cern things at a distance. Discretion, the more it is discovered, gives a greater authority to the person who possesses it cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done, had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life; cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings: cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them. In short, cunning is only the mimic of discretion, and may pass upon weak men, in the same manner as vivacity is often mistaken for wit, and gravity for wisdom. SPECTATOR.

MONDAY, FEBRUARY 28.

Into Greek Iambics.

Iphigeneia. Beloved father! is the blade
Again to pierce my bosom? 'tis unfit
For sacrifice; no blood is in its veins;
No God requires it here; here are no wrongs
To vindicate, no realms to overthrow.
You are standing, as at Aulis, in the fane,
With face averted, holding (as before)

My hand; but yours burns not, as then it burn'd;
This alone shows me we are with the Blest,
Nor subject to the sufferings we have borne.
I will win back past kindness.

Tell me then,

Tell how my mother fares who loved me so,
And griev'd as 'twere for you, to see me part.
Frown not, but pardon me for tarrying
Amid too idle words, nor asking how

She prais'd us both (which most?) for what we did.

W. S. LANDor.

WEDNESDAY, MARCH 1.

Into English Prose.

Itaque in Cappadociâ extremâ, non longe a Tauro, apud oppidum Cybistra castra feci, ut et Ciliciam tuerer, et Cappadociam tenens, nova finitimorum consilia impedirem. Interea in hoc tanto motu, tantâque exspectatione maximi belli, rex Deiotarus, cui non sine causâ plurimum semper et meo, et tuo, et senatus judicio tributum est, vir quum benevolentiâ, et fide erga populum Romanum singulari, tum presentia magnitudine et animi, et consilii, legatos ad me misit, se cum omnibus suis copiis in mea castra esse venturum. Cujus ego studio, officioque commotus, egi ei per literas gratias: idque ut maturaret, hortatus sum. Quum autem ad Cybistra propter rationem belli quinque dies essem moratus regem Ariobarzanem, cujus salutem a senatu, te auctore, commendatam habebam, presentibus insidiis nec opinantem liberavi: neque solum ei saluti fui; sed etiam curavi, ut cum auctoritate regnaret. Metram, et eum, quem tu diligenter mihi commendaras, Athenæum, importunitate Athenaidis exsilio multatos, maximâ apud regem auctoritate, gratiâque constitui. Quumque magnum bellum in Cappadociâ concitaretur, si sacerdos armis se, quod facturus putabatur, defenderet, adolescens et equitatu, et peditatu, et pecuniâ paratus, et socius iis qui novari aliquid volebant: perfeci, ut e regno ille discederet; rexque sine tumultu, ac sine armis, omni auctoritate aulæ communitâ, regnum cum dignitate obtineret. Interea cognovi multorum literis, atque nuntiis, magnas Parthorum copias et Arabum, ad oppidum Antiochiam accessisse, magnumque eorum equitatum, qui in Ciliciam transisset, ab equitum meorum turmis, et a cohorte prætoriâ, quæ erat Epiphaniæ præsidii causa, occidione occisum. Quare quum viderem a Cappadociâ Parthorum copias aversas, non longe a finibus esse Cilicia quam potui maximis itineribus ad Amanum exercitum duxi.-CICERONIS Epistolæ.

FRIDAY, MARCH 3.

Into Latin Elegiacs.

While from our looks, fair nymph, you guess
The secret passions of our mind;

My heavy eyes, you say, confess,

A heart to love and grief inclined.

There needs, alas! but little art,
To have this fatal secret found;
With the same ease you threw the dart,
'Tis certain you may show the wound.

How can I

see you, and not love,

While you as op'ning east are fair?
While cold as northern blasts you prove,
How can I love, and not despair?

The wretch in double fetters bound,
Your potent mercy may release;
love but once were crown'd,
Fair prophetess, my grief would cease.

Soon, if

my

PRIOR'S Poems.

MONDAY, MARCH 6.

Into Latin Prose.

The dead body was exposed before the Sultan's tent. The soldiers gathered round it, and contemplating that mournful object with astonishment, and sorrow, and indignation, were ready, if a leader had not been wanting, to have broke out into the wildest excesses of rage. After giving vent to the first expressions of their grief, they retired each man to his tent, and shutting themselves up, bewailed in secret the cruel fate of their favourite; nor was there one of them who tasted food, or even water, during the remainder of that day. Next

B

morning the same solitude and silence reigned in the camp; and Solyman, being afraid that some dreadful storm would follow this sullen calm, in order to appease the enraged soldiers, deprived Rustan of the seals, ordered him to leave the camp, and raised Achmet, a gallant officer much beloved in the army, to the dignity of Visier. This change, however, was made in concert with Rustan himself; that crafty minister suggesting it as the only expedient which could save himself or his master. But within a few months, when the resentment of the soldiers began to subside, and the name of Mustapha to be forgotten, Achmet was strangled, by the Sultan's command, and Rustan reinstated in the office of Visier. Together with his former power, he reassumed the plan for exterminating the race of Mustapha, which he had concerted with Roxalana; and as they were afraid that an only son whom Mustapha had left, might grow up to avenge his death, they redoubled their activity, and by employing the same arts against him which they had practised against his father, they inspired Solyman with the same fears, and prevailed on him to issue orders for putting to death that young innocent Prince.ROBERTSON.

WEDNESDAY, MARCH 8.

Into Latin Hexameters, and English Prose.

*Ισον δὲ νύκτεσσιν αἰεί,

ἴσα δ ̓ ἐν ἁμέραις ἅλιον εχοντες ἀπονέστερον

Στρ. δ'.

ἐσλοὶ δεδόρκαντι βίον, οὐ χθόνα ταράσσοντες ἐν χερὸς

ἀκμα

οὐδὲ πόντιον ὕδως

κεινὰν παρὰ δίαιταν· ἀλλὰ παρὰ μὲν τιμίοις θεῶν, οἵτινες ἔχαιρον εὐορκίαις, ἄδακρυν νέμονται αἰῶνα· τοὶ δ' απροςόρατον ἐκχέοντι πόνον.

ὅσοι δ ̓ ἐτόλμασαν ἐςτρὶς

Αντ. δ'.

ἑκατέρωθι μείναντες ἀπὸ πάμπαν ἀδίκων ἔχειν ψυχάν, ἔτειλαν Διος ὁδὸν παρὰ Κρόνου τύρσιν· μακάρων

νᾶσος ὠκεανίδες

αὖραι περιπνέοισιν, ἄνθεμα δὲ χρυσοῦ φλέγει,

ενθα

τὰ μὲν χερσόθεν ἀπ' ἀγλαῶν δενδρέων, ὕδωρ δ' ἄλλα φέρβει,

ὅρμοισι τῶν χέρας ἀναπλέκοντι καὶ κεφαλὰς.

βουλαῖς ἐν ὀρθαῖς Ραδαμάνθυος,

Ἐπ. δ.

ὃν πατὴς ἔχει Κρόνος ἑτοῖμον αὐτῷ πάρεδρον, πόσις ὁ πάντων ̔Ρέας ὑπέρτατον ἐχοίσας θρόνον. PINDAR's Second Olympian Ode.

FRIDAY, MARCH 10.

Into Greek Prose.

It is not in our power, (for against our institutions and consciences we Athenians can do nothing,) it is not in our power, I repeat it, to sit idly by, while those who were our fellow-combatants against the Persian, and who suffered from his aggression even more than we did, are assailed by degenerate Ionians, whose usurpapation rests on Persia. We have enemies wherever there is injustice done to Greeks; and we will abolish that injustice, and we will quell those enemies. Whereever there are equal laws we have friends; and those friends we will succour, and those laws we will maintain. On which side do the considerate and religious look forward to the countenance of the Gods? Often have they deferred, indeed, their righteous judgments, but never have they deserted the long-suffering and the brave. Upon the ground where we were standing when you last heard my appeal to you, were not Xerxes and his myriads encamped? What drove them from it?