Longinus quotes also from the Iliad xix., the combat of the Gods, the description of Neptune, Iliad xi., and the Prayer of Ajax, Iliad xvii.]

[Footnote 7:  [little]]

[Footnote 8:  [affect it.  I remember but one line in him which has been objected against, by the Criticks, as a point of Wit.  It is in his ninth Book, where Juno, speaking of the Trojans, how they survived the Ruins of their City, expresses her self in the following words;

  Num copti potuere copi, num incense cremorunt Pergama?

Were the Trojans taken even after they were Captives, or did Troy burn even when it was in Flames?]

[Footnote 9:  [low]]

[Footnote 10:  Zoilus, who lived about 270 B. C., in the time of Ptolemy Philadelphus, made himself famous for attacks upon Homer and on Plato and Isocrates, taking pride in the title of Homeromastix.  Circes men turned into swine Zoilus ridiculed as weeping porkers.  When he asked sustenance of Ptolemy he was told that Homer sustained many thousands, and as he claimed to be a better man than Homer, he ought to be able to sustain himself.  The tradition is that he was at last crucified, stoned, or burnt for his heresy.]

[Footnote 11:  Charles Perrault, brother of Claude Perrault the architect and ex-physician, was himself Controller of Public Buildings under Colbert, and after his retirement from that office, published in 1690 his Parallel between the Ancients and Moderns, taking the side of the moderns in the controversy, and dealing sometimes disrespectfully with Homer.  Boileau replied to him in Critical Reflections on Longinus.]

[Footnote 12:  [Sentiments]]

[Footnote 13:  Iliad, Bk. i., near the close.]

[Footnote 14:  Iliad, Bk. ii.]

[Footnote 15:  Bk. v., at close.]

[Footnote 16:  Odyssey, Bk. xviii]

[Footnote 17:  Paradise Lost, Bk. vi. 1. 609, &c.  Milton meant that the devils should be shown as scoffers, and their scoffs as mean.]

* * * * *

No. 280.  Monday, January 21, 1712.  Steele.

  Principibus Placuisse viris non ultima I laus est.

  Hor.

The Desire of Pleasing makes a Man agreeable or unwelcome to those with whom he converses, according to the Motive from which that Inclination appears to flow.  If your Concern for pleasing others arises from innate Benevolence, it never fails of Success; if from a Vanity to excel, its Disappointment is no less certain.  What we call an agreeable Man, is he who is endowed with [the [1]] natural Bent to do acceptable things from a Delight he takes in them meerly as such; and the Affectation of that Character is what constitutes a Fop.  Under these Leaders one may draw up all those who make any Manner of Figure, except in dumb Show.  A rational and select Conversation is composed of Persons, who have the Talent of Pleasing with Delicacy