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in vanitatem usus, expeditionem aut victoriam vocabat, victos continuisse: ne laureatis quidem gesta prosecutus est. sed ipsa dissimulatione famæ famam auxit, æstimantibus, quanta futuri spe tam magna tacuisset.

Ceterum animorum provinciæ prudens, simulque doctus per aliena experimenta, parum profici armis, si injuriæ sequerentur, caussas bellorum statuit excidere. A se suisque orsus, primam domum suam coercuit; quod plerisque haud minus arduum est, quam provinciam regere. Agere nihil per libertos servosque publicæ rei: non studiis privatis, nec ex commendatione, aut precibus Centurionum milites accire, sed optimum quemque fidelissimum putare: omnia scire, non omnia exsequí: parvis peccatis veniam, magnis severitatem commodare: nec pœna semper, sed sæpius pœnitentia contentus esse. officiis et administrationibus potius non peccaturos præponere, quam damnare, cum peccassent. Frumenti et tributorum exactionem æqualitate munerum mollire, circumcisis, quæ, in quæstum reperta, ipso tributo gravius tolerabantur. namque per ludibrium adsidere clausis horreis, et emere ultro frumenta, ac vendere pretio cogebantur: devortia itinerum et longinquitas regionum indicebatur, ut civitates a proximis hibernis in remota et avia deferrent, donec, quod omnibus in promptu erat, paucis lucrosum fieret.

Triginta dies in hortis fui. Quis aut congressum meum, aut facilitatem sermonis desideravit? Nunc ipsum, ea lego, ea scribo, ut ii, qui mecum sunt, difficilius otium ferant, quam ego laborem. Si quis requirit, cur Romæ non sim: quia discessus est. Cur non sim in his meis prædiolis, quæ sunt hujus temporis: quia frequentiam illam non facile ferrem. Ibi sum igitur, ubi is, qui optimas Baias habebat, quotannis hoc tempus consumere solebat. Quum Romam venero, nec vultu, nec oratione reprehendar. Hilaritatem illam, qua hanc tristitiam temporum condiebamus, in perpetuum amisi. Constantia et firmitas nec animi, nec orationis requiretur. De hortis Scapulanis hoc videtur effici posse, aliud tua gratia, aliud nostra, ut præconi subjiciantur. Id nisi fit, excludemur. Sin ad tabulam venimus, vincemus facultates Othonis nostra cupiditate. Nam quod ad me de Lentulo scribis, non est in eo. Faberiana modo res certa sit, tuque enitare, quod facis; quod volumus, consequemur. Quod quæris, quam diu hic; paucos dies. Sed certum non habeo. Simul ac constituero, ad te scribam: et tu ad me, quam diu in suburbano sis futurus.

[Dean Ireland's Scholarship, 1843.]

Translate into Greek Anapæstic Verse.

Fairest Virgin, now adieu!

I must make my waters fly

Lest they leave their channels dry,
And beasts that come unto the spring
Miss their morning's watering:
Which I would not; for of late
All the neighbour people sate
On my banks, and from the fold
Two white lambs of three weeks old
Offered to my Deity :

For which this year they shall be free
From raging floods, that as they pass
Leave their gravel in the grass;
Nor shall their meads be overflown,
When their grass is newly mown.

For thy kindness to me shewn,
Never from thy banks be blown
Any tree, with windy force,

Cross thy streams, to stop thy course;
May no beast, that comes to drink,
With his horns cast down thy brink;
May none, that for thy fish do look,
Cut thy banks to dam thy brook;
Barefoot may no neighbour wade
In thy cool streams, wife or maid,
When the spawn on stones doth lie,

To wash their hemp, and spoil the fry.

[Dean Ireland's Scholarship, 1843.]

Translate into Greek Prose.

With regard to God's general Providence, he that shall observe the strange detections of mischief, both that which is designed, and that which has been committed; the restraints, disappointments, and exemplary punishments of oppression and injustice, and all wickedness, when it grows outrageous and exorbitant; the supports, encouragements, and seasonable vindications (often by unexpected means) of innocence and goodness; the maintenance of such rules and orders in the world, that notwithstanding the irregularity and violence of men's passions, they commonly shift to live tolerably in peace and safety; the so many poor, weak, and helpless people, among so many crafty, malicious, and greedy ones, being competently provided for; these, I say, and other such occurrences in the world, he that shall consider wisely, may discern the hand of a wise and good Providence watching over human affairs.

But for particular Providence, I appeal to most men, especially to those who have ever had any fear of God, or sense of goodness; if sometime or other in their lives they have not in their needs found help and comfort conveyed to them by an indiscernible hand; if they have not, sometimes in an unaccountable manner, escaped grievous dangers; if they have not experienced, in performance of their duty and devotion towards God, a comfort extraordinary. And if God's goodness may be felt and seen by us, then is our own experience an argument for His existence; which indeed it is to all good men, (for whose comfort and confirmation I mention it,) though it is not likely to have much influence upon those that have driven God's presence out of their souls; except they have so much ingenuity as to believe others' testimony, who assert this great truth to them from their own inward conscience and experience.

[Dean Ireland's Scholarship, 1843.]

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