the ante-chamber hear it, and join in the acclamation; in the adjoining apartments they do the same, till the noise reaches the street, and becomes propagated throughout the city; so that, at each sneeze of his majesty, results a most horrid cry from the salutations of many thousands of his vassals.
When the king of Sennaar sneezes, his courtiers immediately turn their backs on him, and give a loud slap on their right thigh.
With the ancients sneezing was ominous;42 from the right it was considered auspicious; and Plutarch, in his Life of Themistocles, says, that before a naval battle it was a sign of conquest! Catullus, in his pleasing poem of Acmè and Septimus, makes this action from the deity of Love, from the left, the source of his fiction. The passage has been elegantly versified by a poetical friend, who finds authority that the gods sneezing on the right in heaven, is supposed to come to us on earth on the left.
Cupid sneezing in his flight, Once was heard upon the right, Boding woe to lovers true; But now upon the left he flew, And with sporting sneeze divine, Gave to joy the sacred sign. Acmè bent her lovely face, Flush'd with rapture's rosy grace, And those eyes that swam in bliss, Prest with many a breathing kiss; Breathing, murmuring, soft, and low, Thus might life for ever flow! "Love of my life, and life of love! Cupid rules our fates above, Ever let us vow to join In homage at his happy shrine." Cupid heard the lovers true, Again upon the left he flew, And with sporting sneeze divine, Renew'd of joy the sacred sign!
BONAVENTURE DE PERIERS.
A happy art in the relation of a story is, doubtless, a very agreeable talent; it has obtained La Fontaine all the applause which his charming naïveté deserves.
Of "Bonaventure de Periers, Valet de Chambre de la Royne de Navarre," there are three little volumes of tales in prose, in the quaint or the coarse pleasantry of that day. The following is not given as the best, but as it introduces a novel etymology of a word in great use:—
"A student at law, who studied at Poitiers, had tolerably improved himself in cases of equity; not that he was over-burthened with learning; but his chief deficiency was a want of assurance and confidence to display his knowledge. His father, passing by Poitiers, recommended him to read aloud, and to render his memory more prompt by continued exercise. To obey the injunctions of his father, he determined to read at the Ministery. In order to obtain a certain quantity of assurance, he went every day into a garden, which was a very retired spot, being at a distance from any house, and where there grew a great number of fine large cabbages. Thus for a long time he pursued his studies, and repeated his lectures to these cabbages, addressing them by the title of gentlemen, and balancing his periods to them as if they had composed an audience of scholars. After a fort-night or three weeks' preparation, he thought it was high time to take the chair; imagining that he should be able to lecture his scholars as well as he had before done his cabbages. He comes forward, he begins his oration—but before a dozen words his tongue freezes between his teeth! Confused, and hardly knowing where he was, all he could bring out was—Domini, Ego bene video quod non eslis caules; that is to say—for there are some who will have everything in plain English—Gentlemen, I now clearly see you are not cabbages! In the garden he could conceive the cabbages to be scholars; but in the chair, he could not conceive the scholars to be cabbages."
On this story La Monnoye has a note, which gives a new origin to a familiar term.
"The hall of the School of Equity at Poitiers, where the institutes were read, was called La Ministerie. On which head Florimond de Remond (book vii. ch. 11), speaking of Albert Babinot, one of the first disciples of Calvin, after having said he was called 'The good man,' adds, that because he had been a student of the institutes at this Ministerie of Poitiers, Calvin and others styled him Mr. Minister; from whence, afterwards Calvin took occasion to give the name of Ministers to the pastors of his church."
GROTIUS.
The Life of Grotius shows the singular felicity of a man of letters and a statesman, and how a student can pass his hours in the closest imprisonment. The gate of the prison has sometimes been the porch of fame.
Grotius, studious from his infancy, had also received from Nature the faculty of genius, and was so fortunate as to find in his father a tutor who formed his early taste and his moral feelings. The younger Grotius, in imitation of Horace, has celebrated his gratitude in verse.
One of the most interesting circumstances in the life of this great man, which strongly marks his genius and fortitude, is displayed in the manner in which he employed his time during his imprisonment. Other men, condemned to exile and captivity, if they survive, despair; the man of letters may reckon those days as the sweetest of his life.
When a prisoner at the Hague, he laboured on a Latin essay on the means of terminating religious disputes, which occasion so many infelicities in the state, in the church, and in families; when he was carried to Louvenstein, he resumed his law studies, which other employments had interrupted. He gave a portion of his time to moral philosophy, which engaged him to translate the maxims of the ancient poets, collected by Stobæus, and the fragments of Menander and Philemon.
Every Sunday was devoted to the Scriptures, and to his Commentaries on the New Testament. In the course of the work he fell ill; but as soon as he recovered his health, he composed his treatise, in Dutch verse, on the Truth of the Christian Religion. Sacred and profane authors occupied him alternately. His only mode of refreshing his mind was to pass from one work to another. He sent to Vossius his observations on the Tragedies of Seneca. He wrote several other works—particularly a little Catechism, in verse, for his daughter Cornelia—and collected materials to form his Apology. Although he produced thus abundantly, his confinement was not more than two years. We may well exclaim here, that the mind of Grotius had never been imprisoned.
To these various labours we may add an extensive correspondence he held with the learned; his letters were often so many treatises, and there is a printed collection amounting to two thousand. Grotius had notes ready for every classical author of antiquity, whenever a new edition was prepared; an account of his plans and his performances might furnish a volume of themselves; yet he never published in haste, and was fond of revising them. We must recollect, notwithstanding such uninterrupted literary avocations, his hours were frequently devoted to the public functions of an ambassador:—"I only reserve for my studies the time which other ministers give to their pleasures, to conversations often useless, and to visits sometimes unnecessary." Such is the language of this great man!
I have seen this great student censured for neglecting his official duties; but, to decide on this accusation, it would be necessary to know the character of his accuser.
NOBLEMEN TURNED CRITICS.
I offer to the contemplation of those unfortunate mortals who are necessitated to undergo the criticisms of lords, this pair of anecdotes:—
Soderini, the Gonfalonière of Florence, having had a statue made by the great Michael
