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serious consideration, not so much to pity as envy some men's infelicities, wherein, considering the circle of both our beings, and the succession of good unto evil, tyranny may sometimes prove courteous, and malice mercifully cruel. Wherein, notwithstanding, if swelling beginnings have found uncomfortable conclusions, it is by the method and justice of Providence equalizing one with the other, and reducing the sum of the whole unto a mediocrity by the balance of extremities; that in the sum the felicities of great ones bold a truth and parity with most that are below them ; whereby the minor favorites of fortune which incur not such sharp transitions, have no cause to whine, nor men of middle fates to murmur at their indiffer

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By this method of Providence the Devil himself is deluded ; who maligning us at all points, and bearing felicity from us even in this earthly being, he becomes assistant unto our future happine-s and blessed vicissitude of the next. And this is also the unhappiness of himself, who, having acted his first part in Heaven, is made sharply miserable by transition, and more afflictively feels the contrary state of hell.”

P. 196, l. 23. memorandums] This sentence is thus continued in MS. Sloane, 1874:-“Whereof I, that have not seen the sixtieth part of time (see note on p. 222, 1, 2], have beheld great examples. Than the incomparable Montrose no acted a more fortunate part in the first scene of his adventures; but courageous loyalty continuing his attempts, he quickly felt that Fortune's favours were out; and fell upon miseries smartly answering his felicities, whlch was the only accomplishment wanting before to make him fit for Plutarch's pen, and to parallel the lives of his heroic captains."

P. 196, l. 26. see by extramission, without reception or selfreflexion] An allusion to bodily sight, which in Sir T. B.'s words (Pseud. Epid. iii

. 7, p. 257, ed. Bohn) “is made by reception, and not by extramission; by receiving the rays of the object into the eye, and not by sending any out.” Here, on the contrary, men send out the rays of their moral vision and perception, but do not receive or take in any lesson for selfreflexion.

P. 197, 1. 13. ecessary) The following is given by Wilkin from MS. Sloane, 1874:- " Which is the amazing part of that

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incomprehensible patience, to condescend to act over these vicissitudes even in the despair of our betterments : and how that omnipotent Spirit, that would not be exasperated by our forefathers above 1,600 years, should thus lastingly endure our successive transgressions, and still contend with flesh; or how He can forgive those sins which will be committed again, and accept of repentance , which must have after-penitences, is the riddle of His mercies.

“ If God had not determined a settled period unto the world, and ordered the duration thereof unto His merciful intentions, it seems a kind of impossibility that He should have thus long continued it. Some think there will be another world after this. Surely God, who hath beheld the iniquity of this, will hardly make another of the same nature. And some wonder why He ever made any at all, since He was so happy in Himself without it, and self-sufficiently free from all provocation, wrath, and il dignation, arising from this world, which sets His justice and His mercy at perpetual contention.” P. 198, pen.

one of the best-natur'd Kings of this Throne] In connexion with this passage it will be interesting to bear in mind that Sir T. B. was knighted by Charles the Second on September 28, 1671, and that the Christian Morals were probably v ritten about the same time.

P. 199, 1. 18. the experiment in Lucan and Seneca] Seneca, having opened his veins, found the blood flow so slowly, and death linger so long, that he was forced to quicken it by going into a warm bath. (Note in 11.) See Tacitus, Annal. xv. 63, 70.

P. 199, 1. 8. strift] All the edd. have shift, but in the parallel passage the word is strift

, which is undoubtedly the true reading (see the note on p. 130, 1. 16), and has accordingly been here introduced into the text, though without authority. P. 199, 1. 8.

we come] In the parallel passage it is we came, which is perhaps the better reading.

P. 199, l. 22. Ovid] “Demito naufragium, mors mihi munus erit.” [Trist. i. 2, 52.] (Note in Z.) P. 199, l. ult.

Themistocles] For the commonly assigned cause of the death of Themistocles, the Note in E (probably Sir T. B. himself) refers to Plutarch's Life (cap. 31): an earlier authority for the belief is Aristophanes (Equit 84). Sir T. B, might surely have expressed himself more strongly on the impossibility (?) of a man's drinking a sufficient quantity of bull's-blood to cause his death, though the belief in the poisonous character of this substance was certainly very general for many centuries. Any one who wishes to investigate the subject may consult Daremberg's Etat de la Méd, entre Homère et Hippocrate, p. 40 (Paris, 1869), and the note to his Oribasius, tome i. p. 645 (Paris, 1851).

P. 200, 1. 3. the state potion of his country] viz. Kcvetov, (conium maculatum, Linn.) hemlock. It is probable that Sir T. B. wrote the state poison, not the state potion. In one of the “Extracts from Common Place Books” (vol. iv. p. 424. ed. Wilkin) he speaks of “the common and state poison of Athens, made out of the hemlock, whereof a drachm of the juice inspissated was a sufficient dose."

P. 200, l. 4. Socrates in Plato] See the end of the Phædon.

P. 200, 1. 9. pummel of his sword] " Wherein he is said to have carried something, whereby upon a struggle or despair he might deliver himself from all misfortunes.' (Note in E.) Juvenal says it was carried in a ring :"Ille, | Cannarum vindex et tanti sanguinis ultor, | Annulus.” [Sat. x. 165.] (Note in 11.) P. 200, l. 14.

the Turkish Emperor] Solyman. [See Knolles, ] Turkish History.” (Note in E.) The same (or a similar) story is mentioned by Jer. Taylor, Duct. Dubit. iii. 6 $ 2, vol. X., p. 514. See also Religio Medici, ii. 12. p. 118.

P. 201, 11. 10, 11. from all nations] Gardiner (w) has from whole nations, which error is repeated in y.

P. 202, ll. 8, 9. Adan ... Methuselah Noah] According to the common chronology Metbuselah was contemporary with Adam for 243 years, and with Noah for 600 years.

P. 202, 1. 21. non-existent] In MS. Sloane, 1848, this sentence concludes thus :-“The world is not half itself, nor the moiety known of its occurrences, of what hath been acted.” P. 203, l. 4. he who counterfeited thunder] viz. Salmo

See Virgil, Æn. vi. 585. (Gardiner). P. 203, 1. 7. Even Angels, &c.] This sentence is found in two other places among Sir T. B.'s works, vol. iv. p. 74, note, and p. 388, ed. Wilkin (p. 308, l. 3, of this ed.).

P. 203, 1. 15. Trismegistus his circle] Since the note on

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p. 19, 1. 7 was written the authorship of this sentence has been again discussed in Notes and Queries, 1880. “The sphere of Trismegistus is mentioned in Pseud. Epid. vii. 3, where Wilkin gives the following note by Dean Wren : Trismegistus sayd God was a circle, whose center (that is, His presentiall and immutable essence, from whence all things have their beinge,) is every where, but His circumference (that is, His incomprehensible infinity,) is noe where."

P. 204, 1. 18. honest in a right line] "Linea recta brevis sima.” (Note in 2.)

P. 205, 1. 3. the mother sins] Pride, covetousness, lust, envy, gluttony, anger, sloth. (Note in II.)

P. 205, l. 12, Tree of Goa] Arbor Goa de Ruys, or Ficus Indica, [more commonly called the Banyan Tree,] whose branches send down shoots which root in the ground, from whence there successively rise others, till one tree becomes a wood. (Note in 2.) Gardiner (w) refers to Pliny, Hist. Nat. xii. 5, and Milton, Par. Lost, ix, 1,100, &c.

P. 205, 1. 29. things below] The following passage occurs here in MS, Sloane, 1847 :-So mayst thou carry a smooth face, and sit down in contentation, without those cancerous commotions which take up every suffering, displeasing at things successful unto others, which the Arch-Disposer of all things thinks not fit for ourselves. To rejoice only in thine [own] good, exclusively to that of others, is a stiff piece of self-love, wanting the supplying oil of benevolence and charity.”

P. 205, l. ult. that inhumane vice] 'Επιχαιρεκακία, [See Aristotle, Eth. ii. 7, 15.] (Note in E.)

P. 207, 1. 23. those wise men, &c.] “Sapiens dominabitur astris. (Note in E.)

P. 208, 1. 19. Adam's] “Adam, thought to be created in the state of man, about thirty years old.” (Note in Z.) See above, p. 63, 1. 6.

P. 209, 1. 3. Attalus, his Garden] “ Attalus (the last King of Pergamus] made a garden which contained only venomous plants. (Note in E.) See Justin, Hist. xxxvi. 4. Sir T. B. mentions this garden again in the Garden of Cyrus, ch. i. P. 499, ed. Bohn.

P. 209, 1. II. with black sails] Alluding to the story of Theseus, who had black sails when he went to engage the simque vide.'»

Minotaur in Crete (Note in ), and forgot to change them for white when he returned triumphant. (Plutarch, Vit. Thes. cc. 17, 22.) Or Sir T. B. might possibly have been thinking of the somewhat similar story told in connexion with the death of Sir Tristram. (See Brewer's Dict. of Phrase and Fable.)

P. 210, l. 1. Pompy and his Sons] “Pompeios juvenes Asia atque Europa, sed ipsum | Terra tegit Libyes.” (Notein E.) See Martial, Epigr. v. 74. The same allusion and quotation occur in the Epistle Dedicatory to the Hydriotaphia.

P. 210, l. 14. Covarrubias] “Don Sebastian de Covarrubias writ three Centuries of 'Moral Emblems’in Spanish. In the 88th of the second Century [fol. 188, Madrid, 1610] he sets down two faces averse, and conjoined Janus-like; the one a gallant, beautiful face, the other a death's head face, with this motto out of Ovid's Metamorphoses, [ii. 551] .Quid fuerim, quid

(Note in E). P. 211, l. 17. in a periscian state] meaning, with shadows all round us. The periscii [Treplokioi) are those, who, living within the polar circle, see the sun move round them, and consequently project their shadows in all directions. (Note in 17.)

P. 211, 1. 24. stuft with rubbidge, &c.] Pliny in his description of the Colossus of Rhodes says, “vasti specus hiant defractis membris : spectantur intus magnæ molis saxa, quorum pondere stabiliverat constituens." (Hist. Nat. xxxiv. 18.)

P. 211, 1. antep. according to old dictates] Alluding to Solon's warning to Crosus, in Herodotus, i. 30.

P. 212, l. 4. He swims in oyl] which, being a light fluid, cannot support any heavy body. (Note in 11.) P. 212, l. 15. Historia Horribilis?

A book so entituleri, wherein are sundry horrid accounts. (Note in Z.) No doubt he means the book published by Henningus Grosius at Isleben in 1597, and republished in 1656, with the title:-“ Tragica, seu tristium historiarum de pænis criminalibus et exitu horribili eorum [&c. &c.] libri duo.” It is a second part to his “Magica. Watt (Biblioth. Britann.) gives its title as “ Horribiles Historiæ," probably the short name by which it was commonly known. "Sir T. B. mentions it again near the end of Pseud. Epid. p. 440, ed. 1672.

P. 212, l. 15. flay not thy servant for a broken glass] referring

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