all the three; that our readers may be enabled to appreciate the justice of our decision. The lines of the poet himself are too common to warrant our transcription.

"Nil ergo optabunt homines, &c."

"Say then, must man, depriv'd all power of choice,
Ne'er raise to Heaven the supplicating voice?
Not so; but to the gods his fortune trust:
Their thoughts are wise, their dispensations just.
What best may profit or delight they know,
And real good, for fancied bliss bestow;
With eyes of pity they our frailties scan;
More dear to them, than to himself, is man.
By blind desire, by headlong passion driven,
For wife, and heirs we daily weary Heaven;
Yet still 'tis Heaven's prerogative to know,
If heirs, or wife, will bring us weal or woe.

"But, that thou may'st (for still 'tis good to prove
Thy humble hope) ask something from above;
Thy pious offerings to the temples bear,
And, while the altars blaze, be this thy prayer.
"O THOU, who see'st the wants of human kind,
Grant me all health of body, health of mind;
A soul prepar'd to meet the frowns of fate,
And look undaunted on a future state;
That reckons death a blessing, yet can bear
Existence nobly, with its weight of care;
That anger and desire alike restrains,
And counts Alcides' toils and cruel pains,
Superior to the feasts, the wanton sport,
And morbid softness of the Assyrian court.

"THIS, though to give thyself may'st well suffice:-
The only path to peace through virtue lies.
O Fortune, Fortune! all thy boasted powers

Would shrink to nothing, were but prudence ours:

But man, fond man, exalts thee to the spheres,

And clothes thee in the attributes he fears!" Gifford.

We now proceed to Mr. Hodgson, who is by no means inferior to his predecessor.

"Shall man then nothing ask?"-This rule receiveThe choice of blessings to the Giver leave:

He grants us happiness, and not our will;

E'en when we hate ourselves, he loves us still.

By a blind impulse violently driv'n,

We claim a wife, a family, from Heav'n;

But Heav'n best knows how vile our wife may be,
How shameless our ungrateful family.

"Yet

"Yet to that God on whom our hopes depend,
While with deep awe, with righteous zeal we bend,
Be this our pray'r Oh let thy creatures find
A healthful body, and a healthful mind;
With a brave soul that, yielding up its breath,
• Mid nature's kindest presents places death
That, soaring far o'er all terrestrial cares,
Smiles on the load of life it briefly bears;
That temp'ring each rebellious passion's fire,
Too firm for fear, too holy for desire,
Prefers Herculean toils to lazy sports,
And fields of danger to voluptuous courts.'
"This thou canst give thyself, and only this
Can lead thy footsteps to the path of bliss.
Be Virtue then, be Prudence still thy guide,
And ev'ry pow'r shall arm upon thy side;
But thy weak vows in Fortune's temple rise,

And Folly wafts their incense to the skies." P. 205.

Lastly, we come to the version of Dr. Badham, which we consider as in many points of view, superior to either of those who have gone before him.

"What then, does life supply no object, none;

Is there No good to ask, No ill to shun?
Nay, but do thou permit the Gods to choose,
What it is meet to grant, and what refuse,
Giving whate'er is good, they oft deny.
What only seems so, to our erring eye;
Dear to himself is man, but far more dear
To them who mark how passion wins his ear;
A wife, an home, and sweet domestic peace,
These boons he seeks with pray'rs that never cease;
They, to whose altars and whose shrines he runs,
Discern the future wife, the future sons!
Yet, that thou may'st not want a ready prayer,
When the slain victim tells thy pious care,
Ask, that to health of body may be join'd,
That equal blessing, SANITY OF MIND:
Gainst which life's various cares in vain conspire,
And strange alike to anger and desire;
Which views the close of life, from terrors free,
As a kind boon, Nature! bestow'd by thee:
Which would the soft Assyrian's down resign,
All his voluptuous nights, and all his wine,
For brave and noble darings! Mortal, learn,
The boon of bliss thyself alone can'st earn;
To tranquil life one only path invites,
Where Virtue leads her pilgrim and requites;

No

No more a Goddess, were thy votaries wise,
Whose fond delusion lifts thee to the skies,
Thy place in Heaven, O Fortune! we bestow,

Divine we call thee; and WE MAKE THEE SO!" P. 293. In the thirteenth satire are to be found many spirited and excellent lines; the following perhaps may be considered as the best, nor indeed would they disgrace even Dryden himself in his best mood.

"Quondam hoc indigenæ vivebant more, &c."

"These dreams might suit the lives our rustics led
Ere Saturn doff'd the diadem and fled;
A little virgin yet when Juno ran,
And Jove himself a private gentleman;
When public dinners were in heaven unknown,
And Gods and Goddesses still din'd alone:
When yet no goblet sparkled in the hand
Of the fair youth that came from Ilium's strand,
Or her's, of Hercules the buxom dame:
With hands unwash'd ere limping Vulcan came,
From all the smoke and soot of Lipari,
And soak'd the nectar till the cup was dry.
O golden times when Gods were scarce and few,
Not such a motley crowd as now we view!
The skies a small establishment possest,
And with a lighter load was Atlas prest.
Obey'd no Monarch then the sad profound,
By his Sicilian bride no Pluto frown'd:

Wheels, furies, vultures, rocks, unheard-of things, And the gay ghosts were strangers yet to kings! P. 336, From the extracts we have already given, the reader will be enabled to form a sufficient judgment of the merits of the work. Dr. Badham appears to most advantage in those passages in which the keen and caustic indignation of the original demands a proportionate pungency and power in the translator. The ingle couplets are at times inimitable-such as

"Mors sola fatetur

Quantula sint hominum corpuscula."

"Death, death alone makes thoughtless man confess
The humbling secret of his littleness."

The exquisite description of old age in the tenth satire, is rendered with the utmost fidelity and beauty-this specimen of our translator's talents is too creditable to be omitted.

"In youth a sweet diversity we find,

And various loveliness with force combin;

But

But age is all alike; the limbs deny
To bear their load, the accent seems to die
Upon the faltering tongue-the scalp is bare,
And the moist nose of infaney is there!
His bread the wretch must break with boneless
So grievous to his dearest friends become,
That Cossus, with the will before his eyes-
Might with disgust be taken by surprise!-
That torpid palate can no longer taste
Or food or wine,-the banquet's joys are past!
Love's tender rites in deep oblivion lie,
Or nature, urg'd in vain, makes no reply,
And all is cold and sad sterility!

Another organ fails-now sing who may

gum

Or strike the chord, he hears no more the lay." P. 281.

That there occurs too often an awkward and an inharmonious couplet we cannot in justice deny, nor that the meaning of the poet is sometimes oddly enough mistaken; but these mistakes, even when raked together with all the malignity of rivalry are at last but few; and when compared with the beauties with which the work abounds, will scarcely be worthy of consideration.

Dr. Badham has been publicly accused, and most unfairly we conceive, of plagiarism from a living translator. Now all the instances which the keenness of contemporary criticism could collect together amount to no more than this-that out of some thousands, a few couplets are to be found with the same rhymes, and about some dozen lines with the same, and those sufficiently common, expressions. Now this cannot, even according to the severest judgment, be construed into plagiarism. The public will judge from the comparative extracts we have given how far the complaint is just. We could wish that the charge had never

been made.

We are not translators of Juvenal; we can therefore appreciate his merits with fidelity, and his faults with candour. If his translation be not equal as a whole to Mr. Gifford's in elegant sustainment, or to Mr. Hodgson's in dignified harmony, yet inparts it surpasses either, and in those very features which so strongly mark the original, in the keenness of conception, in language of caustic and powerful indignation. Brevity and closeness has been the aim of Dr. Badham throughout; in many instances he has most happily embodied the spirit of his author in a corresponding number of lines in the trauslation; in some his desire of conciseness has led him into ruggedness of rhyme and apparent error of expression.

With all its faults however, and they have been sufficiently magnified in other places, this translation has strong claims to notice and approbation. We could with satisfaction entrust it

in the hands of a youth who is entering upon the study of Juvenal, as a book which in many cases would approximate to his mind the meaning and spirit of his author, and place them in a stronger point of view, than what might be deemed a more finished and faultless translation.

The notes will be found useful in general to the student; and will occasionally present the scholar with much curious and interesting information. Dr. Badhain has read much out of the common course, and has read with effect. We trust that he will proceed in his literary pursuits; and could we venture to present him with a prudential admonition, we should advise him, in his next effort, to enter upon some translation, where he will not interfere with any living rival.

BRITISH CATALOGUE.

DIVINITY.

ART. VII. Four Discourses on the Collects for the four Sundays in Advent. By the Rev. Sir A. Gordon, Bart. pp. 76. 2s. 6d. Stockdale. 1814.

These are four pious and rational discourses upon that most awful event, to which our holy Church in the season of Advent directs our attention. The various points which present themselves to the consideration of the preacher, are discussed with sobriety and good sense. The doctrine of a general and eternal judgment is insisted upon with fervency, and defended with effect. The following passage near the conclusion of the last sermon appears to be written in the truest views of Christian Theology.

"It further concerns us to consider, that the measures of the sentence to be then pronounced, will be according to the nature and quality of the actions themselves.-The wicked shall go into everlasting punishment, but the righteous into life eternal: so that the rewards and punishments of the next life, shall bear a proportion to the good or evil done in this. Nothing can be more clear than what the scriptures express on this matter, as to the degrees of men's good or bad actions, as well as the nature and qualities of them. "For to whomsoever much is given, of him, "shall much be required. He that soweth sparingly shall reap spar"ingly; and he that soweth bountifully shall reap bountifully."— And nothing can be more positive than what our Blessed Lord

most