made aside, as well as that of Trebonius in 256, although neither is so noted in the old copies, and the modern editors, while they retain the direction to that effect inserted by Rowe at 256, have generally struck out the similar one inserted by Pope here. Mr. Collier, I see, gives both; but whether on the authority of his MS. annotator does not appear. In the same manner as here, in Measure for Measure, v. 2, to the Duke's remark, "This is most likely," Isabella replies, "O that it were as like as it is true." 258. The heart of Brutus yearns to think upon. - Yearns is earnes in the original text. It has been generally assumed that yearn and earn arẻ radically the same; the progress of the meaning probably being, it has been supposed, to feel strongly-to desire or long for - to endeavor after to attain or acquire. But Mr. Wedgwood has lately, in a paper published in the Proceedings of the Philological Society, v. 33 (No. 105, read 21 Feb., 1851), stated strong reasons for doubting whether there be really any connection between earn and either yearn or earnest. The fundamental notion involved in earn, according to the view taken by Mr. Wedgwood, is that of harvest or reaping. The primary and essential meaning of yearn and earnest, again (which are unquestionably of the same stock), may be gathered from the modern German gern, willingly, readily, eagerly, which in Anglo-Saxon was georn, and was used as an adjective, signifying desirous, eager, intent. We now commonly employ the verb to yearn only in construction with for or after, and in the sense of to long for or desire strongly. Perhaps the radical meaning may not be more special than to be strongly affected. In the present passage it evidently means to be stung or wrung with sorrow and regret. Shakespeare's construction of the word yearn, in so far as it differs from that now in use, may be illustrated by the following examples: It yearns me not if men my garments wear. Hen. V. iv. 3. O, how it yearned my heart when I beheld. Rich. II. v. 5. This is the exclamation of the groom. So Mrs. Quickly, in The Merry Wives of Windsor, iii. 5 (speaking also, perhaps, in the style of an uneducated person), "Well, she laments, sir, for it, that it would yearn your heart to see it." "To think upon that every like is" would not have been said in Shakespeare's day, any more than it would be in ours, except under cover of the inversion. SCENE III. 259. Security gives way to. — In this sense (of leaving a passage open) we should now rather say to make way for. To give way has come to mean to yield and break under pressure. [Compare Milton, P. L. i. 638 foll. In Troil. and Cress. ii. 2, Hector says, The wound of peace is surety, Surety secure.] The heading of this scene in the original text is merely Enter Artemidorus. Artemidorus, who was a lecturer on the Greek rhetoric at Rome, had, according to Plutarch, obtained his knowledge of the conspiracy from some of his hearers, who were friends of Brutus, that is, probably, through expressions unintentionally dropped by them. - 259. Thy lover. As we might still "One say, who loves thee." It is nearly equivalent to friend, and was formerly in common use in that sense. Thus, in Psalm xxxviii. 11, we have in the old version, "My lovers and my neighbours did stand looking upon my trouble," and also in the common version, “My lovers and my friends stand aloof from my sore.' So afterwards in 374 Brutus begins his address to the people, "Romans, countrymen, and lovers." See other instances from private letters in Chalmers's Apology, 165. Another change, which has been undergone by this and some other words is that they are now usually applied only to men, whereas formerly they were common to both sexes. This has happened, for instance, to paramour and villain, as well as to lover. But villain, as already noticed (186), is still a term of reproach for a woman, as well as for a man, in some of the provincial dialects. And, although we no longer call a woman a lover, we still say of a man and woman that they are lovers, or a pair of lovers. I find the term lover distinctly applied to a woman in so late a work as Smollett's Count Fathom, published in 1754: "These were alarming symptoms to a lover of her delicacy and pride." Vol. i. ch. 10. As envy 259. Out of the teeth of emulation. (see 187) is commonly used by Shakespeare in the sense of hatred or malice, so emulation, as here, is with him often envy or malicious rivalry. There are instances, however, of his employing the word, and also the cognate terms emulator, emulate, and emulous, not in an unfavorable sense. 259. With traitors do contrive. The word contrive in the common acceptation is a very irregular derivative from the French controuver, an obsolete compound of trouver (to find). The English word appears to have been anciently written both controve and contreve (see Chaucer's Rom. of the Rose, 4249 and 7547). Spenser, however, has a learned. contrive of his own (though somewhat irregularly formed too), meaning to spend, consume, wear out, from the Latin contero, contrivi (from which we have also contrite). And Shakespeare also, at least in one place, uses the word in this sense: Please you we may contrive this afternoon. SCENE IV. The heading of this scene in the original text is only "Enter Portia and Lucius." 260. Get thee gone. An idiom; that is to say, a peculiar form of expression, the principle of which cannot be carried out beyond the particular instance. Thus we cannot say either Make thee gone, or He got him (or himself) gone.* Phraseologies, on the contrary, which are not idiomatic are paradigmatic, or may serve as models or moulds for others to any extent. All expression is divided into these two kinds. And a corresponding division may be made of the inflected parts of speech in any language. Thus, for instance, in Greek or Latin, while certain parts of speech are indeclinable, those that are declined are either paradigmatic (that is, exemplary), such as the noun and the verb, or non-exemplary, such as the articles and the pronouns. 262. O constancy. - Not exactly our present con * [White asks here, "Is this true? We do not; but can we not? i. e. in accordance with the laws of thought and the principles of our language. Is there any objection but lack of usage against 'Make thee gone,' or 'He got him gone'?" Of course "lack of usage" is the only objection. In saying that "we cannot," Craik means merely that usage forbids us to say "Make thee gone," etc.; usage, Quem penes arbitrium est et jus et norma loquendi.] 22 stancy; rather what we should now call firmness of resolution. In the same sense afterwards, in 296, Brutus says, 66 Cassius, be constant.' The French have another use of constant,— Il est constant (It is certain), borrowed from the Latin impersonal constat, and not unknown to consto. See 309. 262. I have a man's mind, but a woman's might - That is, but only a woman's might. 262. How hard it is for women to keep counsel. Counsel in this phrase is what has been imparted in consultation. In the phrases To take counsel and To hold counsel it means simply consultation. The two words Counsel and Council have in some of their applications got a little intermingled and confused, although the Latin Consilium and Concilium, from which they are severally derived, have no connection. A rather perplexing instance occurs in a passage towards the conclusion of Bacon's Third Essay, entitled Of Unity in Religion, which is commonly thus given in the modern editions: "Surely in counsels concerning religion, that counsel of the apostle would be prefixed — Ira hominis non implet justitiam Dei." But as published by Bacon himself, if we may trust Mr. Singer's late elegant reprint, the words are, "in Councils concerning Religion, that Counsel of the Apostle-." What are we to say, however, to the Latin version, executed under Bacon's own superintendence? "Certe optandum esset, ut in omnibus circa Religionem consiliis, ante oculos hominum præfigeretur monitum illud Apostoli." I quote from the Elzevir edition of 1662, p. 20. Does this support Councils or Counsels concerning Religion? Other somewhat doubtful instances occur in the 20th Essay, entitled |