yet surviving, are termed hypogaa deambulationes, i. e. subterranean parades. Vitruvius treats of this luxurious class of apartments in connection with the Apotheca, and other repositories or store-rooms, which were also in many cases under ground, for the same reason as our ice-houses, wine-cellars, &c. He (and from him Pliny and Apollonaris Sidonius), calls them crypto-porticus (cloistral colonnades); and Ulpian calls them refugia (sanctuaries, or places of refuge); St. Ambrose notices them under the name of hypogaa and umbrosa penetralia, as the resorts of voluptuaries: Luxuriosorum est, says he, hypogaa quærere captantium frigus astivum; and again he speaks of desidiosi qui ignava sub terris agant otia.

NOTE 28. Page 137.

The topiary art'. so called, as Salmasius thinks, from Tолior, a ropе; because the process of construction was conducted chiefly by means of cords and strings. This art was much practised in the 17th century; and Casaubon describes one, which existed in his early days somewhere in the suburbs of Paris, on so elaborate a scale, that it represented Troy besieged, with the two hosts, their several leaders, and all other objects in their full proportion.

NOTE 29. Page 138.

Very remarkable it is, and a fact which speaks volumes as to the democratic constitution of the Roman army, in the midst of that aristocracy which enveloped its parent state in a civil sense, that although there was a name for a common soldier (or sentinel, as he was termed by our ancestors) -- viz. miles gregarius, or miles manipularis - there was none for an officer; that is to say, each several rank of officers had a name; but there was no generalization to express the idea of an officer abstracted from its several species or classes.

NOTE 30. Page 140.

Vitis and it deserves to be mentioned, that this staff, or cudgel, which was the official engine and cognizance of the Centurion's dignity, was meant expressly to be used in caning

or cudgelling the inferior soldiers: propterea vitis in manum data,' says Salmasius, 'verberando scilicet militi qui deliquisset.' We are no patrons of corporal chastisement, which, on the contrary, as the vilest of degradations, we abominate. The soldier, who does not feel himself dishonored by it, is already dishonored beyond hope or redemption. But still let this degradation not be imputed to the English army exclusively.

NOTE 31. Page 146.

In the original ter millies, which is not much above two millions and one hundred and fifty thousand pounds sterling; but it must be remembered that one third as much, in addition to this popular largess, had been given to the army.

NOTE 32. Page 147.

'nam bene gesti rebus, vel potius feliciter, etsi non summi- medii tamen obtinuit ducis famam.'

NOTE 33. Page 148.

This, however, is a point in which royal personages claim an old prescriptive right to be unreasonable in their exactions; and some, even amongst the most humane of Christian princes, have erred as flagrantly as Ælius Verus. George IV. we have understood, was generally escorted from Dalkeith to Holyrood at a rate of twenty-two miles an hour. And of his father, the truly kind and paternal king, it is recorded by Miss Hawkins, (daughter of Sir J. Hawkins, the biographer of Johnson, &c.) that families who happened to have a son, brother, lover, &c. in the particular regiment of cavalry which furnished the escort for the day, used to suffer as much anxiety for the result as on the eve of a great battle.

NOTE 34. Page 156.

And not impossibly of America; for it must be remembered that, when we speak of this quarter of the earth as yet undiscovered, we mean to ourselves of the western climates; since as respects the eastern quarters of Asia, doubtless America was known there familiarly enough; and the high bounties

of imperial Rome on rare animals, would sometimes perhaps propagate their influence even to those regions.

NOTE 35. Page 157.

In default of whalebone, one is curious to know of what they were made: - thin tablets of the linden-tree, it appears, were the best materials which the Augustus of that day could command.

NOTE 36. Page 158.

There is, however, a good deal of delusion prevalent on such subjects. In some English cavalry regiments, the custom is for the privates to take only one meal a day, which of course is dinner; and by some curious experiments it has appeared that such a mode of life is the healthiest. But at

the same time, we have ascertained that the quantity of porter or substantial ale drunk in these regiments does virtually allow many meals, by comparison with the washy tea breakfasts of most Englishmen.

NOTE 37. Page 161.

So much improvement had Christianity already accomplished in the feelings of men since the time of Augustus. That prince, in whose reign the founder of this ennobling religion was born, had delighted so much and indulged so freely in the spectacles of the amphitheatre, that Mæcenas summoned him reproachfully to leave them, saying, 'Surge tandem, carnifex.'

It is the remark of Capitoline, that 'gladiatoria spectacula omnifariam temperavit; temperavit etiam scenicas donationes; - he controlled in every possible way the gladiatorial spectacles; he controlled also the rates of allowance to the stage performers. In these latter reforms, which simply restrained the exorbitant salaries of a class dedicated to the public pleasures, and unprofitable to the state, Marcus may have had no farther view than that which is usually connected with sumptuary laws. But in the restraints upon the gladiators, it is impossible to believe that his highest purpose was not that of elevating human nature, and preparing the

way for still higher regulations. As little can it be believed that this lofty conception, and the sense of a degradation entailed upon human nature itself, in the spectacle of human beings matched against like other like brute beasts, and pouring out their blood upon the arena as a libation to the caprices of a mob, could have been derived from any other source than the contagion of Christian standards and Christian sentiments, then beginning to pervade and ventilate the atmosphere of society in its higher and philosophic regions. Christianity, without expressly affirming, every where indirectly supposes and presumes the infinite value and dignity of man as a creature, exclusively concerned in a vast and mysterious economy of restoration to a state of moral beauty and power in some former age mysteriously forfeited. Equally interested in its benefits, joint heirs of its promises, all men, of every color, language, and rank, Gentile or Jew, were here first represented as in one sense (and that the most important) equal; in the eye of this religion, they were, by necessity of logic, equal, as equal participators in the ruin and the restoration. Here first, in any available sense, was communicated to the standard of human nature a vast and sudden elevation; and reasonable enough it is to suppose, that some obscure sense of this, some sympathy with the great changes for man then beginning to operate, would first of all reach the inquisitive students of philosophy, and chiefly those in high stations, who cultivated an intercourse with all the men of original genius throughout the civilized world. The Emperor Hadrian had already taken a solitary step in the improvement of human nature; and not, we may believe, without some sub-conscious influence received directly or indirectly from Christianity. So again, with respect to Marcus, it is hardly conceivable that he, a prince so indulgent and popular, could have thwarted, and violently gainsaid, a primary im. pulse of the Roman populace, without some adequate motive; and none could be adequate which was not built upon some new and exalted views of human nature, with which these gladiatorial sacrifices were altogether at war. The reforms which Marcus introduced into these crudelissima specta

cula,' all having the common purpose of limiting their extent, were three. First, he set bounds to the extreme cost of these exhibitions; and this restriction of the cost covertly operated as a restriction of the practice. Secondly, and this ordinance took effect whenever he was personally present, if not oftener, he commanded, on great occasions, that these displays should be bloodless. Dion Cassius notices this fact in the following words: 'The Emperor Marcus was so far from taking delight in spectacles of bloodshed, that even the gladiators in Rome could not obtain his inspection of their contests, unless, like the wrestlers, they contended without imminent risk; for he never allowed them the use of sharpened weapons, but universally they fought before him with weapons previously blunted.' Thirdly, he repealed the old and uniform regulation, which secured to the gladiators a perpetual immunity from military service. This necessarily diminished their available amount. Being now liable to serve their country usefully in the field of battle, whilst the concurrent limitation of the expenses in this direction prevented any proportionate increase of their numbers, they were so much the less disposable in aid of the public luxury. His fatherly care of all classes, and the universal benignity with which he attempted to raise the abject estimate and condition of even the lowest Pariars in his vast empire, appears in another little anecdote, relating to a class of men equally with the gladiators given up to the service of luxury in a haughty and cruel populace. Attending one day at an exhibition of rope-dancing, one of the performers (a boy) fell and hurt himself; from which time the paternal emperor would never allow the ropedancers to perform without mattresses or feather-beds spread below, to mitigate the violence of their falls.

NOTE 38. Page 163.

Marcus had been associated, as Cæsar and as emperor, with the son of the late beautiful Verus, who is usually mentioned by the same name.

NOTE 39. Page 165.

Because the most effectual extinguishers of all ambition