we can easily see that _tu_ refers to _recubans_, and _patulae_ to _fagi_, though the related words are separated from one another by the intervention of several others. But if we translate the line literally into English, _Tityrus, thou of spreading reclining under the shade beech_, Œdipus himself could not make sense of it, because there is no difference in termination to assist us in tracking out the meaning. In the same way Milton’s exquisite translation of Horace, “Who now enjoys thee, credulous all gold,” etc., can only be interpreted by aid of the original. We may dissent when he goes on to denounce “the prolixness, constraint, and monotony of modern languages.” Yet it would be as unfair to estimate the scientific value of these speculations by the accumulated achievements of modern philologists, as to sneer at his essay on the _Imitative Arts_ or at Burke’s treatise on the _Sublime and Beautiful_, because Lessing has helped inferior men to see so much further. CHAPTER V IN THE GLASGOW CHAIR—THE LECTURES ON JUSTICE AND POLICE The finding of Adam Smith’s lectures on Justice, Police, Revenue, and Arms, 133 years at least after their last delivery and 105 years after the author had had his own folio notes of them destroyed, is not only one of the curiosities of literature, it is also the most important aid that has been afforded to the study of Smith’s economic, social, and juristic ideas since the appearance in 1793 of Dugald Stewart’s biographical sketch. From 1793 to 1896, hundreds of German students big with their epoch-making theses “über Smiths Entwicklung,” scores of Frenchmen eager to prove the superiority of Quesnai and Turgot, and perhaps half a dozen English critics had whetted their ingenuity on a brief account of the Glasgow lectures which was supplied to Dugald Stewart by Adam Smith’s old pupil and friend, John Millar. According to Millar, Smith’s course, while he occupied the chair of Moral Philosophy at Glasgow, fell into four parts, the first two of which consisted, as we have seen, of Natural Theology and Ethics. In the third part he treated at more length of that branch of morality which relates to _justice_. Here he followed the plan suggested by Montesquieu, “endeavouring to trace the gradual progress of jurisprudence, both public and private, from the rudest to the most refined ages.” This important branch of his labours he also intended to give to the public, but he did not live to fulfil his intention. In the last part of his lectures he examined those political regulations which are founded not upon _justice_, but _expediency_, and considered the political institutions relating to commerce, to finance, to ecclesiastical and military establishments. “What he delivered on these subjects contained the substance of the work he afterwards published under the title of _An Inquiry into the Nature and Causes of the Wealth of Nations_.”