and the author of it ignorant of the good he does; therefore, consequently void of the merit of it; as, on the contrary, a man may commit a crime without the consent of his will, and is therefore guiltless.

Ver. 382. The beauty of this passage is admirable; and it will appear the more so, when we consider the truth of the doctrine in this poetical dress. The road to what he here calls wickedness' is soon found; that is, our appetites are no sooner capable of enjoying their proper objects, but such objects are every day presenting themselves to us; the way to what he calls virtue, and which is really so, is truly rugged, because we must resist the dictates of nature, if we consider ourselves as mere sensual beings, and reject those things which would give us immediate pleasure.

Ver. 306. After the poet has endeavoured to excite his brother to acts of justice, by moral precepts, he reminds him of his birth, intimating that by acts of virtue the honour of a family is supported. Tzetz. See further in the Life.

Ver. 424. How proper is this, after he had recommended boldness to his brother, lest he should mistake that which he designed as an honest resolution boldly pursued, and convert the best advice to the prejudice of others!

Ver. 448. The thighs were offered to the gods, because of the honour due to them; those parts being of greatest service to animals in walking and gene rating; and thereby, says Tzetzes, they commended themselves and their undertakings to divine protection.

We find the same offerings ordained by the Levitical laws, though perhaps not just on the same occasion. How near the ceremonies agreed is uncertain, for here our author is deficient. We find the same strict command in Leviticus, that the victim

should be pure. 'And if his offering, for a sacrifice of peace offering, unto the Lord, be of the flock, male or female, he shall offer it without blemish.' Chap. iii. ver. 6. There likewise the fat, and those parts which contribute most to generation, are more particularly appropriated to that use. 'And he shall offer an offering made by fire unto the Lord: the fat thereof, and the whole rump, it shall he take off hard by the back bone; and the fat that covereth the inwards, and all the fat that is on the inwards. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. And the priest shall burn them on the altar; it is the food of the offering made by fire, for a sweet savour. All the fat is the Lord's.' ver. 9, 15, 16. And in the same book are the offerings of frankincense, and drink offerings, instituted. In the Iliad of Homer, book i. the thighs are offered to Apollo, as likewise in the Odyssey, book xxi. and in several other parts of these two poems.

Ver. 470. Our author in his rules of morality does not recommend an observation of the laws only, but that all may conduce to the true enjoyment of life, to ourselves, our friends, and our neighbours; as liberality, a particular regard to good men, in our payments to return more than we borrow; none of which we are obliged to by any laws: all this, therefore, must proceed from a generous soul, from a knowledge of the world, and a just and prudent way of thinking. He likewise shows, that to be honest, to be liberal, is not only to indulge a noble passion, but to be friends to ourselves; and the rule he lays down in one line is enforced by the reason in the next. What an elegant praise is that Tully gives our poet, when to recommend this passage, he uses the same words, as near as he can, which he so much admires.

Illud Hesiodeum laudatur a doctis quod eâdem mensurâ reddere jubet, quâ acciperis, aut etiam cumulatiore, si possis.

" That passage of Hesiod is commended by men of learning, because he commands you never to return less than you borrow, but more, if you are able.'

Ver. 498. The reason Tzetzes, and some other commentators, give for this advice, is, that wine, when the cask is first pierced, is small, being next the air, and when low, troubled with dregs; at both which times, they say, Hesiod advises not to be sparing, the wine not being of much value: but when it is about half out, it draws more pure; then is the time to be frugal. A poor compliment this to his guests! If so, all his former rules of liberality are destroyed: but these gentlemen must certainly mistake his meaning. All that he would recommend is, not to let our liberality run to profuseness; and, when the wine is strong, not to drink to excess, by which we become enemies to ourselves and friends.

BOOK II.

The Argument.

In this book, the poet instructs his countrymen in the arts of agriculture and navigation, and in the management of the vintage: he illustrates the work with rural descriptions, and concludes with several religious precepts, founded on the custom and manners of his age.

WHEN the Pleiades, of Atlas born,
Before the sun's arise illume the morn,
Apply the sickle to the ripen'd corn;
And when, attendant on the sun's decline,
They in the evening ether only shine,
Then is the season to begin to plough,
To yoke the oxen, and prepare to sow;
There is a time when forty days they lie,
And forty nights, conceal'd from human eye;
But in the course of the revolving year,
When the swain sharps the scythe, again appear.
This is the rule to the laborious swain,
Who dwells or near, or distant from, the main;
Whether the shady vale receives his toil,
And he manures the fat, the inland soil.

10

Would you the fruits of all your labours see, Or plough, or sow, or reap, still naked be; Then shall thy barns, by Ceres bless'd, appear Full of the various produce of the year;

Nor shall the seasons then behold thee poor, 20 A mean dependant on another's store.

Though, foolish Perses, bending to thy prayers,
I lately heard thy plaints, and eased thy cares,
On me no longer for supplies depend,

For I no more shall give, no more shall lend.
Labour industrious, if you would succeed;
That men should labour, have the gods decreed,
That with our wives and children we may live,
Without the' assistance that our neighbours give,
That we may never know the pain of mind
To ask for succour, and no succour find:
Twice, thrice, perhaps, they may your wants
supply;

30

But constant beggars teach them to deny;
Then wretched may you beg, and beg again,
And use the moving force of words in vain.
Such ills to shun, my counsels lay to heart;
Nor dread the debtor's chain, nor hunger's smart.
A house, and yoke of oxen, first provide,
A maid to guard your herds, and then a bride;
The house be furnish'd as thy need demands, 40
Nor want to borrow from a neighbour's hands.
While to support your wants abroad you roam,
Time glides away, and work stands still at home.
Your business ne'er defer from day to day,
Sorrows and poverty attend delay;

But lo; the careful man shall always find
Increase of wealth according to his mind.

When the hot season of the year is o'er
That draws the toilsome sweat from every pore,
When o'er our heads the' abated planet rolls 50
A shorter course, and visits distant poles;