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54. Summum jus summa injuria.-Cic. Officia, i. 10. (The extreme of justice is the extreme of injustice.)

Leon. Thou shalt feel our justice in whose easiest passage Look for no less than death

Her. I tell you 'tis rigour and not law. (W. T. iii. 1.)

Justice, sweet prince, against that woman there! . . . that hath abused and dishonoured me, even in the strength and height of injury. (Com. Er. v. 1.)

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55. Nequicquam patrias tentasti lubricus artes.Æn. xi. 716. (In vain hast thou with slippery tricks tried the arts of thy country.)

I want that glib and oily art to speak and

purpose not.

(Lear, i. 1.)

You see now all minds, as well of glib and slippery creatures as of grave and austere quality, tender down their services. (Tim. Ath. i. 1.)

56. Et moniti meliora sequamur.-En. iii. 188. (And being advised what is better, let us follow it.)

Thy grave admonishments prevail with me. (1 H. VI. ii. 5.) (Compare R. II. ii. 1: Richard resenting the 'frozen admonition' of the dying Gaunt.)

It was excess of wine that set him on,

And, on his more advice, we pardon him. (Hen. V. ii. 2.

57. Nusquam tuta fides.-En. iv. 373. (Firm faith exists nowhere.)

Trust nobody, for fear you be betrayed. (2 Hen. VI. iv. 4.)

O where is faith? O where is loyalty?

If it be banished from the frosty head

Where it should find a harbour. (2 Hen. VI. v. 2.)

Trust none, for oaths are straws, men's faith are wafer-cakes.

(Hen. V. ii. 3.)

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Trust no agent; for beauty is a witch, against whose charms Faith melteth into blood. (M. Ado, ii. 1.)

(See John iii. 1, 8-10, 90-101, &c; and No. 1083.)

58. Discite justitiam moniti et non temnere divos.Æn. vi. 620. (Being warned, learn justice, and not to despise the gods.)

(Compare 56.)

K. Hen. Come, wife, let's in and learn to govern better.

(2 Hen. VI. iv. 9.)

K. Hen. Edward Plantagenet, arise a knight,

And learn this lesson-Draw thy sword in right.

(3 Hen. VI. ii. 5.)

Hot. Why, I can teach you, cousin, to command the devil By telling truth-tell truth and shame the devil.

(1 Hen. IV. iii. 1.)

Cleo. I hourly learn a doctrine of obedience. (Ant. Cl. v. 2.)

Imo. One of your great knowing

Should learn, being taught, forbearance. (Cymb. ii. 3.)

59. Quisque suos patimur manes.

Æn. vi. 743. (Each

of us endures his own punishment in the under world.)

Ghost. I am thy father's spirit,

Doomed for a certain time to walk the night,

And for the day confined to fast in fires,

Till the foul crimes done in my days of nature
Are burnt and purged away. (Ham. i. 4.)

You'll surely sup in hell. (2 H. VI. v. 1, and iii. 2.)

Thou torment'st me ere I come to hell.

She's like a liar gone to burning hell.


(Rich. II. iv. 1.) (Oth. v. 2.)

60. Extinctus amabitur idem.

(When dead he will also

be loved.)

(Quoted in first essay Of Death.)

(See Winter's Tale, v. 1, 3; Leontes' love for Hermione, whom he

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The ebbed man. . . . comes dear by being lacked. (Ant. Cl. i. 4.)

That which we have we prize not to the worth
Whiles we enjoy it; but being lost and lacked,
Why then we rack the value. (M. Ado, iv. 1.)
(See All's Well, v. 3, 53-66.)

61. Optimus ille animi vindex, lædentia pectus.

62. Vincula qui rupit, dedoluitque semel.- Ovid. Rem. Am. (He is the best asserter (of the liberty) of his mind who bursts the chains that gall his breast, and at the same moment ceases to grieve.)

Nature is often hidden, sometimes overcome, seldom extinguished. . . . Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; but if a man have the fortitude and resolution to enfranchise himself at once, that is the best. (Latin quotation : Essay Of Nature in Men.)

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If thou hast nature in thee, bear it not. (Ham. i. 5.)

O heart, lose not thy nature. (Ham. iii. 2.)

Refrain to-night:

And that shall lend a kind of easiness

To the next abstinence: the next more easy;
For use almost can change the stamp of nature

And master the devil, or throw him out

With wondrous potency. (Ham. iii. 4.)

(Compare this scene with essay Of Nature.)

63. Vertue like a rych gemme, best plaine sett.

(Quoted verbatim in the essay Of Beauty, and in the Antitheta, Advt. L. vi. 3.)

Virtue is beauty, but the beauteous evil

Are empty trunks o'erflourished by the devil. (Tw. N. iii. 4.) Plain dealing is a jewel. (Tim. Ath. i. 1.)

(Compare No. 89.)

64. Quibus bonitas a genere penitus insita est. (In whom goodness is deeply seated by nature-lit. by the stock they are derived from.)

Virtue cannot so inoculate our old stock, but we shall relish of it. (Ham. iii. 1.)

(Temp. iv. 1.)

A devil, a born devil, on whose nature
Nurture can never stick; on whom my pains
Humanely taken, all, all lost, quite lost.
Thy goodness share with thy birthright.
(See 2 H. VI. iii. 2, 210-215; Rich. III.

(All's Well, i. 4.) iii. 7, 119–121.)

65. Ii jam non mali esse volunt sed nesciunt. (Those men are willing to be no longer bad, but they know not how.)

O! my offence is rank, it smells to heaven;

It hath the primal curse upon't,

A brother's murder! Pray can I not

And, like a man to double business bound,

I stand in pause where I shall first begin,
And both neglect. . Then I'll look up:

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My fault is past. But O! what form of prayer

Can serve my turn?

What then? what rests?

Try what repentance can: what can it not?

Yet what can it, when one can not repent? (Ham. iii. 3.)

66. Economici rationes publicas pervertunt. (Economists deprave the public accounts.)

67. Divitiæ impedimenta virtutis. (The baggage of virtue.)

I cannot call riches better than the baggage of virtue (the Roman is better "impedimenta "); for as the baggage is to an army, so riches is to virtue. (Ess. xxiv. and also in Advt. L. vi. 3.)

Wealth the burden of wooing. (Tam. Sh. i. 2.)

If thou art rich, thou'rt poor;

For, like an ass whose back with ingots bows,

Thou bear'st thy heavy riches but a journey. (M. M. iii. 1.)

68. Habet et mors aram.

(Death too has an altar.)

They come like sacrifices in their trim,
And to the fire-eyed maid of smoky war
we will offer them.

The mailed Mars shall on his altar sit

Up to the ears in blood. (1 H. IV. iv. 1.)

69. Nemo virtuti invidiam reconciliaverit præter mortem. (No one but death can reconcile envy to virtue.)

Duncan is in his grave. . . . Malice

him further. (Macb. iii. 2.)

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(See Cæsar's regrets on the death of Antony, Ant. Cl. v. 2; Katharine's speech on the death of Wolsey, Hen. VIII. iv. 2; Antony on the death of Brutus, Jul. Cæs. v.


70. Turpe proco ancillam sollicitare; est autem virtutis ancilla laus. (It is disgraceful for a suitor to solicit (his lady's handmaid, but praise is the handmaid of virtue.)

(Quoted in a letter of advice to Rutland.)

71. Si suum cuique tribuendum est certe et venia humanitati. (If every one is entitled to his own, surely humanity also is entitled to indulgence.)

Suum cuique is our Roman justice. (Tit. And. i. 2.)

72. Qui dissimulat liber non est. (He who dissembles is not free.)

He that dissimulates is a slave. (Advt. of L. vi. 3, Antitheta.)
The dissembler is a slave. (Per. i. 1.)

'Tis a knavish piece of work, but what of that? . . . We that have free souls it toucheth us not. (Ham. iii. 2.)

73. Leve efficit jugum fortunæ jugum amicitiæ. (The yoke of friendship makes the yoke of fortune light.)

"Twere a pity to sunder them that yoke so well together.

(3 H. VI. iv. 1.)

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