this art, together with some arcana of philosophy, into Greece; the reason for which might be, that philosophy and punning were a mutual assistance to each other: "for, says he, puns are like so many torchlights in the head, that give the soul a very distinct view of those images, which she before seemed to grope after as if she had been imprisoned in a dungeon." From whence he looked upon puns to be so sacred, and had such a regard to them, that he left a precept to his disciples, forbidding them to eat beans, because they were called in Greek ϖύννοι. "Let not," says he, "one grain of the seed of beans be lost; but preserve and scatter them over all Greece, that both our gardens and our fields may flourish with a vegetable, which, on account of its name, not only brings an honour to our country, but, as it disperses its effluvia in the air, may also by a secret impulse prepare the soul for punning, which I esteem the first and great felicity of life."
This art being so very well recommended by so great a man, it was not long before it spread through all Greece, and at last was looked upon to be such a necessary accomplishment, that no person was admitted to a feast who was not first examined; and if he were found ignorant of Punning he was dimissed with Έϰὰς ἔςε, βέϐηλοι, "Hence, ye prophane."
If any one doubts the truth of what I say, let him consult the apophthegms of Plutarch, who, after he had passed several encomiums upon this art, gives some account of persons eminent in it; among which (to shorten my preface), I choose one of the most illustrious examples, and will entertain the courteous reader wiih the following story: "King Philip had his collar-bone broken in a battle; and his phy-
