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pretty abruption? What too curious dreg espies my sweet lady in the fountain of our love?
Cres. More dregs than water, if my fears have eyes.
Tro. Fears make devils of cherubins; they never see truly.
Cres. Blind fear, that seeing reason leads, finds safer footing than blind reason stumbling without fear: To fear the worst, oft cures the worst.
Tro. O, let my lady apprehend no fear: in all Cupid's pageant there is presented no monster.
Cres. Nor nothing monstrous neither?
Tro. Nothing, but our undertakings; when we vow to weep seas, live in fire, eat rocks, tame tigers ;' thinking it harder for our mistress to devise imposition enough, than for us to undergo any difficulty imposed. This is the monstruosity in love, lady,—that the will is infinite, and the execution confined; that the desire is boundless, and the act a slave to limit.
Cres. They say, all lovers swear more performance than they are able, and yet reserve an ability
if my fears have eyes.] The old copies have-tears. Corrected by Mr. Pope. Malone.
o no fear: in all Cupid's pageant there is presented na zmonfter.) From this paflage, however, a Fear appears to have been a personage in other pageants; or perhaps in our ancient Moralities. To this circumitance Alpatia alludes in The Maid's Tragedy :
and then a Fear: “ Do that Fear bravely, wench." See also Antony and Cleopatra, Act II. fe. ii. STEVENS.
- sweep seas, live in fire, eat rocks, tame tigers;] Here we have, not a Trojan prince talking to his mistress, but Orlando Furioso vowing that he will endure every calamity that can be imagined; boasting that he will achieve more than ever knight performed. MALOXE.
that they never perform; vowing more than the perfection of ten, and discharging less than the tenth part of one. They that have the voice of lions, and the act of hares, are they not monsters?
Tro. Are there such? such are not we: Praise us as we are tasted, allow us as we prove; our head shall go bare, till merit crown it :' no perfection in reversion shall have a praise in present: we will not name desert, before his birth; and, being born, his addition shall be humble. Few words to fair faith: Troilus shall be such to Cressid, as what envy can say worst, shall be a mock for his truth; 8 and what truth can speak truest, not truer than Troilus.
Cres. Will you walk in, my lord ?
Pan. What, blushing still? have you not done talking yet?
Cres. Well, uncle, what folly I commit, I dedicate to you.
Pan. I thank you for that; if my lord get a boy of you, you'll give him me: Be true to my lord: if he flinch, chide me for it.
our head fall go bare, till merit crown it:) I cannot forbear to observe, that the quarto reads thus: Our head shall go bare, till merit louer part no affection, in reversion, &c. Had there been no other copy, how could this have been corrected? The true reading is in the folio. Johnson.
7- his addition shall be humble.) We will give him no high or pompous titles. Johnson.
Addition is still the term used by conveyancers in describing the quality and condition of the parties to deeds, &c. Reed. 8
qvhat envy can say worft, fall be a mock for his truth ;] i. e. shall be only a mock for his truth. Even malice (for such is the meaning of the word envy) shall not be able to impeach his truth, or attack him in any other way except by ridiculing him for his constancy. Sce Vol. XI. p. 61, n. 9. MALONE.
Tro. You know now your hostages; your uncle's word, and my firm faith.
Pan. Nay, I'll give my word for her too; our kindred, though they be long ere they are woo’d, they are constant, being won: they are burs, I can tell you ; they'll stick where they are thrown.' Cres. Boldness comes to me now, and brings me
heart :Prince Troilus, I have lov'd you night and day, For many weary months.
Tro. Why was my Cressid then so hard to win?
Cres. Hard to seem won; but I was won, my lord,
Tro. And shall, albeit sweet musick issues thence.
9 — they'll fick where they are thrown.] This allusion has already occurred in Measure for Measure: “ Nay, friar, I am a kind of bur, I shall stick."
STEEVENS. * Cunning in dumbness,] The quarto and folio read-Coming in dumbness. The emendation was made by Mr. Pope. MALONE.
Pan. Pretty, i'faith.
Cres. My lord, I do beseech you, pardon me; 'Twas not my purpose, thus to beg a kiss : I am afham'd-O heavens! what have I done?-For this time will I take my leave, my lord.
Tro. Your leave, sweet Cressid?
Pan. Leave! an you take leave till to-morrow morning,
Cres. Pray you, content you.
What offends you, lady?
You cannot shun Yourself. CRES.
and I have a kind of self resides with you ;? But an unkind self, that itself will leave, To be another's fool. I would be gone: Where is my wit? I know not what I speak.” Tro. Well know they what they speak, that
speak so wisely. Cres. Perchance, my lord, I show more craft than
Let me go
9 Let me go and try :] This verse being imperfect, I suppose our author to have originally written:
Let me go in, my lord, and try. Steevens. . I have a kind of self resides with you;} So, in our author's 123d Sonnet :
for I, being pent in thee, “ Perforce am thine, and all that is in me." MALONE. A similar thought occurs in Antony and Cleopatra: “ That thou, residing here, go'st yet with me,” &c.
STEEVENS. I would be
gone: Where is my wit? I know not what I speak.] Thus the quartos. The folio reads:
To be another's fool. Where is my wit?
And fell so roundly to a large confession,
But you are wise ;
but we're not wife,
Exceeds man's might; Cressida, in return to the praise given by Troilus to her wisdom, replies: " That lovers are never wise; that it is beyond the power of man to bring love and wisdom to an union.” JOHNSON.
I don't think that this pallage requires any amendment. Cressida's meaning is this: “ Perchance I fell too roundly to confession, in order to angle for your thoughts; but you are not so easily taken in; you are too wise, or too indifferent ; for to be wise and love, exceeds man's might.” M. Mason.
to be wise and love, Exceeds man's might;] This is from Spenser, Shepherd's Calendar, March :
“ To be wise, and eke to love,
“ Is granted scarce to Gods above." TYRWHITT. The thought originally belongs to Publius Syrus, among whose fentences we find this:
“ Amare et sapere vix Deo conceditur.” Marston, in The Dutch Courtezan, 1605, has the same thought, and the line is printed as a quotation:
“ But raging luft my fate all ftrong doth move;
“ The gods themselves cannot be wise and love.' Cressida's argument is certainly inconfequential : “ But you are wise, or else you are not in love; for no one who is in love can be wife." I do not, however, believe there is any corruption, as our author sometimes entangles himself in inextricable difficulties of this kind. One of the commentators has endeavoured to extort sense from the words as they stand, and thinks there is no difficulty. In these cases the surest way to prove the inaccuracy, is, to omit the word that embarrasses the sentence. Thus, if, for a moment, we read :
But you are wife;
Exceeds man's might; &c. the inference is clear, by the omission of the word not: which is