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fame mind. Vide Aul. Gell. lib. 19. cap. 2: Paracelsus, another physician, went farther than a wish, and undertook to prescribe a method for the generation of a man without coition. Monf. Montaigne's words on this subject are worth notice ; Je trouve apres tout, que l'amour n'est autre chose, que la foif de cette jouysance en un sujet defire'; ni Venus autre chose, que le plaisir a difcharger les cases: et considerant maintefois la ridicule titillation de ce plaisir, les absurdes

, mouveniens escervelez et éstourdis, de

il agit Zenon et Cratippus ; cette rage indiscrete; ce visage inflanıme de fureur et de cruauite au plus doux effect de l'amour ; et puis tette morgue grave, severe et extatique en une action li folle, qu'on loge pell-metl nos delices et nos ordures ensemble ; et que la supreme volupte aye du tranfi et du plaintiff, comincé la douleur ; je crois qu'il est vray, que l'honine a ete fait par les Dietx pour leur jouet : et c'est par mocquerie que nature nous a laise la plus trouble de nos actions le plus communes; pour nous egaler par la; et apparier les fols et les sages, et nous et les beftes. Le plus contemplatif, et prudent homme, quand je l'ima, gine en cette assiette, je le tiens pour un affronteur, de faire le prudent et contemplatif: Ce sont le pieds du paon, qui abbatent son orgueil. Nous mangeons bien,et beuvons comme les beftes; mais ce ne sont pas actions qui eni

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peschent les offices de nostre anle : en celles-la nous harpons notre avantage sur elle ; cette-ci met toute autre pensee sous le joug · abrutit et abestit par son imperieuse authorite toute la theologie et philosophie qui est en Platon ; et s'il ne s'en plaint pas : par tout ailleurs vous pouvez garder quelque decence ; toutes autres operations fouffrent des regles d'honestete ; cette-ci ne se peut pas seulement imaginer, que vicieuse ou ridicule. Troivez ý pour voir un proceder sage et difcret? Alexandre disoit, qu'il se cognoscoit principalement mortel par cette action, et par le dormir : le fontmeil suffoque et supprime les facultates de nostre amé, la besoin les absorbe et dislippe de mesmes. Certes

, c'est une marque non seulement de nostre corruption originelle, mais auf. fi de nostre vanite et deformite. D'un coste nature nous y poule, ayant attache a ce desir, la plus noble, utile et plaisante de toutes ses functions; et la nous laisse, d'autre part, accuser et fuir, comme insolente et dishonreste, gir et recommander l'abstinence.' Vide Montaigne, liv. 3. chap.5.

Page 195. line 16. Makes me distrust the symmetry of those heads, &c.] The inimitable 'Shakespear has the following admirable reflexion in a mind unaffected with the power of musick. Bbb

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The man that hath not mufick in his foul,
And is not mov'd with concords of sweet

founds,
Is fit for treasons, stratagems and spoils ;
The motions of his sp'rit are dark as

night,
And his affections dull as Erebus;
Let no such man be trusted.

Merchant of Venice, Act V. Scene I.

*

Page 200. And may be inverted on the
worst, &c.] There is no axiom more cer-
tain than this. The finest characters have
always some foible or blot, which are like
foils to their good qualities. Even the di-
vine Trajan was accused of drunkenness,
and a propensity to unnatural luft. And the
worst are not without some good. Nam
laudabilia multa etianı mali faciunt, says Pli-
ny
in2

panegyr. So that Horace's Nemo fine
vitiis nafcitur is just, tho', trånsposed.
Fears of itu haver botter of the urie

wise, Page 201. * The man without a navel, &c.] The scholastick divines, who

gave too much into useless niceties in their subtile disquisitions into the state of the first man, considering that he was not brought forth of a mother in the ordinary way of generation, therefore concluded that as he had no use for a navel, which is the channel by which the fætus, while in the womb,

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draws nourishment from its mother, therefore nature had not furnished him with one, as being to him a superfluous organ. Hence our author describes Adam by that singularity, intending, by a metonymie, thereby to point out original sin.

Page 201. † Nunquam minus folus quant cum folus.] This was an expression of Scipio Africanus, recorded by Cicero, Of. 1.3. Our author's commentary on it is pretty much the same with Epictetus's thought on folitude, taken down in note 1. to page 25.

Page 203. * Limits not my mind, &c.] Magna do generofa' res est humanus animus : nullos fibi poni, nifi conimunes

. & cum Deo terminos patitur, &c. Seneca, Ep. 102.

* There is surely a piece of divinity in us,&c.] The ancients conceived very high and exalted notions of the nature and origin of the human soul. It was the general opinion that it came directly from God, and was to return to him again. That of its own nature it was pure and perfect, free of all vice, and particularly of the common weaknesses and passions of humaniry; and that these flowed only from its close alliance to this earthly frame.

Igneus

P. 204

ceramichionn gue nec quras

Igneus eft ollis vigor cu celestis origo
Seminibus ; quantum non noxia corpora tar-

dant,
Terrenique hebetant artus, moribundaqué

membra.
vom ita Hinc metuunt cupiuntque, dolent gaudent-
Respiciunt

, clausa tenebris & carcere cæco. with matter

Virg. 1. 6. v. 730.
Horace calls the soul, Divine particula aure;
and Lucretius gives us the opinion of the
Epicurcans, lib. 2. v. 990.

Denique celesti fumus onnes semine oriundi.
And Seneca delivers the opinion of his feet,
the Stoics, as follows, Non eft ex terreno de
gravi concreta corpore : ex illo calefti Spiri-
tu defcendit. 'De consol. ad Helv, c. 6. And
in his 92d Epist. Quod est autem cur non ex-
istimes in eo divini aliquid existere, qui Dei

pars eft? Totum hoc quo continemur, & unum ... est, « Deus ; Socii ejus fumus & membra.

Page 206, * In one dream I can compose a whole comedy.] The Doctor must have had a very singular constitution of mind, who, tho' born under the leaden planet, Saturn, and of consequence of a gloomy natural disposition, could yet in his dreams represent the most airy conceits, and entertain himself with the most jocular hu. mours of a comedy, The fancies of most

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