EURIPIDES, having presented Socrates with the writings of Heraclitus[h], a philosopher famed for involution and obscurity, inquired afterwards his opinion of their merit. "What I understand," said Socrates, "I find to be excellent; and, therefore, believe that to be of equal value which I cannot understand." [h] The obscurity of this philosopher's style is complained of by Aristotle in his treatise on Rhetoric, iii. 5. We make the reference with the view of recommending to attention the whole of that book, which is interspersed with the most acute remarks, and with rules of criticism founded deeply on the workings of the human mind. It is undervalued only by those who have not scholarship to read it, and surely merits this slight tribute of admiration from an Editor of Johnson's works, with whom a Translation of the Rhetoric was long a favourite project. The reflection of every man who reads this passage will suggest to him the difference between the practice of Socrates, and that of modern criticks: Socrates, who had, by long observation upon himself and others, discovered the weakness of the strongest, and the dimness of the most enlightened intellect, was afraid to decide hastily in his own favour, or to conclude that an author had written without meaning, because he could not immediately catch his ideas; he knew that the faults of books are often more justly imputable to the reader, who sometimes wants attention, and sometimes penetration; whose understanding is often obstructed by prejudice, and often dissipated by remissness; who comes sometimes to a new study, unfurnished with knowledge previously necessary; and finds difficulties insuperable, for want of ardour sufficient to encounter them. Obscurity and clearness are relative terms: to some readers scarce any book is easy, to others not many are difficult: and surely they, whom neither any exuberant praise bestowed by others, nor any eminent conquests over stubborn problems, have entitled to exalt themselves above the common orders of mankind, might condescend to imitate the candour of Socrates; and where they find incontestable proofs of superior genius, be content to think that there is justness in the connexion which they cannot trace, and cogency in the reasoning which they cannot comprehend.