are to be attributed in part to the different atmospheres in which they lived, partly to personal peculiarities which have left their mark on their respective styles. Lucilius lived during that period of the Republic when the struggle between the old manners and the new had begun, when the majority still took the side of simple independence against refinement and luxury. He was free to censure in unmeasured terms those individuals and classes who were infected with effeminate manners or a lax morality. The age of Horace was a widely different one; the old institutions survived only in name, the old spirit had died out, the mission of the poet was to reconcile enemies, to elevate the tone of men's minds, and accepting the new civilization to correct its more glaring vices. A century later, when the forms even of a constitutional government had given way to a rigid imperialism, the corruptions which grow up in an advanced stage of society had become more conspicuous; the poet could no longer strive to effect a compromise. The age of Horace was one of transition, the age of Persius and Juvenal was one of decay; he tried to make the best of his, they succeeded in showing the worst of theirs; the Epicurean criticises, laughs, expostulates, where the Stoic preaches and the Moralist denounces. When we have said that Juvenal was the greatest master of denunciation that ever lived, we have summed his praise. There is no variety, no versatility, and comparatively little grace in his genius, which is strong, intense, and narrow. As an artist he stands in the first, but not foremost in the first rank: the verse, which in the hands of Persius is cramped into the obscure vehicle of a doctrinaire ethics, takes a wider range under the larger inspiration of his successor. Juvenal's hexameters roll along with the sound of a torrent, or the voice of a great speaker in a rage; there is a grandeur in some of his conceptions, and a sledge-hammer force about many of his antitheses, which the best passages of Johnson and Churchill only faintly reflect. He has almost as many quotable passages as Pope, and every now and then hits the nail on the head with an epithet we cannot forget, and gibbets a vice forever in a line. His masterpieces—the thirteenth satire with its magnificent description of the terrors of an angry conscience, the tenth with its succession of great pictures, the eleventh with its elegant familiarity, the fourteenth with its pervading power and finish—are enough to immortalize their author; but when we compare even these with the epistles of Horace, we see the difference between a poet and a consummate rhetorician. Juvenal cannot conceal his art; he aims high, but his purpose is too obtrusive; his finish is perfect, but his labour is too conspicuous; we cannot altogether doubt his sincerity, but he too obviously studies for effect. "Facit indignatio versum" he says himself; his graces, writes his best commentator Heinrich, are the furies, φοβεραι χαριτες; and the reflex of his age with which we are presented in his pages, must be accepted with some deduction for the bitterness of satire. Juvenal has always been received as the type of a good hater; we can form fancies of the man of whom we know so little, and conceive him a good friend and an unforgiving foe, keen, proud, and caustic, consoling himself for corruption, which he partially shared, by writing rounded verses against hypocrisy and slavish vice; "laudator temporis acti," dreaming of an age of innocence among the Marsian and Hernican hills, a lover of the country, of old times, and of old wine—
" Quale coronati Thrasea Helvidiusque bibebant
Brutorum et Cassi natalibus."
JUXON, William, Bishop of London, and the last ecclesiastic who filled the office of lord-treasurer of England, was born at Chichester in 1582, educated at Merchant Tailors', and was elected in 1598 to one of the fellowships of St. John's college, Oxford, belonging to that school. He was originally intended for the bar, had studied law, and entered himself at Gray's inn, when he changed his mind, studied divinity, took orders, and in 1607 was presented by his college to the vicarage of St. Giles', Oxford. Laud was appointed president of John's in 1611, and in that capacity probably became acquainted with Juxon's merits, which were those of a practical preacher, and of a mild and amiable man. However this may have been, when in 1621 Laud resigned the presidency of John's, it was through his influence that Juxon was elected his successor. Laud's affection for him did not stop here. It was through Laud that he was appointed some years later one of the chaplains-in-ordinary to Charles I., as well as dean of Worcester, and in 1632 clerk of the royal closet; the last appointment being asked for, that Laud "might have one that he might trust near his majesty if he himself grew weak or infirm," different as were the dispositions of the two men. It was through Laud again that Juxon was nominated bishop of Hereford in 1633, and dean of the royal chapel. Before consecration he was made bishop of London, after Laud's exchange of that see for the archbishopric of Canterbury; and when Laud prevailed upon Charles to make an ecclesiastic lord-treasurer, Juxon was selected for the high office in 1635, having been sworn of the privy council two years before. Both as bishop of London and as lord-treasurer Juxon seems to have gained the respect of all parties by his moderation and urbanity. He was the first ecclesiastic who had been made lord-treasurer since the reign of Henry VII., and both courtiers and the nation were indignant at the appointment. He managed the finance of his office well, however, though taking advantage of the influence which it gave him over the city of London to advance the interests of the church. Mild as he was, it was Juxon who chiefly, of the king's advisers, protested against the bestowal of the royal assent upon the bill which attainted Strafford. Immediately after the execution of Strafford, he resigned his political office and withdrew to his palace at Fulham, where he continued to be loyal to and consulted by the king, while he received the visits of leaders of the opposite party. Nothing could be discovered in his conduct, whether as bishop or as treasurer, on which to found a charge against him, and so great was the esteem inspired by his character and disposition that he was not deprived until 1649, the year of Charles' execution. By the king's express desire Juxon was in attendance on him during his trial. Early on the morning of the fatal day Juxon was with Charles, and they spent together a considerable time in prayer. He accompanied the king through the park to Whitehall, walking at Charles' right hand. At Whitehall he prayed again with the king in the "cabinet-chamber" and administered the sacrament. On the scaffold it was in answer to an appeal from Juxon that Charles made a declaration of his religious faith. "I have a good cause," he said to Juxon as he prepared for the block. "There is, sire," rejoined Juxon, "but one stage more, which, though turbulent and troublesome, is yet a very short one. Consider, it will soon carry you a great way; it will carry you from earth to heaven; and there you shall find a great deal of cordial joy and comfort." "I go," said the king, "from a corruptible to an incorruptible crown, where no disturbance can be—no disturbance in the world." "You are exchanged," replied the bishop, "from a temporal to an eternal crown; a good exchange!" and Charles' last conversation upon earth was closed. Before stretching out his neck to the executioner, the king took off his cloak and George, giving the latter to Juxon, to whom he said earnestly, "Remember!"—an apostrophe which the bishop is said to have afterwards explained to mean an injunction not to forget his frequent admonitions to teach his son the duty of forgiving his judges. After the execution Juxon took charge of the king's corpse and accompanied it to Windsor. Deprived of his bishopric, he retired to an estate of his own at Little Compton in Gloucestershire, where, curiously enough, he is said to have been a great hunter, keeping one of the best packs of hounds in England. At the Restoration he was appointed archbishop of Canterbury, and died in his eighty-first year, on the 4th June, 1663, leaving a munificent legacy to his own college of St. John's, Oxford, where he was buried; his remains being placed beside those of Laud, transferred thither in the same year from Barking. The only compositions of Juxon's known to be extant are, a sermon on the execution of Charles, 1649; and a pamphlet on the Act of Uniformity, 1662. The Catalogue of the most Vendible Books in England, published in 1658, has been ascribed to him, because signed "W. London." This, however, was the real name of the compiler.—F. E.
