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In Othello, Act III.

“ But in a man that's juft, « They're cold dilations, working from the heart, " That passion cannot rule.” Dilations, à Lat. dilationes, delayings, pauses, à differendo. But in Act I. That I would all my pilgrimage dilate. i. e. à dilatando, enlarge upon, exspatiate, &c."

In K. Lear, Act II.

16 I tax not you, you

elements “ You owe me no subscription."

Subscriptio, is a writing underneath, a regiftering our names fo as to take part in any cause, fuit or service. Hence it signifies, allegiance, submislion, &c. And the verb subscribere is not only to write under, but to aid and help, to abet and approve, &c.

Ovid Trift. L. I. EI. II.

« Dü maris et caeli (quid enim nisi vota super

“ funt)

“ Solvere quaffatae parcite membra ratis : • Neve precor magni subscribite Caesaris irae.

In Measure for Measure, Act II.
“ Admit no other way to save his life,
As I subscribe not that.”

Milton, B. XI, 181.
So fpoke, so with'd much-humbled Eve ;

u but fate Subscrib'd not." That is, afsented not, took not her part. But Milton abounds with words thus taken from the Latin ; and uses them according to that idiom.


6 Such are, peligions, i. e. fuperftitious ornaments: 1, 372And thus Shakesp. in Jul. Caes. Act I, uses ceremonies.

If you do find them deck'd with ceremonies,

Difrobe bis images. Inftin&, i.e. moved forward, pulb'd on: II, 937. XI, 563. Emblem, piture-work of wood, stone, or metal, inlaid in diverse colours, as in pavements, &c. IV, 703. Divine, 1. foreboding : IX, 845. Person, i.e. character, quality, or state, part to act in : X, 156. Many instances too he has of construction imitated from the poets : as for instance, B. IX, 795 « O Sov'reign, virtuous, PRECIOUS OP ALL TREES “ In paradise !" Virgil IV. 576.-Sequimur te, SANCTE DEORUM. With others too numerous to be mention'd here ; but these may suffice to vindicate our author. I ought not to say

vindicate :

In Julius Caesar, Act I. 6 Brutus. If it be aught toward the general

6 good,

“ Set honour in one eye, and death i'th' other, “ And I will look on both indifferently. “ For let the Gods so speed me, as I love « The name of honour, more than I fear death." How agreeable to his Stoic character does Shakespeare make Brutus here speak ? Cicero de Fin. III, 16. Quid enim illi AAIADOPON dicunt, id mibi ita occurrit, ut INDIFFERENS dicerem. One of the great division of things, among the Stoics, was into good, bad, indifferent ; virtue, and whatever partook of virtue, was good; vice, bad; but what partook neither of virtue nor vice, being not in our power, was indifferent : such as honour, wealth, death, &c. But of these indifferent things, some might be esteemed more than others; as here Brutus says, I love the name of bonour more than I fear death. See Cicero de Fin. III, 15, 16. The Stoics never destroy'd choice among indiffereut things. Their woonspereva were indifferentia cum mediocri aeftimatione. Chryfippus used to say, ? Méxeis ão ainda prob : vindicate : for words thus used out of the common and vulgar track, add a peculiar dignity and grace to the diction of a poet. 7 'Aggiavos bib. 6. REQ. '


ή τα εξής, αει των ευφυεσερέρων έχομαι. While I continue ignorant of consequences, I always bold to tbose things wbich are agreeable to my difpofition. Which saying of Chryfippus is thus further explained by Epictetus, Διατέτο καλώς λέfeeιν οι φιλόσοφοι, ότι εί προήδει ο καλός και Γαθώς τα έσόμενα, συνήρξει αν και τα νοσείν, και τα αποθνήσκειν, και το σηρεσθαι αισθανόμενος γε, ότι από της των Ολων διαλάξεως τετο απονέμεθαι. Κυριώτερον δε το Όλον τη μέρες, και η πόλις το πολίτε. Νυν ότι

Τρογινώσκόμεν, καθήκει των ΠΡΟΣ ΕΚΛΟΓΗΝ ευφυερέρων έχεσθαι, ότι και προς τετο γεγόναμεν. Hence the philosophers say finely and truly, that if the real good and bonest man knew future events, be would co-operate with fickness, death, and loss of limbs : in as much as he would be fenfible that this happen'd to him from the order and conftitution of the Whole : (for the Whole is principally to be preferred before the part, and the city, to the citizen :) but now as we are ignorant of future events, we Spould by a right election hold to what is agreeable to our dispositions. And this doctrine, of right election and rejection, they are full of, in all their writings. This being premised, let us see Brutus' fpeech.

« Brutus. I do fear the people, • Chufe Caefar for their king.

« Caffius.

“ Caffius. Ay, do you fear it ? “ Then muft I think, you would not have it so. " Brut. I would not Caffius; yet I love him

" well : “ But wherefore do you hold me here so long? “ What is it, that you would impart to me? “ If it be aught toward the general good “ Set honour, &c."

“ If it be ought toward the general good, (προς το όλον, προς την πόλιν) as I am a part

of o that whole, a citizen of that city; my prin* ciples lead me to persue it ; this is my end, “ my good : whatever comes in competition « with the general good, will weigh nothing ; « death and honour are to me things of an in

different nature: but however I freely acknow

ledge that, of these indifferent things, honour “ has my greatest esteem, my choice and love ; s the very name of honour I love, more than I " fear even death."

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In Antony and Cleopatra, Act V.

“ Cleop. Why that's the way “ To fool their preparation, and to conquer * Their most absurd intents."

8 They correct, afur'd.


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