Perducis facies.

mosh

love

(B.) of the third, from crater. WB. cratera impressum signis; Virg. Æ. v. 536. The following is a description of 'the bowl' of Hercules: Centauros habet arte truces aurumque figuris terribile: hic mixta Lapitharum cæde rotantur saxa, faces, aliique iterum crateres; ubique ingentes morientum iræ : tenet ipse furentem Hylæum et torta molitur robora barba; Stat. Th. vi. 535 sqq. The vases were sometimes of silver and the figures of gold. non habemus argentum, in quod solidi auri cælatura descendit; Sen. Ep. 5. K. CAS.

53. You would glow with ecstasy.' κἀγὼ ὅπως ἤκουσα, χαρᾶς ὑπὸ σῶμα Amaia idea Aspasia in Ath. V. p. 219 c. CAS.

54. Your heart in your left breast, over-hasty in rejoicing, would force tears from your eyes.' Cat. xlvi. 7. (DE.) Juv. vii. 159, note. K. lacrumas excussit mihi; Ter. Heaut. I. i. 115. M. lætari prætrepidum cor is probably a hemistich from some old poet. OR.

55. Hinc,' from your fondly fancying that the gods resemble men.' PR.

6

Ovato taken in war and carried in the ovation or lesser triumph.' In this word there is probably something more than meets the ear. G. Complimenting the immortals with what has been taken from your fellow mortals by rapine and plunder.' M.

56. Perducere to overspread:' Virg. G. iv. 416. K.

The brazen brethren' are either (1) the statues in the Pantheon at Rome; LU. i. e. the heathen gods in general, FA."qui en effet sont frères à-peu-près, si on remonte à leur origine." RL. or (2) the Herma, which were numerous at Rome; and Mercury presided over dreams. PM. DB. or (3) the fifty sons of Egyptus. Acron relates that in the portico of the Palatine Apollo were the statues of the Danaides, and, over against them in the open air the sons of Ægisthus (meaning of course Ægyptus); and some of these statues were said to

give oracles by means of dreams. VS. Subsequent commentators (FA. CAS. PR. M. DN.) take the liberty of placing the gentlemen in the portico, and silently dismissing their fair cousins.

One of our old poets tells us that mons a mountain' cometh from movendo, because it standeth still: and a similar train of reasoning seems to have influenced those who first gave the faculty of inspiring dreams to the fifty sons of Egyptus. These poor youths were the last persons in the world who should have been selected for such a province: they were married to their fifty cousins, and, without foreseeing or even dreaming of their fate, had their throats cut like so many calves, (velut vituli) in the same night, with the exception of one, who was roused out of a sound sleep by his wife: "surge!" quæ dixit juveni marito," surge! ne longus tibi somnus, unde non times, detur;" Hor. III Od. xi. 37 sqq. G.

K proposes following Acron, for want of another guide, but, on turning to the authors of the Augustan age, finds the ladies only mentioned. We will give the passages: aurea Phœbi porticus a magno Cæsare aperta fuit. tota erat in speciem Panis digesta columnis; inter quas Danai femina turba senis; Prop. II. xxxi. 1 sqq. the description is carried on for twelve lines, but there is no allusion to the young men. Again: inde tenore pari gradibus sublimia celsis ducor ad intonsi candida templa dei; signa peregrinis ubi sunt alterna columnis Belides et stricto barbarus ense pater: quæque viri docto veteres cepere novique pectore, lecturis inspicienda patent. quærebam fratres, exceptis scilicet illis, quos suus optaret non genuisse parens, quærentem frustra custos me, sedibus illis præpositus, sancto jussit abire loco; Ov. Tr. III. i. 59 sqq. Id. Am. II. ii. 4. A. A. i. 73 sq.

57. Pituita is here a trisyllable. (Fasc. Poet. p. 2.) LU. From gross humours.' PR. Macr. S. Sc. 3. Cic. Div. i. 43. Suet. Ves. 7. K.

58. Suet. Cal. 52. PR. Ivory, marble, or bronze statues were often decorated with locks, which were literally 'golden,' and with a 'beard' of the same materials. Cic. N. D. iii. 34. Æl. V. H. i. 20. V. Max. I. i. 2. Luc. Tim. t. i. p. 107. Petr. 58. K.

59. In the time of Numa, the vessels used were of wood or earthenware. Juv. vi. 343 sq. K. That prince allowed neither images nor gold to be introduced into the temples. Cic. Parad. i. Plin. xxxiii. 11. PR. Juv. xi. 116, note. M. In the golden age, the metal, after which it was designated, was unknown. LU. Ov. A. A. ii. 277 sq.

The temple of Saturn, (Ov. F. i. PR.) was the treasury, and, from the currency, was called ærarium. In those days large sums of money were weighed and not counted; and hence came the term dispensers. VS.

Impulit supplanted.' LU. A metaphor from gymnastics. K. v. 14.

60. Vestales of pottery,' because such the Vestals used. LU. Óv. F. iii. 11 sq.

K.

The religious rites of the Romans came mostly from Tuscany; CAS. as well as much of their earthenware. Juv. xi. 109. cf. iii. 168. M. Plin. H. N. xxxv. 43 sq. 46. K.

61. Cf. Lact. Inst. II. ii. 13. Ov. M. i. 84 sq. Sil. xv. 84 sqq. K. This apostrophe and the remainder of the satire contain sentiments worthy of a Christian. M. Though Persius might have somewhat profited by the ethical dialogue from which his subject is taken: it is certain, that a brighter gleam must have occasionally broken upon the darkness of his mind, than the torch of Plato ever afforded that he was unconscious of its source, is his misfortune. What Cornutus thought of this, cannot be told; he could not but see, however, that though

the words, in this section, were those of the Porch, they were used in a more spiritual sense than the wisest and best of its sectaries ever gave them. G.

62. Φράσον δή μοι, τίς ἡ ὠφέλεια τους θεοῖς οὖσα ἀπὸ τῶν δώρων, ὧν παρ' ἡμῶν λαμβάνουσιν; ἃ μὲν γὰρ διδόασι, πάντι δῆλον. οὐδὲν γάρ ἐστιν ἡμῖν ἀγαθὸν, ὅ τι ἂν μὴ ἐκεῖνοι δῶσιν· ἃ δὲ παρ' ἡμῶν λαμβάνουσι, ripiλcuras, Plato Euth. t. i. p. 33. K. quid enim immortalibus atque beatis gratia nostra queat largirier emolumenti? Lucr. v. 166 sq.

63. And to estimate what is good to the gods, by a reference to our depraved carnal nature.' LU. pulpa answers to the rage of the New Testament. M.

64. Cf. vi. 36. Plin. H. N. xiii. rás τε μίξεις τῶν χρημάτων οι ζωγράφοι φθοράς, ὀνομάζουσι, καὶ τὸ βάψαι μιῆναι κέκληκεν ὁ ποιητής (Hom. 1. Δ 141.) Plut. Symp. Q. v. t. xi. M. Ant. de Reb. S. vi. 30. (GA.) alba nec Assyrio fucatur lana veneno, nec casia liquidi corrumpitur usus olivi; Virg. G. ii. 465 sq. (HY. VO.) K. Both the epic poet and the satirist use the language of the old republic: they consider the oil of the country to be vitiated, instead of improved, by the luxurious admixture of foreign spices; the consumption of which at Rome must have been immense at this period, since they were infused into every dish, and almost into every cup. The conclusion of this spirited passage is closely followed by Prudentius: gemma, bombyx, purpura, in carnis usum mille quæruntur dolis. G.

65. The Lydians are said to have invented the art of dying. Plin. vii. 56. PR.

Tarentum in Calabria produced the finest wool. Plin. H. N. viii. 48. ix. 61 sqq. LU. Calp. ii. 69. K. cf. Juv. viii. 15, note.

The murex was found in the greatest

sint, auroque præfulgeant, deorum est honos; sed pia et vecta voluntate venerantium: itaque boni etiam farre ac fictili religiosi sunt, &c. G. And again: primus est deorum cultus, deos credere: deinde reddere illis majestatem suam, reddere bonitatem, sine qua nulla majestas est: scire illos esse, qui præsident mundo, qui universa vi sua temperant, qui humani

generis tutelam gerunt interdum curiosi singulorum. vis deos propitiare? bonus esto. satis illos coluit, quisquis imitatus est; Ep. 95. cf. Plat. Ale. ii. t. v. p. 99. Virg. Æ. viii. 102. Prop. III. iii. 17. Ov. Tr. I. ii. 75. Pont. IV. viii. 29. V. Max. II. v. 5. K. Litare is also 'to obtain that for which you sacrifice;' v. 120. M. [Livy xxiii, 36, 2. ED.]