The commentators are divided what Herod this was, whom our author mentions; whether Herod the Great, whose birth-day might possibly be celebrated, after his death, by the Herodians, a sect amongst the Jews, who thought him their Messiah; or Herod Agrippa, living in the author's time, and after it. The latter seems the more probable opinion. Note XXII. _Then a cracked egg-shell thy sick fancy frights._--P. 260. The ancients had a superstition, contrary to ours, concerning egg-shells: they thought, that if an egg-shell were cracked, or a hole bored in the bottom of it, they were subject to the power of sorcery. We as vainly break the bottom of an egg-shell, and cross it when we have eaten the egg, lest some hag should make use of it in bewitching us, or sailing over the sea in it, if it were whole. The rest of the priests of Isis, and her one-eyed or squinting priestess, is more largely treated in the sixth satire of Juvenal, where the superstitions of women are related. FOOTNOTES: [254] In the play called "Bellamira, or the Mistress." THE SIXTH SATIRE OF PERSIUS. TO CÆSIUS BASSUS, A LYRIC POET. THE ARGUMENT. _This Sixth Satire treats an admirable common-place of moral philosophy, of the true use of riches. They are certainly intended by the Power who bestows them, as instruments and helps of living commodiously ourselves; and of administering to the wants of others, who are oppressed by fortune. There are two extremes in the opinions of men concerning them. One error, though on the right hand, yet a great one, is, that they are no helps to a virtuous life; the other places all our happiness in the acquisition and possession of them; and this is undoubtedly the worse extreme. The mean betwixt these, is the opinion of the Stoics, which is, that riches may be useful to the leading a virtuous life; in case we rightly understand how to give according to right reason, and how to receive what is given us by others. The virtue of giving well, is called liberality; and it is of this virtue that Persius writes in this satire, wherein he not only shows the lawful use of riches, but also sharply inveighs against the vices which are opposed to it; and especially of those, which consist in the defects of giving, or spending, or in the abuse of riches. He writes to Cæsius Bassus, his friend, and a poet also. Enquires first of his health and studies; and afterwards informs him of his own, and where he is now resident. He gives an account of himself, that he is endeavouring, by little and little, to wear off his vices; and, particularly, that he is combating ambition, and the desire of wealth. He dwells upon the latter vice; and being sensible, that few men either desire, or use, riches as