to steal our goods, ravish our wives, enslave our persons, inherit our possessions and birth-rights, remain here in England, and everlastingly to inhabit among us." V. 1329-30. Money that, like the sword of kings,

Is the last reason of all things.] These lines are often quoted, and there is a great deal of wit and truth in them. "A man (says the Spectator, No. 240) who is furnished with arguments from the Mint, will convince his antagonists much sooner than one who draws them from reason and philosophy. Gold is a wonderful clearer of the understanding, it dissipates every doubt and scruple in an instant, accommodates itself to the meanest capacities, silences the loud and clamorous, and brings over the most obstinate and inflexible."

V. 1419-20. For, if success could make us saints, Our ruin turn'd us miscreants.] A poet of those times banters them upon this head, in the following lines:

"That side is always right that 's strong,
And that that's beaten must be wrong;
And he that thinks that 't is not so,.
Unless he 's sure to beat 'em too,

Is but a fool to oppose 'em."

V. 1504. He thus began his tale by fits.] We learn from Lilly, that the messenger who brought this terrifying intelligence to this cabal, was Sir Martyn Noel, whom he calls a discreet citizen: he came about nine at night, and told them the surprising news of the citizens burning the Parliament (which they then called the Rump) in effigy and emblem. Lilly says, "This council of state (the very cabal before us) could not believe it until they had sent some ministers of their own, who affirmed the verity of it." Sir Martyn tells his story naturally, and begins like a man in a fright and out of breath, and continues to make breaks and stops till he naturally recovers it; and then proceeds floridly and without impediment. This is a beauty

in the poem not to be disregarded; and let the reader make an experiment, and shorten his breath, or, in other words, put himself in Sir Martyn's condition, and then read this relation, and he will soon be convinced that the breaks are natural and judicious.

V. 1505. That beastly rabble that came down.] This is an accurate description of the mob's burning rumps upon the admission of the secluded members, in contempt of the Ramp Parliament.

V. 1534. Be ready listed under Dun.] Dr. Grey says, Dun was the public executioner at that time, and the executioners long after that went by the same name. Cotton, in his Virgil Travestie, alludes to him in the following lines:

"Away, therefore, my lass does trot,
And presently a halter got,

Made of the best string hempen teer,
And, ere a cat could lick her ear,
Had tied it up with as much art,

As Dun himself could do for 's heart."

V. 1535. That worthy patriot, once the bellows.] Sir Arthur Hazlerig is here alluded to. He had acted a most conspicuous part in the transactions of those times, and was a steady republican in principle; but Ludlow says he fell an easy prey to the cunning and insincerity of Monk, who flattered him in every way, and made him one of the five commissioners of the Parliament forces, with himself, (which he wished to decline,) conducted him into the Parliament as one of the secluded members, and at length he became so well satisfied with the general's good intentions to the Parliament, that when he pulled down the city gates, he exclaimed, "Now, George Monk, we have thee for our own, body and soul;" and then running to the Parliament, said, "all is our own, he will be honest." Monk having deceived him as long as necessary, first ordered his regiment to be removed from London, and then took off the mask; and, as he told Sliusby Bethel, (who came to

him upon business, and found him lost in a profound reverie,) that he had that morning been with Monk, whe had refused to give any satisfaction about the commonwealth, and had even treated him with rudeness and contempt; adding, "We are undone, we are undone!" His courage now, for the first time, left him, and his subsequent behaviour by no means was equal to his former conduct, nor with that declaration that he had published, protesting his intention to live and die with the commonwealth. In 1660 he was sent to the Tower, by order of the King, for endeavouring to gain some of the old officers to attempt making a diversion in, favour of his dear lost commonwealth. He died in the Tower, of a fever, occasioned by grief, in 1660 or 1661.

Of generals, &c.] The Rump growing jealous of General Monk, ordered, that the generalship should be vested in five commissioners, Monk, Hazlerig, Walton, Morley, and Alured, making three a quorum, but denying a motion that Monk should be of that

quorum.

V. 1547. He's mounted on a hazel bavin.] A pun, we suppose, of Hazlerig's name. Bayin signifies a brush faggot.

V. 1550. They've roasted Cook, &c.] Cook was the lawyer who acted as solicitor in the King's trial, and drew up the charge of high treason against him. After the restoration he was executed as a regicide at Tyburn. In the Collection of Loyal Songs, published soon after the restoration, he is satirised in the following lines: "When Pluto keeps his feast,

The rognes must all appear,
And Mr. Scot, I had forgot,

Must taste of this good cheer:
Find out the man, quoth Pluto,
That is the greatest sinner;
If Cook be he, then Cook shall be
The cook to cook my dinner."

V. 1564. Their founder was a blown-up soldier.] Ignatius Loyola, the founder of the Society of the Jesuits, was bred to the profession of arms. He served at the siege of Pampelune, when it was besieged by the French in 1521, and being wounded there, was afterwards confined to his chamber for a long time, which caused him to apply himself to theological meditations for his amusement, and at length begot such an enthusiasm in him, that he became the institutor of the celebrated religious order here alluded to.

V. 1568.es come by springing mines.] An allusion to the gunpowder plot in the reign of James I. of which the Jesuits were the contrivers.

V. 1574. Disguis'd in rumps, like Sambenites.] A sambenito is a coat of coarse cloth, in which the pris soners of the Inquisition are clad when they go to execution.

V. 1585 And from their Coptic priest, Kircherus.] Athanasius Kircher, a learned Jesuit, who wrote largely on Egyptian and Coptic mystical learning.

V. 1587. For, as th' Egyptians us'd by bees.]. The Egyptians represented their kings under the hieroglyphic of a bee, dispensing honey to the good and virtuous, and having a sting for the wicked and dissolute. V. 1591-1. Because these subtle animals

Bear all their int'rests in their tails;

And, when they're once impair'd in that,
Are banished their well-order'd state.]

The emblems in which the Rump Parliament was usually executed in effigy, was the rump of a goose or turkey, which the populace burnt with great derision in most of the considerable towns in the kingdom. Butler's comparing the interest the commonwealth men had in the Rump to that of bees in their tails, seems to have been derived from the following passage in the fourth Georgic of Virgil:

"Prone to revenge, the bees, a wrathful race,

When once provok'd, assault the aggressor's face:
And through the purple veins a passage find,

There fix their stings, and leave their souls behind.”

V. 1615-8. The learned rabbins of the Jews

Write there's a bone which they call luez,
-I' th' rump of man, of such a virtue,

No force in nature can do hurt to.]

Buxtorf, in his Lexicon, says luz is the name of a certain bone in the human body, which some Hebrew writers maintain is incorruptible. Dr. Grey gives the following explanatory passage, translated from a Hebrew rabbinical writer. "When Adrianus was bruising of bones, he asked R. Jehoshuang, the son of Hhaninah, and said to him, from what will God at the latter end revive man? He said, from luz of the back bone. (Luz is a little bone, in the shape of an almond, or hazle nut, standing at the bottom of the back bone.-R. Solomon.) He said to him, whence dost thou know it? He answered, get it me, and I will inform you. Adrianus procured one, and he (R. Jehoshuang) endeavoured to grind it in a mill, but it would not grind. He endeavoured to burn it in a fire, but it would not burn. He put it into water, and it was not dissolved: He put it upon a garment, and struck it with a hammer, but the garment was rent, and the hammer split, and it (the bone) was not diminished."

V. 1619-2.

And therefore, at the last great day,
All th' other members shall, they say,
Spring out of this, as from a seed

All sorts of vegetables proceed.] Dr. Grey, in a curious note on this passage, says, "The learned Mr. John Gregory, of Oxford, in his sermon upon the Resurrection, (Notes and Observations upon some Passages of Scripture, 1684,) where he is proving the resurrection of the same body, informs us, "that a learned chymist, who spent much time in the contemplation of tinctures, and the impression of vege tables, to prove the great principle of salt, made this experiment: he took several herbs and plants, and calcined them to ashes; he put up the ashes into several glasses sealed hermetically, and written upon with the several names of the calcined herbs. When he