Pour eschapper leurs mains & changer leur courage, Sur la harpe il chanta vn chant melodieux Mais il ne peut fleschir la nature sauuage De ces cruels larrons & meurtriers furieux. Estant par eux ietté deans la mere profonde, Vn Dauphin attiré au son de l’instrument, Le chargea sur son dos, & au trauers de l’onde Le portant, le sauua miraculeusement. Maintes fois l’innocent à qui on fait offense Trouue plus de faueur es bestes qu’es humains: Dieu qui aime les bons les prend en sa defense, Les gardant de l’effort des hommes inhumains.” To the Emblems we have under consideration we meet with this coincidence in _Twelfth Night_ (act i. sc. 2, l. 10, vol. iii. p. 225); it is the Captain’s assurance to Viola,— “When you and those poor number saved with you Hung on our driving boat, I saw your brother, Most provident in peril, bind himself, Courage and hope both teaching him the practice, To a strong mast that lived upon the sea; Where, like Arion on the dolphin’s back, I saw him hold acquaintance with the waves So long as I could see.” As examples of a sentiment directly opposite, we will briefly refer to Coustau’s _Pegma_ (p. 323, edition Lyons, 1555), where to the device of a Camel and his driver, the noble motto is recorded and exemplified from Plutarch, _Homo homini Deus_,—“Man is a God to man;” the reason being assigned,— “As the world was created for sake of gods and men, so man was created for man’s sake;” and, “that the grace we receive from the immortal God is to be bestowed on man by man.” Reusner, too, in his _Emblemata_ (p. 142, Francfort, 1581), though commenting on the contrary saying, _Homo homini lupus_, declares,— “_Aut homini Deus est homo; si bonus: aut lupus hercle, Si malus: ô quantum est esse hominem, atq. Deum._” [Sidenote: _i.e._] “Or man to man is God; if good: or a wolf in truth, If bad: O how great it is to be man and God!”[139] Was it in reference to these sentiments that Hamlet and Cerimon speak? The one says (_Hamlet_, act iv. sc. 4, l. 33. vol. viii. p. 127),— “What is a man, If his chief good and market of his time Be but to sleep and feed? a beast, no more. Sure, he that made us with such large discourse, Looking before and after, gave us not That capability and god-like reason To fust in us unused.” And again (act ii. sc. 2, l. 295, vol. viii. p. 63),— “What a piece of work is a man! how noble in reason! how infinite in faculty! in form and moving how express and admirable! in action how like an angel! in apprehension how like a god!” So in the _Pericles_ (act iii. sc. 2, l. 26, vol. ix. p. 366), the fine thought is uttered,—