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Whom well inspir’d the oracle

pronounc'd

275 Wisest of men; from whose mouth issued forth Mellifluous streams that water'd all the schools Of Academics old and new, with those Sirnam'd Peripatetics, and the sect Epicurean, and the Stoic severe;

280 These here revolve, or, as thou lik’st, at home, Till time mature thee to a kingdom's weight; These rules will render thee a king complete Within thyself, much more with empire join'd.

To

τος.

vit, et in domus etiam introduxit. vered down to us upon this occaTuf. Disp. V. 4. But he has given fion is this, a very different sense to the words either by design or mistake, as

Ανδρων απανιων Σωκρατης σοφωταMr. Warburton obferves. It is properly called the low-rooft house ; Of all men Socrates is the wiseft. for I believe, faid Socrates, that if I could meet with a good pur- cratis. Mr. Calton adds, that the

See Diogenes Laertius in vita Sochaser, I might easily get for my Tempter designs here a compligoods and house and all five pounds. ment to himself; for he would be Εγο μεν οιμαι (εφη ο Σωκρατης) ει

understood to be the inspirer. αγαθ8 ωνητ8 επιτυχοιμι, ευρεις αν μοι συν τη οικια και τα ονία σανία 276.-- from whose mouth isued σανυ βαδιως πεντε μωας. Xenophon forth&c) Thus Quintilian calls Deconomic. five' minas or Attic Socrates fons philojophorum, I. 10. pounds were better than fixteen and as the Ancients looked upon pounds of our money, a mina, Homer as the father of poetry, so according to Barnard, being three they esteemed Socrates the father pounds eight fhillings and nine of moral philosophy. The diffepence.

rent sects of philosophers were but 275. Whom well infpir'd the oracle fo many different families, which pronounc'd

all acknowledged him for their Wiseft of men ;] The verfę deli

common parent. See Cicero Aca

To whom our Saviour fagely thus reply'd. 285 Think not but that I know these things, or think I know them not; not therefore am I short Of knowing what I ought : he who receives Light from above, from the fountain of light, No other doctrin needs, though granted true; 290 But these are false, or little else but dreams, Conjectures, fancies, built on nothing firm. The first and wisest of them all profess’d To know this only, that he nothing knew;

The

demic. I. 4. Tufc. Difp. V. 4. and it, as the preceding speech of Saparticularly De Orat. Ill. 16, 17. tan is for that fine vein of poetry The quotation would be too long which runs through it: and one to be inserted. See likewise Mr. may observe in general, that MilWarburton's account of the Socra ton has quite throughout this work tic school. B. 3. Sect. 3. of the Di- thrown the ornaments of poetry on vine Legation.

the side of error, whether it was 283. These rules will render thee that he thought great truths belt &c.] Ask what rules, and no an- express’d in a grave unaffected stile, fwer can be regularly given : ask or intended to fuggett this fine whole, and the answer is easy. moral to the reader, that fimple There is no mention before of naked truth will always be an rules; but of poets, orators, phi- overmatch for falfhood tho' recomlosophers there is. We should read mended by the gayelt rhetoric, and therefore,

adorned with the most bewitching colors.

Thyer. Their rules will render thee a king complete. Calton.

293. The first and wilest of them

all] Socrates profess'd to know 285. To whom our Saviour fagely this only, that be nothing knew. Hic

thus reply'd.] This answer of in omnibus fere ferinonibus, qui our Saviour is as much to be ad- ab iis, qui illum audierunt, permired for folid reasoning, and the scripti varie, copiofe funt, ita difmany sublime truths contain'd in putat, ut nihil adfirmet ipse, refel

lat

The next to fabling fell and smooth conceits ; 295
A third fort doubted all things, though plain senseiz
Others in virtue plac'd felicity,
But virtue join'd with riches and long life;
In corporal pleasure he, and careless ease;
The Stoic last in philosophic pride,

300 By him call’d virtue ; and his virtuous man,

Wise,

lat alios: nihil fe scire dicat, nisi thing in nature, in which the id ipfum: eoque præftare ceteris, fancy cannot find or make a quod illi quæ nefciant scire se pu “ variety of such fymbolizing te tent; ipfe, se nihil fcire, id unum " semblances ; so that emblems, fciat. Cicero Academic. I. 4. “ fables, fymbols, allegories, tho' 295. The next to fabling fell, and they are pretty poetic fancies,

Imooth conceits;] See Parker's are infinitely unfit to express Free and Impartial Cenfure of the philosophical notions and difPlatonic philosophy. Oxford 1667. “ coveries of the natures of things. p. 71.

« Plato and his followers The end of philofophy is « have communicated their no " to search into, and discover « tions by emblems, fables, sym “ the nature of things ; but I “ bols, parables, heaps of meta “ believe you understand not how

phors, allegories, and all sorts " the nature of any thing is at all " of mystical representations, (as “ discovered by making it the " is vulgarly known.) All which, " theme of allegorical and dark upon the account of their ob 66 discourses."

Calton. fcurity and ambiguity, are ap 296. Athird

fort doubted all things, parently the unfittelt figns in the though plain sense;] These were “ world, to express the train of the Sceptics or Pyrrhonians the “ any man's thoughts to another: disciples of Pyrrho, who asserted “ For besides that they carry in nothing, neither honest nor dis“ them no intelligible affinity to honest, just nor unjust, and so of “ the notices, which they were every thing; that there is nothing

design’d to intimate, the powers , indeed such, but that men do all “ of imagination are so great, and things by law and custom ; that in “ the instances in which one thing every thing this is not rather than

may resemble another are so that. This was called the Sceptic many, that there is scarce any philosophy from its continual in

spection,

Wise, perfect in himself, and all possessing,
Equals to God, oft shames not to prefer
As fearing God nor man, contemning all 304
Wealth, pleasure, pain or torment, death and life,
Which when he lifts, he leaves, or boasts he can,
For all his tedious talk is but vain boast,
Or subtle shifts conviction to evade.

Alas,

spection, and never finding; and viour taking such particular notice Pyrrhonian from Pyrrho. See Stan- of the Stoics above the rest, was ley's life of Pyrrho, who takes this probably because they made preaccount from Diogenes Laertius. tensions to a more refin'd and ex

297. Others in virtue &c.] These alted virtue than any of the other were the old Academics, and the sects, and were at that time the Peripatetics the scholars of Ari- most prevailing party among the stotle. Honeste autem vivere, fru- philosophers, and the moft rever'd entem rebus iis, quas primas ho- and esteem'd for the ftri&tness of mini natura conciliet, et vetus Aca- their morals, and the austerity of demia censuit, et Ariftoteles : ejuf- their lives. The picture of their que amici nunc proxime videntur virtuous man is perfectly just, as accedere. Cicero Academic. II. might easily be shown from many 42. Ergo nata eft fententia vete- passages in Seneca and Antoninus, rum Academicorum et Peripateti- and the defects and insufficiency of córum, ut finem bonorum dicerent, their scheme could not possibly be secundum naturam vivere, id est, set in a stronger light than they virtute adhibita, frui primis à natu are by our author in the lines fola ra datis. de Fin. II. u.

lowing

Thyer. 299. In corporal pleasure be, and 303. Equals to God,] In Milton's

careless ease;] Epicurus. Con own edition, and all following, it firmat autem illud vel maxime, is Equal to God: but I cannot but quod ipsa natura, ut ait ille, ad- think this an error of the press, the sciscat et reprobet, id eft, volup- sense is so much improved by the tatem & dolorem : ad hæc, & quæ addition only of a single letter. sequamur et quæ fugiamus, refert Equals to God, oft fhames not omnia. Cicero de Fin. I. 7.

to prefer. 300. The Stoic last &c.] The rea 307. For all his tedious talk is but son why Milton represents our Sa

vain boast,

Or

Alas what can they teach, and not mislead,
Ignorant of themselves, of God much more, 310
And how the world began, and how man fell
Degraded by himself, on grace depending ?
Much of the soul they talk, but all awry,
And in themselves feek virtue, and to theinfelves
All glory arrogate, to God give none,

315
Rather accuse him under usual names,
Fortune and Fate, as one regardless quite
Of mortal things. Who therefore seeks in these
True wisdom, finds her not, or by delusion
Far worse, her false resemblance only meets, 320
An empty cloud. However many books,

Wise

propter virtutem

Or fubile fifts] Vain boasts relate timents of ancient philosophy to the Stoical paradoxes, and subtle upon this point in the following Shifts to their dialectic, which this words: fečt so much cultivated, as to be enim jure laudamur, et in virtute as well known by the name Dia- recte gloriamur : quod non continlectici as Stoici. Warburton. geret, fi id donum a Deo, non a

nobis haberemus. At vero aut 313. Much of the soul they talk, honoribus aucti, aut re familiari,

but all awry,] See what Mr. Warburton has said upon this sub

aut fi aliud quippiam nacti suject in the first volume of the Di.

mus fortuiti boni, aut depulimus

mali, cùm Diis gratias agimus, yine Legation.

tum nihil nostræ laude assumptum 314. And in themselves seek virarbitramur. Num quis, quòd botue, and to themselves

nus vir effet, gratias Diis egit unAll glory arrogaie, to God give quam ? At quòd diveș, quòd honone,] Cicero speaks the ten- noratus, quod incolumis --- Ad

sem

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