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The first degree of proficiency is, in painting, what grammar is in literature,-a general preparation for whatever species of the art the student may afterwards choose for his more particular application. The power of drawing, modelling, and using colours, is very properly called the language of the art. Sir Joshua Reynolds.
Style in painting is the same as in writing, -a power over materials, whether words or colours, by which conceptions or sentiments are conveyed. Ibid.
Adonis painted by a running brook;
Which seem to move and wanton with her
Even as the waving sedges play with wind.
Your friend, your pimp, your hanger-on, what
All the wide world is little else in nature
Dost thou love pictures? we will fetch thee To know who's fit to feed them; have no
The painting is almost the natural man;
No family, no care, and therefore mould
Make their revenue out of legs and faces,
PARASITE-Qualities of the.
A tassel that hangs at my purse-strings; he
Me, and I give him scraps, and pay for his
It in my own face; when I have refined
Can you forgive the follies of my passion?
Have said such words, nay, done such actions
Base as I am, that my awed conscious soul
Oh! do not call to memory My disobedience, but let pity enter
Into your heart, and quite deface th' im
For, could you think how mine's perplex'd, I've wrong'd thee much, and Heaven has well what sadness,
Fears, and despairs, distract the peace within
I have not, since we parted, been at peace, Nor known one joy sincere; our broken friendship
To shelter me with a protecting wing
Oh! you would take me in your dear, dear
Pursued me to the last retreat of love,
Hover with strong compassion o'er your young Stood like a glaring ghost, and made me cold with horror. Rowe.
God pardon them that are the cause thereof!
Father, forgive them; for they know not what they do. St. Luke.
I do think that you might pardon him,
Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy! And the Lord said, I have pardoned, according to thy word.
I must be heard,—I must have leave to speak:
What shall I do? Resentment, indignation,
Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindNehemiah. Who is a God like unto thee, that pardoneth iniquity, and passeth by transgression? Micah.
Parents are o'erseen,
Affection cross'd, brings misery and woe.
A suspicious parent makes an artful child.
PARENTS AND CHILDREN.
The joys of parents are secret, and so are their griefs and fears: they cannot utter the one, they will not utter the other. Idren sweeten labours, but they make misfortunes more bitter; they increase the cares of life, but they mitigate the remembrance of death. Bacon.
PARKS-Scenery and Adjuncts of.
Vast lawns that extend like sheets of vivid green, with here and there clumps of gigantic trees, heaping up rich piles of foliage. The solemn pomp of groves and woodland glades, with the deer trooping in silent herds across them, the hare bounding away to the covert, or the pheasant suddenly bursting upon the wing. The brook, taught to wind in the most natural meanderings, or expand into a glassy lake; the sequestered pool, reflecting the quivering trees, with the yellow leaf sleeping on its bosom, and the trout roaming fearlessly about its limpid waters; while some rustic temple, or sylvan statue, grown green and dank with age, gives an air of classic sanctity to the seclusion. Washington Irving.
When a cold penury blasts the abilities of a nation, and steals the growth of its active energies, the ill is beyond all calculation. Mere parsimony is not economy. Expense, and great expense, may be an essential part in true economy. Economy is a distributive virtue, and consists, not in saving, but in selection. Parsimony requires no providence, no sagacity, no powers of combination, no comChil-parison, no judgment. Mere instinct, and that not an instinct of the noblest kind, may produce this false economy in perfection. Tho other economy has larger views. It demands a discriminating judgment, and a firm, saga
Acts of Parliament are venerable; but if they correspond not with the writing on the "adamant tablet," where are they? Properly their one element of venerableness, of strength or greatness, is, that they at all times correspond therewith as near as by human possibility they can. They are cherishing destruction in their bosom every hour that they continue otherwise. Carlyle. PARLIAMENT-Assembling of the. The king hath drawn The special head of all the land together. Shakspeare.
We assemble parliaments and councils, to have the benefit of their collected wisdom; but we necessarily have, at the same time, the inconveniences of their collected passions, prejudices, and private interests. By the help of these, artful men overpower their wisdom, and dupe its possessors; and if we may judge by the acts, arrêts, and edicts, all the world over, for regulating commerce, an assembly of great men are the greatest fools upon earth. Franklin.
Grief is but guess'd while thou art standing by!
But I too soon shall know what absence is:
Why? 'tis to be no more-another name for death;
If I could live to hear it, I were false;
Then I will live, that I may keep that
And, arm'd with this assurance let me go
I trust my heart with thee, and carry with me
Their peaceful heads nor storms nor thunder
But scorn the threatening rack that rolls
To encounter me with orisons, for then
And, like the tyrannous breathing of the
Let's not unman each other-part at once:
Shakes all our buds from growing. Shakspeare. And clog the last sad sands of life with tears.
His eye being big with tears,
Turning his face, he put his hand behind him,
I have a faint, cold fear thrill through my
Adieu! I have too grieved a heart
'Tis the sun parting from the frozen north!
If thou depart from me, I cannot live,
We We cannot part with our friends. cannot let our angels go. We do not see that
I have not soul enough to last for grief;
But thou shalt hear what grief has done for they only go out that archangels may come
in. We are idolaters of the old. We do not believe in the richness of the soul, in its proper eternity and omnipresence. We do not believe there is any force in to-day to rival or re-create that beautiful yesterday We linger in the ruins of the old tent, where
At length this joy-these dreams-this parting-dissolved themselves into that nameless melancholy in which the overflowing of happiness covers the borders of pain, because our breasts are ever more easily overflowed than filled. Richter.
once we had bread, and shelter, and organs, nor believe that the spirit can feed, cover, and nerve us again. We cannot again find aught so dear, so sweet, so graceful, but we sit and weep in vain. The voice of the Almighty saith, "Up and onward for evertaore! We cannot stay amid the ruins. Neither will we rely on the new; and so we walk ever with reverted eyes, like those monsters who look backwards. Emerson.
My heart is heavy at the remembrance of all the miles that lie between us; and I can scarcely believe that you are so distant from me. We are parted; and every parting is a form of death, as every reunion is a type of heaven. Edwards.
There is one warning lesson in life which few of us have not received, and no book that I can call to memory has noted down with an adequate emphasis. It is this, "Beware of parting." The true sadness is not in the pain of the parting-it is in the when and the how you are to meet again with the face about to vanish from your view; from the passionate farewell to the woman who has your heart in her keeping, to the cordial good-bye exchanged with pleasant companions at a watering-place, a country house, or the close of a festive day's blithe and careless excursion--a chord, stronger or weaker, is snapped asunder in every parting, and time's busy fingers are not practised in re-splicing broken ties. Meet again you may will it be in the same way? with the same sympathies? with the same sentiments? Will the souls, hurrying on in diverse paths, unite once more, as if the interval had been a dream? Rarely, rarely. Bulwer Lytton.
Evn thus two friends condemn'd, Embrace and kiss, and take ten thousand leaves,
Loather a hundred times to part than die. Shakspeare.
Heaven knows how loath I am to part from thee:
So from the seal is soften'd wax disjoin'd,
Didst thou say, part?-0, where is resolution? Where now the steadfast purpose of my soul, Which, at thy loved command, hath arm'd my heart!
Sunk into tremblings, into sighs and tears, I cannot bear the trial. O my husband!
O my fair, I cannot bid thee go; Receive her, and protect her, gracious Heav'n! Yet let me watch her dear departing steps; If fate pursues me, let it find me here. Reproach not, Greece, a lover's fond delays, Nor think thy cause neglected, while I gaze; New force, new courage, from each glance I gain,
And find our passions not infused in vain. Johnson.
I've sworn I ne'er will see you more:
It is folly to pretend that one ever wholly recovers from a disappointed passion. Such wounds always leave a scar. There are faces I can never look upon without emotion, there are names I can never hear spoken without almost starting. Longfellow.
Let the sap of reason quench the fire of passion. Shakspeare. PASSION-Present Gratification of.
It is of the nature of passion to seize upon the present gratification, utterly irrespective of consequences, and utterly regardless of other or more excellent gratifications, which may be obtained by self-denial. He whose passions are inflamed looks at nothing beyond the present gratification. Hence, he is liable to seize upon a present enjoyment, to the exclusion of a much more valuable one in future, and even in such a manner as to entail upon himself poignant and remediless misery. And hence, in order to be enabled to enjoy all the happiness of which his present state is capable, the sensitive part of man needs to be combined with another, which, upon a comparison of the present with the future, shall impel him towards that mode either of gratification or of self-denial, which shall most promote his happiness upon the whole. Such is self-love. We give this name to that part of our constitution by which we are incited to do or to forbear, to gratify or to deny our desires, simply on the ground of obtaining the greatest amount of happiness for ourselves, taking into view a limited future, or else our entire future existence. When we act from