M. de Fontenelle.
[16] Μελαίνει τε, says Dionysius of Halicarnassus, speaking of his figurative manner, τὸ σαφὲς καὶ ζόφῳ ποιεῖ παραπλήσιον· [T. ii. p. 204. Ed. Hudson.]
[17] Plato De Repub. lib. x.
[18] Spectator, No. 56.
[19] Quinctil. lib. x. c. 11.
[20] Botanists give it the name of oriental bind weed. It is said to be a very rambling plant, which climbs up trees, and rises to a great height in the Levant, where it particularly flourishes.
[21] Arist. Rhet. lib. iii. c. xi.
[22] Ὅταν ἃ λέγῃς, ὑπ’ ἐνθουσιασμοῦ καὶ πάθους βλέπειν δοκῇς, καὶ ὑπ’ ὄψιν τιθῇς ἀκούουσιν. [ΠΕΡ. ΥΨ. § xv.]
[23] What is here said of poetical fiction, Quinctilian hath applied to oratorial narration; the credibility of which will depend on the observance of this rule. Credibilis erit narratio antè omnia, si priùs consuluerimus nostrum ANIMUM, nequid naturae dicamus adversum. [L. iv. 2.]
[24] So the great philosopher, ὃ γὰρ περὶ ἐνίας συμβαίνει πάθος ψυχὰς ἰσχυρῶς, τοῦτο ἐν πάσαις ὑπάρχει. τῷ δὲ ἧττον διαφέρει, καὶ τῷ μᾶλλον. ΠΟΛΙΤ. Θ. Whence our Hobbes seems to have taken his aphorism, which he makes the corner-stone of his philosophy. “That for the similitude of the thoughts and passions of one man to the thoughts and passions of another, whosoever looketh into himself, and considereth what he doth, when he does think, opine, reason, hope, fear, &c. and upon what grounds; he shall thereby read and know, what are the thoughts and passions of all other men, upon the like occasions.”