You need not hang up the ivy-branch over the wine that will sell.1

Maxim 968.

Maxim 995.

It is a consolation to the wretched to have companions in misery.2 Unless degree is preserved, the first place is safe for no one.3 Confession of our faults is the next thing to innocency.

Maxim 1042.

Maxim 1060.

I have often regretted my speech, never my silence.*

Maxim 1070.

Keep the golden mean 5 between saying too much and too little.

Maxim 1072.

Speech is a mirror of the soul: as a man speaks, so is he.

Maxim 1073.

Fire is the test of gold; adversity, of strong men.

De Providentia. 5, 9.

There is no great genius without a tincture of madness.9 De Tranquillitate Animi. 17.

Do you seek Alcides' equal? None is, except himself.10 Hercules Furens. i. 1, 84.

1 See Shakespeare page 72.

8 See Shakespeare, page 102.

2 See Maxim 144.

4 Simonides said "that he never repented that he held his tongue, but

PLUTARCH: Rules for the Preservation of

• See Rogers, page 455.

8 See Beaumont and Fletcher, page 197. 10 See Theobald, page 352.

Successful and fortunate crime is called virtue.1

A good man possesses a kingdom.2

Hercules Furens. 255.

Thyestes. 380.

I do not distinguish by the eye, but by the mind, which is the proper judge of the man.

On a Happy Life. 2. (L'Estrange's Abstract, Chap. i.)

PHEDRUS. 8 A. D.

(Translation by H. T. Riley, B. A.1)

Submit to the present evil, lest a greater one befall you.

Book i. Fable 2, 31.

Fable 4, 1.

He who covets what belongs to another deservedly loses his own. That it is unwise to be heedless ourselves while we are giving advice to others, I will show in a few lines. Fable 9, 1.

Whoever has even once become notorious by base fraud, even if he speaks the truth, gains no belief. Fable 10, 1.

By this story [The Fox and the Raven] it is shown how much ingenuity avails, and how wisdom is always an overmatch for strength.

Fable 13, 13.

No one returns with good-will to the place which has done him a mischief.

Fable 18, 1.

It has been related that dogs drink at the river Nile running along, that they may not be seized by the crocodiles.5

1 See Harrington, page 39.

8 See Watts, page 303.

Fable 25, 3.

2 See Dyer, page 22.
4 Bohn's Classical Library.

Pliny in his "Natural History," book viii, sect. 148, and Ælian in his "Various Histories" relate the same fact as to the dogs drinking from the Nile. "To treat a thing as the dogs do the Nile" was a common proverb with the ancients, signifying to do it superficially.

Every one is bound to bear patiently the results of his own example. Book i. Fable 26, 12.

Come of it what may, as Sinon said.

Book iii. The Prologue, 27.

Things are not always what they seem.1

Book iv. Fable 2, 5.

Jupiter has loaded us with a couple of wallets: the one, filled with our own vices, he has placed at our backs; the other, heavy with those of others, he has hung before."

Fable 10, 1.

A mountain was in labour, sending forth dreadful groans, and there was in the region the highest expectation. After all, it brought forth a mouse."

Fable 23, 1.

A fly bit the bare pate of a bald man, who in endeav ouring to crush it gave himself a hard slap. Then said the fly jeeringly, "You wanted to revenge the sting of a tiny insect with death; what will you do to yourself, who have added insult to injury?"

Book v.

Fable 3, 1.

Let him who

"I knew that before you were born." would instruct a wiser man consider this himself.

as said to

Fable 9, 4.

PLINY THE ELDER. 23-79 A. D.

(Translation by J. Bostock, M. D., and H. T. Riley, B. A., with slight alterations.4)

In comparing various authors with one another, I have discovered that some of the gravest and latest writers have transcribed, word for word, from former works, without making acknowledgment.

Natural History. Book i. Dedication, Sect. 22.

1 See Longfellow, page 638.

2 Also alluded to by Horace, Satires. ii. 3, 299; Catullus, 22, 21; and Persius, 4, 24.

8 See Horace, page 892.

4 Bohn's Classical Library.

The world, and whatever that be which we call the heavens, by the vault of which all things are enclosed, we must conceive to be a deity, to be eternal, without bounds, neither created nor subject at any time to destruction. To inquire what is beyond it is no concern of man; nor can the human mind form any conjecture concerning it. Natural History. Book ii. Sect. 1.

It is ridiculous to suppose that the great head of things, whatever it be, pays any regard to human affairs.

Sect. 20.

Everything is soothed by oil, and this is the reason why divers send out small quantities of it from their mouths, because it smooths every part which is rough.1

Sect. 234.

It is far from easy to determine whether she [Nature] has proved to him a kind parent or a merciless stepmother.2

Book vii. Sect. 1.

Man alone at the very moment of his birth, cast naked upon the naked earth, does she abandon to cries and lamentations.

Sect. 2.

1 Why does pouring oil on the sea make it clear and calm? Is it for that the winds, slipping the smooth oil, have no force, nor cause any waves? PLUTARCH: Natural Questions, ix.

The venerable Bede relates that Bishop Adain (A. D. 651) gave to a company about to take a journey by sea "some holy oil, saying, 'I know that when you go abroad you will meet with a storm and contrary wind; but do you remember to cast this oil I give you into the sea, and the wind shall cease immediately.'" Ecclesiastical History, book iii. chap. xiv. In Sparks's edition of Franklin's Works, vol. vi. p. 354, there are letters between Franklin, Brownrigg, and Parish on the stilling of waves by means of oil.

2 To man the earth seems altogether

No more a mother, but a step-dame rather.

DU BARTAS: Divine Weekes and Workes, first week, third day.

3 He is born naked, and falls a whining at the first. BURTON: Anatomy of Melancholy, part i. sect. 2, mem. 3, subsect. 10.

And when I was born I drew in the common air, and fell upon the earth, which is of like nature; and the first voice which I uttered was crying, as all others do. The Wisdom of Solomon, vii. 3.

It was the custom among the ancients to place the new-born child upon the ground immediately after its birth.

To laugh, if but for an instant only, has never been granted to man before the fortieth day from his birth, and then it is looked upon as a miracle of precocity.1 Natural History. Book vii. Sect. 2.

Man is the only one that knows nothing, that can learn nothing without being taught. He can neither speak nor walk nor eat, and in short he can do nothing at the prompting of nature only, but weep.2

Sect. 4.

With man, most of his misfortunes are occasioned by man.8

Sect. 5.

Indeed, what is there that does not appear marvellous when it comes to our knowledge for the first time ? + How many things, too, are looked upon as quite impossible until they have been actually effected?

Sect. 6.

The human features and countenance, although com posed of but some ten parts or little more, are so fashioned that among so many thousands of men there are no two in existence who cannot be distinguished from one another.5

Sect. 8.

All men possess in their bodies a poison which acts upon serpents; and the human saliva, it is said, makes them take to flight, as though they had been touched. with boiling water. The same substance, it is said, destroys them the moment it enters their throat.®

Sect. 15.

1 This term of forty days is mentioned by Aristotle in his Natural History, as also by some modern physiologists.

2 See Tennyson, page 675.

8 See Burns, page 446.

4 Omne ignotum pro magnifico (Everything that is unknown is taken to be grand). TACITUS: Agricola, 30.

5 See Sir Thomas Browne, page 218.

6 Madame d'Abrantes relates that when Bonaparte was in Cairo he sent for a serpent-detecter (Psylli) to remove two serpents that had been seen in his house. He having enticed one of them from his hiding-place, caught it in one hand, just below the jaw-bone, in such a manner as to oblige the mouth to open, when spitting into it, the effect was like magic: the reptile appeared struck with instant death. Memoirs, vol. i. chap. lix.