Universities.

As water, whether it be the dew of heaven or the springs of the earth, doth scatter and lose itself in the ground, except it be collected into some receptacle, where it may by union comfort and sustain itself, and, for that cause, the industry of man hath framed and made spring-heads, conduits, cisterns, and pools; which men have accustomed likewise to beautify and adorn with accomplishments of nagnificence aud state, as well as of use and necessity; so knowledge, whether it descend from divine inspiration or spring from human sense, would soon perish and vanish to oblivion, if it were not preserved in books, traditions, conferences, and places appointed, as universities, colleges, and schools, for the receipt and comforting the same.

Government.

In Orpheus's theatre, all beasts and birds assembled; and, forgetting their several appetites, some of prey, some of game, some of quarrel, stood ail sociably together, listening unto the airs and accords of the harp; the sound whereof no sooner ceased, or was drowned by some louder noise, but every beast returned to his own nature; wherein is aptly described the nature and condition of men, who are full of savage and unreclaimed desires of profit, of lust, of revenge; which, as long as they give ear to precepts, to laws, to religion, sweetly touched with eloquence and persuasion of books, of sermons, of harangues, so long is society and peace maintained; but if these instruments be silent, or sedition and tumult make them not audible, all things dissolve into anarchy and confusion.

Books and Ships Compared.

If the invention of the ship was thought so noble, which carrieth riches and commodities from place to place, and consociateth the most remote regions in participation of their fruits, how much more are letters to be magnified, which, as ships, pass through the vast seas of time, and make ages so distant participate of the wisdom, illuminations, and inventions, the one of the other!

Libraries.

Libraries are as the shrines where all the relics of the ancient saints, full of true virtue, and that without delusion or imposture, are preserved and reposed.

SIR WALTER RALEIGH.

During the twelve years of his imprisonment, Sir Walter Raleigh wrote the chief portion of his works, especially the 'History of the World,' of which only a part was finished, comprehending the period from the creation to the downfall of the Macedonian empire, about 170 B.C. This was published in 1614. The ability with which he treats the histories of Greece and Rome has excited just regret that so great a portion of the work is devoted to Jewish and Rabbinical learning. The acquirements and genius of Raleigh-who, in the words of Hume, 'being educated amidst naval and military enterprises, had surpassed, in the pursuits of literature, even those of the most recluse and sedentary lives'-have excited much admiration but the historian was aided by the contributions of his learned friends. Ben Jonson told Drummond that Raleigh esteemed more fame than conscience. The best wits in England were employed in making his history.' Ben himself had written a piece to him of the Punic war, which he altered, and set in his book.' According to a manuscript in the Lansdowne collection, a still more important helper was a 'Dr. Robert Burrel, rector of Northwald, in the county of Norfolk, who was a great favourite of Sir Walter Raleigh, and had been

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his chaplain. All, or the greatest part of the drudgery of Sir Wal ter's" History," for criticisms, chronology, and reading Greek and He brew authors, was performed by him' (Burrel); but the design and composition of the work were Raleigh's own. He gave it consistency, energy, and genius.

Both in style and matter, this celebrated work is vastly superior to all the English historical productions which had previously a peared. Its style, though partaking of the faults of the age in being frequently stiff and inverted, has fewer of these defects than the diction of any other writer of the time. Raleigh composed a number of political and other pieces, some of which have never been published. Among those best known are his 'Maxims of State,' the Cabinet Council,' the 'Sceptic,' and Advice to his Son.' The last contains much admirable counsel, sometimes tinctured, indeed, with that worldliness and caution which the writer's hard experience had strengthened in a mind naturally disposed to be mindful of self-interest, and perhaps disposed to duplicity. The subjects on which he advises his son are-the choice of friends and of a wife, deafness to flattery, the avoidance of quarrels, the preservation of estate, the choice of servants, the avoidance of evil means of seeking riches, the bad effects of drunkenness, and the service of God.

Uncertainty of Human Happiness-From the Preface to the 'History.'

If we truly examine the difference of both conditions-to wit, of the rich and mighty, whom we call fortunate, and of the poor and oppressed, whom we count wretched-we shall find the happiness of the one, and the miserable estate of the other, so tied by God to the very instant, and both so subject to interchange (witness the sudden downfall of the greatest princes, and the speedy uprising of h meanest persons), as the one hath nothing so certain whereof to boast, nor the other so uncertain whereof to bewail itself. For there is no man so assured of his honour, of his riches, health life but that he may be deprived of either, or all, the very next hour or day to come. Quid vesper vehat incertum est; what the evening will bring with it is uncertain. And yet ye cannot tell, saith St. James, what shall be to-m.orrow. To-d he is set up, and to-morrow he shall not be found, for he is turned into dust, and his purpose perisheth. And although the air which compasseth adversity be very obscure, yet therein we better discern God than in that shining light which environeth worldly glory; through which, for the clearness thereof, there is no vanity which escapeth our sight. And let adversity seem what it will-to happy men, ridiculous, who make themselves merry at other men's misfortunes; and to those under the cross, grievous-yet this is true, that for all that is past, to the very instant, the portions remaining are equal to either. For, be it that we have lived many years (according to Solomon), and in them all we have rejoiced;' or be it that we have measured the same length of days, and therein have evermore sorrowed; yet, looking back from our present being, we find both the one and the other-to wit, the joy and the woe-sailed out of sight; and death, which doth pursue us and hold us in chase from our infancy, hath gathered it. Quicquid ætatis retro est mors tenet; whatsoever of our age is past, death holds it. So as, whosoever he be to whom fortune hath been a servant, and the time a friend, let him but take the account of his memory (for we have no other keeper of our pleasures past), and truly examine what it hath reserved, either of beauty and youth, or foregone delights; what it hath saved, that it might last, of his dearest affections, or of whatever else' the amorous spring-time gave his thoughts of contentment, then invaluable, and he shall find that all the art which his elder years have can draw no other vapour out of these dissolutions than heavy, secret, and sad sighs. He shall find nothing remaining but those sorrows which grow up after our fast-springing youth, overtake it when it is at a stand, and overtop it

utterly when it begins to wither; insomuch as, looking back from the very instant time, and from our now being, the poor, diseased, and captive creature hath as littlo sense of all his former miseries and pains as he that is most blessed, in common opinion, hath of his forepast pleasures and delights. For whatsoever is cast behind us is just nothing; and what is to come, deceitful hope hath it. Omnia que eventura sunt in incerto jacent. Only those few black swans I must except who, having had the grace to value worldly vanities at no more than their own price, do, by retaining the comfortable memory of a well-acted life, behold death without dread, and the grave without fear, and embrace both as necessary guides to endless glory.

The Battle of Thermopyla —From the 'History,' Book III. Chap. 6. After such time as Xerxes had transported his army over the Hellespont, and landed in Thrace-leaving the description of his passage alongst that coast, and how the river of Lissus was drunk dry by his multitude, and the lake near to Pissyrus by his cattle, with other accidents in his marches towards Greece-I will speak of the encounters he had, and the shameful and incredible overthrows which he received. As first at Thermopylæ, a narrow passage of half an acre of ground, lying between the mountains which divide Thessaly from Greece, where sometime the Phocians had raised a wall with gates, which was then for the most part ruined. At this entrance, Leonidas, one of the kings of Sparta, with 300 Lacedæmonians, assisted with 1000 Tegeatæ and Mantineans, and 1000 Arcadians, and other Peloponnesians, to the number of 3100 in the whole; besides 1000 i hocians, 400 Thebans, 700 Thespians, and all the forces-such as they were-of the bordering Locrians, defended the passage two whole days together against the huge army of the Persians. The valour of the Greeks appeared so excellent in this defence, that, in the first day's fight, Xerxes is said to have three times leaped out of his throne, fearing the destruction of his army by one handful of those men, whom, not long before, he had utterly despised and when the second day's attempt upon the Greeks had proved vain, he was altogether ignorant how to proceed further, and so might have continued, had not a runagate Grecian taught him a secret way, by which part of his army might ascend the ledge of mountains, and set upon the backs of those who kept the straits. But when the most valiant of the Persian army had almost inclosed the small forces of the Greeks, then did Leonidas, king of the Lacedæmonians, with his 300, and 700 Thespians, which were all that abode by him, refuse to quit the place which they had undertaken to make good, and with admirable courage not only resist that world of men which charged them on all sides, but, issuing out of their strength, made so great a slaughter of their enemies, that they might well be called vanquishers, though all of them were slain upon the place. Xerxes having lost in this last fight, together with 20,000 other soldiers and captains, two of his own brethren, began to doubt what inconvenience might befall him by the virtue of such as had not been present at these battles, with whom he knew that he shortly was to deal. Especially of the Spartans he stood in great fear, whose manhood had appeared singular in this trial, which caused him very carefully to inquire what numbers they could bring into the field. It is reported of Diencces, the Spartan, that when one thought to have terrified him by saying that the flight of the Persian arrows was so thick as would hide the sun, he answered thus: It is very good news, for then shall we fight in the cool shade.'

English Valour.-From the 'History,' Book V. Chap. 2.

All that have read of Cressy and Agincourt will bear me witness that I do not allege the battle of Poitiers for lack of other as good examples of the English virtue; the proof whereof hath left many a hundred better marks, in all quarters of France, than ever did the valour of the Romans. If any man impute these victories of ours to the long-bow, as carrying farther, piercing more strongly, and quicker of discharge than the French cross-bow, my answer is ready-that in all thes respects it is also (being drawn with a strong arm) superior to the musket; yet is the musket a weapon of more use. The gun and the cross-bow are of like force when discharged by a boy cr a woman as when by a strong man; weakness, or sickness, or a sore finger, makes the long-bow unserviceable. More particularly, I say that it was the custom of our ancestors to shoot, for the most part, point-blank; and so shall he perceive that will note the circumstances of almost any one battle. This takes away all objection, for when two armies are within the distance of a butt's length, one flight of arrows, or

two at the most, can be delivered before they close. Neither is it, in general, true that the long-bow reacheth farther, or that it pierceth more strongly than the crossbow. But this is the rare effect of an extraordinary arm, whereupon can be grounded no common rule. If any man shall ask, how then came it to pass that the English won so many great battles, having no advantage to help him, I may, with best commendation of modesty, refer him to the French historian who, relating the victory of our men at Crevant, where they passed a bridge in face of the enemy, useth these words: The English comes with a conquering bravery, as he that was accustomed to gain everywhere without any stay; he forceth our guard, placed upon the bridge to keep the passage' (John de Serres). Or I may cite another place of the same author, where he tells us how the Britons, being invaded by Charles VIII. king of France, thought it good policy to apparel twelve hundred of their own men in English cassocks, that the very sight of the English red cross would be enough to terrify the French. But I will not stand to borrow of the French historians (all of which, cxcepting de Serres and Paulus Æmilius, report wonders of our nation); the proposition which first I undertook to maintain, that the military virtue of the English prevailing against all manner of difficulties ought to be preferred before that of the Romans, which was assisted with all advantages that could be desired. If it be demanded, why, then, did not our kings finish the conquest as Cæsar had done, my answer may be-I hope without offence-that our kings were like to the race of the acidæ, of whom the old poet Ennius gave this note: Belli potentes sunt mage quam sapienti potentes-They were more warlike than politic. Whoso notes their proceedings may find that none of them went to work like a conqueror, save only King Henry V. the course of whose victories it pleased God to interrupt by his death.

Ambition and Death.—Conclusion of the ‘History.'

By this which we have already set down, is seen the beginning and end of the three first monarchies of the world, whereof the founders and erectors thought that they could never have ended. That of Rome, which made the fourth, was also at this time almost at the highest. We have left it flourishing in the middle of the field, having rooted up or cut down all that kept it from the eyes and admiration of the world. But after some continuar ce, it shall begin to lose the beauty it had; the storms of ambition shall beat her great boughs and branches one against another; her leaves shall fall off, her limbs wither, and a rabble of barbarous nations enter the field, and cut her down.

If we seek a reason of the succession and continuance of boundless ambition in mortal men, we may add, that the kings and princes of the world have always laid before them the actions, but not the ends of those great ones which preceded them. They are always transported with the glory of the o..c, but they never mind the misery of the other, till they find the experience in themselves. They neglect the advice of God while they enjoy life, or hope it, but they follow the counsel of death upon his first approach. It is he that puts into man all the wisdom of the world without speaking a word, which God, with all the words of his law, promises, or threats, doth not infuse. Death, which hateth and destroyeth man, is believed; God, which hath made him and loves him, is always deferred. 'I have considered,' saith Solomon, all the works that are under the sun, and, behold, all is vanity and vexation of spirit;' but who believes it, till death tells it us? It was death, which, opening the conscience of Charles V. made him enjoin his son Philip to restore Navarre, and King Francis I. of France to command that justice should be done upon the murderers of the Protestants in Merindol and Cabrieres, which till then he neglected. It is therefore death alone that can suddenly make man to know himself. He tells the proud and insolent that they are but abjects, and humbles them at the instant, makes them cry, complain, and repent, yea, even to hate their forepassed happiness. He takes the account of the rich, and proves him a beggar, a naked beggar, which hath interest in nothing but in the gravel that fills his mouth. He holds a glass before the eyes of the most beautiful, and makes them see therein their deformity and rottenness, and they acknowledge it.

O eloquent, just, and mighty Death! whom none could advise, thou hast persuaded; what none hath dared, thou hast done; and whom all the world hath flattered, thou only hast cast out of the world and despised; thou hast drawn together all the far-stretched greatness, all the pride, cruelty, and ambition of man, and covered it all over with these two narrow words, Hio jacet !

In another of his works, Raleigh tells, in the following vigorous language, wherein lies

The Strength of Kings.

They say the goodliest cedars which grow on the high mountains of Libanus thrust their roots between the clefts of hard rocks, the better to bear themselves against the strong storms that blow there. As nature has instructed those kings of trees, so has reason taught the kings of men to root themselves in the hardy hearts of their faithful subjects; and as those kings of trees have large tops, so have the kings of men large crowns, whereof, as the first would soon be broken from their bodies, were they not underborne by many branches, so would the other easily totter, were they not fastened on their heads with the strong chains of civil justice and of martial discipline.

Three Rules to be observed for the Preservation of a Man's Estate.From Raleigh's 'Advice to his Son.'

Amongst all other things of the world, take care of thy estate, which thou shalt ever preserve if thou observe three things: first, that thou know what thou hast, what everything is worth that thou hast, and to see that thou art not wasted by thy servants and officers. The second is, that thou never spend anything before thou have it; for borrowing is the canker and death of every man's estate. The third is, that thou suffer not thyself to be wounded for other men's faults, and scourged for other men's offences; which is, the surety for another, for thereby millions of n.en have been beggared and destroyed, paying the reckoning of other men's riot, and the charge of other men's folly and prodigality; if thou smart, smart for thine own sins; and, above all things, be not made an ass to carry the burdens of other men: if any friend desire thee to be his surety, give him a part of what thou hast to spare; if he press thee further, he is not thy friend at all, for friendship rather chooseth harm to itself than offereth it. If thou be bound for a stranger, thou art a fool; if for a merchant, thou puttest thy estate to learn to swim; if for a churchman, he bath no inheritance; if for a lawyer, he will find an invasion by a syllable or word to abuse thee; if for a poor man, thou must pay it thyself; if for a rich man, he needs not: therefore from suretyship, as from a manslayer or enchanter, bless thyself; for the best profit and return will be this, that if thou force him for whom thou art bound, to pay it himself, he will become thy enemy; if thou use to pay it thyself, thou wilt be a beggar; and believe thy father in this, and print it in thy thought, that what virtue soever thou hast, be it never so manifold, if thou be poor withal, thou and thy qualities shall be despised. Besides, poverty is ofttimes sent as a curse of Ged; it is a shame amongst men, an imprisonment of the mind, a vexation of every worthy spirit: thou shalt neither help thyself nor others; thou shalt drown thee in all thy virtues, having no means to shew them; thou shalt be a burden and an eyesore to thy friends; every man will fear thy company; thou shalt be driven basely to beg and depend on others, to flatter unworthy men, to make dishonest shifts: and, to conclude, poverty provokes a man to do infamous and detested deeds; let no vanity, therefore, or persuasion. draw thee to that worst of worldly miseries.

If thou be rich, it will give thee pleasure in health, comfort in sickness, keep thy mind and body free, save thee from many perils, relieve thee in thy elder years, relieve the poor and thy honest friends, and give means to thy posterity to live, and defend themselves and thine own fame. Where it is said in the Proverbs. That he shall be sore vexed that is surety for a stranger, and he that hateth suretyship is sure;' it is further said. The poor is hated even of his own neighbour, but the rich have many friends.' Lend not to him that is mightier than thyself, for if thou lendest him, count it but lost; be not surety above thy power, for if thou be surety, think to pay it.

RICHARD KNOLLES.

Next to Raleigh's history may be ranked Knolles's 'History of the Turks,' published in 1603, and a second edition in 1610. Dr. Johnson, in the 122d number of the 6 Rambler,' warmly eulogised Knolles's work, and Mr. Hallam places its author among the first of