We are thus enabled to trace the employment of public speaking as the standing engine of government and the proximate cause of obedience, to the social infancy of the nation. The power of speech in the direction of public affairs becomes more and more obvious, developed, and irresistible, as we advance towards the culminating period of Grecian history-the century preceding the battle of Chæroneia. That its development was greatest among the most enlightened sections of the Grecian name, and smallest among the more obtuse and stationary, is matter of notorious fact; and it is not less true, that the prevalence of this habit was one of the chief causes of the intellectual eminence of the nation generally. At a time when all the countries around were plunged comparatively in mental torpor, there was no motive sufficiently present and powerful to multiply so wonder Grecian commonwealths in the tales. We are thus enabled to (can by this means) follow speaking before (one's) fellowtownsmen as the standing means of ruling and the nearest cause of obeying, up to the childhood of the people (folk) as a body. The might of speech for leading in public things comes more and more before us, becomes more fully unfolded, and beyond withstanding, as we go on towards the highest age of Grecian story-the hundred years before the fight of Charoneia. That its growth was greatest among the most enlightened of those bearing the Grecian name, and smallest among the more dull and unchanging (standing still), is a well-known truth; and it is not less true that the commonness (wide spread) of this habit was one of the greatest things that made the people (folk) as a whole so high in understanding. At a time when all the lands around, as likened to them, were sunk in sluggishness (deadness) of mind, there was no end to be reached that was near enough and strong fully the productive minds of Greece, except such as arose from the rewards of public speaking. The susceptibility of the multitude to this sort of guidance, their habit of requiring and enjoying the stimulus which it supplied, and the open discussion, combining regular forms with free opposition, of practical matters, political as well as judicial, are the creative causes which formed such conspicuous adepts in the art of persuasion. enough to make the fruitful minds of Greece so wonderfully many, besides what arose from the rewards of speaking before others. The readiness of the crowd to yield to this kind of leading, their way of needing and liking the spur that it gave, and the open debating of (word-strife as to) what should be done in the things of the commonwealth as well as in law, bringing together regular ways of working with freedom of withstanding, are the causes (powers) at work that made men so skilled in moving their fellows (in geting their fellows to think and do as they wanted). Another classical extract is subjoined. Lêtô, pregnant with Apollo, and persecuted by the jealous Hêrê, could find no spot wherein to give birth to her offspring. In vain did she address herself to numerous places in Greece, the Asiatic coast and the intermediate islands; all were terrified at the wrath of Hêrê, and refused to harbour her. As a last resort, she ap Lêtô, big with Apollo, and followed with hate by the jealous Hêrê, could not find any spot wherein to give birth to her offspring. She went to many places (spots) in Greece, the Asiatic shore, and the islands between these, but she got no shelter; all dreaded the wrath of Hêrê, and would not harbour her [or more exactly-' answered that they would not harbour her']. As a last step she drew proached the rejected and repulsive island of Dêlos, and promised that if shelter were granted to her in her forlorn condition, the island should become the chosen resort of Apollo as well as the site of his temple with its rich accompanying solemnities. near to the slighted and forbidding island of Dêlos, and gave her word that if shelter were yielded her in her forlorn state (plight), the island should become the chosen abode of Apollo, as well as the seat of his temple, and its rich solemnities with it (the abode where Apollo would like best to dwell, and where the house of his worship would be set up with its rich hallowed shows). Dêlos gladly gave what was asked (said yes), but not without many fears that the Dêlos joyfully consented, but not without many apprehensions that the potent Apollo would despise her mighty Apollo would look unworthiness, and not without exacting a formal oath from Lêtô-who was then admitted to the desired protection, and duly accomplished her long and painful labour. Though Diônê, Rhea, Themis, and Amphitritê came to soothe and succour her, yet Hêrê kept away the goddess presiding over childbirth, Eileithyia, and thus cruelly prolonged her pangs. down upon her unworthiness, and not without making Lêtô swear in so many words(taking a regular oath from Lètô)-who was then let into the asked-for shelter and fittingly went through her long and sore (hard) pains. Though Diônê, Rhea, Themis, and Amphitritê came to soothe and help her, yet Hêrê kept away the goddess that watched over childbirth, Eileithyia, and thus unfeelingly lengthened her pangs. At length Eileithyia came, At length Eileithyia came, and Apollo was born. Hard- and Apollo was born. Hardly ly had Apollo tasted, from had Apollo tasted (smacked), the hands of Themis, the from the hands of Themis, the immortal food, nectar and food of the never-dying, nectar ambrosia, when he burst at and ambrosia [unchanged as once his infant bands, and displayed himself in full divine form and strength, claiming his characteristic attributes of the bow and the harp, and his privileged function of announcing beforehand to mankind the designs of Zeus. The promise made by Lêtô to Dêlos was faithfully performed amidst the numberless other temples and groves which men provided for him, he ever preferred that island as his permanent residence, and there the Ionians with their wives and children, and all their 'bravery,' congregated periodically from their different cities to glorify him. Dance and song and athletic contests adorned the solemnity, and the countless ships, wealth, and grace of the multitudinous Ionians had the air of an assembly of gods. The Delian maidens, servants of Apollo, sang hymns to the glory of the god, as well as of Artemis and Lêtô, intermingled with adventures of foregone men and women, to the delight of the listening crowd. really not English] when he burst at once his childish (baby) bands, and showed himself in the full shape and strength of a god, taking his badges, the bow and the harp, and his rightful work of making known beforehand to mankind the mind of Zeus. The word given by Lêtô to Dêlos was truly fulfilled: amidst so many other worship-houses and groves that men made for him, he ever loved that island best as his settled abode, and there the Ionians, with their wives and children, and all their 'bravery,' came together at settled times, each from his own town, to give him praise. Dance and song, and trials of strength (tussels) set forth the worship; and the countless ships, wealth, and grace of the many Ionians had the look of a meeting of the gods. The Delian maidens, handmaids of Apollo, sang lays to the praise of the god, as well as of Artemis and Lêtô, mingled with things that had happened to foregone men and women, to the great gladdening (happiness) of the listening crowd (the crowd of listeners). The following passages from Bunyan will show how paying attention to the sources of words may enable us to simplify the language even of a writer usually remarkable for great simplicity: 'Now I saw in my dream that Christian and Hopeful forsook him, and kept their distance (kept away) before him; but one of them, looking back, saw three men following Mr. By-ends; and, behold, as they came up with him, he made them a very low congée (bow), and they also gave him a compliment (greeting). The men's names were Mr. Holdthe-world, Mr. Money-love, and Mr. Save-all; men that Mr. By-ends had been formerly acquainted with (had formerly known); for in their minority (youth) they were schoolfellows, and taught by one Mr. Gripe-man, a schoolmaster (Sax. teacher—but not simpler) in Love-gain, which is a market-town in the county (Sax. shire-but not easier) of Coveting (Lusting), in the North. This schoolmaster taught them the art of getting, either by violence (force—classical, but older and simpler), cozenage (craft), flattery, lying, or by putting on a guise (show) of religion (holiness-holy living).' This parlour (room-sufficiently definite) is the heart of a man that was never sanctified (made holy--' hallowed' is not quite the meaning) by the sweet grace of the gospel. The dust is his original sin (birth-sin) and inward corruptions (defilements) that have defiled the whole man. He that began to sweep at the first is the law; but she that brought water, and did sprinkle it, is the gospel. Then, as thou sawest the damsel (maiden) lay the dust by sprinkling the room with water, so is sin vanquished and subdued (overcome and slain), and the soul made clean through the faith of the gospel, and consequently (therefore) fit for the King of glory to inhabit (dwell in)'. I conclude with two passages where the alterations are not pushed much beyond what our habits would tolerate. Elated with his past proFlushed (puffed up) with sperity, as well as stimulated his late (bygone) good luck, |