his senate to promote the common good. We find him at the head of them when he enters into the council-hall—speaking first, but still demanding their advice, and steering by it, as far as the iniquity of the times would suffer him. And this is the proper character of a king by inheritance, who is born a father of his country. Æneas, though he married the heiress of the crown, yet claimed no title to it during the life of his father-in-law. _Socer arma Latinus hebeto_, &c., are Virgil’s words. As for himself, he was contented to take care of his country gods, who were not those of Latium; wherein our divine author seems to relate to the after-practice of the Romans, which was to adopt the gods of those they conquered or received as members of their commonwealth. Yet, withal, he plainly touches at the office of the high-priesthood, with which Augustus was invested and which made his person more sacred and inviolable than even the tribunitial power. It was not therefore for nothing that the most judicious of all poets made that office vacant by the death of Pantheus, in the second book of the “Æneis,” for his hero to succeed in it, and consequently for Augustus to enjoy. I know not that any of the commentators have taken notice of that passage. If they have not, I am sure they ought; and if they have, I am not indebted to them for the observation. The words of Virgil are very plain:— “_Sacra suosque tibi commendat Troja Penates_.” As for Augustus or his uncle Julius claiming by descent from Æneas, that title is already out of doors. Æneas succeeded not, but was elected. Troy was fore-doomed to fall for ever:— “_Postquam res Asiæ_, _Priamique evertere gentem_, _Immeritam visum superis_.”—ÆNEIS, I. iii., line 1. Augustus, it is true, had once resolved to rebuild that city, and there to make the seat of the Empire; but Horace writes an ode on purpose to deter him from that thought, declaring the place to be accursed, and that the gods would as often destroy it as it should be raised. Hereupon the emperor laid aside a project so ungrateful to the Roman people. But by this, my lord, we may conclude that he had still his pedigree in his head, and had an itch of being thought a divine king if his poets had not given him better counsel. I will pass by many less material objections for want of room to answer them. What follows next is of great importance, if the critics can make out their charge, for it is levelled at the manners which our poet gives his hero, and which are the same which were eminently seen in his Augustus. Those manners were piety to the gods and a dutiful affection to his father, love to his relations, care of his people, courage and conduct in the wars, gratitude to those who had obliged him, and justice in general to mankind.