succours would come ere long; and therefore resolved to use his utmost force to assault the town. And for that purpose, having mounted scaling-ladders in divers places upon the

walls, made at the same instant an attempt to force one of the gates. But having no artillery nor engines, and finding that he could do no good by ramming with logs of timber nor by the use of iron bars and iron crows and such other means at hand, he had no way left him but to set one of the gates on fire, which he did. But the citizens well perceiving the danger, before the gate could be fully consumed, blocked up the gate and some space about it on the inside with faggots and other fuel, which they likewise set on fire and so repulsed fire with fire. And in the mean time raised up rampiers of earth and cast up deep trenches to serve instead of wall and gate.

LORD BACON

238. MARCUS PORCIUS CATO—HIS REPULSE FROM THE PRÆTORSHIP. Cato's merit on the whole was superior to that of any of the great men who stood against him for that magistracy. He was temperate, brave, indefatigable, frugal of the public money and not to be corrupted. There is scarce any talent for public or private life which he had not received from nature or acquired by industry. He was a great soldier, an able orator, a learned historian and very knowing in rural affairs. But he had great faults. His ambition being poisoned with envy disturbed his own peace and that of the state as long as he lived; and though he took no bribes, he was unmerciful and unconscionable in amassing wealth, by all such methods as the law did not punish.

C. MIDDLETON

239. ABUSE OF LIBERTY. In some people I see great liberty indeed; in many, if not in the most, an oppressive degrading servitude. But what is liberty without wisdom, and without virtue? It is the greatest of all possible evils: for it is folly, vice and madness without tuition or restraint. Those who know what virtuous liberty is, cannot bear to see it disgraced by incapable heads, on account of their having high-sounding epithets in their mouths. Grand, swelling sentiments of liberty, I am sure, I do not despise. They warm the heart; they enlarge and liberalize our minds; they animate our courage in a time of conflict. Neither do I wholly condemn the little arts and devices of popularity. They facilitate the carrying of many points of moment; they keep the people together; they refresh the mind in its

exertions; and they diffuse occasional gaiety over the severe brow of moral freedom. Every politician ought to sacrifice to the Graces, and to join compliance with reason. But in such an undertaking as that in France, all these subsidiary sentiments and artifices are of little avail. To make a government requires no great prudence. Settle the seat of power; teach obedience; and the work is done. But to form a free government, that is, to temper together those opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful and combining mind.

E. BURKE

HEAVEN.

240. I cannot think of heaven otherwise than as the perfection of every good thing which my mind conceiveth; the fulfilment of every pious purpose, the gratification of every devout wish, and the perfection of this unfinished creature which I feel myself to be. I hope this body will not fail, as it now doth, and languish and stop short of the energetic purposes of the mind. I hope that the instruments of thought within the brain will not grow numb and refuse obedience to the will, and that the fountains of feeling in the heart will not subside and dry up, when called upon too much. I hope that time will open its narrow gates and admit a thousand acts and processes which it now strangleth in the narrowness of its porch. And I would fain add the wings of the morning, that I might travel with the speed of thought to the seats of my affections, and gratify them without constraint. And oh! I hope that in heaven the instability of virtue will be removed, and that there may be no commonplace talk about the golden mean, but that the heart may drink deep and not be intoxicated with its affections-the head think on and not be wearied with its cogitations. And I hope there will be no narrowness of means, no penury, no want, and that benevolence will be no more racked with inability to bestow.

E. IRVING

241. OF NAMES UNIVERSAL. Some are of more, and some of less extent; the larger comprehending the less large: and some again of equal extent, comprehending each other reciprocally. As for example: the name body is of larger signification than the word man, and comprehendeth

it: and the names man and rational are of equal extent, comprehending mutually one another. But here we must take notice that by a name is not always understood, as in grammar, one only word, but sometimes by circumlocution many words together. For all these words, he that in his actions observeth the laws of his country, make but one name, equivalent to this one word, just.

T. HOBBES

242. PLATO'S DOCTRINES. He was persuaded that virtue must be built on knowledge, not on that counterfeit knowledge, which dwells only on the surface of things and is guided by the imagination rather than by the judgment, (for this was the peculiar foible of his countrymen, a light and desultory people, easily seduced by their fancy wherever it led them), but on the knowledge which is fixed and settled on certain great and general truths, and on principles as ancient and as unshaked as nature itself or rather as the author of nature. To this knowledge and consequently to virtue he thought that philosophy was our only guide: and as to all those arts, which are usually made merely subservient to the passions of mankind, as politics, eloquence and poetry, he thought that they were no otherwise to be esteemed than as they are grounded on philosophy and are directed to the ends of virtue. They, who had best succeeded in them before his time, owed (as, he thought) their success rather to a lucky hit, to some gleam of truth, as it were providentially, breaking in upon their minds, than to those fixed and unerring principles which are not to be erased from a soul, which has once been thoroughly convinced of them. Their conduct therefore in their actions and in their productions has been wavering between good and evil, and unable to reach perfection. The inferior tribe have caught something of their fire, merely by imitation, and form their judgments, not from any real skill they have in these arts but merely from a gout de comparaison. The general applause of men has pointed out to them what is finest; and to that, as to a principle, they refer their taste, without knowing or inquiring in what its excellence consists. Each Muse (says Plato) inspires and holds suspended her favourite poet in immediate contact, as the magnet does a link of iron, and from him hangs a long chain of actors and singers and critics and interpreters of interpreters.

T. GRAY