FAMILIAR haue no power to do any other yuell but to awake the out of thy slepe or some other. Well, quod the knyght, do as I tell the, and we shall soone agree, and leaue the yuell clerke, for there is no good thyng in him but to put the to payne; therfore, cõe and serue me. Well, quod Orthon, and sythe thou wylt haue me, we are agreed. "So this spyrite Orthone loued so the knight, that oftentymes he wolde cõe and vysite hym whyle he laye in his bedde aslepe, and outher pull hym by the eare, or els stryke at his chambre dore or wyndowe, to awake hym: and whan the knyght awoke, than he wolde saye, Orthon, let me slepe. Nay, quod Orthone, that wyll I nat do, tyll I haue shewed the suche tidynges as are fallen a late. The lady, the knyghtes wyfe, wolde be sore afrayed that her heer wolde stande vp, and hyde herselfe vnder the clothes. Thane the knight wolde saye, Why, what tidynges haste thou brought me? Quod Orthone, I am come out of Englande or out of Hungry, or some other place, and yesterdaye I came thens, and suche thynges are fallen or suche other. So thus the lorde of Corasse knewe by Orthon euery thynge that was done in any parte of the worlde: and in this case he continued a fyue yere, and coude nat kepe his owne counsayle, but at last discouered it to the erle of Foiz: I shall shewe you howe. "The first yere the lorde of Corasse came on a daye to Orthayse to the erle of Foiz, and sayd to hym, sir, such thynges are done in Englade, or in Scotlande, or in Almaygne, (Germany,) or in any other countrey. And euer the erle of Foiz founde his sayeng true, and had great marueyle howe he shulde knowe such thynges so shortly. And on a time therle of Foiz examined hym so straitly, that the lorde of Corasse shewed hym all toguyder howe he knewe it, and how he came to hym firste. Whan the erle of Foiz herde that, he was ioyfull, and sayd, Sir, of Corasse kepe hym well in your loue; I wolde I hadde suche a messangere; he costeth you nothynge, and ye knowe by hym euery thynge that is done in the worlde. The knight answered and sayd, Sir, that is true. Thus the lorde of Corasse was serued with Orthon a long season. I can nat saye if this Orthone hadde any mo maysters or nat; but euery weke, twyse or thrise, he wolde come and vysite the lorde of Corasse, and wolde shewe hym such tidynges of any thyng that was fallen fro whens he came and euer the lorde of Corasse, whan he knewe any thynge, he wrote therof euer to the erle of Foiz, who had great ioy therof, for he was the lorde of the worlde that moost desyred to here newes out of straunge places: and on a tyme the lorde of Corasse was with the erle of Foiz, and the erle demaunded of hym and said, Sir of Corasse, dyd ye euer as yet se your messangere? Naye, surely sir, quod the knyght, nor I neuer desyred it. That is marueyle, quod the erle; if I were as well acquaynted with hym as ye be, I wolde haue desyred to haue sene hi; wherfore I praye you desyre it of hym, and then to tell me what forme and facyon he is of: I haue herde you say howe he speketh as good gascone as outher you or I. Truely, sir, quod the knight, so it is; he speketh as well and as fayre as any of vs bothe do: and, surely, sir, sithe ye counsayle me, I shall do my payne to se hym and I can; and so on a night as he laye in his bedde with the lady his wyfe, who was so enured to here Orthon, that she was no more afrayde of hym, then came Orthon and pulled the lorde by the eare, who was fast aslepe, and therwith he awoke, and asked who was ther? I am here, quod Orthon. Than he demaūded, fro whens FAMILIAR comest thou nowe? I come, quod Orthon, fro Prage in Boesme, (Bohemia.) How farre is that hens? quod the knyght. A threscore dayes iourney, quod Orthone. And art thou come thens so soone? quod the knyght. Ye, truely, quod Orthone; I came as fast as the wynde, or faster. Hast thou than wynges? quod the knight. Nay, truely, quod he. Howe canst thou than flye so faste? quod the knyght. Ye haue nothyng to do to knowe that, quod Orthone. No, quod the knight, I wolde gladly se the, to knowe what forme thou arte of. Well, quod Orthon, ye haue nothing to do to knowe; it sufficeth you to here me, and I to shewe you tidynges. In faythe, quod the knyght, I wolde loue the moche better, and I myght se the ones. Well, quod Orthone, sir, sithe ye haue so great desyre to se me, the firste thynge that ye se to morowe whan ye ryse out of your bedde, the same shall be I. That is sufficient, quod the lorde; go thy way; I gyue the leaue to departe for this nyght: and the next mornynge the lord rose, and the lady his wyfe was so afrayd that she durst nat ryse, but fayned herselfe sicke, and sayd she wolde nat ryse. Her husbande wolde haue had her to haue rysen. Sir, quod she, than I shall se Orthone; and I wolde nat se him by my good wyll. Well, quod the knight, I wolde gladly se hym; and so he arose fayre and easily out of his bedde, and sate downe on his bedde syde, wenyng to haue sene Orthon in his owne proper forme; but he saw nothyng wherby he might saye, Lo, yonder is Orthon. So that daye passed, and the nexte night came; and when the knyght was in his bedde, Orthon came and began to speke, as he was accustomed. Go thy waye, quod the knight; thou arte but a lyer: thou promysest that I shulde haue sene the, and it was nat so. No, quod he, and I shewed myselfe to the. That is nat so, quod the lorde. Why, quod Orthon, wha ye rose out of your bedde sawe you nothynge? Than the lorde studyed a lytell, and aduysed hymselfe well. Yes, truely, quod the knyght, nowe I remembre me, as I satte on my beddes syde, thynkynge on the, I sawe two strawes on the pauement tumblyng one vpon another. That same was I, quoth Orthone; into that fourme I dyde put myselfe as than. That is nat ynoughe to me, quod the lorde: I praye the putte thyselfe into some other fourme, that I may better se and knowe the. Well, quod Orthon, ye wyll do so moche, yt ye wyll lese me and I go fro you, for ye desyre to moch of me. Naye, quod the knyght, thou shalte nat go fro me; let me se the ones, and I wyll desyre no more. Well, quod Orthone, ye shall se me to morowe; take hede, the firste thynge that ye se after ye be out of your chābre it shal be I. Well, quod the knight, I am than côtent; go thy waye, lette me slepe. And so Orthone departed; and the nexte mornynge the lorde arose and yssued out of his chambre and went to a wyndowe, and loked downe into the courte of the castell, and caste aboute his eyen ; and the first thynge he sawe was a Sowe, the greattest that euer he sawe, and she semed to be so leane and yuell fauoured, that there was nothyng on her but the skynne and the bones, with long eares and a long leane snout. The lorde of Corasse had marueyle of that leane Sowe, and was wery of ye sight of her, and comaunded his men to fetche his houndes, and sayd, Lette the dogges hunt her to dethe and deuoure her. His seruauntes opyned the kenelles and lette out his houndes, and dyde sette them on this sowe; and at the laste the sowe made a great crye, and loked vp to the SO FAMILIAR lorde of Corasse as he loked out at a at a wyndowe, and sodaynely vanysshed awaye, no man wyste how. Than FAMINE. the lorde of Corasse entred into his chambre right pensyute, and than he remembred hym of Orthon his messangere, and sayd, I repent me that I sette my hoūdes on hym, it is an aduenture, and euer I here any more of hym, for he sayd to me often tymes, that if I displeased hym, I shuld lese hym. The lorde said trouthe, for neuer "after he came into the castell of Corasse; and also the knight dyed the same yere next folowynge. Lo, sir, quod the squyer, thus I have shewed you the lyfe of Orthone, and howe a season he serued the lorde of Corasse with new tidynges. It is true, sir, quod 'I'; 'but now as to your firste pur2015 17 nó „dyisil ..." " Chaucer. The Pardoneres Tale, v. 12385. pose: Is the erle of Foiz serued with suche a messan- FAMILIAR gere? Surely, quod the squier, it is the ymaginacion FAN. of many that he hath suche messagers; for ther is nothynge done in any place, but and he sette his mynde therto, he wyll knowe it, and whan men n thynke leest therof: and so dyde he han the good knightes and squyers of this countrey were slayne in Portugale, at Juberothe. Some saythe, the knowledge of suche thynges hath done hym moche profyte; for and there be but the value of the Spone loste in his house, anone he wyll knowe wher it is. So thus than I toke leatie of the squyer and went to other copany, but I bare well awaye his tale." Froissart's Chronicles, by Lord Berners, ii. 109, 4to, 1812. But deadly warre bath his couiney Of pestilence, and of famine, L Of pouertee and of all wo. Gower. Conf. Am. book iii. fol. 40. Moreover the yearth itselfe, as though it were not content to nourish so wicked and vngodlie people, shal be shaken with yearth quakes, and so shal! there be in sondry places of the worlde, greate dearthe and famyne, because it shall denye men theyr natural foode and sustenaunce.widthUdall.,› Marke, ch. xiii, 1 There was no bread in al the lande, for the derth was exceedyngė sore; so yt the land of Egypte, and the land of Canaan, were famy shyd by reason of the derth. " Bible, Anno 1551. Genesis, ch. xlvii.. To be without pestelence, warre and famishment, and all maner other abbominable diseases & plagues pertayne to vs as well as to them, if we keepe our temporall lawes. Tyndall. Workes, fol. 206. Exposition upon the first Chapter of Matthew. Horace had ease and plenty when he writ, And free from cares for money or for meat, Did not expect his dinner from his wit ; 'Tis true; but verse is cherish'd by the great,!: And now none famish who deserve to eat. Id. Threnodia Angustalis. Let Weed. Still mark if vice or FAN, v. } Couper. Charity. *tt} Fr. van'; It. vanno; Ger. wanne; Dutch wanne. Wan, A. S. fanne, ventilabrum, vannus, a fanne or vanne, to winnow and clean corn withall." "Somner. And Hys fann ys on hys hande. Whos wynewing tool in his hond. Wic. Luke, iii. v. 17. The Latin vannus is derived from the Gr. Baxλ-ew, to cast or throw; and means Any thing thrown, so as to strike, and thus, move the air. Upon this word in Chaucer's Manciples Prologue, Mr. Tyrrwhitt remarks, that the thing meant is the quintaine, which is called a fan or van, from its turning round like a weathercock. And strouted as a faune large and brode. Chaucer. The Milleres Tale, v. 3315. Now, swete sire, wol ye just at the fan. Id. The Manciples Prologue, v. 16991. The king gaue our captaine at his departure a plume or fanne of hernshawes feathers died in red. Hakluyt. Voyage, &c, vol. iii. fol. 308. The first Voiage to Florida. FAN. Nature worketh in vs all loue to our owne counsels, the contradiction of others is a fan to inflame that loue. Hooker. Ecclesiastical Polity, Preface, sig. B 5. Others take this fanning (Luke, iii. 16, 17) for that discovery which shall be made at the day of judgment, but to me it seems clear to be in this life, whilst the corn is on the floor, as the several degrees of this comparison do show. Goodwin. Works, vol. v. part ii. fol. 144. By slow degrees he fans the gentle fire, King. Art of Love, part xiv. Women are armed with fans as men with swords, and sometimes do more execution with them: to the end therefore that ladies may be entire mistresses of the weapon which they bear, I have erected an academy for the training up of young women in the exercise of the fan, according to the most fashionable airs and motions that are now practised at court. Spectator, No. 102. Her sister scorn'd to dwell in arching bowers, Jones. Arcadia. The grateful fair the hero's worth confess'd; Love found admittance in her gentle breast; His early virtues rais'd her first desire ; His manly beauty fann'd the blameless fire. Hoole. Jerusalem Delivered, book vi. I find little of her work [Magdalen Pas] but a very scarce little head in my own collection, representing the Lady Catherine, at that time Marchioness, afterwards Duchess, of Buckingham, with a feather fan. Walpole. Catalogue of Engravers, vol. v. p. 47. Foes to the Dryads, they remorseless fell Each shrub of shade, each tree of spreading root, That woo the first glad fannings of the breeze. Granger. The Sugar Cane, book i. I. 561. The Greeks were well acquainted with the use of FANS as articles of luxury. The Phrygian slave, in the Orestes of Euripides, who narrates the death of Clytemnestra, was employed in Fanning Helen when the matricides burst into the wretched Queen's apartment. Φρυγίοις ἔτυχον Φρυγίοισι νόμοις Παρὰ βόστρυχον αὔραν, αὔραν, Ελίνας, Ελίνας, εὐπαγεῖ κύκλῳ Πτερίνῳ πρὸ παρηΐδος αἴσσων Βαρβάροις νομοισιν. From this passage we collect, that the Grecian Fans were introduced from the East, that they were of a circular form, and that they were mounted, as we shall see those of our own country women were in the time of Elisabeth, with plumes of feathers. Such materials also, and those the feathers of a peacock, composed the Fans described by Propertius, (ii. 18, 59,) and also by Claudian, whose exquisite lines, allusive to the former servile condition of the emasculate Consul, (part of whose ministry was to Fan his mistress,) well deserve a transcription in this place, if it were only on account of their beauty. Eous rector Consulque futurus Ῥιπίδα τὴν μαλακοῖσον ἀεὶ πρηεῖαν ἀήταις Flabellifera are enumerated by Plautus (Trinummus, ii. 1) as forming part of a fine lady's retinue. The flabellum was committed to the hands of Chorea, when he gained his mistress's apartment in the disguise of an eunuch; and there is an expression used by Terence in this passage, which might almost induce a belief that the handle of this particular Fan was composed of separate sticks, like those of our own days. Ego limis specto Sic per flabellum clanculum. Eunuchus, iii. 5. In the voluptuous passage of Cleopatra on the Cydnus, pages, habited as Cupids, Fanned the seductive beauty; and Augustus himself, who was not a whit behind his less fortunate rival, or the Egyptian Queen, in sensual indulgences, is described by his biographer as lying during the heat of summer under the shade of his Peristyle ventilante aliquo, (Suet. Octavius, 82.) To revert to much earlier times, the minions of the tyrant Aristodemus, at Cumæ, are described by Dionysius Halicarnassensis (vii.) as followed, whenever they went to the Gymnasium, by female attendants bearing oxíačia kai pizidas, Parasols and Fans. Paciaudus, who treats of both these instruments in his Tract de Umbella gestatione, (7,) adds, that in a volume of drawings from Gems in the Vatican, frequent examples occur of the latter. Fans, in the middle ages, became part of the furniture of Churches, to chase flies from the holy elements in the administration of the Eucharist; a purpose which need scarcely have been traced so far back as the times of the patriarch Abraham, who drove away the birds from his sacrifice, (Stavely, History of Churches in England, 195.) We read of these instruments under the names Muscaria, Muscatoria, Flabella, Ventilabra, and Ventacula. Moreri (Eventail) has described a superb Fan of this kind, preserved in the Abbey of St. Philibert de Tournus; it resembled those used by the ladies, except that it was much larger, and the handle much longer. It was richly decorated with images of Saints, and bore inscriptions in bad Latin verse, abounding, after the manner of the Monks, in false quantities, such as Hoc sine dat tædio munus gustare ciborum; or, again, Hoc quoque fabellum tranquillas excitat auras Estum dum eructat ventum, excitatque serenum ; Fugat et obscænas importunasque volucres. These Fans, Durand (de rit.) informs us, were held by Deacons on either side the Altar; see also Bingham, Ant. Ecc. viii. 6, 21. The cover of the cup containing the consecrated wine (xduuua) was used for this purpose when the church did not possess a pinioiov, (id. xv. 3, 6.) See an emendation by Toup, ῥιπίζειν for ραπίζειν in a passage of Plutarch, ε πρεσβυτέρῳ πολιτευτέον, in which Hercules is represented Fanning Omphale. Epistola Critica, 119. FAN. FAN. FANA- The men shaking and wagging their bodies too and fro after a fanaticall fashion, as if they were bestraught and out of their right wits, seeme to divine and tell things to come. Holland. Livius, fol. 1031. The Fans used by the English Ladies in the days of Elisabeth were framed of very costly materials; the body of ostrich feathers, the handle of gold, silver, or ivory, of curious workmanship. Steevens (Note on Merry Wives of Windsor, act ii. sc. 2) has given cuts of four of these Fans; one from the frontispiece of a play, Englishmen for my Money, 1616, the others from drawings by Titian and his brother, Cesare Vecelli, in Habiti Antichi et Moderni di tutto il Mondo, Venice, 1598. He thinks the fashion of bearing them was imported among us from Italy, in the reign of Henry VIII., if not in that of Richard II, (the difference in time is more than a century;) and adds, that it appears from Marston's Satires that as much as £40. was sometimes given for such a toy. From an account cited in Nichols's Progresses of Queen Elisabeth, (ii. 58, where Steevens's cuts are copied,) we can readily credit this poetry, for the lewd, the factious, and the blockheads. enormous extravagance; for in a list of jewels given to the Queen at New year's tide, in 1589, is found Ffanne of ffethers white and redd, the handle of gold, enamaled with a halfe moone of mother of perles, within that a halfe moone garnished with sparks of dyamonds, and a few seede perles on the one side, having her Majesties picture within it, and on the backside a device with a crowe over it. Geven by Sir Francis Drake." During the Queen's progress in 1578, on her arrival at Hawsted, she dropped a silver Fan into the moat. Pretending to be the setter of France at freedome, and a God, (for so he intitled himself,) he had drawen already together eight thousand men, and began to waste the frontiers of the duans: but that graue and wise city, assembling the choice of their youth with some of Vitellius's cohorts, discomfited that fanatical multitude. Suvile. Tacitus, fol. 82. And thus I have shewen, under five material heads, that the knowledge of nature and the works of God, promotes the greatest interests of religion; and by the three last it appears how fundamentally opposite it is to all schism and fanaticism, which are made up and occasioned by superstition, enthusiasm, and ignorant perverse disputings. Glanvil. Essay 4. sec. 3. a Looking-glasses were sometimes set in the broad part of these Fans, at the summit of the handle, just below the feathers, and even men were effeminate enough to bear them. Strange to say, this enormity has escaped the puritanical vigilance of Stubbes, for we look in vain for any mention of the crying sin of Fans in his Anatomie of Abuses. Archdeacon Nares (ad v.) has given authorities for both the above statements, and he has cited a passage from Coryat (Crudities, i. 134) to show, that during his travels the Italians, both men and women, used Fans very similar in fashion to those now employed. FANATICK, n. FANATICAL, FANATICALLY, Fr. fanatique; It. fanatico; Sp. fanatico; Lat. fanaticus, a priest; from fanum, a temple; then applied (says Vossius) furioso et insano, to the furious FANATICALNESS. or raving and insane; because, when about to deliver the oracles, they were supposed to be seized with a divine fury; and this opinion they confirmed by the frequent shaking of the head, and other actions indicating madness. Any one raving or insane; wildly enthusiastic: a wild, irrational enthusiast. A Christen mannis obedyence standeth not in the fulfyllyng of fanaticall vowes, as they haue bene vsed, better broken than kepte, but in the faythfull obseruation of God's holy preceptes, declared by Christe in hys Gospell. Bale. Apology, p. 96. For atheists, and Sadduces, and fanaticks to detest and inveigh against philosophy, is not at all strange; philosophy is their enemy; and it concerns them to disparage and reproach it. Glanvil. Essay 4. sec. 3. Nay they are fanaticks too, however that word seem to have a more peculiar respect to something of a Deity: all atheists being that blind Goddess, Nature's fanaticks. Cudworth. Intellectual System, book i. ch. iii. No wonder then in the reforming of a church, which is never brought to effect without the fierce encounter of truth and falsehood together, if (as it were the splinters and shares of so violent a jousting,) there fall from between the shock many fond errors and fanatic opinious. Milton. Reason of Church Government, book i. ch. vii. There is a treasury of merits in the fanatick church, as well as in the papist, and a pennyworth to be had of saintship, honesty, and Dryden. Preface to Absalom and Achitophel. Indeed all claims to any internal notices exclusive of God's written Waterland. Works, vol. viii. p. 67. Christianity Vindicated against That temper of prophaneness, whereby a man is disposed to con- From hence weak and wicked men have taken the handle to ascribe all religion to enthusiasm or fanaticism; that is, to a kind of It is common with them to dispute as if they were in a conflict with Burke. Reflections on the Revolution in France. These old fanaticks of single arbitrary power dogmatized as if hereditary royalty was the only lawfull government in the world, just as our new fanaticks of popular arbitrary power maintain, that a popular election is the sole lawfull source of authority. Tho' all these reason-worshippers profess Id. Ib. Byrom. Thoughts upon Human Reason. When men are furiously and fanatically fond of an object, they will prefer it, as is well known, to their own peace, to their own property, and to their own lives; and can there be a doubt in such a case that they would prefer it to the peace of their country. Burke. On the Petition of the Unitarians. From the consequences of the genius of Henry Duke of Visco did the British American empire arise, an empire which, unless retarded by the illiberal and inhuman spirit of religious fanaticism, will in a few centuries perhaps be the glory of the world. Mickle. Introduction to the Luciad. FANCY, v. FANCY-MONGer, To take or apprehend, to perceive or conceive the forms or images of things; to think, conceive or imagine; to depicture, delineate or portray, the FANA TICK. FANCY. Which mercie he had fore promised by his word (beingvttered by the mouthes of the prophetes) to the people of Israell, whom as a people more derely beloned andsusied eued for his owne tooth he doeth in Holy Scriptures, call his seruaunt. ་་ Udall. Luke, ch. i. And if we agree with the philosophers that there is (materia príma) whiche in all thinges is one and, altereth not, but as a news forme cummeth, taketh a newe name, fansinge that as one waue in the water thrusteth away another, so doth one fourme another.[o] Stephen, Bishop of Winchester, p. 137. Of Transubstantiation. And being moued with their light reports and here-sayes, they fal to counsel oftentimes euen of most weighty matters: wherof they must needs repent them by and by after, seeing they are so fondly led by vncertaine rumors, and that divers persons tell the forged newes to fede their fancyes withall! in pitoly stopPY4994 Arthur Goldyng. Cæsar Commentaries, book iv. fol. 87. The poets secke to proffit thee os or-please thy fansié well,-* ft x 1200 #7 Or at one time things of profits and 1694 2901 and pleasaunee both to tell. Drant. Horace. The Arte of Poetrye, sig. B 3. ་་་ As with new wine intoxicated both, They swim in mirth, and fansie that they feel it from Milton. Paradise Lost, book ix. 1. 1009. Either while the skilful organist plies his grave and fancied descant in lofty fugues, or the whole symphony with artful and unimaginable touches adorn and grace the well-studied chords of some choice composer. Id. Works, vol. i. fol. 139. Of Education. I dare not force affection, or presume To censure her discretion, that looks on mei Massinger. The Bondman, act v. sc. 3. Play with your fancies: and in them behold, Milton. Paradise Lost, book v. 1. 102, Not only the melancholick and the fanciful, but the grave and the sober, judgments we have no reason to suspect to be tainted by their imaginations, have from their own knowledge and experience made reports of this nature. Glanvil. Essay 6. sec. 6. Albertus Magnus, as I remember, with somewhat curiosity, and somewhat transported with too much fancifulness towards the influences of the heavenly motions and astrological calculations, supposeth that religion hath had its successive alterations and seasons according to certain periodical revolutions of the planets: ****** Hale. Origin of Mankind, ch. v. sec, 2. by You must be venturing without your fansy-mansi GRED. What officer's that fancy-man, lieutenant? Some great commander, sure, paritalost Cartwright. The Ordinary, act iv, sc. 1. If I could meet that fancie-monger, I would give him some good counsel, for he seems to have the quotidian of lone upon him. Shakspeare. As You Like it, fol. 197. Athens looke thou finde. Helena of Others, whom avaricious thoughts bewitch, Walsh. The Retirement. Every opinion concerning the divine nature or perfections which is in itself, absurd and unintelligible, is just so far hurtful to religion, as it diverts men from the practice of the law of righteousness, by filling tient with a childish and superstitious imagination, that God is pleas'd with their pretending or funsying that they believe they know not what qdt may Clarke. Sermon 5. vol. iii. While in dark ignorance we lay, afraid How Of fanmies, ghosts, and every empty shade, ༔,ཝཱ Great Hobbes appear'd, and by plain Reason's light bom Buckinghamshire On Mr. Hobbes and his Writings. such fantastic forms to shameful flight.. And just as children are surprised with dread, As those which in the breasts of children reign. My pitying eyes effus'd a plenteous stream, Pope. Homer, Odyssey, book xix. Than that he boasts per ann. ten thousand clear. Armstrong. Taste. Even in painting, a judicious obscurity in some things contributes to the effect of the picture; because the images in painting are exactly similar to those in nature; and in nature, dark, confused, uncertain images have a greater power on the fancy to form the grander passions than those have which are more clear and determinate. Burke. On the Sublime and Beautiful. These shocking extremes, provoking to extremes of another kind, speculations are let loose as destructive to all authority, as the former are to all freedom; and every government is called tyranny and usurpation which is not formed on their fancies. Id. Letter to the Sheriffs of Bristo I love a fanciful disorder Or what I've writ, or what I've said, Which imputation can't be true, Where head and heart's so full of you. mto Lloyd. A familiar Letter of Rhymes. For wit consists in using strong metaphorie images in ́uncommon yet apt al sious; just as antient Egyptian; wisdom did in hieroglyphic symbols fancifully analogized. Warburton. The Divine Legation, book iv. sec. 4. FANCY. |