that was adopted by the scholars and statesmen then alive, whose methods of making themselves known to future ages he is indicating, even in these references to the ancients. '_Away_ with that _eloquence_ which so enchants us with its _harmony_ that we should more study it than _things_'; for this is the place where the quotation with which our investigation of this theory commenced is inserted in the text, and here it is, in the light of these preceding collections of hints that he puts in the story first quoted, wherein he says, the nature of the orator will be much more manifestly laid open to us, than in that seeming care for his fame, or in that care of his style, for its own sake. It is the story of Eros, the slave, who brought the speaker word that the audience was _deferred_, when in composing a speech that he was to make in public, 'he found himself straitened in _time_, to fit his words to his mouth as he had a mind to do.' CHAPTER III. THE POSSIBILITY OF GREAT ANONYMOUS WORKS,--OR WORKS PUBLISHED UNDER AN ASSUMED NAME,--CONVEYING, UNDER RHETORICAL DISGUISES, THE PRINCIPAL SCIENCES,--RE-SUGGESTED, AND ILLUSTRATED. _Is the storm overblown? I hid me under the dead moon-calf's gaberdine for fear of the storm.--Tempest_. BUT as to this love of glory which the stoics, whom this philosopher quotes so approvingly, have measured at its true worth; as to this love of literary fame, this hankering after an earthly immortality, which he treats so scornfully in the Roman statesman, let us hear him again in another chapter, and see if we can find any thing whereby _his_ nature and designs will more manifestly be laid open to us. 'Of all the foolish dreams in the world,' he says, that which is most universally received, is the solicitude of reputation and glory, which we are fond of to that degree as to abandon riches, peace, life, and health, which are effectual and substantial good, to pursue this vain phantom. And of all the irrational humours of men, it should seem that the philosophers themselves have the most ado, and do the least disengage themselves from this the most restive and obstinate of all the follies. There is not any one view of which _reason_ does so clearly accuse the vanity, as that; but it is _so deeply rooted in us_, that I doubt whether any one ever clearly freed himself from it, or no. _After you have said all, and believed all_ that has been said to its prejudice, it creates so intestine an inclination _in opposition to your best arguments_, that you have little power and firmness to resist it; _for_ (_as Cicero says_) even those who controvert it, would yet that _the books they write_ should appear before the world with _their names in the title page_, and seek to derive glory from seeming to despise it. All other things are communicable and fall into commerce; we lend our goods-- [It irks me not that men my garments wear.]