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Student Name: __________________
Class and Section __________________
Total Points (20 pts) __________________
Due: August 29, 2016 before the class

Project: Locker Puzzle

Armstrong Atlantic State University

Problem Description:
A school has 100 lockers and 100 students. All lockers are closed on the first day of
school. As the students enter, the first student, denoted S1, opens every locker. Then the
second student, S2, begins with the second locker, denoted L2, and closes every other
locker. Student S3 begins with the third locker and changes every third locker (closes it if
it was open, and opens it if it was closed). Student S4 begins with locker L4 and changes
every fourth locker. Student S5 starts with L5 and changes every fifth locker, and so on,
until student S100 changes L100.

After all the students have passed through the building and changed the lockers, which
lockers are open? Write a program to find your answer.

(Hint: Use an array of 100 Boolean elements, each of which indicates whether a locker is
open (true) or closed (false). Initially, all lockers are closed.)

Analysis:
(Describe the problem including input and output in your own words.)

Design:
(Describe the major steps for solving the problem.)

1
Coding: (Copy and Paste Source Code here. Format your code using Courier 10pts)

Testing: (Describe how you test this program)

Submit the following items:

1. Print this Word file and Submit to me before the class on the due day

2. Compile, Run, and Submit to LiveLab as Exercise7_15 (you must submit the program
regardless whether it complete or incomplete, correct or incorrect)

Solution:

#include <iostream>
using namespace std;

int main()
{
// Declare a constant value for the number of lockers
const int NUMBER_OF_LOCKER = 100;

// Create an array to store the status of each array

2
 // The first student closes all lockers
bool lockers[NUMBER_OF_LOCKER];
for (int i = 0; i < NUMBER_OF_LOCKER; i++) {
lockers[i] = false;
}

// Each student changes the lockers

for (int j = 1; j <= NUMBER_OF_LOCKER; j++) {
// Student Sj changes every jth clocker
// starting from the lockers[j - 1].
for (int i = j - 1; i < NUMBER_OF_LOCKER; i += j) {
lockers[i] = !lockers[i];
}
}

// Finds which one is open

for (int i = 0; i < NUMBER_OF_LOCKER; i++) {
if (lockers[i])
cout << "Locker " << (i + 1) << " is open" << endl;
}

return 0;
}

3
Other documents randomly have
different content
had I written the sweet tale of the "Blind Highland
Boy," I would have substituted for the washing-tub, A TURTLE-SHELL
FOR HOUSE-
and the awkward stanza in which it is specified, the HOLD TUB
images suggested in the following lines from
Dampier's Travels, vol. i. pp. 105-6:—"I heard of a monstrous green
turtle once taken at the Port Royal, in the Bay of Campeachy, that
was four feet deep from the back to the belly, and the belly six feet
broad. Captain Rock's son, of about nine or ten years of age, went in
it as in a boat, on board his father's ship, about a quarter of a mile
from the shore." And a few lines before—"The green turtle are so
called because their shell is greener than any other. It is very thin
and clear, and better clouded than the Hawksbill, but 'tis used only
for inlays, being extraordinary thin." Why might not some mariners
have left this shell on the shore of Loch Leven for a while, about to
have transported it inland for a curiosity, and the blind boy have
found it? Would not the incident be in equal keeping with that of the
child, as well as the image and tone of romantic uncommonness?
["In deference to the opinion of a friend," this substitution took
place. A promise made to Sara Coleridge to re-instate the washing-
tub was, alas! never fulfilled. See Poetical Works of W. Wordsworth,
1859, pp. 197, and 200 footnote.]

Tremendous as a Mexican god is a strong sense of

duty—separate from an enlarged and THE TENDER
MERCIES OF THE
discriminating mind, and gigantic ally GOOD
disproportionate to the size of the understanding;
and, if combined with obstinacy of self-opinion and indocility, it is the
parent of tyranny, a promoter of inquisitorial persecution in public
life, and of inconceivable misery in private families. Nay, the very
virtue of the person, and the consciousness that it is sacrificing its
own happiness, increases the obduracy, and selects those whom it
best loves for its objects. Eoque immitior quia ipse tolerat (not
toleraverat) is its inspiration and watchword.

A nation of reformers looks like a scourer of silver-

plate—black all over and dingy, with making things HINTS FOR "THE
FRIEND"
white and brilliant.

A joint combination of authors leagued together to declaim for or

against liberty may be compared to Buffon's collection of smooth
mirrors in a vast fan arranged to form one focus. May there not be
gunpowder as well as corn set before it, and the latter will not
thrive, but become cinders?

A good conscience and hope combined are like fine weather that
reconciles travel with delight.

Great exploits and the thirst of honour which they inspire, enlarge
states by enlarging hearts.

The rejection of the love of glory without the admission of

Christianity is, truly, human darkness lacking human light.
Heaven preserve me from the modern epidemic of a proud
ignorance!

Hypocrisy, the deadly crime which, like Judas, kisses Hell at the lips
of Redemption.

Is't then a mystery so great, what God and the man, and the world
is? No, but we hate to hear! Hence a mystery it remains.

The massy misery so prettily hidden with the gold and silver leaf—
bracteata felicitas.

If I have leisure, I may, perhaps, write a wild

rhyme on the Bell, from the mine to the belfry, and CONCERNING
BELLS
take for my motto and Chapter of Contents, the
two distichs, but especially the latter—

Laudo Deum verum, plebem voco, congrego clerum:

Defunctos ploro, pestem fugo, festa decoro.
Funera plango, fulgura frango, sabbata pango:
Excito lentos, dissipo ventos, paco cruentos.
The waggon-horse celsâ cervice eminens clarumque jactans
tintinnabulum. Item, the cattle on the river, and valley of dark pines
and firs in the Hartz.

The army of Clotharius besieging Sens were frightened away by the

bells of St. Stephen's, rung by the contrivance of Lupus, Bishop of
Orleans.

For ringing the largest bell, as a Passing-bell, a high price was wont
to be paid, because being heard afar it both kept the evil spirits at a
greater distance, and gave the chance of the greater number of
prayers pro mortuo, from the pious who heard it.

Names of saints were given to bells that it might appear the voice of
the Saint himself calling to prayer. Man will humanise all things.
[It is strange that Coleridge should make no mention of Schiller's
"Song of the Bell," of which he must, at any rate, have heard the
title. Possibly the idea remained though its source was forgotten.
The Latin distichs were introduced by Longfellow in his "Golden
Legend."
Of the cow-bells in the Hartz he gives the following account in an
unpublished letter to his wife. April-May, 1799. "But low down in the
valley and in little companies on each bank of the river a multitude
of green conical fir-trees, with herds of cattle wandering about
almost every one with a cylindrical bell around its neck, of no
inconsiderable size. And as they moved, scattered over the narrow
vale, and up among the trees of the hill, the noise was like that of a
great city in the stillness of the Sabbath morning, where all the
steeples, all at once are ringing for Church. The whole was a
melancholy scene and quite new to me."]

FOOTNOTES:
[E]

[O heaven, 'twas frightful! now run down and stared

at
By shapes more ugly than can be remembered—
Now seeing nothing and imagining nothing,
But only being afraid—stifled with Fear!
And every goodly, each familiar form
Had a strange somewhat that breathed terrors on
me!

(From my MS. tragedy [S. T. C.]) Remorse, iv. 69-74—but the

passage is omitted from Osorio, act iv. 53 sq. P. W., pp. 386-499].
 CHAPTER VII
1810

O dare I
accuse
My earthly lot as guilty of my
spleen,
Or call my destiny niggard! O
no! no!
It is her largeness, and her
overflow,
Which being incomplete,
disquieteth me so!

S. T. C.
My own faculties, cloudy as they may be, will be a
sufficient direction to me in plain daylight, but my A PIOUS
ASPIRATION
friend's wish shall be the pillar of fire to guide me
darkling in my nightly march through the wilderness.

Thought and attention are very different things. I

never expected the former, (viz., selbst-thätige THOUGHT AND
ATTENTION
Erzeugung dessen, wovon meine Rede war) from
the readers of The Friend. I did expect the latter, and was
disappointed. Jan. 3, 1810.
This is a most important distinction, and in the new light afforded by
it to my mind, I see more plainly why mathematics cannot be a
substitute for logic, much less for metaphysics, that is,
transcendental logic, and why, therefore, Cambridge has produced
so few men of genius and original power since the time of Newton.
Not only it does not call forth the balancing and discriminating power
[that I saw long ago] but it requires only attention, not thought or
self-production.

"The man who squares his conscience by the law"

was, formerly, a phrase for a prudent villain, an LAW AND GOSPEL
unprincipled coward. At present the law takes in
everything—the things most incongruous with its nature, as the
moral motive, and even the feelings of sensibility resulting from
accidents of cultivation, novel-reading for instance. If, therefore, at
all times, the law would be found to have a much greater influence
on the actions of men than men generally suppose, or the agents
were themselves conscious of, this influence we must expect to find
augmented at the present time in proportion to the encroachments
of the law on religion, the moral sense, and the sympathies
engendered by artificial rank. Examine this and begin, for instance,
with reviews, and so on through the common legal immoralities of
life, in the pursuits and pleasures of the higher half of the middle
classes of society in Great Britain.

"Hence (i.e., from servile and thrall-like fear) men

came to scan the Scriptures by the letter and in the CATHOLIC
REUNION
covenant of our redemption magnified the external
signs more than the quickening power of the Spirit."—Milton's
Review of Church Government, vol. i. p. 2.
It were not an unpleasing fancy, nor one wholly unworthy of a
serious and charitable Christianity, to derive a shadow of hope for
the conversion and purification of the Roman Apostasy from the
conduct and character of St. Peter as shadowing out the history of
the Latin Church, whose ruling pastor calls himself the successor of
that saint. Thus, by proud humility, he hazarded the loss of his
heavenly portion in objecting to Christ's taking upon himself a lowly
office and character of a servant (hence the pomps and vanities with
which Rome has tricked out her bishops, &c.), the eager drawing of
the fleshly sword in defence of Christ; the denying of Christ at the
cross (in the apostasy); but, finally, his bitter repentance at the third
crowing of the cock (perhaps Wickliffe and Huss the first, Luther the
second, and the third yet to come-or, perhaps Wickliffe and Luther
the first, the second may be the present state of humiliation, and the
third yet to come). After this her eyes will be opened to the heavenly
vision of the universal acceptance of Christ of all good men of all
sects, that is, that faith is a moral, not an intellectual act.

On some delightful day in early spring some of my

countrymen hallow the anniversary of their THE IDEAL
MARRIAGE
marriage, and with love and fear go over the
reckoning of the past and the unknown future. The wife tells with
half-renewed modesty all the sweet feelings that she disguised and
cherished in the courting-time; the man looks with a tear full in his
eye and blesses the hour when for the first time (and oh! let it be
the last) he spake deep and solemn to a beloved being—"Thou art
mine and I am thine, and henceforward I shield and shelter [thee]
against the world, and thy sorrows shall be my sorrows, and though
abandoned by all men, we two will abide together in love and duty."
In the holy eloquent solitude where the very stars that twinkle seem
to be a voice that suits the dream, a voice of a dream, a voice
soundless and yet for the ear not the eye of the soul, when the
winged soul passes over vale and mountain, sinks into glens, and
then climbs with the cloud, and passes from cloud to cloud, and
thence from sun to sun—never is she alone. Always one, the
dearest, accompanies and even when he melts, diffused in the blue
sky, she melts at the same moment into union with the beloved.

That our religious faiths, by the instincts which lead

us to metaphysical investigation, are founded in a A SUPERFLUOUS
ENTITY
practical necessity, not a mere intellectual craving
after knowledge, and systematic conjecture, is evinced by the
interest which all men take in the questions of future existence, and
the being of God; while even among those who are speculative by
profession a few phantasts only have troubled themselves with the
questions of pre-existence, or with attempts to demonstrate the
posse and esse of a devil. But in the latter case more is involved.
Concerning pre-existence men in general have neither care nor
belief; but a devil is taken for granted, and, if we might trust words,
with the same faith as a Deity—"He neither believes God or devil."
And yet, while we are delighted in hearing proofs of the one, we
never think of asking a simple question concerning the other. This,
too, originates in a practical source. The Deity is not a mere solution
of difficulties concerning origination, but a truth which spreads light
and joy and hope and certitude through all things—while a devil is a
mere solution of an enigma, an assumption to silence our
uneasiness. That end answered (and most easily are such ends
answered), we have no further concern with it.

The great change—that in youth and early

manhood we psychologise and with enthusiasm but PSYCHOLOGY IN
YOUTH AND
all out of ourselves, and so far ourselves only as MATURITY
we descry therein some general law. Our own self
is but the diagram, the triangle which represents all triangles.
Afterward we pyschologise out of others, and so far as they differ
from ourselves. O how hollowly!
We have been for many years at a great distance
from each other, but that may happen with no real HAIL AND
FAREWELL!
breach of friendship. All intervening nature is the
continuum of two good and wise men. We are now separated. You
have combined arsenic with your gold, Sir Humphry! You are brittle,
and I will rather dine with Duke Humphry than with you.

Sara Coleridge says, on telling me of the universal

sneeze produced on the lasses while shaking my A GENUINE
"ANECDOTE"
carpet, that she wishes my snuff would grow, as I
sow it so plentifully!
[This points to the summer of 1810, the five months spent at Greta
Hall previous to the departure south with Basil Montagu.]

A thing cannot be one and three at the same time!

True! but time does not apply to God. He is neither SPIRITUAL
RELIGION
one in time nor three in time, for he exists not in
time at all—the Eternal!
The truly religious man, when he is not conveying his feelings and
beliefs to other men, and does not need the medium of words—O!
how little does he find in his religious sense either of form or of
number—it is infinite! Alas! why do we all seek by instinct for a God,
a supersensual, but because we feel the insufficiency, the
unsubstantiality of all forms, and formal being for itself. And shall we
explain a by x and then x by a—give a soul to the body, and then a
body to the soul—ergo, a body to the body—feel the weakness of
the weak, and call in the strengthener, and then make the very
weakness the substratum of the strength? This is worse than the
poor Indian! Even he does not make the tortoise support the
elephant, and yet put the elephant under the tortoise!
But we are too social, we become in a sort idolaters—for the means
we are obliged to use to excite notions of truth in the minds of
others we by witchcraft of slothful association impose on ourselves
for the truths themselves. Our intellectual bank stops payment, and
we pass an act by acclamation that hereafter the paper promises
shall be the gold and silver itself—and ridicule a man for a dreamer
and reviver of antiquated dreams who believes that gold and silver
exist. This may do as well in the market, but O! for the universal, for
the man himself the difference is woeful.

The immense difference between being glad to find

Truth it, and to find it Truth! O! I am ashamed of TRUTH
those who praise me! For I know that as soon as I
tell them my mind on another subject, they will shrink and abhor
me. For not because I enforced a truth were they pleased in the first
instance, but because I had supported a favourite notion of theirs
which they loved for its and their sake, and therefore would be glad
to find it true—not that loving Truth they loved this opinion as one of
its forms and consequences. The root! the root must be attacked!

Among the evils that attend a conscientious author

who writes in a corrupt age, is the necessity he is A TIME TO CRY
OUT
under of exposing himself even to plausible
charges of envy, mortified vanity, and, above all, of self-conceit
before those whose bad passions would make even the most
improbable charges plausible.
What can he do? Tell the truth, and the whole truth plainly, and with
the natural affection which it inspires, and keeping off (difficult
task!) all scorn (for to suppress resentment is easy), let him trust the
bread to the waters in the firm faith that wisdom shall be justified by
her children. Vanity! self-conceit! What vanity, what self-conceit?
What say I more than this? Ye who think and feel the same will love
and esteem me by the law of sympathy, and value me according to
the comparative effect I have made on your intellectual powers, in
enabling you better to defend before others, or more clearly to
onlook (anschauen) in yourselves the truths to which your noblest
being bears witness. The rest I leave to the judgment of posterity,
utterly unconcerned whether my name be attached to these opinions
or (my writings forgotten) another man's.
But what can I say, when I have declared my abhorrence of the
Edinburgh Review? In vain should I tell my critics that were I placed
on the rack I could not remember ten lines of my own poems, and
that on seeing my own name in their abuse, I regard it only as a
symbol of Wordsworth and Southey, and that I am well aware that
from utter disregard and oblivion of anything and all things which
they can know of me by experience, my name is mentioned only
because they have heard that I was Wordsworth's and Southey's
friend.

The brightest luminaries of earth give names to the

dusky spots in the selenography of Helvetius. HINTS FOR "THE
FRIEND"

The intrepidity of a pure conscience and a simple principle [may be]

compared to a life-boat, and somewhat in the detail, stemming with
a little rudder the tumbling ruins of the sea, rebounding from the
rocks and shelves in fury.
Duns Scotus affirms that the certainty of faith is the greatest
certainty—a dark speech which is explained and proved by the
dependence of the theoretic powers on the practical. But Aristotle
admits that demonstrated truths are inferior in kind of certainty to
the indemonstrable out of which the former are deduced.

Faithful, confident reliance on man and on God is the last and

hardest virtue! And wherefore? Because we must first have earned a
FAITH in ourselves. Let the conscience pronounce: "Trust in thyself!"
Let the whole heart be able to say, "I trust in myself," and those
whomever we love we shall rely on, in proportion to that love.

A testy patriot might be pardoned for saying with Falstaff, when

Dame Quickly told him "She came from the two parties, forsooth,"
"The Devil take one party and his Dam the other." John Bull has
suffered more for their sake, more than even the supererogatory
cullibility of his disposition is able to bear.

Lavater fixed on the simplest physiognomy in his whole

congregation, and pitched his sermon to his comprehension.
Narcissus either looks at or thinks of his looking glass, for the same
wise purpose I presume.
Reviewers resemble often the English jury and the Italian conclave,
they are incapable of eating till they have condemned or craned.

The Pope [may be compared to] an old lark, who, though he leaves
off soaring and singing in the height, yet has his spurs grow longer
and sharper the older he grows.

Let us not, because the foliage waves in necessary obedience to

every breeze, fancy that the tree shakes also. Though the slender
branch bend, one moment to the East and another to the West, its
motion is circumscribed by its connection with the unyielding trunk.

My first cries mingled with my mother's death-

groan, and she beheld the vision of glory, ere I the A HINT FOR
"CHRISTABEL"
earthly sun. When I first looked up to Heaven
consciously, it was to look up after, or for, my mother.

The two sweet silences—first in the purpling dawn

of love-troth, when the heart of each ripens in the "ALL THOUGHTS
ALL PASSIONS
other's looks within the unburst calyx, and fear ALL DELIGHTS"
becomes so sweet that it seems but a fear of losing
hope in certainty; the second, when the sun is setting in the calm
eve of confident love, and [the lovers] in mute recollection enjoy
each other. "I fear to speak, I fear to hear you speak, so deeply do I
now enjoy your presence, so totally possess you in myself, myself in
you. The very sound would break the union and separate you-me
into you and me. We both, and this sweet room, its books, its
furniture, and the shadows on the wall slumbering with the low,
quiet fire are all our thought, one harmonious imagery of forms
distinct on the still substance of one deep feeling, love and joy—a
lake, or, if a stream, yet flowing so softly, so unwrinkled, that its flow
is life, not change—that state in which all the individuous nature, the
distinction without division of a vivid thought, is united with the
sense and substance of intensest reality."
And what if joy pass quick away? Long is the track of Hope before—
long, too, the track of recollection after, as in the Polar spring the
sun [is seen in the heavens] sixteen days before it really rises, and
in the Polar autumn ten days after it has set; so Nature, with Hope
and Recollection, pieces out our short summer.

N.B.—In my intended essay in defence of punning

(Apology for Paronomasy, alias Punning), to defend WORDS AND
THINGS
those turns of words—
Che l'onda chiara,
El'ombra non men cara—
in certain styles of writing, by proving that language itself is formed
upon associations of this kind—that possibly the sensus genericus of
whole classes of words may be thus deciphered (as has indeed been
attempted by Mr. White, of Clare Hall), that words are not mere
symbols of things and thoughts, but themselves things, and that any
harmony in the things symbolised will perforce be presented to us
more easily, as well as with additional beauty, by a correspondent
harmony of the symbols with each other. Thus, heri vidi fragilem
frangi, hodie mortalem mori; Gestern seh ich was gebrechliches
brechen, heute was sterbliches sterben, compared with the English.
This the beauty of homogeneous languages. So Veni, vidi, vici.
[This note follows an essay on Giambattista Strozzi's Madrigals,
together with a transcription of twenty-seven specimens. The
substance of the essay is embodied in the text of Chapter xvi. of the
"Biographia Literaria," and a long footnote. The quotation is from the
first madrigal, quoted in the note, which is not included in those
transcribed in Notebook 17.—Coleridge's Works, iii. (Harper &
Brothers, 1853), pp. 388-393.]

Important suggestion on 4th March, 1810 (Monday

night). The law of association clearly begins in ASSOCIATION
common causality. How continued but by a
causative power in the soul? What a proof of causation and power
from the very law of mind, and cluster of facts adduced by Hume to
overthrow it!

It is proud ignorance that, as a disease of the

mind, alone superinduces the necessity of the COROLLARY
medium of metaphysical philosophy. The errors
into which a sound, unaffected mind is led by the nature of things
(Thing as the substratum of power)—no errors at all, any more than
the motion of the sun. "So it appears"—and that is most true—but
when pride will work up these phenomena into a system of things in
themselves, then they become most pernicious errors, and it is the
duty of true mind to examine these with all the virtues of the
intellect—patience, humility, etc.

"By aid of a large portion of mother's wit, Paine,

though an unlearned man, saw the absurdity of the MOTHER WIT
Christian religion." Mother's wit, indeed! Wit from his mother the
earth—the earthy and material wit of the flesh and its lusts. One
ounce of mother-wit may be worth a pound of learning, but a grain
of the Father's wisdom is worth a ton of mother-wit—yea! of both
together.

"O it is but an infant! 'tis but a child! he will be

better as he grows older." "O! she'll grow ashamed OF EDUCATION
of it. This is but waywardness." Grant all this—that
they will outgrow these particular actions, yet with what HABITS of
feeling will they arrive at youth and manhood? Especially with regard
to obedience, how is it possible that they should struggle against the
boiling passions of youth by means of obedience to their own
conscience who are to meet the dawn of conscience with the broad
meridian of disobedience and habits of self-willedness? Besides,
when are the rebukes, the chastisements to commence? Why! about
nine or ten, perhaps, when, for the father at least, [the child] is less
a plaything—when, therefore, anger is not healed up in its mind,
either by its own infant versatility and forgetfulness, or by after
caresses—when everything is remembered individually, and sense of
injustice felt. For the boy very well remembers the different
treatment when he was a child; but what has been so long
permitted becomes a right to him. Far better, in such a case, to have
them sent off to others—a strict schoolmaster—than to breed that
contradiction of feeling toward the same person which subverts the
very principle of our impulses. Whereas, in a tender, yet obedience-
exacting and improvement-enforcing education, though very
gradually, and by small doses at a time, yet always going on—yea!
even from a twelvemonth old—at six or seven the child really has
outgrown all things that annoy, just at the time when, as the charm
of infancy begins to diminish, they would begin really to annoy.
There are, in every country, times when the few
who know the truth have clothed it for the vulgar, THE DANGERS OF
ADAPTING
and addressed the vulgar in the vulgar language TRUTH TO THE
and modes of conception, in order to convey any MINDS OF THE
part of the truth. This, however, could not be done VULGAR
with safety, even to the illuminati themselves in the
first instance; but to their successors, habit gradually turned lie into
belief, partial and stagnate truth into ignorance, and the teachers of
the vulgar (like the Franciscan friars in the South of Europe) became
a part of the vulgar—nay, because the laymen were open to various
impulses and influences, which their instructors had built out
(compare a brook in open air, liable to rainstreams and rills from
new-opened fountains, to the same running through a mill guarded
by sluice-gates and back-water), they became the vulgarest of the
vulgar, till, finally, resolute not to detach themselves from the mob,
the mob at length detaches itself from them, and leaves the mill-
race dry, the moveless, rotten wheels as day-dormitories for bats
and owls, and the old grindstones for wags and scoffers of the
taproom to whet their wits on.

When there are few literary men, and the vast

999999
⁄10000000 of the population are ignorant, as POETRY AND
PROSE
was the case of Italy from Dante to Metastasio,
from causes I need not here put down, there will be a poetical
language; but that a poet ever uses a word as poetical—that is,
formally—which he, in the same mood and thought, would not use
in prose or conversation, Milton's Prose Works will assist us in
disproving. But as soon as literature becomes common, and critics
numerous in any country, and a large body of men seek to express
themselves habitually in the most precise, sensuous, and
impassioned words, the difference as to mere words ceases, as, for
example, the German prose writers. Produce to me one word out of
Klopstock, Wieland, Schiller, Goethe, Voss, &c., which I will not find
as frequently used in the most energetic prose writers. The sole
difference in style is that poetry demands a severe keeping—it
admits nothing that prose may not often admit, but it oftener
rejects. In other words, it presupposes a more continuous state of
passion. N.B.—Provincialisms of poets who have become the
supreme classics in countries one in language but under various
states and governments have aided this false idea, as, in Italy, the
Tuscanisms of Dante, Ariosto, and Alfieri, foolishly imitated by
Venetians, Romans, and Neapolitans. How much this is against the
opinion of Dante, see his admirable treatise on "Lingua Volgare
Nobile," the first, I believe, of his prose or prose and verse works;
for the "Convito" and "La Vita Nuova" are, one-third, in metre.

I would strongly recommend Lloyd's "State

Worthies" [The Statesmen and Favourites of WORLDLY WISE
England since the Reformation. By David Lloyd.
London, 1665-70] as the manual of every man who would rise in the
world. In every twenty pages it recommends contradictions, but he
who cannot reconcile them for himself, and discover which suits his
plan, can never rise in the world. N.B.—I have a mind to draw a
complete character of a worldly-wise man out of Lloyd. He would be
highly-finished, useful, honoured, popular—a man revered by his
children, his wife, and so forth. To be sure, he must not expect to be
beloved by one proto-friend; and, if there be truth in reason or
Christianity, he will go to hell—but, even so, he will doubtless secure
himself a most respectable place in the devil's chimney-corner.

The falseness of that so very common opinion,

"Mathematics, aye, that is something! that has HINTS FOR "THE
FRIEND"
been useful—but metaphysics!" Now fairly compare
the two, what each has really done.
But [be thou] only concerned to find out truth, which, on what side
soever it appears, is always victory to every honest mind.

Christianity, too (as well as Platonism and the school of Pythagoras),

has its esoteric philosophy, or why are we forbidden to cast pearls
before swine? But who are the swine? Are they the poor and
despised, the unalphabeted in worldly learning? O, no! the rich
whose hearts are steeled by ignorance of misery and habits of
receiving slavish obedience—the dropsical learned and the St. Vitus'
[bewitched] sciolist.

In controversy it is highly useful to know whether you are really

addressing yourself to an opponent or only to partisans, with the
intention of preserving them firm. Either is well, but they should
never be commingled.

In her letter to Lord Willoughby Queen Elizabeth hath the word

"eloign." There is no exact equivalent in modern use. Neither
"withdraw" or "absent" are precisely synonymous.

We understand Nature just as if, at a distance, we looked at the

image of a person in a looking-glass, plainly and fervently
discoursing, yet what he uttered we could decipher only by the
motion of the lips or by his mien.
I must extract and transcribe from the preface to the works of
Paracelsus that eloquent defence of technical new words and of old
words used in a new sense. The whole preface is exceedingly lively,
and (excepting the mountebank defence of intentional obscurity and
the attack on logic, as if it were ever intended to be an organon of
discovery of material truth and directly, instead of a formal
preliminary assisting the mind indirectly, and showing what cannot
be truth, and what has not been proved truth,) very just.

The Chinese call the monsoon whirlwind, when more than usually
fierce, the elephant. This is a fine image—a mad wounded war-
elephant.

The poor oppressed Amboynese, who bear with patience the

extirpation of their clove and nutmeg trees, in their fields and native
woods, and the cruel taxes on sugar, their staff of life, will yet, at
once and universally, rise up in rebellion and prepare to destroy in
despair all and everything, themselves included, if any attempt is
made to destroy any individual's Tatanaman, the clove-tree which
each Amboynese plants at the birth of each of his children. Very
affecting!

The man of genius places things in a new light.

This trivial phrase better expresses the appropriate GENIUS
effects of genius than Pope's celebrated distich—

"What oft was thought but ne'er so well exprest."