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The same modernized.
His flocks feeding carelesly round,
And echo reply'd to the sound.
That evening trip'd over the glade ;
Or must your poor Lucy despair lot
Said COLIN, 'my Flocks are my care.
That wander along this gay grove;
Then, COLIN, rake counsel of the
Be resolute, tender, and free.
And pensive in private thy mind,
The Shepherd reply'd, with an air ;
And I cannot but smile at your care,
And my sheep are all ranging along,
And do not my fondness upbraid,
And taste the first Love of a Maid.
And laughter fucceeds to a ligh,
Nor languish for. COLIN, and dis.
Then haply my sheep may not rove;
We'll lie in this grotto, and love.
You fee my flocks wander altray,
You only possess my fond heart.--
And the day just about to depart.-Dear Colin, my forrows increase.
Indeed my poor heart will be broke :-
O Colin, and languilh d alone!
Said Colin, 'tis time to be gone. Yet look on thy Love with a smile,
Een tho' I no more can obtain :-
As light as the leaf on the tree,
That a Shepherd fo cruel could be. And bliche as he whistled away,
She sent her last words with a sigh;
As the wearily wander'd the vale ;
To feed in a beautiful dale.
He felt a new pulse in his heart;
From whence he saw Lucy depart.
Aay, pretty Maiden, he cried,
Your Your Love shall no more be denied,
So prithee don't wander away.
Is all that thy COLIN defires ;
And you'll find that the proverb holds good, That bewbe WILL NOT when he
may, Shall fure be denied when he wou'o. And I with froin my heart that each Maid,
Who offers to COLIN her Love,
The evening how chearful and gay!
Where Lovers at leifure may Atray.
No jealousy enter the grove,
Thy vows and thy withes are vain ;
Shall never be offer'd again. When I unavailingly mourn'd,
With my pain and my passion you play'd,
My Pleasure, my Love, and my Joy!
No time thall my passion dettroy.
Or quit my old Love for a new.-
She trip'd it away with a song,
All under the rock as he lay,
And his fheep in the green forest kept,
The Banquet. A Dialogue of Plato concerning Love. The first
Part. 4to. 45.
4to. 45. Sandby. T is always with concern that we behold a Writer of
distinguished learning and abilities, mispend his talents on subjects not likely to engage that general attention which is due to his merit. It is in this light that we view the labours of Mr. Sydenham, who has undertaken a work which demands great skill and application, and for which he has fhewn himself eminently qualified; yet nevertheless we fear that it will not be attended with those advantages which we could wish, and which the Translator deferves. He has, beyond doubt, a thorough knowlege of his original; his notes are replete with erudition, and prove him intimately acquainted with the language, and minutest history of Greece. But, to say the whole in one word, Plato is unfashionable. There have been few, it is thought, if any, Platonic Lovers; and we may venture to say, that the number of Platonic Readers is now very inconsiderable. The piece before us, however, promifes more general entertainment than any of the preceding ones; for it treats of that inexhaustible and ever pleasing subject-Love. Nevertheless the Dialogue is not altogether conducted in a manner suitable to the modern taste. For though it affords abundant matter on which to exercise ferious thought and philosophical speculation, yet it is not interspersed with those warm images, which quicken the pulse. As our limits will not permit us to enter upon minute animadversions in any article of this nature, it will suffice to give our Readers a short abstract of the Argument, which will enable them to form a general idea of the design and eonduct of the piece.
The Speakers in this Dialogue are fix ;– Phædrus; Pausanias, Eryximachus, Aristophanes, Agatho, and Socrates. The first of them, Phædrus, was a young gentleman of the most ingenuous disposition, modest, candid, and a lover of truth; refined, elevated, and heroic in his sentiments. His diction pure and elegant; the periods round and well turned; but exemplifying the fame sentiments, over and over again, in va
riety of language: and where the sentiments are various, void of all method or order in ranging them. The next speech is that of Pausanias, who appears to have been a statesman or politician, a great admirer of both the Spartan and Athenian laws, and an enemy to all other systems of government and manners. His style is clear and distinct, and he divides his subject properly ; is profuse in ornaments, and rather too nice and accurate ; diffuse and ample in his sentiments, though not in his expressions; and taking a large compass of argument in the coming to his point. The next speaker to Pausanias is Eryximachus, whose profession was that of physic or medicine ; and his speech is suitable to his profellion : for he considers the subject in a more extensive view. Beginning from the human body, both in its sound and morbid state, he goes on like a thorough naturalist, and pursues his instances through every part of nature, earth, air, and sky, up to that which vulgarly was deemed divine. Next after him speaks Aristophanes, that celebrated comic poet, through whose comedies, such at least as are still remaining, runs the same rich vein of humour, the same lively and redundant wit, the same licentiousness of sentiment and language, the same buffoon-like ridicule and drollery on the Gods, and the same loud pretension to piety and religion, which characterize his speech in the Banquet. The next speech is made by Agatho, the donor of the feast. Agatho was at this time a young man of a large fortune, generous, magnificent, and polished in his manners. His language is extremely poetical, florid, and abounding with metaphors.' The last speaker on the subject is Socrates. He delivers nothing as from himself, but introduces another perfon alluming the majestical airs of a teacher, yet condescending, gentle, and affable.
Such is the Nyle and character of the composition. The subject proposed to be spoken of is “ The Praise of Love,” simply and generally; and the speech of Phædrus, who proposed it, takes the word Love in a general sense, so as to comprehend Love towards persons of the same sex, commonly called Friendship, as well as that towards persons of a different sex, peculiarly and eminently styled Love. Pausanias distin guishes between Love of the Mind and Love merely of the Body, proving them to be affections of very different kinds, because productive of very different effects. - Eryximachus considers Love as that universal principle in nature, which attracts, unites, or associates one thing to another in a regular O 3