tening to him when reading a language they did not understand, and neglecting or refusing to hear him, when explaining to them in their own language, doctrines, which they were materially interested to know and understand.

Talpá cacior.

Blinder than a mole. The ancients thought moles had no eyes, but they have two small eyes, affording them so much sight, as to enable them to know when they have emerged through the earth, and they no sooner perceive the light, than they return into their burrows, where alone they can be safe. This proverb is applied to persons who are exceedingly slow in conceiving, or understanding what is said to them; also to persons searching for what lays immediately before them. "If it was a bear," we say, "it would bite you." To the same purport is

Leberide cæcior.

By the leberis, the Latins meant the dry and cast skin of a serpent, or of any other

animal,

animal, accustomed to change its coat, in which the apertures for the eyes only remain. With us, it is usual, in censuring the same defect, to say, "He is as blind as a beetle." "We are all of us used to be Argus's abroad, but moles at home," but how much better would it be to correct an error in ourselves, than to find an hundred in our neighbours.

Pecuniæ obediunt omnia.

"Money masters all things." All things obey, or are subservient to money, it is therefore the principal object of our attention. "Sine me vocari pessimum, ut dives vocer," call me what you will, so you do but admit me to be rich. "Nemo an bonus: an dives omnes quærimus." When about to treat with or enter into business with any one, we do not so much inquire whether he is a good, as whether he is a rich man ; "Nec quare et unde? quid habeat, tantum rogant," nor by what means he acquired his money; but only how much he actually possesses. "Gifts," we say, "break through stone walls,"

for

for what virtue is proof against a bribe? "He that has money in his purse, cannot want a head for his shoulders." That is, he will never want persons to advise, assist, and defend him. "I danari fan correre i cavallo," "it is money that makes the mare to go." "Por dinero bayla el perro," the dog dances for money; and "Quien dinaro tiene, hazo lo que quiere," he that has money may have what he pleases. "Plate sin with gold, and the strong arm of justice cannot reach it; clothe it in rags, a pigmy straw will pierce it." Volpone, in the comedy of that name, addressing his gold, says

"Such are thy beauties, and our loves, dear saint,

Riches! thou dumb god, that giv'st all men tongues;
That canst do naught, and yet mak'st men do all things;
The price of souls; even hell, with thee to boot,
Is made worth heaven. Thou art virtue, fame,
Honour, and all things else. Who can get thee,
He shall be noble, valiant, honest, wise."

On the other hand, we are told, that Fortune makes those whom she most favours fools; "Fortuna nimium quem favet, stultum facit,” and "Ubi mens plurima, ibi minima fortuna,"

those

those who abound in knowledge are usually most deficient in money. It has also been observed, that riches excite envy, and often expose the possessors of it to danger: the storm passes over the shrub, but tears up the oak by its roots. "God help the rich," we say, "the poor can beg.'

"Cantabit vacuus coram latrone viator,"

the thief who makes the rich man to tremble, excites no alarm in the breast of the beggar; he has nothing to lose.

"Hence, robbers hence, to yonder wealthier door,
Unenvied poverty protects the poor.

"Non esse cupidum, pecunia est, non esse emacem, vectigal est," not to be covetous, to desire riches, is wealth; not to be extravagant or expensive, is an estate. Hence poverty has been called, the harbour of peace and security, where undisturbed sleep and undissembled joys do dwell. "Fidelius rident tuguria," the laughter of the cottage is more hearty and sincere than that of the court: great wealth therefore conduces but little to happiness and " as he who has health is

:

young;

young; so he who owes nothing is rich." "Dantur quidem bonis, ne quis mala estimet; malis autem, ne quis nimis bona," riches are given to the good, St. Austin says, that they may not be esteemed an evil; to the bad, that they may not be too highly valued.

Omnium horarum homo.

seasons.

A companion for all hours or This may be said of persons of versatile and easy dispositions, who can accommodate themselves to all circumstances, whether of festivity or of trouble; who with the grave can be serious, with the gay cheerful; and who are equally fit to conduct matters of business or of pleasure: such a man, we are told, was the philosopher Aristippus.

"Omnis Aristippum decuit color."

Every thing became him, by which enviable qualities, he was always a favoured guest at all tables and in all companies.

Veritatis