fifty days, yet of this number every day will be productive of some new incident. Thus, Croesus, our nature appears a continued series of calamity. I see you as the sovereign of many nations, and possessed of extraordinary affluence and power. But I shall not be able to give a satisfactory answer to the question you propose, till I know that your scene of life shall have closed with tranquillity. The man of affluence is not, in fact, more happy than the possessor of a bare sufficiency; unless, in addition to his wealth, his end of life be fortunate 52. We often discern misery in the midst of splendid plenty, whilst real happiness is found in humbler stations. The rich man, who knows not happiness, surpasses but in two things the humbler but more fortunate character, with whom we compare him. Yet there are a variety of incidents in which the latter excels the former. The rich man can gratify his passions; and has little to apprehend from accidental injuries. The poor man's condition exempts him entirely from these sources of affliction. He, moreover, possesses strength and health; a stranger to misfortune, he is blessed in his children, and amiable in himself. If at the end of such a life, his death be fortunate, 52 His end of life be fortunate.]-This sentence of Solon is paraphrased by Sophocles, in his dipus Tyrannus. It was, indeed, a very favourite sentiment with the Greeks in general. See the Andromache of Euripides, verse 99; with many other places in his tragedies.-Larcher. fortunate, this, O king, is the truly happy man; the object of your enquiry. Call no man happy till you know the nature of his death*; he is at best but fortunate. All these requisites for happiness it is in no man's power to obtain, for no one region can supply them; it affords, perhaps, the enjoyment of some, but it is remarkable for the absence of others. That which yields the more numerous sources of gratification, is so far the best such also is the imperfection of man, excellent in some respects, weak and defective in others. He who possesses the most advantages, and afterwards leaves the world with composure, he alone, O Croesus, is entitled to our admiration. the part of wisdom to look to the event of things; for the Deity often overwhelms with misery, those It is who * See the conclusion of the Edipus Tyrannus of Sophocles. Let mortals hence be taught to look beyond Is happy, till the last decisive hour Shall close his life without the taste of woe. Which, as Larcher observes, seems to be a paraphrase of the words of Herodotus. See also the Andromache of Euripides: We never ought to call Frail mortals happy, at their latest hour, Till we behold them to the shades descend. The idea appears to have been a favourite one with the ancient writers.-T. who have formerly been placed at the summit of felicity." XXXIII. To these words of Solon, Crœsus refused both his esteem and praise, and he afterwards dismissed the philosopher with indifference $3. The sentiment which prompts us not to be elate with temporary bliss, but to look beyond the present moment, appeared to Croesus neither wise nor just. XXXIV. Solon was no sooner departed, than, as if to punish Croesus for his arrogance, in esteeming himself the happiest of mankind, a wonderful event befel him, which seemed a visitation from heaven. He saw in his sleep a vision, menacing the calamity which afterwards deprived him of his son; Croesus had two sons; the one marked by natural defect, being dumb; the other, whose name was 33 Dismissed the philosopher with indifference.]-At this period the celebrated Æsop was also at the court of Crœsus, and much respected. He was afflicted with the disgrace of Solon; and, conversing with him as a friend," You see, Solon," said he, "that we must either not come nigh kings, or we must entertain them with things agreeable to them." "That is not the point," replied Solon; " you should either say nothing to them, or tell them what is useful."-" I must confess," says Bayle, after relating the above," that this caution of Æsop, argues a man well acquainted with the court and great men but Solon's answer is the true lesson of divines, who direct the consciences of princes."-T. was Atys, was distinguished by his superior accomplishments. The intimation of the vision which Croesus saw, was, that Atys should die by the point of an iron spear. Roused and terrified by his dream, he revolved the matter seriously in his mind. His first step was to settle his son in marriage: he then took from him the command of the Lydian troops, whom he before conducted in their warlike expeditions: the spears and darts, with every other kind of hostile weapon, he removed from the apartments of the men to those of the women, that his son might not suffer injury from the fall of them, as they were suspended. XXXV. Whilst the nuptials of this son employed his attention, an unfortunate homicide arrived at Sardis, a Phrygian by nation, and of the royal family. He presented himself at the palace of Croesus, from whom he required and received expiation 54 with the usual ceremonies. The Lydian mode of expiation nearly resembles that of the 54 Expiation.]-It was the office of the priests to expiate for crimes committed either from accident or design, and they were therefore called Kathartai, Purifiers: but it should appear from the above, and other similar incidents, that kings anciently exercised the functions of the priesthood.T. The scholiast of Homer informs us, (See verse 48, last book of the Iliad) that it was customary amongst the ancients, for whoever had committed an involuntary murder, to leave his the Greeks. When Croesus had performed what custom exacted, he enquired who and whence he was. "From what part," said he," of Phrygia, do country, and fly to the house of some powerful individual. There, covering himself, he sate down, and entreated to be purified. No writer has given a more full, and at the same time more correct account of the ceremonies of expiation, than Apollonius Rhodius. Their visit's cause her troubled mind distress'd; To expiate their crime, in order due, Its neck she struck, and bath'd their hands in blood. Jove, who acquits the suppliant homicide. 3 Whether |