My favorite is the music from Paper Hearts. It really stands out in an episode. Its a beautiful piece from One Breath. Not my favourite season, but a beautiful piece of music. So chilling and so thematic and climatic. Love it! The piece is so hopeful and beautiful and tragic, and the music is part of the reason this scene made me sob into my pillow as a kid.
Also, I love how Mark Snow put undertones of the whistles from the theme music into it… and then when everything fades out, the viewer is left with one last whistle, which also fades away into nothingness. Which do I like the most??? Rare or lucky are those who find it, for although we may not be alone in the universe; in our own seperate ways, on this planet, we are all…. First things first, the music was key on X-Files. Yeah, and in that episode there is actual CHER! My head would fall off if that were to happen. Though I understand they used a voice double.
Blasphemy, I know. Hmm, my favorite piece of music or musical moment from The X-Files. It added just the perfect amount of ambiance and spookiness to the intro that as soon as you heard it you knew what you were getting into, you knew that this was going to be a show about the paranormal. Another one of my favorites, and which comes in second is when Scully firsts meets Mulder in the pilot, the most important scene in the whole show, the tune carries much nostalgia for me, and sets up the most vital part of the whole show…if the tune would not have been as great then it could have turned people off or set the series for failure, but he did not let down.
It would be the perfect theme for a villain or someone like The Smoking Man. Do the movies count? I hope the movies count…I love all of the music, really, but especially the way that the theme was woven into the films. Over and over again. I loved it. Oh for an edit button! Recently watched a season 8 episode where a childrens lullaby was taken and tweaked for the episode. It took me forever to figure out what song it was, and it was done so, so well. The song was heartwrenching. Every time I hear it a well up, thus proving to be rather embarrassing when on the bus.
Very sad, haunted my mind for ages. It really lets you feel how vulnerable Mulder was during the episode and his state of mind at the end. But never a page comes to repay my loving atten- tions, no propitious words writ at the head of sheets which bring me greeting. Yet foe from foe receives greeting 6 in savage speech and "hail " comes between opposed arms. Even rocks make answer to mankind and speech beating back from caves returns, returns too the vocal mimicry of the woods ; cliffs by 4 The reference may be either to the consulship which Ausonius procured for Paulinus in a.
Virgil, Ed. Egyptian The? Reed-grown banks also have their tuneful harmonies, and the pine's foliage in trem- bling accents talks with its beloved winds. So oft as the light eastern breeze leans on the shrill-voiced leaves, strains of Dindymus respond to the grove of Gargara.
Birds of the air and four-footed beasts are not mute, even the serpent has its own hissing note-, and the herds of the deep sigh with faint semblance of a voice. Cymbals give sound at a clash, stages at beat of bounding feet, the taut skins of hollow drums give back a booming ; Mareotic b sistra raise rattling din in Isis' honour nor does Dodona's brazen tinkling cease as oft as the lavers at the clappers' measured stroke obediently reply with rhythmic beat.
I recognise shame in thee, for continued negli- gence cherishes her own defect, and in shame for long silence thou dost resolve not to main- tain interchange of courtesies ; and lengthened idleness loves its own fault. Who forbids you to write "hail" and "farewell" with studied brevity, and to commit to paper these words of greeting? I do not demand that thy page should weave a long drawn out web of verse and burden thy letter with a 4 The Oracle at Dodona was surrounded by a circle of brazen pans hung in tree?
Harpocrates Heru-pa-khrat , who is represented in Egyptian art with his finger upon his lips. Verum ego quo stulte dudum spatiosa locutus 45 provehor? See Technopacgn. For nothing is shorter and more adequate than these, which approve the valid or reject the invalid. None pleased by silence ; many by brief reply. How distant irom itself and yet how near is error! Yet can 1 not keep silence, for free affection never bears yoke, nor loves to screen truth with glozing words. Hast thou, dearest Paulinus, changed thy nature?
Do Biscayan glades and sojourns in the snowy Pyrenees and doth forgetfulness of our clime work thus? What curse shall I not righteously call down on thee, O land of Spain? May Carthaginians ravage thee, may faithless Hannibal waste thee with fire, may banished Sertorius again seek in thee the seat of war!
Shall then Birbilis or Calagorris cling- ing to its crags, or parched llerda 3 whose ruins, littered over rugged hills, look down on brawling Sicoris, possess him who is mine and his country's pride, the mainstay of the Senate?
Here dost thou, Paulinus, establish thy robe consular and Roman curule chair, and wilt thou bury there thy native honours? Haec precor, banc vocem, Boeotia numina Musae, acci] ite et Latiis vatem revocate camenis. Cura mihi semper fuit et manet officiis te omnibus excolere, adfectu observare fideli. May he turn no sound to any advantage, may no joys enliven him, no sweet poets' lays, no melting harmonies of se- ductive elegy, may no cry of beast nor low of cattle nor song of bird cheer him, nor yet Echo, who hidden in shepherds' bosky groves consoles us while repeating our complaints.
Sad, needy let him dwell in waste places and in silence roam the borders of Alpine hills, even as, 'tis said, in days of old Beller- ophon, distraught, avoided the company of men and wandered straying through untrodden places. No blemish, however slight, has ever marred my devotion towards thee ; even by a look I have ever feared to hurt thee and to wrong thee with an unguarded aspect; and when I have approached thee, out of respect I have the more 8 i. Quis tua, quaeso, tuis obduxit pectora livor?
Set mihi non fictae mens conscia simplicitatis 25 nee patris inculti pietas rea respuit omne inmeritum et falso perstringi crimine non fert, inmunis vero : gravius violatur iniquo vulnere, tarn tenera offensae, quam libera culpae. Discussisse iugum quereris me, quo tibi doctis 30 iunctus eram studiis.
After like pattern my household has honoured and honours thee, and in love for thee we are as agreed together as our hearts are linked together in worship of Christ. With what idle tale has nimble Slander forced her way into thy ears, smitten thy fond heart, and aimed late blows against the tried affection of ancient faith, so as to harm a son by cozening a sire from his peace?
This I declare that I have never even borne. For only equals share one yoke : no one links the powerful with the weak, and no team works with one will, if the forced yoke-fellows are of unequal measure. If thou dost match calves with bulls or horses with wild-asses ; if thou comparest moorhens with swans, and nightingales with owls, hazels with chestnuts, or rankest wayside shrubs with cypresses; — then place me beside thee: Tully and Maro scarce could uphold a like yoke with thee.
If I be yoked in love, in that alone will 1 In reply to Epist. Ego te per omne quod datum mortalibus et destinatum saeculum est, 50 claudente donee continebor corpore, discernar orbe quamlibet, nee orbe longe nee remotum lumine tenebo fibris insitum : videbo corde, mente conplectar pia 55 ubique praesentem mihi.
Vale domine illustris. Sweet friendship makes us peers through the eternal bond betwixt me and thee and through the equal laws of endless mutual love. This yoke no malicious tale has unloosed from my neck, no long absence from my land has broken it nor ever shall destroy it, though I should be removed from thee by the whole span of space and time.
Full text of "Ausonius"
Never shall I live separate from thee in soul : sooner shall life itself depart from my frame than thy face from my heart. And when, released from the prison of the body, I shall have flown forth from the eartli, in whatever clime our general Father shall place me, there also will I bear thee in my heart; nor shall the selfsame end which severs me from my body, unloose me from love of thee. For the soul, which, surviving the body's ruin, endures in virtue of heavenly birth, must needs keep both its own faculties and affections no less than its own life, and so admits forgetfulness no more than death, re- maining ever living, ever mindful.
Nunc elegi salvere iubent dictaque salute, ut fecere aliis orsa gradumque, silent. Ausonio Paulinus Quid abdicatas in meam curam, pater, redire Musas praecipis? For indeed 'twas a triple letter enriched with various flowers of composition, but the melodious sheets were a three-fold poem.
Things sweet, though somewhat soured with manifold complaints, troubled affection had mingled with criticism. But with me the father's gentleness rather than the critic's bitter- ness finds a resting p'ace, and in my heart I draw from the kindly words what may weigh against the harsh. But these charges must be refuted in their proper place and canvassed in the sterner tones of the avenging heroic measure. Meanwhile, though briefly, lighter iambus shall hurry on ahead, in separate metre 1 paving back his debt of words.
Paulinus to Ausonius Why dost thou bid the deposed Muses return to my affection, my father? Hearts consecrate to Christ give refusal to the Camenae, are closed to Apollo. Once was there this accord betwixt me and thee, equals in zeal but not in power — to call forth 1 i. The debt of words is the obligation to reply to the strictures of Ausonius. Hie veritatis lumen est, vitae via, vis, mens, manus, virtus patris, sol aequitatis, fons bonorum, flos dei, natus deo, mundi sator, 50 mortalitatis vita nostrae et mors necis, magister hie virtutium, deusque nobis atque pro nobis homo, nos induendus induit, aeterna iungens homines inter et deum 55 in utrumque se commereia.
Now 'tis another force governs my heart, a greater God, who demands another mode of life, claiming for himself from man the gift he gave, that we may live for the Father of life. To spend time on empty things, whether in pastime or pursuit, and on literature full of idle tales, he forbids ; that we may obey his laws and behold his light which sophists' cunning skill, the art of rhetoric, and poets' feignings overcloud. For these steep our hearts in things false and vain, and train our tongues alone imparting naught which can reveal the truth.
For what good thing or true can they hold who hold not the head of all, God, the enkindler and source of the good and true, whom no man seeth save in Christ. He, the Lord of Virtues, to us God and for us Man, puts oq our nature as we must put on his, linking God with man in perpetual intercourse, himself of each par- taking.
He, then, when he has launched his beams from heaven upon our hearts, wipes off the sorry AUSONIUS abstergit aegrum corporis pigri situm habitumque mentis innovat : 60 exhaurit omne, quod iuvabat antea, castae voluptatis vice, totusque nostra iure domini vindicat et corda et ora et tempore, se cogitari, intellegi, credi, legi, 65 se vult timeri et diligi. He seeks himself to en- gross our thoughts, our minds, belief and choice, him- self to be feared and loved.
Those aimless surges, which the toils of life stir up in the course of this present span of time, are brought to naught by faith in a life to come with God. This casts not away the riches, which we are thought to scorn, as un- hallowed or little worth, but, as more dear, bids them be laid up in Heaven in trust with Christ our God, who has promised more than he receives, to pay back with large usury those things now despised or rather laid up in his keeping. A faithful guardian, an unfailing debtor, he will repay with increase wealth entrusted to him, and of his bounty God with abundant interest will restore the money we have spurned.
How can piety be wanting in a Christian? For " piety " has the acquired meaning to be a Christian, and " the impious " one not subject to Christ. When I am learning to hold fast this, can I fail to show it toward thee, that is, towards my father, to whom God has willed that I should owe all sacred duties and names of affection? Sed cur remotus tamdiu degam, arguis pioque motu irasceris. Ausonio Paulinus Detbre me patriis tota trieteride terris atque alium legisse vagis erroribus orbem, culta prius vestrae oblitum consortia vitae, increpitas Sanctis mota pietate querellis.
It is expedient, or 'tis necessary, or 'tis my pleasure : whichever of these it be, it will be pardonable. Forgive me, as I love thee, if I do what is convenient ; be thankful if I live as pleases me. Paulinus to Ausonius That I shall be absent from my native land full three years' space, and that 1 have traversed another world in aimless wanderings, forgetful of that fellow- ship in thy life, once cherished — thou dost reproach me with complaints hallowed by the love whence they spring.
Yet for my return, my father, I would rather thou should'st ask it there where it can be granted. Shall I believe that thou canst call me back to thee while thou pourest forth barren prayers to beings not divine, suppliant to the Castalian Muses while God turns from thee? Not through such deities wilt thou bring me back to thee and to my country. Thou call'st the deaf, implorest things of naught — a light breeze will bear away what is addressed to a nothing — the Muses, who are names but non- entities. The stormy winds whirl away ineffectual such prayers as these, which, not addressed to God, catch in the empty clouds nor make their way into the starry court of the King of Heaven.
Quid me accusas? But if he ordains things opposed to our hopes, by prayer he may be turned aside to that which we desire. If thou mislikest the course which I pursue under God's influence, there is an earlier step : let the Author be accused, who is pleased either to shape or change my feelings. For if thou thinkest my nature is as of old and as 'twas known to thee, I will avow of myself that now I am not the man I was about that time when I was not thought wayward though wayward I was, seeing with the darkness of error, wise in what with God is foolishness, 1 and living on the food of death.
Where- fore thou art the more bound to pardon me, because by this the more readily 'tis permitted thee to recognize that this change is from the most high Father — that 'tis not in accordance with my nature: by this I shall not, methinks, be held to have ad- mitted a lamentable distraction of a mind changed for the worse, since I have openly avowed that not my own mind has caused me to change my former life.
I have a new mind, I confess — a mind not my own : not mine aforetime, though mine now through God's influence — and if in my deeds or thoughts he sees anything worthy for his gifts, to AUSONIUS gratia prima tibi, tibi gloria debita cedit, cuius praeceptis partum est, quod Christus amaret.
Quare giatandum magis est tibi, quam queritandurn, quod tuus ille, tuis studiis et moril us ortus, Paulinus, cui te non infitiare parentem, nee modo, cum eredis perversum, sic mea verti consilia, ut sim promeritus Christ i fore, dum sum Ausonii. Unde, precor, meliora putes nee maxima perdas praemia detestando tuis bona fontibus orta.
He will confer his rewards upon thy merit and from this tree of thine proffer the first fruit to thee. For indeed my mind does not wander, nor even does my life flee from intercourse with men — even as thou writest that Pegasus' rider lived in Lycian caves 1 — albeit many dwell in pathless places through God's leading, just as before them men famous among the sages did for the sake of their learning and their inspiration. Even so in these days also, they who with pure hearts have adopted Christ are wont to live — not as beside themselves, nor out of savagery choosing to dwell in desert places; but because — turning their faces to the stars on high, contemplating God, and intent to scan the deep wells of truth — they love repose void of empty cares, and shun the din of public life, the bustle of afFairs, and all concerns hostile to the gifts of Heaven both by Christ's command and in desire for salvation.
By hope and faith these follow God for the pledged reward which he, whose promise cannot fail, will bestow on such as persevere, if only this present life AUSONIUS quaeque videt spernat, quae non videt ut mereatur secreta ignitus penetrans caelestia sensus. Ne me igitur, venerande parens, his ut male versum increpites studiis neque me vel coniuge carpas vel mentis vitio : non anxia Bellerophontis mens est nee Tanaquil mihi, sed Lucretia coniunx. For things perishable are open to our sight, the eternal are denied ; and now in hope we pursue what with the mind we see, scorning the various shapes, the images of things, and the attractions which provoke our natural sight.
And yet such resolve has been found to lodge in those to whom already is revealed the light of the good and true, the eternity of the world to come and the emptiness of that which is. My surety of hope is no less ; but since I dwell in pleasant places, and even now abide upon the agreeable shores of a prosperous coast,whence this so premature carping at my abode? I would that jealousy with good grounds may begin to pluck at me : bearing the name of Christ 1 shall welcome taunts. A mind strengthened by power divine feels no weak shame, and the praise I here despise is restored to me when Christ is judge.
Nor am I now forgetful, as thou thinkest, of the heavens 'neath which my fathers dwelt, seeing that I look up to the all-highest Father, and that whoso worships Him alone he is truly mindful of Heaven. I 3 8 THE EPISTLES character of righteous men ; for an unrighteous race will not be able to know the most high God: granted that much of the country, much of the folk, is unimproved and ignorant of laws, yet what tract is without its rustic worship?
Or what offence in them is wickedness common to other parts? But suppose it had been my lot to dwell amid the hills of brigands, have I become a block in a savage's hut, changed into the very serfs amid whom I lived, partaking of their wildness? A pure heart admits no evil, even as filth spattered upon smooth bristles does not stick: if one without stain of wickedness spends his life in a Vasconian glade, his character, unblemished as before, draws no infection from his host's barbarity. But why am I charged on that account when I dwell, as I have dwelt, in a far different country bordering on splendid cities and thickly covered with man's prosperous tillage?
And if my life had been led on the borders of Vasconia, why should not the savage folk rather have been moulded after my mode of life, laying aside their barbarous customs to come over to our own? Quid numerem egregias terris et moenibus urbes, quas geminum felix Hispania tendit in aequor, qua Betis Oceanum Tyrrhenumque auget Hiberus, lataque distantis pelagi divortia conplet, orbe suo finem ponens in limite mundi? Are only Bambola, Calahorra, Lerida, placed to the credit of this land which has its Saragossa, pleasant Barcelona, and Tarragona looking from majestic heights down to the sea?
If thou, O famous master, wert minded to describe the region where thou dwellest, wouldst thou be content to leave unnamed cheerful Bordeaux preferring to write of the pitchy Boii 3? And when thou bestowest thy leisure on the hot springs of Maroialum 4 and permittest thyself to live amid shady groves, dwelling amid cheerful scenery and habitations marvellously built, dost thou inhabit murky hovels and cabins of twisted straw amid a wilderness fit for the skin-clad natives of Bigorre?
Dost thou, a consul, scorn the proud walls of thine own Rome while not disdaining Bazas amid its sand hills? Or because the fertile country and green fields of Poiteau are about thee, shall I lament that the Ausonian consulate — alas! AUSONIUS conquerar, et trabeam veteri sordescere fano ; quae tamen augusta Latiaris in urbe Quirini Caesareas inter parili titulo palmatas fulget inadtrito longum venerabilis auro, florentem retinens meriti vivacis honorem.
Multa iocis pateant, liceat quoque ludere nclis ; sed lingua mulcente gravem interlidere dentem, ludere blanditiis urentibus et male dulces fermentare iocos satirae mordacis aceto saepe poetarum, numquam decet esse parentum. Or when thou art lodged under the roof ot Lucanus, 1 thy country house, inhabiting a pile vying with the halls of Rome, shall we take the pretext afforded by the place which gives its name to the vicinity, saying thou dwellest in the hamlet of Condate 2?
For loyalty and natural affection demand that what slander-spinning Rumour instils into guileless ears, that the good-hoping mind of a father should not suffer to take hold and gain firm lodgment in the heart. Even the common herd, malignant in its brutal sneers towards habits formerly observed, does not always hold it crime to alter one's life : for to alter wisely is accounted praise. When thou hearest I am changed, ask what is my pursuit and my business.
If 'tis a change from right to wrong, from godliness to wickedness, from temperance to luxury, from honour to baseness, if I live slothf 1, sluggish, ignoble, take pity on a comrade strayed into evil ; a gentle father well may be stirred with anger to restore a fallen friend to right living and by stern reproof to bring him back to better things. Et nisi, dum tempus praesens datur, anxia nobis cura sit ad domini praeceptum vivere Christi, sera erit exutis homini querimonia mtn.
Huius in adventum trepidis mihi credula fibris THE EPISTLES But if perchance thou dost likewise hear — and 'tis what I have chosen and what 1 pursue — that I have vowed my heart to our holy God, following in accord with obedient belief the awful behest of Christ, and that I am convinced by God's word that deathless rewards are laid up for man, purchased by present loss, that, methinks, has not so displeased my revered father that he thinks it a perversion of the mind so to live for Christ as Christ appointed.
This is my delight, and this " perversion " I regret not. That I am foolish in the eyes of those who follow other aims gives me no pause, if only in sight of the eternal King my opinion be wise. A short-lived thing is man at best, man with his frail body and passing season, dust and a shadow without Christ: his praise and blame are so much worth as the arbiter himself. Himself he perishes and his own mistake must bear him company, and with the judge who pronounced it a verdict dies and passes.
And that He sitteth on the throne at the right hand of the eternal Father, that He is set over all as king, and that as years roll away He will come to try all races with even-balanced judgment, and bestow due rewards upon their several deeds, I for my part believe, and, fearing, toil with restless zeal that, if so it may be, I be not cut off by death ere I am cut off from sin. Quod mihi ne pareret vel diffidentia veri, vel praesentis amor vitae rerumque voluptas curarumque labor, placuit praevertere casus proposito et curas finire superstite vita communemque adeo ventura in saecula rebus expectare trucem securo pectore mortem.
Si placet hoc, gratare tui spe divite amioi : si contra est, Christo tantum me linque probari. For what shall I do if, while I drowse amid sluggish hopes, Christ, disclosed to me from his heavenly citadel, should flash forth, and I, dazzled by the sudden beams of my Lord coming from opened Heaven, should seek the doleful refuge of murky night, confounded by the o'erwhelming light?
Moribus haec castis tribuit deus : hi sibi mores perpetuam spondent ventura in saecula vitam. Let no day be passed by me in sadness, no night disturb my calm repose. Let others' goods not attract me, but rather let my own avail such as implore my aid : may none have a wish to hurt me or the means to hurt me.
Let me have no occasion to will ill and let the unruffled power to do well be with me. Let my mind, content with its own and not given to base gains, overcome bodily enticements keeping the conscience of chaste conduct.
Ascension (The X-Files)
Let that offending member, the ever-guilty tongue, well-pleasing to malicious ears for the poison it sheds, hate lewd jesting and unseemly words. Let me not be over- come by any man's decease, nor prosper through the death of any ; let me never envy any man nor ever tell a lie. Be mine a cheerful home, and at my unpurchased 1 repasts may a well-fed slave bred in my house, my trusty comrade and prosperous henchman, serve blithely; and mine an obedient wife with children born of my dear wife.
It is an insult to present a man of standing who has plenty of sea dainties with anything derived from the land and country-side. But, that I might have 1 i. Sume igitur pastas dumoso in rure volucres, quas latitans tilicis sub tegmine callidus auceps, dum simili mentitur aves fallitque susurro, agmina viscatis suspendit credula virgis. And since I blush for their small number, I added on more words to my verses, as though indeed I could increase their number by my chatter.
But since both alike are open to criticism, you will do a kind and friendly action by pardoning both, so as to make the fewness of the birds not appear mean, and my wordiness not tiresome. Take, then, these fowl fed in the thickets of the countrv-side, which the cunning fowler, lurking beneath a screen of bracken, while he beguiles and decoys birds with a call like their own, has taken hanging on his limed twigs — a silly tribe. Then, bringing home his light prey of no slight price, he sets out the catch upon his stall : and the array makes goodly show of prime birds in front gradually thinning out towards the back of the counter.
That the more skinny may not displease, the fat birds with their attractive plumpness hold the foremost place, forestalling and delighting the gaze. For what fit return can I make thee for those fish which the neighbouring shore supplies thee from its teeming pools, so wondrous in appearance, so diverse in shape? Oi these I give thee a share sending across to thee twice five and twice three shells smelling of the sea's fragrance, filled with delicious meat and substance of double hue.
CONTENTS OF VOLUME I
But I like not to lose the leisure given to the wasteful Muse, who causes loss of slumber and lamp-oil too. I am angry with Proculus 1 whose eloquence is equal to his rank. He has written reams, but keeps all close. On him I long to be avenged, and a poet has vengeance ready to hand : let him who publishes not his own verse read mine. For him is it to decide whether to bid thee keep thy youth with cedar oil, 2 or to be food for cruel worms.
To him I commit all that I have to show for my inglorious leisure, either to scan what I shall give him or to ban it. To one who asked his reason he replied : " I, who am king of Sicily, was born a potter's son. She added quicksilver of deadly weight, that the poison's redoubled strength might force on a speedy end. If one keep these apart, separate they act as poison ; whoso shall drink them together, will take an antidote. Therefore while these baleful draughts strove with each other, the deadly force yielded to the wholesome.
Forthwith they sought the void recesses of the belly by the accustomed easy path for swallowed food. A wife too ruthless is a gain, and, when the Fates will, two poisons work for good. He slipped away, Fate — not the 1 King or tyrant of Sicily, B. A little afterwards the doctor saw, or thought he saw, the man, pale, and in death's very likeness.
Then Gaius : " Fear nothing, Eunomus : I said, as all men say, that no man who is wise calls you a doctor. Give the nominative : straightway thou wilt be a solecism! After this sort thou wilt lay up strings, keys, and lyres, and, having pur- chased all, to-morrow thou wilt be a musician. One single point of difference is there — he was a little softer. A nth. Tell me, Rufus. Thou art silent? Nothing is more like you. Where is Rufus himself? But he who had hidden the gold, not finding it, fitted about his neck the halter which he found.
Half yet remains : begin again on this and thou wilt finish all. For a favour when it hastes to be performed, is a favour more favoured. For what is done quickly will be acceptable. Favours slow granted are unfavourably received. Thus compound : broth, water, wine, salt, oil, bread, honey, pepper, herbs : there's nine!
Settle the trouble between us, Pal. Capaneus, one of the Seven against Thebes, was smitten by a thunderbolt ami fell from the walls. A poor Lover " Lo, Venus, thou hast persuaded me to love two girls, a luckless lover. Each hates me : give me another counsel now.
Such is given to the unhappy! II XXV. Other men wept : by weeping all unmoved, Achilas even struck and cleft it with a stone. And so the avenging stone, glancing from the skull, flew back and caught the face and eyes of him who threw it. So may an impious hand ever aim its deadly blows, that the weapon may rebound and smite the wielder. Life wears not one hue, nor has my verse one reader only ; each page has its due season ; mitred Venus approves this, helmed Minerva that; the Stoic loves this part, Epicurus that.
So long as the code of ancient manners remains by me unbroken, let the grave Muse applaud at lawful jests. Mighty in war and eloquence, Augustus 3 doubly wins renown, so that he claims a two-fold title, since by the Muses' aid he allays wars and by Apollo's restrains 2 i. Scarce has he laid aside his swift arrows, those whirring darts : 'tis to the Muses' shafts he turns his hand, repose he knows not, and setting the reed to new employ essays a song : yet 'tis a song not soft of strain ; the frightful wars of Odrysian Mars and the prowess of the Thracian warrior-maid he treats anew.
Rejoice, thou son of Aeacus! Thou art sung once more by a lofty bard and thou art blessed with a Roman Homer. Men wonder at swift disasters and sudden downfalls and not content to drive its deadly course through the stricken limbs, a single arrow deals two deaths at once. If full many deaths come from one light- ning stroke, these wounds also thou mayest deem sent from heaven. Written by Command of the Emperor Valentinian Lord among streams of Ulyricum, next to thee in greatness, O Nile, I, Danube, from my source put 2 Gratian appears to have been composing an epic on Achilles.
I bid the Emperors hail, father and son, 1 whom I have nurtured amid the sword-wearing Pannonians. As herald to the Euxine Sea even now I long to speed, that Valens, who is Heaven's next care, may learn of this — that with slaughter, Might, and fire the Swabians 2 are hurled to destruction, and Rhine no longer is accounted the frontier of Gaul. But if at the sea's behest my stream should flow backwards may I hither bring from there news that the Goths are vanquished.
For a marble Statue Now we have made thee of marble, as our means afford : but when thine Emperor-brother is returned, be thou of gold. By Command of the Emperor Valentinian I, Danube, whose head was once concealed in lands remote, now flow at full length under your sway: where 'midst the Suebi I pour forth my chill source, where I divide the Pannonias pregnant with 3 cp. Virgil, Eel. Augusto dabitur sed proxiraa palma Valenti : inveniet fontes hie quoque, Nile, tuos. Aeris et Linguae sum filia, mater inanis indicii, vocem quae sine mente gero.
Phidiae : qui signum Pallados, eius quique Iovem fecit ; tertia palma ego sum. Mercurius quae 5 fortunare solet, trado ego, cum volui. To Augustus shall the chief palm be given, but the next to Valens : he too shall find out sources— even thine, O Nile. I am the daughter of Air and Speech, mother of empty utterance, in that I have a voice without a mind. From their dying close I bring back failing strains and in mimicry repeat the words of strangers with my own.
I am Echo, dwelling in the recesses of your ears : and if thou wouldst paint my likeness paint sound. I am a goddess seldom found and known to few, Opportunity my name. The gifts which Mercury scatters at random I bestow when I will. I am a goddess who exacts penalties for what is done and what undone, to cause repentance. So I am called Metanoea. Thou also whilst thou keepest asking, whilst thou tarriest with questioning wilt say that I have slipped away out of thy hands.
Age has crept upon thee unperceived, nor canst thou call back the days that are gone. Now thou art sorry and dost lament, either because then thou wert dis- inclined, or because now thou hast not that former beauty. Yet give me thine embrace and share for- gotten joys with me. Give : I will take, albeit not what I would, yet what I once would.
Then said the hare: "Against me both sea and land direct their ravages, perchance heaven also ; since there is a Dog among the stars. Therefore thou hast felt letters 1 branded, Pergamus, upon thy face, and those which thy right hand neglected thy brow endures. Nay, do thou, their master, control thy errant limbs : it is unfair to torment those not really guilty. Either mark that right-hand which will not make a mark, or shackle those errant feet with an iron weight.
In face — though not in hair — the selfsame Myron, he begged what he had begged before. But she, contrasting his features with his hair, and thinking him like, though not the same perchance even thinking him the same, but wishing to enjoy the jest , thus ad- dressed the artful gallant : " Fool, why askest thou what I have refused? I have already rejected thy father. Spartianus, Vita Hadriani, xx. Nestore sim quamvis provectior aemulaque annis 5 vincas Cumanam tu quoque Deiphoben ; nos ignoremus, quid sit matura senectus.
Protesilae, tibi nomen sic fata dederunt, 5 victima quod Troiae prima futurus eras. Idmona quod vatem, medicum quod Iapyga dicunt, discendas artes nomina praeveniunt. Such is her confidence in my integrity. Better to know Time's worth than count his years.
For 'tis divining to make such a name as betokens lot, or character, or death. So, Protesilaus, the Fates gave thee thy name, because thou wert to be Troy's first victim. And even as I stand here a trophy of Greek victory, so as Nemesis I requite the idly-boasting Persians. After thy comrades laid thee upon the mournful bier, these words did thy stout-hearted sire pronounce : " Weep ye for others : a son needs not any tears, being mine, so glorious, and a Spartan.
Alcides multo dicitur esse prior. Their figures he bids be woven in his silken robes, theirs he chases on his massy plate, or paints in encaustic on his threshold and on the ceiling of his halls. True for him!
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For his father was not known and his mother surely is a bitch. Men say Alcides 1 long pre- ceded thee. He knows that I speak truth who knows each of the two, Alcides the god and Diogenes the dog Cynic. Diogenes b. Statius, Theb. Pal ix. But I, Sabina, will not divorce mated arts, who on my own webs have inscribed my verse. Charms offered me I scorn, depreciate those denied : I would neither sate my heart nor torture it.
Neither twice-girt Dian pleases, nor nude Cythere : the one gives no delight, the other over- much. Be mine a mistress skilfully to display the art of attempered love, who can unite what " I would," " I would not" mean. St tckvo. If Chrestus should borrow alpha "-less" , from his brother Acindynus, one will become " Risk " and his brother will be "Graceless. Both have been wrongly named : but that both may be set right, let Acindynus give his alpha to Chrestus, himself remaining without alpha ; each will be an appropriate name.
And already thou hadst ceased to seem boy or maid indifferently when the day came too hurriedly nnd bare off all thy comeliness. Yet neither shalt thou join company with the common throng of dead, nor shalt thou, a piteous shade, dread the Stygian pools, but thou shalt go thither as Persephone's Adonis, the son of Cinyras, or thou shalt be the Ganymede of Elysian Jove.
LXI II. The artist's hand has restored me all but sense : that, when I offended gods, I had not. ArUK xvi, But for me there is no profit in this, for to behold myself such as I am I would not, such as I was I cannot. These Nemesis conceived, but pregnant Leda bare them in her womb ; Tyndareus to them was father and Juppiter : the one believes he is, the other knows. Steel is at the disposal of Mars Gradivus. Therefore my steel chisel has fashioned a goddess such as the Cythera whom it knew to have pleased its lord. Dost wonder that the herd mis- takes me? From all this discourse we must infer that S.
Let us conclude this discourse with those gallant words of S. The just man lives by Faith, saith the holy Scripture, and we say, that the Chaste and courageous man lives by Faith. Prudentia viz [ In fine, she is the Chain which links all vertues together, which do disband as soon as she gives over guiding them. So as a man must be wise to be vertuous, and the shortest way to come by all vertues is to get wisedome,.
When she hath done her utmost diligence, she leaves the successe to Fortune, and confesseth by this her submission, that she holds of a Sovereign Power which disposeth absolutely of all worldly affairs. Amongst so many advantages which so Eminent a vertue doth enjoy, it is not hard to observe her defaults: and to make Politicians who do adore her, confesse, that since Originall sin she is become blind, weak and malignant.
But wisdome hath but feeble conjectures, which she drawes from what is past, to governe what is present, and to foresee what is to come. She boasts that time makes her know men, but what can she observe in so false a Glasse, and what knowledge can she draw from a thing which is so unknown unto her? Therefore hath the wisest of all Philosophers acknowledged that [Page ] Counsell Consil [ The body and the soule are as differing in their constitution, as in their conduct: for the body hath eyes in the face to conduct it, it sees whatsoever is before it, and none behinde it's sight, extends it selfe to such objects as seek it, and not to such as shun it; but the soule contrariwise, seeth things that are behinde her, and seeth not things that are before her, her eyes are on her back, not in her face; she remembers what is past, and knows not what's to come; wisdome endeavours to fortifie her sight, but she is not so happy as is Astrology, which hath found out prospective Glasses to consider the Stars: for after having made use of her conjectures, [ If wisdome be voide of light, she is not much better provided of power; and if she be-blinde a man without injuring her, may say she is yet more weak; for she oft-times sees mischiefes which she cannot hinder.
Timo [ To understand this, we must know that wisdom and power are but one and the same thing in God, that which deliberates, is that w th resolves, and that which undertakes, is that which puts in execution. But in man these qualities are divided, he who is wise is not always strong, and when he hath wisely resolved, he must borrow aide from some other vertue, to execute his resolution with courage.
Politicians are surprized in their cunning: that which happens well unto them in one affair, falls out clean otherwise, when heaven forsakes them. She disperseth her guile into all worldly commerce, be it either that particular men end their difference by processe at Law, be it that Marchants traffick with strangers, be it that Princes treate by their Ambassadours, wisdom fenceth her self onely by cunning, and in all her imployments, he who knows best how to coozen, is the ablest man.
Thus is cheating mixt with wisdom; and those who are not guided by charity, cannot be wise unlesse they be deceivers. Though Pagan vertues be oft disguised vices, which under a counterfeit beauty hide reall uglines, yet there is not any which hath a neerer allyance to vice than wisdom hath. In fine, in the State of corrupted Nature, it is hard to be wise, and not a Cheater.
This is also the vertue of self-love, which endeavours to restore man to what he hath lost, which withstands Gods purposes, which gives against the lawes of his Providence and Justice, and which under a pretence of freeing us from those miseries which afflict us, endevours to make in each of us a proud Tyrant of a rebellious Slave. Justice rules [Page ] Monarches, stifles Divisions in their births, makes Princes Gracious, and Subjects obedient, she gives unto every one what belongs unto him, she weighs mens reasons, and considers not their qualities, she condemnes Kings if they be faulty, absolves Slaves if they be innocent; she is not to be frightned with threats, nor bribed by promises.
State cannot subsist without the help of this vertue, that it changeth Name, so soon as it loseth Justice, and that it ceaseth to be profitable to it's Subjects, when it ceaseth to be just to it's Allyes. A Kingdom without Lawes is a meer Tyranny; and Aristocracy without Order, is but a Faction of the most eminent men, and Democracy without Policy, is but a confused Popularity, which cannot keep from falling into the hands of a Tyrant. Alia s [ Cato in Salust.
Catilina [ She thought those battells most honourable, which cost least bloud; and gave him the greatest Triumphes, who could vanquish without Fighting. Wherefore St. The Romans Temperance was no truer than their Justice, and if the State were faulty in her Policy, hi [ Ubi studium verecundi [ She never thinks that profitable, which is not honest, and the Pleasure which delights the senses, never pleaseth if it be unjust. This vertuebreeds peace in our soules, calmes the stormes of hope and desire; and doth so well govern them, as these Giddy-headed Passions, never take wing, but by her Orders.
For the temperate man can q look on beauty, without coveting i [ This vertue being solovely, steals away the hearts of her Enemies, and makes her self be admired even by those that persecute her: the lascivious praise her, whil'st they make war against her, they wish that such women as they have corrupted, were chast, and that such as commit Adultery with them, would be true unto them.
They perswaded themselves that temperance was the first step to fortitude, and that one judged of the victory which a Commander might get over his Enemy; by what he had won over his sensuality. He commanded a victorious army, to which the laws of war made all things lawfull, which were not by them forbidden: he had tane a Town by assault, the resistance whereof had stirr'd up his anger; 'twas thought that to astonish all Spain, he would have made it a cruell example, and that the bloud of the inhabitants should have been that wherewith he would have quenched the flames which devoured their houses; that he would have made victimes of all the Prisoners, and that if the Womens lives were preserved, it should onely be to bereave them of their Honours.
The Souldiers were perswaded that their General would suffer himself to be vanquished in his victory, and that he would become his captives captive; they expected to have seen him once overcome, whom they had alwaies seen victorious. Though they had his continencie in great esteem, they did think it was not proof good enough against so exquisite a beauty; and they could not imagine that a man who was yet in the prime of his youth, should have power to withstand the Allurements of so fair a Maide, who had nothing but her tears to defend her self withall.
The truth is, his eyes thought to have betrayed his heart, and Magnam vi [ Amidst this his trouble, he endeavoured to comfort her who caused his pain, and would give security to her, who intrench upon his liberty. He understood by her, that though her fortune had made her a Prisoner, she was by birth a Princesse; that her Parents had promised her to a young Prince, and that her Fate had cast her into the hands of her enemies; the knowledge of these particulars, and that his Prisoner was of so high a rank; was enough to make Scipio resolve to give her her.
Infidels are slaves to the Devil, their will is in his hands, and as long as this cruell Tyrant doth possesse them, he permits them not to do any one good Action, out of a good motive, he may suffer them to resist the violence of Love, or the fury of Avarice; but he corrupts their intentions, and never with draws them from one evil, but he ingageth them in another, they shun an ill step, to fall into a precipice, and their will is so subject unto his, as after long deliberation, they alwaies put on the worst resolution.
Ter [ For though her death seem to be generous, and that the Romans [Page ] who look upon her as the beginning of their liberty, would have it to passe for the Noblest sacrifice which was ever offered up to chastitie; yet did it deserve punishment in a State well policed. And they might have revenged themselves of living Dux Roman [ Whence it is saith he Quid hoc est quod i [ If you exempt her from the unchastnesse because she was violated, how will you exempt her from injustice, since she was the death of an Innocent?
Si adultera cur laudata? If she were unchast why do you praise her? And if she were chast, why did she kill her self? All parts of Morality take her for their Guide; and without the assistance of this Vertue, they can neither make an honest man, a States-man, nor a Father of a Family. Temperance is beloved by all men, her Enemies respect her, in those that love her, they confesse that pleasures can neither be innocent, nor yet delightfull, when she is absent; and that pleasure without temperance is the punishment of the unchast. But certainly all the Vertues hide their heads, when Fortitude displayes it's beauties.
Ecce par De [ Se nec.
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If the earth produce nothing which may make God stay to look upon it, and if generous actions merit not that God should busie himselfe about them, yet must we confesse that they are approved of by all people; and that men do more admire a Philosopher who suffers death patiently, than a Monarch who governs his State with Justice. But not to adde to this discourse by examples, it may suffice to listen unto the reason of Philosophers, and to acknowledge with them, what advantages Fortitude hath over all other vertues.
Man began to be unhappy, when once he became criminall, his subjects became his enemies, the Elements declared war against him, and those elements which went to his composure, divided themselves, that they might alter his temper, and shorten his life: Pain and pleasure agreed together for his undoing, life and death were reconciled to make him suffer. Temperance charged her selfe with ruling voluptuousnesse, and with hindring such pleasing Enemies from seducing reason: and Et quod omn [ With these weak Forces she enters the pitcht Field; where she had for assistance hope, and boldnesse.
The former inhartned her by her promises, the second promised [ All these passions mixt together, make up the greatest part of her greatnesse; and when one shall examine her intentions, or motives, he shall finde that her noblest exploits, are but magnificall sins. In effect, their most glorious Actions have their defaults, their valour is nothing but despair, and all that the Roman Eloquence calls courage, is but Pusillanimity.
Seneca complaines, that Eloquence is not happy enough to make Panegyrickes upon this death. But not to make use of so weak a reason to condemn him; who sees not that pride had a greater share in this Action than Courage? Who does not think that Cato was prouder than Caesar, and that it was not integrity, but want of Courage which put the Poneyard in his hand?
If he thought death so glorious, wherefore did he disswade his friends from it. Idem Ibidem. Common-wealth might be restored by their Counsels, wherefore did he deny her his? This is to make our selves Ministers of our enemies cruelty, to excuse their fault by preventing it, and to commit Parricide, to exempt them from man slaughter. Socrates, who was not better instructed than Cato, was more generous, because more Patient; he might have freed himself from Poyson by a sword, and by fasting five or six dayes have acquitted himself from his Enemies violence: yet he spent a whole Month in Prison, he affordeth death leisure to imploy all its horrours to try his constancie, he thought he was to give way to the Laws of his Country, and not to refuse his last instructions to his friends, they intreating for them.
In this case we have lesse power over our selves, [Page ] than over others; for we may kill an enemy in our own defence, but it is not lawfull to shun his fury, by preventing it. We must wait till the same Judge, which hath pronounced the decree of our Death, make it be executed; and it belongs to one and the same Power, either to shew favour or Justice to the guilty. All those stately words which flatter our vain Glory, and do incourage our despair, do not excuse our fault, when we attempt upon our owne lives.
For though brothers proceed from the same stem, they are not alwayes of the same Humour; they differ often more in their Inclinations, then in their Countenances: but say there were any thing of resemblance in their humours, the dividing of Estates divides hearts; and Interest, which hath to do every where doth many times ruine their best intelligence.
Friendship more powerfull than Nature makes a pa [ Our Brethren are the workmanship of nature, she did not advise with us, when she gave them life; and not having the care of producing them, we delight not in preserving them. The Law ends differences, but friendship reconciles enemies; the law inhibits injuries, but friendship adviseth good offices. In fine, the law is requifite to the commencement or initiation of a good man, but friendship is required to his accomplishment; and by her advice renders him perfect.
She is also of use to all sorts of Conditions, and that man liues not, that needs not a friend. In fine, happy Princes ought not to be solitary, and I know not whether any one of them would accept of their felicity, at the rate of living solitarily: Therefore greatnesse doth not forbid friendship to Soveraignes, that which seems to keep them aloofe off from this vertue, draws them nearer to it; and their power is never more pleasing, than when imployed in succouring the miserable, or in making men happy. Neither do we see any Prince who hath not his Favourite.
Caffiodor [ Tiberius loved Sejanus; and had not this Favourite become his Rivall, it may be he never had decreed his death. This Infidell Prince, whose subjects were all slaves, and in whose Empire the desire of liberty was a fault, wanted not Favourites whom he loved; he plays with those he ought to destroy, he makes those the objects of his love, who ought to be the objects of his fury; a certain Captive, had power over the Tyrant, and under the assurance of friendship gave lawes to him, who gave lawes to the greatest part of the world.
That the Friendship of Pagans is defective, and doth not deserve the praises that are given it. He who prefers the pleasures of the body, before those of the mind, who hazards his honour to preserve his riches, and who injures his conscience, to encrease his reputation, cannot be a good friend to others, because he is his own Enemy; and who wants vertue, cannot have friendship.
Hence it is, that Polititians calling in Religion to the succour of Morality, have affirmed, that [Page ] affection ought to give way to Piety, and that she ceased to be just, when she prophaned altars. Those Loquatur [ Valer Maxim. Pilades and Orestes were of intelligence onely to revenge themselves. But what else could one expect than faults, from those who had no piety? And to say truth, Aristotle hath well observed, that he who dyes for his friend loves himself better then his friend; and that in an Action which seems to violate Nature, he doth nothing which self-love may not advise him to, since that by suffering death, he labours after glory, and that by erecting a sacrifice unto his love, he buildes a Trophy to his Memory.
The example of Damon and Pythias may confirm this Truth; They had been brought up in Pythagoras his school, the conformity of their humours, and opinions had so straightly united their souls, that death it self could not part them. Apostolus Paul. Men defend their right either by cunning, or by force; not considering that Jesus Christ lives in our enemies, we kill them to revenge our selves, and commit murther, to cancell an injury.
Aristoteles lib. Isidor lib. Finally 'tis there that being perfectly united to God, we shall see our selves in his Light, and love our selves in his Goodnesse. This is notwithstanding mans most violent passion: desire of knowledge is born with him, and if it makes not his difference, it is one of his chiefest Proprieties. For Beasts are wrought on by ambition, they fight for glory; and as if that were the onely reward of their victory, they pardon their enemies, after they have beaten them: they are tormented with love and jealousie; Lions can endure no rivalls, and if they want rewards to honour fidelity, they want not chastisements to punish Adultery.
Desire of life is not much lesse violent in beasts, than in men; the same instinct which animates Tigres to seek out prey for their nourishment, makes Stags hide themselves in woods for their preservation. Nature teacheth them remedies for their evils, and this common mother furnisheth them with herbes to cure them: the apprehension of death encourageth the most timerous; when they are bereft of all hope of safety, they turn their fear to fury; and to shun danger, throw themselves head-long into it.
But the desire of knowledge is peculiar to man, and there is no cruelty, which he useth not to content his curiosity. Tertull de anima. The Grecian Achilles, and Hector of Troy, never won so much renown by their valour, as by his praises. Their Maximes serves us for Oracles, their wills serve us for laws, and they may say, as Kings, This is our Pleasure. Death [Page ] which destroyes the power of Soveraigns, establisheth the Tyranny of Philosophers, and these men who live no longer, have yet credit enough to triumph over our liberty.
Yet is their antiquity a proofe of their ignorance: since they have seen lesse then we, they should in reason know lesse; and since they lived in the first Ages, they could not have made sufficient observations to discern the truth. The Sun appears greater at his rising, than at Noon-day; the Heavens seem to meet with the earth at the Levell of the Horizon; and men think a long walk narrower in the extremities thereof, than in the middle. The modestest among them have boasted to know nothing, but that they knew nothing; and to have learnt by their study, that mans greatest knowledge was but a Depth of ignorance.
The uncertainty thereof is accompanied with uselessenesse, and let her promise what she pleaseth, she teacheth us things which are rather curious, than profitable. Quid mihi lusoria proponis? All these stand in need of help in their differing conditions, and are in danger of shipwrack, unlesse they be assisted by a favourable and gracious hand. To say truth, she busieth her selfe in enlightning the understanding, not being able to heat the will; and in stead of instructing things usefull, she is content to vent curiosities. When she saw she could not observe the wonders of nature, she appli'd her selfe to consider the Debauchments; and passing by her goodliest operations, either in silence, or oblivion, she entertained men with her disorders onely, or with her diversions.
Were it not better that Astrology should teach us the way to heaven, than uselesly to teach us the Number of the Stars, the Influence of Planets, and Motions of the Sphears? Were it not to be wisht, that Arithmetick, which teacheth to calculate immense summes should teach us to bound our own desires, and not to set by riches? If in fine, Sciences were rationall, would they not rather [Page ] endeavour to make men Vertuous, than Knowing? In effect the most knowing men have not alwayes been the most vertuous; and those who have Written best, are not those that have lived best.
For to what end is it that we know what is good, if our bad inclinations keep us from doing it? But that which is yet more grievous, and which obligeth all men to confesse, that Knowledge is corrupted by sin, is, that she is an enemy to vertue, and that under pretence of defending her, she wageth war against her. A man must become ignorant, to become Faithfull. Vain Philosophy is an Obstacle to our belief: tis easier to convert an Ignorant man than a Philosopher, and humblenesse of minde, which serves for the foundation of Christian vertues, hath no more mortall enemy, than the vanity of Philosophy.
AS Eloquence is the Mistresse of handsome language, as she makes the Panegyricks of Princes, vaunts her self to put a valuation upon vertue, and to reward her for all the glorious troubles she undergoes, so hath she not been wanting in giving unto her self those praises which she thinks are due unto her, and to imploy all her cunning in making her worth appear. For if we will beleeve her, she boasts that no power equals hers, and that without use of fire or sword, she hath the power of perswading the opinioned, of reducing Rebels, and of obliging wicked men to side with vertue.
Doctrine, confest, that no man ever spoke like him. Eloquentiae multae urbes su [ To hear them speak; you would think that vertue were banisht from off the earth, had not Eloquence taken her into her protection, and that there should be [Page ] no longer peace in Kingdoms, did not she by her dexterity appease seditions? For this vertue, worth adoration, despiseth deckings; she knows her beauty is never more ravishing, Veritas sermo est simplex. As all her glory consists in her naked plainnesse, so doth also her strength; the very sight of her is sufficient to make her be beloved; she very well knows, that they that know her cannot oppose her, nor yet defend themselves from her.
But if the malice of the Age were such, as should make her seek for partners to defend her; [Page ] certainly she would never implore aid from Orators: They are too full of Quircks to please her, and she loves plain dealing too well to approve of their cunning. All the Tropes and Figures, which they make use of in their discourses, Rhet [ Apoph [ But least I may be accused of falling into an errour, which I finde fault with, I will examine the figures, and make such as make use of them, confesse, that they are onely to be termed pleasing falshoods.
The Metaphora, which is so frequent with them, and wherewithall they heighten their style, to raise up the meannesse of their cogitations, is it not an Imposture? Non possunt aedificari haec mendacia, sine de [ Ironia is no truer, and if it deserve any pardon, 'tis because 'tis lesse serious; for it disguiseth not it's falshood, but openly protests against being believed; it gives it selfe the lye by it's accent, terms not a man innocent, save onely that he may be thought guilty; 'twould think it selfe too silly, should it call all things by their names, and would not think it selfe sufficintly bitter, should it not know how to cover a reall reproach under a false praise.
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Are not Allegories impertinent? An Antithesis is not so bold as an Hyperbole, though more affected; all it's cunning is but a continuall play or Maigame, it opposeth the subjects which it treats of, [ In fine, that may be said of all figures, which Seneca saies of an Hyperbole; they lead us to truth by falshood; they cousen us to please us, and to instruct us do seduce us. It must then be confest, [Page ] that eloquence is the workman-ship of sin, Placuit mi [ If truth complain of Rhetorick, reason hath as much cause so to do; and who shall consider, what ill offices she hath received from her, will finde, that she should never implore her aid: for though this Sovereign be not always at peace, within her Territories, and that her Subjects do somtimes despise her authority, Eloquence is not sincere enough to re-invest her in her power, and it oft-times falls out, that whil'st she thinks to stifle disorder, she augments it.
For what concernes the understanding, it needs no Rhetorick to perswade it, itcareth not for Veritas si [ As for the will, it is so free, as nothing can force it; grace alone hath power to ravish [ The passions must be calm'd by dexterity; he is a wise Pilot, who can saile long upon their Sea without suffering shipwrack. Thus she hurts us, to cure us; and her remedies are worse than our diseases. Cicero flatters Cesars vain glory, to obtain Marcellus his pardon, he propounds glory to him, to divert him from rigour: yet Cum aff [ Who will not then confesse, that eloquence is an enemy to reason?
They take severall ways, but their Armies are alike, [ Tyrants forge chaines to keep them in, that resist them; and Oratours frame discourses which violate the will of those that listen to them. In fine, Tyrants butcher our bodies, and Orators tyrannize over our mindes. Rome, and yet they submitted the pride of Rome, and the eloquence of Athens to the simplicity of the Gospell.
I must spend the rest of this discourse in the recitall of this wonder, and to confute Rhetoricks vain glory, I must exalt the humility of Religion. Never did any designe equall that of Jesus Christ, when he sent his Apostles into the world; he meditated the conquest of the world, the overthrowing of superstition, the ruine of Idols, and the devils defeat; to effect this enterprize, Philosophers must be convinced Oratours perswaded, Monarchies vanquished.
If I give not the same counsell to the faithfull, as I do to Preachers; tis not that I do not approve of those who would imitate the Apostles simplicity, and that I condemn those who would imitate the Orators vain-glory, but nature being faulty, we must not wonder if her language be corrupted; and since the Son of God tolerates the impurity of our sins, we must not think it strange, if he bear with the vanity of our words, till being gotten into the liberty of his Children, he frees us from the tyranny of sin and from the slavery of eloquence.
Tertull de resur. Goodnesse; Jesus Christ is the redeemer thereof, and 'tis a mark of it's corruption. To reward this their service, this Sovereigne is so vigilant, as he never takes rest; he labours alwayes for the weal-publick, and whilest the senses are asleep, he is busied in moving the Arteries, in forming the Spirits, and in distributing them about all the parts of the Body. The Braines finish this work, and giving it its last perfection, dispose it to the noblest operations of the soul.
It seems the world was made for the bodies diversion, and that all those pleasing parts which go to the composure thereof, have onely been made to delight the senses; the Sun is of no use to the glorified Spirits, and all the brightnesse of that goodly Constellation cannot light the Angels; those noble Intelligences have a spirituall world wherewith they are possest, and ravisht: they finde their happinesse in God, and all that we wonder at in the world, affords them no delight.
Neither did he neglect it in the institution of the Sacraments; for though they were chiefly ordained for the soules sanctification, and that these admirable Channels poure grace into the soule, yet are they applied upon the body before they produce their effects in the will; and they respect joyntly the two parts which go to mans composure. Having so many obligations to her body, she cannot forget them, nay even in the state of Glory, where all her designes ought to be satisfied, she wisheth to be re-united to her body, as that wherein her intire felicity consisteth.
If she will be intrusted, she must be advised either by her eyes, or by her eares, she must consult with these Masters, if she will free her selfe from ignorance. Sight and hearing are the Organs destined to knowledge, and he who is borne deafe and blinde, is destined to live and die ignorant. As the soule receives these advantages by the body, so doth she distribute them by the bodies assistance, and doth not expresse her thoughts but by the mouth of her Interpreter: she gives with the tongue, what she hath received by the eare; and as she is rich onely by means of the senses, so is she by them onely liberall.
The Virginitas qu [ In fine, the honour which God receives on earth, proceeds from the body. THe evils which we receive from the body are so great, as that al Philosophy is nothing but an invective Corpus hoc animi pondus, acpoena est p [ If we beleeve the Platonists, tis a prison wherein the Soul is inclosed to expiate the sins which she hath committed in Heaven.
If we will listen to the Academicks, tis a grave wherein the Soul is buried, and where being more dead than alive, she cannot make use of all those perfections which she hath received from Nature. Hence it is, that all Philosophers do what in them lieth, to have no commerce with the body, and wish for death or old age, to the end that the one may weaken this Domestick enemy, and that the other may free them from it. These punishments are so irksome as each of them deserves a discourse; and not to enter upon a subject which I should handle more at large, it shall suffice me for the present to make it manifest, that though the body be the Souls slave, since sin it is become her Tyrant, and that it neither tastes of contentment, nor suffers sorrow wherein it shares not with her.
By a sequell as shamefull as necessary, she takes her part of all the bodies pleasures; she shapes desires, unnecessitated, she follows the inclmations of its senses, and forgoing truth and vertue, wherein all her innocent delights ought to consist, she rellisheth the flowers with the smelling, she tastes meat with the Pallate, she hears Musick with the ears, and seeth the diversity of colours with the eyes. The greatest part of our excesse derives from the body; if we were parted from it, we should either become innocent; or if in that condition we should have either ambition, or avarice, their motive and object would be altered.
But the mischiefe takes it's originall from the body; and as the woman tempted man after she had been seduced by the devill, the flesh tempts the spirit after having been sollicited by objects which flatter the senses. And as mans fault had been a revolt, his punishment was a rebellion also. All our mischief ariseth from the bad intelligence which is held between the two parts, whereof we are composed; he who could appease their differences, [Page ] might remedy our sins; and if the body did no longer rebell against the soule, we should have reason to hope, that the soule would no longer rebell against God.
Carni nam que ita anima unitar, ut cum carne sit una persona. Love glides into the heart by the eyes; he who could be blinde, might easily be chaste; if calumny be formed in the heart, it is dealt abroad by the tongue; and what in the thought was but the malady of one particular man, becomes by discourse the contagion of a whole Town. Caro officina est sp [ In fine, the world abuseth us onely by our senses; it's pernicious Maximes get into our soules by our eares, the vanities thereof corrupt our wills by our eyes; and all those objects, whose different beauties do be witch us, make no impression in our soule, but by our body.
We should be invulnerable, were we spirituall; and of a thousand temptations which we have, we should hardly be troubled with one, were we not engaged in Materia. In hell hope triumphs over fear and pain; and this cruell enemy hath so many charmes, as though he be reduced to dust, yet doth he cause love in the soule which did inanimate him. She hopes for the day of Judgement, where she must be condemned; though she know her punishment will be increased by her re-union with her body; she cannot but desire it with impatience, and places the delay thereof in the number of her sufferings.
So as we are bound to conclude, that if the body be the cause of sin during life, it will be the punishment thereof after death; and that if it hath made the soule guilty upon earth, 'twill make her unhappy in hell. The Lineaments of his face bindes us to admire the power of the hand which hath formed them, and the disposall of the parts thereof, draw no lesse praises from our mouthes, than the like of the universe.
The operation of the noblest of them is so subtill, as that the soule, as divine as she is, can hardly comprehend it; she admireth these Master-pieces of nature, though she have so great a share in their miracles, yet knows she not how they are done; and thinks strange that she should contribute to wonders which she cannot conceive. For the soule inanimates the senses, and this spirituall forme, is a created Divinity which sees by the eyes, heares by the eares, and expresseth it selfe by the mouth.
They are the gates of falshood and errour, vanity slides into our soules, by their means; they are exposed to illusions; the objects wherewith they are pleased corrupt them; and being once corrupted by delight, they make no true reports unto the soule. Nature hath endowed us with them, that we might know God by things visible, and to raise us up to consider the beauty of the Creatour by the like of his works; these deceitfull Guides do notwithstanding abuse us, and sollicited either by delight, or interest, make Idols unto themselves of all the creatures, and lead us to adore sensible and perishable Gods.
He gave commission to all his senses to finde him out, but these ignorant messengers could learn him nothing; and he found not his God, because he knew not how rightly to seek for him. According to [Page ] the Government of the Universe, Inferiour things are alwas subject to their superiour: as the earth is lesse noble than the Heavens, it is also lower; it receives their influences, thereof with respect, and all the fruit it beareth, raise themselves up towards the stars, to witnesse that it's fruitfulnesse derives from their Influences.
Her condition is so unhappy, as she seems almost enforced to believe the ignorant, to follow the blinde, and to obey Rebels. Thus are our senses the Executours of his fury, the parts of our body are confederate in his faultinesse, and the members which nature hath given us to defend our selves, are the weapons which he makes use of to fight against us. But lest I may be accused of adding to our mis fortune to excuse our sin; I will consider the senses in particular, and after having observed their advantages, I will consider their defects.
Idem ib [ Heavens with all the stars therein, the sea with all her rocks, and earth with all its mountains, the severall species of all these objects lodge there without confusion, and Nature is amazed to see her whole Image, in so small a looking glasse. Palpebras Natura dedit ce [ For to boote that the hairs on the eye-lids, are as many bristled points which defend them; that the eye-brows, are arches which cover them, that the eye-lids, are vails which hide them; the hands are imployed to save them, and their Chief exercise, when in the dark, is to guard these sons, which guide us in the day time.
Every part of the body is capable of some crime, and since our losse of innocency, we have no part in us which is not able to irritate Gods justice: But yet we have this of comfort in our misfortune that their mischiefe is bounded; and that by a fortunate disability, they can commit but one sort of sin.