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P. 118, 1. 14. it is observed] I observe, A, B, and the MSS.

P. 118, 1. 20. We term sleep a death] And again, p. 119, 1. 23, sleep is a death ; but A, B, and the MSS. have, we term death a sleep.

P. 118, 11. 22-30. 'Tis indeed , . .. discover it, wanting in A, B, and the MSS.

P. 118, 1. 25. Theni. The story is told by Frontinus (Strateg. iii. 12) of Iphicrates and also of Epaminondas.

P. 118, 1. 29. Lucan and Seneca] who were allowed by Nero to choose the manner of their deaths.

P. 119, 1. 3. and take my farewell] A, B, and the MSS, have It is a fit time for devotion ; I cannot therefore lay me down in my bed without an oration, and without taking my farewell.”

P. 119, 1. 5. The night is come, &c.] “Compare this with the beautiful and well-known ‘Evening Hymn' of Bp. Ken : and these again with several of the Hymni Ecclesiæ, especially that beginning, 'Salvator mundi, Domine,' with which Ken and Browne, both Wykehamists, must have been familiar. See Bowles's Life of Ken.. (Gardiner in w.)

The following translation of this hymn by the late Rev. Dr. Kynaston appeared in the Guardian, Jan. 31, 1877 :

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P. 120, 1. 1. I should use] I would use, A, B, C. This is one of the Errata in c.

P. 120, 1. 7. unto riches) riches om, in c., but noticed in the Errata,

P. 120, 11. II, 12, 15.

avarice

madness hellebore] Alluding probably (as intimated in A A.) to Horace, Sat. ii. 3, 82 :

“Danda est hellebori multo pars maxima avaris:

Nescio an Anticyram ratio illis destinet omnem."

P. 120, 11. 18, 19. Some have held .... that the earth moves] Sir T. B. did not accept the Copernican system : see below, p. 123, 1. 16. In Pseud. Epid. i. 5, p. 35, ed. Bohn, he says, “ If any affirm the earth doth move, and will not believe, with us, it standeth still,” &c.

P. 120, 1. 20. there is no delirium, &c.] meaning, there is nothing deserving the name of delirium, when compared with the folly of avarice. (Wilkin in T.)

P.. 120, l. 22. indisputable] disputable, J.

P. 120, 11. 22, 23. avarice earth] The punctuation in the text is that of all the old edd. ; but the Latin translator evidently thought it erroneous, and (putting a full stop at “avarice," and a comma or no stop at all at “ earth,”) rendered the passage as follows: Stygii istius et subterranei idoli respectu me atheum esse fateor. And this punctuation has been adopted by Wilkin (T.) and all (?) succeeding editors, but without sufficient authority or any absolute necessity. The meaning of the passage is not essentially affected by either mode of punctuation, (for of course, when Sir T. B. confesses that he is an atheist, no one is deceived by the paradoxical expression,) and if " dotage to that subterraneous idol,” &c. is an umusual and awkward phrase, "an atheist to that subterraneous idol,” &c. is scarcely better,

P. 120, 1. 26. its prepared substance] The medicinal value of different preparations of gold is discussed in Pseud. Epid., ibk. ii. ch. 5, § 3. The Aurum potabile was accounted an uni. versal remedy against all diseases.” (Salmon's New London Dispensatory, bk, ii. ch. 1, § 10, 1678.)

P. 120, l. pen. Aristotle is tou severe, &c.] “There is an error here. Aristotle distinctly says (Eth. Nicom. iv. 1, $ 19) that true liberality consists not in the magnitude of the gift, but in the disposition of the giver ; but he says (ibid, iv. 2, § 3) that a man with slender means cannot be munificent.(Gardiner in w.)

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P. 121, 1. 6. surely poor men, &c.] A, B, and the MSS. have, “I can justly boast I am as charitable as some who have built hospitals, or erected cathedrals.”

P. 121, l. 10. I borrow occasion of charity, &c.] This is illustrated by the following extract from one of Sir T. B.'s Common Place Books (vol. iv. p. 379, ed. Wilkin) : Question, Why do you give so much unto the poor? Answer—I have no less for what I give unto the poor, and I am also still indebted to them.”

P. 121, 1. 12. myself] A, B, and the MSS. add, “when I am reduced to the last tester, I love to divide it with the poor.”

P. 121, 1. 14. acts of vertue] act of verlue, c to H. P. 121, 1. 19. He] A, B, and the MSS. have, the Almighty, which is also adopted by Wilkin (T) and Gardiner (w).

P. 122, 11. 3–5. there is alloy] A, B, and the MSS. have, the soul being of the same alloy.

P. 122, 1. 5. whole genealogy is God as well as ours] meaning, who can trace their genealogy up to God, as well as we. C, D, E, (and no doubt some of the other older edd.) have God, as in the text; but J, L, have Gods (i.e, Gods), which is adopted in Q, and in some modern edd.

P. 122, 1. 9. not understanding only] a careless expression for not only not understanding, which some modern edd. have introduced into the text.

P. 122, 1. 11. the prophecie of Christ) The poor ye shall have always with you." (Note in one of the MSS.) But this is incorrectly quoted, and should be ye have, not ye shall have, so that it cannot be strictly called a “prophecy.”

P. 122, 1.25. noble friends] loving friends, A, B, C. This is one of the Errata in c.

P. 122, 1. antep. loves] lives, A, B, C. This is one of the Errata in c.

P. 123, I. 5. in that that shall] Some modern edd. have, in that which shall.

P. 123, 1. 16. Copernicus] "Who holds that the sun is the centre of the world.” (Note in one of the MSS.) See above p. 120, 11. 18, 19.

P. 123, l. 17, nor any crambe] om, A, B, and the MSS. ; Wilkin (T) reads, nor any crambo,

P. 123, I. 20. Aristotle] Moltke refers to Eth. Eudem , i, ii.; Eth. Nicom, i. ; Metaph. i.

P. 123, 1. 30. out of Pliny] om. A, B, and the MSS.

P. 123, 1. 30. a tale of Boccace or Malizspini] These words are first found in K, L; some modern edd. insert them, others omit them. They are retained in this ed., because (as has been said before) it is unlikely that an addition of this kind should have been made during the Author's life-time without some authority. See p. 94, l. 3.

P. 124, 1. 2. Thyself and my dearest friends] A, B, and the MSS. omit Thyself and.

P. 124, 11. 4. 5. the humble desires dare call] om. A, B, and the MSS.

P. 124, 1. 12. in my own undoing] A, B, and one MS. have, in mine own damnation.

P. 128, 1. 5. Antonio] There is no doubt that this should be Pan, for the reference is to Plutarch, who mentions the story of a voice being heard by some mariners at sea, crying, “The great Pan is dead.". (De Defectu Orac. cap. 17.) _Sir T. B. mentions the story (with the correct name) in Pseud. Epid. vii. 12.

P. 128, 1. 19. Plautus's sick complexion] referring to the following passage in Capteivei, iii. 4, 113:

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Hegio. Sed quâ facie est tuus sodalis Philochares ?

-Aristoph. Dicam tibi. "Macilento ore, naso acuto, corpore albo, et oculis nigris,

Subrufus aliquantum, crispus, cincinnatus."

P. 128, 1. 20. an Hippocratical Face] The following is the passage which contains the description of the celebrated - Facies Hippocratica :”- είη δ' αν το τοιόνδε [δεινότατον]· δις οξεία, οφθαλμοί κοιλοι, κρόταφοι ξυμπεπτωκότες, ώτα ψυχρά και ξυνεσταλμένα, και οι λοβοί των ώτων απεστραμμένοι, και το δέρμα το περί το μέτωπον σκληρόν τε και περιτεταμένος και καρφαλέον εόν, , και το χρώμα του ξύμπαντος προσώπου χλωρόν τε : και μέλαν εδν, Kal Temòv, o noriß8@des. (Prognost. § 2. tom. ii. p. 112. ed. Littré). The passage has been most literally translated by Celsus, and closely imitated by Lucretius :-"Ad ultima vero jam ventum esse testantur nares acutæ, collapsa tempora, oculi concavi, frigidæ languidæque aures, et imis partibus leniter versæ, cutis circa frontem dura et intenta, color aut niger aut perpallidus.”—(De Medic. ii. 6.)

" item, ad supremum denique tempus,
Compressæ nares; nasi primoris acumen
Tenue ; cavati oculi; cava tempora: frigida pellis,
Duraque inhorrebat tactum ; frons tenta meabat.

(De Rer. Nat. vi. 1191.) P. 128, 11. 30, 31. grasshopper . fig] used symbolically for summer and autumn, in allusion perhaps to Juvenal. Sat. ix. 69, Horace, Ep. i. 7. 5.

P. 129, 1. 16. Sardinia in Tivoli] The unwholesome atmosphere of Sardinia was as proverbial as the salubrity of Tivoli.

“ Nullo fata loco possis excludere : cum mors

Venerit, in medio Tibure Sardinia est.” Martial, Epigr. iv. 60. 5. (Note in w, from r.)

P. 129, 1. 18. her broad arrow] Wilkin (T) reads his, on the authority of the MS. ; but Browne speaks below (p. 134, 1. 25) of Morta setting her seal.

P. 129, 1. 18. broad arrow] In the King's forests they set the figure of a broad arrow upon trees that are to be cut down. (Note in r.)

P. 129, 1. 22. resemble] The Greek word is ikeaa, which (says Littré in his note on the passage), “ signifie ici semblable non pour la forme, mais pour la longueur, comme le prouvent les vers d' Hesiode, (Op. et D. 677-9,) auxquels l'Auteur Hippocratique fait certainement allusion."

P. 130, 11, 13, 16. sleep sleep lets fall] , A have sheep sheep let fall, which is followed by Crossley (©) and Wilkin (T); but in what may be considered his second edition (1) Crossley reads sleep sleep lets fall, which is adopted by Gardiner (w) and in the reprint of Wilkin's edition (v), and which is of course the true reading. The passage is omitted altogether in the MS.

P. 130, 1. 15. death draws up, &c.] This is explained by a passage from Aristotle (Probl. iv. 1), in Browne's Common Place Books (vol. iv. p. 361. ed. Wilkin) :-“Moriens oculos sursum vertit, dormiens deorsum.

P. 130, 1. 16. the eyelids T, w, x; their eyelids A, O, A, T.

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