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Homer led the way, Il. E. 275. árą papuagénu, which the scholiaft interprets by deuxúv. The fea, as well as the sky, is called Marble, from its being resplendent, and shining like marble. And 'tis to be remembered that the poets predicate the same things reciprocally both of the sky and waters. In the first part of K. Henry IV. speaking of the Severn, he says,
6. His crisped head.” And in the Tempest, Act IV. he has," Crisp channels.” Crisp, or crisped, is curled. Lat. Crispus, crispatus. So of the Clouds, in the Tempest, Act I.
“ All hail, great master ! grave Sir, hail !
" I come
" To answer thy best pleasure : be’t to fly, " To swim, to dive into the fire ; to ride « On the CURL'D clouds."
And fo in Timon, Act IV. < With all abhorred births below SCRISP heav'n, “ Whereon Hyperion's quickning firedoth shine.
5“ Crisp heav'n.) We should read Cript, i e. vaulted, “ from the Latin Cripta, a vault.” Mr. W.-But that we should read, as the poet red, Crisp, is plain from the above citations.-One may alk too where is Cript to be found ? Add to that Cripta is a vault under ground, and Tô xgó melew, hence the Italians have formed Grotta, a grotto.
In Othello, Act III.
" But in a man that's just, « They're cold dilations, working from the heart, so 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.
W I tax not you, you elements-
Subscriptio, is a writing underneath, a registering our names so as to take part in any cause, fuit or service. Hence it signifies, allegiance, submission, &c. And the verb subscribere is not only to write under, but to aid and help, to abet and approve, &c.
Ovid Trist. L. I. EI. II.
çc Dii maris et caeli (quid enim nisi vota super
“ 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 spoke, so wish'd much-humbled Eve
" 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, religions, i. e. superstitious ornaments : I, 372. And thus Shakesp. in Jul. Caef. Ac I. uses ceremonies.
If you do find them deck'd with ceremonies,
Difrobe his images. Instinct, i.e. moved forward, push'd on: II, 937. XI, 562. Emblem, picture-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 OF 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
In Julius Caesar, Act I. « Brutus. If it be aught toward the general
“ 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 Shakespeåre make Brutus here speak ? Cicero de Fin. III, 16. Quid enim illi AAIA OPON 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 woonspévæ were indifferentia cum mediocri aeftimatione. Chryfippus ufed to fay, 7 Μέχρις άν άδηλα μου 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 'Aβρίανος bib. 6'. κεφ. ε'.
και τα εξής, αει των ευφυεσερέρων έχομαι. While I continue ignorant of consequences, I always bold to those things which are agreeable to my disposition. Which saying of Chrysippus is thus further explained by Epictetus, Διατέτο καλώς λέξεσιν οι φιλόσοφοι, ότι εισροήδει ο καλός και απαθος τα έσόμενα, συνήρξει αν και τα νοσείν, και τα αποθνήσκειν, και το σηρεσθαι· αισθανόμενός γε, ότι από της των “Όλων διαλέξεως τετο απονέμεθαι. Κυριώτερον δε το "Ολον τα μέρες, και η πόλις το σολίτε. Νύν δ' ότι ο προγινώσκομεν, καθήκει των ΠΡΟΣ ΕΚΛΟΓΗΝ ευφυερέρων έχεσθαι, ότι και προς τέτο γεγόναμεν. Hence the philosophers say finely and truly, that if the real good and bonift man knew future events, be would co-operate with fickness, death, and loss of limbs : in as much as be would be sensible that this happen'd to him from the order and constitution 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 should by a right ele&tion 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, με Chufe Caefar for their king.