Herculis ærumnas credat, sævosque labores, coveting what others have, or uneasy to obtain what we ourselves have not. 361. The toils of Hercules, &c.] Alluding 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. 66 66 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. AINW. See Æn. 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 365 Rome, at that time, who could have taught Juvenal, that EVERY GOOD 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 mi 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 66 66 66 rate, wise, but rich and prosperous." Thus "they became vain in their ima"gination, 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 364 PATH TO A QUIET LIFE LIES OPEN THROUGH VIRTUE. 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. 66 66 366. 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 GOD, 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 judg"ments 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: 66 titles, 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, Præsens, &c. &c. 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 mismanage ment, 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 inimitably 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. The poet takes occasion, from an invitation which he gives to 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 5 10 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 idle people standing and talking together, in and near the market-place. See AINSW. Statio, No. 6. 5. Of Rutilus.] De-about or con SATIRE XI. ARGUMENT. lewdness and debauchery the chiefest of their pleasures. He opposes the temperance and frugality of the greatest men in former ages, to the riot and intemperance of the present. He concludes with repeating his invitation to his friend, advising him to a neglect of all care and disquiet for the present, and a moderate use of pleasures for the future. IF Atticus sups sumptuously, he is accounted splendid; 5 (The tribune not compelling indeed, but neither prohibiting) To be about to write the laws, and princely words of a fencer. Moreover, you see many, whom the often-eluded creditor is wont To wait for at the very entrance of the shambles, cerning Rutilus.-q. d. He is the common subject of conversation at all these places. -Youthful limbs, &c.] While in the prime of life, and fit to bear arms in the laudable service of his country, he is so reduced to poverty, by his luxury and extravagance, as to apply himself to the wretched trade of a fencer, or prizefighter, for bread. 6. He is reported.] Or fertur may mean, he is carried, by the necessity of his circumstances, to copy out the laws, rules, words of command (regia verba), and other matters of knowledge, necessary to make him a fencer, that he may be thoroughly qualified for the art. 10 7. The tribune not compelling, &c.] Hinting, that, though he was not compelled to such a practice of fencing, by the magistracy, as many had been by Nero for his inhuman diversion, yet it was a shame that he was suffered to undertake it, and not advised, or commanded, by the magistracy, to the contrary. See sat. viii. 193. 9. You see many, &c.] Such fellows as Rutilus. -Often-cluded creditor.] Who had been often promised payment, but deceived over and over again; and who in vain had pursued them to come at his money. 10. Wait for, &c.] Knowing no place Et quibus in solo vivendi causa palato est. : Interea gustus elementa per omnia quærunt, so likely to find them at, as in their way to market for provisions, at the entrance to which he places himself, in hopes to catch them, before they had spent the little remains of his money that he had lent them. 11. The purpose, &c.] Who have no other design, or end of living, but eating and drinking. 12. The most wretched, &c.] When they are visibly falling into ruin, even the most wretched of them will live more expensively than ever, thinking, perhaps, to put a good face on the matter, the better to conceal their situation, and thus to maintain their credit some little time longer; or, perhaps, from mere desperation, seeing it is too late to retrieve their affairs. And they can be but ruined. This is no uncommon thing in our day. 14 Meantime,] While they have any thing left. -They seek, &c.] They ransack, as it were, earth, air, and water, for flesh of beasts, fowl, and fish, for dainties to please their taste. 15. The prices, &c.] They never consider or scruple the price which they are to pay; these do not stand in their way. 16. More intimately, &c.] More closely to the dispositions of such. -Please more, &c.] The dish pleases best that is dearest bought; therefore, i. e. to gratify their gluttony 17. It is not difficult.] They make no sort of difficulty of procuring money, by pawning what they have. -Be wasted, &c.] Which will soon be gone, squandered away presently. 18. Dishes being pawned.] Lanx signifies, literally, a great broad plate, a deep dish, or platter, to serve meat up in. Here, by lancibus, perhaps, is to be understood his plate in general, his familyplate, per synec. This he sends to the pawnbrokers to raise money upon for the present supply of his extravagance. -Broken image, &c.] A family bust, or statue, broken in pieces that it may not be known, and pawned for the value of the gold or silver only. 19. Four hundred sesterces, &c.] When so many nummi are mentioned, sesterces (sestertii) are usually understood; the sestertius is often called absolutely nummus, because it was in most frequent use. Also, sestertius nummus, about 1d. of our money. See KENNETT, book v. part ii. p. 13. Four hundred of these (about 27. 10s.) were laid out in seasoning a single dish. 20. Earthen dish.] Having pawned their plate, they are reduced to earthen ware. This dish is put here, by meton. for its contents. -To the diet, &c.] Miscellanea—a mixture of things without any order, a |