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This circumstance, of a preternatural light shining over the army of Cyrus in the night, affords a beautiful instance of the truth of prophecy. When Xenophon informs us it was so remarkable, as to fill them all with awe and reverence towards the Gods and confidence of success in their enterprize, we can no longer doubt but the God of Israel was really with the Prince, and held his right hand to subdue nations before him. The Historian himself, when he considers the events which happened at this time to encourage him to proceed, cannot help acknowledging that matters seemed to be conducted in his favor (θειως πως) by divine interference.

Mr. Rollin is of opinion that Cyaxares was only one year older than his nephew Cyrus. Upon what evidence he founds his conjecture, the author of this poem is altogether ignorant; but having found him, in many instances, an incorrect translator, he has ventured to believe that he is here also under a mistake. In the great hunt mentioned in the first book of the Cyropœdia, Cyaxares is dispatched by Astyages to be the guardian of Cyrus, who was but a boy. Again, when the king of Babylon's son came to hunt upon the borders of Media, and Astyages met him with an armed force, an active part of the troops were given to the command of Cyaxares; offices for which he can hardly be supposed properly qualified, if but a year older than Cyrus; who was, as Xenophon informs us, at this time not more than fifteen or sixteen. He still adheres to his error, and thinks Xenophon must be mistaken, when he says that the daughter of Cyaxares afterwards married to Cyrus, was much beloved by him when they were children together at the court of their grandfather. Still continuing in this opinion, he ventures to place the marriage of Cyrus much earlier than the historian, an event which could not possibly have taken place so soon, if Cyaxares had been so young. Some historians indeed had said that Cyrus married the sister of Cyaxares, but this account Xenophon rejects as not true. Cyaxares, therefore, in this poem is drawn as much older than the prince. His own behavior, and the deference and respect he received from Cyrus, are a sufficient proof that he was so.

At another place Mr. Rollin says that Laborosoarchod was the King who injured Gobryas by killing his son, and forbears to mention the transports of Gobryas and Gadatas, their kissing the hands and feet of Cyrus, and weeping for joy, when Belshazzar was surprized and slain; though the latter circumstance plainly proves that Belshazzar, and not Laborosoarchod, was the man who had injured both.

Again, the challenge which Cyrus offered Belshazzar the first time he came to the walls of Babylon, Mr. Rollin makes him offer when he returns again from the territory of Gadatas, at which time, from motives of prudence, he did not approach to be seen from the walls, but marched directly away to the frontiers of Media.

Many more errors of less importance might be pointed out; but the task is invidious, and perhaps too much has been said already.

Or, in the sublime and simple language of Xenophon, κατειδε μεστον το πεδιον ιππων, ανθρωπων, αρματων: φευγοντων, διωκοντων: κπατουν/των, κπατουμενων:

If any fair reader has had the patience to wade thus far through the labors of a scribbling poet, let her not imagine that the character of Panthea, though hitherto amiable and excellent, is here worthy of her imitation. It is the duty of a Christian to look upon self-destruction with the utmost horror and aversion. For we know that unto whomsoever much is given, of him shall be much required, and are assured, that the servant which knew his Lord's will, but did not according to his will, shall be beaten with many stripes. But, at the same time, let it not be thought that Panthea is in her death unworthy of pity, because she is unworthy of imitation. Let my fair reader remember that she was no Christian that she knew not the virtue of patient submission to calamities, however great, and had no prospect of redress in a life to come. She, therefore, could not be unpardonably culpable in the sight of God or man. He who knows not, whatever heinous actions he may fall into for want of the Christian's knowledge, will not be punished like the more enlightened delinquent, but will without doubt be dismissed, even from the tribunal of infinite Justice, with much mercy and few stripes.