that he and

sanguinary judge in the reign of Vitellius. LU. cf. xiv. 46. PR.

Rhadamanthus, king of Lycia, son of Jupiter and Europa, brother of Minos. cf. i. 10, note. PR. Diod. S. v. 80. Apollod. II. iv. 11. and exc. xi. on Virg. Æ. vi. (HY.) R. note on v. 52.

198. Cf. 1, note. conscientia mille testes; Quint. LU. bona conscientia turbam advocat, mala etiam in solitudine anxia atque solicita est. si honesta sunt, quæ facis, om nes sciant; si turpia, quid refert neminem scire, quum tu scias? O te miserum, si contemnes hunc testem! Sen. Ep. 43. R. Compare the whole of Richard's speech, commencing with "O coward conscience, how dost thou afflict me!" Shaksp. K. R. 11. V. iii.

199. This story is told at large in Her. vi. 86. A Milesian had entrusted a sum of money to one Glaucus, a Spartan. After a time, the sons of the Milesian came to re-demand it. Glaucus affirmed that he had no recollection of the circumstance, and sent them away. As soon as they were gone, he hastened to Delphi, to enquire whether he might safely forswear the deposit. On hearing the answer of the priestess, the terrified Spartan sent for the young Milesians and restored the money. Leutychides, who applies this case to the Athenians, concludes thus: Γλαύκου νῦν οὔτε τι ἀπόγονόν ἐστι οὐδὲν, οὔτ ̓ ἱστίη οὐδεμίη νομιζομένη εἶναι Γλαύκου ἐκτέτριπταί τι πρόῤῥιζος ἐκ Σπάρτης. G. VS. PR.

Pythia vates; notes on Her. i. 55 and 54. 204. Oderunt peccare mali formidine oderunt peccare boni virtutis

pœnæ : amore. LU.

From moral principle.' R.

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205. The words were delivered from the sanctuary, into which none might enter' but the priests: LU. or from the subterranean chamber, over which the tripod of the Pythoness was placed. R. In the temple at Jerusalem, the Holy of Holies was the adutov.

After dignam, understand esse.

207. All his relatives, however remote their common ancestor.' ACH.

208. Hence the maxims of lawyers: Ipari sorte scelus et sceleris voluntatem ;" and " voluntas habetur pro facto." LU. cf. St Matth. v. 8. 28. Sen. de Ben. v. 14. Gell. vii. 3. R.

209. If the second foot of a Latin hexameter is a single word, a spondee is only admissible in the instance of the prepositions inter and intra followed by the word they govern: as here, and in Lucr. v. 957. i. 909. In fact, the preposition and its case may be considered as a compound word, and are often written so in mss. We have other examples of this in interea, præterea, nobiscum, quatenus, and, in our own language, in WITHAL, HEREIN, THERETO, &c. Fascic. Poet. ed. 2nd. p. 14.

Neither Thales, nor Chrysippus, no, nor his great master Zeno, ever taught, or even conceived doctrines of such pure, such sublime morality as are here delivered: doctrines, in short, which the light of nature alone was incapable of discovering and which the author undoubtedly derived from that "true light," which now began to glimmer through the Roman world, and by which many sincere lovers of truth and virtue already

What my

W

SAT. XIII.

began to direct their ways, while they were yet unconscious of the medium through which they received the illumination. With respect to the passage before us, it is not heathenism. It is not to be found in the precepts of their gravest teachers and elevated as the morality of our author confessedly is, it is difficult to imagine that it could soar so far above the ethics of his time, without the assist ance which has been spoken of. What is more, this was the peculiar boast of Christianity. It was the vantage ground, on which its first professors stood, and proclaimed aloud the superiority of their faith Ethnici, scelera admissa punitis; apud nos et cogitare peccare est: vos conscios timetis, nos conscientiam, &c. M. Felix. G. Paley Ev. pt. ii. ch. ii. p. 35. 210. Cedo; vi. 504. R. Conata his evil devices.' LU.

212. He becomes feverish from anxiety of mind. One symptom of this inward fever is a dryness of the mouth and throat, owing to the want of a due secretion of the saliva, by the glands appropriated for that purpose. The great use of this secretion is in masticating and diluting the food, and making the first digestion thereof; also to lubricate the throat and oesophagus, in order to facilitate deglutition, which, by these means, in healthy persons, is attended with ease and pleasure. But the direct contrary is the case, when the mouth and throat are quite dry, as in fevers. The food is chewed with difficulty and disgust, and cannot be swallowed without uneasiness and loathing, and may well be called difficilis cibus in both these respects.

Wanting also the saliva to moisten it, and make it into a sort of paste, it breaks into pieces between the teeth, and taking up more room than when in one mass, it fills the mouth as if it had increased in quantity, and is attended with a nausea, which still increases the uneasiness of the sensation. M.

213. In ore crevit cibus; Sen. Ep. 82. crescit et invito lentus in ore cibus; Ov. Her. xvi. 226. R.

For sed vina, Herel happily conjectures Setina; cf. v. 33 sq. x. 27. R.

214. Exspuit; note on xi. 173. Albani; note on iv. 33. PR. and for the periphrasis, note on iv. 39. R. 215. Wrinkles without end.' cf. i. 120. M.

216. Note on iv. 138. PR.

218. Cf. iii. 280. M. adjice illos, qui non aliter, quam quibus difficilis somnus est, versant se et hoc atque illo modo componunt, donec quietem lassitudine inveniant; Sen. de Tr. An. 2. Cat. 1. 10 sqq. Prop. I. xiv. 21. R.

220. Cf. i. 167.LU.Ov. Her. vii. 65 sqq. 221. The ancients always held apparitions sacred; and, as fear magnifies its objects, they were always fancied to appear larger than the life, especially in solitude, at night, and in dreams. cf. Virg. Æ. ii. 772 sq. (CE.) M. hostem frequenter cæsum, ac penitus in intimas solitudines actum, non prius destitit insequi (Drusus) quam species barbara mulieris humana amplior, victorem tendere ultra, sermone Latino prohibuisset; Suet. Cl. 1. PR. Tac. An. xi. 21. (LI.) HY, exc. xiii. on Virg. Æ. i. R. cf. Her. vii. 12.

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222. Ipse deus somno domitos emittere vocem jussit et invitos facta tegendu loqui; Tib. I. ix. 27 sq. How much better is this, than the gloomy and unsatisfactory ideas of Lucretius upon the subject; who, while he confesses the effect, endeavours to ridicule the cause; and with the most palpable impressions of terror on his own mind, absurdly hopes to succeed in reasoning his followers out of their well-grounded apprehensions: nec facile est placidam ac pacutam degere vitum, qui violat factis communia fœdera pacis. etsi fallit enim divúm genus humanumque, perpetuo tamen id fore clam diffidere debet: quippe ubi se multi per somnia sæpe loquentes, aut morbo delirantes procrâxe ferantur, et celata diu in medium peccata dedisse; Lucr. v. 1153 sqq. G.

223. Vis numquam tristis esse? recte vive; was an excellent precept of Isidore. LU. This is a vivid picture of the sense of religion bursting forth in the guilty breast, in spite of every effort to smother and extinguish it. cf. Sen. N. Q. ii. 59. R. Here again it is probable that our author had Lucretius in his thoughts: præterea, cui non animus formidine divúm contrahitur? cur non conrepunt membra pavore, fulminis horribili cum plaga torrida tellus contremit, et magnum percurrunt murmura cœlum? non populi gentesque tremunt? regesque superbi conripiunt divúm perculsi membra timore, ne quod ob admissum fæde dictumve superbe pœnarum grave sit solvendi tempus adactum? v. 1217 sqq. These are noble lines: and, indeed, though I feel, and have often expressed, a contempt of this author's philosophical, yet I venerate his poetical, talents. The book here quoted (for example) is an unrivalled composition. In pathos, in energy, in richness of language, in full and genuine sublimity, it leaves every thing, I think, in the Latin language, very far beneath it. G.

Caligula, qui deos tantopere contemneret, ad minima tonitrua et fulgura connivere, caput obvolvere, ad vero majora proripere se e strato sub lectumque condere solebat. peregrinatione quidem Siciliensi, irrisis multorum locorum miraculis, repente a Messana noctu profugit, Etnæi verticis fumo ac murmure pavefactus; Suet. 51. LU. On the contrary, see Hor. III Od. iii. 1 $79. R.

224. Hic murus aeneus esto, nil conscire sibi, nulla pallescere culpa; Hor. I Ep. i. 60 sq. LU.

225. That it was fortuitous' was the Epicurean opinion. BRI. cf. Hor. I S. v. 101 sqq. M. Plin. ii. 43. Sen.N. Q.vi.3.R. From the violence of the winds' occasioning a collision of the clouds. VS. M. Sen. N. Q. i. 1 sqq. R.

226. Iratus sent by the deity in his anger:' thus iracunda fulmina; Hor. I Od. iii. 40). ζάκοτον ἔγχος· Pind. N. v. 90. R. cf. v. 93. Ov. Her. vii. 72.

Is fraught with retributive justice.' 227. Illa if that first.' LU. 228. This brief respite is but the calm before the gathering storm.'

With these lines compare the following fine passage: "Let the great gods, That keep this dreadful pother o'er our heads, Find out their enemies now. Tremble, thou wretch, That hast within thee undivulged crimes, Unwhipp'd of justice: hide thee, thou bloody hand; Thou perjured, and thou simular man of virtue, That art incestuous: caitiff, to pieces shake, That under covert and convenient seeming Hast practised on man's life! Close pent-up guilts, Rive your concealing continents, and cry These dreadful summoners grace;" Shaksp. K. Lear, III. ii. M.

229." Its burning vigil, deadliest foe to sleep, In their distemper'd frame if fever keep, Or sharp pleuritic pains their rest prevent, They deem that every god

ful scene of determined vice and impenitence has the Christian world been rescued by the acceptance of the doctrine of remission of sin through the agency of a mediator! Those who would admit the morality of the Gospel without its doctrinal points, should think again of this. It is observable that Juvenal, who had been certainly benefited by the precepts of Christianity, was uninfluenced by its faith but this was for a time the case of heathenism at large. The world was silently improved by the spreading influence of the Gospel; till at length the conviction of its divinity became too strong to be suppressed; and what began in the humbler admiration of moral purity, ended in the dignity of faith. G.

242. Cum perfricuit frontem posuitque pudorem; Mart. XI. xxvii. 7. LU. Cic. T. Q. iii. 18. Calv. in Quint. IX. ii. 25. ER, Cl. Cic. ' perfricare.' R. Jer. iii. 3. M.

244. In the Hagiographa the wicked are often represented as laying a snare for their own feet; as in Job xvin. 8-10. Psalm ix. 15 sq. Prov. v. 22. M. Or, it may mean, "Give him cord enough, and he will hang himself;" or "Let him go on: he will come to the gallows at last."

245. Uncum; cf. x. 66. LU. It rather means here the staple' in the dungeon to which the prisoner's chains were fixed. Ov. Am. I. vi. 25. (H.) R.

246. Pers. v. 142. PR. cf. vi. 563 sq. M. i. 73. R.

248. Nominis i. e. hominis. SCH. Tib. III. iv. 61. (HY.) Hor. III Od. xxvii. 34. (BY.) R.

Heaven is neither deaf

249. "That nor blind." G. Tiresias, the blind prophet of Thebes. Ov. M. iii. 322 sqq. (BU.) Hyg. F. 75. SCH. cf. 113 sqq. M. Call. H. in Lav. Pall. 82. (SP.) Apoll. III. vi. 7. (HY.) R. Compare with this the fine opening of Claudian's first invective against Rufinus.