cording as the swete Poete Ouide affirmeth, sayenge in this sentence: a Oui. Whiles fortune the fauoureth frendes thou hast plentie, The tyme beinge troublous thou arte all alone; Thou seest coluers haunte houses made white and deintie, To the ruynous towre all moste cometh none. Of emotes innumerable, uneth thou fyndest one But if any hapneth in euery fortune to be constant in frendship he is to be made of aboue all thinges that may come unto man and aboue any other that be of bloode or kynrede (as Tulli sayeth) for from kynrede may be taken beneuolence, from frendship it can neuer be seuered. Wherfore beneuolence taken from kynrede yet the name of kinseman remayneth. Take it from frendship and the name of frendship is utterly perisshed. The reference given by the author in the margin is to the Epistles from Pontus, but as the quotation is really taken from the Tristia, the necessary correction has been made in the present edition. It is not improbable that the marginal note was intended to have applied to the story of Orestes and Pylades, p. 131, ante, and was misplaced accidentally. Another form of the Anglo-Saxon equivalent for 'columba.' The word is used by Chaucer in the Legende of Goode Women. 'Or as the colver that of thegle ys smyten.' Works, vol. v. p. 348, ed. 1866. • This is another Anglo-Saxon form of which the word 'ant' is probably a contraction. Burton, in his Anatomy of Melancholy, says, 'Our villages are like mold hils, and men as so many emots, busie, busie still, going to and fro, in and out, and crossing one another's proiects, as the lines of seuerall sea-cardes cut each other in a globe or map.'-P. 95, 2nd ed. 1624. d e 'Donec eris felix, multos numerabis amicos : Aspicis, ut veniant ad candida tecta columbæ ; Horrea formicæ tendunt ad inania nunquam : Ov. Trist. lib. i. 9, 5-10. 'Namque hoc præstat amicitia propinquitati, quòd ex propinquitate benevo men. But sens this liberte of speche is nowe usurped by flaterars," where they perceyue that assentation and praises be Howe to abhorred, I am therfore nat well assured howe nowe a discerne a frend dayes a man shal knowe or discerne suche admoni- from a cion from flatery, but by one only meanes, that is to flaterer. say, to remembre that frendship may nat be but betwene good Than consider, if he that dothe admonisshe the be hym selfe voluptuous, ambicious, couetous, arrogant, or dissolute, refuse nat his admonicion, but, by the example of the emperour Antonine, thankefully take it, and amende suche default as thou perceyuest doth gyue occasion of obloqui, in suche maner as the reporter also by thyne example may be corrected. But for that admonicion onely, accompt him nat immediatly to be thy frende, untill thou haue of hym a longe and suer experience, for undoughtedly it is wonderfull difficile to fynde a man very ambitious or coueytous to be assured in frendship. For where fyndest thou hým (saieth Tulli) that will nat preferre honoures, great offices, rule, autorite, and richesse before frendship? Therfore (sayeth he) it is very harde to fynde frendship in them that be occupied in acquirynge honour or about the affaires of the publike weale. Whiche sayenge is lentia tolli potest, ex amicitiâ non potest. Sublatâ enim benevolentiâ, amicitiæ nomen tollitur, propinquitatis manet.'-De Amicit. cap. 5. ⚫ Bacon tells us that there is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and a flatterer; for there is no such flatterer as is a man's self, and there is no such remedy against flattery of a man's self as the liberty of a friend.'-Essays, P. 264. b I.e. Marcus Aurelius Antoninus. See ante, p. 45. Bacon, however, says, 'Observing our faults in others is sometimes improper for our case.'-Essays, p. 264. This was Bacon's advice: 'It is good discretion not to make too much of any man at the first, because one cannot hold out that proportion.'—Essays, p. 438. And a distinguished modern writer says, 'Let us buy our entrance to this guild by a long probation.'-Emerson, Essays, vol. i. p. 89, ed. 1866. • Ubi eos inveniemus, qui honores, magistratus, imperia, potestates, opes amicitiæ non anteponant?'-De Amicit. cap. 17. Itaque veræ amicitiæ difficilimè reperiuntur in iis, qui in honoribus, reque publicâ versantur. — Ibid. proued true by dayly experience. For disdayne and contempt be companions with ambition, lyke as enuye and haterede be also her folowers.a CHAPTER XIII. The diuision of Ingratitude and the dispraise therof. THE moste damnable vice and moste agayne iustice, in myne oppinion, is ingratitude, commenly called unkyndnesse. All be it, it is in diuers fourmes and of sondry importaunce, as it is discribed by Seneca in this fourme. He is unkynde whiche denieth to haue receyued any benefite that in dede he hathe receyued. He is unkynde that dissimuleth, he is unkynde that recompenseth nat. But he is moste unkynde that forgeteth. For the other, if they rendre nat agayne kyndnesse, yet they owe it, and there remayneth some steppes or tokens of desertes inclosed in an euill conscience, and at the last by some occasion may happe to retourne to yelde agayne thankes, whan either shame therto prouoketh Is not this a covert allusion to the author's own experience of the behaviour of Wolsey? Hume uses precisely similar language. Of all crimes that human creatures are capable of committing, the most horrid and unnatural is ingratitude... This is acknowledged by all mankind, philosophers as well as the people.'—Philosoph. Works, vol. ii. p. 232. And another writer on Ethics says, 'So ready is gratitude to arise in almost every mind, that ingratitude to a benefactor, in every age of the world, has been regarded almost with the same species of abhorrence as the violation of the dearest duties of consanguinity itself.'-Brown, Philosophy of the Mind, vol. iv. p. 276. Hardly any bad thing,' says a modern writer, 'is so much exclaimed against as ingratitude. It seems to be not only very ill taken by those who are its direct objects, but also by all who hear of any instance of it, as if every human being were interested in the exhibition of a contrary feeling, and felt injured when it was not shown. "Ingratitude!" nine out of every ten persons will cry, when the subject is but mentioned; "it is the basest of all sins. Do not let me ever hear the name of an ungrateful person." Certainly, to be so common a sin, it is one which meets with amazingly little excuse or allowance.'- Chambers, Essays, vol. iii. p. 14. them, or sodayne desire of thinge that is honest, which is wont to be for a tyme in stomakes though they be corrupted, if a lyght occasion do moue them. But he that forgetteth kyndenesse may neuer be kinde, sens all the benefite is quite fallen from hym. And where lacketh remembraunce there is no hope of any recompence. In this vice Kyndnes men be moche wars than beestes. For diuers of in bestis. them will remembre a benefite longe after that they haue receyued it. The courser, fierce and couragious, will gladly suffre his keper, that dresseth and fedeth him, to vaunt hym easely, and stereth nat, but whan he listeth to prouoke him; where if any other shulde ryde him, though he were a kinge, he will stere and plonge and endeuour hym selfe to throwe hym. 'Ingratus est, qui beneficium accepisse se negat, quod accepit: Ingratus est qui dissimulat: ingratus, qui non reddit : ingratissimus omnium, qui oblitus est. Illi enim si non solvunt, tamen debent: et exstat apud illos vestigium certè meritorum intra malam conscientiam conclusorum; et aliquando ad referendam gratiam converti ex aliquâ causâ possunt, si illos pudor admonuerit; si subita honestæ rei cupiditas, qualis solet ad tempus etiam in malis pectoribus exsurgere; si invitaverit facilis occasio: hic nunquam fieri gratus potest, cui totum beneficium elapsum est.'-De Benef. lib. iii. cap. 1. A modern writer says, 'We assuredly place animals at too great a distance from us. We estimate their intellectual and moral character far too low. Their most sagacious and ingenious acts, their finest affections, even when we are ourselves the objects of them, we cannot allow to be allied to similar manifestations in ourselves, but must repudiate by a silly sophism, scrupulously declaring that they do not flow from mind, but from instinct, a phrase only rightly applied to a class of manifestations quite different and easily distinguishable . . . So far from being brutish, there is a striking moral respectability about animals. In the mass, they are far more moderate in all things than men.'--Chambers, Essays, vol. iii. pp. 214, 215, ed. 1847. • This has been constantly remarked of the Arabian horses. M. de Lamartine says, 'We, Europeans, have no idea of the extent of intelligence and attachment to which the habit of living with the family, of being caressed by the children, fed by the women, and encouraged or reprimanded by the voice of the master, can raise the natural instinct of the Arabian horse. . . . The horse I had bought of the Scheik of Jericho, and which I rode, knew me as his master in a few days; he would no longer suffer another to mount him, but would break through the whole caravan to come at my call, though my voice and language were foreign to him. Gentle and kind to me, and soon accustomed to the attention of my Arabs, he marched peacefully and quietly in his place in the caravan so long as he Kyndnes in dogges. Suche kyndenesse haue ben founden in dogges, that they haue nat onely dyed in defendinge their maisters," but also some, after that their maisters haue died or ben slayne, haue abstayned from meate, and for famine haue died by their maisters.b Plini remembreth of a dogge, whiche in Epiro (a contray in Greece) so assaulted the murdrer of his maister in a great assembly of people, that, with barkynge and bitynge hym, he compelled him at the laste to confesse his offence. The dogge also of one Jayson, his maister beinge slayne, wolde saw only Turks, or Syrians, or Arabs dressed like Turks; but when, even a year after, he saw a Bedouin mounted on a horse of the Desert, he became in an instant another animal. His eyes flashed fire, his neck grew inflated, his tail lashed like whips upon his flanks, he reared on his hind legs, and marched in this way for some minutes under the weight of the saddle and his rider.'--A Pilgrimage to the Holy Land, vol. ii. p. 59, ed. 1835. Another writer says, Who does not know how soon the horse will meet every advance of kindness and attention you make to him? How grateful he will be, how studious of your will; how anxious to understand you; how happy to please and satisfy you?... All horses look to their masters, either in love or fear; they are attached to him or afraid of him.'— Gent. Mag. New Series, vol. iv. p. 502. Mr. Jesse tells the following story: 'A poodle dog followed his master, a French officer, to the wars. The latter was soon afterwards killed at the battle of Castella, in Valencia, when his comrades endeavoured to carry the dog with them in their retreat; but the faithful animal refused to leave the corpse, and they left him. A military marauder, in going over the field of battle, discovering the cross of the legion of honour on the dead officer's breast, attempted to capture it, but the poodle instantly seized him by the throat, and would have ended his career had not a comrade run the honest canine guardian through the body.'—Anecdotes of Dogs, p. 348, ed. 1858. The author last quoted mentions a circumstance which corroborates the above statement. 'The Marquis of Worcester (the late Duke of Beaufort), who served in the Peninsular war, had a poodle which was taken from the grave of his master, a French officer, who fell at the battle of Salamanca and was buried on the spot. The dog had remained on the grave until he was nearly starved, and even then was removed with difficulty; so faithful are these animals in protecting the remains of those they loved.'—Ubi supra, p. 347. Ab alio in Epiro agnitum in conventu percussorem domini, laniatuque et latratu coactum fateri scelus.'-Nat. Hist. lib. viii. cap. 61. An almost exact parallel to this incident is related by Mr. Jesse to have occurred at Dijon in France in 1764. See Anecdotes of Dogs, p. 320, ed. 1858. |