Page images
PDF
EPUB

literature, in an age in which science and virtue were rapidly sinking into decay.

Persius has left only six Satires. Some of his productions were destroyed by direction of Cornutus, as not being sufficiently matured by their author, who died at the age of 32. He obtained, however, as Quintilian has observed, much honour by one book. Satirical dialogues were amongst the earliest productions of Rome, which were afterwards improved into dramatic representations; but the interlocutory form continued to be retained in ethical and didactic works. Ennius, Lucilius, Horace, and others, preceded Persius.

The satires of Persius, amidst the obscurity of a figurative style, abound with pointed and striking moral passages. His instructions are delivered in a mild tone of contemplative philosophy, though occasionally animated with that indignant spirit which afterwards appeared in the writings of Juvenal; and they are, in general, free from the offensive impurities which degrade the work of the latter writer. He describes, with peculiar effect, his contempt of the trappings displayed for popular deception without intrinsic and substantial virtue; re

presenting the profligate to be so stupified, as not to know what he had lost, and so sunk in the depth of depravity, as never again to rise; and he addresses in forcible language, the Father of the gods, entreating him to punish oppressors by no other means than by making them "behold virtue and pine 66 away with grief for having deserted it:"

"Virtutem videant, intabescantque relictâ *."

The lines also, in which he exhorts wretched mortals to learn what they are, and for what they were created; what should be the object of their wishes; and what God had commanded them to be; indicate a mind directed to right objects,

Persius speaks of the prayers and sabbaths of the Jews, but does not appear to be aware of the importance of institutions which were expressive of a reverence for an eternal and immutable God, worshipped in mental contemplation, without image, in the hallowed rest of the Sabbath, amidst the miserable superstitions which prevailed on every side.

* Sat. iii. 1. 30-38. See also line 40-44.

Tacit. Hist. lib. v. c. 6.

Sat. v. 1. 184.

He mentions the celebration of the birth-day of Herod, observed, as it should seem, at Rome, with illuminations, in a manner which implies the existence of numbers of the Jews in that city, who were distinguished by customs which must have excited much attention. The observances in this instance seem to have originated in the reverence which the Herodians entertained for Herod, whom they flattered as the person in whom the prophecies relating to the Shiloh were to be accomplished.

The books of Moses and of the Prophets were read, we know, wheresoever there were Jewish synagogues, and there are sufficient indications dispersed through the works of the Roman writers, to shew that they had some knowledge of the instruction which the Scriptures contain, though indeed that knowledge was very partial and defective, and appears in the Heathen representations under all the colourings of prejudice. The God, whom the Jews worshipped, is styled by Lucan (the associate of Persius) "the un"certain," or unknown God +; and his abstract and spiritual perfections were in ge

Sat. v. 1. 180.

+ Pharsal. lib. ii. l. 599.

neral considered by the heathens, as too remote from human apprehension to become the objects of reverence in a religious service, so as to be productive of any practical ef fects on those who were led to worship them *.

Nevertheless Persius seems to have conceived more elevated and just views of religion, he reprehends the secret motives and illicit desires, which prompted the expensive sacrifices of his time t, giving vent to his indignation against those, whose hearts were bent only on earth, being devoid of all hea venly affections, and he enjoins a well-composed rectitude and piety in the hallowed recesses of the mind ‡.

Many of the pure precepts of devotion and holiness, which the Jews must have meditated upon in their affliction, and have sometimes proclaimed amidst the abominations which surrounded them, might have attracted regard; every sentence of Scripture has a sterling value, and it is evident that the reflections of Persius are particularly impressive, and rise into a higher strain.

Juvenal, Sat. xiv. 1. 97. Tacit. Hist. lib. v. § 9. Florus Epit. lib. iii. c. 6.

↑ Sat. ii. 1. 3.

↑ Sat. ii. 1. 61, 62. 73–75.

when they seem to repeat the lessons of Scripture.

The line with which he commences his work, proclaiming the vanity of human cares, and the emptiness of human concerns,

"O Curas Hominum! ô quantum est in rebus inane!"

seems to bear a more than an accidental resemblance to the text with which Solomon opens his sublime reflections in the book of Ecclesiastes: "Vanity of vanities,” saith the preacher, "vanity of vanities; all is vanity." Persius appears, however, to apply in an unlimited sense, what Solomon uttered only with regard to the views of men, when not directed by the fear of God. The Heathen writer speaks of human affairs as defective in themselves, but the inspired teacher refers only to a vanity in the pursuits of men. There are other lines also of Persius, which deserve consideration. He reprehends in strong language those unthinking men, who, because the Deity did not inflict immediate punishment, imagined that he had overlooked or forgiven their impiety; and elsewhere

Sat. ii. 1. 24-30, compared with Psalm ii. 21.

« PreviousContinue »