ing too kindly of the vices of Tiberius; and Herodotus and Plutarch, for their excessive partiality to their own country. Others have said of Cicero, that there is no connection, and, to adopt their own figure, no blood and nerves, in what his admirers so warmly extol. They say, he is cold in his extemporaneous effusions, too artificial in his exordiums, trifling in his strained witticisms, and tiresome in his digressions.

Quintilian does not spare Seneca; and Demosthenes, called by Cicero the Prince of Orators, has, according to Hermippus, more of art than of nature. To Demades, his orations appear too much laboured: others have thought him too dry; and, if we may trust Eschines, his language is by no means pure.

Should we proceed with this list to our own country, and our own times, it might be curiously augmented; but, perhaps, enough has been said, to soothe irritated genius, and to shame fastidious criticism. "I would beg the criticks to remember," the Earl of Roscommon writes, in his Preface to his Version of Horace's Art of Poetry, "that Horace owed his favour and his fortune to the character given of him by Virgil and Varius; that Fundanius and Pollio are still valued by what Horace says of them; and that, in their Golden Age, there was a good understanding among the ingenious, and those who were the most esteemed were the best natured.” I would hope, in spite of the daily cries we

hear from disappointed writers, that those journalists, whose style and sentiments render them respectable in the eyes of every man of letters, maintain with rigid integrity the fountains of criticism pure and incorrupt. They cannot be insensible that their volumes are not merely read, and then forgotten; but that they will remain as surviving witnesses, for or against them, from century to century.

"Be thou the first true merit to befriend;

His praise is lost, who waits till all commend."

GOLDEN VERSES OF PYTHAGORAS.

HONOUR the immortal Gods, conforma bly to the established laws; and honour an oath then the memory of departed great Honour also the wise and virtuous of living characters; and thy parents and nearest relatives.

men.

Of mankind, make him thy friend who is most virtuous. To all his kind exhortations be ever attentive, and imitate his honourable and useful actions. Be not estranged from him for slight faults; for where necessity urges, our power is considerable.

ACCUSTOM thyself to restrain the passions of gluttony, indolence, lust and anger.

COMMIT no act of dishonour, either in company or in private.

I...VOL. 1.

Ex

ABOVE all things reverence thyself. ercise justice in word and deed, and let reason direct the most trifling action of thy life. Remember, that to die is the destiny of man; and that riches avail little, for they are acquired to be soon lost.

WHATEVER evils thou mayest undergo, bear them patiently, endeavouring to discover a remedy. And let this reflection console thee, that fate does not distribute much of evil to good men.

MEN apply the art of reasoning to good and bad purposes; listen, therefore, with caution, and be not hasty to admit or reject. If any one assert an untruth, arm thyself with patience, and be silent.

Be careful, on every occasion, that thou be not seduced by any one's words or actions; nor ever be influenced to say or do what is wrong.

THINK warily before thou actest, that no folly ensue. To speak and act inconsiderately induces misery. Do that of which thou wilt have no cause of repentance.

ENGAGE not in any thing which thou dost not understand.

ACQUIRE useful knowledge, and thy life will be rendered pleasant.

Be attentive to the preservation of thy health; observing a proper measure, in drink, meat, and exercise: I mean by measure such a portion of each as will not prejudice thee.

ACCUSTOм thyself to a neat and decent way of living, without luxury; and avoid exciting envy in others.

Do not spend unseasonably, like some who aim at grandeur. Neither be sordid and niggardly mediocrity is best in all things.

INJURE not thyself by any misconduct, considering well before thou actest.

CLOSE not thy eye-lids till thou hast reviewed the actions of the past day. In what respect have I acted wrong? How have I been employed? What have I neglected to do? Begin in this manner, from thy first action, and proceed. If thou hast acquitted thyself ill, be afflicted; if well, rejoice.

LABOUR in these things; meditate on them, love them. They will lead thee into the path of true virtue. Yes, I swear it, by him who transmitted into our soul the sacred Quaternian, the fountain of eternal nature. Then proceed to thy work, having prayed to the Gods that thou mayest finish it.

WHEN this habit is become familiar to thee thou wilt perceive the constitution of the immortal Gods, and of mortal men; even the extent of being, and in what manner it exists. Thou wilt perceive that nature in her operations is uniform, and thou wilt expect only what is possible. Thou wilt perceive that mankind willingly draw upon themselves evil. Wretches! they neither see nor understand what it is wise to prefer; and when entangled, are ignorant of the means of escape. Such is the destiny of man. They

are subjected to evils without end, and are agitated incessantly, like rolling stones. A fatal contention ever secretly pursues them, which they neither endeavour to subdue, nor yield to.

GREAT Jove! Father of Men! O free them from those evils, or discover to them the demon they employ! But be of good cheer, for the race of man is divine. Nature discovers to them her hidden mysteries, in which, if thou art interested, and attain this knowledge, thou wilt obtain, with ease, all I enjoin; and having healed thy soul, thou wilt preserve it from evil.

ABSTAIN, moreover, from those unclean and foul meats which are forbidden, keeping thy body pure, and thy soul free.

CONSIDER all things well, governing thyself by reason, and setting it in the uppermost place. And when thou art divested of thy mortal body, and arrivest in the most pure æther, thou shalt be exalted among the immortal Gods, be incorruptible, and never more know death.

PRAYER OF M. DE VOLTAIRE.

NOT unto men, but unto thee, the God of all being, of all worlds, and of all ages, do I address myself; if feeble creatures, lost in thy immensity, and imperceptible to the rest of the universe, may presume to ask of thee any