Chapter XIII: Part IV (2)

Give examples of words or phrases which when repeated
become (1) unemphatic, (2) more emphatic, (3) equivalent
to a climax. (Introduction, pp. 31 and 32.)

Compare the mate's attitude of mind with that of the
Admiral. How is the difference indicated by the Stress?

* * * * *

FROM THE "APOLOGY" OF SOCRATES

From "The Dialogues of Plato"

1. Not much time will be gained, O Athenians, in return for the evil name which you will get from the detractors of the city, who will say that you killed Socrates, a wise man; for they will call me wise, even although I am not wise, when they want to reproach you. If you had waited a little while, your desire would have been fulfilled in the course of nature. For I am far advanced in years, as you may perceive, and not far from death. I am speaking now only to those of you who have condemned me to death. And I have another thing to say to them: You think that I was convicted through deficiency of words--I mean, that if I had thought fit to leave nothing undone, nothing unsaid, I might have gained an acquittal. Not so; the deficiency which led to my conviction was not of words--certainly not. But I had not the boldness or impudence or inclination to address you as you would have liked me to address you, weeping and wailing and lamenting, and saying and doing many things which you have been accustomed to hear from others, and which, as I say, are unworthy of me. But I thought that I ought not to do anything common or mean in the hour of danger; nor do I now repent of the manner of my defence, and I would rather die having spoken after my manner, than speak in your manner and live. For neither in war nor yet at law ought any man to use every way of escaping death. For often in battle there is no doubt that if a man will throw away his arms, and fall on his knees before his pursuers, he may escape death; and in other dangers there are other ways of escaping death, if a man is willing to say and do anything. The difficulty, my friends, is not in avoiding death, but in avoiding unrighteousness; for that runs faster than death. I am old and move slowly, and the slower runner has overtaken me, and my accusers are keen and quick, and the faster runner, who is unrighteousness, has overtaken them. And now I depart hence, condemned by you to suffer the penalty of death, and they too go their ways, condemned by the truth to suffer the penalty of villainy and wrong; and I must abide by my reward--let them abide by theirs. I suppose that these things may be regarded as fated,--and I think that they are well.

2. And now, O men who have condemned me, I would fain prophesy to you; for I am about to die, and that is the hour in which men are gifted with prophetic power. And I prophesy to you who are my murderers, that immediately after my death punishment far heavier than you have inflicted on me will surely await you. Me you have killed because you wanted to escape the accuser, and not to give an account of your lives. But that will not be as you suppose: far otherwise. For I say that there will be more accusers of you than there are now; accusers whom hitherto I have restrained: and as they are younger they will be more severe with you, and you will be more offended at them. For if you think that by killing men you can avoid the accuser censuring your lives, you are mistaken; that is not a way of escape which is either possible or honourable; the easiest and the noblest way is not to be crushing others, but to be improving yourselves. This is the prophecy which I utter before my departure to the judges who have condemned me.

3. Friends, who would have acquitted me, I would like also to talk with you about this thing which has happened, while the magistrates are busy, and before I go to the place at which I must die. Stay then a while, for we may as well talk with one another while there is time. You are my friends, and I should like to show you the meaning of this event which has happened to me. O my judges--for you I may truly call judges--I should like to tell you of a wonderful circumstance. Hitherto the familiar oracle within me has constantly been in the habit of opposing me even about trifles, if I was going to make a slip or error about anything; and now, as you see, there has come upon me that which may be thought, and is generally believed to be, the last and worst evil. But the oracle made no sign of opposition, either as I was leaving my house and going out in the morning, or when I was going up into this court, or while I was speaking, at anything which I was going to say; and yet I have often been stopped in the middle of a speech, but now in nothing I either said or did touching this matter has the oracle opposed me. What do I take to be the explanation of this? I will tell you. I regard this as a proof that what has happened to me is a good, and that those of us who think that death is an evil are in error. This is a great proof to me of what I am saying, for the customary sign would surely have opposed me had I been going to evil and not to good.

4. Let us reflect in another way, and we shall see that there is a great reason to hope that death is a good, for one of two things: either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and migration of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by the sight of dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life, and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly than this one, I think that any man, I will not say a private man, but even the great king will not find many such days or nights, when compared with the others. Now if death is like this, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead are, what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world, and finds the true judges who are said to give judgment there, Minos and Rhadamanthus, and Aeacus, and Triptolemus, and other sons of God who were righteous in their own life, that pilgrimage will be worth making. What would not a man give if he might converse with Orpheus and Musaeus and Hesiod and Homer? Nay, if this be true, let me die again and again. I, too, shall have a wonderful interest in a place where I can converse with Palamedes, and Ajax the son of Telamon, and other heroes of old, who have suffered death through an unjust judgment; and there will be no small pleasure, as I think, in comparing my own sufferings with theirs. Above all, I shall be able to continue my search into true and false knowledge; as in this world, so also in that; I shall find out who is wise, and who pretends to be wise and is not. What would not a man give, O judges, to be able to examine the leader of the great Trojan expedition; or Odysseus, or Sisyphus, or numberless others, men and women too! What infinite delight would there be in conversing with them and asking them questions! For in that world they do not put a man to death for this; certainly not. For besides being happier in that world than in this, they will be immortal, if what is said is true.

5. Wherefore, O judges, be of good cheer about death, and know this of a truth--that no evil can happen to a good man, either in life or after death. He and his are not neglected by the gods; nor has my own approaching end happened by mere chance. But I see clearly that to die and be released was better for me; and therefore the oracle gave no sign. For which reason, also, I am not angry with my accusers or my condemners; they have done me no harm, although neither of them meant to do me any good; and for this I may gently blame them.

6. Still I have a favour to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them and I would have you trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue; or if they pretend to be something when they are really nothing,--then reprove them, as I have reproved you, for not caring about that for which they ought to care, and thinking that they are something when they are really nothing. And if you do this, I and my sons will have received justice at your hands.

7. The hour of departure has arrived, and we go our ways--I to die, and you to live. Which is better God only knows.

--_Benjamin Jowett_

Illustrate from this extract the general principle that
incompleteness is expressed by means of the Rising, and
completeness by means of the Falling Inflection.

Par. 1. FOR NEITHER IN WAR NOR YET AT LAW ... DEATH.
Explain the Inflection placed on this negative
statement. Give a similar example from Par. 2.

I MUST ABIDE BY MY AWARD ... LET THEM ABIDE BY THEIRS.
Explain the opposite Inflections on antithetical words
and phrases. If one part of the antithesis is a
negation, what is the Inflection? (Introduction, pp. 19
and 20.) Give examples from Par. 2.

I AM OLD AND MOVE SLOWLY ... WRONG. Explain the Emphasis
in these sentences. Which one of a pair of contrasted
words is necessarily emphatic? Give examples from this
and the following paragraph, in which both are emphatic,
and explain why. (Introduction, pp. 30-32.)

Par. 4. Explain the Inflection on the questions.
(Introduction, pp. 18 and 19.)

What clauses in this paragraph are really parenthetical
in force? How does the voice subordinate them? Give
similar examples from other paragraphs. (Introduction,
pp. 24 and 25.)

* * * * *

HIGHLAND HOSPITALITY

From "The Lady of the Lake"

The shades of eve come slowly down,
The woods are wrapt in deeper brown,
The owl awakens from her dell,
The fox is heard upon the fell;
Enough remains of glimmering light 5
To guide the wanderer's steps aright,
Yet not enough from far to show
His figure to the watchful foe.
With cautious step, and ear awake,
He climbs the crag and threads the brake; 10
And not the summer solstice there,
Tempered the midnight mountain air,
But every breeze that swept the wold,
Benumbed his drenched limbs with cold.
In dread, in danger, and alone, 15
Famished and chilled, through ways unknown,
Tangled and steep, he journeyed on;
Till, as a rock's huge point he turned,
A watch-fire close before him burned.

Beside its embers red and clear, 20
Basked, in his plaid, a mountaineer;
And up he sprung with sword in hand,--
"Thy name and purpose! Saxon, stand!"--
"A stranger."--"What dost thou require?"--
"Rest and a guide, and food and fire. 25
My life's beset, my path is lost.
The gale has chilled my limbs with frost."--
"Art thou a friend to Roderick?"--"No."--
"Thou darest not call thyself a foe?"--
"I dare! to him and all the band 30
He brings to aid his murderous hand."--
"Bold words!--but, though the beast of game
The privilege of chase may claim,
Though space and law the stag we lend,
Ere hound we slip, or bow we bend, 35
Who ever recked, where, how, or when,
The prowling fox was trapped or slain?
Thus, treacherous scouts,--yet sure they lie,
Who say thou camest a secret spy!"--
"They do, by Heaven!--Come Roderick Dhu, 40
And of his clan the boldest two,
And let me but till morning rest,
I write the falsehood on their crest."--
"If by the blaze I mark aright,
Thou bear'st the belt and spur of Knight."-- 45
"Then, by these tokens mayest thou know,
Each proud oppressor's mortal foe."--
"Enough, enough; sit down and share
A soldier's couch, a soldier's fare."--

He gave him of his Highland cheer, 50
The hardened flesh of mountain deer;
Dry fuel on the fire he laid,
And bade the Saxon share his plaid.
He tended him like welcome guest,
Then thus his further speech addressed:-- 55
"Stranger, I am to Roderick Dhu
A clansman born, a kinsman true;
Each word against his honour spoke,
Demands of me avenging stroke;
Yet more,--upon thy fate, 'tis said, 60
A mighty augury is laid.
It rests with me to wind my horn,
Thou art with numbers overborne;
It rests with me, here, brand to brand,
Worn as thou art, to bid thee stand: 65
But not for clan, nor kindred's cause,
Will I depart from honour's laws;
To assail a wearied man were shame,
And stranger is a holy name;
Guidance and rest, and food and fire, 70
In vain he never must require.
Then rest thee here till dawn of day;
Myself will guide thee on the way,
O'er stock and stone, through watch and ward.
Till past Clan-Alpine's outmost guard, 75
As far as Coilantogle's ford;
From thence thy warrant is thy sword."--
"I take thy courtesy, by Heaven,
As freely as 'tis nobly given!"--
"Well, rest thee; for the bittern's cry 80
Sings us the lake's wild lullaby."
With that he shook the gathered heath,
And spread his plaid upon the wreath;
And the brave foemen, side by side,
Lay peaceful down, like brothers tried, 85
And slept until the dawning beam
Purpled the mountain and the stream.

--_Sir Walter Scott_

PREPARATORY.--Connect this scene with the rest of the
poem.

Give a dramatic form to this extract, describing
definitely the scenery and stage-setting. One reader may
render the descriptive parts, another the speeches of
Roderick Dhu, and a third those of Fitz-James.

WANDERER'S STEPS, CAUTIOUS STEP, TRECHEROUS SCOUTS,
BOLDEST TWO. (Appendix A, 6.)

25 and 70. (Appendix A, 5.) 1-4. Note the word-pictures.
How do they affect the Pause? (Introduction, pp. 7 and
8.)

7. NOT ENOUGH. With what is it contrasted? Which word is
emphatic? Where do the Pauses occur in this line?

9. What is the atmosphere of this line? What is the
Quality of voice? (Introduction, p. 34.)

10-11. What Inflection? Why? What is the Shading when
compared with the two following lines? (Introduction, p.
24.)

16-17. Give an example of Grouping.

18-19. Compare the Shading of these two lines.

22. What feeling and movement are here expressed? How
does the voice give expression to them? (Introduction,
pp. 5, 6, and 27.)

Describe the mental attitude of each of the speakers.
What is the Stress in each case? (Introduction, pp.
27-29.)

38. THE PROWLING FOX ... SCOUTS. What is the mental
attitude here? What Stress is the result? (Introduction,
p. 28.) How does the rest of the speech differ from the
preceding? What is the Inflection? (Introduction, p.
18.)

What is the Stress of ordinary conversation? Illustrate
from the above selection.

32-39. BOLD WORDS ... SPY. (Introduction, p. 24.)

48. Why should SIT DOWN be kept distinct from SHARE? How
is this effected?

60. 'TIS SAID. How does the voice subordinate this
phrase? (Introduction, p. 24.)

66-69. Which are the emphatic words and why are they
emphatic?

77. What feeling is introduced here? How does the voice
express it?

* * * * *

THE OUTLAW

From "Rokeby"

O, Brignall banks are wild and fair,
And Greta woods are green,
And you may gather garlands there,
Would grace a summer queen.

And as I rode by Dalton-Hall, 5
Beneath the turrets high,
A Maiden on the castle wall
Was singing merrily,--

"O, Brignall banks are fresh and fair,
And Greta woods are green; 10
I'd rather rove with Edmund there
Than reign our English queen."--

"If, Maiden, thou would'st wend with me,
To leave both tower and town,
Thou first must guess what life lead we 15
That dwell by dale and down.
And if thou canst that riddle read,
As read full well you may,
Then to the greenwood shalt thou speed
As blithe as Queen of May."-- 20

Yet sung she, "Brignall banks are fair,
And Greta woods are green;
I'd rather rove with Edmund there.
Than reign our English queen.

"I read you by your bugle-horn, 25
And by your palfrey good,
I read you for a Ranger sworn,
To keep the king's greenwood."--
"A Ranger, lady, winds his horn,
And 'tis at peep of light; 30
His blast is heard at merry morn,
And mine at dead of night."--

Yet sung she, "Brignall banks are fair,
And Greta woods are gay;
I would I were with Edmund there, 35
To reign his Queen of May!

"With burnish'd brand and musketoon,
So gallantly you come,
I read you for a bold Dragoon,
That lists the tuck of drum."-- 40
"I list no more the tuck of drum,
No more the trumpet hear;
But when the beetle sounds his hum
My comrades take the spear.

"And O! though Brignall banks be fair 45
And Greta woods be gay,
Yet mickle must the maiden dare
Would reign my Queen of May!

"Maiden! a nameless life I lead,
A nameless death I'll die! 50
The fiend whose lantern lights the mead
Were better mate than I!
And when I'm with my comrades met
Beneath the greenwood bough,
What once we were we all forget, 55
Nor think what we are now.

"Yet Brignall banks are fresh and fair,
And Greta woods are green,
And you may gather garlands there
Would grace a summer queen." 60

--_Sir Walter Scott_

PREPARATORY.--"The Life of an Outlaw." Speak on this
subject, illustrating from such characters as Rob Roy,
Robin Hood, etc., and emphasizing the pathos of such a
life.

For dramatic rendering see preparatory notes on
_Highland Hospitality_.

1-4. What Stress indicates the state of mind reflected
by these lines? (Introduction, p. 29.)

3, 11. What Inflection is placed on THERE?
(Introduction, p. 16.)

12. What word may be supplied after REIGN? How is this
indicated in the reading? (Introduction, p. 10.)

13-20. Read these lines with a view to Perspective.
(Introduction, p. 33.)

Give examples of Grouping throughout the poem and show
how the Pause is affected. (Introduction, p. 11.)

What words in stanza iii are emphatic through contrast?
In stanza v?

What feeling in the last half of stanza v?
(Introduction, pp. 10-12.) In what Time, Pitch, and
Force are these lines read? Give your reasons.

* * * * *

OF STUDIES

From the "Essays"

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots, and marshalling of affairs, come best from those that are learned.

To spend too much time in studies, is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humour of a scholar. They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience.

Crafty men contemn studies; simple men admire them; and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.

Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are like common distilled waters, flashy things.

Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a good memory, if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not.

If a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again; if his wits be not apt to distinguish or find differences, let him study the schoolmen; if he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases. So every defect of the mind may have a special receipt.

--_Lord Bacon_

Preparatory.--Observe the sentence structure employed
throughout this extract, and make a list of the
antithetical words and phrases.

This lesson may be used as an exercise to illustrate the
principle of Inflection as applied to antithetical words
or phrases and to series of words or phrases parallel in
construction. (Introduction, p. 20.)

* * * * *

THE INFLUENCE OF ATHENS

From essay "On Mitford's History of Greece"

If we consider merely the subtlety of disquisition, the force of imagination, the perfect energy and elegance of expression, which characterize the great works of Athenian genius, we must pronounce them intrinsically most valuable. But what shall we say when we reflect that from hence have sprung, directly or indirectly, all the noblest creations of the human intellect; that from hence were the vast accomplishments and the brilliant fancy of Cicero, the withering fire of Juvenal, the plastic imagination of Dante, the humour of Cervantes, the comprehension of Bacon, the wit of Butler, the supreme and universal excellence of Shakespeare?

All the triumphs of truth and genius over prejudice and power, in every country and in every age, have been the triumphs of Athens. Wherever a few great minds have made a stand against violence and fraud, in the cause of liberty and reason, there has been her spirit in the midst of them; inspiring, encouraging, consoling;--by the lonely lamp of Erasmus, by the restless bed of Pascal, in the tribune of Mirabeau, in the cell of Galileo, on the scaffold of Sidney.

But who shall estimate her influence on private happiness? Who shall say how many thousands have been made wiser, happier, and better, by those pursuits in which she has taught mankind to engage; to how many the studies which took their rise from her have been wealth in poverty, liberty in bondage, health in sickness, society in solitude?

Her power is, indeed, manifested at the bar, in the senate, in the field of battle, in the schools of philosophy. But these are not her glory. Wherever literature consoles sorrow, or assuages pain; wherever it brings gladness to eyes which fail with wakefulness and tears, and ache for the dark house and the long sleep,--there is exhibited, in its noblest form, the immortal influence of Athens.

The dervish, in the Arabian tale, did not hesitate to abandon to his comrade the camels with their loads of jewels and gold, while he retained the casket of that mysterious juice which enabled him to behold at one glance all the hidden riches of the universe. Surely it is no exaggeration to say that no external advantage is to be compared with that purification of the intellectual eye which gives us to contemplate the infinite wealth of the mental world, all the hoarded treasures of its primeval dynasties, all the shapeless ore of its yet unexplored mines. This is the gift of Athens to man.

Her freedom and her power have, for more than twenty centuries, been annihilated; her people have degenerated into timid slaves; her language, into a barbarous jargon; her temples have been given up to the successive depredations of Romans, Turks, and Scotchmen; but her intellectual empire is imperishable.

And when those who have rivalled her greatness shall have shared her fate; when civilization and knowledge shall have fixed their abode in distant continents; when the sceptre shall have passed away from England; when, perhaps, travellers from distant regions shall in vain labour to decipher on some mouldering pedestal the name of our proudest chief, shall hear savage hymns chaunted to some misshapen idol over the ruined dome of our proudest temple, and shall see a single naked fisherman wash his nets in the river of the ten thousand masts,--her influence and her glory will still survive,--fresh in eternal youth, exempt from mutability and decay, immortal as the intellectual principle from which they derived their origin, and over which they exercise their control.

--_Macaulay_

Illustrate from this lesson the principle of Inflection
as applied to (1) a series of words parallel in
construction; (2) rhetorical questions.

How should the principal clause in the last paragraph be
made prominent by the voice? (Introduction, p. 33.)

* * * * *

NATIONAL MORALITY

1. I believe there is no permanent greatness to a nation except it be based upon morality. I do not care for military greatness or military renown. I care for the condition of the people among whom I live. There is no man in England who is less likely to speak irreverently of the Crown and Monarchy of England than I am; but crowns, coronets, mitres, military display, the pomp of war, wide colonies, and a huge empire, are, in my view, all trifles light as air, and not worth considering, unless with them you can have a fair share of comfort, contentment, and happiness, among the great body of the people. Palaces, baronial castles, great halls, stately mansions, do not make a nation. The nation in every country dwells in the cottage; and unless the light of your Constitution can shine there, unless the beauty of your legislation and the excellence of your statesmanship are impressed there on the feelings and condition of the people, rely upon it, you have yet to learn the duties of government.

2. I have not pleaded, as you have observed, that this country should remain without adequate and scientific means of defence. I acknowledge it to be the duty of your statesmen, acting upon the known opinions and principles of ninety-nine out of every one hundred persons in the country, at all times, with all possible moderation, but with all possible efficiency, to take steps which shall preserve order within and on the confines of your kingdom. But I shall repudiate and denounce the expenditure of every shilling, the engagement of every man, the employment of every ship which has no object but intermeddling in the affairs of other countries and endeavouring to extend the boundaries of an Empire which is already large enough to satisfy the greatest ambition, and I fear is much too large for the highest statesmanship to which any man has yet attained.

3. The most ancient of profane historians has told us that the Scythians of his time were a very warlike people, and that they elevated an old scimitar upon a platform as a symbol of Mars, for to Mars alone, I believe, they built altars and offered sacrifices. To this scimitar they offered sacrifices of horses and cattle, the main wealth of the country, and more costly sacrifices than to all the rest of their gods. I often ask myself whether we are at all advanced in one respect beyond those Scythians. What are our contributions to charity, to education, to morality, to religion, to justice, and to civil government, when compared with the wealth we expend in sacrifices to the old scimitar?

4. Two nights ago I addressed in this hall a vast assembly composed to a great extent of your countrymen, who have no political power, who are at work from the dawn of the day to the evening, and who have therefore limited means of informing themselves on these great subjects. Now I am privileged to speak to a somewhat different audience. You represent those of your great community who have a more complete education, who have on some points greater intelligence, and in whose hands reside the power and influence of the district. I am speaking, too, within the hearing of those whose gentle nature, whose finer instincts, whose purer minds, have not suffered as some of us have suffered in the turmoil and strife of life. You can mould opinion, you can create political power,--you cannot think a good thought on this subject and communicate it to your neighbours,--you cannot make these points topics of discussion in your social circles and more general meetings, without affecting sensibly and speedily the course which the government of your country will pursue. May I ask you, then, to believe, as I do most devoutly believe, that the moral law was not written for men alone in their individual character, but that it was written as well for nations, and for nations great as this of which we are citizens. If nations reject and deride that moral law, there is a penalty which will inevitably follow. It may not come at once, it may not come in our lifetime; but, rely upon it, the great Italian is not a poet only, but a prophet, when he says:

The sword of heaven is not in haste to smite,
Nor yet doth linger.

5. We have experience, we have beacons, we have landmarks enough. We know what the past has cost us, we know how much and how far we have wandered, but we are not left without a guide. It is true, we have not, as an ancient people had, Urim and Thummin--those oraculous gems in Aaron's breast--from which to take counsel, but we have the unchangeable and eternal principles of the moral law to guide us, and only so far as we walk by that guidance can we be permanently a great nation, or our people a happy people.

--_The Right Honourable John Bright_

BARONIAL, CASTLES, CHARACTER, PAST. (Appendix A, 1.)

Par. 1. MILITARY GREATNESS, MILITARY RENOWN. Note the
transferred Emphasis. (Introduction, pp. 31 and 32.)

CROWNS, CORONETS, ETC. Explain the Inflection on each
member of this series. Give similar examples from this
paragraph and from Pars. 3, 4, and 5.

UNLESS WITH THEM, ETC. How does the voice prepare the
listener for this clause? Give a similar example from
Par. 4.

YOU HAVE YET TO LEARN, ETC. How is this clause made
prominent?

Par. 2. Give an analysis of the second sentence from the
standpoint of Perspective.

THE EXPENDITURE ... SHIP. How is the Climax brought out?

FOR THE HIGHTEST ... ATTAINED. Note the Grouping. Give
another example from this sentence.

Par. 4. NATIONS. What Inflection on this word? With what
is it contrasted?

* * * * *

HAMLET'S ADVICE TO THE PLAYERS