_ At the
Floralia
(cf.
Satires
, H.
N.
, xii.
, 7, 14, 15.
Jahn's
Biblical Antiquities, p. 31.
[1482] _Baro_ is no doubt the true reading, and not _varo_, which some
derive from _varum_, "an unfashioned stake" (of which _vallum_ is the
diminutive), "a log;" and hence applied to a stupid person. Baro is,
as the old Scholiast tells us rightly for once, the Gallic term for a
soldier's slave, his Calo; and, like Calo, became a term of reproach
and contumely. It afterward was used, like homo (whence _homagium_,
"homage"), to mean the king's "man," or vassal; and hence its use in
mediæval days as an heraldic title. Compare the Norman-French terms
Escuyer, Valvasseur.
[1483] _Œnophorum. _ Hor. , i. , Sat. vi. , 109, "Pueri lasanum portantes
œnophorumque. " Pellis is probably a substitute for a leathern
portmanteau or valise.
[1484] _Cannabe. _
"And while a broken plank supports your meat,
And a coil'd cable proves your softest seat,
Suck from squab jugs that pitchy scents exhale,
The seaman's beverage, sour at once and stale. " Gifford.
[1485] _Sessilis obba. _ Sessilis is properly applied to the broad back
of a stout horse, affording a good seat ("tergum sessile," Ov. , Met. ,
xii. , 401), then to any thing resting on a broad base. Obba is a word
of Hebrew root, originally applied to a vase used for making libations
to the dead. It is the ἄμβιξ of the Greeks (cf. Athen. , iv. , 152), a
broad vessel tapering to the mouth, and answers to the "Caraffe" or
"Barile" of the modern Italians.
[1486] _Veientanum. _ The wine-grown at Veii. The Campagna di Roma is
as notorious as ever for the mean quality of its wines. Hor. , ii. ,
Sat. iii. , 143, "Qui Veientanum festis potare diebus Campana solitus
trullâ. " Mart. , i. , Ep. civ. , 9, "Et Veientani bibitur fax crassa
_rubelli_. " ii. , Ep. 53. iii. , Ep. 49.
[1487] _Pice. _ See Hase's Ancient Greeks, chap. i. , p. 16.
[1488] _Indulge genio. _ Cf. ii. , 8, "Funde merum Genio. "
[1489] _Dave. _ This episode is taken from a scene in the Eunuchus of
Menander, from which Terence copied his play, but altered the names.
In Terence, Chærestratus becomes Phædria, Davus Parmeno, and Chrysis
Thais. There is a scene of very similar character in le Dépit Amoureux
of Molière. Horace has also copied it, but not with the graphic effect
of Persius. ii. , Sat. iii. , 260, "Amator exclusus qui distat, agit ubi
secum, eat an non, Quo rediturus erat non arcessitus et hæret Invisis
foribus? ne nunc, cum me vocat ultro Accedam? an potius mediter finire
dolores? " _et seq. _ Lucr. , iv. , 1173, _seq. _
[1490] _Frangam. _ Literally, "make shipwreck of my reputation. "
[1491] _Udas_ is variously interpreted. "Dissipated and luxurious," as
opposed to _siccis_ (Hor. , i. , Od. xviii. , 3; iv. , Od. v. , 38), just
before, in the sense of "sober. " So Mart. , v. , Ep. lxxxiv. , 5, "Udus
aleator. " (Juvenal uses _madidus_ in the same sense. See note on Sat.
xv. , 47. ) For the drunken scenes enacted at these houses, see the last
scene of the Curculio of Plautus. Or it may mean, "wet with the lover's
tears. " Vid. Mart, x. , Ep. lxxviii. , 8. Or simply "reeking with the
wine and unguents poured over them. " Cf. Lucr. , iv. , 1175, "Postesque
superbos _unguit_ amaracina. " Cf. Ov. , Fast. , v. 339.
[1492] _Cum face canto. _ The torch was _extinguished_ to prevent the
serenader being recognized by the passers-by. The song which lovers
sang before their mistresses' doors was called παρακλαυσίθυρον.
«Examples may be seen, Aristoph. , Eccl. , 960, _seq. _ Plaut. , Curc. , sc.
ult. Theoc. , iii. , 23. Propert. , i. , El. xvi. , 17, _seq. _» Cf. Hor. ,
iii. , Od. x. , and i. , Od. xxv. This serenading was technically called
"occentare ostium. " Plaut. , Curc. , I. , ii. , 57. Pers. , IV. , iv. , 20.
[1493] _Depellentibus. _ The ἀποτροπαῖος and ἀλεξίκακος of the Greeks.
So ἀπόλλων· quasi ἀπέλλων the Averruncus of Varro, L. L. , v. , 5.
[1494] _Soleâ. _ Cf. ad Juv. , vi. , 612, "Et soleâ pulsare nates. " Ter. ,
Eun. , Act V. , vii. , 4.
[1495] _Casses. _ From Prop. , ii. , El. iii. , 47.
[1496] _Quidnam igitur faciam. _ These are almost the words of Terence,
"Quid igitur faciam non eam ne nunc quidem cum arcessor ultro? " etc.
Eun. I. , i.
[1497] _Festuca_ is properly "light stubble," or straws such as
birds build their nests with. Colum. , viii. , 15. It is here used
contemptuously for the prætor's Vindicta; as in Plautus, "Quid? ea
ingenua an festuca facta è servâ libera est? " Mil. , IV. , i. , 15; from
whom it is probably taken.
[1498] _Palpo_ is either the _nominative_ case, "a wheedler,
flatterer," πόλαξ τοῦ δήμου, or the _ablative_ from palpum, "a bait,
or lure. " Plautus uses the neuter substantive twice. Amph. , I. , iii. ,
28, "Timidam palpo percutit. " Pseud. , IV. , i. , 35, "Mihi obtrudere non
potes palpum," in the sense of the English saying, "Old birds are not
to be caught with chaff. "
[1499] _Cretata ambitio. _ Those who aspired to any office wore a toga
whose whiteness was artificially increased by rubbing with chalk. Hence
the word Candidatus. _Ambitio_ refers here to its primitive meaning:
the going round, _ambire_ et _prensare_, to canvass the suffrages of
the voters. This was a laborious process, and required early rising to
get through it Hence _vigila_.
[1500] _Cicer.
_ At the Floralia (cf. ad Juv. , vi. , 250), which were
exhibited by the Ædiles, it was customary for the candidates for
popularity to throw among the people tesserulæ or tallies, which
entitled the bearer to a largess of corn, pulse, etc. , for these there
would be, of course, a great scramble.
[1501] _Aprici senes. _ Cf. ad Juv. , xi. , 203.
[1502] _Herodis dies. _ Persius now describes the tyranny of
superstition; and of all forms of it, there was none which both
Juvenal and Persius regarded with greater contempt and abhorrence
than that of the Jews: and next to this they ranked the Egyptian.
From the favor shown to the Herods by the Roman emperors, from Julius
Cæsar downward, it is not wonderful that the partisans of Herod, or
Herodians, should form a large body at Rome as well as in Judæa; and
that consequently the birthday of Herod should be kept as "a convenient
day" for displaying that regard (compare Acts, xii. , 21 with Matt. ,
xiv. , 6, and Mark, vi. , 21), and be celebrated with all the solemnities
of a sabbath. It was the custom (as we have seen, Juv. , xii. , 92),
on occasions of great rejoicing, to cover the door-posts and fronts
of the houses with branches and flowers, among which violets were
very conspicuous (Juv. , _u. s. _), and to suspend lighted lamps even
at a very early hour from the windows, and trees near the house.
(So Tertull. , Apol. , "Lucernis diem infringere. " Lactant. , vi. , 2,
"Accendunt lumina velut in tenebris agenti. ") The sordid poverty of the
Jews is as much the satirist's butt as their superstition. The lamps
are greasy, the fish of the coarsest kind, and of that only the worst
part, the tail, serves for their banquet, which is also served in the
commonest earthenware.
[1503] _Fidelia. _ Cf. iii. , 22, 73.
[1504] _Lemures. _ After his murder by Romulus, the shade of his
brother Remus was said to have appeared to Faustulus and his wife Acca
Larentia, and to have desired that a propitiatory festival to his Manes
should be instituted. This was therefore done, and three days were kept
in May (the 7th, 5th, and 3d before the Ides) under the name of Remuria
or Lemuria. They were kept at night, during which time they went with
bare feet, washed their hands thrice, and threw black beans nine times
behind their backs, which ceremonies were supposed to deliver them from
the terrors of the Lemures. During these days all the temples of the
gods were kept strictly closed, and all marriages contracted in the
month of May were held inauspicious. Ov. , Fast. , v. , 421-92. Hor. , ii,
Ep. ii. , 208, "Somnia, terrores magicos, miracula, sagas, nocturnos
Lemures portentaque Thessala rides. " The Lemures seem from Apuleius to
have been identical with the Larvæ, which is a cognate form to Lax.
(For a good Roman ghost story, see Plin. , vii. , Epist. 27. )
[1505] _Ovo. _ Eggs were much used in lustral sacrifices, probably from
being the purest of all food (cf. Ov. , A. Am. , ii. , 329, "Et veniat
quæ purget anus lectumque locumque Præferat et tremulâ sulphur et ova
manu. " Juv. , vi. , 518, "Nisi se centum lustraverit ovis"); and hence
in incantations and fortune-telling. Hor. , Epod. v. , 19. If the egg
broke when placed on the fire, or was found to have been perforated,
it was supposed to portend mischief to the person or property of the
individual who tried the charm.
[1506] _Galli. _ Vid. Juv. , viii. , 176, and vi. , 512, "Ingens semivir. "
[1507] _Sistro lusca sacerdos. _ For the sistrum, see Juv. , xiii. , 93.
"Women who have no chance of being married," as the old Scholiast
says, "make a virtue of necessity, and consecrate themselves to a life
of devotion. " Prate suggests this one-eyed lady probably turned her
deformity to good account, as she would represent it as the act of the
offended goddess, and argue that if her favored votaries were thus
exposed to her vengeance, what had the impious herd of common mortals
to expect. Cf. Ov. , Pont. , i. , 51. The last lines may be compared with
the passage in Juvenal, Sat. vi. , 511-591.
[1508] _Alli. _ Garlic was worshiped as a deity in Egypt. Plin. , xix. ,
6. Cf. Juv. , xv. , 9. A head of garlic eaten fasting was used as a charm
against magical influence.
[1509] _Pulfenius. _ Another reading is Vulpennius. These centurions
considered that bodily strength was the only necessary qualification
for a soldier, and that consequently all cultivation, both of mind and
body, was worse than superfluous. Cf. Juv. , xiv. , 193. Hor. , i. , Sat
vi. , 73. Pers. , iii. , 77, "Aliquis de gente hircosâ Centurionum. "
[1510] _Curio centusse. _ From the Greek ούκ ἂν πριαίμην τετρημένου
χαλκοῦ. Plut. adv. Col. So Synesius, πολλοῦ μέν τ' ἂν εἶεν τρεῖς τοῦ
ὀβολοῦ. "They would be dear at three for a halfpenny! "--_Liceri_ is
properly "to bid at an auction," which was done by holding up the
finger. Vid. Cic. in Ver. , II. , iii. , 11. Hence "Licitator. " Cic. , de
Off. , iii, 15.
SATIRE VI.
ARGUMENT.
There are few points on which men _practically_ differ more than
on the question, What is the right use of riches? On this head
there was as much diversity of opinion among the philosophers
of old as in the present day. Some maintaining that not only a
virtuous, but also a happy life consisted in the absence of all
those external aids that wealth can bestow; others as zealously
arguing that a competency of means was absolutely necessary to
the due performance of the higher social virtues. The source of
error in most men lies in their mistaking the means for the end;
and the object of this Satire, which is the most original, and
perhaps the most pleasing of the whole, is to point out how a
proper employment of the fortune that falls to our lot may be
made to forward the best interests of man. Persius begins with
a warm encomium on the genius and learning of his friend Cæsius
Bassus, the lyric poet; especially complimenting him on his
antiquarian knowledge, and versatility of talent: and he then
proceeds to show, by setting forth his own line of conduct, how
true happiness may be attained by avoiding the extremes of sordid
meanness on the one hand, and ostentatious prodigality on the
other; by disregarding the suggestions of envy and the dictates
of ambition. A prompt and liberal regard to the necessities and
distresses of others is then inculcated; for this, coupled with
the maintenance of such an establishment as our fortune warrants
us in keeping up, is, to use the words of the poet, "to _use_
wealth, not to abuse it. " He then proceeds with great severity
and bitter sarcasm to expose the shallow artifices of those who
attempt to disguise their sordid selfishness under the specious
pretense of a proper prudence, a reverence for the ancient
simplicity and frugality of manners, and a proper regard for
the interests of those who are to succeed to our inheritance.
The Satire concludes with a lively and graphic conversation
between Persius and his imaginary heir, in which he exposes the
cupidity of those who are waiting for the deaths of men whom
they expect to succeed; and shows that the anxiety of these for
the death of their friends, furnishes the strongest motive for a
due indulgence in the good things of this life; which it would
be folly to hoard up merely to be squandered by the spendthrift,
or feed the insatiable avarice of one whom even boundless wealth
could never satisfy. This Satire was probably written, as
Gifford says, "while the poet was still in the flower of youth,
possessed of an independent fortune, of estimable friends, dear
connections, and of a cultivated mind, under the consciousness
of irrecoverable disease; a situation in itself sufficiently
affecting, and which is rendered still more so by the placid and
even cheerful spirit which pervades every part of the poem. "
Has the winter[1511] already made thee retire, Bassus,[1512] to thy
Sabine hearth? Does thy harp, and its strings, now wake to life[1513]
for thee with its manly[1514] quill? Of wondrous skill in adapting to
minstrelsy the early forms of ancient words,[1515] and the masculine
sound of the Latin lute--and then again give vent to youthful
merriment; or, with dignified touch, sing of distinguished old men.
For me the Ligurian[1516] shore now grows warm, and my sea wears its
wintry aspect, where the cliffs present a broad side, and the shore
retires with a capacious bay. "It is worth while, citizens, to become
acquainted with the Port of Luna! "[1517] Such is the best of Ennius in
his senses,[1518] when he ceased to dream he was Homer and sprung from
a Pythagorean peacock, and woke up plain "Quintus. "
Here I live, careless of the vulgar herd--careless too of the evil
which malignant Auster[1519] is plotting against my flock--or that
that corner[1520] of my neighbor's farm is more fruitful than my own.
Nay, even though all who spring from a worse stock than mine, should
grow ever so rich, I would still refuse to be bowed down double by old
age[1521] on that account, or dine without good cheer, or touch with my
nose[1522] the seal on some vapid flagon.
Another man may act differently from this. The star that presides
over the natal hour[1523] produces even twins with widely-differing
disposition. One, a cunning dog, would, only on his birthday, dip his
dry cabbage in pickle[1524] which he has bought in a cup, sprinkling
over it with his own hands the pepper, as if it were sacred; the
other, a fine-spirited lad, runs through his large estate to please
his palate. I, for my part, will use--not abuse--my property; neither
sumptuous enough to serve up turbots before my freedmen, nor epicure
enough to discern the delicate flavor of female thrushes. [1525]
Live up to your income, and exhaust your granaries. You have a right to
do it! What should you fear? Harrow, and lo! another crop is already in
the blade!
"But duty calls! My friend,[1526] reduced to beggary, with shipwrecked
bark, is clutching at the Bruttian rocks, and has buried all his
property, and his prayers unheard by heaven, in the Ionian sea.
He himself lies on the shore, and by him the tall gods from the
stern;[1527] and the ribs of his shattered vessel are a station for
cormorants. "[1528] Now therefore detach a fragment from the live turf;
and bestow it upon him in his need, that he may not have to roam about
with a painting of himself[1529] on a sea-green picture. But[1530] your
heir, enraged that you have curtailed your estate, will neglect your
funeral supper, he will commit your bones unperfumed to their urn,
quite prepared to be careless whether the cinnamon has a scentless
flavor, or the cassia be adulterated with cherry-gum. Should you then
in your lifetime impair your estate?
But Bestius[1531] rails against the Grecian philosophers: "So it
is--ever since this counterfeit[1532] philosophy[1533] came into the
city, along with pepper and dates, the very haymakers spoil their
pottage with gross unguents. "
And are you afraid of this beyond the grave? But you, my heir, whoever
you are to be, come apart a little from the crowd, and hear. --"Don't
you know, my good friend, that a laureate[1534] letter has been sent
by Cæsar on account of his glorious defeat of the flower of the German
youth; and now the ashes are being swept from the altars, where they
have lain cold; already Cæsonia is hiring arms for the door-posts,
mantles for kings, yellow wigs for captives, and chariots, and tall
Rhinelanders. Consequently I intend to contribute a hundred pair of
gladiators to the gods and the emperor's Genius, in honor of his
splendid exploits. --Who shall prevent me? Do you, if you dare! Woe
betide you, unless you consent. --I mean to make a largess to the people
of oil and meat-pies. Do you forbid it? Speak out plainly! " "Not so,"
you say. I have a well-cleared field[1535] close by. Well, then! If
I have not a single aunt left, or a cousin, nor a single niece's
daughter; if my mother's sister is barren, and none of my grandmother's
stock survives--I will go to Bovillæ,[1536] and Virbius' hill. [1537]
There is Manius already as my heir. "What that son of earth! " Well, ask
me who my great-great-grandfather was! I could tell you certainly, but
not very readily. Go yet a step farther back, and one more; you will
find _he_ is a son of earth! and on this principle of genealogy Manius
turns out to be my great uncle. You, who are before me, why do you ask
of me the torch[1538] in the race? I am your Mercury! I come to you
as the god, in the guise in which he is painted. Do you reject the
offer? Will you not be content with what is left? But there is some
deficiency in the sum total! Well, I spent it on myself! But the whole
of what is left is yours, whatever it is. Attempt not to inquire what
is become of what Tadius once left me; nor din into my ears precepts
such as fathers give. [1539] "Get interest for your principal, and live
upon that. "--What is the residue? "The residue! " Here, slave, at once
pour oil more bountifully over my cabbage. Am I to have a nettle, or a
smoky pig's cheek with a split ear, cooked for me on a festival day,
that that spendthrift grandson[1540] of yours may one day stuff himself
with goose-giblets, and when his froward humor urge him on, indulge in
a patrician mistress? Am I to live a threadbare skeleton,[1541] that
his fat paunch[1542] may sway from side to side?
Barter your soul for gain.
Biblical Antiquities, p. 31.
[1482] _Baro_ is no doubt the true reading, and not _varo_, which some
derive from _varum_, "an unfashioned stake" (of which _vallum_ is the
diminutive), "a log;" and hence applied to a stupid person. Baro is,
as the old Scholiast tells us rightly for once, the Gallic term for a
soldier's slave, his Calo; and, like Calo, became a term of reproach
and contumely. It afterward was used, like homo (whence _homagium_,
"homage"), to mean the king's "man," or vassal; and hence its use in
mediæval days as an heraldic title. Compare the Norman-French terms
Escuyer, Valvasseur.
[1483] _Œnophorum. _ Hor. , i. , Sat. vi. , 109, "Pueri lasanum portantes
œnophorumque. " Pellis is probably a substitute for a leathern
portmanteau or valise.
[1484] _Cannabe. _
"And while a broken plank supports your meat,
And a coil'd cable proves your softest seat,
Suck from squab jugs that pitchy scents exhale,
The seaman's beverage, sour at once and stale. " Gifford.
[1485] _Sessilis obba. _ Sessilis is properly applied to the broad back
of a stout horse, affording a good seat ("tergum sessile," Ov. , Met. ,
xii. , 401), then to any thing resting on a broad base. Obba is a word
of Hebrew root, originally applied to a vase used for making libations
to the dead. It is the ἄμβιξ of the Greeks (cf. Athen. , iv. , 152), a
broad vessel tapering to the mouth, and answers to the "Caraffe" or
"Barile" of the modern Italians.
[1486] _Veientanum. _ The wine-grown at Veii. The Campagna di Roma is
as notorious as ever for the mean quality of its wines. Hor. , ii. ,
Sat. iii. , 143, "Qui Veientanum festis potare diebus Campana solitus
trullâ. " Mart. , i. , Ep. civ. , 9, "Et Veientani bibitur fax crassa
_rubelli_. " ii. , Ep. 53. iii. , Ep. 49.
[1487] _Pice. _ See Hase's Ancient Greeks, chap. i. , p. 16.
[1488] _Indulge genio. _ Cf. ii. , 8, "Funde merum Genio. "
[1489] _Dave. _ This episode is taken from a scene in the Eunuchus of
Menander, from which Terence copied his play, but altered the names.
In Terence, Chærestratus becomes Phædria, Davus Parmeno, and Chrysis
Thais. There is a scene of very similar character in le Dépit Amoureux
of Molière. Horace has also copied it, but not with the graphic effect
of Persius. ii. , Sat. iii. , 260, "Amator exclusus qui distat, agit ubi
secum, eat an non, Quo rediturus erat non arcessitus et hæret Invisis
foribus? ne nunc, cum me vocat ultro Accedam? an potius mediter finire
dolores? " _et seq. _ Lucr. , iv. , 1173, _seq. _
[1490] _Frangam. _ Literally, "make shipwreck of my reputation. "
[1491] _Udas_ is variously interpreted. "Dissipated and luxurious," as
opposed to _siccis_ (Hor. , i. , Od. xviii. , 3; iv. , Od. v. , 38), just
before, in the sense of "sober. " So Mart. , v. , Ep. lxxxiv. , 5, "Udus
aleator. " (Juvenal uses _madidus_ in the same sense. See note on Sat.
xv. , 47. ) For the drunken scenes enacted at these houses, see the last
scene of the Curculio of Plautus. Or it may mean, "wet with the lover's
tears. " Vid. Mart, x. , Ep. lxxviii. , 8. Or simply "reeking with the
wine and unguents poured over them. " Cf. Lucr. , iv. , 1175, "Postesque
superbos _unguit_ amaracina. " Cf. Ov. , Fast. , v. 339.
[1492] _Cum face canto. _ The torch was _extinguished_ to prevent the
serenader being recognized by the passers-by. The song which lovers
sang before their mistresses' doors was called παρακλαυσίθυρον.
«Examples may be seen, Aristoph. , Eccl. , 960, _seq. _ Plaut. , Curc. , sc.
ult. Theoc. , iii. , 23. Propert. , i. , El. xvi. , 17, _seq. _» Cf. Hor. ,
iii. , Od. x. , and i. , Od. xxv. This serenading was technically called
"occentare ostium. " Plaut. , Curc. , I. , ii. , 57. Pers. , IV. , iv. , 20.
[1493] _Depellentibus. _ The ἀποτροπαῖος and ἀλεξίκακος of the Greeks.
So ἀπόλλων· quasi ἀπέλλων the Averruncus of Varro, L. L. , v. , 5.
[1494] _Soleâ. _ Cf. ad Juv. , vi. , 612, "Et soleâ pulsare nates. " Ter. ,
Eun. , Act V. , vii. , 4.
[1495] _Casses. _ From Prop. , ii. , El. iii. , 47.
[1496] _Quidnam igitur faciam. _ These are almost the words of Terence,
"Quid igitur faciam non eam ne nunc quidem cum arcessor ultro? " etc.
Eun. I. , i.
[1497] _Festuca_ is properly "light stubble," or straws such as
birds build their nests with. Colum. , viii. , 15. It is here used
contemptuously for the prætor's Vindicta; as in Plautus, "Quid? ea
ingenua an festuca facta è servâ libera est? " Mil. , IV. , i. , 15; from
whom it is probably taken.
[1498] _Palpo_ is either the _nominative_ case, "a wheedler,
flatterer," πόλαξ τοῦ δήμου, or the _ablative_ from palpum, "a bait,
or lure. " Plautus uses the neuter substantive twice. Amph. , I. , iii. ,
28, "Timidam palpo percutit. " Pseud. , IV. , i. , 35, "Mihi obtrudere non
potes palpum," in the sense of the English saying, "Old birds are not
to be caught with chaff. "
[1499] _Cretata ambitio. _ Those who aspired to any office wore a toga
whose whiteness was artificially increased by rubbing with chalk. Hence
the word Candidatus. _Ambitio_ refers here to its primitive meaning:
the going round, _ambire_ et _prensare_, to canvass the suffrages of
the voters. This was a laborious process, and required early rising to
get through it Hence _vigila_.
[1500] _Cicer.
_ At the Floralia (cf. ad Juv. , vi. , 250), which were
exhibited by the Ædiles, it was customary for the candidates for
popularity to throw among the people tesserulæ or tallies, which
entitled the bearer to a largess of corn, pulse, etc. , for these there
would be, of course, a great scramble.
[1501] _Aprici senes. _ Cf. ad Juv. , xi. , 203.
[1502] _Herodis dies. _ Persius now describes the tyranny of
superstition; and of all forms of it, there was none which both
Juvenal and Persius regarded with greater contempt and abhorrence
than that of the Jews: and next to this they ranked the Egyptian.
From the favor shown to the Herods by the Roman emperors, from Julius
Cæsar downward, it is not wonderful that the partisans of Herod, or
Herodians, should form a large body at Rome as well as in Judæa; and
that consequently the birthday of Herod should be kept as "a convenient
day" for displaying that regard (compare Acts, xii. , 21 with Matt. ,
xiv. , 6, and Mark, vi. , 21), and be celebrated with all the solemnities
of a sabbath. It was the custom (as we have seen, Juv. , xii. , 92),
on occasions of great rejoicing, to cover the door-posts and fronts
of the houses with branches and flowers, among which violets were
very conspicuous (Juv. , _u. s. _), and to suspend lighted lamps even
at a very early hour from the windows, and trees near the house.
(So Tertull. , Apol. , "Lucernis diem infringere. " Lactant. , vi. , 2,
"Accendunt lumina velut in tenebris agenti. ") The sordid poverty of the
Jews is as much the satirist's butt as their superstition. The lamps
are greasy, the fish of the coarsest kind, and of that only the worst
part, the tail, serves for their banquet, which is also served in the
commonest earthenware.
[1503] _Fidelia. _ Cf. iii. , 22, 73.
[1504] _Lemures. _ After his murder by Romulus, the shade of his
brother Remus was said to have appeared to Faustulus and his wife Acca
Larentia, and to have desired that a propitiatory festival to his Manes
should be instituted. This was therefore done, and three days were kept
in May (the 7th, 5th, and 3d before the Ides) under the name of Remuria
or Lemuria. They were kept at night, during which time they went with
bare feet, washed their hands thrice, and threw black beans nine times
behind their backs, which ceremonies were supposed to deliver them from
the terrors of the Lemures. During these days all the temples of the
gods were kept strictly closed, and all marriages contracted in the
month of May were held inauspicious. Ov. , Fast. , v. , 421-92. Hor. , ii,
Ep. ii. , 208, "Somnia, terrores magicos, miracula, sagas, nocturnos
Lemures portentaque Thessala rides. " The Lemures seem from Apuleius to
have been identical with the Larvæ, which is a cognate form to Lax.
(For a good Roman ghost story, see Plin. , vii. , Epist. 27. )
[1505] _Ovo. _ Eggs were much used in lustral sacrifices, probably from
being the purest of all food (cf. Ov. , A. Am. , ii. , 329, "Et veniat
quæ purget anus lectumque locumque Præferat et tremulâ sulphur et ova
manu. " Juv. , vi. , 518, "Nisi se centum lustraverit ovis"); and hence
in incantations and fortune-telling. Hor. , Epod. v. , 19. If the egg
broke when placed on the fire, or was found to have been perforated,
it was supposed to portend mischief to the person or property of the
individual who tried the charm.
[1506] _Galli. _ Vid. Juv. , viii. , 176, and vi. , 512, "Ingens semivir. "
[1507] _Sistro lusca sacerdos. _ For the sistrum, see Juv. , xiii. , 93.
"Women who have no chance of being married," as the old Scholiast
says, "make a virtue of necessity, and consecrate themselves to a life
of devotion. " Prate suggests this one-eyed lady probably turned her
deformity to good account, as she would represent it as the act of the
offended goddess, and argue that if her favored votaries were thus
exposed to her vengeance, what had the impious herd of common mortals
to expect. Cf. Ov. , Pont. , i. , 51. The last lines may be compared with
the passage in Juvenal, Sat. vi. , 511-591.
[1508] _Alli. _ Garlic was worshiped as a deity in Egypt. Plin. , xix. ,
6. Cf. Juv. , xv. , 9. A head of garlic eaten fasting was used as a charm
against magical influence.
[1509] _Pulfenius. _ Another reading is Vulpennius. These centurions
considered that bodily strength was the only necessary qualification
for a soldier, and that consequently all cultivation, both of mind and
body, was worse than superfluous. Cf. Juv. , xiv. , 193. Hor. , i. , Sat
vi. , 73. Pers. , iii. , 77, "Aliquis de gente hircosâ Centurionum. "
[1510] _Curio centusse. _ From the Greek ούκ ἂν πριαίμην τετρημένου
χαλκοῦ. Plut. adv. Col. So Synesius, πολλοῦ μέν τ' ἂν εἶεν τρεῖς τοῦ
ὀβολοῦ. "They would be dear at three for a halfpenny! "--_Liceri_ is
properly "to bid at an auction," which was done by holding up the
finger. Vid. Cic. in Ver. , II. , iii. , 11. Hence "Licitator. " Cic. , de
Off. , iii, 15.
SATIRE VI.
ARGUMENT.
There are few points on which men _practically_ differ more than
on the question, What is the right use of riches? On this head
there was as much diversity of opinion among the philosophers
of old as in the present day. Some maintaining that not only a
virtuous, but also a happy life consisted in the absence of all
those external aids that wealth can bestow; others as zealously
arguing that a competency of means was absolutely necessary to
the due performance of the higher social virtues. The source of
error in most men lies in their mistaking the means for the end;
and the object of this Satire, which is the most original, and
perhaps the most pleasing of the whole, is to point out how a
proper employment of the fortune that falls to our lot may be
made to forward the best interests of man. Persius begins with
a warm encomium on the genius and learning of his friend Cæsius
Bassus, the lyric poet; especially complimenting him on his
antiquarian knowledge, and versatility of talent: and he then
proceeds to show, by setting forth his own line of conduct, how
true happiness may be attained by avoiding the extremes of sordid
meanness on the one hand, and ostentatious prodigality on the
other; by disregarding the suggestions of envy and the dictates
of ambition. A prompt and liberal regard to the necessities and
distresses of others is then inculcated; for this, coupled with
the maintenance of such an establishment as our fortune warrants
us in keeping up, is, to use the words of the poet, "to _use_
wealth, not to abuse it. " He then proceeds with great severity
and bitter sarcasm to expose the shallow artifices of those who
attempt to disguise their sordid selfishness under the specious
pretense of a proper prudence, a reverence for the ancient
simplicity and frugality of manners, and a proper regard for
the interests of those who are to succeed to our inheritance.
The Satire concludes with a lively and graphic conversation
between Persius and his imaginary heir, in which he exposes the
cupidity of those who are waiting for the deaths of men whom
they expect to succeed; and shows that the anxiety of these for
the death of their friends, furnishes the strongest motive for a
due indulgence in the good things of this life; which it would
be folly to hoard up merely to be squandered by the spendthrift,
or feed the insatiable avarice of one whom even boundless wealth
could never satisfy. This Satire was probably written, as
Gifford says, "while the poet was still in the flower of youth,
possessed of an independent fortune, of estimable friends, dear
connections, and of a cultivated mind, under the consciousness
of irrecoverable disease; a situation in itself sufficiently
affecting, and which is rendered still more so by the placid and
even cheerful spirit which pervades every part of the poem. "
Has the winter[1511] already made thee retire, Bassus,[1512] to thy
Sabine hearth? Does thy harp, and its strings, now wake to life[1513]
for thee with its manly[1514] quill? Of wondrous skill in adapting to
minstrelsy the early forms of ancient words,[1515] and the masculine
sound of the Latin lute--and then again give vent to youthful
merriment; or, with dignified touch, sing of distinguished old men.
For me the Ligurian[1516] shore now grows warm, and my sea wears its
wintry aspect, where the cliffs present a broad side, and the shore
retires with a capacious bay. "It is worth while, citizens, to become
acquainted with the Port of Luna! "[1517] Such is the best of Ennius in
his senses,[1518] when he ceased to dream he was Homer and sprung from
a Pythagorean peacock, and woke up plain "Quintus. "
Here I live, careless of the vulgar herd--careless too of the evil
which malignant Auster[1519] is plotting against my flock--or that
that corner[1520] of my neighbor's farm is more fruitful than my own.
Nay, even though all who spring from a worse stock than mine, should
grow ever so rich, I would still refuse to be bowed down double by old
age[1521] on that account, or dine without good cheer, or touch with my
nose[1522] the seal on some vapid flagon.
Another man may act differently from this. The star that presides
over the natal hour[1523] produces even twins with widely-differing
disposition. One, a cunning dog, would, only on his birthday, dip his
dry cabbage in pickle[1524] which he has bought in a cup, sprinkling
over it with his own hands the pepper, as if it were sacred; the
other, a fine-spirited lad, runs through his large estate to please
his palate. I, for my part, will use--not abuse--my property; neither
sumptuous enough to serve up turbots before my freedmen, nor epicure
enough to discern the delicate flavor of female thrushes. [1525]
Live up to your income, and exhaust your granaries. You have a right to
do it! What should you fear? Harrow, and lo! another crop is already in
the blade!
"But duty calls! My friend,[1526] reduced to beggary, with shipwrecked
bark, is clutching at the Bruttian rocks, and has buried all his
property, and his prayers unheard by heaven, in the Ionian sea.
He himself lies on the shore, and by him the tall gods from the
stern;[1527] and the ribs of his shattered vessel are a station for
cormorants. "[1528] Now therefore detach a fragment from the live turf;
and bestow it upon him in his need, that he may not have to roam about
with a painting of himself[1529] on a sea-green picture. But[1530] your
heir, enraged that you have curtailed your estate, will neglect your
funeral supper, he will commit your bones unperfumed to their urn,
quite prepared to be careless whether the cinnamon has a scentless
flavor, or the cassia be adulterated with cherry-gum. Should you then
in your lifetime impair your estate?
But Bestius[1531] rails against the Grecian philosophers: "So it
is--ever since this counterfeit[1532] philosophy[1533] came into the
city, along with pepper and dates, the very haymakers spoil their
pottage with gross unguents. "
And are you afraid of this beyond the grave? But you, my heir, whoever
you are to be, come apart a little from the crowd, and hear. --"Don't
you know, my good friend, that a laureate[1534] letter has been sent
by Cæsar on account of his glorious defeat of the flower of the German
youth; and now the ashes are being swept from the altars, where they
have lain cold; already Cæsonia is hiring arms for the door-posts,
mantles for kings, yellow wigs for captives, and chariots, and tall
Rhinelanders. Consequently I intend to contribute a hundred pair of
gladiators to the gods and the emperor's Genius, in honor of his
splendid exploits. --Who shall prevent me? Do you, if you dare! Woe
betide you, unless you consent. --I mean to make a largess to the people
of oil and meat-pies. Do you forbid it? Speak out plainly! " "Not so,"
you say. I have a well-cleared field[1535] close by. Well, then! If
I have not a single aunt left, or a cousin, nor a single niece's
daughter; if my mother's sister is barren, and none of my grandmother's
stock survives--I will go to Bovillæ,[1536] and Virbius' hill. [1537]
There is Manius already as my heir. "What that son of earth! " Well, ask
me who my great-great-grandfather was! I could tell you certainly, but
not very readily. Go yet a step farther back, and one more; you will
find _he_ is a son of earth! and on this principle of genealogy Manius
turns out to be my great uncle. You, who are before me, why do you ask
of me the torch[1538] in the race? I am your Mercury! I come to you
as the god, in the guise in which he is painted. Do you reject the
offer? Will you not be content with what is left? But there is some
deficiency in the sum total! Well, I spent it on myself! But the whole
of what is left is yours, whatever it is. Attempt not to inquire what
is become of what Tadius once left me; nor din into my ears precepts
such as fathers give. [1539] "Get interest for your principal, and live
upon that. "--What is the residue? "The residue! " Here, slave, at once
pour oil more bountifully over my cabbage. Am I to have a nettle, or a
smoky pig's cheek with a split ear, cooked for me on a festival day,
that that spendthrift grandson[1540] of yours may one day stuff himself
with goose-giblets, and when his froward humor urge him on, indulge in
a patrician mistress? Am I to live a threadbare skeleton,[1541] that
his fat paunch[1542] may sway from side to side?
Barter your soul for gain.
