A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4301. A. C. 1110. I SAM. i. TO THE END. arose from the facts contained in the sacred writings, which are confessedly the most ancient records we have; and in this respect are an argument of their veracity, since we find them alluded to by subsequent authors, who had no regard to their authority. CHAP. III.-On the Jewish Theocracy. SUPPLEMENTAL BY THE EDITOR. It is of great importance to have a right understanding of the nature and design of that government under which the Israelites were placed on their departure from the land of Egypt. This has been called a Theocracy, that is, a government of which God is the immediate Head, The persons to whom the administration of this government was committed, were neither legislators nor sovereigns; but merely officers who acted under the authority of God, whose duty it was to see the laws which he had enacted put in force. phets, whose mission was duly attested, and the people were bound to hearken to their voice. In all these cases, Jehovah appears as sovereign King, ruling his people by his appointed ministers. A subordinate design of this constitution of the Hebrew government was, the prevention of intercourse between the Israelites and foreign nations. The prevalence of the most abominable idolatry among those nations, and the facility with which the Israelites had, on more than one occasion, adopted their idolatrous rites, during their sojourning in the wilderness, rendered this seclusion necessary, in order to secure the fundamental principle of the Mosaic law above-mentioned; and many of the peculiar laws will, on this principle, be found both wisely and admirably adapted to secure this design.* The form of the Hebrew republic was unquestionably democratic. When Moses promulgated the laws, he convened the whole congregation of Israel, to whom he is repeatedly said to have spoken; but as he could not possibly be heard by six hundred thousand men, we must conclude that he only addressed a certain number of persons, who were deputed to represent the rest of the Israelites. By comparing Deut. xxix. 9. with Joshua xxiii. 2. it appears that these representatives were the It is evident that the fundamental principle of the Mosaic law was the maintenance of one true God, and the prevention, or rather proscription, of polytheism and idolatry. The covenant of Jehovah with the Hebrew people, and their oath by which they bound their allegi-heads of tribes, of families, and judges, and officers. ance to Jehovah their God and King, was, that they should receive and obey the laws which he should appoint as their supreme Governor, with a particular engagement to keep themselves from the idolatry of the nations around them. In keeping this allegiance to Jehovah, as their immediate and supreme Lord, they were to expect the blessings of God's immediate and particular protection, in the security of their liberty, peace, and prosperity, against all attempts of their idolatrous neighbours; but if they should break their allegiance to Jehovah, or forsake his covenant, by going and serving other gods, then they should forfeit these blessings of God's protection. In this constitution, it will be observed, that it is enforced chiefly by temporal sanctions, and with singular wisdom, for temporal blessings and evils were at that time the common and prevailing incitements to idolatry; but by thus taking them into the Hebrew constitution, as rewards to obedience and punishments for disobedience, they became motives to continuance in the true religion, instead of encouragements to idolatry.2 In the theocracy of the Hebrews, the laws were given to them by God, through the mediation of Moses, and they were to be of perpetual force and obligation, so long as their policy subsisted. The judges by whom these laws were administered, were represented as holy persons, and as sitting in the place of God." These judges were usually taken from the tribe of Levi, and the chief expounder of the law was the high priest. In difficult cases of law, however, relating both to government and war, God was to be consulted by Urim and Thummim; and in matters which concerned the welfare of the state, God frequently made known his will by pro All the various branches of Abraham's descendants, like the ancient Germans, or the Scottish clans, kept together in a body according to their tribes and families; each tribe forming a lesser commonwealth, with its peculiar interests, and all of them at last uniting into one great republic. The same arrangement, it is well known, obtained among the Israelites, who appear to have been divided into twelve great tribes, previously to their departure from Egypt. By Moses, however, they were subdivided into certain great families, which are called families by way of distinction: each of whom, again, had their heads, which are sometimes called, heads of houses of fathers, and sometimes simply heads. These are likewise the same persons, who in Josh. xxiii. 2. and xxiv. 1. are called elders. It does not appear in what manner these heads or elders of families were chosen, when any of them died. The princes or heads of tribes did not cease with the monarchy; for it is evident that they subsisted in the time of David; and they must have proved a powerful restraint upon the power of the king. It will now be readily conceived how the Israelitish state might have subsisted not only without a king, but even occasionally without that magistrate who was called a judge. Every tribe had always its own chief magistrate, who may not inaptly be compared to the lords lieutenants of our British counties: subordinate to them, again, were the heads of families, who may be represented as their depute-lieutenants, and if there were no general ruler of the whole people, yet there were twelve smaller commonwealths, who in certain cases united together, and whose general convention would take measures for their common interest. In many cases particular tribes acted as distinct and independent republics, not only when there was neither king nor judge, but even Michaelis's Commentaries, &c. vol. 1. A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4301. A. C. 1110. 1 SAM. i. TO THE END. during the times of the kings. Instances of wars being carried on by one or more particular tribes, both before and after the establishment of the regal government, may be seen in Josh. xvii. 15—17. Judg. iv. 11. and xviii— xx. 1 Chron. iv. 18-23. It appears from 1 Chron. xxiii. 11. that a certain number of persons was necessary to constitute a family, and to empower such a family to have a representative head: for it is there said, that the four sons of Shimei had not a numerous progeny, and were therefore reckoned only as one family. Hence we may explain why, according to Micah v. 1. Bethlehem may have been too small to be reckoned among the families of Judah. It is impossible to ascertain, at this distance of time, what number of individuals was requisite to constitute a house or family.' private virtue, as well as public services to the state, rewarded even in this world. No other government, at least since the earliest ages, has been, or indeed could be, administered in this manner, for no government administered by mere man can either punish or reward any thing but overt acts; nor do ordinary civil governments concern themselves with the practice of religious duties or private virtues, farther than those duties and virtues affect the peace of society. Without taking cognizance of these things, however, the civil constitution of the Israelites would not have answered the purpose for which that people was separated from the rest of the world; for their minds in general were too grovelling to have been restrained from the universal propensity to polytheism and idolatry which then prevailed, by any thing but immediate rewards for duties performed, and immediate punishment for impiety and vice. That this theocratic government continued until the elevation of Saul to the throne is unquestionable. From the death of Joshua to that period, the highest per The judges who were appointed by Moses, had also a right by virtue of their office, to be present in the congregation, or convention of the state. After the departure of the Israelites from Egypt, Moses, for some time, was their sole judge. Jethro, his father-in-law, observing that the daily duties of this office were too heavy|manent officer in the state as well as in the church was for him, suggested to him the institution of judges, or rulers of tens, of fifties, of hundreds, and of thousands, who determined every affair of little importance among themselves, but brought the hard causes to Moses. 2 Of the judges of tens, therefore, there must have been sixty thousand; of the judges of fifties, twelve thousand; of the judges of hundreds, six thousand; and of the judges of thousands, six hundred. These judges seem to have by been a sort of justices of the peace in several divisions, probably taken from the military division of a host into thousands, hundreds, fifties, and tens; this was a model proper for them as an army marching, and not unsuitable to their settlement as tribes and families, in a sort of counties, hundreds, and tithings. After the Hebrews were established in the land of Canaan, Moses ordained that judges should be appointed in every city, and it should seem that they were chosen by the people. In succeeding ages these judicial offices were filled by the Levites, most probably because they were the persons best skilled in the law of the Hebrews. During the sojourning of the Israelites in the wilderness, Moses established a council or senate of seventy, to assist him in the government of the people. The Jewish rabbinical writers, who have exercised their ingenuity in conjecturing why the number was limited to seventy, have pretended that this was a permanent and supreme court of judicature; but as the sacred writers are totally silent concerning such a tribunal, we are authorized to conclude that it was only a temporary institution. After their return from the Babylonish captivity, it is well known that the Jews did appoint a Sanhedrim or council of seventy at Jerusalem, in imitation of that which Moses had instituted. In the New Testament, very frequent mention is made of this supreme tribunal, of which an account will be found in a subsequent part of this work. evidently the high priest: and this was the natural consequence of God himself being the supreme civil governor of the nation. Occasional magistrates were indeed raised up from time to time under the denomination of judges; but from their history it appears that their office was rather military than civil; that most of them were employed in leading armies to battle against the oppressors of their country rather than in dispensing justice to the people; that they were raised up by an immediate impulse from heaven, and not by the choice of the nation; and that when they were not themselves supernaturally enlightened by the Spirit of God, they were to undertake nothing of importance, either in peace or in war, but by the direction of the high priest, after he had consulted God for them by Urim. Such was the theocratic government of Israel in the time of the judges ; but when, toward the end of Samuel's administration, the people mutinously demanded a king to reign over them, and God directed the prophet to comply with their request, the general opinion till very lately, was, and perhaps still is, that the government of Israel ceased to be theocratic, and became such a monarchy as other civil governments which are administered by one man. Such indeed they wished it to be; for their demand was to "have a king over them, that they also might be like the nations ;" and in this sense their demand was understood both by God and by the prophet. They have not rejected thee, said the Lord to Samuel, but they have rejected me, that I should not reign over them; and had their demand been granted to the utmost extent of their wishes, they would very quickly have proceeded to abrogate the law, and to reject Jehovah as their only God. The magistrate called a king in those days and countries around them, was supreme and absolute. His edicts were laws, which he could enforce, suspend, or abrogate, at his pleasure; but such authority never was Thus, the form of the Jewish government was, as Jo-possessed by Saul, by David, or by any other king, sephus very properly terms it, a theocracy, under which sins as well as crimes were punished, and piety and either of Israel or of Judah. All writers on politics have agreed, indeed all men capable of reflection must agree, that in every government there is necessarily a power, from which the constitution has provided no appeal, and which may therefore be termed absolute, VII. "The penal laws against idolatry were still in force during their kings, and put in execution by their best rulers; which alone is a demonstration of the subsistence of the theocracy; because such law would be absolutely unjust under any other form of government." A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4301. A. C. 1110. 1 SAM. i. TO THE END. omnipotent, and uncontrollable. But this power can be that Solomon sat on the throne of the Lord as king innothing else than the legislature; and where the right of stead of David his father. And the queen of Sheba, who enacting and executing the laws is vested in different had doubtless been informed by Solomon of the true nabodies, the government is more or less free according ture of his kingdom, compliments him in these words, to circumstances. The sole legislator of Israel was Blessed be the Lord thy God, which delighteth in thee God; and therefore, as the kings could neither enact a to set thee on his throne, to be king for the Lord thy new law nor repeal an old one, the government continued God.' In like manner, Ahijah says to the house of to be a theocracy, as well under their permanent admin- Israel, on their defection from Rehoboam; ' And now istration, as it was under the occasional administration ye think to withstand the kingdom of the Lord in the of the judges; and the only difference that we can hands of the sons of David.'1 discover between the two species of government, is, that the conduct of Judges was generally directed by him, and that of the kings either by the inspiration of God vouchsafed to themselves, or by prophets raised up from time to time to reclaim them when deviating from their duty as laid down by the law. That the theocracy ended not with the judges, has been proved by Bishop Warburton in so masterly a manner, that I should do my reader injustice were I not to lay before him an abstract of that learned and ingenious prelate's reasoning on the subject. I. "Though the people's purpose, in their clamours for a king, was indeed to live under a Gentile monarchy, like their idolatrous neighbours; yet in compassion to their blindness, God, in this instance, as in many others, indulged their prejudices, without exposing them to the fatal consequences of their project, which, if complied with in the sense in which they had formed it, would have been a withdrawing from them of his extraordinary providence, at a time when they could not support themselves without it. He therefore gave them a king; but such a one as was only his viceroy or deputy: and who, on that account, was not left to the people's election, but chosen by himself, and chosen for life, which it does not appear that all the judges were. II." This king had an unlimited executive power as God's viceroy, for which he was amenable to God alone, whom David therefore repeatedly calls his own King, as well as the King of Israel. III." He had no legislative authority, which every king then had, but which no viceroy could possibly have. | David and Solomon indeed appointed the courses of the priests; but the latter is said to have done so according to the order of the former, who is expressly styled the man of God,' who, therefore, acted under the direction of the Holy Spirit. IV. "The king was placed and displaced by God at pleasure, of which as viceroy, we see the perfect fitness; but as sovereign, by the people's choice or by any other right, we cannot easily account for. No doubt God is by inherent right the sovereign Dispenser of all things both in heaven and in earth; but in the establishing of the government of Israel, he appears to have treated with that people, as men equally independent treat with each other, and to have left it at first to their own option whether they would have himself for their King. V. "The very same punishment was ordained for cursing the king as for blaspheming God, namely, stoning to death; and the reason is intimated in these words of Abishai to David- Shall not Shimei be put to death for this, because he cursed the Lord's anointed?' the common title of the kings of Israel and of Judah. VI. "The throne and kingdom of Judea is all along expressly declared to be God's throne and God's kingdom. Thus, in the first book of Chronicles, it is said, VIII." It appears that a certain degree of inspiration was vouchsafed to their several kings, or at least to the first of each dynasty of kings, to enable them to discharge properly the duties of God's vicegerents, and that this gift was not withdrawn till they were rejected from their high office, or had rendered themselves unworthy of it. Thus when Saul was anointed to be captain over the Lord's inheritance, as soon as he had turned his back to go from Samuel, God gave him another heart, and turned him into a new man, to qualify him, as Bishop Patrick observes, for the government of his people; but when he had rendered himself, by his rebellions against his divine sovereign, unworthy of the office, that spirit was withdrawn from him, and conferred on David, who was anointed to succeed him. In like manner, when Solomon succeeded to the kingdom, God bestowed on him a wise and understanding heart, to enable him to govern and judge the people,' who are expressly called not Solomon's, but God's people." It is justly observed by Warburton, that had the people's demand of a king been complied with in the sense and to the extent that they meant it, the equal and extraordinary providence, rewarding piety and virtue in this world, and punishing idolatry and vice, must have been withdrawn from them; and that they could not then have supported themselves under an ordinary providence in which all things here come alike to all,' surrounded as they were by exasperated enemies, more powerful than themselves. But it is of more importance perhaps to consider the equal and extraordinary providence as necessary at that period, and long afterwards, to check their propensities to idolatry, and to prepare them gradually for the reception of that future Messiah, promised to their forefathers, in whom all the nations of the earth were to be blessed. A long succession of prophets was accordingly sent to open up gradually the nature of that dispensation, which Moses had taught them to expect from a prophet to be raised up among them like unto him; and to remove, by little and little, the shadows of their law, as they became more and more able to bear the splendour of the light within. That splendour, however, the nation at large was never considered fully able to bear; and therefore the extraordinary providence was never wholly withdrawn from them till some time after their return from their Babylonish captivity, by which they appear to have been completely cured of 1 Sam. ix. 8. 2 Div. Leg. b. 5. sec. 3. 32 Sam, iii. 5-15. A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4301. A. C. 1110. 1 SAM. i. TO THE END. their propensities to polytheism, and led to turn their attention more steadily to the prospect of that future CHAP. III.-Of Samuel's appearing to Saul at the state, which had been presented to them by some of their later prophets. During the captivity Bishop Warburton supposes that the administration of the theocracy lay, as it were, in abeyance, but it appears that the Jews were there permitted to live as far as possible, that is, to regulate their own private concerns, by their own laws; and we are sure that they were protected by a miraculous interposition of providence, from the tyranny of those who attempted to compel them to worship idols or to neglect the worship of their own God. On their return to their own country, however, the theocratic government was again administered, as is evident from the declaration of the Almighty, by the prophet Haggai: yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Josedech the high priest; and be strong all ye people of the land, saith the Lord, and work, for I am with you, saith the Lord of hosts: according to the word that I covenanted with you when you came out of Egypt, so my Spirit remaineth amongst you fear ye "What was that covenant?" asks the Bishop. That Israel should be his people, and he their God and King. It cannot barely mean, that he would be their God, and they should be his people; for this was but part of the covenant. Nor can it mean that they should be conducted by an extraordinary providence, as at their coming out of Egypt, and during the first periods of the theocracy, for this was but the effect of the covenant, which soon ceased after their re-establishment in their own country." not,' z Then indeed the extraordinary providence was wholly withdrawn from the Jews, among whom, as among other nations, there was thenceforth, one event in this world, to the righteous and to the wicked,' whose prosperity or adversity appeared no longer to be the result, as formerly, of their righteousness or their sins. Still, however, their government continued to be a theocracy; for they were governed by laws which, as they were given by God, none but God could repeal or change. If then, as all writers on political philosophy agree, every government =receives its denomination from the supreme or sovereign power of the state; and if no power can be supreme, but that in which resides the power of legislation, it is obvious that the government or constitution of the Jewish state continued to be a theocracy till the coming of that prophet, who was to be a lawgiver like unto Moses; for none else had, or could have authority to repeal, or in any way change those laws which they had received from God, by his ministry. Jesus the promised Messiah erected, indeed, a new and spiritual kingdom, to be governed by a new and spiritual law; and proved the divine origin of that kingdom, by miracles equally numerous and stupendous with those by which the theocracy had been originally established; whilst he completely abolished the Mosaic dispensation, by rendering it impossible to administer even the form of the theocratic government. 3 Witch of Endor's. How long the profession of necromancy, or the art of raising up the dead, in order to pry into future events, or to be informed of the fate of the living, has obtained in the world, we have no indications from history. We perceive no footsteps of it in the ages before the flood; and yet it is strange, that a people, abandoned to all kinds of wickedness in a manner, could keep themselves clear of this: but our account of these times is very short. The first express mention that we meet with of magicians and sorcerers, is almost in the beginning of the book of Exodus, where Moses is soliciting the deliverance of the children of Israel out of Egypt; and therefore Egypt, which affected to be the mother of most occult sciences, is supposed to have been the inventress of this. From Egypt it spread itself into the neighbouring countries, and soon infected all the east: for as it undertook to gratify man's inquisitiveness, and superstitious curiosity, it could not long want abettors. From Egypt it is certain that the Israelites brought along with them no small inclination to these detestable practices; and were but too much addicted to them; notwithstanding all the care that the state had taken to suppress them, and the provision which God had made, by establishing a method of consulting him, to prevent their hankering after them. 4 When The injunction of the law is very express. thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a a con Deut. xviii. 9, &c. a What our English translation makes a familiar spirit, the Septuagint and Vulgate render the spirit of Python, but the Hebrew calls it the spirit of Ob. The word Ob, or Oboth, in its primary signification, is a bottle or vessel of leather, wherein liquors were put; and it is not unlikely that this name was given to witches and wizards, because, when they were in their fits of enthusiasm, they swelled in their bellies like a bottle. The occasion of this swelling is said by some to proceed from a demon's entering into the sorceress per partes genitales, and so ascending to the bottom of her stomach, from whence at that time, she uttered her predictions; and for this reason the Latins call who speak out of their bellies.' That there have been such people such persons 'ventriloqui,' and the Greeks iyyarreμudo, 'people as these, might be shown by several examples both in ancient and modern history; but at present, we shall content ourselves with one taken from Cælius Rhodiginus, (Lecti. Antiq. b. 8. c. 10.) his words are to this effect. While I am writing," says country, a woman of a mean extract, who has an unclean spirit he, "concerning ventriloquous persons, there is, in my own in her belly, from whence may be heard a voice, not very strong indeed, but very articulate and intelligible. Multitudes of people have heard this voice, as well as myself, and all imaginable precaution has been used in examining into the truth of this fact. Quando futuri avida portentus mens, sæpe accersitam ventrilo quam, ac exutam amictu nequid fraudis occultaret, inspectare et audire concupivit. This demon," as our author adds, "is called Cincinnatulus, and when the woman calls upon him by his name, he immediately answers her." In like manner several ancient writers have informed us, that in the times of paganism, evil spirits had communion with these ventriloqui per partes secretiores; but at present, we shall only take notice of a remarkable passage in St Chrysostom, which we choose to give the reader in Latin. "Traditur Pythia fæmina fuisse, quae in Tripodes sedens A. M. 2888. A. C. 1116; OR, ACCORDING TO HALES, A. M. 4301. A. C. 1110. 1 SAM. i. TO THE END. sulter with familiar spirits, or a wizard, or a necromancer; for all that do these things are an abomination to the Lord;' and therefore their punishment was this. A man, or a woman, that hath a familiar spirit, or that is a wizard, shall surely be put to death. They shall stone them with stones, their blood shall be upon them.' Nor was it only the practisers of such vile arts, but those likewise that resorted to them upon any occasion, were liable to the same punishment; for the soul that turneth after such as have familiar spirits, and after wizards to go a-whoring after them, I will even set my face against that soul, and will cut him off from among his people,' saith the Lord. 56 6 the ghost of so great a prophet, she might think he was no common man ; and when he sware unto her by the Lord,' that he would defend her from all danger, he gave her intimation enough that he was the king. The crafty woman, therefore, having picked up the knowledge of this, might retire into her closet or cell, and there, having her familiar, that is, some cunning artful man, to make proper responses, in a different voice, might easily impose upon one who was distracted with anxious thoughts, and had already shown sufficient credulity, in thinking there was an efficacy in magical operations to evocate the dead. "The controversy between Saul and David every Such was the severity of the Jewish laws against those one knew; nor was it now become a secret, that the who either practised, or encouraged, any manner of ma- crown was to devolve upon the latter: and therefore that gical arts; and it must be said in Saul's commendation, part of the discourse which passed between Saul and that he put the laws in execution against such vile Samuel, any man of a common genius might have hit off, people; he had destroyed and driven away 3 those that without much difficulty. Endor was not so far distant had familiar spirits, and the wizards out of the land;' | from Gilboa or Shunem, but that the condition of the two and yet, observe the weakness as well as the wickedness armies might easily be known, and that the Philistines of the man! when himself fell into distress, and had were superior both in courage and numbers; and thereabundant reason to believe that God had forsaken him, fore his respondent, without all peradventure, might he flies to one of these creatures for relief, and requests prognosticate Saul's defeat; and though there were some of her to raise up his old friend Samuel, as expecting, hazard in the last conjecture, viz. that he and his sons very probably, some advice from him. But whether this would die in battle; yet there was this advantage on the was really done or no, or if done, in what manner it was side of the guess, that they were all men of known and effected, are points that have so much exercised the experienced valour, who would rather sacrifice their lives, heads and pens, both of ancient and modern, both of than turn their backs upon their enemies." Upon the Jewish and Christian, writers, that little or nothing new whole, therefore, the maintainers of this hypothesis concan be said upon them; and therefore all that I shall endeavour to do, will be to reduce their several sentiments into as narrow a compass, and to state them in as fair a light, as I can, by inquiring into these three particulars : 1. Whether there was a real apparition. 4 51 Sam. xxviii. 10. See Le Clerc's Commentary on 1 Sam. xxviii, passim. she uses for this purpose, are thus described in our excellent translator of that poet. This said; she runs the mangled carcass o'er, 3. By what means, and for what purposes, it was effected. 1. It cannot be denied indeed but that those who explode the reality of the apparition, and make it to be all nothing but a cheat and juggle of the sorceress, have found out some arguments, that at first sight make a tolerable appearance. They tell us, that the sacred history never once makes mention of Saul's seeing Samuel with his own eyes. It informs us, indeed, that Saul knew him by the description which the woman gave, and that he held, for some considerable time, a conversation with him; but since it is nowhere said that he really saw him, "Why might not the woman counterfeit a voice, and pretend it was Samuel's? When Saul asked her to a raise him up Samuel, that is, to disturb Having thus prepared the body, she makes her invocation in 'Lev. xx. 27. Lev. xx. 6. 31 Sam. xxviii. 3. Scot and Webster upon Witchcraft. expansa malignum spiritum per interna immissum, et per genitales partes subeuntem excipiens, furore repleretur, ipsaque resolutis crinibus baccharetur, ex ore spumam emittens, et sic furoris verba loquebatur," &c.-Saurin, vol. 4. Dissertation 36. a What forms of enchantment were anciently used in the practice of necromancy, we are at a loss to know; because we read of none that the Pythoness of Endor employed; but this might probably happen, because the ghost of Samuel came upon her sooner than she expected, and before she had begun her incantations. That however there were several rites, spells, and invocations used upon these occasions, we may learn from almost every ancient author; but from none more particularly than from Lucan, who brings in Erichtho animating a dead body, in order to tell young Pompey the fate of the civil war. The ceremonies To these she joins dire drugs without a name, A thousand poisons never known to fame; these words : Ye furies! and thou black, accursed hell! Ye woes, in which the damn'd for ever dwell! Pharsalia, b. C. |