Nil ergo optabunt homines? si consilium vis, ORANDUM EST, UT SIT MENS SANA IN CORPORE SANO. gardens of Lucullus, whither she had retired. See ANT. Univ. Hist, vol. xiv. p. 348, 9. 346. Shall men therefore, &c.] If all you say be considered, the consequence seems to be, that it is wrong to wish, or pray, for any thing. -Have advice.] If you will be advised what is best to do, answer 347. Permit the gods, &c.] Leave all to the gods; they know what is best for us, and what is most suitable to our circumstances and situations. 349. Instead of pleasant things, &c.] They can, though we cannot, foresee all consequences which will arise, and therefore, instead of bestowing what may be pleasing, they will give what is most proper, most suitable, and best adapted to our welfare, and this, because mortals are dearer to them than we are to ourselves. Comp. 1 Pet. v. 7. 350, 1. By the impulse, &c.] We are impelled to wish for things, merely from the strong desire we have to possess them; and do not reflect, as we ought, on the blindness of our minds, which cannot see farther than present things, and therefore are led to judge amiss of what may be for our good in the end. 352. Wedlock, and the bringing forth, &c.] We pray for a wife, and that that wife may bring forth children; but the gods only can foresee how either the wife or children may turn out, consequently, whether the gratification of our wishes may be for our happiness. 355 360 354. Ask something.] In the former part of this fine passage the poet speaks of leaving all to the gods, in such an absolute and unreserved manner, as seemingly to exclude the exercise of prayer: as to outward things, such as power, riches, beauty, and the like, he certainly does, inasmuch as these matters ought to be left entirely to Providence, we not being able to judge about them; and, indeed, as he has shewn throughout the preceding part of this Satire, the having of these things may prove ruinous and destructive, therefore are not proper subjects either of desire or prayer: but now the poet finely shews, that there are subjects of prayer, which are not only desirable, but to be petitioned for, as conducive to our real good and happiness. -Vow in chapels.] Sacellum signifies a chapel, a little temple, or perhaps any place consecrated to divine worship. Here it may signify the sacred shrines of their gods, before which they offered their vows, prayers, and sacrifices. 355. Entrails. The bowels, or inwards, of animals, which were execta, (unde exta,) cut out, and offered in sacri fice. -Divine puddings, &c.] Tomacula, or tomacla, from Gr. Tuw, to cut, were puddings, or sausages, made of the liver and flesh of the animal, chopped and mixed together, and were called also farcimina, gut-puddings; and, like our sausages, were made by stuffing a gut taken from Shall men therefore wish for nothing? If you will have advice, PERMIT THE GODS THEMSELVES TO CONSIDER WHAT MAY SUIT US, AND BE USEFUL TO OUR AFFAIRS. For, instead of pleasant things, the gods will give whatever are fittest. MAN IS DEARER TO THEM, THAN TO HIMSELF: we, led by the 350 Impulse of our minds, and by a blind, and great desire, Ask wedlock, and the bringing forth of our wife: but to them Is known, what children, and what sort of a wife she may be. However, that you may ask something, and vow in chapels Entrails, and the divine puddings of a whitish swine, 355 YOU MUST PRAY, THAT YOU MAY HAVE A SOUND MIND IN A SOUND BODY. Ask a mind, strong, and without the fear of death ; Knows not to be angry; covets nothing; and which thinks 360 the animal with the above ingredients. These accompanied the sacrifices, and were therefore called divine. 355. Whitish swine.] This was offered to Diana, under the name of Lucina, in order to make her propitious to childbearing women, as also on other occasions. See HoR. lib. iii. ode xxii. 356. You must pray, &c.] As if the poet had said, "I by no means object either to sacrifices or prayers to the gods, provided what is asked be rea"sonable and good, we cannot be too "earnest." -A sound mind, &c.] q. d. Health of body and mind is the first of blessings here below; without a sound mind we can neither judge, determine, or act aright; without bodily health there can be no enjoyment. 357. A mind strong, &c.] Fortitude, by which, unmoved and undismayed, you can look upon death without terror. 358. The last stage, &c.] Ultimum spatium, in the chariot and horse-racing, signified the space between the last bound or mark, and the goal where the race ended. Hence, by an easy metaphor, it denotes the latter part of life, when we are near our end, and are about to finish our course of life. So the apostle, 2 Tim. iv. 7. says, τον δρομον τιτίλικα, I have finished my course. 358, 9. Gifts of nature.] The word munus either signifies a gift, or a duty or office. If we take munera, here, in the former sense, we must understand the poet to mean, that true fortitude, so far from fearing death as an evil, looks on it as a gift or blessing of nature. So Mr. DRYDEN: A soul that can securely death defy, And count it nature's privilege to die. In the other sense, we must understand the poet to mean, that death will be looked upon, by a wise and firm mind, as an office, or duty, which all are to fulfil, and therefore to be submitted to as such, not with fear and dismay, but with as much willingness and complacency as any other duty which nature has laid upon us. 359. Any troubles, &c.] Any misfortunes, without murmuring and repining, much less sinking under them. 360. Knows not to be angry.] Can so rule the tempers and passions of the soul, as to control, on all occasions, those perturbations which arise within, and produce a violence of anger. -Covets nothing.] Being content and submissive to the will of Providence, desires nothing but what it has, neither coveting what others have, or uneasy to obtain what we ourselves have not. Herculis ærumnas credat, sævosque labores, Nullum numen habes, si sit prudentia; sed te 365 361. The toils of Hercules, &c.] Allud- taught Juvenal, that EVERY GOOD ing to what are usually called, the twelve labours of Hercules. 362. Than the lasciviousness, &c.] Such a mind as has been described esteems the greatest sufferings and labours, even such as Hercules underwent, more eligible than all the pleasures and enjoyments of sensuality. -Sardanapalus.] The last king of Assyria, whose life was such a scene of lasciviousness, luxury, and effeminacy, that he fell into the utmost contempt in the eyes of his subjects, who revolted; and he, being overcome, made a pile, set it on fire, and burnt himself, and his most valuable moveables, in it: "The "only thing," says Justin, "he ever "did like a man.' As the word venere, in this line, is metonymically used for lewdness, or lasciviousness, Venus being the goddess of these, and cœnis for all manner of gluttony and luxury, so plumis may here be used to denote softness and effeminacy of dress. Plumæ, in one sense, is used sometimes to denote plates, scales, or spangles, wrought on the armour or accoutrements of men or horses, one whereof was laid upon another. Garments also were adorned with gold and purple plumage, feather-work. AINSW. See En. xi. 1. 770, 1. 363. What yourself may give, &c.] While others are disquieting themselves, and asking for the gratification of their foolish and hurtful desires, let me tell you the only way to solid peace and comfort, and what it is in your own power to bestow upon yourself; I mean, and it is most certainly true, that there is no other way to happiness, but in the paths of virtue. Comp. Eccl. xii. 13, 14. The heathen thought that every man was the author of his own virtue and wisdom; but there were some at Rome, at that time, who could have GIFT, AND EVERY PERFECT GIFT, IS FROM ABOVE, AND COMETH DOWN FROM THE FATHER OF LIGHTS. Comp. Jer. x. 23. HOR. lib. i. epist. xviii. 1. 111, 12, says, Sed satis est orare Jovem qui donat et aufert, Det vitam, det opes, æquum mî animum ipse parabo. CIC. Nat. Deorum, lib. iii. c. xxxvi. declares it as a general opinion, that mankind received from the gods the outward conveniences of life, virtutem autem nemo unquam acceptam Deo retulit ; "but virtue none ever yet thought they "received from the Deity." And again, "this is the persuasion of all, that for"tune is to be had from the gods, wis"dom from ourselves." Again, "who ever thanked the gods for his being a good man? men pray to Jupiter, not "that he would make them just, tempe. "rate, wise, but rich and prosperous." Thus "they became vain in their ima Wginations, and their foolish heart was "darkened; professing themselves to "be wise, they became fools." Rom. i. 21, 2. 365. You have no deity, &c.] If men would act prudently and wisely, we should no more hear of good or ill luck, as if the affairs of men were left to the disposal of Fortune, or chance, who manages them in a way of sport and caprice, independently of any endeavours of their own; ludum insolentem ludere pertinax. (See HOR. lib. iii. ode xxix. 1. 49-52.) The goddess Fortune would no longer be a divinity in the eyes of mortals, if they were themselves prudent and careful in the management of themselves and their affairs. It is not easy to do justice to the word numen, in this place, by any single one in the English language; at least I am not acquainted with any that can at The toils of Hercules, and his cruel labours, better Than the lasciviousness, and luxury, and plumes of Sardanapalus, I shew what yourself may give to yourself: SURELY THE ONLY PATH TO A QUIET LIFE LIES OPEN THROUGH VIRTUE. You have no deity, O Fortune, if there be prudence; but 365 Thee we make a goddess, and place in heaven. once comprehend all its meanings: it includes the will, pleasure, and determination or decree of a deity; power, authority; a divine impulse; divine protection and favour; influence; also a deity, a god; all this the heathen attributed to their goddess FORTUNE. 366. Thee we make a goddess, &c.] The ancient Greeks and Romans made a goddess of Fortune, which is, in reality, nothing more than a sudden and unexpected event of things, from FORS, luck, chance, hazard. These the heathen, who knew not Gon, deified in the imaginary being FORTUNE, which they substituted in the place of that wise, though mysterious, government of the world, and all things in it, by HIM "whose 'judgments are unsearchable,and whose ways are past finding out!" He has given to man that wisdom which is "profitable to direct" (Eccl. x. 10.) in the affairs and concerns of common life; the due and proper exercise of which is the duty of man towards himself. This neglected, leaves him without excuse, whatever evil may happen: yet, under the strictest exercise of human wisdom and prudence, let us remember, that disappointment may defeat the ends proposed; this ought to awaken our confidence in the SUPREME DISPOSER OF ALL EVENTS, who knows what is best for us: "And that should teach us "There's a divinity that shapes our ends, Rough-hew them how we will." HAMLET, act v. sc. ii. The Greeks had many temples dedicated to Fortune, under the name of ΤΥΧΗ. Pindar makes her one of the destinies, the daughter of Jupiter. Ancus Martius, king of the Romans, first built a temple at Rome to this deity. Servius Tullus also built one at the capitol. Afterwards the Romans consecrated temples to her under various ti tles, as Fortuna libera, redux, publica, equestris, &c. See BROUGHTON, Bibl. Hist. Sacr. tit. FORTUNE. Horace's description of this goddess, and her great power, forms one of the most beautiful of his odes. See lib. i. ode xxxv. O Diva gratum quæ regis Antium, 366. Place in heaven.] Give her a place among the gods.-q. d. As things are, men are foolish enough to erect temples to Fortune, make her a goddess, worship her as such, and attribute all their miscarriages and troubles, not to their own neglect, folly, and mismanagement, but to the power and influence of this imaginary deity. For the ideas which the Romans entertained about the goddess Fortune, see sat. iii. 1. 39, 40. Sat. vi. 1. 604 -8. I should observe, that some copies read, 1. 365, Nullum numen abest, &c. No deity is absent, &c. As if it were said, that if there be prudence, that is, if a man acts wisely and prudently, all the gods are present with him, not one absents himself from him; or, prudence is all-sufficient, and no other deity can be wanting. But the sense first above given, on the reading nullum numen habes, appears to be most consonant to the intention of the two lines taken together. I know not how to end my observations on the Tenth Satire of Juvenal, without calling it the finest piece, in point of composition, matter, and sentiment, which we have derived from heathen antiquity. I should call it inimi. tably fine, had not the late Dr. SAMUEL JOHNSON's poem, on "THE VANITY OF HUMAN WISHES," appeared; such a copy, of such an original, is rarely to be met with. SATIRA XI. ARGUMENT. The poet takes occasion, from an invitation which he gives to his friend Persicus to dine with him, to commend frugality, and to expose and reprehend all manner of intemperance and debauchery; but more particularly the luxury used by the Romans in their feasting. He instances some lewd practices at their feasts, and reproves the nobility for making lewdness and lounget ATTICUS eximie si cœnat, lautus habetur : Line 1. If Atticus, &c.] The name of a very eminent person in Rome; but here it is meant to signify any one of great wealth and quality. If such a one gives a great entertainment, it being agreeable to his rank and fortune, deserves not any other name than that of splendour and munificence. 2. If Rutilus, &c.] One, who, by his extravagant gluttony, was reduced to the most shameful degree of poverty. This, likewise, is here made use of as a common name for all such characters. If such a one make a splendid feast, we must call him mad. 2,3. A greater laugh, &c.] What can be a greater subject of ridicule among the vulgar, than Apicius in rags ? 3. Apicius.] A noted epicure in the time of Nero; he spent an immense estate in eating and drinking: growing poor and despised, he hanged himself. See sat. iv. 1. 23. 4. Company. Convictus signifies a living together in one house, or at one table, and, perhaps, what we call clubs, or ordinaries. -Baths.] Thermæ, hot baths. These were much resorted to, and were places of great gossipping and tattling. See sat. vii. 1. 233, and note. -The stations.] Particular places in the city, where idle people used to meet and talk together, perhaps about the market-place, or forum ; as in our towns, where there are commonly a number of |