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He shook it off, and felt no harm: so be it !-I renounce them.

Rebuke then, if thou wilt rebuke,-but neither hastily nor harshly; Or, if thou wilt commend, be it honestly, of right; I work for God and good.

* ΤΕΛΟΣ.

NOTES.

(SECOND SERIES.)

(1) "Hunt with Aureng-zebe," &c. Page 130.

The great Mogul; who reigned in the seventeenth century; and was famous, amongst other things, for having all but exterminated wild beasts from the region of Hindoostan: he effected this by surrounding the whole country with his army, and then drawing to a focus with the animals in the centre. Somerville, in the end of Book II. of the Chase, gives a spirited account of that mighty hunting:

"Now the loud trumpet sounds a charge. The shouts

Of eager hosts, through all the circling line,

And the wild howlings of the beasts within

Rend wide the welkin: flights of arrows, winged
With death, and javelins launched from every arm,

Gall sore the brutal bands, with many a wound
Gored through and through."-

(2) Page 131.

Heraclitus, and Democritus, are severally known as the crying and laughing philosophers: they typify opposite kinds of seekers after wisdom: both being prejudiced by excess. Our age of the world seems to have fallen upon the latter, which, with a protest against abuse, is certainly the wiser of the two. "The house of mourning is better than the house of feasting," for this influence, along with others of more weight, viz., that it tends to a cheerful and calm reaction, rather than to feelings of dullness and satiety. A few lines further, "the luxury of Capuan holidays," alludes to Hannibal's fatal rest after the battle of Cannæ.

(3) Revelation xxi. 8. Page 132.

"But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire."

(*) "Deucalion flinging back the pebble in his flight,” &c. Page 136. Descendunt; velantque caput, tunicasque recingunt;

Et jussos lapides sua post vestigia mittunt.
Saxa (quis hoc credat, nisi sit pro teste vetustas?)
Ponere duritiem cœpêre, suumque rigorem: &c. &c.
In-que brevi spatio, superorum munere, saxa

Missa viri manibus faciem traxêre virilem.

Ovid Met. lib. i.

(5) "Copan and Palenque," &c. Page 143.

The remains of these ancient cities, buried in the forests of Central America, have been recently made known to our wonder in the entertaining travels of Mr. J. L. Stephens. A brief and apt quotation, to illustrate the line, occurs in vol. i. p. 103. # Some fragments with most elegant designs, and some in workmanship equal to the finest monuments of the Egyptians; one, displaced from its pedestal by enormous roots; another locked in the close embrace of branches of trees, and almost lifted out of the earth; another, hurled to the ground, and bound down by huge vines and creepers; and one standing, with its altar before it, in a grove of trees which grew around, seemingly to shade and shroud it, as a sacred thing in the solemn stillness of the woods, it seemed a divinity mourning over a fallen people."

(6) Page 161.

Corinna, a Theban lady, was once adjudged to have overcome in verse her countryman, the deep-mouthed Pindar; but she is credibly believed to have owed her success in a great measure to her beauty. Phryne, (not the too-celebrated courtezan of Athens, but a Phryne of fairer fame,) is mentioned as having been accused, like Socrates, of impiety against heathenism, and like him condemned to die; however, the fairer witness of truth was fortunate enough to escape martyrdom by unveiling her bosom to the judges, and thereby influencing their sentence. Quintilian, Orat. lib. ii. c. 15, has this passage to our purpose. Et Phrynen * conspectu corporis, quod illa, speciosissimum alioqui, diducta undaveret tunica, putant periculo liberatam." Athenæus, xiii. 590, tells us that it was by the address and counsel of Hyperides, her advocate, that προαγαγὼν αὐτὴν εἰς τουμφανές, καὶ περίῤῥηξας τοὺς χιτωνίσκους, γυμνά τε τὰ σTéρva Toinσas, he influenced the judges of the Areopagus to acquit her. "Ionian Myrrha" is a character finely drawn by Byron in his tragedy of Sardanapalus.

* *

(7) "Some Nireus of the camp," &c. Page 163.

Homer disposes very summarily of a personage who has nothing to recommend him but his beauty. Nireus is mentioned only in one passage of the

Iliad: lib. ii. 673.

Νιρεύς, ὅς κάλλιστος ἀνήρ, &c. ; and it is significantly added, 'AXX' dλanadvòs Env: an epithet of double intention, powerless in troops, and imbecile in mind.

(8) 1 Esdras iv. 13, et seq. Page 165.

Zorobabel holds argument before Darius, that " Woman is more powerful than wine or the king, but that Truth beareth off the victory from woman." He sets up beauty above all earthly things, v. 32, "O ye men, how can it be but women should be strong, seeing they do thus ?" and it is small disparagement, that Truth should overcome her; for Great is truth, and mighty above all things." v. 41.

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"Thou scalest up the sum," (otherwise to be rendered, "Thou art the standard of measures,") "full of wisdom, and perfect in beauty." It is quite fair, and according to scriptural usage, (compare Hosea xi. 1, with Matt. ii. 15,) to take such a passage as this out of its context, as primarily referable to a King of Tyrus, but in a higher sense applicable to the King of Heaven.

(10) Page 167.

Eratostratus fired the temple of Diana at Ephesus, solely to make himself a name: the incendiary certainly succeeded, for he has come down to our times famous (if in no other way) at least for his criminal and foolish love of notoriety. Pythagoras induced the vulgar to believe in his supernatural qualifications, by immuring himself in a cavernous pit for months, whence returning with a ghastly aspect, he gave out that he had been a visiter in Hades. As for Empedocles, few cannot have heard, that he leaped into Ætna to make the world imagine that he had vanished from its surface as a god: unluckily, however, the volcano disgorged one of the philosopher's sandals, and proved at once the manner of his death, and the quality of his mind; ex pede Herculem.

(11) “Cæsar's wife.” Page 168.

Pompeia, third wife of Julius Cæsar, and divorced from him, according to Plutarch, solely because he would have the chastity of Cæsar's wife free even from suspicion."

(12) Page 170.

Momus, a typification of the force of ridicule, was once counted among the hierarchs of heathen mythology: but, as he made game of every one, he never found a friend; and when at length, in a gush of hypercriticism, he presumed

to censure the peerless Mother of Beauty for awkwardness in walking, the enraged celestials flung him from their sphere, and sent the fallen spirit down to

men.

(13) 1 Kings vii. 21. Page 184.

"He set the pillars in the porch of the temple; and he set up the right pillar, and called the name thereof Jachin [He shall establish]: and he set up the left pillar; and called the name thereof Boaz [in it is strength]: and upon the top of the pillars was lily-work."

(1) Page 185.

An application of the story of Curtius, (as given by Livy, lib. vii. 6,) who leaped into a gulf, in the forum, because the Auruspices had declared that it should never close until the most precious thing in Rome," the strength of the city," had been flung into it. We are told that " equo, quàm poterat maximè ornato, insidentem, armatum se in specum immisisse."

(15) Page 186.

To drink with the throat of Crassus, may well be thought to have passed into a proverb for inordinate lust of wealth: for Orodes the Parthian, having overthrown him in battle, cut off his head, and then, to satirize the insatiable nature of his avarice, poured melted gold down his throat. The evil dreams of Midas are as famous as his other well-earned punishments; and we are told that he died, in consequence of taking too violent a remedy for delivering himself from those nightly torments.

(16) Page 194.

Mr. Willis, in «Pencillings by the Way,” vol. i. p. 115, gives a graphic account of the public burial-ground of Naples. * * * "There are three hundred and sixty-five pits in this place, one of which is opened every day for the dead of the city. They are thrown in without shroud or coffin, and the pit sealed up at night for a year." * "And thus are flung into this noisome pit, like beasts, the greater part of the population of this vast city,—the young and old, the vicious and the virtuous together, without the decency even of a rag to keep up the distinctions of life! Can human beings thus be thrown away? men like ourselves, women, children, like our sisters and brothers? I never was so humiliated in my life as by this horrid spectacle. I did not think a man-a felon even, or a leper,-what you will, that is guilty or debased, I did not think any thing that had been human could be so recklessly abandoned. Pah! It makes one sick at heart! God grant I may never die at Naples !"

Truly this would seem to spoil the proverb, Vedi Napoli, poi mori.

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