[jz] {270} _He is an endless reveller_----.--[MS. erased.] [ka] _Him merry with light talking with his mate_.--[MS. erased.] [330] [Compare Anacreon (Εἰς τέττιγα [Ei)s te/ttiga]), _Carm._ xliii. line 15-- Τὸ δὲ γῆρας οὒ σε τείρει [To\ de\ gê~ras ou)\ se tei/rei.].] [kb] _Deep into Nature's breast the existence which they lose_.--[MS.] [331] [For the association of "Fortune" and "Fame" with a star, compare stanza xi. lines 5, 6-- "Who can contemplate Fame through clouds unfold The _star_ which rises o'er her steep," etc.? And the allusion to Napoleon's "star," stanza xxxviii. line 9-- "Nor learn that tempted Fate will leave the loftiest _Star_." Compare, too, the opening lines of the _Stanzas to Augusta_ (July 24, 1816)-- "Though the day of my destiny's over, And the _star_ of my fate has declined." "Power" is symbolized as a star in _Numb._ xxiv. 17, "There shall come a _star_ out of Jacob, and a Sceptre shall rise out of Israel;" and in the divine proclamation, "I am the root and the offspring of David, and the bright and morning _star_" (_Rev._ xxii. 16). The inclusion of "life" among star similes may have been suggested by the astrological terms, "house of life" and "lord of the ascendant." Wordsworth, in his Ode (_Intimations of Immortality, etc._) speaks of the soul as "our life's _star_." Mr. Tozer, who supplies most of these "comparisons," adds a line from Shelley's _Adonais_, 55. 8 (Pisa, 1821)-- "The soul of Adonais, like a _star_."] [332] {271} [Compare Wordsworth's sonnet, "It is a Beauteous," etc.-- "It is a beauteous evening, calm and free, The holy time is quiet as a nun Breathless with adoration."] [333] [Here, too, the note is Wordsworthian, though Byron represents as inherent in Nature, that "sense of something far more deeply interfused," which Wordsworth (in his _Lines_ on Tintern Abbey) assigns to his own consciousness.] [kc] {272} _It is a voiceless feeling chiefly felt_.--[MS.] [kd] _Of a most inward music_----.--[MS.] [334] [As the cestus of Venus endowed the wearer with magical attraction, so the immanence of the Infinite and the Eternal in "all that formal is and fugitive," binds it with beauty and produces a supernatural charm which even Death cannot resist.] [335] [Compare Herodotus, i. 131, Οἱ δὲ νομίζουσι Διἰ μὲν, ἐπὶ τὰ ὑψηλότατα τῶν οὐρέων ἀναβαίνοντες, θυσίας ἕρδειν, τὸν κύκλον πάντα τοῦ ὐρανο Δία καλέοντες. [Oi(de\ nomi/zousi Dii) men, e)pi\ ta\ y(psêlo/tata tô~n ou)re/ôn a)nabai/nontes, thysi/as e(/rdein, ton ky/klon pa/nta tou~ y)rano Di/a kale/ontes.] Perhaps, however, "early Persian" was suggested by a passage in "that drowsy, frowsy poem, _The Excursion_"-- "The Persian--zealous to reject Altar and image and the inclusive walls And roofs and temples built by human hands-- To loftiest heights ascending, from their tops With myrtle-wreathed tiara on his brow, Presented sacrifice to moon and stars."