[Footnote 148: Our author, who everywhere shows his great penetration into human nature, here outdoes himself: where a less judicious poet would have raised a long scene of whining love, he, who understood the passions better, and that so violent an affection as this must be too big for utterance, chooses rather to send his characters off in this sullen and doleful manner, in which admirable conduct he is imitated by the author of the justly celebrated Eurydice. Dr. Young seems to point at this violence of passion: "Passion chokes Their words, and they're the statues of despair." And Seneca tells us, "Curæ leves loquuntur, ingentes stupent." The story of the Egyptian king in Herodotus is too well known to need to be inserted; I refer the more curious reader to the excellent Montaigne, who hath written an essay on this subject.] [Footnote 149: "To part is death. 'Tis death to part. Ah! Oh!"--"Don Carlos." ] [Footnote 150: "Nor know I whether What am I, who, or where."--"Busiris." "I was I know not what, and am I know not how."--"Gloriana." ] [Footnote 151: To understand sufficiently the beauty of this passage, it will be necessary that we comprehend every man to contain two selfs. I shall not attempt to prove this from philosophy, which the poets make so plainly evident. One runs away from the other: "Let me demand your majesty, Why fly you from yourself?"--"Duke of Guise." In a second, one self is a guardian to the other: "Leave me the care of me."--"Conquest of Granada." Again: "Myself am to myself less near."--_Ibid._ In the same, the first self is proud of the second: "I myself am proud of me."--"State of Innocence." In a third, distrustful of him: "Fain I would tell, but whisper it in my ear. That none besides might hear, nay, not myself."--"Earl of Essex." In a fourth, honours him: "I honour Rome, And honour too myself."--"Sophonisba." In a fifth, at variance with him: "Leave me not thus at variance with myself."--"Busiris." Again, in a sixth: "I find myself divided from myself."--"Medea." "She seemed the sad effigies of herself."--Banks. "Assist me, Zulema, if thou would'st be The friend thou seem'st, assist me against me."--"Alb. Q." From all which it appears that there are two selfs; and therefore Tom Thumb's losing himself is no such solecism as it hath been represented by men rather ambitious of criticising than qualified to criticise.] [Footnote 152: Mr. F. imagines this parson to have been a Welsh one, from his simile.] [Footnote 153: Our author hath been plundered here, according to custom: