διαθεσιν, ὑποδεχόμενη και πασαν φυσιν, και τυχην ίσως δε και των εναντιων η φυσις γλίχεται, και εκ τέτων αποτελειν το συμφωνον, εκ εκ των ὁμοιων· ώσπερ αμέλει το αρρεν συνήγαγε προς το θήλυ, και εχ ἑκατερον προς το ὁμοφυλον, και την πρωτην ομονοιαν δια των εναντίων συ κηψεν, ο δια των ὁμοιων· εοικε δε και ἡ τεχνη την φυσιν μιμεμένη, τατο ποιεῖν· ζωγραφια μεν γαρ, λευκων τε και μελανων, ωχρων τε και ερυθρων χρωμάτων ἐγκερασαμενη φύσεις, τας εικονας τοις προηγεμένοις απετέλεσε σύμφωνες μεσικη δε, οξεις άμα και βαρεις φθοίγεις μίξασα, εν διαφόροις φωναις μιαν απετέλεσεν ἁρμονιαν γραμματικη δε, εκ φωνηέντων και αφωνων γραμ μάζων κρασιν ποιησαμένη, την όλην τεχνην απ' αυτων συνεστησατο ταυτο δε τότο ην και ΤΟ παρα τω σκοτεινω λεγομένων Ηρακλειτω· συ ναψειας ελα, και εχι ελα συμφερομένον, και διαφερόμενον· συνάδον, και διαδον" και εκ παν των ἐν και εξ ένας παπα.” It is to be lamented that the present state of literature in this kingdom, has rendered it neceffary, to fubjoin a Latin translation of this beautiful and exalted paffage, which to be able to read in its original is no vulgar happiness. Take Take it therefore in the words of Budæus. "Tametfi extiterunt, qui fefe admirari addubitabundi dicerent, qui fieri tandem poffet, fi e principiis contrariis mundus conftitit, ficcis dico et humidis, frigidis et calidis, ut jam dici non diffolutus fuerit atque interierit. Perinde quafi mirari quifquam debeat, quonam pacto civitas incolumis perduret, quæ e gentibus contrariis compofita fit, egenis inquam et divitibus, juvenibus et fenio confectis, infirmis et valentibus, pravis atque innocentibus. Ignorantia eft ifta utique hominum, hoc effe in concordia civili non videntium, longe admirabiliffimum, quod ex multis ipfa unum efficit affectum, et e diffimilibus fimilem, omnis illa quidem naturæ fufceptrix et fortunæ. Atque haud fcio an etiam contrariorum appetens fit natura: ex eifque confona, non item e fimilibus conficiat. Sic certe ipfa marem cum fœmina conjunxit, non etiam cum fuo horum utrumque fexu. Quin primam etiam concordiam per contraria, non per fimilia devinxit. Adde quod àrs naturæ æmulatrix hoc hoc idem facit. Siquidem pictura, alborum nigrorumque colorum, luteorumque et rubrorum naturas inter fe attemperans, effigies rerum efficit confonas exemplaribus. Mufica acutis et gravibus fonis, longifque et brevibus una permixtis in diverfis vocibus unum ex illis concentum abfolutum reddidit. Grammatica, ex elementis vocalibus et mutis inventa temperatura artem omnem literaturæ ex illis compofitam reliquit. Hocque nimirum illud eft, quod apud Heraclitum legitur (Scotinum ab obfcuritate dictum) crifpa, inquit, et minime crifpa unà vinxeris, confentiens et diffentiens, confonans et diffonans, unum etiam ex omnibus, omniaque ex uno." 46. O Happiness! our being's end and aim! Good, Pleasure, Eafe, Content, whate'er thy name *. He begins his address to Happiness after the manner of the ancient hymns t, by * Ep. iv. ver. 1. † Παρα μεν τη Σαπφω και τω Αλκμάνι πολλαχε ευρισκομεν. Την μεν γαρ Αρτεμιν εκ μυρίων ορέων, μυε ριων δε πολεων, ετι δε ποταμων ανακαλεί. Την δε Αφρο διτην εκ Κυπρος Κνιδας Συρίας, και πολλαχοθεν αλλα Xoder avaxanıı. Menander Rhetor. de Hymnis. enumerating enumerating the titles and various places of abode of this goddefs. He has undoubtedly perfonified her at the beginning, but he feems to have dropped that idea in the feventh line, where the deity is fuddenly transformed into a plant; from thence this metaphor of a vegetable is carried on diftinctly through the eleven fucceeding lines, till he fuddenly returns to confider Happinefs again as a perfon, in the eighteenth line, And fled from monarchs, St. John, dwells with thee. For to fly and to dwell, cannot justly be predicated of the fame fubject, that immediately before was defcribed as twining with laurels, and being reaped in harvests. Of the numberlefs treatifes that have been written on Happiness, one of the most fenfible is that of Fontenelle, in the third volume of his works. Our author's leading principle is, that Happiness is attainable by all men; For mourn our various portions as we please, So So Horace alfo in Epift. 18. B. i. Equum mî animum ipfe parabo. "But Horace (fays a penetrating obferver on human life) was grofsly mistaken: the thing for which he thought he stood in no need of Jupiter's affiftance, was what he could least expect from his own ability.. It is much more eafy to get even riches and honours by one's induftry, than a quiet and contented mind. If it be faid, that riches and honours depend on a thousand things which we cannot difpofe of at pleasure, and that therefore it is neceffary to pray to God that he would turn them to our advantage; I anfwer, that the filence of the paffions, and the tranquillity and ease of the mind, depend upon a thousand things that are not under our jurifdiction. The ftomach, the spleen, the lymphatic veffels, the fibres of the brain, and a hundred other organs, whofe feat and figure are yet unknown to the anatomifts, produce in us many uneafineffes, jealoufies, and vexations. Can we alter thofe organs? Are they in our own power |