Some letters of that well known humorous character, Dr. Monsey, are inserted : but it is not every sort of drollery that will keep well; and perhaps comic literature grows old faster than any other. Laughter can talk with echo, but not with posterity; and the god Jocus, like the soul of the Lama, though doomed to eternal transmigration, inhabits but a perishable body. We tried to be diverted, but could only mimic the cold, unfeeling, motionless grin of the masks in Terence.

On the whole, these letters, though mostly too long, will afford amusement and excite admiration. If Mrs. Montagu, having read much, had something of pedantry in her manner, still she had rare accomplishments, habits of the high world, and the felicity to live and move among the intellectually eminent. Her attachments, if cold, are judicious; and her choice of acquaintance, as of books, has less in it of feeling than of prudence. Without that sylphid lightness of the French woman of fashion, which affects to be superficial and capricious only in order to be select and discriminating, Mrs. Montagu has the patience to observe and the justice to value merit, and unites the taste of polished life with the dignity of virtue. Her correspondence introduces us to celebrated persons, records the fashionable opinion concerning books of the time, and frequently paints the private manners of men who are illustrious in literature or history.

ART. VII. Proverbs, chiefly taken from the Adagia of Erasmus, with Explanations; and further illustrated by corresponding Examples from the Spanish, Italian, French, and English Languages. By Robert Bland, M.D. F.S.A. 2 Vols. Crown 8vo. Boards. Egerton. 1814.

MORAL philosophy may be said to begin in proverbs; since,

among all nations, the first attempts of the savage man to infer a rule of action from a personal incident are couched in short sentences. Such sayings are quickly understood, and, when stimulantly expressed, are easily remembered: hence they echo far and wide. Every time that such a sentiment is compared with the passing occurrences which it is adapted to characterize and to class, it gains or loses something in the confidence of the repeater. Maxims which fail on trial are suffered to expire; and those which stand their ground are taught to grand-children as a treasury of wisdom. Tradition preserves awhile these efforts to generalize experience; and at length they are collected into a code of conduct by some judicious gnomologist.

REV. OCT. 1814.

M

The

The earliest and one of the best assemblages of apophthegms is contained in the sacred volume, and ascribed to Solomon: but perhaps he was rather the gleaner than the author of them all. Some persons employed under Hezekiah to make a fresh transcript of the Proverbs added five chapters more, and ascribed these also to Solomon, who was become by excellence the sage of his nation. A farther addition, of little value, was made by Agur, the son of Jakeh, who flourished after the captivity; for he quotes the book of Job, which, in Bp. Stock's admirable preface to his less admirable version, has been proved to be a composition posterior to that event. Lastly occurs the moral advice of some literary lady of antiquity, who styles herself mother to king Lemuel.

The Arabians ascribe to Lokman much of their proverbial, wisdom, and make him a cotemporary of Solomon. Pococke translated, from the Arabic, proverbs of Meidan; and Schultens, proverbs of Zamachsjar. Sir William Jones, in the fourteenth chapter of his Commentaries on Asiatic Poetry, enumerates the Persian gnomologists, and quotes from them many beautiful sentences. Gentius has translated and edited those

of Sadi.

Another early and admirable collection of moral aphorisme is the Ecclesiasticus: which was probably composed in Hebrew by the Babylonian Jesus Hillel, and translated into Greek at Alexandria. Pythagoras, Theognis, and Plutarch, also enriched Greek literature with select sentences.

From Plautus, Terence, Laberius, Syrus, and other dramatic writers, the Latin collectors of aphorisms derive copious contributions as also from Horace and Seneca. Of modern sentences, the earlier collection is supposed to be the Havamaal, ascribed in the Edda to Odin. Of English sentences, Ray's Proverbs, which were first printed in 1672, form the most curious and full assemblage: although preceded by Howell's Paromiographia.

The volumes before us are principally derived from a collection of apophthegms, which Erasmus printed in Latin, at Leyden, with the date 1559. Clerk, under the title Adagia Latino-anglica, republished much of Erasmus, with additions from Junius, Cognatus, Brassicanus, and others. This fountain also has furnished supplies to Dr. Bland. Only a part of the original texts is here translated; viz. that which relates to expressions striking enough to deserve preservation, and general enough to allow of being transplanted.. The parallel phrases current in modern languages are drawn into comparison with the antique forms of diction; and thus a selection of moral common-places is brought together, all remarkable for a quaintness

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quaintness or a pithiness of expression, which naturally adheres to the memory. The work is adapted to supply the reader with reflections, the converser with quotations, the writer with metaphors, and the moralist with rules of life.

By transcribing a few articles, we shall give a better idea of the book than by any farther explanatory introduction:

Manibus, Pedibusque.

With the utmost exertion of our hands and feet, or " with tooth and nail," as we say. "Nervis omnibus," "straining every nerve," exerting our utmost power or ability to effect the purpose; "Remis velisque," pushing it on with oars and sails; "Omnem movere lapidem," "leaving no stone unturned," to discover what we are in search of, are forms of speech used by the Romans, which have been adopted by us, and are therefore here admitted; as may be also "Toto pectore," with our whole soul, loving or hating any one. These are all, and indeed many more similar expressions, treated of by Erasmus as distinct proverbs; but it was thought to be better to bring them together here, in this manner.

Another

It may not be amiss, once for all, to observe, that I have not confined myself to the sense given by Erasmus to many of the adages, As I have frequently passed over very long disquisitions, when they appeared to me not suitable to the present state of literature, or of the times; so, on the other hand, I have sometimes expatiated largely, where he has given the exposition in two or three lines. considerable difference is, that here are introduced many corresponding adages, in the French, Italian, Spanish, and English languages, none of which are to be found in his book. It is singular, Jortin remarks, that though Erasmus spent a large part of his time in France, Italy, and England, it does not appear that he was ever able to converse in any of those languages; or perhaps to read the productions of any of the writers in those countries, excepting such as were written in Latin; which, as a language in general use, appears to have been adopted by most of the literati down to his time; excepting perhaps by the Italians, whose language had attained a higher degree of polish and perfection than any of the others.'

In Vino Veritas.

"Il vino "El vino no

"La verdad está en el vino," and "Dans le vin on dit la vérité.” Wine opens the heart and makes us speak the truth. "Vin dentro, senno fuora," that is, "When wine is in, wit is out." non ha temone," "wine hath no helm or rudder.” trae bragas, ni de paño, ni de lino," "wine wears no breeches,. neither woollen, nor linen." Men intoxicated with wine, are easily led to betray their most secret thoughts. "Quod in corde sobrii, id in lingua ebrii," "what we think when sober, when drunk we blab." "As fire discovers the properties of gold, so wine lays open the hearts of men ;" and certainly in a state of ebriety, we have so little command over ourselves, that there are few things, even those regarding our personal safety, which a crafty mạn might not extract from us.

Though drinking to excess is in general improper, and we can hardly conceive a more despicable character than an habitual sot, yet occasional intemperance in this way may be excused.

"Nonnun

quam," Seneca says, "usque ad ebrietatem veniendum, non ut mergat nos, sed ut deprimat curas," sometimes we may extend our draught even to intoxication, not that the wine may drown us, but that it may drown our cares. It was for that purpose we are to suppose that Cato had such frequent recourse to the bottle.

"Narratur et prisci Catonis,

Sæpe mero caluisse virtus."

• Sylvius, an eminent French physician, thought that taking wine to intoxication once in a month, might be useful in strenthening the digestive power of the stomach; and the late Dr. Cadogan, who lived to a great age, is said to have approved, and to have followed this regimen.

"Qu'il faut à chaque mois,

Du moins s'enyvre une fois."

We should get drunk, at the least, once in a month. This is an old French proverb, fathered, I know not on what authority, upon Hippocrates. But as some men are quarrelsome when intoxicated, it is right to remind them, "That he that kills a man when he is drunk, must be hanged for it when he is sober." "He that drinks all night, and is hanged betimes in the morning, will sleep the soundlier all the next day," is one of our jocular proverbs; as is, "The man was hanged, who left his drink behind him;" though this is said to have been done by a thief, on hearing that he was pursued. He was taken, we are to suppose, and hanged. Of such stuff, are some of our old proverbs made. Drunken folks seldom take harm," is as true perhaps as "Naught, though often in danger, is seldom hurt." Neither of them will bear a very exact scrutiny. Not alien to the purport of this adage are the following lines,

"Dives eram dudum, fecerunt me tria nudum,

Alea, Vina, Venus, per quæ sum factus egenus.”

I was rich and prosperous, but gaming, wine, and women have reduced me to misery. Either of them singly, if followed up, would be sufficient to produce that effect.'

• Festina lente.

"On slow," a frequent motto on dials, and giving a name to a noble family in this country; but to be considered here, as affording an important rule for human actions. "Tarry a little, that we may make an end the sooner," was a favourite saying of Sir Amyas Paulet, that is, let us consider a little before we begin, and we shall get through the business with less interruption. "Qui nimis propere, minus prospere," too much haste in the beginning makes an unhappy ending. Propera propere," "make no more haste than good speed," for haste makes waste." "Sat cito, si sat bene,' 92 soon enough, if well enough." "Presto et bene, non conviene,"

hastily

hastily and well rarely or never meet. "Pas à pas on va bien loin," step by step we may to a great distance go. "Chi va piano va sano, e anche lontano," who goes slowly, goes sure, and also far." It is good to have a hatch before your door," that you may be stopped a minute or two before you get out, which may enable you to consider, whether you have taken with you every thing you may have occasion for in the business you are going upon. From these adages, and many more might be added, all bearing on the same point, we see how highly the precept has been esteemed in all ages. Erasmus thought it of such general utility, that it might not improperly be inscribed upon our public columns and buildings, upon the doors of our houses, and upon our screens, or other pieces of furniture, and to be engraved upon our rings and seals, that it might be met by us whichever way we turned our eyes. "Poco a poco van lexos, y corriendo a mal lugar," slow and softly go far, the Spaniards say, and haste may bring the business to an ill conclusion.'

In this agreeable and not uninstructive manner, the principal proverbial phrases of the Europeans receive a commentary in their turn: but the puzzling conclusion too often results, that experience, like Janus, seems double-faced, and speaks from each mouth a contradictory oracle. Whatever, almost, be the proposition advanced, in some one language we are sure to find "a Rowland for an Oliver," or that the antithetic maxim is as current, and as neatly expressed, as the saying in the text; so that, after having studied this collection of counsel, if a person does not exercise discrimination as to circumstances, he may be more at a loss what to do than at the time of sitting down to it. However, as he will be less at a loss what to say, and may find solemn sentences applicable to either determination, and apologetic of failure in either direction, we can conscientiously recommend the book to preachers, preceptors, orators, essayists, and other sage advisers of every description and denomination. Skill in practical conduct necessarily anticipates advice: it consists in seizing opportunities at their crossing our station. He who stops to ask, "shall I snatch at this?" will find that the fore-lock might have been caught, but that the wings can never be overtaken.

We will make an extract or two from the second volume :

"Lu

• Naturam expellas Furca tamen usque recurret. Which may be aptly enough rendered by our English proverb, "what is bred in the bone will never get out of the flesh." pus pilum mutat, non mentem," it is easier for the wolf to change his coat than his disposition: habits are with difficulty changed, and with greater difficulty if of such long continuance as to become a second nature. As the bough of a tree, drawn from its natural course, recoils and returns to its old position as soon as the force by which it had been restrained is removed; so do we return to old habits as soon as the motives, whether interest or fear, which had induced us to quit M 3 them,