PRl7DENTIITS.*

FOB the two centuries between the death of Suetonins (who, after all, does not count for much) and the time when Ansonius began to write, somewhere, it may be presumed, in the first half of the fourth century, there was a strange blank in Latin literature, broken only by Apuleins and Tertullian, to whom may perhaps be added Floras, for official historiographers and legists do not belong to literature. Then came a revival, with which are specially connected the names of three poets, all of whom attained a certain degree of distinction. The three are remarkably unlike, and in nothing more so than in their relation to the great fact of the period, Christianity, then rapidly conquering the world. Clandian stands wholly apart from it. He looks for some of his subjects in the old • Translations from Prudentius. With an Introduction and Notes. By Fran* Bt. John Thackeray. M.A. London : Bell and Bona. 1890.

mythology, the War of the Giants against the Gods, and the Rape of Proserpine. When he treats themes of his own time, his language is as full as Virgil's and Ovid's of references to the old Pantheon. Ausonius is so doubtful in his way of ex- pressing himself, that it has been fiercely disputed whether he was a Christian or no. The truth probably is, that he was a pagan at heart, but in his capacity, first as tutor, then as counsellor to a zealously Christian Emperor, made a profession of the now dominant faith. Prndentins is as manifestly Christian as Claudian is manifestly pagan.

Whether he was born in the faith we cannot say, for nothing is known of him, except what he tells us himself in his autobiography, a short metrical preface to his Cathemerinon, or " The Christian Day." We learn from this that he was somewhat advanced in years before he began to regard his religion seriously. But as his self-reproaches do not include the charge of idolatry, we may conclude that he had always been a nominal Christian. He followed the profession of an advocate ; held the post of Governor of two cities, which he does not name (" Bis legum moderamine frenos nobilium reximns urbium ") ; and, finally, was advanced by the Emperor (probably Theodosius) to some high military office. His con- version he assigns to his fifty-seventh year (A.D. 405). Hence- forward he will devote himself to penitence and the praises of God :— " Atqui fine sub ultimo peccatrix anima stultitiam exuat :

saltem voce Deum concelebret, si meritis nequit :" a stanza which is not very adequately rendered by :- " 0 yet, e'en yet, break off !

If merit claims no room, Folly's dull vesture doff, And praise thy God, ere strikes the hour of doom."

The antithesis of voce and meritis is lost, and it is the point of the whole. He proceeds to enumerate the subjects to which his Muse is to be devoted. His soul is to-

" Link day to day with chaunt, Sing the Lord's song each night ; Bid teachers false avaunt ;

For the one faith indomitable fight !

Tread down the idol throng, Rome's shrines and statues raze !

Martyrs, you claim the song ; Apostles, yours by highest right the praise !"

The phrase translated by " fighting for the faith" is an instance of the linguistic value of the study of Pruden- tins. It is catholicant discutiat Mem. This in a classical author would certainly mean " destroy." Here it as certainly means " discuss " or " treat of." Messrs. Lewis and Short (sub verbo) say that " there appears to be no example in the literary language for this usage." This " discussion " is to be found especially in the poem called Apotheosis, a statement of the Divinity of Christ. The other subjects in the list of Pruden- tins's works are easily identified. The translation given us in this volume by Mr. Thackeray and his collaborateurs are chiefly from the Hymns and the Praises of the Martyrs. The two exceptions are an extract from the Apotheosis, where an incident in the life of Julian, a frustrated sacrifice, is related, and the peroration of the Second Book against Symmachns. Pru- dentius's invective falls a long way behind the vigorous rhetoric of Clandian, and his hexameters are sadly wanting in energy and variety of pause. The Hymns, Cathemerinon, are twelve in number, and of a length which seems inordinate to our notions of such compositions. The longest contains two hundred and eight lines; the shortest, ninety ; the whole average nearly one hundred and fifty. Perhaps the most attractive of them is the third, the " Hymn before Food." We give the latter half :—

" He gave us all, whate'er

With sovereign hand we claim—all things that swim In sea or pool, what earth brings forth or air, All he put under me, and me 'neath him.

'Tis man by cunning skill Entraps in meshes or in snares his prey ; The feathered tribes in limed bushes still Entangled, strive in vain to flee away.

See how the woven net Drags through the waves the brood that roams the deep : Lured by the treacherous bait, the fish beset Yon deadly hook, and on destruction leap.

Generous of bearded grain The teeming champaign pours its large increase, While here the gadding vines their clusters rain, Here verdure clothes the olive, child of Peace."

The Latin is often curious. In this extract we find piumigera series for "the feathered tribes," fluctivagos greges, and vulnifico amonine, a noticeable revival of compounds which went out of fashion in the Augustan period. The " Hymnus ad Incensum Lucerme " is another favourable specimen of the poet. Here his metre is more than usually attractive. We give our readers both original and translation :— "hue purpureis tecta rosariis omnis fragrat humus calthaque pinguia et molles violas et tenues crocus fundit fonticulis unda fugacibus.

Illic et gracili balsama surculo desudata flaunt, raraque cinnama spirant et folium, fonte quod abdito praelabens fluvius portat in exitum.

Felice, animae prate per herbida concentu parili suave sonantibus hymnorum modnlis dulce canunt melos, calcant et pedibus lilia candidis."

" There for the blest serener regions bear In richest store crocus and violet; The damask rose exhales her fragrance there, And trickles many a silver rivulet.

Balsam and nard and cinnamon breathe rare scent, And happy souls the velvet meads along And lilied banks, quiring in pure content, Pour the full flood of their harmonious song."

This hymn contains an allusion to the belief that Eastertide brings a respite to the tortures of the lost. The eighth hymn, "After Fasting," is in the sapphic metre. The rules are duly followed, but the effect is not good. The Martyrs' Garland contains between three and four thousand lines, in fourteen poems. Perhaps the third, "St. Eulalia," in honour of a young girl said to have been martyred under Diocletian, is as happy as any. But the best piece in the collection—that which vindicates as well as anything Prudentius's claim to be a poet, and a religious poet—is the "Epilogue," thus worthily translated by Mr. E. D. Stone :— " On God's high altar glow,

Laid by a hand chaste, pious, innocent, Deeds of a good intent, Wherewith the blissful soul doth overflow.

This man cuts short his store

That needy folk may live upon his gift.

I offer iambs swift And voluble trochees, for I have no more.

Not mine is holiness, Nor wealth to dower the poor man's dwelling-place. Yet God, whose name is grace, Doth bear my halting song, and hearing bless.

See Dives' hall unite At every corner service manifold : Yon cup is ruddy gold, Yet is the brazen pipkin burnished bright ; The potter's earthenware By massy silver chargers standeth nigh ; Here careen ivory, Rude hollowed helm and oaken platters there.

Each vessel deem thou good, So it subserveth to the master's need ; The household may not speed If costly wares lack help of simple wood.

Me in His Father's hall Christ fitteth as a chattel old and worn, To offices of scorn, And in a corner's corner doth install.

An earthy use is mine Within salvation's palace, yet 'tis meet To cast before His feet My petty service at the heavenly shrine ; And so come what come may,

Christ, be Thou still the burden of my lay !"

Mr. Thackeray's translations admit, we think, of improve- ment; but his " Prolegomena," especially as they deal with the theological and ecclesiastical aspect of Prudentius's writings, and with their relation to classical Latinity, and his notes, leave nothing to be desired.