other works yet published on the subject. For solid literature, extensive and profound oriental learning, no man has yet surpassed M. D'Herbelot: he that came nearest to him was the late Sir W. Jones.* There is also in the college library an edition of Herbelot, in 4 vols. 4to. printed at the Hague in 1777; presented by the Hon. JOHN QUINCY ADAMS, Boylston professor of Rhetorick, which contains a supplement to the original work by Visdelou and Galand; and many important additions, particularly in reference to the history and antiquities of China and Tartary, remarkable sayings and maxims of the Orientals, &c.&c. Рососк. X. Pocock. Specimen Historiæ Arabum. 4to. Oxon. 1650. This work contains an account of the customs of the Arabs, extracted from the History of the Dynasties by ABUL PHARAJIUs. The Arabick text, which is without the vowel points, is contained in fifteen pages, and is followed by nearly 360 pages of the most learned notes ever appended to any author.t Dr. EDWARD Pocock was an eminently learned orientalist. All his works are valuable. The opinion of RELAND of the Specimen Hist. Arabum is,quo nemo carere potest, cui literæ Arabicæ in deliciis sunt.' XI. HYDE. De ludis orientalibus, cum fig. aneis. 2 vols.4to.Ox. on. 1767. De religione veterarum Persarum, &c. 4to. Oxon. 1700. Syntagma Dissertationum, &c. edit. GREG. SHARPE. 4to. Oxon. 1767. 2 vols. [HOLLIS.] These volumes contain much important historical and critical in * Bibliogr. Dict. v. 7. p. 295, † Ib. v. 7. p. 287. formation on a great variety of XII. PALLADIUS. De genti- Tulit alter honores !' These tracts were translated by Mr. J. GREGORY from Greek into Latin; which translation, after his death, came into the hands of EDM. CHILMEAD, and after his death into the hands of Mr. BYSHE, who published them in his own name. See WooD's Athen. Oxon. vol. 2. col. 101. XIII. AUDEDINI ALNASAPHI, carmen Arabicum de Religionis Sonnitica principiis ; necnon Persicum SAADI SHIRAZITA operis Pomarium initium; edidit et latinè vertit J. Uri. 4to Oxon. 1770. [HOLLIS.] Of these elegant Arabick and Persick poems, from the Clarendon press, the literal version of Uri in Latin will enable the reader to judge. The morality of Saadi is pure, and the sentiments in which it is expressed sublime and beautiful. The XIV. KALEAT SAADI. works of SHEIK SAADI Moslehi eddeen al Spirazee. A Persick manuscript in small folio. [Presented by capt. JOHN PATTERSON, Aug. 1790.] The works of this much admired moral writer are in prose and verse; they consist of the GULISTAN, or bed of roses; the BOSTAN, or garden; and the MOLAMAAT, or rays of light! and are composed in the highest elegance and purity of the Persian language.* This elegant volume is written in the finest form of the Taaleek, in three columns on a page; two of which are on parallel strait lines, and the other sloping towards the margin; surrounded with a gold and coloured border. The title pages to the distinct treatises are elegantly embellished and gilt: and the neatness and correctness of the whole exhibit a specimen of exquisitely beautiful chirography. The GULISTAN has been translated into Latin by GENTIUS, and was published at Amsterdam 1651, in folio, with notes. The beautiful chapter on Toleration, so generally ascribed to Dr. FRANKLIN, was written by SAADI. A Latin version of it may be found in the dedication, to the Consuls and Senate of Hamburg, of a book, whose title is • Sir Wm. JONES's Persick Grammar, p. 138. Shebeth Jehudah. Tribus Judæ Salomonis fil. Virgæ, complectens varias calamitates, martyria, dispersiones, &c. Judæorum. De Hebræo in Latinum versa a GEORGEO GENTIO. 1680. The passage is also to be found in TAYLOR's liberty of prophecying. Polem. Disc. fol. pag. 1078.* SAADI was born at Shiraz, the capital of Persia proper, A. D. 1175. He published his first work in 1257, and died 1291, aged 116. XV. BORHANEDDINI ABZERNOUCHI. Enchiridion Studiosi, cum duplici latina versione ADRIANO RELANDO. Traj. ad Rhen. 1709. 8vo. This truly valuable little book was written in the year of the Hegira 952, in the reign of AmuRATH III. An original copy was in the late king of France's library No. 906; and a Persick version No. 905. It was translated into the Turkish by ABDALMAGID BEN NASSOUн. It was also translated into Latin at Rome by FRID. ROSTGAARD, sub auspiciis JoSEPHI BANESE, Maronita Syri :' but this version did not convey the spirit of the original: it was, therefore, translated again by ABR. EcCHELLENSIS, Professor of Syriack and Arabick in the Academy at Paris, with notes. A commentary upon it was written in the year of the Hegira 996 by EBN. IsMAEL, for the use of one of the principal officers of the Seraglio. This manuscript commentary coming into the possession of RELAND, he published the two Latin translations with the Arabick from the Museum of ROSTGAARD, and enriched the whole with ingenious and learned notes. * See Cooper's memoirs of Dr.Priestley. vol. 1. p. 376. See HERBELOT Biblioth. Orientale, Talim Almotallam? a translation of the excellent directions to students contained in this manual, omitting what is merely local in the original and adapted to the religion of the Alcoran, he would furnish us with a very useful work. We close this essay, with recommending to the youth, who are fond of oriental literature, the Asiatick Miscellany, the AYEEN AKBERY translated by GLADWIN, the forms of HERKERN by BALFOUR, the Poems of FERDOSI by CHAMPION, the Institutes of MENU, and, above all, the Works of Sir WILLIAM JONES, VIR OMNI INGENIO PREDITUS, ET OMNI LAUDE DIG NUS. For the Anthology. REMARKER, No. 30. And if a sigh would sometimes intervene, A sigh, a tear, so sweet, he wished not to control.' SYMPATHY is emotion communicated from the bosom of another. We take an interest in his fortunes and sensations, and are affected, though not in the same degree, as he is affected. Sympathy, in its peculiar sense, is used to signify our fellow-feeling with distress. The propensity to adopt the sufferings of the unhappy is not confined to any class of mankind, whilst it acts with more force and rectitude in some than in others. The philosopher, fortified by stoical principles, and disengaged from external impressions; the sentimentalist, alive to every expression of feeling; the gay and the serious, the refined part of society and the rude vulgar, the child and the man, the creature of civiliza tion and the untutored savage, the man of virtue and morals, and the highwayman and ruffian, are susceptible, in different measures, of the influence of compassion. They are capable of being moved by the sight, the description, the representation of a fellow being, struggling with adversity, oppressed by sorrow, agitated with painful passion. In his last number, the Remarker adverted to the natural history of these sympathetick emotions. He mentioned the circumstances, which excite, counteract, or modify their exercise. He alluded to the manner, in which they operate and appear in different persons in different situations. It was proposed in the next place to inquire, whether these emotions are ever productive of pleasure; and to account for this pleasure, apparently derived from pain. If uneasiness always predominates in our fellow feeling with the sufferings of others; if every spectacle of a human being in adversity or under the operation of grief, fear, shame, anger, or other disagreeable passion, is on the whole painful, certain facts in the history of human conduct must be admitted inexplicable. Were the distressful passions never courted; did it appear that the occasions of them were always avoided, where it was practicable; and that they were only submitted to as involuntary and irresistible; that they were always the effect of a mcchanism of mind, not within the control of will, the subject would furnish no problem of difficult solution. But when we observe in men the exercise of a deliberate choice in favour of pity; when we find that they often solicit objects and representations with a view to be moved, and demand that their hearts shall be filled with palpitations, and their eyes with tears; when they eagerly seek situations to be hold sorrows, which they expect to adopt, and witness expressions of painful passion, to which they wish their own feelings may vibrate; we must suppose there is a real attractiveness in sympathetick grief, or that mankind are engaged in a conspiracy against their own enjoyment. If they exposed themselves to be tenderly affected in no instances, but those, in which their approach to objects or images of suffering was required by some higher principle, from which conscience forbad them to hide their eyes, their participation with the unhappy would be always a homage to duty. Our propensity to Vol. V. No. 2. M weep with those who weep would, in such a case, constitute one of the severities of our condition, and furnish an additional example of the imperfection and misery of our state. We should have another proof, that religion and virtue subject us to many affections and actions, which have no present value; and should have a new reason for admitting the frequent distinction between our duties and our plea sures. The We Numerous facts and considerations evince, that a prevailing enjoyment is sometimes derived from those emotions, which carry the semblance of affliction. Many indeed are the kinds and degrees of disquietude and suffering in others, which we shrink from beholding; of which we wish not to hear. Exhibited in reality, they would fill us with horrour; and in fiction or representation, with disgust. effect of actual or imitated misery upon our sensations, as we have before observed, is diversified by temperament, by custom, by culti vation, and by other causes. are no more than agreeably moved with scenes in painting, poetry, or dramatick representation, which in real life would rend the heart. In a qualified sense it must be considered as true, that we are able to extract pleasure from objects, that excite pity and other painful passions. Compelled by no necessity, required by no duty, persons often yield to an impulse to converse with distress; and discover a forwardness to contract friendship with misfortune. Had the benevolent Howard found no charm in his pensive labours, the mere stimulus of principle would not have sent him over the world to take the 'guage and dimensions of human misery.' The friend wishes to be touched with the sorrows of his friend, and to feel for him in some degree as he feels for himself. We would not, if it were in our power, acquire that cold indifference, which could permit us to see one dear to us pierced with grief, and yet we be conscious of no kindred emotion, no sympathetick glow. A wretch, led to publick execution, is attended by a multitude, full of interest in his situation, eagerly watching every feature, motion, and attitude, that can give any indication of what he endures. Those spectacles of the amphitheatre, where men were torn to pieces by wild beasts, or perished in agonies by the swords of one another, made the favourite entertainment of the Roman people during their most polished state of arts and manners. The works of the painter, the poet, the orator, the dramatist, derive a durable and universal fame, and their highest effect, from their power to touch the chords of pity, and to awaken tender and melancholy emotions. The picture of a shipwreck is one of the ornaments of a drawing room. The visitors to a sumptuous cabinet of pictures will pass by grotesque figures, and gay and smiling compositions, to look at the representation of the sacrifice of Jeptha's daughter, and even the murder of the Innocents. Pathetick writing and speaking have powerful attraction for the great majority of mankind, who love to be approached by the soft accesses of pity. The tender episodes of an epick poem, the parts of a history relating the misfortues of an interesting character, are the passages most certain to be attended to and remembered. A tragedy is selected as the amusement of a company assembled for the sole purpose of being pleased; and the actor is secure of an applauding audience in proportion to his power of drawing forth sighs and tears. Pity, These facts make it evident that sympathetick pain is a source of pleasure. What is the cause of this pleasure? Into what principles or dispositions of the mind can it be resolved? It is not delight in our own misery for its own sake; it is not delight in the misery of another, which is malice; and no characters are more distant from each other than the malignant and the compassionate. The general solution of this inquiry is found in the fact that all the affections, excited by the contemplation of the good or evil relating to others, are compound. sympathy, compassion, are applied to a group or assemblage of emotions or passions, of which some are pleasing and others painful. When the pleasing are supposed to prevail, the movement of the soul is pronounced agreeable, though disagreeable sensations are largely mixed. At the sight or representation of fellow creatures loaded with calamity, conflicting with passions, we feel sorrow or commiseration; which is pain. We feel moreover approbation or disesteem, wonder, surprise, or astonishment at the cause; admiration of great or good qualities displayed by the sufferer, indignation at the wrong he endures; curiosity to see the catastrophe of his fortune, or the operation of his feelings; or we are prompted, if the object be in real life, to devise and execute methods for his relief. From these sentiments, feelings, and purposes, which are united by association with pity and sympathy, we may derive a great excess of enjoyment. The mildest of the affections, that belong to the family of love, diffuse a pleasurable tranquillity over the mind. They |