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219. Continuo videt templum in somnis, &c. “ Instantly in his slumbers he sees the temple (where he committed the perjury) and the altars of the profaned divinity, and, what oppresses his soul with pangs beyond all else, your form also he beholds: your heaven-sent shade, larger, too, than life, appals the conscience-stricken wretch." Sacra might also mean "accursed;" but the ancients believed apparitions to be sacred; and as fear magnifies its objects, they were always supposed to appear larger than the life, especially in solitude, at night, and in dreams.

224. Exanimes, &c. "Breathless with terror at even the first rumbling of the skies," i. e. at the first peal of thunder.

225. Non quasi, &c. "As though the fire of Heaven, falls not chance-directed upon the earth, or from the violence of the blasts, but comes on a mission of wrath, and is fraught with retributive justice."Fortuitus ignis, the Epicureans thought that the thunderbolt was fortuitous; compare cæci ignes, Æneid 4. 209. The student will observe that the penultima of fortuitus is here short, though other writers have it long; thus Hor. "Nec fortuitum spernere cespitem."-Ventorum rabie, i. e. from the violence of the winds occasioning a collision of the clouds.-iratus, i. e. sent by the deity in his wrath: thus iracunda fulmina, Hor. Od. 1. 3. 40.—Judicet, some MSS. have vindicet.

227. Illa nihil nocuit. "That storm (suppose) has done them no injury."

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228. Sereno, "fair weather."

229. Lateris, &c.

Pain of the side, attended with a restless," or sleepless fever." The pleurisy is meant.

230. Missum, &c. "They believe the malady to have been sent against their frames by the incensed divinity; these (scil. the dolor lateris and the febris) they esteem to be the stones and darts of the gods." Poignant diseases were believed to be sent by the arrows of Apollo and Diana. Plague, pestilence, and disease, no less than thunder and lightning, were reckoned among the weapons with which heaven's arsenals were furnished.

230. Non, &c. They dare not offer a sacrifice for their recovery, as they are well aware that they have incurred the hostility of the gods.-Spondère sacello, "to vow to their chapel," i. e. to offer up in the chapel, &c. Sacellum is a diminutive of sacer, and signifies a small place, consecrated to a god, containing an altar, and sometimes a statue of the god to whom it was dedicated. Festus completes the definition by stating that a sacellum never had a roof. It was therefore a sacred enclosure surrounded by a fence or wall to separate it from the profane ground around it, and answers to the Greek rsgißoλos. The form of a sacellum was sometimes square and sometimes round. Many Romans had private sacella on their own estates; but the city of Rome contained a great number of public sacella, such as that of Caca, of Hercules in the Forum Boarium, of the Lares, of Nienia, of Pudicitia, and others.

233. Cristam galli, “ A crested cock," a periphrăsis. It was customary, on recovery from illness, to offer a cock to Esculapius. The ancients were led by superstition to seek remedies for numerous diseases from cocks. Pliny states that their entrails were most acceptable to the gods. He also says that the comb of a cock pounded, and applied to a dog, which had been bitten by another when rabid, was productive of good effect. Allusion, perhaps, may be made to the last sacrifice of Socrates.

234. Quid enim, &c. "For what is it allowed guilty invalids to hope for?" What right have the guilty to expect any favour from Heaven." 235. Even the most inconsiderable victim, a cock, for example, is more deserving of existence than they."

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236-249. Juvenal now proceeds to give the last topic of consolation to Calvinus:" The character of bad men," says he, "is generally shifting and changeable," so that they go on in their career of crime; for they begin to bethink themselves of their misdeeds after the perpetration of a crime, but when the opportunity occurs of committing another, their depraved nature impels them strongly to its commission. From this the poet infers, that the wicked man never ceases in his evil conduct, until he is detected and brought to punishment.

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237. Superest constantia, "they acquire permanent firmness," literally" constancy (scil. in criminal conduct) remains to them;" or, "they have a superabundant confidence.

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239. Tamen, &c. Yet their evil propensity, now fixed and immutable, flies back to the practices which they had condemned," in their better moments; or, damnatos may be rendered, "deserving of reprobation."

240. Nam quis, &c. "For who hath established for himself a limit of transgression?"

242. Ejectum, &c. "The blush of shame which he has once banished from his brow of brass."-Attritâ, properly " rubbed," or 66 'worn away,"

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as marble or metals, where a hard and polished surface remains. 244. Dabit, &c. "Will get his feet into a snare," scil. which his crimes are laying for him. A metaphor from catching birds or beasts in traps or snares; some take laquiem to mean bonds," or "chains." 245. Nigri, &c. " He will be brought to feel the staple of a dungeon." -Uncus seems here to mean the staple to which a prisoner's chains were fixed. Others think that it means, as in Sat. 10. 66. the "drag," or "hook," by which the bodies of malefactors were dragged about the streets after execution.

246. Or, if he should escape the punishment of death, he shall be be banished to some "rocky island in the Ægæan sea; Sat. 10. 170.Scopulosque frequentes, &c. “even those cliffs that are crowded with distinguished exiles." The Emperors used to banish state culprits thither.

248. Nominis (i. e. hominis, like the Greek voμa) invisi, “of the detestable wretch.”

249. Nec surdum, &c. " And that not one of the gods is either deaf, or a Tiresias," i. e. "blind." For Tiresias was a blind prophet of Thebes.- Surdum, scil. so as not to hear prayers, vows, and perjuries -"blind," so as not to see the deeds of men.

NOTES ON SATIRE XIV.

ARGUMENT.

In

THE subjects of this Satire are of the most important kind, and the poet, as if fully aware of it, has treated them in his best manner. none of his works does he take a loftier flight, in none is he more vigorous and energetic, in none more clear and precise in his style, more original in his conceptions, more happy in his illustrations, or more powerful and commanding in his general deductions.

The whole is directed to the one great end of self-improvement. By showing the dreadful facility with which children copy the vices of their

parents, 1 seqq. 31 seqq. he points out the necessity, as well as the sacred duty, of giving them examples of domestic purity and virtue, 38-85.

After briefly enumerating the several vices of gaming, 4 seqq. gluttony, 6-14; cruelty, 15-25; debauchery, 23-30, &c. 86 seqq. which youth imperceptibly imbibe from their elders, 31 seqq. he enters more at large into that of avarice; of which he shows the fatal and inevitable consequences, 107 seqq.

Nothing can surpass the exquisiteness of this division of the Satire, in which he traces the progress of that passion in the youthful mind, from the paltry tricks of saving a broken meal, 126-137. to the daring violation of every principle human and divine, 215-255.

Having placed the absurdity, as well as the perplexity and danger, of immoderate desires in every possible point of view, 256-314. the piece concludes with a solemn admonition to be satisfied with those comforts and conveniences which nature and wisdom require, and which a decent competence is easily calculated to supply, 315-326. Beyond this, desire is infinite: a gulf which nothing can fill, an ocean without soundings and without shores! 327-331.

With the latter part of this Satire, compare Horace, Sat. 1. 1; and Sat. 2. 3. 108, seqq. with the former, Seneca de Ira, 2. 22, and Ep. 97.

1. Plurima sunt, &c. "Very many crimes there are, Fuscīnus, which both merit unfavourable report, and which imprint a stain that will ever adhere to objects otherwise of attractive elegance." Who Fuscinus was, is not known.-Et nitidis, &c. A metaphor taken from white and clean garments being sullied; so those acts, which are worthy of unfav. ourable report, infix a stain on the most splendid character, rank, and fortune. For maculam hasuram some MSS. have maculam et rugam, others, maculam ac rugam, some also between lines 1. 2. supply a verse.-Et quid majorum vitio sequiturque minores, which probably formed part of a metrical argument to the ode.

3. Monstrant traduntque, "show and transmit," show by their example, and transmit by their precepts.

4. Si damnosa, &c. "If ruinous gambling delights the old man (i. e. the father), his heir too plays, though wearing the bulla, and shakes the same implements in his tiny dice-box."-Alea signified properly gaming, or playing at a game of chance of any kind. Playing with tali, or tesseræ, was generally understood; because this was by far the most common game of chance among the Romans. Gambling was forbidden by the Roman laws, both during the times of the republic and under the emperors (vetita legibus alea, Hor. Od. 3. 24.) To detect and punish excesses of this description belonged to the office of the Ediles. Games of chance were, however, tolerated in the month of December at the Saturnalia, which was a period of general relaxation; and among the Greeks, as well as the Romans, old men were allowed to amuse themselves in this manner. Alea sometimes denotes the implement used in playing, as in the phrase "jacta alea est," uttered by Julius Cæsar immediately before he crossed the Rubicon; and it is often used for "chance" or "uncertainty" in general.

5. Bullatus, see 13, 33.-Fritillo, the fritillus (ípos) was a dicebox of a cylindrical form, and therefore called also by Martial turricula, and formed with parallel indentations (gradus) on the inside, so as to make a rattling noise when the dice were shaken in it. When games of chance became general among the Romans, so that even boys engaged in them, they had fritilli "small" in proportion to their age. Ruperti, in his remarks on fritillus, seems to contradict himself; for he gives pyrgus and turricula as synonymes for fritillus, while he proceeds to say that the tali and tessera (the arma of this line) were shaken in the fritillus, and were then thrown upon the table by means of the pyrgus or turricula, which is rank nonsense; but perhaps he forgot to say alium pyrgum, Fritillus is a diminutive of fritinnus, an old word.

6. Nec melius, &c. "Nor will that youth allow any relation to cherish better expectations of himself (the juvenis), who has learned to scrape truffles, to pickle mushrooms, and to souse fig-peckers floating in the same sauce, while his prodigal parent, even a hoary glutton, sets him the example."-Melius either, the juvenis who has learned, &c. will give no better hopes of himself, than the son of the father who was addicted to gaming, or will afford no better hopes of himself than of his parent.- Tubera terræ, dva. The Boletus was the finest species of mushroom. It was in a dish of these that Agrippina gave her husband Claudius the poison with which Locusta had presented her.-Ficedulas. Fig-peckers were esteemed a great delicacy. It was the only bird of which epicures allowed the whole to be eaten. In the translation of the clause in which the word occurs, we have adopted the meaning of mergere which Gifford preferred. We have also been accustomed to hear it thus rendered; the appearance of tautology in mergere natantes being no obstacle. For the latter words simply mean, as Gifford expresses it, "to souse them till they swim;" precisely analagous to Virgil's scuta latentia condunt. Ruperti, however, explains mergere by devorare i. e. "to bolt" as they were swallowed whole.-Canâ gulâ, literally “the hoary-headed glutton:" so yarrigıs agyaí (literally, "slow bellies,") means "lazy gluttons," (Tit. 1. 12.)

12. Barbatos, &c. " though you should place a thousand bearded sages on one side of him," &c. The philosophers, by way of respect, were called barbati. The Stoics and Cynics particularly wore their beards long. Although, says Juvenal, you had a thousand Cynics on the one side, and a thousand Stoics on the other, to instil their maxims of temperance into the heart of the youth; yet the boy, having got an early

taste for gluttony, from the example of his father, will be irreclaimable from the gratification of his propensity.

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13. Lauto paratu (i. e. apparatu) "with sumptuous preparation." 14. A magnâ, &c. Not to degenerate from (his father's) ample kitchen," means, to maintain the same style of luxury as his father.

15. Mitem animum, &c. "Does Rutilus inculcate gentleness of disposition, and a style of conduct indulgent to moderate errors; and does he think that the souls and bodies of slaves are composed of the same materials as ours and of like elements; or does he virtually give lessons in cruelty, who," &c. i. e. does that father, who displays inordinate cruelty to his slaves for the most trivial fault, give such an example to his son as would afford him a relish for clemency, and justice, which regards slight offences with mildness? Understand the enclitic ne, or an, or num, in line 15-Præcipit, raga.—Elementum is from e and limen.-Rutilus appears to have been a tyrannical master: we know nothing more of him. Britannicus thought that the individual alluded to here was a person who lived in Juvenal's time, and who, after he had squandered his wealth in luxury, was necessitated to become a gladiator. Others think the Rutilus of Sat. 11. 2. and the present to be identical.

19. Plāgarum. Plāgæ, from λny", "blows;" plăgæ, from waaž, λáxos, "climes," or "regions," plăgœ, from ☛λśxw, “toils.”—Et nullam, &c. i. e. who deems the sound of the lash to be infinitely more pleasant than the Siren's harmonious strains.—Sirēna. The Sirens were fabled Sea-nymphs who charmed so much with their melodious voices, that all forgot their employments to listen with more attention, and at last died for want of food. They were the daughters of the Achelōus by the Muse Calliope; or, according to others, by the muse Melpomene or Terpsichore. They were three in number, called Ligeia, Leucosia, and Parthenope; or, according to others, Aglaophonos, Molpe, and Thelxiope, or Thelxione, and usually lived in a small island near Cape Pelorus in Sicily. Virgil, however, places the Sirēnum Scopuli on the coast of Italy, near the island of Caprea (Æn. 5. 684.) They were informed by an oracle that, as soon as any persons passed by them without being charmed by their songs, they should perish. Ulysses having been previously informed by Circe of the power of their voice, stopped the ears of his companions with wax, and ordered himself to be tied to the mast of the ship. When he came within hearing, he made signs for his crew to stop the vessels, but they were disregarded. The Sirens in despair at their disappointment threw themselves into the sea. The etymology generally assigned to the word is σugà, catēna, because those who listened to them were drawn as if by a chain; or, more probably from the idea of an gues or "connected song." But Bochart deduces the name from Sir, a Phoenician word denoting a songstress," which favours the explanation given of the fable by Damm. The latter states that the Sirens were excellent singers, and divesting the fables respecting them of all their terrific features, supposes that by the charms of music and song they detained travellers, and made them altogether forgetful of their native land.

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20. Antiphates, &c. "The very Antiphates, and Polyphemus of his terrified household." Antiphates was king of the Læstrygones, who were cannibals. The commentators on Homer (Odyss. ', 114 seqq.) generally locate the Læstrygones in Sicily, but we have no authority in Homer for this; on the contrary he places the Cyclopes and Læstrygones far apart.-Laris, this word is here used especially with reference to the domestics of a household. The ancients differ extremely about

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