CORNELL 
 
 U N»4 V E R S I T Y 
 
 LIBRARY 
 
 From the library of 
 
 GORDON MESSING 
 
 Professor of Classics & 
 Linguistics 
 
 Cornell University 
 
924 096 977 909 
 
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 P E R S I U S 
 
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 MACMILLAN AND CO. 
 
 PUBLISHERS TO THE UNIVERSITF OF 
 
 ©ifoicJ) 
 
THE SATIRES 
 
 OF 
 
 A. PERSlijS FLACCUS 
 
 WITH A TRANSLATION AND COMMENTARY 
 BY 
 
 JOHN CONINGTON, M. A. 
 
 late' corpus professor of latin in the university of oxford 
 To which, is prefixed 
 
 A Lecture on the Life and Writings of Persius 
 
 Delivered at Oxford by the same author, January 1855 
 
 EDITED BV 
 
 H. NETTLESHIP, M. A. 
 
 FELLOW OF CORPUS CHEISTI COLLEGE 
 
 Second Edition, revised 
 
 (9]rforti 
 
 AT THE CLARENDON PRESS 
 1874 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924096977909 
 
PREFACE TO THE SECOND EDITION, 
 BY THE EDITOR. 
 
 Most of the late Mr. Conington's friends and pupils will 
 remember his lectures on Persius, which were perhaps the 
 most generally popular of all that he gave during his tenure 
 of the chair of Latin at Oxford, owing to the sympathetic 
 humour, with which he caught the peculiar force and flavour 
 of his author's manner, as well as to the nerve and spirit of 
 his translation. The lecture prefixed to the commentary and 
 translation now published was among the first-fruits of his 
 professorial labours. I have no means of knowing how far he 
 considered it a final exposition of his views on Persius ; but its 
 interest and merit are such that I need not, I am sure, apologize 
 for having it printed exactly as it was delivered. The com- 
 mentary and translation were written for delivery as lectures. 
 For this purpose they were left pretty nearly complete ; but some 
 references had to be filled in, and many, I found as I went on 
 with the revision of the notes^ required correction. I verified and 
 corrected a great many for the first edition, and for the second 
 edition I have examined a considerable number more which I 
 had previously taken on trust. A fresh revision of the commen- 
 tary has convinced me that Mr. Conington would not have con- 
 sidered it complete as a written work, nor is it always possible 
 to know how he would have finally decided in doubtful cases of 
 
vi PREFACE. 
 
 reading or of interpretation, or in what form he would have 
 put the last touch to the less finished portions. I have, in several 
 instances, added to the notes a reference to works now recognized 
 as of standard authority, which had not appeared at the time 
 when the commentary was written. Some parallel passages and 
 illustrations I added for the first edition, and have increased their 
 number for the second, enclosing all additions in square brackets 
 [ J. At the end of the volume are printed a few notes 
 written since the sheets were sent to press. The references to 
 Lucilius, Lucretius, Catullus, and Propertius have been altered 
 (where necessary) to suit Lucian Miiller's, Munro's, Ellis', and 
 Paley's editions respectively. 
 
 The text adopted by Mr. Conington as a basis for his notes 
 was Otto Jahn's of 1843. In 1868, however, Jahn published 
 a new text, which differs in many places from his earlier one. 
 I do not know how far, if at all, Mr. Conington would have 
 followed him in his alterations, and have therefore been guided 
 by the translation in fixing the reading to be adopted where 
 doubt would have arisen. It will thus be found that the pre- 
 sent text approximates, on the whole, more nearly to Jahn's 
 of 1843 than to that of 1868. Since the first edition appeared 
 I have convinced myself, on further consideration, that in three 
 passages in which I was formerly doubtful Mr. Conington intended 
 to follow the older text : viz. 2. 61, where I have now printed in 
 terras for in ierris ; 3. 12, where I have restored querituriox queri- 
 irnir; and 5. 150, where the translation seems to require perg-ant 
 avidos sudare for peragant avido sudore. Some unquestionable 
 inconsistencies between the text and translation, which had 
 escaped my eye amid the labour of revision and collation, have 
 been now removed. The orthography is that of Jahn's edition 
 of 1868. 
 
 Mr. Conington collated, or had collated for him, seven MSS. 
 
PREFACE. vii 
 
 of Persius, two of which are in the Gale collection in the 
 library of Trinity College, Cambridge. One of these is known 
 as Bentley's Codex Galeanus, and is lettered y by Jahn in 
 his edition of 1843. 'It is,' says Mr. Conington in his descrip- 
 tion of it, 'a small vellum MS. of the 8vo or i2mo size. It 
 contains Horatii Opera, Persii Satirae, Theoduli Eclogue, 
 Caio de Moribus, and Aviani Fabulae. Collations of the Avi- 
 anus, the Persius, and the Cato, were published in the Classical 
 Journal, vol. 4, the former at pp. 120 foil., the two latter at 
 PP- 353 foil., by M. D. B. The Persius collation is very scanty 
 and not always accurate : but it appears to be the only one 
 known to Jahn. Mr. Bradshaw refers the MS. to the twelfth 
 or thirteenth century, almost certainly the former.' The other 
 MS. in the Gale collection is referred by Mr. Bradshaw to the 
 ninth or tenth century, and is the most valuable of the seven 
 MSS. collated. It consists of one hundred and ten folios in 
 quires of eight, beginning on the second folio of the first quire, 
 and contains Juvenalis Satirae i. Annotatio Cornuti 93, Persii 
 Satirarum Proemium 94 verso, Persii Satirae 95. 'It appears,' 
 (I quote from Mr. Conington) 'to be written throughout in the 
 same hand, the glosses being written in a much smaller cha- 
 racter. The only doubt is about certain glosses on the margin 
 of the first four pages of the Persius (fol. 94 verso to fol. 96), 
 where the letters are tall and thin, not, as generally, broad and 
 flat. The characters, however, appear to be the same. There 
 are other glosses, apparently written at the same time as the 
 text and in the same hand, some between the lines, some 
 towards the margin, evidently earlier than those just spoken 
 of, which in one place leave a space in the middle of a line for 
 an intrusive word of the earlier gloss written out of the straight 
 line. These earlier glosses are much less copious than the later : 
 they extend, however, somewhat further, to folio 98, the end 
 
viii PREFACE. 
 
 of Sat. I, after which they almost disappear, scarcely averaging 
 one in a page.' The chief peculiarity of the writing of this MS. 
 (which I have myself collated with Jahn's text of 1868) is the 
 shape of r, which is so formed as to be easily confused with n. 
 I initial is often written tall, so that in Sat. 4- 35 it is not at 
 first sight easy to decide whether the reading is in mores or 
 hi mores. As regards orthography, this MS. is much freer from 
 mistakes than the MS. of Juvenal bound in the same cover and 
 apparently written by the same hand, in the tenth satire of 
 which I found such misspellings as gretia for Graecia, canicies 
 for canities, contentus for concentus, sotio for socio, and thomatula 
 for tomacula. This confusion between c and t is almost un- 
 known to the MS. of Persius : patritiae (Sat. 6. 73) being per- 
 haps the only instance of it. In Sat. i. 116, however, it is diffi- 
 cult to make out whether the scribe has written muti or muci. 
 The chief confusions of consonants which this MS. exhibits are 
 between b and / [pbtare for optare, rapiosa for rabiosd) : between 
 g and gu {pingue for pinge, longuos for longos) : between s and 
 jj {ammisus, asigna for amissus, assigna: cassiam, recusso for 
 casiam, recuso, etc.) : between m and mm, p and pp, c and cc 
 {imitere for imm.ittere, atnmomis for amomis, suppellex for supelkx, 
 quipe for quippe, peccori for pecori, etc.) Among the vowels, a 
 and o are occasionally confused, as centurianum, Salones for 
 centurionum, Solones: so with o and u {fumusa, furtunare for 
 fumosa, fortunare ; sopinus, conditor for supinus, conditur) : to say 
 nothing of the interchange, common in such MSS., of ae and e, 
 y and i. The monosyllabic prepositions are almost invariably 
 joined with their nouns {etumulo, inluxum, etc.) and sometimes 
 even assimilated. The same is often the case with monosyl- 
 labic conjunctions {cmnscribo, noncocta, sivocet, etc.). In words 
 compounded with in, the preposition is sometimes assimilated, 
 sometimes not ; thus we find inprimit, inprobe, conpossitum by 
 
PREFACE. ix 
 
 the side of implerunt, impulit, compossittcs. Ad, on the other 
 hand, is generally assimilated : arrodens, afferre, assit, &c. 
 
 'It is doubtful,' says Mr. Conington, 'whether this MS. was 
 known until lately, as it was generally classed simply as a MS. 
 of Juvenal.' I have therefore thought it worth while to give a 
 fuller account of it than is required by the others, and have had 
 its various readings printed in italics under the text, though 
 they add little or nothing to the materials collected in Jahn's 
 elaborate apparatus criticus of 1843. 
 
 The other MSS. are— 
 
 (i) In the Library of the British Museum (Royal MSS. 15, 
 B. xix. f. Ill), assigned to the earlier part of the tenth cen- 
 tury. It is lettered p by Jahn, who apparently only knew it 
 through a collation made by Bentley, and published in the 
 Classical Journal, xviii, p. 62 foil. (Jahn, Prolegomena to edition 
 of 1843, P- ccxiii.) A much fuller collation of it was made for 
 Mr. Conington by Mr. Richard Sims, of the MS. Department of 
 the British Museum. The orthography of this MS. is not so 
 good as that of the one last mentioned. 
 
 (a) In the Library of the British Museum (Add. MSS. 15601). 
 Assigned to the end of the tenth or beginning of the eleventh 
 century. Collated by Mr. Sims. 
 
 (3) In the Bodleian Library (799 Arch. F. 58). Assigned 
 by Mr. Coxe to the early twelfth century. Collated by Mr. 
 Conington. 
 
 (4) In the Library of the British Museum (Add. MSS. 11672). 
 Assigned to the thirteenth century. Collated by Mr. Sims to 
 the fifty-sixth line of Sat. %. 
 
 (5) In the Library of Corpus Christi College, Oxford. This 
 MS. contains Juvenalis, Persius cum notis, Dionysii Periegesis 
 ex versione Prisciani, Anonymus de Tropis etFiguris, Ciceronis 
 Orationes in Catilinam cum commentario. The Persius was 
 
X PREFACE. 
 
 collated by Hauthal (who finally assigned the MS. to the end 
 of the fourteenth century) in 1831, and subsequently by Mr. 
 Conington. Hauthal communicated the results of all his 
 collations to Jahn (Jahn, Prolegomena, p. ccxiv). 
 
 My thanks are due to Mr. Evelyn Abbott of Balliol College 
 for his kindness in assisting me to revise the proof-sheets of 
 the second edition. 
 
 H. NETTLESHIP. 
 Oxford, April 24, 1874. 
 
CONTENTS. 
 
 PAGE 
 
 Lecture on the Life and Writings of Persius . . . xiii 
 
 Prologue 2 
 
 Satire I . . 8 
 
 „ II -36 
 
 „ III 50 
 
 „ IV 72 
 
 „ V 82 
 
 „ VI 116 
 
LECTU RE 
 
 ON THE 
 
 LIFE AND WRITINGS OF PERSIUS. 
 Delivered at Oxford, January 24, 1855. 
 
 It is my intention for the present to deliver general lectures from time 
 to time on the characteristics of some of the authors whom I may select 
 as subjects for my terminal courses. To those who propose to attend 
 my classes they will serve as prolegomena, grouping together various 
 matters which will meet us afterwards as they lie scattered up and down 
 the course of our expository readings, and giving the point of view from 
 which they are to be regarded : to others I trust they may not be without 
 their use as Sketches Historical and Literary, complete in themselves, in 
 which an attempt will be made to bring out the various features and cir- 
 cumstances of each author into a broad general light, and exhibit the 
 interest which they possess when considered independently of critical 
 minutiae. 
 
 The writer of whom I am to speak to-day is one who, as it seems to 
 me, supplies ample materials both for detailed study and for a more 
 transient survey. It is a very superficial criticism which would pretend 
 that the reputation of Persius is owing simply to the labour which has 
 been spent upon him : still, where the excellence of an author is un- 
 doubted, the difficulties of his thought or his language are only so many 
 additional reasons why the patient and prolonged study of him is sure to 
 be profitable. The difficulties of Persius, too, have the advantage of 
 being definite and unmistakable — like those of Aeschylus, not like those 
 of Sophocles — difficulties which do not elude the grasp, but close with it 
 
xiv LECTURE ON THE 
 
 fairly, and even if they should be still unvanquished, are at any rate 
 palpably felt and appreciated. At the same time he presents many 
 salient points to the general student of literature ; his individual charac- 
 teristics as a writer are sufficiently prominent to strike the most careless 
 eye; his philosophical creed, ardently embraced and realized with more 
 or less distinctness, is that which proved itself most congenial to the best 
 parts of the Roman mind, the Stoicism of the empire ; while his profes- 
 sion of authorship, as avowed by himself, associates him not only with 
 Horace, but with the less known name of Lucilius, and the original con- 
 ception of Roman satire. 
 
 The information which we possess concerning the personal history of 
 Persius is more copious than might have been expected in the case of 
 one whose life was so short and so uneventful. His writings, indeed, 
 cannot be compared with the 'votive tablets' on which his two great 
 predecessors delighted to inscribe their own memoirs : on the contrary, 
 except in one famous passage, the autobiographical element is scarcely 
 brought forward at all. We see his character written legibly enough in 
 every line, and there are various minute traces of experience with which 
 the facts of his life, when ascertained, are perceived to accord ; but no 
 one could have attempted to construct his biography from his Satires 
 without passing even those extended limits within which modern criti- 
 cism is pleased to expatiate. But there is a memoir, much more full 
 than most of the biographical notices of that period, and apparently 
 quite authentic, the authorship of which, after being variously assigned to 
 his instructor and literary executor Cornutus, and to Suetonius, is now 
 generally fixed, agreeably to the testimony of the best MSS., on Valerius 
 Probus, the celebrated contemporary grammarian, from whose com- 
 mentary, doubtless an exposition of the Satires, it is stated to have been 
 extracted. Something has still been left to the ingenuity or research of 
 later times to supply, in the way of conjectural correction or illustration, 
 and in this work no one has been more diligent than Otto Jahn, to whom 
 Persius is probably more indebted than to any other editor, with the 
 single exception of Casaubon. I have, myself, found his commentary 
 quite invaluable while preparing my own notes, and I shall have to draw 
 frequently upon his Prolegomena in the course of the present lecture. 
 
 Aulus Persius Flaccus was born on the 4th of December, a. p. ^ i. little 
 more than two years before the death of Tiberius, at Volaterrae in 
 Etruria, a country where antiquity of descent was most carefully 
 cherished, and which had recently produced two men well known in 
 the annals of the empire, Maecenas and Sejanus. His father was of 
 equestrian rank, and his relatives included some of the first men of his 
 time. The connection of the family with his birth-place is substantiated 
 
LIFE AND WRITINGS OF PERSIUS. xv 
 
 by inscriptions which have been discovered there, as its memory was 
 long preserved by a tradition professing to point out his residence, and 
 by the practice of a noble house which was in the habit of using his 
 name. That name was already not unfamiliar at Rome, having been 
 borne by a contemporary of Lucilius, whose critical judgment the old 
 poet dreaded as that of the most learned man of the age, as well as by 
 a successful oflScer in the time of the Second Punic War. Persius' early 
 life was passed in his native town, a time to which he seems to allude 
 when he speaks of himself in his third satire as evading the lessons in 
 which he was expected to distinguish himself by his admiring father, and 
 ambitious only of eminence among his playmates. When he was six 
 years old his father died, and his mother, Fulvia Sisennia, a genuine 
 Etruscan name, found a second husband, also of equestrian rank, called 
 Fusius, who within a few years left her a second time a widow. At 
 twelve years of age Persius was removed to Rome, where he studied 
 under Remmius Palaemon the grammarian, and Verginius Flavius the 
 rhetorician. Of the latter, we only know that he had the honour of being 
 banished by Nero — on account, so Tacitus says, of the splendour of his 
 reputation — in the burst of jealous fury which followed the conspiracy of 
 Piso ; that he wrote the treatise on rhetoric, to which Quintilian so re- 
 peatedly refers as authoritative, and that he made a joke on a tedious 
 rival, asking him how many miles long his speech had been. Of the 
 former an odious character is given by Suetonius, who says that his 
 extraordinary memory and facility of expression made him the most 
 popular teacher in Rome, but represents him as a man of inordinate 
 vanity and arrogance, and so infamous for his vices that both Tiberius 
 and Claudius openly declared him to be the last man who ought to be 
 trusted with the instruction of youth. The silence with which Persius 
 passes over this part of his experience may perhaps be regarded as 
 significant when we contrast it with the language in which he speaks of 
 the next stage in his education. It was, he tells us, when he first laid 
 aside the emblems of boyhood and assumed the toga — just at the time 
 when the sense of freedom begins, and life is seen to diverge into dif- 
 ferent paths — that he _placed_Juniself_under_j^other guide. This was 
 Annaeu s CormS fagj^a Stoic philosopher of great name, who was himself 
 afterwarSs banished by Nero for an uncourtly speech, — a man who, like 
 Probus, has become a sort of mythical critic, to whom mistake or forgery 
 has ascribed writings really belonging to a much later period. The con- 
 nection thus formed was never afterwards broken, and from that time 
 Persius seems to have declared himself a disciple of Stoicism. The 
 creed w^s~one" to which~Kis~ anteceHents naturally pointed, as he was 
 related to Arria, daughter of that 'true wife' who taught her husband 
 
xvi LECTURE ON THE 
 
 how to die, and herself married to Thrasea, the biographer and imitator 
 of the younger Cato. His literary profession was made soon after his 
 education had been completed. He had previously written several 
 juvenile works — a tragedy, the name of which has probably been lost 
 by a corruption in the MS. account of his ^life ; a poem on Travelling 
 (perhaps a record of one of his tours with Thrasea, whose favourite and 
 frequent companion he was) in imitation of Horace's journey to Brun- 
 dusium, and of a similar poem by Lucilius; and a few verses commemo- 
 rative of the elder Arria. Afterwards, when he was fresh from his 
 studies, the reading of the tenth book of Lucilius diverted his poetical 
 ambition into a new channel, and he applied himself eagerly to the 
 composition of satires after the model of that which had impressed him 
 so strongly. The later Schohasts, a class of men who are rather apt to 
 evolve facts, as well as their causes, partly from the text itself which they 
 have to illustrate, partly from their general knowledge of human nature, 
 tell us that this ardour did not preclude considerable vacillation : he 
 deliberated whether to write or not, began and left off, and then began 
 again. One of these accounts says that he hesitated for some time 
 between a poetical and a military life — a strange but perhaps not in- 
 credible story, which would lead us to regard the frequent, attacks on the 
 army in his Satires not merely as expressions of moral or constitutional 
 antipathy, but as protests against a former taste of his own, which may 
 possibly have still continued to assert itself in spite of the precepts of 
 philosophy. He wrote slowly, and at rare intervals, so that we may 
 easily imagine the six Satires which we possess — an imperfect work, we are 
 told — to represent the whole of his career as a professed author. The 
 remaining notices of his life chiefly respect the friends with whom his 
 philosophical or literary sympathies led him to associate. The earliest 
 of these were Caesius Bassus, to whom his sixth Satire is addressed — 
 himself a poet of some celebrity, being the only one of his generation 
 whom Quintilian could think of including with Horace in the class of 
 Roman lyrists — and Calpurnius Statura, whose very name is a matter 
 of uncertainty. He was also intimate with Servilius Nonianus, who 
 would seem from an incidental notice to have been at one time his 
 preceptor — a man of consular dignity, distinguished, as Tacitus informs 
 us, not merely by high reputation as an orator and a historian, but by 
 the polished elegance of his life. His connection with Cornutus, who 
 was probably a freedman of the Annaean family, introduced him to 
 Lucan ; and dissimilar as their temperaments were, the young Spaniard 
 did ample justice to the genius of his friend, scarcely restraining himself 
 from clamorous expressions of rapture when he heard him recite his 
 verses. At a later period Persius made the acquaintance of Seneca, but 
 
LIFE AND WRITINGS OF PERSIUS. xvii 
 
 did not admire him. Two other persons, who had been fellow-students 
 with him imder Cornutus, are mentioned as men of great learning and 
 unblemished life, and zealous in the pursuit of philosophy — Claudius 
 Agathemerus of Lacedaemon, known as a physician of some name, and 
 Petronius Aristocrates of Magnesia. Such were his occupations, and 
 such the men with whom he lived. The sixth satire gives us some 
 information about his habits of life, though not more than we might 
 have been entitled to infer from our knowledge of his worldly circum- 
 stances and of the custom of the Romans of his day. We see him there 
 retired from Rome for the winter to a retreat on the bay of Luna, where 
 his mother seems to have lived since her second marriage, and indulging 
 in recollections of Ennius ' formal announcement of the beauties of the 
 scene, while realizing in his own person the lessons of content and 
 tranquillity which he had learned from the Epicureanism of Horace no 
 less than from the Stoicism of his philosophical teachers. This may 
 probably have been his last work — written) as some have thought from 
 internal evidence, under the consciousness that he had not long to live, 
 though we must not press the language about his heir, in the face of 
 what we are told of his actual testamentary dispositions. The details of 
 his death state that it took place on the 24th of Novemb er, a.d. 62, 
 towards the end of his twenty-eighth year, of a disease of the stomach, 
 on an estate of his own eight miles from Rome, on the Appian road. 
 His whole fortune, amounting Jo two million ^sesterces, he left to his 
 mother and sister, with a request that a sum, variously stated at a 
 hundred thousand sesterces, and twenty pounds weight of silver, might 
 be given to his old preceptor, together with his library, seven hundred 
 volumes, chiefly, it would seem, works of Chrysippus, who was a most 
 voluminous writer. Cornutus showed himself worthy of his pupil's 
 liberality by relinquishing the money and accepting the books only. 
 He also undertook the office of reviewing his works, recommending 
 that the juvenile productions should be destroyed, and preparing the 
 Satires for publication by a few slight corrections and the omission 
 of some lines at the end, which seemed to leave the work imperfect— 
 perhaps, as Jahn supposes, the fragment of a new satire. They were 
 ultimately edited by Caesius Bassus, at his own request, and acquired 
 instantaneous popularity. The memoir goes on to tell us that Persius 
 was beautiful in person, gentle in manners, a man of maidenly modesty, 
 Si excellent "son, brother, and nephewr of frugal and moderate habits. 
 This is all that we know of his life— enough to give the personal interest 
 which a reader of his writings will naturally require, and enough, too, 
 to furnish a bright page to a history where bright pages are few. Persius 
 was a Roman, but the only Rome that he knew by experience was the 
 
 b 
 
xviii LECTURE ON THE 
 
 Rome of Tiberius, Caligula, Claudius, and Nero— the Rome which 
 Tacitus and Suetonius have pourtrayed, and which pointed St. Paul's 
 denunciation of the moral state of the heathen world. Stoicism was not 
 regnant but militant — it produced not heroes or statesmen, but con- 
 fessors and martyrs ; and the early death which cut short the promise of 
 its Marcellus could not in such an age be called unseasonable. 
 
 It was about two hundred years since a Stoic had first appeared in 
 Rome as a member of the philosophic embassy which Athens de- 
 spatched to propitiate the conquering city. Like his companions, he 
 was bidden to go back to his school and lecture there, leaving the youth 
 of Rome to receive their education, as heretofore, from the magistrates 
 and the laws ; but though the rigidity of the elder Cato triumphed 
 for a time, it was not sufficient effectually to exorcise the new spirit. 
 Panaetius, under whose influence the soul of Stoicism became more 
 humane and its form more graceful, gained the friendship of Laelius, 
 and through him of Scipio Aemilianus, whom he accompanied on the 
 mission which the conqueror of Carthage ' undertook to the kings of 
 Egypt and Asia in aUiance with the republic. The foreign philosophy 
 was next admitted to mould the most characteristic of all the pro- 
 ductions of the Roman mind— its jurisprudence, being embraced by 
 a long line of illustrious legists ; and the relative duties of civil life were 
 defined and limited by conceptions borrowed from Stoic morality. It 
 was indeed a doctrine which, as soon as the national prejudice against 
 imported novelties and a systematic cultivation had been surmounted, 
 was sure to prove itself congenial to the strictness and practicality of the 
 old Roman character ; and when in the last struggles of the common- 
 wealth the younger Cato endeavoured to take up the position of his 
 great ancestor as a reformer of manners, his rule of life was derived not 
 only from the traditions of undegenerate antiquity, but from the precepts 
 of Antipater and Athenodorus. The lesson was one not to be soon 
 lost. At the extinction of the republic, Stoicism lived on at Rome under 
 the imperial shadow, and the government of Augustus is said to have 
 been rendered milder by the counsels of one of its professors ; but when 
 the pressure of an undis^guised despotism began to call out the old 
 republican feeling, the elective affinity was seen to assert itself again. 
 This was the complexion of things which Persius found, and which he 
 left. That sect, as the accuser of Thrasea reminded the emperor, had 
 produced bad citizens even under the former regime: its present ad- 
 herents were men whose very deportment was an implied rebuke to the 
 habits of the imperial court ; its chief representative had abdicated his 
 official duties and retired into an unpatriotic and insulting privacy ; and 
 the public records of the administration of aff'airs at home and abroad 
 
LIFE AND WRITINGS OF PERSIUS. xix 
 
 were only so many registers of his sins of omission. There was, in 
 truth, no encouragement to pursue a different course. Seneca's attempt 
 to seat philosophy on the throne by influencing the mind of Nero, had 
 issued only in his own moral degradation as the lying apologist of 
 matricide, and the receiver of a bounty which in one of its aspects was 
 plunder, in another corruption ; and though his retirement, and still more 
 his death, may have sufficed to rescue his memory from obloquy, they 
 could only prove that he had learned too late what the more consistent 
 members of the fraternity knew from the beginning. From such a 
 government the only notice that a Stoic could expect or desire was the 
 sentence which hurried him to execution or drove him into banishment. 
 Even under the rule of Vespasian the antagonism was still unabated. 
 At the moment of his accession, Euphrates the Tyrian, who was in 
 his train, protested against the ambition which sought to aggrandize 
 itself when it might have restored the repubUc. Helvidius Priscus, 
 following, and perhaps deforming, the footsteps of his father-in-law 
 Thrasea, ignored the political existence of the emperor in his edicts 
 as praetor, and asserted his own equality repeatedly by a freedom of 
 speech amounting to personal insult, till at last he succeeded in ex- 
 hausting the forbearance of Vespasian, who put him to death and 
 banished the philosophers from Italy. A similar expulsion took place 
 under Domitian, who did not require much persuasion to induce him to 
 adopt a policy recommended by the instinct of self-preservation no less 
 than by Nero's example. Meantime, the spirit of Stoicism was gra- 
 dually undergoing a change. The theoretic parts of the system, its 
 physics and its dialectics, had found comparatively little favour with the 
 Roman mind, and had passed into the shade in consequence : but it was 
 still a foreign product, a matter of learning, the subject of a voluminous 
 literature, and as such a discipline to which only the few could submit. 
 It was still the old conception of the wise man as an ideal rather than a 
 reality, a being necessarily perfect, and therefore necessarily super- 
 human. Now, however, the ancient exclusiveness was to be relaxed, 
 and the invitation to humanity made more general. ' Strange and 
 shocking would it be,' said Musonius Rufus, the one philosopher 
 exempted from Vespasian's sentence, ' if the tillers of the ground were 
 incapacitated from philosophy, which is really a business of few words, 
 not of many theories, and far better learnt in a practical country life than 
 in the schools of the city.' In short, it was to be no longer a philosophy 
 but a religion. Epictetus, the poor crippled slave, as his epitaph pro- 
 claims him, whom the gods loved, turned Theism from a speculative 
 dogma into an operative principle, bidding his disciples follow the divine 
 service, imitate the divine life, implore the divine aid, and rest on the 
 
 b 2 
 
XX LECTURE ON THE 
 
 divine providence. Dependence on the Deity was taught as a cor- 
 relative to independence of external circumstances, and the ancient pride 
 of the Porch exchanged for a humility so genuine that men have en- 
 deavoured to trace it home to a Christian congregation. A Stoic thus 
 schooled was not likely to become a political propagandist, even if the 
 memory of the republic had been fresh, and the imperial power had 
 continued to be synonymous with tyranny — much less after the assas- 
 sination of Domitian had inaugurated an epoch of which Tacitus could 
 speak as the fulfilment of the brightest dreams of the truest lovers of 
 freedom. Fifty years rolled away, and government became continually 
 better, and the pursuit of wisdom more and more honourable, till at last 
 the ideal of Zeno himself was realized, and a Stoic ascended the throne 
 of the Caesars, and the philosophy of political despair seemed to have 
 become the creed of political hope. The character of Marcus Aurelius 
 is one that is ever good to dwell on, and our sympathies cling round 
 the man that could be rigorously severe to himself while tenderly in- 
 dulgent to his people, whose love broke out in their fond addresses to 
 him as their father and their brother : yet the peace of his reign was 
 blasted by natural calamities, torn by civil discord, and tainted by the 
 corruption of his own house, and at his death the fair promise of the 
 commonwealth and of philosophy expired together. Commodus ruled 
 the Roman world, and Stoicism, the noblest of the later systems, fell the 
 first before the struggles of the enfeebled yet resisting rivals, and the 
 victorious advances of a new and living faith. 
 
 It is not often that a poet has been so completely identified with a 
 system of philosophy as Persius. Greece had produced poets who were 
 philosophers, and philosophers who were writers of poetry ; yet our first 
 thought of Aeschylus is not as of a Pythagorean, or of Euripides as 
 of a follower of the Sophists ; nor should we classify Xenophanes or 
 Empedocles primarily as poets of whose writings only fragments remain. 
 In Lucretius and Persius, on the other hand, we see men who hold a 
 prominent place among the poets of their country, yet whose poetry is 
 devoted to the enforcement of their peculiar philosophical views. The 
 fact is a significant one, and symptomatic of that condition of Roman 
 culture which I have noticed on a former occasion. It points to an age 
 and nation where philosophy is a permanent, not a progressive study — 
 an imported commodity, not an indigenous growth, — where the impulse 
 that gives rise to poetry is not so much a desire to give musical voice to 
 the native thought and feeling of the poet and his fellow-men, as a 
 recognition of the want of a national literature and a wish to contribute 
 towards its supply. At first sight there may seem something extravagant 
 in pretending that Persius can be called the poet of Stoicism in the sense 
 
LIFE AND WRITINGS OF. PERSIUS. xxi 
 
 in which Lucretius is the poet of Epicureanism, as if there were equal 
 scope for the exposition of a philosophy in a few scholastic exercises 
 and in an elaborate didactic poem. On the other hand, it should be 
 recollected that under the iron grasp of the Roman mind, Stoicism, as 
 was just now remarked, was being reduced more and more to a simply 
 practical system, bearing but a faint impress of those abstruse cosmo- 
 logical speculations which had so great a charm for the intellect of Greece 
 even in its most sober moments, and exhibiting in place of them an 
 applicability to civil life the want of which had been noted as a defect in 
 the conceptions of Zeno and Chrysippus^ The library and the lecture- 
 room still were more familiar to it than the forum or the senate ; but the 
 transition had begun : and though Persius may have looked to his seven 
 hundred volumes for his principles of action, as he did to Horace for in- 
 formation about the ways of the world, the only theory which he strove 
 to inculcate was the knowledge which the founders of his sect, in com- 
 mon with Socrates, believed to be the sole groundwork of correct prac- 
 tice. Using the very words of Virgil, he calls upon a benighted race to 
 acquaint itself with the causes of things : but the invitation is not to that 
 study of the stars in their courses, of eclipses, and earthquakes and 
 inundations, of the laws governing the length of days and nights, which 
 enabled Lucretius to triumph over the fear of death, but to an inquiry 
 into the purpose of man's being, the art of skilful driving in the chariot- 
 race of hfe, the limits to a desire of wealth and to its expenditure on 
 unselfish objects, and the ordained position of each individual in the 
 social system. Such an apprehension of his subject would naturally lead 
 him not to the treatise, but to the sermon — not to the didactic poem, but 
 to the satire or moral epistle. But though the form of the composition 
 is desultory, the spirit is in the main definite and consistent. Even in 
 the first satire, in which he seems to drop the philosopher and assume 
 the critic, we recognize the same belief in the connection between intel- 
 lectual knowledge and practice, and consequently between a corrupt 
 taste and a relaxed morality, which shines out so clearly afterwards when 
 he tells the enfranchised slave that he cannot move a finger without 
 committing a blunder, and that it is as portentous for a man to take 
 part in life without study as it would be for a ploughman to attempt to 
 bring a ship into port. It is true that he follows Horace closely, not 
 only in his illustrations and descriptions of manners, but in his lessons 
 of morality — a strange deference to the man who ridiculed Crispinus and 
 Damasippus, and did not even spare the great Stertinius; but the evil 
 and folly of avarice, the wisdom of contentment and self-control, and the 
 
 ' Cic. Leg. 3. 6. 
 
xxii LECTURE ON THE 
 
 duty of sincerity towards man and God, were doctrines at least as con- 
 genial to a Stoic as to an Epicurean, and the ambition with which the 
 pupil is continually seeking to improve upon his master's feUcity of 
 expression shows itself more successfully in endeavours to give greater 
 stringency to his rule of life and conduct. In one respect, certainly, we 
 may wonder that he has failed to represent the views of that section of 
 the Stoics with which he is reported to have lived on terms of familiar 
 intercourse. There is no trace of that political feeling which might have 
 been expected to appear in the writings of a youth who was brought 
 into frequent contact with the revolutionary enthusiasm of Lucan, and 
 may probably have been present at one of the banquets with which 
 Thrasea and Helvidius used to celebrate the birthdays of the first and 
 the last of the great republican worthies. The supposed allusions to the 
 poetical character of Nero in the first satire shrink almost to nothing in 
 the light of a searching criticism, while the tradition that in the original 
 draught the emperor was directly satirized as Midas receives no counte- 
 nance, to say the least, from the poem itself, the very point of which, so 
 far as we can apprehend it, depends on the truth of the reading given in 
 the MSS. The fourth satire does undoubtedly touch on statesmanship : 
 but the tone throughout is that of a student, who in his eagerness to 
 imitate Plato has apparently forgotten that he is himself living not under 
 a popular but under an imperial government, and the moral intended to 
 be conveyed is simply that the adviser of the public ought to possess 
 some better qualification than those which were found in Alcibiades — a 
 topic about as appropriate to the actual state of Rome as the school- 
 boy's exhortation to Sulla to lay down his power. Thus his language, 
 where he does speak, enables us to interpret his silence as the silence 
 not of acquiescence or even of timidity, though such times as his might 
 well justify caution, but rather of unworldly innocence, satisfied with its 
 own aspirations after moral perfection, and dreaming of Athenian licence 
 under the very shade of despotism. On the other hand, it is perfectly 
 intelligible that he should have seen little to admire in Seneca, many as 
 are the coincidences which their common philosophy has produced in 
 their respective writings. There could, indeed, have been but little 
 sympathy between his simple earnestness and that rhetorical facility — 
 that Spanish taste for inappropriate and meretricious ornament — that 
 tolerant and compromising temper, able to live in a court while 
 unable to live in exile, which, however compatible with real wisdom 
 and virtue, must have seemed to a Stoic of a severer type only so 
 many qualifications for effectually betraying the good cause. So, again, 
 he does not seem to exhibit any anticipation of the distinctly human 
 and religious development which, as we have seen, was the final phase 
 
LIFE AND WRITINGS OF PERSIUS. xxiii 
 
 of Stoicism. His piety is simply the rational piety which would approve 
 itself to any Roman moralist — the piety recommended by Horace, and 
 afterwards by Juvenal — pronouncing purity of intent to be more accept- 
 able in the sight of Heaven than costly sacrifice, and bidding men ask 
 of the gods such things only as divine beings would wish to grant. 
 In like manner his humanity, though genial in its practical aspect, is 
 still narrowed on the speculative side by the old sectarian exclusiveness 
 which barred the path of life to every one not entering through the gate 
 of philosophy. In short, he is a disciple of the earlier Stoicism of the 
 empire — a Roman in his predilection for the ethical part of his creed 
 yet conforming in other respects to the primitive traditions of Greece — 
 neither a patriot nor a courtier, but a recluse student, an ardent teacher 
 of the truths which he had himself learnt, without the development which 
 might have been generated by more mature thought, or the abatement 
 which might have been forced upon him by a longer experience. 
 
 We have already observed that the character of Persius' opinions 
 determined his choice of a poetical vehicle for expressing them. With 
 his views it would have been as unnatural for him to have composed 
 a didactic treatise, like Lucretius, or a republican epic, like Lucan, as 
 to have rested satisfied with multiplying the productions of his own boy- 
 hood, tragedies and pilgrimages in verse. And now, what was the 
 nature and what the historical antecedents of that form of composition 
 which he adopted as most congenial to him ? 
 
 The exploded derivation of satire from the Greek satyric drama is 
 one of those not infrequent instances where a false etymology has pre- 
 served a significant truth. There seems every reason to believe that the 
 first beginnings of satire among the Romans are parallel to the rudi- 
 mental type from which dramatic entertainments were developed in 
 Greece. ' When I am reading on these two subjects,' says Dryden, in 
 his admirable essay on Satire, 'methinks I hear the same story told 
 twice over with very little alteration.' The primitive Dionysiac festivals 
 of the Greek rustic populations seem to have answered with sufficient 
 exactness to the harvest-home rejoicings of agricultural Italy described 
 by Horace, when the country wits encountered each other in Fescennine 
 verses. Nor did the resemblance cease at this its earliest stage. Im- 
 provised repartee was succeeded by pantomimic representation and 
 dancing to music, and in process of time the two elements, combined 
 yet discriminated from each other, assumed the form of a regular play, 
 with its alternate dialogues and cantica. Previous to this later develop- 
 ment there had been an intermediate kind of entertainment called 
 the satura or medley, either from' the miscellaneous character of its 
 matter, which appears to have made no pretence to a plot or story. 
 
xxiv LECTURE ON THE 
 
 or from the variety of measures of which it was composed — a more 
 professional and artistic exhibition than the Fescennine bantering- 
 matches, but far removed from the organized completeness of even the 
 earlier drama. It was on this narrow ground that the independence of 
 the Roman genius was destined to assert itself. Whether from a wish 
 to take advantage of the name, or to preserve a thing, once popular, 
 from altogether dying out in the process of improvement, a feeling which 
 we know to have operated in the case of the exodia or interludes intro- 
 duced into the representation of the Atellane plays, Ennius was led to 
 produce certain compositions which he called satires, seemingly as 
 various both in character and in versification as the old dramatic 
 medley, but intended not for acting but for reciting or reading — in 
 other words, not plays but poems. All that we know of these is com- 
 prised in a few titles and a very few fragments, none of which tell us 
 much, coupled with the fact that in one of them Life and Death were 
 introduced contending with each other as two allegorical personages, 
 like Fame in Virgil, as Quintilian remarks, or Virtue and Pleasure in 
 the moral tale of Prodicus. Little as this is, it is more than is known of 
 the satires of Pacuvius, of which we only hear that they resembled those 
 of Ennius. What was the precise relation borne by either to the later 
 Roman satire with which we are so familiar can but be conjectured. 
 Horace, who is followed as usual by Persius, ignores them both as 
 satirists, and claims the paternity of satire for Lucihus, who, as he says, 
 imitated the old Attic comedy, changing merely the measure ; nor does 
 Quintilian mention them in the brief but celebrated passage in which he 
 asserts the merit of the invention of satire to belong wholly to Rome. 
 This silence may be taken as showing that neither Ennius nor Pacuvius 
 gave any exclusive or decided prominence to that element of satire 
 which in modern times has become its distinguishing characteristic — 
 criticism on the men, manners, and things of the day ; but it can 
 scarcely impeach their credit as the first founders of a new and ori- 
 ginal school of composition. That which constitutes the vaunted 
 originality of Roman satire is not so much its substance as its form: 
 the one had already existed in perfection at Athens, the elaboration 
 of the other was reserved for the poetic art of Italy. It is certainly 
 not a little remarkable that the countrymen of Aristophanes and 
 Menander should not have risen to the full conception of familiar 
 compositions in verse in which the poet pours out desultory thoughts 
 on contemporary subjects in his own person, reheved from the trammels 
 which necessarily bind every dramatic production, however free and 
 unbridled its spirit. That such a thing might easily have arisen among 
 them is evident from the traditional fame of the Homeric Margites, itself 
 
LIFE AND WRITINGS OF PERSIUS. xxv 
 
 apparently combining one of the actual requisites of the Roman medley, 
 the mixture of metres, with the biting invective of the later satire— a 
 work which, when fixed at its latest date, must have been one of the 
 concomitants, if not, as Aristotle thinks, the veritable parent, of the 
 earlier comedy of Greece. In later times we find parallels to Roman 
 satire in some of the idylls of Theocritus, not only in those light dia- 
 logues noticed by the critics, of which the Adoniazusae is the best 
 instance, but in the poem entitled the Charites, where the poet com- 
 plains of the general neglect into which his art has fallen in a strain 
 of mingled pathos and sarcasm which may remind us of Juvenal's 
 appeal in behalf of men of letters, the unfortunate fraternity of authors. 
 But Greece was not ordained to excel in everything ; and Rome had the 
 opportunity of cultivating a virtually unbroken field of labour which was 
 suited to her direct practical genius, and to her mastery over the arts of 
 social life. There can be no question but that the conception of seizing 
 the spirit of comedy — of the new comedy no less than the old — the 
 comedy of manners as well as the comedy of scurrilous burlesque — and 
 investing it with an easy undress clothing, the texture of which might 
 be varied as the inward feeling changed, was a great advance in the 
 progress of letters. It would seem to be a test of the lawful develop- 
 ment of a new form of composition from an old, that the latter should be 
 capable of including the earlier, as the larger includes the smaller. So ' 
 in the development of the Shaksperian drama from the Greek the [ 
 chorus is not lost either as a lyrical or as an ethical element, but is 
 diffused over the play, no longer seen indeed, but felt in the art which i 
 I heightens the tone of the poetry, and brings out the moral relations of 
 the characters into more prominent relief. So in that great development 
 which transcends as it embraces all others, the development of prose 
 from poetry, the superiority of the new form to the old as a general 
 vehicle of expression is shown in the expansive flexibility which can 
 find measured and rhythmic utterance for the raptures of passion or 
 imagination, yet give no undue elevation to the statement of the plainest i 
 matters of fact. And so it is in the generation of satire from comedy : 
 the unwieldy framework of the drama is gone, but the dramatic power 
 remains, and may be summoned up at any time at the pleasure of the 
 poet, not only in the impalpable shape of remarks on human character, 
 but in the flesh-and-blood fulness of actual dialogue such as engrosses 
 several of the satires of Horace, and enters as a more or less important 
 ingredient into every one of those of Persius. Or, if we choose to 
 regard satire, as we are fully warranted in doing, in its relation not 
 only to the stage but to other kinds of poetry, we shall have equal 
 reason to admire it for its elasticity, as being capable of rising without 
 
xxvi LECTURE ON THE 
 
 any ungraceful effort from light ridicule to heightened earnestness — 
 passing at once with Horace from a ludicrous description of a poet as 
 a marked man, to an emphatic recognition of his essential greatness ; or 
 with Juvenal from a sneer at the contemptible offerings with which the 
 gods were commonly propitiated, to a sublime recital of the blessings 
 which may lawfully be made objects of prayer. This plastic compre- 
 hensiveness was realized by the earlier writers, as we have seen, by 
 means of the variety of their metres, while the later were enabled to 
 compass it more artistically by that skilful management of the hexa- 
 meter which could not be brought to perfection in a day. But the 
 conception appears to have been radically the same throughout ; and 
 the very name satura already contains a prophecy of the distinctive 
 value of Roman satire as a point in the history of letters. 
 
 If, however, the praise of having originated satire cannot be refused to 
 Ennius, it must be confessed as freely that the influence exercised over 
 it by Lucilius entitles him to be called its second father. It belongs to 
 one by the ties of birth — to the other by those of adoption and edu- 
 cation. Unlike Ennius, the glories of whose invention may well have 
 paled before his fame as the Roman Homer and the Roman Euripides, 
 Lucilius seems to have devoted himself wholly to fostering the growth 
 and forming the mind of the satiric muse. He is thought to have 
 so far departed from the form of the old medley as to enforce a 
 uniformity of metre in each separate satire, though even this is not 
 certainly made out; but he preserved the external variety by writing 
 sometimes in hexameter, sometimes in iambics or trochaics, and also by 
 a practice, seemingly peculiar to himself, of mixing Latin copiously with 
 Greek, the language corresponding to French in the polite circles of 
 Rome. It is evident, too, both from his numerous fragments and from 
 the notices of the early grammarians, that he encouraged to a large 
 extent the satiric tendency to diversity of subject — at one moment soaring 
 on the wing of epic poetry and describing a council of the gods in 
 language which Virgil has copied, the next satirizing the fashion of 
 giving fine Greek names to articles of domestic furniture, — compre- 
 hending in the same satire a description of a journey from Rome to 
 Capua, and a series of strictures on his predecessors in poetry, whom 
 he seems to have corrected like so many school-boys ; — now laying down 
 the law about the niceties of grammar, showing how the second conju- 
 gation is to be discriminated from the third, and the genitive singular 
 from the nominative plural ; and now talking, possibly within a few lines, 
 of seizing an antagonist by the nose, dashing his fist in his face, and 
 knocking out every tooth in his head. But his great achievement, as 
 attested by the impression left on the minds of his Roman readers, 
 
LIFE AND WRITINGS OF PERSIUS. xxvii 
 
 was that of making satire henceforward synonymous with free speaking 
 and personality — he comes before us as the reviver of the Fescennine 
 licence, the imitator of Cratinus and Eupolis and Aristophanes. There 
 seems to have been about him a reckless animal pugnacity, an exhi- 
 larating consciousness of his powers as a good hater, which in its rude 
 simplicity may remind us of Archilochus, and certainly is but faintly 
 represented in the arch pleasantry of Horace, the concentrated intel- 
 lectual scorn of Persius, or of the declamatory indignation of Juvenal. 
 Living in a period of political excitement, he plunged eagerly into party 
 quarrels. The companion of the younger Scipio and Laelius, though 
 a mere boy, and himself of equestrian rank, he attacked great consular 
 personages who had opposed his friends : as Horace phrases it, he tore 
 away the veil from private life and arraigned high and low alike — showing 
 no favour but to virtue and the virtuous — words generally found to bear 
 a tolerably precise meaning in the vocabulary of politics. It was the 
 satire of the republic, or rather of the old oligarchy, and it was impos- 
 sible that it could live on unchanged into the times of the Empire. But 
 the memory of its day of freedom was not forgotten : the ancient right of 
 impeachment was claimed formally by men who intended no more than 
 a common criminal information ; and each succeeding satirist sheltered 
 himself ostentatiously under an example of which he knew better than to 
 attempt to avail himself in practice. 
 
 It was to Lucilius, as we have already seen, that Persius, if reliance is 
 to be placed on the statement of his biographer, owed the impulse that 
 made him a writer of satire. Of the actual work which is related to have 
 produced so remarkable an effect on its young reader, the tenth book, 
 scarcely anything has been preserved ; while the remains of the fourth, 
 which is said to have been the model of Persius' third satire, com- 
 paratively copious and interesting as they are, contains nothing which 
 would enable us to judge for ourselves of the degree of resemblance. 
 Hardly a single parallel from Lucilius is quoted by the Scholiasts on any 
 part of Persius : but when we consider that the aggregate of their cita- 
 tions from Horace, though much larger, is utterly inadequate to express 
 the obligations which are everywhere obvious to the eye of a modern 
 scholar, we cannot take their omissions as even a presumptive proof 
 that what is not apparent does not exist. On the other hand, the 
 Prologue to the Satires, in scazon iambics, is supposed, on the authority 
 of an obscure passage in Petronius, to have had its prototype in a 
 similar composition by Lucilius; and it is also a plausible conjecture 
 that the first line of the first satire is taken bodily from the old poet- 
 two distinct proclamations of adhesion at the very outset, in the ears 
 of those who could not fail to understand them. There is reason, also, 
 
xxvlii LECTURE ON THE 
 
 for believing that the imitation may have extended further, and that 
 Persius' strictures on the poets of his day, and in particular on those 
 who affected a taste for archaisms, and professed to read the old Roman 
 drama with delight, may have been studied after those irreverent criti- 
 cisms of the fathers of poetry, some of which, as the Scholiasts on 
 Horace inform us, occurred in this very tenth book of Lucilius. On 
 the ethical side we should have been hardly prepared to expect much 
 similarity : there is, however, a curious fragment of Lucilius, the longest 
 of all that have come down to us, containing a simple recital of the 
 various constituents of virtue, the knowledge of duty no less than its 
 practice, in itself sufficiently resembling the enumeration of the elements 
 of morality which Persius makes on more than one occasion, and 
 showing a turn for doctrinal exposition which was sure to be appre- 
 ciated by a pupil of the Stoics. So there are not wanting indications 
 that the bold metaphors and grotesque yet forcible imagery which stamp 
 the character of Persius' style so markedly may have been encouraged 
 if not suggested by hints in Lucilius, who was fond of tentative experi- 
 ments in language, such as belong to the early stages of poetry, when 
 the national taste is in a state of fusion. The admitted contrast 
 between the two men, unlike in all but their equestrian descent, — 
 between the premature man of the world and the young philosopher, 
 the improvisatore who could throw off two hundred verses in an hour, 
 and the student who wrote seldom and slowly, — may warrant us in 
 doubting the success of the imitation, but does not discredit the fact. 
 Our point is, that Persius attempted to wear the toga of his predecessor, 
 not that it fitted him. 
 
 The influence of Horace upon Persius is a topic which has, in part, 
 been anticipated already. It is a patent fact which may be safely 
 assumed, and I have naturally been led to assume it as a help towards 
 estimating other things which are not so easily ascertainable. Casaubon 
 was, I believe, the first to bring it forward prominently into light in an 
 appendix to his memorable edition of Persius ; and though one of the 
 later commentators has endeavoured to call it in question, cautioning us 
 against mistaking slight coincidences for palpable imitations, I am con- 
 fident that a careful and minute study of Persius, such as I have lately 
 been engaged in, will be found only to produce a more complete con- 
 viction of its truth : nor can I doubt that an equally careful perusal of 
 Horace, line by line and word by word, would enable us to add still 
 further to the amount of proof Yet it is curious and instructive to 
 observe that it is a point which, while established by a superabundance 
 of the best possible evidence, that of ocular demonstration, is yet sin- 
 gularly deficient in those minor elements of probability to which we are 
 
LIFE AND WRITINGS OF PERSIUS. xxix 
 
 constantly accustomed to look in the absence of anything more directly 
 conclusive. The memoir of Persius mentions Lucilius, but says not a 
 word of Horace : the quotations from Horace in the commentary of the 
 pseudo-Cornutus are, as I have said, far from numerous: while the 
 difference of the poets themselves, their personal history, their philo- 
 sophical profession, their taste and temperament, the nature and power 
 of their genius, is greater even than in the case of Persius and Lucilius, 
 and is only more clearly brought out by the clearer knowledge we 
 possess of "each, in the possession of the whole of their respective 
 works. The fact, however, is only too palpable — so much so that it 
 puzzles us, as it were, by its very plainness : we could understand a 
 less degree of imitation, but the correspondence which we actually see 
 makes us, so to speak, half incredulous, and compels us to seek some 
 account of it. It is not merely that we find the same topics in each, the 
 same class of allusions and illustrations, or even the same thoughts and 
 the same images but the resemblance or identity extends to things which 
 every poet, in virtue of his own peculiarities and those of his time, would 
 naturally be expected to provide for himself. With him, as with Horace, 
 a miser is a man who drinks vinegar for wine, and stints himself in the 
 oil which he pours on his vegetables; while a contented man is one 
 who acquiesces in the prosperity of people whose start in life is worse 
 than his own. The prayer of the farmer is still that he may turn up a 
 pot of money some day while he is ploughing : the poets hope is still 
 that his verses may be embalmed with cedar oil, his worst fear still that 
 they may furnish wrapping for spices. Nay, where he mentions names 
 they are apt to be the names of Horatian personages : his great physician 
 is Craterus, his grasping rich man Nerius, his crabbed censor Bestius, 
 his low reprobate Natta. Something is doubtless due to the existence 
 of what, to adopt a term applied by Colonel Mure to the Greek epic 
 writers, we may call satirical commonplace, just as Horace himself is 
 thought to have taken the name Nomentanus from Lucilius; or as, 
 among our own satirists. Bishop Hall talks of Labeo, and Pope of 
 Gorgonius. So Persius may have intended not so much to copy 
 Horace as to quote him— advertising his readers, as it were, from time 
 to time that he was using the language of satire. But the utmost that 
 can be proved is, that he followed prodigally an example which had been 
 set sparingly, not knowing or not remembering that satire is a kind of 
 composition which of all others is kept alive not by antiquarian asso- 
 ciations, but by contemporary interest— not by generalized convention- 
 alities, but by direct individual protraiture. We can hardly doubt that a 
 wider worldly knowledge would have led him to correct his error of 
 judgment, though the history of English authors shows us, in at least one 
 
XXX LECTURE ON THE 
 
 instance, that of Ben Jonson, that a man, not only of true comic genius 
 but of large experiences of hfe, may be so enslaved by acquired learning 
 as to satirize vice and folly as he reads of it in his books, rather than as 
 he sees it in society. 
 
 But time warns me that I must leave the yet unfinished list of the 
 influences which worked or may have worked upon Persius, and say a 
 few words upon his actual merits as a writer. The tendency of what 
 has been advanced hitherto has been to make us think of him as more 
 passive than active— as a candidate more for our interest and our 
 sympathy than for our admiration. But we must not forget that it 
 is his own excellence that has made him a classic — that the great and 
 true glory which, as Quintilian says, he gained by a single volume, has 
 been due to that volume alone. If we would justify the award of his 
 contemporaries and of posterity, we may be prepared to account for it. 
 It was not, as we have seen, that he was an originating power in philo- 
 sophy, or a many-sided observer of men and manners. He was a 
 satirist, but he shows no knowledge of many of the ingredients which, 
 as Juvenal rightly perceived, go to make up the satiric medley. He was 
 what in modern parlance would be called a plagiarist — a charge which, 
 later if not sooner, must have told fatally on an otherwise unsupported 
 reputation. I might add that he is frequently perplexed in arrangement 
 and habitually obscure in meaning, were it not that some judges have 
 professed to discover in this the secret of his fame. A truer appreciation 
 will, I believe, be more likely to find it in the distinct and individual 
 character of his writings, the power of mind and depth of feeling visible 
 throughout, the austere purity of his moral tone, relieved by frequent 
 outbreaks of genial humour, and the condensed vigour and graphic 
 freshness of a', style where elaborate art seems to be only nature 
 triumphing over obstacles. Probably no writer ever borrowed so much 
 and yet left on the mind so decided an impression of originality. His 
 description of the wilful invalid and his medical friend in the third satire 
 owes much of its colouring to Horace, yet the whole presentation is felt 
 to be his own — true, pointed, and sufficient. Even when the picture is 
 entirely Horatian, like that of the over covetous man at his prayers, in 
 the second satire, the effect is original still, though the very varieties 
 which discriminate it may be referred to hints in other parts of Horace's 
 own works. We may wish that he had painted from his own observation 
 and knowledge, but we cannot deny that he has shown a painter's 
 power. And where he draws the life that he must have known, not 
 from the descriptions of a past age but from his own experience, his 
 portraits have an imaginative truth, minutely accurate yet highly ideal, 
 which would entitle them to a distinguished place in any poetical gallery. 
 
LIFE AND WRITINGS OF PERSIUS. xxxi 
 
 There is nothing in Horace or Juvenal more striking than the early part 
 of the third satire, where the youthful idler is at first represented by a 
 series of light touches, snoring in broad noon while the harvest is 
 baking in the fields and the cattle reposing in the shade, then starting up 
 and calling for his books only to quarrel with them — and afterwards 
 as we go further the scene darkens, and we see the figure of the lost 
 profligate blotting the background, and catc)i an intimation of yet more 
 fearful punishments in store for those who will not be warned in time — ■ 
 punishments dire as any that the oppressors of mankind have suffered or 
 devised — the beholding of virtue in her beauty when too late, and the \ 
 ! consciousness of a corroding secret which no other heart can share. * 
 Nor would it be easy to parallel the effect of the sketches in the first 
 satire, rapidly succeeding each other, — the holiday poet with his white 
 dress and his onyx ring tuning his voice for recitation ; a grey and 
 bloated old man, giving himself up to cater for the itching ears of others ; 
 the jaded, worn company at the table, languidly rousing themselves in 
 the hope of some new excitement ; the inferior guests at the bottom of 
 the hall ready to applaud when they have got the cue from their betters 
 — all flung into a startling and ghastly light by the recollection carefully 
 presented to us that these men call themselves the sons of the old 
 Romans, and recognise poetry as a divine thing, and acknowledge the 
 object of criticism to be truth. Again we see the same pictorial skill 
 and reality, though in a very different style, toned down and sobered, in 
 those most sweet and touching lines describing the poet's residence with 
 his beloved teacher, when they used to study together through long 
 summer suns and seize on the first and best hours of the night for 
 their social meal, each working while the other worked and resting 
 while the other rested, and both looking forward to the modest enjoy- 
 ment of the evening as the crown of a well-spent day. Persius' lan- 
 guage has been censured for its harshness and exaggeration : but here, 
 at any rate, he is as simple and unaffected as an admirer of Horace or 
 Virgil could desire. The contrast is instructive, and may perhaps 
 suggest a more favourable view of those peculiarities of expression 
 which are generally condemned. The style which his taste leads him 
 to drop when he is not writing satire, is the style which his taste leads 
 him to assume for satiric purposes. He feels that a clear, straight- 
 forward, everyday manner of speech would not suit a subject over which 
 the gods themselves might hesitate whether to laugh or to weep. He 
 has to write the tragi-comedy of his day, and he writes it in a dialect 
 where grandiose epic diction and philosophical terminology are strangely 
 blended with the talk of the forum, the gymnasia, and the barber's 
 shop. I suggest this consideration with the more confidence, as I find it 
 
xxxii LECTURE ON PERSIUS. 
 
 represented to me and, as it were, forced on me by the example of a 
 writer of our own countrj', perhaps the most remarkable of the present 
 time, who, though differing as widely from Persius in all his circum- 
 stances as a world- wearied and desponding man of the nineteenth century 
 can differ from an enthusiastic and inexperienced youth of the first, 
 still appears to me to bear a singular resemblance to him in the whole 
 character of his genius — I mean Mr. Carlyle. If Persius can take the 
 benefit of this parallel, he may safely plead guilty to the charge of 
 not having escaped the vice of his age, the passion for refining still 
 further on Augustan refinements of expression and locking up the 
 meaning of a sentence in epigrammatic allusions, which in its measure 
 lies at the door even of Tacitus. 
 
 I have exhausted my time and, I fear, your patience also, when my 
 subject is still far from exhausted. I am glad, however, to think that in 
 closing I am not really bringing it to an end, but that some of my 
 hearers to-day will accompany me to-morrow and on future days in the 
 special study of one who, like all great authors, will surrender the full 
 knowledge of his beauties only to those who ask it of him in detail. 
 
A. PERSII FLACCI 
 SATURARUM 
 
 LIBER 
 
A. PERSII FLACCI 
 
 SATURARUM 
 
 LIBER 
 
 PROLOGUS. 
 
 Nec fonte labra prolui caballino, 
 nee in bidpiti somniasse Parnaso 
 
 ' My antecedents, I believe, were not 
 poetical : if I appear at the feast of the 
 poets, it is only on suiTerance. After all, 
 one can sing without inspiration : at least 
 parrots and magpies do.' 
 
 The Prologue may be regarded in two 
 aspects, both historical. It may be in- 
 tended as a remnant of the old practice of 
 writing the Satura in a variety of metres. 
 There is some reason to think that it is 
 actually an imitation of Lucilius, as one 
 of the speakers in Petronius' Satyricon, 
 c. 4, says, apropos of the education of 
 youth, • Sed ne me putes improbasse 
 schedium Lucilianae humilitatis, quod 
 sentio et ipse carmine efBngam,* and then 
 gives twenty-two verses, the first eight 
 scazons, the rest hexameters. On the 
 other hand, the introduction of a Pro- 
 logue marks a late stage of poetical com- 
 position. To prologuize implies conscious- 
 ness — the poet reflecting on his work — 
 so early poets do not prologuize at all — 
 
 as Homer : afterwards the exordium be- 
 comes personal, and contains a prologue, 
 as would be the case in the Aeneid, if the 
 lines Ille ego were genuine : then the 
 prologue is a separate poem, as here. 
 Lastly, we have a prose introduction, as 
 in Statius' Silvae, Ausonius, and modern 
 writers — a more natural method, and in 
 somi respects more graceful, as separat- 
 ing off matter which may be extraneous 
 to the poem itself, but leading, on the 
 other hand, to interminable and inde- 
 terminate writing, to the substitution of 
 criticism for poetry, precept for practice. 
 Of modern English writers, Wordsworth 
 is in one extreme, Tennyson in the 
 other. 
 
 Here the Prologue is, of course, to all 
 the Satires — not, as some have thought, 
 to the first only. He disclaims the hon- 
 ours of poetry, not without sarcasm, and 
 insinuates that much which professes to 
 come from inspiration really has a more 
 
THE SATIRES 
 
 OF 
 
 A. PERSIUS FLACCUS 
 
 PROLOGUE. 
 
 I NEVER got my lips well drenched in the hack's spring — nor do 
 I recollect having had a dream on the two-forked Parnassus, so 
 
 prosaic source — want of bread or love of 
 money. There seems no notion of satire 
 as a prosaic kind of writing, so that 
 Casaubonand Jahn's references to Horace 
 (i S. 4. 39; 2. 6. 17) are scarcely ap- 
 posite, except as showing something of the 
 same sort of modesty on the part of both. 
 I. fons caballinus, a translation of 
 Hippocrene. caballinus sarcastic, like 
 Gorgonei caballi^ also of Pegasus (Juv. 
 3. I18X the term being contemptuous, 
 though its derivatives in modern lan- 
 guages have, as is well known, lost that 
 shade of meaning. [' Vectum Pegaseo 
 volucri pendente caballo ' Anth. Lat. 388 
 (Riese).] ^ 
 
 labra prolui. Virg. Aen. i. 739) o^ 
 Bitias, ' pleno se proluit auro,* Hor. i S. 
 5, 16 *prolutus vappa.* The action im- 
 plies a ideep draught, Here taken by stoop- 
 ing down to the spring. (Contrast the 
 opposite expression, 'primoribus labris 
 attingere.') ' I never drank those long 
 draughts of Hippocrene, of which others 
 
 boast.* Here, as in the next verse, the 
 image is doubtless borrowed from the 
 Exordium of Ennius* Annals, as we may 
 infer from Prop. 4. 3. 6 ' Parvaque tam 
 magnis admoram fontibus ora Unde 
 pater sitiens Ennius ante bibit.' Persius 
 may have had his eye on two other 
 passages of the same Elegy. See v. 2 
 * Bellerophontei qua fluit humor equi,* 
 and V. 52 'Ora Philetea nostra rigavit 
 aqua,' and perhaps also on Hor. I Ep. 3. 10 
 ' Pindarici fontis qui non expalluit haustus. 
 Fastidire lacus et rivos ausus apertos/ 
 [* luvat integros accedere fontes, Atque 
 haurire ' Lucr. 4. 2.] 
 
 2. biceps, biKo(pos, a perpetual epi - 
 thet of Parnassus. The mountain has 
 not really two tops, but as the Castalian 
 spring rises from between two ridges, it is 
 said to have them (Urlichs and Millin- 
 gen, referred to byjahn). Propertius, 1. c, 
 represents himself as lying down to sleep 
 under the shadow of Helicon, The source 
 of both passages is again Ennius' account 
 
 B 2 
 
PERSII 
 
 memini, ut repente sic poeta prodirem. 
 Heliconiadasque pallidamque Pirenen 
 illis remitto, quorum imagines lambunt 
 hederae sequaces : ipse semipaganus 
 ad sacra vatum carmen adfero nostrum, 
 quis expedivit psittaco suum chaere 
 picamque docuit nostra verba conari? 
 magister artis ingenique largitor 
 venter, negatas artifex sequi voces ; 
 quod si dolosi spes refulgeat nummi, 
 
 3. Memini me ut. 
 
 4. Aeliconiadasqu: pyrenen. 
 12. refulserit. 
 
 5. relinquo. 
 
 of himself, preserved to us by Cic. Acad, 
 pr. 2. 16. 51, to the effect that he had 
 gone to sleep on Parnassus, seen Homer 
 in a dream, and heard that it was Ho- 
 mer's spirit which was then animating 
 himself. Compare S. 6. 10, where En- 
 nius' ' somnia Pythagorea ' are again ri- 
 diculed. 
 
 2. nee. . memini is a sneer at Ennius' 
 own words (Ann. 15, Vahlen), * memini 
 me fiere pavum/ said of Homer (Tert. 
 de An. 33 foil., note on 6. 10). So Ov. 
 M. 15. 160 'Ipse ego {nam memini) . . 
 Euphorbus eram.' 
 
 3. memini, humorous; 'never that 
 I can remember ; ' implying that Ennius 
 must have had a good memory. 
 
 ut repente, * so as to come before 
 the world all at once as a poet.' 
 
 prodirem, 'to come forth from 
 this preparatory process,' which is also 
 expressed by ' sic,' ' on the strength of 
 this ' (not like ' sic temere,' as Casaubon 
 and Jahn). • A ready made poet by the 
 immediate agency of the gods.' Possibly 
 Persius was thinking of Hor. i Ep. 19. 7 
 * Ennius ipse pater nunquam nisi po(us 
 ad argia Prosiluit dicenda,* which might 
 also warrant a conjecture that Ennius 
 himself used some similar phrase. 
 
 prodirem poeta, * prodis e iudice 
 turpis Dama ' Hor. 2 S. 7- 54- 
 
 Heliconiadas better supported by 
 MSS. than 'Heliconidas.' Lucr. 3, 1037 
 'Adde Heliconiadum comites.' The re- 
 ference is perhaps to the opening of 
 Hesiod's Theogony (Mova&oiv 'EKittcovid- 
 dojv &pxojfi€9' diideiv), where Hesiod 
 
 relates how the Muses made him a poet. 
 The form * Heliconis ' is however found 
 in Stat. Silv. 4. 4. go, and MSS. are so 
 untrustworthy in the matter of proper 
 names that the point may be doubtful. 
 At any rate it is not worth while to scan 
 'Heliconiadas ' here by synizesis, as Jahn 
 (1843) wished, following Schneider, as pro- 
 per names have a metrical licence even in 
 tragic iambics. [' Heliconidas' Jahn 1868.] 
 
 pallidam, as causing studious pale- 
 ness, 'pallentis grana cumini ' 5. 55; 
 perhaps with some reference to Horace's 
 ' expalluit haustus,' quoted on v. i. 
 
 Pirene, mentioned from its connec- 
 tion with Pegasus, who was said to have 
 been broken in there. Statius (Theb. 4. 
 60) follows or coins a story that it was 
 produced, like Hippocrene, by a stroke of 
 Pegasus' hoof. 
 
 5. * To the poets, whose ivy-crowned 
 busts adorn our public libraries,' Hor. 1 
 S. 4. 21. For the ivy, see Hor. I Od. i. 
 29. Juvenal apparently imitates this 
 passage (7. 29) 'ut dignus venias hederis 
 et imagine macra.' 
 
 No sneer seems to be intended in 
 lambunt or sequaces, which are simply 
 poetical, [' Relinquo * Jahn (1843) : but 
 ' remitto,* which he has since adopted, 
 has better authority.] 
 
 6. semipaganus is rightly explained 
 by Jahn after Rigalt with reference to 
 the Paganalia, a festival celebrated by 
 members of the same pagus. Dion. Hal. 
 4. 15; Sicul. Flacc.de Cond. Agr. p. 25. 
 [See Preller, Romische Mythologie, p. 
 404.] This has more spirit than the 
 
PROLOGUS. 
 
 S 
 
 as to burst upon the world at once as a full-blown poet. The 
 daughters of Helicon and that cadaverous Pirene I leave to the 
 gentlemen whose busts are caressed by the climbing ivy — -as for 
 me, it is but as a poor half-brother of the guild that I bring my 
 verses to the festival of the worshipful poets' company. Who was 
 it made the parrot so glib with its ' Good morning/ and taught 
 magpies to attempt the feat of talking like men? That great 
 teacher of art and bestower of mother-wit the stomach, which has 
 a knack of getting at speech when nature refuses it. Only let a 
 bright glimpse of flattering money dawn on their horizon, and you 
 
 ordinary interpretation, 'half a rustic,* 
 and agrees with the image in the next 
 line. Compounds with semi generally 
 mean 'only half,' not ' at least half.' 
 
 8. Persius does not say that he writes 
 for bread, which would have been too 
 obviously untrue, as he was a wealthy 
 man, but hints it' in order to ridicule his 
 contemporaries by aifecting to classify 
 himself with them. 
 
 expedivit, 'made easy.' Comp. 
 our use of impediment. 
 
 suum not foreign (Jahn), as the 
 parrot did not come from Greece, but 
 simply * its own ' — * that cry which it is 
 now so ready with.' So there is no op- 
 position between x^^P^ ^nd * nostra verba,' 
 as if the magpie were intended to talk 
 Latin as distinguished from Greek. The 
 parrot talks Greek as the fashionable 
 language for small talk, as now a days he 
 might talk French, while ' nostra verba ' 
 means human speech. The antithesis is 
 merely one of those which a man might 
 use almost without intending it, between 
 language viewed as belonging to its origi- 
 nal owner and as afterwards appropriated 
 — just as the parrot speaks ' expedite/ 
 while the magpie ' conatur,' though it is 
 not meant that the former succeeds more 
 perfectly than the latter. For the prac- 
 tice of keeping parrots and magpies 
 in great houses, see Martial, referred to 
 below. After v. 8 a few MSS. have a line, 
 
 * Corvos quis olim concavum salutare ? ' 
 where ' concavum ' would doubtless refer 
 to the sound, though one MS. gives 
 
 * Caesarem,' as in the first passage of 
 Martial. 
 
 chaere (x^^pe). Mart. 14. 73. 2 
 ' Caesar ave ; * hence the pie is said ' sa- 
 lutare/ ib. 76. I. 
 
 10. Jahn refers to Theocr. 21. i 
 
 d irevia , Ai6(pavr€, ix6va tAs r^x^f^s 
 eydpei, Plant. Stich. I. 3. 23 ' paupertas 
 omnes artes perdocet.' Comp. also Hor. 
 I Ep. 5. 18 of wine, *addocet artes;' Virg. 
 G. I. 145 'Turn variae venere artes: 
 labor omnia vicit Improbus, et duris urgeus 
 in rebus egestas* (quoted by Plautius). 
 
 ingeni largitor. Plautius and 
 Casaubon quote Manil. I. 78 ' Et labor 
 ingenium niiseris dedit.' Jahn refers to 
 Cicero's account of 'ingenium,' Fin. 5. 13, 
 36 'Prioris generis (virtutum quae inge- 
 nerantur suapte natura) est docilitas, 
 memoria, quae fere omnia appellantur 
 uno ingeni nomine.' ' Ingeni largitor,* 
 then, is a kind of oxymoron. 
 
 11. venter as in Horn. Od. 17- 286 
 foil. yacTTtpa S' ovirws eariv dTioKpiJpai 
 fi€fiav7av. 
 
 negatas .. voces. Casaubon quotes 
 Manil. 5. 378 * Qyinetiam linguas ho- 
 minum sensusque docebit Aerias volucres 
 .... Verbaque praecipiet naturae lege 
 negata.' 
 
 artifex sequi, like 'ponere lucum 
 Artifices' i, 70, 'skilled to attain/ not, 
 as Casaubon explains, * making them 
 follow.* 
 
 sequi, then, is rhetorically put for 
 
 * assequi ' or ' consequi,' perhaps to ex- 
 press difBculty. 
 
 voces, * words,' 
 
 12. dolosi, a general epithet of money, 
 though with a special application here — 
 
 * beguiling them to the effort.' It might 
 be almost said to refer to ' spes ' as well 
 as to * nummi,' 
 
 refulgeat, 'flash on the sight.' 
 Virg. Aen. I. 402, 588 ; 6. 204. ' Refulsit 
 certa spes liberorum parentibus ' Veil. ^. 
 103 (Freund), ' non tibi divitiae velut 
 maximum , generis humani bonum refulse- 
 runt ' Sen. Cons, ad Helv. 16. (Jahn.) 
 
6 PERSII 
 
 corvos poetas et poetridas picas 
 cantare credas Pegaseium • nectar. 
 
 14. Pegasieum melos, 
 
 13. 'Raven poets and poetess pies,' than * poetrias.* Both tto/t^t/ws and ttoi?;- 
 
 the substantive standing for an epithet, rpia are formed according to analogy, 
 
 like* popa venter,' 6. 74. Possibly Persius though only the latter is found, 
 meant to reverse the order to show how 14. nectar. FiveMSS.,includingMontp. 
 
 completely he identified the birds with, and Rom., the rest * melos,' which is un- 
 
 the human singers. metrical, as the 'e' cannot be lengthened, 
 
 poetridas has more MS. authority Jahn quotes Pind. 01, 7. 7 naX eyiit 
 
PROLOGUS. 
 
 would fancy jackdaw poets and poetess pies to 
 Pierian sweetness. 
 
 be 
 
 singing pure 
 
 ViKTap xvT(5y, Moiaav hScrtVt a.$Ko(p6pois 
 dvSpaaiy ■tr^fiircov. Thepc, 7' 82 ovv^Ka 
 ol yXvKv MoTaa Karci trrd^aTos x^^ 
 viKTap. Varro Atac. [?] Fr. (cited by Barth 
 and Heins.) ' Pierio liquidam perfundis 
 Hectare mentem.' Heinr. thinks Persius 
 had in view Hor. i Ep. 19. 44 ' Fidis enim 
 manare poetica mella Te solum/ and sug- 
 gests that ' cantare ' should be ' manare.' 
 
 Comp. also Lucr. i. 947 ' Et quasi Musaeo 
 duici contingere melle.* The epithet 
 * Pegaseius ' makes the image still more 
 forced, unless we suppose the ' nectar ' 
 to be the waters of Hippocrene, which is 
 supported by a poem [Onestes 3. 4 in 
 Jacobs' Anthologia Graeca] ll7]yaaiSo$ 
 Kprjvris VfKTOpiwv Ki^dSaiv, quoted by 
 Konig. 
 
SATURA I. 
 
 ' O cuRAS hominum ! O quantum est in rebus inane ! ' 
 Quis leget haec ? 
 
 ' Min ' tu istud ais ? Nemo hercule/ 
 
 Nemo ? 
 ' Vel duOj vel nemo/ 
 
 Turpe et miserabile ! 
 
 ' Quare ? 
 ne mihi Polydamas et Troiades Labeonem 
 
 I . hominum quantum* 
 
 4. Nee mihi. 
 
 An attack on the corruptions of lite- 
 rature^ as symptomatic of corruption in 
 morals, intended as introductory to the 
 Satires, as would seem from the latter 
 part. He is disgusted with the taste of 
 his day, and would have his reader's mind 
 formed on the old models. 
 
 The form is that of a dialogue, more or 
 less regularly sustained, between Persius 
 and a friend, who lectures him, very much 
 as Trebatius does Horace. Nothing can be 
 decided about the lime of the composition 
 cf this Satire from its subject. The mention 
 of Pedius, if it proves anything, only 
 proves that passage to have been written 
 late. The connection between intellectual 
 and moral vigour would naturally be 
 suggested by the Stoic doctrine {Sat. 5), 
 that virtue consists in correct knowledge. 
 With the whole Satire comp. Sen. Ep. 114. 
 
 I-12. P. 'Vanity of vanities!' F. 
 You will get no readers if you write like 
 that. P. ' I want none — every one at 
 Rome, princes and people, is — may I say 
 
 what?' F. Certainly not. P. 'But I 
 must have my laugh somehow.* 
 
 1. Pinzser conjectures that this line is 
 from Lucilius, on the strength of a notice 
 in the Schol, who says that v. 2 is taken 
 from Lucilius, and may have confounded 
 the numbers. There would certainly be 
 more point in supposing that Persius be- 
 gins by pitching his voice in Lucilius' 
 key and is interrupted. On the other 
 hand in rebus inane is found in Lucr. 
 I- 330. 382, 511, 569, 655, 660, 742, 
 ^43 > 5- 365 (most of them quoted by 
 Jahn), with reference to the Epicurean 
 theory; and it is at least as likely that 
 Persius was alluding to this. ' How great 
 a vacuum (human) nature admits 1 ' 
 
 2. The friend says, Quis leget haec? 
 as Hor. i S, 4. ?2 complains of finding no 
 readers. Persius says, Min' tu istud ais ? 
 apparently expressing surprise at the ad- 
 dress. Nemo hercule! 'Readers? I 
 want rone.' (Jahn. Others give * Nemo 
 hercule ' to the friend, * Nemo ' to P.) 
 
SATIRE I. 
 
 Persius. * O the vanity of human cares ! O what a huge vacuum 
 man's nature admits ! ' 
 
 Friend, Whom do you expect to read you ? 
 
 P. * Was your question meant for me ? Nobody, I assure you.' 
 
 F, Nobody? 
 
 P. ' Well — one or two at most ? ' 
 
 F. A most ignominious and pitiable catastrophe. 
 
 P. ' Why ? are you afraid that Polydamas and the Trojan ladies 
 will be setting their own dear Labeo above me ? Stuff 1 If that 
 
 3. Persius repeats his disclaimer, ' One 
 or two, which is as good as none.' Casau- 
 bon refers to the Greek phrases, tj oXiyoi 
 ^ ovdfis and ^ tis rj ovScls. ' A most 
 lame and impotent conclusion to it all,' 
 returns the friend. ' Why ? ' asks P. 
 
 4. ne connects the sentence not with 
 * turpe et miserabile,* but with something 
 similar implied by * Quare/ ' For fear 
 that Polydamas,* etc. * Nae,' which 
 Heinr. prefers, with some of the old 
 commentators, would destroy the sense, 
 the ironical assertion showing that he 
 doubted the fact, and 'ne praetulerint,' 
 'suppose they were not to prefer,' would 
 be equally inappropriate here, though 
 idiomatic. For 'Polydamas,' two MSS. 
 have 'Pulydamas,* representing Homer's 
 HovXvddfias. The reference is to 11. 22. 
 100, 105, the former of which is quoted 
 by Aristot. Eth. 3. 8, and both of them 
 more than once by Cicero (Ep. Att. 2. 
 5. I ; 7. I. 4; 8. 16. 2), who applies the 
 name Polydamas to Cato, and also to . 
 Atticus himself. Here the expression is 
 particularly pointed ; * Polydamas and the 
 Trojan ladies' of course stand for the 
 
 bugbears of respectability, the influential 
 classes of Rome : the pride of the Ro- 
 mans as • Troiugenae' is glanced at (Juv. 
 I. 100; 8, 181; II. 95), while the 
 women are dwelt on rather than the 
 men, 'Axaii'Ses, ov/cc't' 'Axaioi [comp. 
 (with Mr. Pretor on Cic. ad Att. i. 12) 
 Cicero's Tiv/tpis, in all probability a 
 nickname for C. Antonius.] To crown 
 all, there is an allusion to Attius Labeo 
 [see Teuffel, Geschichte der Rdmischen 
 Literatur, p. 673, 2nd ed.] as the 
 author of a translation of the Iliad, of 
 which the Schol. has preserved one line, 
 ' Crudum manduces Priamum Priamique 
 pisinnos' (II. 4, 35), as if he had said, 
 ' Lest Labeo's interest with Polydamas 
 and the Trojan ladies should get them 
 to prefer him to me.' The story perhaps 
 only rests on a statement by Fulgentius 
 (see Jahn), but- the internal evidence is 
 very strong, and it is much more pro- 
 bable than the supposition that ' Labeo * 
 is merely used as a Horatian synonym 
 for a madman. (Hor, i S. 3. 82), to 
 which Jahn inclines, Prolegomena, pp. 
 72, 73. The EchoHast's notion that Nero 
 
10 
 
 PERSII 
 
 praetulerint ? nugae. non, si quid turbida Roma 
 elevet, accedas examenque improbum in ilia 
 castiges trutina, nee te quaesiveris extra, 
 nam Romae quis non — ? a, si fas dicere — sed fas 
 turn, cum ad canitiem et nostrum istud vivere triste 
 aspexi ac nucibus facimus quaecumque relictis, 
 cum sapimus patruos. Tunc, tunc ignoscite.' 
 
 Nolo. 
 * Quid faciam ? sed sum petulanti splene cachinno. 
 
 Scribimus inclusi, numeros ille, hie pede liber, 
 grande aliquid, quod pulmo animae praelargus anhelet. 
 
 6. examenue (g post n superscr.) 
 
 is meant by Polydamas is as absurd as his 
 derivation -noKvs d&fj.ap, * id est, multinuba.* 
 5- nugae. ' Nugas ' is used similarly 
 as an exclamation in Plaut. Most. 5, i. 
 31, Pers. 4. 7. 8. 
 
 non for 'ne.' Hor. 2 S. 5. 91, 
 I Ep. 18. 72, A. P. 460, and in post- 
 Augustan prose, though blamed as a 
 solecism by Quintilian (Freund). 
 
 turbida, 'muddled,' like Aeschylus' 
 ofiiJta (^voj/j.4vov (Supp. 394), in keeping 
 with the metaphor which follows from 
 weighing in a balance. 
 
 6. elevet, * makes light of,' suggest- 
 ing the metaphor of a balance. 
 
 examen, 5. loi. 
 
 improbum, * unfair,* 'not telling 
 truth.' Not unlike is ' merces "improbae,* 
 Plaut. Rud. 2. 4. 43. 
 
 7. The construction is ' Non accedas 
 castigesque, nee quaesiveris extra te,' ' Nor 
 ask any opinion but your own/ 
 
 8. Most MSS. insert ' est ' before ' quis 
 non,' the transcribers not seeing that Persius 
 here breaks off what he afterwards com- 
 pletes in V. 121. The stolidity of Rome 
 is treated as a secret, like the ass's ears of 
 Midas, and kept till the end of the Satire, 
 when it breaks out. 
 
 it, si fas, four MSS. and two others 
 from a correction, most of the others 
 * ac,' a few 'at * or ' et,* none of which 
 would be equally appropriate. ' If I might 
 only say it — but 1 feel I may, when — .' 
 
 9. canitiem. The reproach of old 
 age runs through the Satire, vv. 22, 26, 
 56 ; an unhonoured old age, produced 
 partly by luxury (v. 56), partly by use- 
 
 8. Romae est quis nac si. 
 
 less sedentary pursuits (here and v. 26), 
 and instead of teaching wisdom, employ- 
 ing itself with corrupting the taste of 
 youth (v. 79), and aping jouthful senti- 
 mentalism. [Comp. perhaps Lucilius 15. 
 4 * senium atque insulse sophista.'] 
 
 nostrum istud vivere trr'ste. 
 The austerity of affected morality, such 
 as is lashed by Juvenal (S. 2), dreary 
 fretting over study, and genuine peevish- 
 ness. Persius is very fond of the use of 
 the inf. as a regular subst. * scire tuum ' 
 v. 27; * ridere meum ' v. 122 : 'pappare 
 minutum* 3.17;' mammae lallare ' ib. 18 ; 
 '■velle suum * 5, 53; 'sapere nostrum* 
 6. 38. 
 
 10. aspicere ad, an archaism, used 
 by Pacuvius and Plautus (Freund). 
 
 nucibus . . relictis ^Horace's * ab- 
 iectis nugis'(2 Ep. 2. 141). CatuU. 61. 
 131 'Da nuces pueris, iners Concubine: 
 satis diu Lusisti nucibus.' Hor. s S. 3. 
 171 ' talos nucesque.' Suet. Aug. 83 
 ' talis aut ocellatis nucibusque ludebat 
 cum pueris minutis.' Comp. the poem 
 ' de Nuce,* also 3. 50. [' Tristis nucibus 
 puer relictis' Martial 5. 84. I.] 
 
 11. cum, referring to 'nucibus relictis,' 
 not in apposition to ' cum * preceding, 
 
 sapimus may have a double sense. 
 The Romans probably acknowledged no 
 such sharp distinction between the differ- 
 ent meanings of the same word as we do, 
 being less conscious and critical. ' Sapere ' 
 with ace. of the flavour or of the thing 
 about which one is wise is common 
 enough, and here ' patruos,' though a 
 person, is equivalent to ^ thing, so that 
 
SAT. I. 
 
 II 
 
 muddle-headed Rome does make light of a thing, don't you be 
 walking up and correcting the lying tongue in that balance of 
 theirs, or asking any opinion but your own — for who is there at 
 Rome that has not — if I might only say it I But surely I may, 
 when I look at these gray hairs of ours, and this dreary way of 
 living ; and, in short, all our actions from the time of flinging our 
 toys aside, when we take the tone of uncles and guardians. Yes, 
 you must excuse me, then: 
 
 F. No, I won't. 
 
 P- ' What am I to do ? but I am constitutionally a great laugher, 
 with a saucy spleen of my own. 
 
 'We shut ourselves up and write, one verse, and another prose, 
 all in the grand style to be panted forth by the lungs with a vast 
 
 we may compare such expressions as ' Cy 
 clopa moveri.' 
 
 patruos, 'patruae verbera linguae' 
 Hor. 3 Od. 12. 3, ' ne sis patruus mihi' 
 2 S. 3. 88. 
 
 nolo is said by the friend, ' I won't 
 admit the excuse,' * tunc tunc ignoscite ' 
 being only another way of saying ' fas est 
 tunc' [Jahn's punctuation (i868) 'tunc 
 tunc — ignoscite, nolo ; ' is difficult to un- 
 derstand.] 
 
 12. quid faciam, etc., imitated from 
 -Hor. 2 S. I. 24, who asks the same 
 question, and appeals similarly to his 
 temperament and tastes. Laughter was 
 attributed to the spleen by the ancient 
 physiologists. Pliny 11.37 (8°) ' Sunt qui 
 putent adimi simul risum homini, intem- 
 perantiamque eius constare lienis magnitu- 
 dine.' Serenus Samonicus 439 * Splen tumi- 
 dus nocet, et risum tamen addit ineptum.' 
 
 petulantes et petulci appellantur 
 qui protervo impetu et crebro petunt 
 laedendi alterius gratia ' Fest. p. 206. 
 ed. Miill. (Freund). 
 
 cachinno, according to the Schol. 
 a noun, like 'gluto' 5. II 2, ' palpo ' ii. 
 176. Lucilius appears to have been fond 
 of words of this kind, possibly as being in 
 use among the common people, as * lurco,' 
 ' comedo,' 5. 29 : ' conbibo ' 26. 53, 'man- 
 do ' Inc. 128, 'catillo ' 28. 31. ['Comedo' 
 also in Varro Modius fr. 16 in Riese's ed. 
 of the Saturarum Menippearum reliquiae.] 
 Hermann, following Heindorf, makes 
 ' cachinno * a verb, taking ' ignoscite . . 
 splene ' as a parenthesis — ' Excuse me, 
 I am sorry to do it, but I cannot help my 
 spleen ; ' but this would be awkward : 
 and though ' cachinno,' as a noun, is 
 
 found nowhere else, the evidence of the 
 Schol. is enough to show that its exist- 
 ence was not thought impossible at the 
 time when Latin was still a living lan- 
 guage. 
 
 13-23. The attack begins. P. ' A 
 composition is produced with intense 
 labour. It is then recited in public by 
 the author, dressed in holiday attire, with 
 the most effeminate intonation; and the 
 descendants of Romulus are tickled, and 
 feel their passions excited. Shame that an 
 old man like that should so disgrace 
 himself!' 
 
 13. The form of the verse was pos- 
 sibly suggested by Hor. 2 Ep. i. 117 
 ' Scribimus indocti,* etc. 
 
 13. inclusi points the satire — 'a man 
 shuts himself up for days and days, and 
 this is the upshot.' Jahn compares Ov. 
 Trist. I. I. 41 ' Carmina secessum scri- 
 bentis et otia quaerunt.' Juv. 7. 28 
 
 * Qui facis in parva sublimia carmina 
 cella.' Markland ingeniously but need- 
 lessly conjectures * inclusus numeris ille.' 
 
 pede liber opposed to 'numeros,' 
 apparently = 'soIuta oratio,' as no kind of 
 verse could be well contrasted with 
 
 * numeri,' even Pindar's dithyrambics 
 being cojisidered ' numeri lege soluti.' 
 The stress, however, is laid throughout 
 the Satire on poetical recitations, as in 
 Juv. S. I and 7 ; and rhetoric is merely 
 introduced (v. 87) with reference to the 
 courts of law. ' Pede liber ' = ' pede libero.' 
 
 14. grand e aliquid, in apposition 
 to ' numeros ' and to the notion con- 
 tained in ' pede liber.' ' Res grandes ' 
 V. 68, ' Grande locuturi' 5. 7- ' Grandis ' 
 seems to have been a cant term at Rome 
 
12 
 
 PERSII 
 
 scilicet hacc populo pexusque togaque recenti 
 et natalicia tandem cum sardonyche albus 
 sede leges celsa, liquido cum plasinate guttur 
 mobile collu grJS, patr anti fractus ocello, 
 hie neque more probo -videas nee voce serena 
 ingentis trepidare Titos, cum carmina lumbum 
 intrant, et tremulo scalpuntur ubi intima versu. 
 tun, vetule, auriculis alienis colligis escas, 
 auriculis, quibus et dicas cute perditus ohe ? ' 
 
 Quo didicisse, nisi hoc fermentum et quae semel intus 
 
 IS 
 
 17. 
 
 24. Quid didicisse. 
 
 in Persius' time. [Sen. Ep, 48. 11 * Quid 
 descenditis ab ingentibus promiss is, et 
 grandia locuti effecturos vos,' etc. * Grande, 
 aliquid et par prioribus' ib. 79. 7. ^ Ali" 
 quid grande temptanti ' ib. 114. II.] 
 Comp, 5. 10 ' Tu neque anhelanti, co- 
 quitur dura massa camino, Folle premis 
 ventos.' Heinr. quotes Cic. de Orat. 3. 
 1 1 * Nolo verba exiliter animata exire, 
 nolo inflata et ankelata gravius.' 
 
 14. quod pulmo,etc. ' for the purpose 
 of mouthing it.' [Jahn, in his text of 
 1868, adopts 'quo' from Montp.] 
 
 praelargus, a rare word. ' Largus 
 animae ' occurs Stat. Theb. 3. 603 for 
 prodigal of life, perhaps from Hor. i Od. 
 12. 37 'animaeque magnae prodigum.' 
 
 15. haec, emphatic. ^ This is what 
 is to be delivered with pompous ac- 
 companiments and with effeminate arti- 
 culation.' Compare 2. 15 ' haec sancte 
 ut poscas.* 
 
 populo, ' a public recitation.* 
 * Ventosae plebis suffragia ' Hor. I Ep. ig. 
 37 * lactam cum fecit Statius urhem . . . 
 tantaque libidine viilgi Auditur * Juv. 7. 
 83. 5, Horace elsewhere has 'populi suf- 
 fragia' (2 Ep. 2. 103). ' 
 
 15. pexus. * lUe pexus pinguisque doc- 
 tor ' Quint. I. 5. 14, or perhaps = * pexis 
 vestibus.' Hor. i Ep., I. 95. ' pexae 
 tunicae,' [Sen. Ep. 115. 2 connects over- 
 care in dress with an effeminate style in 
 writing.] 
 
 16. The Schol. doubts whether the 
 ring is called natalicia as a birthday 
 present, or as worn on birthdays. Casau- 
 bon, who remarks, ' utro modo accipias pili 
 non interest unius,' quotes Plaut. Cure. 5. 
 
 2. 56 ' Hie est [anulus] quern ego tibi 
 misi natali die ; ' Hor, 2 S. 2. 60 * Hie 
 repotia, nalales, ahosve dierum Festos 
 albatus celebret,' which Persius seems 
 to have had in view, supports the latter. 
 Compare Juv. i. 28 ' aestivum aurum,* 
 7. 89 ' semestri auro.' Rings were worn 
 on occasions of public display. Juv. 7- 
 140 foil. 
 
 tandem, * at last, when the " expec- 
 tata dies " has come.' 
 
 sardonyche. * Primus autem Ro- 
 manorum sardonyche usus est . Africanus 
 prior . . et inde Romanis gemmae huius 
 auctoritas ' Plin. H. N. 37. 23 (6), § 85, 
 quoted by Mayor on Juv. *j. 144. 
 
 albus, obviously = * albatus,' Hor. 1. c. 
 The notion of paleness, though adopted 
 by Heinr., is here quite out of place. 
 
 17. leges . collueris is probably 
 the true reading, though all MSS. but two, 
 one of the nth century, have Megens,' 
 and a considerable majority ' coUuerit.' 
 Jahn remarks that the 2nd and 3rd per- 
 sons are frequently interchanged in the 
 MSS. of Persius. If ' legens ' and ' coUu- 
 erit ' be adopted, a comma must be put 
 after * ocello.* 
 
 sede celsa, * ex cathedra,* like a 
 lecturer. Heinr. refers to Wyttenbach on 
 Plut. I, p. 375, for a similar description 
 of the Greek rhetoricians. 
 
 liquido . . plasmate, 'modulation.' 
 Gr. irXaTTiLV <pwvi]V. * Sit autem impri- 
 mis lectio virilis . . . non in canticum 
 dissoluta, nee plasmate^ ut nunc a pie- 
 risque Jit, effeminata* Quint, x. 8, 2, 
 quoted by Jahn, who compares ' liquido ' 
 with ' eliquat,* v. 35. Otherwise we 
 
SAT. I. 
 
 13 
 
 expenditure of breath. Yes— you hope to read this out some day, 
 got up sprucely with a new toga, all in white with your birthday 
 ring on at last, perched up on a high seat, after gargling your 
 supple throat by a liquid process of tuning, with a languishing 
 roll of your wanton eye. At this you may see great brawny sons 
 of Rome all in a quiver, losing all decency of gesture and com- 
 mand of voice, as the strains glide into their very bones, and the 
 marrow within is tickled by the ripple of the measure. What ! 
 an old man like you to become caterer for other men's ears — ears 
 to which you will be fain to cry Enough at last when bursting 
 yourself.?' 
 
 F, What is the good of past study, unless this leaven — unless 
 
 might have followed the ordinary inter- 
 pretation of a ' gargle,* as such a custom 
 was undoubtedly in use on these occa- 
 sions. 
 
 18. collueris explained by ' liquido,* 
 the modulation having, as it were, the 
 effect of rinsing the throat. 
 
 fractus = ' dissolutus.' Here * frac- 
 tus oceJlo ' seems to be a translation 
 of K\aSap6fXfxaTos. The Greeks also 
 talked of fcefcKafffLevij <pa3vq, ['Pufl/^ds 
 HCKKacfievos \6yq) teal (Teffo^rjfievos Lon- 
 ginus 41. I. 'Ilium (animum) non esse 
 sincerum et habere aliquid fracti ' Sen. 
 Ep. 115. 2.] Compare too OpytrreaOai. 
 
 * Fragilis ' is similarly used of effeminacy, 
 Hor. I S. 8. 39. The meaning of 
 
 * patranti ' is doubted, but we shall 
 probably be right in rendering it 
 
 * wanton,' 
 
 19. hie is probably 'hereupon,' as in 
 V. 32, where see note, though Kdnig ex- 
 plains it ' illo loco ubi recitatur.* 
 
 probus = ' pudicus,' with which it 
 was constantly coupled. ' Sahara ele- 
 gantius quam necesse est probae ' Sail. 
 Cat. 25. 
 
 s e r e n a = ' composita. * 
 
 20. ingentis .. Titos, like ' celsi 
 Rhamnes' Hor. A. P. 342, only that ' in- 
 gentes ' refers to the physical size of these 
 sons of old Rome (like 'ingens Pulfen- 
 nius ' 5. igo, * torosa inventus' 3. 86, 
 ' caloni alto ' 5. 95), to show the mon- 
 strousness of the effeminacy to which 
 they are surrendering themselves. 
 
 trepidare like ' exsultat,' v. 82, 
 they cannot keep their posture. Virgil's 
 
 * stare loco nescit.* 
 
 21. tremulo seems to express the 
 movement of the line. 
 
 22. vetule, note on v. 9. 'Do you 
 lend yourself to pampering the ears of 
 others?* Casaubon compares the Greek 
 phrases evaixiai and k(TTi6.ff€ts d/eoSiv. 
 
 23. 'When, after all, you are sure to 
 be tired before they are satisfied.' 
 
 cute perditus = ' cute perdita,' like 
 ' pede liber ' = 'pede libero.* It is vari- 
 ously explained. The Schol. gives a 
 choice — ' emaciated by midnight study ' — 
 'pale with old age' — and 'so diseased as to 
 show it even externally.' The early com- 
 mentators seem divided between the two 
 first, several of them quoting Juvenal's 
 * deformem pro cute pellem.' Casaubon, fol- 
 lowed by Jahn, understands it as dropsical, 
 though he thinks it may denote cuta- 
 neous disease. Konig accepts neither view, 
 but supposes the point intended to be ina- 
 bility to blush, however produced. Heinr. 
 thinks it refers to the parched skin of high 
 fever. May it mean, ' You will at least 
 have to cry Hold when you burst?' (So 
 V'. 23 end.) [In support of the third ex- 
 planation offered by the Schol. we may per- 
 haps compare the language of Seneca, Ep. 
 122. 4, about people who feast all night 
 and sleep all day : ' quippe suspectior illis 
 quam morbo pallentibus color est: languid! 
 evanidi albent, e( in vivis caro morlicina 
 est:'\ 
 
 ohe. Hor. i S. 5. 12 ; 2. 5. 96, in which 
 latter passage the first syllable is short, 
 
 24-27. F. * What is the good of 
 study, unless a man brings out what he 
 has in him ? ' P. ' Hear the student ! 
 as if knowledge did no good to the 
 possessor unless he were known to pos- 
 sess it ! * 
 
 24. Quo is read by a few MSS. Most ' 
 of the others have ' quid,* which seems to 
 
14 
 
 PERSII 
 
 innata est rupto iecore exierit caprificus ? 25 
 
 P ' En pallor seniutnque ! O mores ! usque adeone 
 
 scire tuum nihil est, nisi te scire hoc sciat alter?' 
 f At pulchrum est digito monstrari et dicier hie est! 
 
 ten' cirra t orum centum dictata fuisse 
 
 pro nihilo pendas? 
 p ' Ecce inter pocula quaerunt 30 
 
 Romulidae satur i, quid dia poemata narrent. 
 
 hie aliquis, cui circa umeros hyacinthia laena est, 
 
 rancidulum quiddam balba de nare locutus, 
 
 Phyllidas Hypsipylas, vatum et plorabile si quid. 
 
 make no sense. * Quo tibi, Tilli, Sumere 
 depositum clavum fierique tribune ?* Hor, 
 I S. 6. 24. 
 
 25. iecore seems to mean little more 
 than the breast (like 'fibra,' v. 47; 5. 29). 
 In 5. 129 it probably denotes the liver as 
 the seat of passion, as in Hor. i Od. 
 
 13- 4. 
 
 caprificus. *Ad quae Discutienda 
 valent sterilis mala robora fici ' Juv. 10. 
 14J. The harshness of the expression is 
 probably Persius' own, not an attempt to 
 ridicule the style he condemns. 
 
 26. pallor, of study, v. 124; 3. 85; 
 S. 62. 
 
 senium. Hor. i Ep. 18. 47 'in- 
 humanae senium depone Camenae.* 
 Whether it refers here to actual old age 
 or to moroseness may be doubted. Comp, 
 note on v. 9. The latter is Horace's 
 sense. * Here is the true student cha- 
 racter for you ! ' [Jahn (1868) gives ' En 
 pallor seniumque' to the friend.] 
 
 mores I Cicero's famous excla- 
 mation (Cat. I. 1. 2 ; Verr. 4. 25. 56). 
 
 usque adeone. ' Usque adeone 
 mori miserum est?' Virg. Aen. 12. 644. 
 
 * Usque adeo nihil est ' Juv. 3. 84. 
 
 27. The Schol. quotes from Lucilius, 
 
 * Ut me scire volo dicimus mihi conscius 
 sum, Ne damnum faciam. Scire hoc se 
 nescit, nisi alios id scire scierit ; ' cor- 
 rupt words, which have been differently 
 emended ; see Jahn, p. 254. [' " Moe- 
 chum scire volo." " Dicemus, consciu ' 
 sum mi : at Ne damnum faciam, scire 
 hoc sibi nesciat is me " ' L. Miiller, 
 Lucilius, p. 141.] Suet. Ner. 20 says 
 that Nero was fond of using a Greek 
 
 proverb (T^s KavffavoiffTjs fiovaitCTJs ov- 
 Seis \6yos Gell. 13. 30. 3), ' occultae 
 musicae nullum esse respectum,' as a 
 reason for exhibiting his musical talents 
 in public. [A« Si nav ovroj ^Xi-neiv 
 
 Kot TTpdaffHv, IhffTe rb he tt^s 
 
 nepl ^Koaroiv kmffT'fjfJt-rjs avBaSes adi^iaQai 
 XdvOavoVy ovx^ icpvTTT6[iivov M. Aurelius 
 10. 9.] 
 
 28-43. ^- ' But the reputation I You 
 may be " canonized as a classic " by the 
 aristocracy.' P. ' To be sure : they talk 
 poetry after dinner; an exquisite gets up 
 and drawls out a poem : the illustrious 
 audience applauds, and there is posthu- 
 mous fame for you.* F, ' Snarl as you 
 will, there is something in writing a poem 
 that the world will not let die.* 
 
 28. ' Quod monstror digito praeter- 
 euntium' Hot. 4 Od. 3. 22. So Suktv- 
 
 \0SilKTeLV. 
 
 dicier an archaism, like*faIlier'3.(;o. 
 
 hie est refers to the story of De- 
 mosthenes' elation at hearing a poor 
 woman say OCtos ktceivos. Juv. 1. 161 
 imitates Persius. 
 
 29. Hor. I Ep. 20. 17 gives the con- 
 temptuous side of the picture, * Hoc quo- 
 que te manet ut pueros elementa docentem , 
 Occupet extremis in vicis balba senectus.' 
 (Comp. Juv. 7. 226.) Persius takes not 
 only higher schools but higher lessons, 
 ' dictata ' being passages, from the poets 
 read out by the master (for want of books) 
 and repeated by the boys. ' Sic iterat 
 voces, et verba cadentia tollit, Ut puerum 
 saevo credas dictata magistro Reddere ' Hor. 
 I Ep. 18. 12. In I S. 10. 74, Horace asks 
 
 ' An tua demens Vilibus in ludis dictari 
 
SAT. I. 
 
 15 
 
 the wild fig-tree which has once struck its root into the breast 
 break through and come out ? 
 
 P ' So much for pale looks and austerity ! Alas for our national 
 character! Is this knowing of yours so utterly of no account, un- 
 less some one else know that you are knowing ? ' 
 
 F. But it is a fine thing for men to point one out and say, 
 ' There he goes ! ' Do you mean to say that you don't care to 
 become the dictation-lesson of one hundred curly-headed urchins? 
 / ' Listen. The sons of Rome are sitting after a full meal and 
 enquiring in their cups, What news from the divine world of 
 poesy ? Hereupon a personage with a hyacinth-coloured mantle 
 over his shoulders brings out some mawkish trash or other with 
 a snuflBe and a lisp, something about Phyllises or Hypsipyles, 
 
 carmina malis ? ' as if such popularity 
 were an actual evil, and proved that the 
 poet had not sought to please the few. 
 Statius thinks differently, saying trium- 
 phantly of his Thebaid (Theb. 12. 815) 
 ' Itala iam studio discit memoratque iu- 
 ventus.' 
 
 29. cirratorum apparently denotes no 
 more than 'puerorum.' Jahn cites Mart. 
 9. 30. 7 ' Matutini cirrata caterva ma- 
 gistri,' and mentions that in the repre- 
 sentation of a school at Pompeii the boys 
 wear their hair long. But the descriptive 
 epithet naturally points to boys of the 
 better classes. 
 
 30. Ecce introduces a narrative in 
 the heroic style. 
 
 inter pocula. 'Inter vina' 3. 
 100, ' inter scyphos * Cic. Fam. 7. 22, 
 ' media inter pocula ' Juv. 8. 217; 'in 
 poculis ' is used similarly Cic. Sen. 14 : 
 ' during drinking,' ' over the wine,' rather 
 than ' in the intervals of drinking.' Per- 
 sius probably mistakes Hor. 2 S. i. 4 
 ' Discite, non inter lances mensasque ni- 
 tentes,' as the thing satirized is the 
 wretched dilettante conception of litera- 
 ture as an accompaniment to a dining- 
 table ; and so in the next line, ' saturi ' 
 is strongly contrasted with Horace's 
 ' impransi disquirite.' 
 
 31. Romulidae, like 'Titi,' v. 20. 
 quid .. narrent, a phrase, 'What is 
 
 the news?' Plaut. Pers. 4. 3. 29 'quid 
 istaec tabellae narrant ?' referring probably 
 to the subject-matter of the poems — 
 ' What are they about ? ' ' What have 
 they to tell us 1 ' Nebrissensis rightly 
 explains ' quid dicant et contineant.' The 
 
 rest of the commentators and the Schol. 
 apparently take ' dia poemata ' as the ace. 
 after ' narrent ' = ' recitent.' [' Dius * a 
 rare and in this context an affected 
 word.] 
 
 32. hie, 'hereupon,' 'extremely sel- 
 dom,' says Freund, referring to Ter. And. 
 2. 3' 15, Virg. Aen. i. 728 ; but in Virgil, 
 at any rate, it is not unfrequent : see 
 Aen. 2. 122, 533; 3. 369, etc. 'Hie 
 aliquis' occurs again, 3. 77. The use of 
 the ' laena ' for the ' toga ' was a mark of 
 luxury. ' Coccina laena ' Juv. 3. 283. 
 Jahn. So of Aeneas, Virg. Aen. 4. 262 
 ' Tyrio ardebat murice laena Demissa ex 
 humeris.' Robes of the colour of the 
 ' suave rubens hyacinthus ' are mentioned 
 by Athenaeus 12, p. 525 D. Jahn. 
 
 33. rancidulum. ' Rancide ficta 
 verba' Gell. 18. 11. 2, like ' putidus,' 
 ' mawkish. ' The diminution, of course, 
 heightens the contempt. 
 
 balba de nare, 'lisping and snuf- 
 fling.' The former at least implies an 
 affectation of tenderness. ' Cum balba 
 feris annoso verba palato ' Hor. 2 S. 3. 
 274, which Persius had in view, as ap- 
 pears from V. 35. 
 
 34. Phyllidas, plural indicative of 
 contempt. XpvfffjtSon/ fiGi\Lyfxa rojv ii-n' 
 'I\iw Aesch. Ag. 1439. Sentimental sub- 
 jects from mythology, such as those 
 celebrated by Ovid in his Heroides. 
 
 vatum et plorabile si quid. 
 Casaubon and Jahn compare Claud. Eufrop. 
 1. 261 'verbisque sonat plorabile quiddam 
 Ultra nequitiam fractis.' These accusa- 
 tives are constructed with ' locutus,' not 
 with ' eliquat.' 
 
i6 
 
 PERSII 
 
 eliquat ac tenero subpl aata t verba palato. 35 
 
 adsensere viri : nunc non cinis ille poetae 
 
 felix? non levior cipgus nunc inpritnit ossa? 
 
 laudant convivae: nunc non e manibus illis, 
 
 nunc non e tumulo fortunataque favilla 
 
 nascentur violae?' 
 p Rides, ait, et nimis uncis 40 
 
 naribus indulges, an erit qui velle recuset 
 
 OS populi meruisse et cedro digna locutus 
 
 linquere nee scombros metuentia carmina nee tus? 
 P 'Quisquis es, o, modo quern ex adverso dicere feci, 
 \non ego cum scribo, si forte quid aptius exit, 4S 
 
 jquando haec rara avis est, si quid tamen aptius exit, 
 
 e 
 
 36. Alsensere (duo fortasse verba), nunc nunc, poeta. 
 41. indulgeas. 44. fas est in margin. 
 
 35. eliquat, ' strains ' or * filters,' 
 A natural extension of the metaphor 
 which calls a voice ' liquid.' Comp. ' col- 
 luerit' V. 18. Heinr. and Jahn compare 
 Apul. Flor. p. 351 Elm. 'Canticum videtur 
 ore tereti semihiantibus in conatu labellis 
 eliquare.' 
 
 subplantat. A word from wrestling 
 or running, translated from Greek iiiro- 
 (r«e\tfa;, as would seem from Non. 36. 4 
 ' Suhplantare dictum est pedem suppo- 
 nere : Lucilius, subplantare aiunt Graeci,' 
 so that Persius must have had Lucilius in 
 his view. ' Trips up his words/ i. e. 
 minces them. Comp. Horace, referred to 
 on V. 33. 
 
 36. adsensere viri is in the heroic 
 strain, like Juvenal, * consedere duces ' 
 7. 115. Jahn compares Virg. Aen. £. 130 
 * adsensere omnes' Ov. M. 9. 259; 14. 
 592 'adsensere dei.' For the effect of 
 praise after death on the bones of the 
 deceased, comp. Virg. E. lo. 33 'O mihi 
 tum quam molliter ossa quiescant, Vestra 
 meos olim si fistula dicat amores !' (quoted 
 also by Casaubon.) 
 
 37. cippus, ' a pillar.* Hor. I S. 8. 
 12. The formula S. T. T. L. (* sit tibi 
 terra levis *) was frequently engraved on 
 the pillar. 
 
 38. convivae, as in Hor. i S. 10. 80, 
 
 I Ep. 13. 15 ; Juv. 7. 74; 9. 10, most of 
 which Jahn compares ; the inferior guests 
 distinguished from 'viri,' the great men 
 who sit with the giver of the feast. We 
 must suppose a large entertainment, at 
 which there is a recitation, not of the 
 patron's verses, but of those of some de- 
 ceased poet whom he admires. • Laudant ' 
 may be meant to be stronger than * adsen- 
 sere,' as the humbler sort would be less 
 measured in their approbation. 
 
 manibus. Jahn compares Prop. 3. 
 4. 31 * Deinde ubi suppositus cinerem me 
 fecerit ardor, Accipiat manes parvula 
 testa meos,' and the use of ' cineribus ' 
 in inscriptions as synonymous with ' Dis 
 manibus.' So also Virg. Aen. 4. 34 
 ' Id cinerem aut manes credis curare 
 sepultos ? ' 
 
 39. fortunata favilla — ' felix cinis.* 
 This line is omitted by one MS, and 
 Servius, who quotes the passage on Virg. 
 Aen. 3. 63 ; but the repetition is rather 
 forcible than otherwise. 
 
 40. Konig refers to a Greek inscription 
 [fragm. adesp. 705, in Jacobs' Anthologia 
 Graeca] aXK' la fcal (T&f^vxo- Koi vBarivT) 
 vdp/ciaaos, Ovei^ie, Kal irepl <tov iT&vra 
 yevoiTo /5^5a. The friend interrupts, telling 
 Persius that this is mere buffoonery, which 
 leaves the reason of the case untouched. 
 
SAT. I. 
 
 17 
 
 or any of the many heroines over whom poets have snivelled, 
 filtering out his tones, and tripping up the words against the roof 
 of his delicate mouth. The heroes have expressed approval — now 
 is not the poet happy in his grave ? Now does not the stone press 
 on his bones more lightly? The humbler guests follow with their 
 applause — now will not a crop of violets spring up from those 
 remains of his — from the sod of his tomb, and from the ashes 
 so highly blest ? ' 
 
 F. Ah, you are laughing (says he) and letting your nostrils curl 
 more than they should. Will you ever find a bard who will dis- 
 own the wish to earn a place in the mouths of men, to deliver 
 utterances worthy of cedar oil, and leave behind him poems which 
 need not fear the contact of mackerel or spices? 
 
 p. ' Whoever you are, my imaginary opponent, I am not the man 
 if in writing I chance to hatch anything good — for that is a phoenix 
 indeed — but if I do hatch anything good, I am not the man to 
 
 40. Rides, ait is from Hor. i Ep. 
 
 19- 43- 
 
 nimis with 'indulges.' 'Uncis na- 
 ribus ' is Horace's ' naso adunco,' ' na- 
 ribus ' being probably used to give an 
 additional notion of fastidiousness, like 
 ' acutis naribus ' Hor. I S. 3. 29, where 
 Bentley suspects ' aduncis,' though ' acutis' 
 is evidently opposed to another expression 
 of Horace, ' naris obesae.' ' Naribus uti ' 
 Hor. I Ep. 19. 45. 
 
 41. velle recuset. ' Recusem minui 
 senio ' 6. 15. Jahn. * Will you find any 
 man to disclaim the desire of deservedly 
 becoming a household word?' 
 
 42. 'In ore esse* or *in ora venire,' 
 ' abire,' etc. was a phrase : comp. ' volito 
 vivus per ora virum ' Enn. ap. Cic. Tusc. 
 !• 15- 34' imitated by Virg. G. 3. 9. 
 ' Romana brevi venturus in ora ' Hor. i E. 
 3. 9. For the use of the perf. inf. 
 Jahn comp. vv. 91, 132 ; 2. 66; 4. 7, ^7 > 
 
 5-33; 6- 3. 17. 77- 
 
 cedro, 'cedar oil.' ' Linenda cedro ' 
 Hor. A. P. 332. Persius probably imi- 
 tated Virg. Aen. 6. 662 ' Phoebo digna 
 locuti.' 
 
 43. scombros, 'mackerel,' is an 
 image borrowed from Catull. 95. 7 
 ' Volusi annales Paduam morientur ad 
 ipsam, Et laxas scombris saepe dabunt 
 tunicas,' as * tus ' is from Hor. 2 Ep. I. 
 269 ' Deferar in vicum vendentem tus et 
 odores Et piper et quicquid chartis ami- 
 citur ineptis.' 
 
 44-62. Persius. *I quite admit the 
 value of honest praise well deserved. I 
 should not be human if I did not feel it ; 
 but I protest against measuring excellence 
 by this fashionable standard of yours — 
 a standard which accommodates itself to 
 trash like Labeo's and all the mawkish 
 stuff which great folks write when they 
 ought to be digesting their dinners. The 
 praise given in your circles is not dis- 
 interested — it is simply payment for 
 patronage received. You are not blessed 
 with the eyes of Janus — so you will need 
 pains to discriminate between what is 
 said to your face and what is said behind 
 your back.' 
 
 44. Persius is disputing not with any 
 definite antagonist, but with the spirit of 
 the age, as Passow and Jahn remark. 
 
 modo, 'just now,' referring espe- 
 cially to V. 40, and generally to the whole 
 preceding part, 
 
 45. exit probably has a double reference 
 — to a vessel turned out by the potter, as 
 Hor. A. P. 22 ' urceus exit,' and to a bird 
 hatched from an egg, Piin. 10. 16. 18 
 'exit de ovo a Cauda,' as 'rara avis' 
 seems to show. 
 
 46. quando used as ' since ' only in 
 poetry and post-Aug. prose. Freund. [But 
 Madvig on Cic. Fin. 5. 8. 21., 23. 67 
 allows it in Cicero.] 
 
 rara avis seemingly a proverbial 
 expression, imitated by Juv. 6. 165. 
 Jerome adv. Jovin. t. i. 4. 2, p. 190 Ben. 
 
PERSII 
 
 laiidari metuam, neque enim mihi cornea fibra est ; 
 se.d recti finemque extremumque esse recuse 
 ^ euge' tuum et 'belle, nam 'belle hoc excute totum : 
 quid non intus habet? non hie est Ilias Atti 
 ebria veratrp,? non si qua elegidia cjudi 
 dictarunt proceres? non quidquid denique lectis 
 scribitur in citreis ? calidum scis ponere sumen, 
 scis comitem horridulum trita donare lacerna, 
 et 'verum^ inquis 'amo: verum mihi dicite de mc.' 
 ; qui pote ? vis dicam ? nugaris, cum tibi, calve, 
 i pinguis ag ualiculus protenso sesquipede extet. 
 o lane, a tergo quern nulla ciconia pin sit. 
 
 so 
 
 55 
 
 57. propenso. 
 
 (Jahn). 'A black swan' Juv. 1. u. ; 'a 
 white crow ' ib. *j. 200. 
 
 47. cornea is applied by Pliny (31. 
 9. 45) as an epithet to the bodies of 
 fishermen ; but this metaphorical use of 
 the word appears to be Persius' own. 
 Heinr. and Jahn refer to Sidon. Apoll, 
 Epp. 4. l; 8. II. The Stoics, as Cas- 
 aubon shows, did not altogether exclude 
 fame from consideration, but regarded it 
 as one of the ddtd<f>opa which were 
 nporjyfj.^va ; they however differed among 
 themselves as to whether it was desirable 
 for its own sake or for any advantage 
 which it might bring, Chrysippus taking 
 the latter view. 
 
 fibra, 5. 29. 
 
 48. finem extremumque, 'the 
 standard and limit.* Jahn comp. Cic. Fin. 
 2. 2. 5 'Nam hunc ipsum sWeJinem, sive 
 extremuTTiy sive ultimum definiebas id esse 
 quo omnia, quae recte fierent, referrentur.* 
 
 recusare, with an object-clause not 
 common. ' Maxime vero quaestum esse in- 
 mani vitae pretio recusabant ' Plin. 29. I. 8. 
 
 49. euge tuum et belle. Like 
 * suum X°V^' Prol- 8. Hor. A. P. 428, 
 a passage which Persius had in view, 
 makes the * derisor ' exclaim ' Pulchre, 
 bene, recte.' 
 
 excute, 5. 22 ' Excutienda damus 
 praecordia.' Met. from shaking out the 
 folds of a robe. * Excutedum pallium ' 
 Plant. Aul. 4. 4. 19. [' Nemo nostrum 
 quid veri esset excussW* Sen. Ep. IIO. 5.] 
 
 50. ' What rubbish does it not contain ?' 
 ' What is there not room for in it T 
 ' Atti Labeonis,' v. 4 note. 
 
 51. veratrum was the Latin name 
 for hellebore. 'Nobis veratrum est acre 
 venenum ' Lucr. 4. 640. Hellebore was 
 taken, according to Pliny (25. 5. 21), 
 not only to cure madness, but to clear 
 the heads of students. Thus it will sati- 
 rize the artificial helps used for study, as 
 well as the madness which requires deep 
 and intoxicating draughts of hellebore to 
 cure it. 
 
 elegidia, a contemptuous diminu- 
 tive, ' Exiguos elegos ' Hor. A. P. 77- 
 Comp. Juv. I, 4, 
 
 crudi. 'Crudi tumidique lavemur ' 
 Hor. I Ep. 6. 61. 
 
 52. Jahn comp. Hor. 2 Ep. I. 109 
 ' pueri patresque severi Fronde comas 
 vincti cenant et carmina dictant.' 
 
 53. For writing in a recumbent pos- 
 ture, comp. Prop. 4. 6. 14 ' Scriniaque ad 
 lecti clausa iacere pedes.' Augustus re- 
 tired after supper to his ' lecticula lucubra- 
 toria* Suet. Aug. 78. The rich man in 
 Juvenal (3. 241) reads or writes in his 
 litter. 
 
 citreis. Citron wood, used for 
 couches here, as for tables Cic. Verr. 
 
 4- 37- 
 
 ponere. 3. Ill * positum est al- 
 gente catino Durum holus,' 6. 23 ' rhom- 
 bos libertis ponere lautus.' Imitated from 
 Hor. A. P. 422 ' unctuni recte qui ponere 
 
SAT. I. 
 
 19 
 
 shrink from praise — no — my heartstrings are not of horn. But I 
 utterly deny that the be-all and end-all of excellence is your Bravo 
 and Exquisite — for just sift this Exquisite to the bottom, and 
 what do you not find there? Is there not Attius' Iliad dead- 
 drunk with hellebore ? Are there not all the sweet little love poems 
 ever dictated by persons of quality after their meals — in a word, 
 all the verse that is produced on couches of citron ? You know 
 how to serve up a sow's paunch smoking hot — you know how to 
 present a poor ^hivering dependant with a cast-off cloak — and 
 you say, 'Truth is my idol — pray tell ine Truth about myself.' 
 Truth — how can you expect to hear it? Well, will you have it, 
 then ? You 're a twaddler, you old baldpate, with your bloated 
 stomach projecting a good half yard before you. O lucky Janus, 
 never to have a stork's bill pecking at you behind — or a hand 
 
 possit,' the thought in the two passages 
 being the same. 
 
 53* sumen. * Vulva nil pulchrius ampla' 
 Hor. I E. 15. 41. Comp. Juv. II. 138. 
 For the custom of entertaining clients 
 that they might applaud their host's 
 poetry, comp. Hor. i Ep. 19. 37 'Non 
 ego ventosae plebis suffragia venor Im- 
 pends cenarum et trilae munere vestis.' 
 
 54. Hor. 1. c. Juvenal (i. 93) imitates 
 this passage ' horrent! tunicam non red- 
 dere servo,' though with a different mean- 
 ing, as he is thinking of a master's duty 
 to clothe his slaves. 
 
 comitem, as in Juv. I. 46. II9, etc. 
 horridulum, dimin. expressing in- 
 feriority. 
 
 55. Casaubon comp. Plant. Most. 
 I. 3. 24, where a girl questions her wait- 
 ingmaid about her beauty, saying, * Ego 
 verum amo, verum volo dici raihi, men- 
 dacem odi.' Jahn comp. Mart. 8. 76 
 ' Die verum mihi, Marce, die amabo : 
 Nil est quod magis audiam libenter . . . 
 Vero verius ergo, quid sit, audi : Verum, 
 Gallice, non libenter audis.' 
 
 dicite, Jahn, from the majority of 
 MSS., instead of 'dicito.' The host 
 seems to be addressing his dependents 
 en masse. 
 
 56. qui pote, supply probably 'sunt 
 verum dicere.' ' Pote ' seems rather an 
 abbreviated form of ' potis,' which is 
 itself of all genders and both numbers, 
 than a neuter, as is shown by such pas- 
 sages as Prop. 4. 7.9' Et mater non 
 iusta piae dare debita terrae, Nee pole 
 cognates inter humare rogos.' • s ' is eli- 
 
 ded before a consonant, and * i ' conse- 
 quently becomes ' e,' as the final ' i ' in 
 Latin would not be short. So * magis ' 
 and * mage,' 
 
 56. nugari is used elsewhere, as in Hor. 
 2 Ep. I. 93, for graceful trifling in art and 
 Uterature ; here it has the force of the 
 bitterest contempt — ' You are a wretched 
 dilettante.' 
 
 calve, note on v. 9. 
 
 57- aqualiculus is used by Sen. Ep. 
 90. 22 for the ventricle or ulterior sto- 
 mach — ' Cibus cum pervenit in ventrem, 
 aqualiculi fervore coquitur.' The trans- 
 ference to the exterior stomach or paunch 
 is probably Persius' own. The schol. and 
 Isidorus (Orig. 11. i) say that it is pro- 
 perly a pig's stomach. 
 
 propenso is the reading of almost 
 all the MSS., but 'protenso,' which Heinr. 
 adopts, is found in Montep., and in an 
 imitation by Jerome (adv. Jov. z. t. 4. 2, 
 p. 214 Ben.). ' protento ' would be 
 the more usual form. The sentiment is 
 the same as that of the Greek proverb, 
 quoted by Pithous, trax^ia yaar^p Xnnhv 
 ov Tifcrei v6ov, probably with the addi- 
 tional notion that the would-be poet is a 
 bloated debauchee, *pinguis vitiis albus- 
 que' (Hor. 2 S. 2. 21). 
 
 58. These three ways of making game 
 of a person behind his back appear to be 
 mentioned nowhere else, except in an 
 imitation by Jerome, though the second, 
 the imitation of an ass's ear, is still com- 
 mon in Italy. 
 
 ciconia. The fingers seem, accord- 
 ing to the schol., to have been tapped 
 
 C 2 
 
20 
 
 PERSII 
 
 nee manus auriculas imitari mobilis albas, 
 
 nee linguae, quantum sitiat canis Apula, tantum! Co 
 
 vos, o patricius sanguis, quos vivere fas est 
 
 occipiti caeco, £9Stica^_^ccurrite^_sannae ! 
 
 'Quis populi sermo est?' quis enim, nisi carmina molli 
 nunc demum numero fluere, ut per leva severos 
 effundat iunctura unguis ? scit tendere versum 65 
 
 non secus ac si oculo rubrTcam derigat uno. 
 sive opus in mores, in luxum, in prandia regum 
 dicere, res grandis nostro dat Musa poetae. 
 
 'Ecce modo heroas sensus adferre videmus 
 
 59. imitata est. 
 
 60. tantae. 
 ^6. dirigat. 
 
 63. est om. 
 69. docemus. 
 
 65, unges. 
 
 against the lower part of the hand, so as 
 to imitate the appearance and the sound 
 of a stork's bill. Jerome, however (E. 4. 
 t. 4, 2. p. 776 Ben.) has ' ciconiarum de- 
 prehendes post te colla curvari.' 
 
 58. pinsit is explained by the schol., 
 (who makes it the perf. of a supposed 
 ' pindo,') ' assidue percussit.* Whether it 
 denotes simply the effect of the mockery, 
 like * vellicare,' or anything in the manner 
 of it, is not clear. Plaut. Merc. 2. 3. 81 
 has ' pinsere flagro.' 
 
 59. imitari mobilis, like ' artifex 
 sequi'Prol. II. Most MSS. have 'imi- 
 tata est.* 
 
 albas distinguishes the ears as be- 
 longing to an ass. Ov. Met. II, 174 
 says of the transformation of Midas, 
 ' Delius aures .... villisque albentibus im- 
 plet Instabilesque imo (a/, illas) facit, et 
 dat posse moveri,' which Persius' may have 
 thought of, comp. v. 121, (Nebr.), and 
 the choice of the epithet is quite in the 
 manner of Persius, so that we need not 
 embrace the reading of one MS. * altas.' 
 
 60. sitiat, where a prose writer would 
 have said 'sitiens protendat.' Britannicus 
 says, ' deest cum, ut sit cum sitiet* 
 
 The drought of Apulia is a familiar 
 image from Hor. Epod. 3. 16 'siticulosae 
 Apuliae.* 
 
 Jahn reads tantae with some of the 
 best MSS. ; but * tantum,' which is sup- 
 ported by most copies, is much neater, 
 and 'tantae* may have been introduced. 
 
 carelessly or intentionally, in order to 
 agree with * linguae.' 
 
 61. Hor. A. P. 291 *Vos, O Pompi- 
 hus sanguis.' 'Whom Providence has 
 ordained to live.' 
 
 62. Sail. Jug. 107 calls the back ' nu- 
 dum et caecum corpus;' 
 
 posticus generally used of a 
 building. 
 
 occurrite, ' turn round and face.' 
 sanna, 5. 91. Gr. /xw«os or fxvKTTj- 
 piafxos. * Sannio' is a character in Te- 
 rence, * a buffoon.* The general sense is 
 equivalent to Hor. A P. 436 * si carmina 
 cond es, N unquam te fallant animi sub 
 vulpe latentes.' 
 
 63-68. Persius resumes his description 
 — 'What is the opinion of the public?' 
 asks the patron, * Oh ! they say, we have 
 got a poet at last, able to write smoothly, 
 and equal to any kind of composition.* 
 
 63. The rich man addresses his de- 
 pendants, as in V. 55. 
 
 populi, note on v. 15. 
 
 enim, used in an answer to a ques- 
 tion. Plaut. Poen, 4. 2. 33 * Quomodo ? 
 Ut enim, ubi mini vapulandum est, tu 
 corium sufferas.' 'What? Why, what 
 should it be, but.* 
 
 64. nunc demum, * now at last, 
 the coming poet has come.* 
 
 numero, sing., ' like in numerum ' 
 Lucr, 2, 630. ' Arma gravi numero 
 violentaque bella parabam Edere ' Ov. 
 I Am. I. I. 
 
SAT. I. 
 
 21 
 
 that can imitate by its motion a donkey's white ears, or a length of 
 tongue protruded like an Apulian dog's in the dog-days ! But you, 
 my aristocratic friends, whom Nature has ordained to live with no 
 eyes behind you, turn round and face this back-stairs gibing. 
 
 * What does the town say ? ' What should it say — but that now 
 at last we have verses which flow in smooth measure, so that the 
 critical nail runs glibly along even where the parts join. He can 
 make a long straight line, just as if he were ruling it with a 
 ruddle cord, with one eye shut. Whatever the subject — the cha- 
 racter of the age, its luxurious habits, the banquets of the great, 
 the Muse is sure to inspire our poet with the grand style. 
 
 ' Yes — lo and behold ! we now see heroic sentiments heralded forth 
 
 per leve, imitated from Hor. 2 S. 
 7. S6 ' teres atque rotundus, Externi ne ' 
 quid valeat -per leve morari.' The image 
 is that of a polished surface which the 
 nail could run along without being stop- 
 ped. Whether the image is the same in 
 Horace's ' factus ad unguem ' (i S. 5. 32), 
 'castigavit ad unguem ' (A. P. 294), is not 
 clear, Jahn in the latter passage would 
 derive it from a workman moulding 
 images in wax or clay(comp. Juv. 7. 237, 
 Pars. 5, 39), quoting from Plut. Symp. 
 Qu. 2. p. 636 trav kv Svvxt ^ in]\ds 
 yivrjTat. Orelli on Hor. I S. 5. 32 
 quotes Columella 2. 12, 13 ' materiam 
 dolare ad unguem,' and Apuleius, Flor. 23 
 ' lapis ad unguem coaequatus,' We need 
 not think of any ' iunctura ' as actually 
 existing in the thing to which the verses 
 are compared. Persius merely says that 
 the verses are turned out so smooth, that 
 there is no break or sense of transition 
 from one foot to another. 
 
 65. effundat, stronger than ' sinat 
 perlabi.' [' Effundi verba, non figi ' of a 
 flowing style, Sen. Ep. 100. I.] 
 
 tendere refers to the length and 
 completeness of the verse. ' He can 
 make his verses as straight as a mason's 
 line.' 
 
 66. The mason shuts one eye to 
 make sure of getting the line straight. 
 Konig comp. Lucian. Icaromenipp. 14 
 lire^ KoX Tovs re/CTOvas troWaKis kccpa- 
 Ktyai fxoi dofcSi Barepco TOif b(p6aKfi(t)U 
 dfieivov vpos TOVS Kavovas d-nevOvvovTas 
 rd ^v\a. The * rubrica ' or ruddled cord 
 was stretched along the wood or stone, 
 jerked in the middle, and let go. 
 
 67. * He is equally great too in 
 satire.' 
 
 sive in the sense of ' vel si ' without 
 * si ' preceding. See Freund in v. * In ' 
 with the ' ace/ may mean simply ' upon ; ' 
 but the expressions * in mores,' * in luxum ' 
 seem to show it means 'against.' To 
 describe the rich poet as a satirist himself 
 gives the finishing touch to the picture. 
 
 mores, v. 26. 
 
 prandia regum, then will be ' the 
 feasts of the great,' * reges ' having a pecu- 
 liar signification in the mouth of depend- 
 ants, as in Hor. I Ep. 7. 33; 17. 43; 
 A. P. 434 ; Juv. 1. 136 ; 5. 161 ; 8. 161. 
 (Hor. 2 S. 2. 45 ' epulis regum.') * Public 
 entertainments given by the great' were 
 common at Rome, and called ' prandia,' 
 Suet. Jul. 38 ; Tib. 20, and possibly these 
 may be referred to as a further stroke of 
 irony. 
 
 68. res grandis =* grandia,* 'Bene 
 mirae eritis res* v. III. *grandis' ex- 
 presses the literary quality, which is the 
 great object of ambition : see on v. 14. 
 
 69-82. Persius drops his irony, and 
 talks in his own person, * Every kind of 
 composition ! Yes, we now see heroics 
 written by men who cannot compose a 
 simple rural piece without introducing 
 some heterogeneous jumble. Then there 
 is the mania for archaisms — the affecta- 
 tion of studying the old poets — as if any- 
 thing but corrupt taste and relaxed mo- 
 rality would be the result ! ' 
 
 69. modo, apparently referring to time 
 jt/st past, and so nearly = * nunc' * Modo 
 dolores meatu occipiunt ' Ter. Ad. 3. I. 2, 
 where Donatus says, 'Evidenter hie modo 
 temporis praesentis adverbium est.' 
 
 69. heroas, used as an adjective. ' He- 
 roas manus ' Prop. z. i. 18 (Jahn). 
 
 sensus, 'thoughts' or 'sentiments.' 
 
22 
 
 PERSII 
 
 nugari solitos graecCj nee ponere lucum 
 artifices nee rus saturum laudare, ubi corbes 
 et foeus et porci et fumosa Palilia faen^o, 
 unde Remus, sulcoque terens dentalia, Quinti, 
 cum trepida ante boves dictatorem induit uxor 
 et tua aratra domum lictor tulit — euge poeta! 
 
 ' Est nunc Brisaei quern venosus liber Atti, fV 
 sunt quos Pacuviusque et verrucosa moretur 
 Antiopa, aerumnis cor luCtifieabile fulta. 
 
 70 
 
 75 
 
 71. ros saturam. 
 
 74. quem — dictatorem. 
 
 * Communes sensus * is used by Tac. Or. 31 
 for * common places.' [' Inconditi sensus' 
 ih. 21: * sensus audaces et fidem egressi ' 
 Sen. Ep. 114. X.] An antithesis is intended 
 between * heroas sensus* and 'nugari,' 
 
 69. adferre probably in the sense of 
 ' bringing news.' * Attulerunt quieta om- 
 nia apud Gallos esse' Livy 6. 31. Comp. 
 
 * narrent ' v. 31. For * videmus ' some 
 copies have ' docemus/ which Casaubon 
 and Heinr. adopt, supposing that Persius 
 is speaking of the compositions of boys at 
 school ; but there seems no reason to be- 
 lieve that education is referred to before 
 V. 79. 
 
 70. nugari, V. 56 note. 'Who used 
 to confine themselves to dilettante efforts 
 in Greek.' Hor. i S. 10. 31 tells us how 
 he once tried composing in Greek. 
 
 ponere artifices, like 'artifex 
 sequi' Prol. 11. 
 
 ponere. Prop. 2. 3. 42 'Hie do- 
 minam exemplo ponat in arte meam,' 
 and Paley's note. ' SoUers nunc hominem 
 ponere, nunc deum ' Hor. 4 Od. 8, 8, 
 which perhaps Persius imitated. [' Pone 
 Tigellinum' Jliv. i. 155.] 
 
 lucum is one of the commonplaces 
 instanced by Hor. A. P. 16, who evi- 
 dently intends a description of scenery, 
 not, as Juv. 1. 7> ^ mythological picture. 
 
 71. saturum, * fertile,' ' Saturi petito 
 longinque Tarenti ' Virg. G, 2. 197. 
 
 laudare, 'to eulogize.' Hor. i Od. 
 7. I * Laudabunt alii claram Rhodon aut 
 Mitylenen/ 
 
 corbes, part of the faim furniture 
 — baskets for gathering fruits. Cato R. R. 
 136. Varro R. R. i. 50. I (Freund). 
 Since Wordsworth, there would be nothing 
 
 incongruous in introducing these details 
 (except perhaps the pigs) into a poem of 
 country life ; but though he may have 
 done service in breaking down the rule of 
 conventional description, it does not fol- 
 low that poets in Persius' time were justi- 
 fied in offending against the taste of their 
 day, as in them it probably argued a 
 want of perception of any kind of pro- 
 priety in writing, whether great or small. 
 
 72. focus. Casaubon refers to Virg. 
 E. 5. 69, 7. 49, to which add G. 2. 528. 
 We may observe that, in E. 7* 49> the 
 only place where sitting round the fire is 
 dwelt on, Virgil implicitly condemns the 
 choice of the subject by putting it into the 
 mouth of Thyrsis, in contrast to Corydon's 
 description of summer and out-door life. 
 
 fumosa Palilia faeno. Compare 
 Prop. 5. 4. 73-78 'Urbi festus erat: 
 dixere Palilia patres : Hie primus coepit 
 moenibus esse dies : Annua pastorum 
 convivia, lusus in urbe. Cum pagana 
 madent fercula deliciis, Cumque super 
 raros faeni fiammantis acervos Traiicit 
 immundos ehria turha pedes,'' 
 
 73. The poet appears to have intro- 
 duced a reference to the rural glories of 
 Roman history. Remus is introduced 
 partly on account of the * Palilia,' which 
 were on the anniversary of the foundation of 
 Rome (Prop. 1, c), partly as having him- 
 self led a country life, ' Hanc olim veteres 
 vitam coluere Sabini, Hanc Remus et frater* 
 Virg. G. 2. 533. This seems better than 
 to understand ' unde ' ' after these ante- 
 cedents he comes to write of Remus.' 
 
 sulcoqueterens dentalia. Perhaps 
 imitated from Virg. Aen. 6, 844, • vel te sulco, 
 Serrane, serentem.' Compare also G. 1. 
 
SAT. I. 
 
 23 
 
 by men who used merely to dabble in Greek, not artists enough to 
 describe a grove or to eulogise the plenty of a country life, with all 
 its details, baskets, and a turf-fire, and pigs, and the smoking hay on 
 Pales' holiday — out of all which cornes Remus, and thou, Quin- 
 tius, wearing thy ploughshare bright in the furrow, when in hot 
 haste thy wife clothed thee dictator in presence of the oxen, and 
 the lictor had to drive the plough home — Bravo, poet ! 
 
 'I know a man who hangs over that shrivelled volume of the 
 old Bacchanal Attius. Nay, I know more than one who cannot 
 tear themselves from Pacuvius and his Antiope, the lady with the 
 warts, whose dolorific heart is stayed on tribulation. When these 
 
 46 ' sulco attritus splendescere vomer.' 
 
 73. dentalia, * share-beams.' G. I. 172 
 note. 
 
 For the story of L. Quintius Cin- 
 cimiatus, see Livy 3. 26. For the change 
 from the third person to the second, 
 comp. Virg. Aen. 7. 684 ' quos dives Ana- 
 gnia pascit, Quos, Amasene pater.' 
 
 74. cum . . dictatorem induit 
 the best MSS. ; and so Jahn, in his edition 
 of 1843: * Quem . . dictaturam/ a number 
 of copies of less weight : ' Quem . . dicta- 
 tura/ and ' cum dictaturam ' are also found. 
 [Jahn, in his text of 1868, reads, * Quem 
 . . dictatorem.'] Casaubon remarks that 
 ' cum ' is better than ' quem,' as fixing 
 the time of the investiture, in connexion 
 with ' terens.' 
 
 75. The contrast is heightened by 
 making the lictor act as a farm-servant. 
 Persius hurries over the particulars, so as 
 to increase the impression of incongruity, 
 and winds up with the ' euge ' which the 
 poet expected. 
 
 76. [Like Lucilius, Persius dislikes the 
 antique harshness of Pacuvius and Attius. 
 ' Tristis contorto aliquo ex Pacuviano 
 exordio ' Lucilius 29. 63.] ' Est quem . . 
 sunt quos': compare Hor. 2 Ep. 2. 182 
 ' Sunt qui non habeant, est qui non curat 
 habere.' Attius, not Labeo, but the old 
 tragedian (coupled with Pacuvius by Hor. 
 2 Ep. I. 55 ' aufert Pacuvius docti famam 
 senis, Attius aiti,' and by Mart. II. 90. 5 
 ' Attonitusque legis terrai frugiferai, Attius 
 et quicquid Pacuviusque vomunt') is called 
 * Brisaeus ' from ' Briseus,' a name of 
 Bacchus, Macrob. Sat. j . 18, probably with 
 reference to the Dionysiac beginnings of 
 tragedy, so that the notion intended would 
 be ' antiquated,' and also perhaps to re- 
 mind us of Horace's theory (l Ep. 19) 
 
 that all the old poets were wine drinkers. 
 
 Briseis, a conjecture of Scoppa, 
 approved by Casaubon, is found in one 
 MSS., but though ' Briseis ' would go well 
 with * Antiopa,' there is no reason for sup- 
 posing that the former was ever a sub- 
 ject of tragedy, whether Greek or Roman. 
 
 venosus again implies old age. 
 The flesh shrunk and the veins conse- 
 quently standing out. Heinr. and Jahn 
 compare Tac. Or. 21 (speaking of Asi- 
 nius PoUio) ' Pacuvium certe et Attium 
 non solum tragoediis, sed etiam orationi- 
 bus expressit : adeo durus et siccus est. 
 Oratio autem, sicut corpus hominis, ea 
 demum pulchra est, in qua non eminent 
 venae, nee ossa numerantur, sed tempe- 
 ratus ac bonus sanguis implet membra 
 et exsurgit toris, ipsosque nervos rubor 
 tegit et decor commendat.' 
 
 liber, of a play. Quint. I. 10. 18 
 
 * Aristophanes quoque non uno libro de- 
 monstrat.' Prop. 4. 21. 28 ^ Librorum- 
 que tuos, docte Menandre, sales.' Jahn. 
 
 77. verrucosa, 'warty,' opposed to 
 a smooth clear skin, and hence rugged. 
 The epithet being accommodated to the 
 heroine, who was confined in*a loathsome 
 dungeon, as ' venosus ' was to the author. 
 
 * Verrucosus ' was a nickname of Q. Fabius 
 Maximus Cunctator. Freund. 
 
 moretur. Hor. A. P. 321 ' Fabula 
 . . . Valdius oblectat populum meliusque 
 moratur.' 
 
 78. Antiopa, imitated from a lost 
 play of Euripides (Ribbeck, Fr. Lat. Tr. 
 pp. 278 foil.) Cic. Fin. 1. 2 asks, ' Quis 
 Ennii Medeam et Pacuvii Antiopam con- 
 temnet et reiiciat ? ' In Pacuv. Fr. 5 (9). 
 ed. Ribbeck, she is described as ' perdita 
 inluvie atque insomnia.* Compare also 
 Prop. 4. 15. 12 foil., where the sufferings 
 
24 
 
 PERSII 
 
 hos pueris monitus patres infundere lippos^ 
 
 cum videas, quaerisne, unde haec sartago loquendi 80 
 
 venerit in linguas, unde istuc dedecus, in quo 
 
 t rossu lus exultat tibi per subsellia levis ? 
 
 'Nilne pudet capiti non posse pericula cano 
 pellere, quin tepidum hoc optes audire decente r ? 
 * Fur es ' ait Pedio. Pedius quid ? crimina rasis 85 
 
 librat in antithetis: doctas posuisse figuras 
 
 85, qui crimina. 
 
 of Antiope are related at some length. 
 [G. A. Simcox, Academy, vol. 3. p. 398, 
 quotes Aeschylus Fragm, 382 (Dindorf) 
 01 re ffrevayfiol tcvv ir6vajv epelfffMiTa^ 
 which may have suggested 'aerumnis/wZ/a.'] 
 
 78. "Words seemingly taken or adapted 
 from the tragedy itself. ['Aerumna' is 
 found in the fragments of Pacuvius and 
 Attius, as well as in those of Ennius and 
 Caecilius : it is also put into Caesar's mouth 
 by Saliust (Cat. 51) and used by Lucretius 
 (3. 50).] Cicero uses it several times in 
 order to designate by one word the many 
 modifications and shadings of the condition 
 of mental suffering.' Freund. ' Maeror est 
 aegritudo flebilis ; aerumna aegritudo labo- 
 riosa: dolor aegritudo crucians' Cic. Tusc. 
 4. 8. 18. It was, however, obsolete in the 
 time of Quintilian, who explains it by ' labor.' 
 [Quintil. 8. 3. 23 : but the reading is 
 doubtful] 
 
 luctificabile is another archaism, 
 like ' monstrificabile ' in Lucil. 26. 42. 
 
 fulta, pressed on all sides, and so 
 apparently supported. Compare Prop. i. 
 8. 7 ' Tu pedibus teneris positas fulcire 
 pruinas ?' .where nothing more than 
 treading on is meant ; and the use of 
 kpdSoj, as in Aesch. Ag. 64 'Y6vaT0S 
 Hoviaiffiv €p€tBo/j.4vov, which Statius seems 
 to have translated (Theb.3.326) ' stant fulti 
 pulvere crines.' [Lucilius, 26. 31, has two 
 lines, ' Squalitate summa ac scabie summa 
 in aerumna obrutam, Neque inimicis invi- 
 diosam neque amicoexoptabilem,' which L. 
 Miiller thinks may referto Antiopa,] 
 
 79. * When you see purblind fathers 
 recommend these as models of style to 
 their children.' Hos monitus appa- 
 rently for ' monitus de his.* ' Nee dubiis ea 
 signa dedit Tritonia monstris ' Virg. Aen, 
 2. 171 * Hie nostri nuntius esto/ 4, 237. 
 
 infundere is the same metaphor 
 as Hor. i Ep. 2 67 *Nunc adbibe puro 
 Pectore verba puer.' 
 
 lippos, as in 2. 72, expressing prob- 
 ablypartly physical blindness brought on by 
 excess, partly mental blindness. Hor. 1 S. 
 i. 120 'Crispini scrinia/fP/'/,'also/6. 3. 25. 
 
 80. sartago, a kettle or frying-pan. 
 Juv. 10. 64 and Mayor's note : called so 
 from the hissing of its contents, accord- 
 ing to Isidor. 20. 8. Jahn, who compares 
 Eubul. ap. Athen. 7. p. 229 A Koird.s 
 TTa<p\6.^€i ^appdpqj \a\riiJiXiri. Not very 
 dissimilar is Horace's (1 S. 10. 20 foil.) 
 ridicule of the practice of interlarding 
 Latin with Greek. 
 
 8r. venerit in linguas instead of 'in 
 mentem.* Compare 'in buccam venire.* 
 
 dedecus conveys the notion of a 
 scandal both to taste and morals. Hier. 
 in Jov. I. t. 4. 2 p. 145 Ben. * Rogo, quae 
 sunt haec portenta verborum, quod dede- 
 cus descriptionis ? ' Jahn, 
 
 in quo may either mean * at 
 which (over, about),' like ' laborantes in 
 uno Penelopen vitreamque Circen * Hor. 
 I Od. 17. 20, or ' during which.' 
 
 82. trossulus, an old name of the 
 Roman knights, originally a title of hon- 
 our, afterwards a nickname, as in Varro, 
 compared by Casaubon, 'SesquiuHxes * 
 (ap. Non. s. v. ' trossuli,' * Nunc emunt 
 trossuli nardo nitidi vulgo Attico talento 
 ecum.') Sen. Ep, 87. 9 ' O quem cuperem 
 illi [Catoni] nunc occurrere aliquem ex his 
 trossulis in via divitibus.' [* Trossuli et 
 iuvenes ' ib. 76. 2.] Persius probably has 
 both references in view. 
 
 exsultat, like * trepidare,' v. 20. 
 Jahn compares Quint. 2. 2, 9 ' At nunc 
 proni atque succincti ad omnem clausulam 
 non exsurgunt modo verum etiam excur- 
 
SAT. I. 
 
 25 
 
 are the lessons which you see purblind papas pouring into their 
 children's ears, can you ask how men come to get this hubble- 
 bubble of language into their mouths ? What is the source of the 
 scandal, which puts your effeminate grandees, along the benches, 
 into such ecstasies of motion? 
 
 'Are you not ashamed not to be able to plead against perils 
 threatening your gray hairs, but you must needs be ambitious of 
 hearing mawkish compliments to your ' good taste ? ' The accuser 
 tells Pedius point blank, You are a thief. What does Pedius do? 
 Oh, he balances the charges in polished antitheses — he is de- 
 servedly praised for the artfulness of his tropes. Monstrous fine 
 
 runt, et cum indecora exsuUatione con- 
 clamant/ as Casaubon had already com- 
 pared Plut. de Aud. 5 t^ Kpavycis teal 
 Tovs 0opiPovs KoX Tci TnjdTjfjiaTa raiv 
 ■irap6vTtov. Compare also avawrjSav Tav 
 opxrjaTwv imKXov. Dion. Chrys. p. 378 
 (680) (irpbs 'A\e(avSp(is) quoted by 
 Sewell, Plato p. 336. 
 
 subsellia, benches occupied during 
 a recitation. Juv. 7. 45, 86 ; not, as 
 Jahn thinks, the seats in court, as 
 nothing is said about a trial till the 
 next paragraph, though such a hybrid 
 style may very likely have crept into ora- 
 tory. Compare Tac. Or. 21 above cited. 
 
 levis = * levigatus' — opposed to the 
 ' hispida membra ' of the old Romans ; 
 so that ' trossulus levis ' may be a kind 
 of oxymoron. 
 
 83-91. Persius continues, 'This miser- 
 able affectation of fine writing besets even 
 our criminal courts — even trials for Ufe 
 and death. The defendant studies the re- 
 quirements of rhetoric, and lays traps for 
 applause — which he gets. We shall have 
 starving beggars turning rhetoricians next.* 
 
 83. [With this , criticism of the style 
 prevalent in the law-courts comp. Tac. de 
 Or. 26.] 3. 31 ' Non pudet ? ' 
 
 capiti more probably the dative, 
 whether explained as an ethical dative, or 
 as originally convertible with the abl., than 
 a rare form of the abl., for which Jahn 
 compares Catull. 68. 123, TibuU. 1. 1. 72. 
 [See Neue, Formenlehre d. Lat. Sprache, 
 
 I- § 57-] J^lin c't" ^''■g- ^- 7- 47 ' S°'" 
 stitium pecori defendite.' ' Caput canum ' 
 are frequently found together. See Freund. 
 cano, V. 9 note. 
 
 84. tepidum nearly ='frigidum.' Gr. 
 ipvxp^v. ' Ceteros eiusdem lentitudinis 
 ac teporis libros ' Tac. Or. 21. 
 
 decenter, like ' euge and belle.' 
 
 ' What admirable taste ! ' 
 
 85. Fur es is put as plainly as possible, 
 to contrast with the elaboration of the reply. 
 
 Pedius seems to be a mixture of 
 the advocate named by Hor. I S. 10. 28, 
 seemingly in connexion with the trial of 
 Petillius for ' furtum ' and ' Pedius Blae- 
 sus,* who was tried and condemned under 
 Nero for extortion from the Cyrenians 
 two years before Persius' death. Persius 
 probably refers to the passage in Horace, 
 the gist of which is an appeal to the apes 
 of Lucilius, who interlarded their poetry 
 with Greek. * Would you do so if you 
 had to plead in a criminal trial for a great 
 criminal, with the famous Pedius against 
 you, putting out all the powers of his 
 mother tongue?' So here Persius may 
 mean, ' Even the eloquence of the bar, to 
 which Horace would point as a genuine 
 unaffected thing, has caught the taint- 
 even our Pediuses talk like schoolboys 
 or pedants.* 
 
 crimina .. librat, not that he 
 balances the charges against each other, 
 but that he makes each the subject of 
 balanced antitheses. 
 
 rasis=:* teretibus.' 
 
 86. antithetis. 'Semper haec, quae 
 Graeci dvTiOeTa nominant, cum contrariis 
 opponuntur contraria, numerum oratorium 
 necessitate ipsa faciunt, et eum sine in- 
 dustria * Cic. Orator. 50. 
 
 doctus, which Scaliger proposed 
 for * doctas,* is adopted by Plant., 
 Nebriss., and Heinr., the latter of whom 
 puts a full stop after *figuras.' 
 
 posuisse .. laudatur = ' laudatur 
 quod posuit,' the inf. being really the 
 cognate ace. expressing the praise re- 
 ceived. See Madvig, § 400, though he 
 does not mention this instance, which is 
 more remarkable than any there given. 
 
26 
 
 PERSII 
 
 laudatur * bellum hoc ! ' hoc bellum ? an, Romule, ceves_? 
 men moveat quippe, et, cantet si naufragus, assem 
 protulerim ? Cantas, cum fracta te in trabe pictum 
 ex umero portes? verum, nee nocte paratum 90 
 
 plorabit, qui me volet incurvasse querella/ 
 ! p Sed numeris decor est et iunctura addita crudis. 
 claudere sic versum didicit Berecyntius Attis 
 et qui caeruleum dirimebat Nerea delphin 
 sic costam longo sMbdttximnslAppeimino* 
 
 87. helium hoc helium est. 90. uerum s eras, inter r et «. 95. Si. 
 
 95 
 
 86. figura, Gr. cx^A"*- Cic. de Or. 
 3. 53, Or. 39, Quint. 9. I, Freund. 
 
 87. bellum hoc bellum the best 
 MSS., whence Jahn reads, 'bellum hoc I 
 hoc bellum ? * 
 
 Romule, like 'Titi,' * Romulidae,* 
 ' Trossulus,' 
 
 ceves, like 'trepidare,' * exsultare,' 
 but with a further notion of moral de- 
 basement. 
 
 88. 'men' moveat cimex Pantilius?' 
 Hor. I S. 10. 78. The sentiment is the 
 same as Hor. A. P. 102 'Si vis me flere, 
 dolendum est Primum ipsi tibi,' com- 
 pared by Lubin. Compare also Hor. i S. 
 10. 25 ' Cum versus facias, te ipsum 
 percontor, an et cum Dura tibi peragenda 
 rei sit causa Petilli?' which forms part of 
 the context of the passage referred to on 
 V. 85, as being in Persius' mind. The 
 subject of ' moveat ' here is ' naufragus.' 
 From this we may infer that the custom 
 of beggars singing ballads was not un- 
 known at Rome. 
 
 89. Draws out the image of the ship- 
 wrecked sailor. ' Si fractis enatat exspes 
 Navibus aere dato qui pingitur * Hor. 
 A. P. 20. Compare 6. 32 ' ne pictus 
 oberret Caerulea in tabula,' and Juv. 
 14. 302. 
 
 pictum in trabe and 'pictum in 
 tabula ' are very diiferent, the one ex- 
 pressing the manner of the painting (' in 
 trabe' constructed closely with *te'), the 
 other the material on which the painting 
 is made. The question may be raised 
 whether ' fracta in trabe ' is for ' in nau- 
 fragio ' (compare 'trabe rupta ' 6. 27, 
 'fractis trabibus' Juv. 14. 296, 'fractis 
 navibus ' Hor. 1. c), or 'on a broken 
 
 plank?' Jahn thinks from Martial 12. 
 57, 12 'fasciato naufragus loquax trunco,* 
 that the painting may be actually on the 
 plank. Two MSS. omit in. 
 
 90. verum .. paratumareneuters, but 
 the construction is that of a cognate ace. 
 
 nocte paratum may be illustrated 
 by a beautiful passage in Lucr. I. 140 
 ' Sed tua me virtus tamen, et sperata 
 voluptas Suavis amicitiae, quemvis sufferre 
 laborem Suadet, et inducit nodes vigilare 
 Serenas' So Juv. 7. 27 ' vigilata(\ne 
 proelia dele.' Compare the use of * lucu- 
 bro,* Persius taunts the pleaders with 
 their labour, while, in v. 106, he taunts 
 the poets with their want of labour, 
 choosing the sneer which seems most 
 appropriate in each case, probably with- 
 out much regard to absolute consistency. 
 
 91. plorabit .. volet in the sense 
 of ' ploret . . velit.' ' Ibi£ eo quo vis, 
 qui zonam perdidit' Hor. 1 Ep. 2. 40. 
 
 incurvare is used in this metapho- 
 rical sense more than once in Seneca, e. g. 
 Ep. 71 'hoc, ut opinor, succidere men- 
 tem, et incurvari, et succumbere.' So 
 Hor. 3 Od. 10. 16 ' Nee tinctus viola 
 pallor amantium.... Curvat ;' A. P. 
 no *Aut ad humum maerore gravi de- 
 ducit et angit.* 
 
 92-106. The distribution of these 
 lines is difficult. Casaubon's plan, which 
 is really that of the early editors, and has 
 been followed by most of the later, 
 gives V. 92 to the objector, vv. 93-5 
 to Persius, who takes him up, ' as for 
 instance in these specimens ; ' v. 94 to 
 the objector, who defends the despised 
 lines by the example of Virgil ; v. 95 
 to Persius, who shows that Virgil sup- 
 
SAT. I. 
 
 27 
 
 that ! That monstrous fine ? What, old Romulus, you turning 
 spaniel? Am I to be touched forsooth and pull out a penny, if 
 a shipwrecked man begins singing me a song? You sing, when 
 you have actually got yourself painted in a wreck to carry on 
 your shoulders ? No — a man's tears must come from his heart 
 at the moment, not from his brains overnight, if he would have 
 me bowed down beneath his piteous tale.' 
 
 F. But they have given grace and smoothness to our unpolished 
 Roman numbers. Thus it is a point gained to round a verse 
 with Berecynthian Aitis and the dolphin that was cutting through sea- 
 green Nereus, or We have fetched off a rib from the long sides of 
 Appenninus. 
 
 plies no parallel ; v. 96 to the objector, 
 who opens another line of defence, and 
 the rest to Persius, who retorts as before 
 by quoting specimens, on which he in- 
 dignantly comments. Jahn, however, 
 seems right in giving vv. 92-95 to the 
 objector, as nothing is there said ipso 
 facto disparaging to the poets, and in 
 giving vv. 96, 97 to Persius ; but he 
 would have done better by assigning 
 v. 98 not to the objector but to Persius, 
 who asks for a fresh specimen. 
 
 F. * Well, they have at any rate suc- 
 ceeded in giving polish to our poetry, as, 
 
 for instance ' P. ' Shade of Virgil ! 
 
 what frothy, fungous trash ! Oblige me 
 by another specimen of the tenderer sort.* 
 F. gives one. P. ' And this is manly 
 poetry — mere drivelling, poured out in- 
 voluntarily from an idiot's lips, not wrung 
 ■with toil from an artist's brain.' 
 
 92. iunctura, as in v. 64, is the weld- 
 ing of the different parts of a verse toge- 
 ther so that there may be no roughness. 
 This roughness is expressed by crudis, 
 though through a different metaphor. 
 With ' crudis ' compare 5. 5 ' quantas 
 robusti carminis offas Ingeris,' 
 
 93. claudere . . versum (*concIudere 
 versum ' Hor. I S. 4. 40), as Jahn re- 
 marks, is not merely to conclude a verse, 
 but to compose it, or to express it in 
 metrical compass. Hot. 2 S. I. 28 *me 
 pedibus delectat claudere verba.' 
 
 Berecyntius Attis would seem 
 to be the nom. to ' didicit,' as Heinr. 
 takes it. ' So Berecyntian Attis is taught 
 to round the measure.' The point 
 of ridicule appears to be the rhythm, 
 which the poet doubtless thought excel- 
 lent, a long sweeping word like ' Bere- 
 
 cyntius ' being a great point gained. 
 Thus there is no occasion to read ' Attin ' 
 with three MSS., so as to produce a 
 jingle with * delphin.* For Attis, see 
 Catullus' poem. Dio says of Nero Iki- 
 6cipcu5i]iTe Te '^Attiv tivcL ^ Bd/cxas 
 (61. 20). 
 
 94. qui., delphin is another nom. 
 to ' didicit.' Perhaps the expression is 
 meant to be ridiculed as well as the 
 rhythm, as the image of the dolphin 
 cleaving Nereus is nearly as grotesque as 
 Furius' of Jupiter spitting snow on the 
 Alps (Hor. 2 S. 5. 41), or as Alpinus' of 
 the muddy head of the Rhine {ib. i S. 
 10. 37). Valerius Flaccus, however 
 (i. 450, quoted by Jahn), has ' remo 
 Nerea versat.' The dolphin in question 
 may be Arion's, as the schol. thinks. 
 Stat. Theb. 5. 482 has ' Spumea porrecti 
 dirimentes terga profundi.' 
 
 95. Both expression and rhythm seem 
 to be ridiculed here. The rhythmical 
 trick evidently is the spondaic ending with 
 the jingle in the middle, like Virgil's (Aen. 
 3. 549, quoted by the schol.), * Cor- 
 nua velatarum obvertimus antennarum.' 
 Jhe sense is extremely obscure. We can 
 see the absurdity of the image of ' fetch- 
 ing off a rib of the Apennine,' as if by 
 the process of carving (compare Juv. 11. 
 142 * Nee frustum capreae subducere nee 
 latus Afrae Novit avis noster '), but it is 
 not easy to understand what was the 
 original reference of the line. The schol. 
 sees in it a metaphor, according to which 
 taking away a rib from the mountain is 
 like taking a syllable from the verse, 
 which is consequently enervated. Ascen- 
 sius and Plautius understand it of Hanni- 
 bal : Nebrissensis of the convulsion which 
 
28 
 
 PERSII 
 
 p *Arma virum! nonne hoc spumosum et cortice pingui, 
 
 ut ramale vetus vegrandi^subere coctum? 
 quidnam igitur tenerum et laxa cervice legendum?' 
 
 Torva mhnalloneis inpleriint cornua bombis, 
 et rapUtm vitulo caput ablatiira superbo 
 Bassaris et lyncem Maenas flexura corymbis 
 eiihion ingeminate reparabilis adsonat echo. 
 P ^Haec fierent, si testiculi vena ulla paterni 
 viveret in nobis? summa delumbe saliva 
 
 97. praegrandi. 
 
 separated Sicily from Italy. GiflFord seems 
 to have no authority for asserting that 
 
 * subducere ' is a military term, meaning 
 to occupy a position by forced marches, 
 as KXkxjj^i is not parallel. The construc- 
 tion appears to be sic 'costam . . Appennino' 
 [' claudere versum didicit']. 
 
 96. Arma virum, rightly understood 
 by Meister as an ejaculation. Persius 
 compares Virgil with these poetasters, as 
 Hor. A. P. 141 contrasts the opening 
 of the Odyssey with ' Fortunam Priami 
 cantabo.' Persius does not say ' hel- 
 ium hoc* (v. 87), but ' nonne hoc spumo- 
 sum.' 
 
 spumosum. Compare 5. 19 *bul- 
 latis ut mihi nugis Pagina turgescat.' 
 
 cortice pingui. * Aridus * and 
 
 * siccus ' are terms of reproach in style, 
 and Persius carries out the metaphor by 
 comparing these verses to a dried up 
 branch with a large puffy bark. [^Aoid)- 
 ST}S=puffy, of style, Longinus 3. 2. See 
 Wyttenbach on Plutarch, p. 81 B.] 
 
 97. ramale, 5. 59. Jahn refers to 
 Theophr. Hist. Plant. 4. 18., 3. 16, Pliny 
 17. 24, 37, to show that the swelling of 
 the bark withers the bough, which has 
 occasionally .to be stripped of its outer 
 bark to preserve its vitality. 
 
 vegrandis is well explained by 
 Jahn, after Festus and Nonius, as ' male • 
 grandis,' so as to include the two senses 
 attributed to it by Gell. 5. 12., 16. 5, of 
 small and £00 large, the former of which 
 is the more common, the latter being 
 only found in this passage and Cic, Agr. 
 2. 34. 93 'hominem vegrandi macie tor- 
 ridum.' Compare ' vepallida ' Hor. i S. 
 
 2.- 1 29, where the meaning is plainly very 
 pale. 
 
 suber points specifically to the cork 
 tree, which has two barks, an outer and 
 an inner. 
 
 coctum. Compare Prop. 5. 5. 61 
 ' Vidi ego odorati victura rosaria Paesti 
 Sub matutino cocta iacere Noto.' 
 
 98. igitur is common in interroga- 
 tions, as we use * then.* ' If these are 
 your specimens of finished versification, 
 give us something peculiarly languishing.* 
 
 tenerum. 'Aut nimium teneris lu- 
 venentur versibus unquam ' Hor. A. P. 
 246. 
 
 laxa cervice. Jahn refers to Mei- 
 neke, Fr. Com. Gr. 4. p. 612, and to 
 Quint. 9. 4. 31, who says that, in speak- 
 ing, the neck should not be bent in either 
 direction. ' Tereti cervice reposta ' Lucr, 
 
 1-35. 
 
 99. These lines are commonly sup- 
 posed to be Nero's, on the authority of 
 the schol., who, however, says elsewhere 
 that they are represented by others as 
 Persius' own. From Dio, quoted on 
 V. 93, it appears that Nero sang a poem 
 on the Bacchae to his harp. The line 
 seems imitated from CatuU. 64. 263 
 * Multis raucisonos efflabant cornua bom- 
 bos.' Lucr. 4, 544 'Et revQcat raucum 
 retro cita (" regio cita " Lachm.) barbara 
 bombum.' 
 
 Torva, transferred from aspect to 
 sound, as by Virg. Aen. 7, 399 *torvumque 
 repente Clamat,' which the author may 
 have had in view, as Virgil is describing 
 Bacchanalian ravings. 
 
 mimallonis occurs Ov. A. A. I. 
 
SAT. I. 
 
 29 
 
 P. ' Arms and the Man ! Can one call this anything but 
 frothy and fluffy, like an old dried-up branch with a huge over- 
 grown bark upon it? Well, what should you instance as soft 
 and adapted for being recited with a gende bend of the neck ? * 
 
 F. Their grim horns they filled with Mimallonean boomings — the 
 Bassarid, ready to tear the scornful calf's head from his shoulders, 
 and the Maenad, ready to rein in the lynx with ivy branches, 
 shout Evios again and again, and the redee?ning power of Echo 
 chimes in, 
 
 P. * Would such things be produced if we had one spark of 
 our fathers' manhood alive in us ? Nerveless stuff — it floats in 
 the mouth on the top of the spittle, and comes drivelling out 
 
 541 for a Bacchante, and ' mimallones ' 
 Slat, Theb, 4. 660. 
 
 inplerunt, sc. the Bacchanals. 
 100. vitulo . . superbo is from Eur. 
 Bacch. 743 ravpoL 5' v^piaral K€is Kepas 
 Ovfiov/j-evoi TO ■np6<y6€v k. t. \. .The 
 Bacchanals overcome powerful bulls and 
 tear them to pieces. 
 
 ablatura .. flexura. See Mad- 
 vig. §§ 424. 5.. 425 a. b., 428. 3. The 
 participle originally denoted only future 
 time; then it came to be used to express 
 an intention, hke the fut, part, in Greek ; 
 then to express a conditional proposition, 
 where the Greeks would have used dv, so 
 that it is sometimes found in the abl. 
 absol., a construction unknown to the 
 older writers. Here it appears to be used 
 attributively, and almost as an adj., the 
 future being probably intended to ex- 
 press habii, as in ^. 5 * tacita libabit 
 acerra.' 
 
 loi. Bassaris. Jahn compares Anth. 
 Pal. 6. 74 [Agathias 27. 1, Jacobs vol. 4 
 p. 13.] Baffffapls EvpvvS^Tj ffKOTrs\oSp6nos, 
 j] nore ravpoiv lioKKd. ravvKpaipctiV CT^pva 
 ■)(apa.^afi€vq, *H fii'ya Kaicx^iovffa \eov~ 
 TO<p6vots €1tI viKais, yiaiyviov oltK-^tov 
 6-qphs exoucra leapri, ' Non ego te, candide 
 Bassareu, Invitum quatiam ' Hor. i Od, 
 18. II. The lynx was sacred to Bacchus, 
 as the conqueror of India. ' Victa racemifero 
 lynces dedit India Baccho ' Ov. M. 15. 
 413. * Quid lynces Bacchi variae?* Virg. 
 G. 3. 264. Elsewhere he is drawn by 
 tigers, as in Hor. 3 Od. 3. 13. Virg. Aen. 
 6. 804 *Nec qui pampineis victor iuga 
 flectit habenis Liber, agens celso Nysae de 
 vertice tigres^ where ' pampineis habenis * 
 explains * corymbis.' 
 
 102. Euhion. "Evios is an epithet of 
 Bacchus, as invoked with the cry ihot, 
 fi/i. Soph. Oed. R. 201 (quoted by Jahn) 
 oii^wira Bclkxov emov fuiLvddojv 6fi6ffro\ov, 
 So that ' Euhion ' is probably intended here 
 as a Greek ace. 
 
 reparabilis, actively, restoring the 
 lost sound. Ov. M. i. 11 of the moon, 
 * rcparat nova cornua.' 
 
 adsonat. * Plangentibus adsonat 
 Echo' Ov. M. 3. 505. 
 
 103. ['Hoc' (an effeminate and arti- 
 ficial style) • a magno animi malo oritur ; 
 
 illo sano ac valente oratio 
 
 quoque robusta, fortis, virilis est: si ille 
 procubuit, et cetera ruinam sequuntur * 
 Sen. Ep. 114. 22.] 
 
 104. summa .. saliva, a stronger ver- 
 sion of * summis labris,' which Seneca uses 
 (Ep, 10. 3) ' Non a summis labris ista 
 venerunt : habent hae voces fundamen- 
 tum,' apparently from the Greek airb 
 XetA.eW, which Plut. Cato Maj. 12 op- 
 poses to (ZTro /capSias. Jahn, who also com- 
 pares Gell. 1.15' qui nuUo rerum pondere 
 innixi verbis kumidis et lapsantibus dif- 
 fluunt, eorum orationem bene existima- 
 tum est in ore nasci, non in pectore ; * 
 and Quint. 10. 3. 2 * sine conscientia 
 profectus non a summo petiti, ipsa ilia ex 
 tempore dicendi facultas inanem modo 
 loquacitatem dabit, et verba in labris 
 nascentia.' Compare v. 81 above, * Ve- 
 nerit in linguas* 
 
 delumbis, a rare word. Cic. 
 Or. 69 has ' concidat delumhetque sen- 
 tentias.' Tac. Or. 18 * Ciceronem male 
 audisse a Bruto, ut ipsius verbis utar, 
 tanquam fractum atque elumbem.' 
 
 delumbe .. hoc, like *bellum hoc' 
 
30 
 
 PERSII 
 
 hoc natat in labris, et in udo est, Maenas et Attis, 
 nee pluteum caedit, nee demorsos sapit unguis.' 
 /." Sed quid opus teneras mordaci radere vero 
 auriculas? vide sis^ ne maiorum tibi forte 
 limina frigescant: sonat hie de nare canina 
 littera. 
 jO 'Per me equidem sint omnia protinus alba; 
 
 nil moron euge! omnes, omnes bene mirae eritis res. 
 hoc iuvat? 'hie' inquis 'veto quisquam faxit oletum.' 
 pinge duos anguis: pueri, saeer est locus, extra 
 meite! diseedo. secuit Lucilius urbem, 
 te Lupe, te Muci, et genuinum fregit in illis; 
 
 "5 
 
 105. labsis (r super s eras, superscr. ut videtur). 106. rapit, 
 
 107. uero vel su (pro uersuf). III. omnes et enim. 
 
 112. inquitj s superscr. 113. pingue. 
 
 105. With natat Heinr. compares 
 Quint. 10. 7. 28 'innatans ilia verborum 
 facilitas.' Heinr. puts a semicolon after 
 
 * natat.' Jahn (1843), with the rest, after 
 ' labris.' Perhaps it might be better to make 
 
 * hoc ' the nom. to both ' natat * and ' est,' 
 and put ' Maenas et Attis ' in apposition 
 to it. 
 
 in udo est, Jahn compares kv 
 vypw kariv ^ 7\wTTa Theoph. ch. 8, of 
 a talkative man. 
 
 106. The schol. seems right in ex- 
 plaining pluteum here of the backboard 
 of the 'lecticula lucubratoria ' (v. 53 note). 
 
 * Sponda est exterior pars lecti, pluteus 
 interior.* Suetonius Cal. 26 ' cenanti 
 modo ad pluievnZf modo ad pedes stare.' 
 Prop. 5. 8. 68 * Lygdamus ad plutei 
 fulcra sinistra latens.* The man lies on 
 his couch after his meal, listlessly drivel- 
 ling out his verses, without any physical 
 exertion or even movement of impa- 
 tience. 
 
 106. caedit, like ' caedere ostium' 
 Lucil. 29. 35. Heinr. Greek k6iit€lv. 
 
 * caedit ' rhetorical for ' caedere facit.' 
 Compare 2. 64 * Haec sibi corrupto ca- 
 siam dissolvit olivo ; Haec Calabrum 
 coxit vitiato murice vellus.' 
 
 demorsos sapit unguis. Imi- 
 tated from Hor. i S. 10, 70, speaking of 
 what Lucilius failed to do ' in versu faci- 
 
 endo saepe caput scaberet, vivos et roderet 
 ungues.' 
 
 107-123, F. 'Even if this be truth, 
 why tell it ? You will only offend those 
 whom it is your interest not to offend.* 
 P. *Very well, then — have it your own 
 way — put up a board against nuisances, 
 and I will leave you. But Lucilius in- 
 dulged his humour, and Horace his, 
 though in a quicker way — is there no 
 place where I may bury my secret ? ' 
 F. *None.' P. •Well, I will confide it 
 to my book; listen — All the world are 
 asses. There, that is worth all your 
 Iliads.' 
 
 107. teneras .. auriculas, 'moUes 
 auriculae' Hor. 2 S. 5. 32. 
 
 teneras .. radere. 3. 113 * ienero 
 latet ulcus in ore Putre, quod hand deceat 
 plebeia radere beta.' 
 
 mordaci. 5. 86 *aurem mordaci 
 lotus aceto.' ' Mordax verum,' like 'ge- 
 nerosum honestum * 2. 74> * opimum 
 pingue ' 3. 32. 
 
 108. 'Vide sis signi quid siet' Plaut. 
 Am. 2. 2. 155. vidS shortened like 
 *cavS' Hor. i Ep. 13. 19. 
 
 maiorum, imitated from Hor. 2 S. 
 1. 60 'O puer, ut sis Vitalis metuo, et 
 maiorum ne quis amicus Frigore te 
 feriat.' 
 
 109. The coldness of the master is 
 
SAT. I. 
 
 31 
 
 involuntarily. Maenad and Attis — it involves no battery of the 
 writing- chair, and has no smack of nails bitten down to the 
 quick.' 
 
 F. But where is the occasion to let rough truths grate on tender 
 ears ? Do take care that you are not frozen some day on a 
 great man's doorstep. Notice — human snarlers kept on the pre- 
 mises. 
 
 P. 'Ah, well — paint everything white from this day forward for 
 me — I won't spoil your game. Bravo, you shall be wonders of 
 the world, every one of you. Is that what you would like? No 
 ", nuisances, say you, to be committed here. Draw a couple of snakes ; 
 young gentlemen, the ground is sacred : retire outside. I 'm off. 
 Lucilius, though, bit deep into the town of his day, its Lupuses 
 and Muciuses, and broke his jaw-tooth on them. Horace, the 
 
 transferred to the threshold, because the 
 door shut leaves the applicant in the cold. 
 Prop, I. 16. 22 ' Tristis et in tepido 
 limine somnus erit.' 3. 8. 15 * Nee 
 licet in triviis sicca requiescere luna.* 
 Hor. 3 Od. 10. 19 ' Non hoc semper 
 erit liminis aut aquae Caelestis patiens 
 latus.' 
 
 canina littera. R. ' Inritata canes 
 quod homo quam planiu' dicit' Lucil. 
 I. 27. So dogs were said 'hirrire.' The 
 snarl is that of the great man — ' ira 
 cadat naso ' 5- 9T> hut the image sug- 
 gested is that of the dog at the door. 
 ' Cave canem.* 
 
 110. Per me. 'Per me vel stertas 
 licet ' Cic, Acad. 2. 29. 
 
 equidem, used, though the verb is 
 not in the 1st person, as in 5. 45 'non 
 equidem dubites,' Here it is as if he had 
 said ' equidem concedo.' 
 
 protinus, ' from this day forward.' 
 
 alba, 'mark them with white (Hor. 
 2 S. 3. 246) and I will not blacken them.' 
 The sense is the same as Hor. A. P. 442 
 ' Si defendere delictum quam vertere mal- 
 les, Nullum ultra verbum aut operam 
 insumebat inanem Quin sine rivali teque 
 et tua solus amares." 
 
 III." nil moror. Not 'I don't care' 
 (Jahn), but *1 don't object ' = ' per me 
 nulla mora est.' 
 
 euge, V. 49. 'You shall all of you 
 be the marvels of creation.' 
 
 With mirae res we may compare 
 such expressions as ' dulcissime rerum * 
 Hor. I S. 9. 4, if they are to be explained 
 as partitive. [' Omnes etenim' Jahn (1843), 
 
 ' omnes, omnes,' from some of his later 
 copies, Jahn (1868).] 
 
 112. hoc iuvat, interrogatively, as 
 in Hor. i S. I. 78. Jahn. The decree 
 is couched in legal phrase. 
 
 113. anguis, as the genii of the place. 
 Virg. Aen. 5. 95. There are some remains 
 of a similar painting and inscription on a 
 wall at Rome which once formed part of 
 Nero's golden palace, where Titus' baths 
 were afterwards built. (A. de Romanis, 
 ' Le antiche Camere Esquiline,' Rome, 
 1822. Osann. Syll. p. 494. 45, referred 
 to by Jahn). 
 
 114. discedo implies that Persius 
 takes the warning to himself. 
 
 secuit is applied to any kind of 
 wound. ' Ambo (postes) ab infimo tarmes 
 secat ' Plaut. Most. 3. 2. 140, ' gnaws.' 
 Here we might take it for ' secuit fla- 
 gello ' but for ' genuinum.' Hor. I S. 
 10. 3 says of Lucilius, 'sale multo Urbem 
 defricuit.' 
 
 115. Lupus and Mucins were ene- 
 mies of Scipio, Lucilius' patron. 
 
 Lupus is said by the schol. on Hor. 
 2 S. I. 68 * Famosisve Lupo cooperto 
 versibus ' to have been P. Rutilius Lupus, 
 who was consul 664 with L. Julius Cae- 
 sar, but as Lucilius had then been dead 
 thirteen years, it seems more likely to 
 have been L. Lentulus Lupus, who was 
 consul with C. Marcius Figulus 597, 
 which is the opinion of Tarentius in loc. 
 Hor. 
 
 Mucins. P. Mucins Scaevola con- 
 sul 621. 'Quid refert dictis ignoscat 
 Mucins an non ? ' Juv. i . 154. 
 
32 
 
 PERSII 
 
 omne^ vafer vitium riclenti Flaccus amico 
 tangit et admissus circum praecordia ludit, 
 callidus excusso populum suspendere naso: 
 men muttire nefas ? nee clanij nee cum scrobe ? '- 
 
 
 Nusquam. 
 
 ' Hie tamen infodiam. vidi, vidi ipse, libelle i 
 auriadas asini qtds non hahetf hoc ego opertum, 
 hoc ridere meam, tam nil, nulla tibi vendo 
 Iliad e. Audaei quicumque adfiate Oratinp -^---^ 
 iratum Eupolidem praegrandi cum sene palles, 
 
 117. 
 
 ammtssus. 
 
 120. nidi hie. 
 
 119. 
 
 mutire, t post t superscr. 
 123. affiants. 
 
 115. genuinum fregit, perhaps with 
 reference to the story of the viper and the 
 file, alluded to by Hor. 2 S. i. 77, though 
 the image here is meant to be to the 
 honour of Lucilius, who fastened on his 
 enemies without caring for the conse- 
 quences. * Animasque in vulnere ponunt* 
 Virg. G. 4. 238. Contrast the different 
 ways in which Hor. 11. cc. and Juv. 1. 165 
 characterize Lucilius with the present 
 passage. 
 
 116. omne .. vitium. Compare 
 such passages as Hor. 3 Ep. 2. 205 'Non 
 es avarus : abi. Quid ? cetera iam 
 simul isto Cum vitio fugere?' The re- 
 mark is more true of Horace's later than 
 of his earlier works, though the word 
 ridenti expresses a principle laid down 
 more than once in the Satires, e. g. I S. 
 I. 24., 10. 14. 
 
 vafer seems to answer to our 
 * rogue.' ' Alfenus vq/er ' Hor. i S. 3. 
 130. • Surrentina vafer qui miscet faece 
 Falerna ' 2 S. 4. 55. Horace is so called 
 because he takes his friend in. 
 
 amico is opp. to ' populum.' Horace 
 takes his friends playfully to task for their 
 weaknesses, but is more contemptuous in 
 speaking of men in general, and mentions 
 obnoxious individuals even with bitter- 
 ness. Possibly ' amico ' may refer more 
 particularly to the Epistles. 
 
 117. admissus, 'into the bosom.' 
 praecordia is emphatic — he plays, 
 
 but it is with the innermost and most 
 sensitive feelings. 
 
 118. c%^Uidus . . suspendere, Prol. 11. 
 
 excusso. 'Nares inflare et movere 
 ,.et pulso subito spiritu excutere* Quint. 
 II. 3, 80, si lectio certa. ' Sursum 
 iactato,' Heinr. who compares ' excussa 
 bracchia ' Ov. M. 5. 596. 
 
 populum. See note on v. Il6, and 
 compare such passages as Hor. i Ep. i. 
 70 * Quod si me populus Romanus forte 
 roget/ etc. 
 
 suspendere naso, v. 40 note. 
 
 119. muttire. Colloquial word, used 
 by Plautus and Terence. See Freund, 
 
 muttire .. clam, opp. to 'muttire 
 palam ' Enn. Fr. Teleph. apud Fest. 
 (p. 145 Miill.), who says that 'muttire.* 
 there = 'loqui:' but the passage will bear 
 the ordinary sense. 
 
 nee (fas). 
 
 cum scrobe, because the hole in 
 the ground is the supposed partner of the 
 secret. The allusion, of course, is to the 
 story of Midas. [' Nee clam nee cum 
 scrobe, nusquam ?' Jahn, 1868.] 
 
 120. infodiam, as Madan remarks, 
 is more applicable to the ancient than to 
 the modern manner of writing. 
 
 vidi was the form of giving evi- 
 dence. Juv. 7. 13., 16. 30. 
 
 libelle. *I, puer, atque meo citus 
 haec subscribe libello ' Hor. I S. 10. 92. 
 Persius chooses his book as his confidant, 
 as Horace, of whom he was thinking, 
 says Lucilius did (2 S, I. 30), ' Ille velut 
 fidis arcana sodalibus olim Credebat libris/ 
 
 121. Casaubon changed quis non 
 habet into ' Mida rex habet,' on the 
 authority of the Life of Persius, which 
 
SAT. I. 
 
 33 
 
 rogue, manages to probe every fault while making his friend laugh ; 
 he gains his entrance, and plays about the innermost feelings, with 
 a sly talent for tossing up his nose and catching the public on it. 
 And is it sacrilege for me to mutter a word ? May it not be done 
 in confidence between myself and a ditch ? ' 
 
 F. In no place or circumstance whatever. 
 
 P ' Well, I will dig a hole and bury it here, 
 dear book, I have seen it with my own eyes 
 has not the ears of an ass ? This dead and buried secret, this joke 
 of mine, trumpery as it seems, I am not going to sell you for any 
 of your Iliads. 
 
 ' To all who draw their inspiration from the bold blasts of Cra- 
 tinus, and owe their paleness to the indignant Eupolis and the 
 
 I have seen it, my 
 Who is there that 
 
 says that Persius left ' Mida rex,' but 
 Cornutus, in revising the work for post- 
 humous publication, thought it better 
 to suppress so obvious a reflection on 
 Nero, and altered it into * quis non.' 
 ' Quis non,' however, is clearly required 
 by the satire as we now have it, the fact 
 that everybody has ass's ears being the 
 secret with which Persius has been labour- 
 ing ever since v. 8 ; and the whole tone 
 of the preceding part of the poem makes 
 it much more likely that the sarcasm, 
 as intended, should be universal than 
 particular. 
 
 ' Operla recludit ' Hor. 1 Ep. 5. 16. 
 
 132. hoc ridere meum, v. 9 note, 
 tarn nil. * Usque adeo nihil est?' 
 Juv. 3. 84. 
 
 vendo is not only 'I sell,' but *I 
 offer for sale,' (venum do) * quoniam 
 vendat, velle quem optime vendere ' Cic. 
 3 Off. 12. 
 
 123. Iliade, v. 50, note on v. 4. 
 
 123-134. Persius concludes. 'Let 
 my readers be the few that can relish the 
 old comedy of Greece, not the idle 
 loungers and senseless buffoons of the 
 day — they may kill time in a more con- 
 genial manner.' 
 
 123. An answer to 'Quis leget haec,' 
 V. 2. He has already disclaimed the read- 
 ing public which his friend values ; and 
 now, after repeating that he values his 
 own joke, slight as it is, infinitely higher 
 than Labeo's Homer, which he foresaw 
 from the first would be his rival, he 
 sketches the reader whom he really 
 wishes to Attract. Thus the end of the 
 poem corresponds to the beginning. It 
 is evidently modelled on the latter part 
 
 of Hor. I S. 10. Horace intends his 
 words to apply to the whole book of 
 which they form a conclusion : whether 
 Persius means his to apply merely to this 
 Satire, or to the whole book, is not clear : 
 probably the latter, if we suppose the 
 Satire to be introductory — designed to 
 clear the ground by sweeping away the 
 popular trash of the time before he asks 
 attention for his own more manly 
 strains. The appeal to the old comedians 
 as his masters is from Hor. i S. 4. I 
 foil. 
 
 audaci, 'bold-spoken.' Jahn refers 
 to Platon. de Com. p. 27 ov ycip ihamp 
 6 'AptaTO(pdvijs €iTtTp€x^tv T^v 'x_'^piv 
 rots aKiijfj.fw,<Ti Troi(L..d\\.' d-nKa>s Kol 
 Karci T^v napoLfiiav yvfiv^ K€^a\y TiO-qai 
 Tcts PKaatprjfiias Kard. twv dfiapravdi/TOiV, 
 and to Anon, de Com. p. 29 yiyoye B^ 
 TTOirjTt/cdjTaTos KaraffKevd^ojy els rbv 
 
 adflateflike ' adflata numine' Virg. 
 Aen. 6. 50. Jahn. Possibly also with a 
 reference to the Epigram on Cratinus, 
 Tavr' ^XeycVj Aiovvffc, Kal itrveev, ovx 
 efds dffKOv Kparivos, aXKd iravros ujSaiduJs 
 iriBov Anthol. Pal. 2. p. 543. [Nicae- 
 netus 4. 3, Jacobs I. p. 206.] ' Adflate' 
 voc. for nom. like ' millesime, trabeate' 
 3. 28, 9. 'Quibus Hector ab oris Ex- 
 pectate venis?' Virg. Aen. 2. 282. 
 
 124. iratum. Jahn quotes Anon, 
 de Com. I. c. ^rjXwv KparTvov voXv ye 
 Koidopov eirttfiaivei. Persius expressly 
 wishes to imitate the old poets in their 
 licence of invective. 
 
 praegrandi cum sene, as Jahn 
 remarks, must refer to Aristophanes, who 
 is called ' praegrandis' in respect of his 
 
 D 
 
34 
 
 PERSII 
 
 f-'C^Ui 
 
 aspice et haec, si forte aliquid deco ctiqs audis. -^^s.^"^ 
 
 T^^ inde vaporata lector mihi ferveat aure 
 .f!tif"'^ " "^non hie, qui in crepidas Graiorum ludere gestit 
 sordidus, et lusco qui possit dicere *lusce/ 
 sese aliquem credens, Italo quod honore supinus i 
 fregerit eminas Arreti aedilis iniquas ; 
 .Hi^^kt nee qui^abac o numeros et seeto in pulvere meta s 
 scit risisse vafer, multum gaudere paratus, 
 si cynico barbam petulans n onaria vellat. (<?:^?'-'" 
 his mane edictum, post prandia Calliroen, do/ ?-/- 
 
 T^^- 
 
 125 
 
 130 
 
 129. sopinus. 
 
 131. insecto puluere. 
 
 genius, as Cic. Brut, 83. 287 calls Thucy- 
 dides ' grandis,' *senex' in respect of his 
 antiquity as one of the ancients, as Horace 
 calls Lucilius, who died at forty-four, 
 * senex' (2 S. i. 34), Heinr. (who 
 thinks Lucilius himself is meant) com- 
 pares Hor, 3 Ep. 1. 55 *Aufert Pacuvius 
 docti famam senis, Attius alti.' 
 
 palles. The paleness which Persius 
 attacks (v. 26) is that of debauchery and 
 dilettante study ; but he is ready to sympa- 
 thize with the paleness of the genuine 
 student, 3. 85., 5. 62. Possibly some 
 connexion may be intended here, as in 
 V. 26, between 'pallor' and 'senium' — ■ 
 the student poring so long over the an- 
 cients that he catches their colour. At 
 any rate *Eupolidem pallere' is to be ex- 
 plained as a cogn. ace, hke ' sapimus 
 patruos' (v. ii) = 'pallere pallorem Eu- 
 polideum.' ' Multos pallere colores ' 
 Prop. I. 15. 39. ' Sabbata palles' (5. 184) 
 is a different construction. 
 
 125, *■ Hanc etiam, Maecenas, aspice 
 partem' Virg. G. 4. 2. ' Tamen aspice, 
 si quid Et nos, quod cures proprium 
 fecisse, loquamur' Hor. i Ep. 17, 4. 
 
 decoctius opp. to 'spumosus' v. 96. 
 Virg. G. I. 295 * Aut dulcis musti Vulcano 
 decoquit humorem, Et foliis undam tre- 
 pidi despumat aeni.' 
 
 126. Possibly vaporata .. aure may 
 be intended as a continuation of the meta- 
 phor. 
 
 ferveat opp. to 'tepidus,' v. 84, 
 frigid dilettantism. Ears were cleansed 
 by steaming as well as by washing with 
 vinegar. Jahn. 
 
 127. 'Not the low wit that laughs at 
 national peculiarities and personal infir- 
 mities.' Compare the English footman in 
 Dr. Moore's Zeluco, quoted by Macau- 
 lay, ' Essay on Johnson,* Jealousy was 
 felt of the Greek dress, the 'pallium' and 
 ' crepidae,' as likely to encroach on the 
 Roman, the * toga* and 'calcei;' and 
 one of the things which tended to bring 
 Tiberius into contempt during his early 
 residence at Rhodes was his adoption of 
 this costume (Suet. Tib. 13, referred to 
 by Konig). It would be unpopular too 
 as associated with the professors of phi- 
 losophy. 
 
 ludere in. a very rare construction. 
 ' Who loves to have his joke at.' Heinr, 
 remarks of this and the following Hues, 
 * Schilderung der damaligen Romischen 
 Philisterwelt.' 
 
 128. sordidus. Frequently in Cicero 
 applied to a person in the sense of base or 
 mean — opposed to generosity or liberality 
 of mind. Jahn makes the opposition 
 between the refinement of the elegant 
 Greek and the vulgarity of the low Ro- 
 man — the eternal feud between good 
 clothes and bad. 
 
 possit after 'gestit,* like 'deceat* 
 (3. 71) ^n the middle of a number of 
 indicatives. Here the force may be. 
 ' Who would be able on occasion,' etc. 
 ' He knows that the man has only one 
 eye, and can tell him so.' Jerome 
 (c. Jovin. 2. t. 4. 2. p, 214) says, 'Quid 
 prodest luscum vocare luscumV Schre- 
 velius quotes Arist. Eth. 3. 5 rois 5td 
 <l>-6(nv alffxpois ovdels kwiTtpia. 
 
SAT. I. 
 
 35 
 
 third of those ancient giants, I say, Cast a look here too, if you 
 have an ear for something which has lost its first froth. Let my 
 reader come with the glow of their strains still in his ears. I don't 
 want the gentieman who loves to have his low fling at the slip- 
 pers of the Greeks, and is equal to calling a one-eyed man Old 
 One-eye, thinking himself somebody forsooth, because once, stuck 
 up with provincial dignity, he has broken short half-pint measures 
 officially at Arretium; nor the man who has the wit to laugh at 
 the figures on the slab and the cones drawn in sand, ready to 
 go off in ecstacies if a woman pulls a Cynic by the beard. To 
 these I allow the play-bill for their morning's reading and after 
 luncheon Calliroe.' 
 
 129. aliquem, an expression common 
 in Greek and Latin. Theocr. II. 79 
 (Jahn), Acts 5. 36, Juv. I. 74, Cic. ad 
 Att. 13. 15. 8, opposed to ovSiis or 
 ' nuUus.' 
 
 Italo, provincial, opposed not to 
 Greek, but to Roman, to the magistracies 
 ('honores') of the metropolis. 
 
 supinus here = ' superbus,' only 
 more graphic, ' head in air.' * Haec et 
 talia dum refert supinus* Mart. 5. 8. 10. 
 
 130. Imitated by Juv. 10. loi ' Quam 
 de mensura ius dicere, vasa minora Fran- 
 gere pannosus vacuis aedilis Ulubris,' 
 where see Mayor's notes. The same duty 
 devolved on the aediles at Rome. In 
 the 'municipia' the aediles ranked among 
 the chief magistrates, ' sufficiunt tunicae 
 summis aedilibus albae* Juv. 3. 179. Ho- 
 race (l S. 5. 34 foil.) laughs at the provin- 
 cial importance of the praetor of Fundi. 
 
 emina, half a sextarius, both dry and 
 liquid measure. 
 
 131. 'Nor the man who laughs at 
 philosophy simply because he cannot 
 understand it.* The 'abacus* was a slab 
 of marble or some other material used by 
 mathematicians, and covered with sand 
 for the purpose of drawing figures and 
 making calculations. Jahn. Heinr. quotes 
 Apul. Apol. p. 284 ' si non modo campo 
 et glebis, verum etiam abaco et pulvisculo 
 te dedisses.* Others, like Casaubon, 
 separate the 'abacus* from the ' pulvis,' 
 making the former an arithmetical count- 
 ing-board — the latter the sand on the 
 ground on which geometers described 
 their diagrams, as Archimedes, called by 
 Cic. Tusc. 5. 23 ' homunculus a pulvere 
 et radio* (Konig), was doing at the 
 time of his murder. Cicero (N. D. 2. 18) 
 
 D 
 
 speaks of 'eruditus pulvis.* Casaubon. 
 'The original meaning of * meta * is * a 
 cone.* See Freund. 'Buxus in metas 
 emittitur' Plin, 16. 16. 28. 
 
 132. scit risisse, v. 53, *has the 
 discernment to laugh.* 
 
 vafer, v. 116. ' Laudare paratus' 
 Juv. 3. 106, who is fond of the con- 
 struction, * he has learnt his lesson and is 
 primed and ready to go off.' 
 
 133. ' Vellunt tibi barbam Lascivi 
 pueri' Hor. I S. 3. 133, speaking to a 
 Stoic. 
 
 nonaria, seemingly only found here, 
 so called because not allowed to appear in 
 public before the ninth hour, the time of 
 dining (Hor. I Ep. 7. 71). 
 
 134. Persius probably thought of 
 Horace's edict (i Ep. 19. 8) 'Forum 
 putealque Libonis Mandabo siccis, adi- 
 mam cantare severis,' as Casaubon ob- 
 serves. 
 
 edictum seems best taken as the 
 ' play-bill. ' as in Sen. Ep. 117. 30 (quoted 
 by Marcilius) ' Nemo qui obstetricem par- 
 turienti filiae sollicitus arcessit, edictum et 
 ludorum ordinem perlegit' The 'edictum* 
 of the praetor would be less interesting 
 to this class of idlers, and besides cannot 
 have been a daily object of curiosity. 
 
 Calliroe, a poem of the Phyllis and 
 Hypsipyle stamp (v. 34), which would be 
 recited after dinner. The schol. says that 
 one -Atines (?) Celer wrote a puerile 
 comedy (?) on the subject. The context 
 seems to require some literary trash, as a 
 set off against Persius* own productions. 
 The spelling 'Calliroen* is adopted by 
 Jahn from the MSS. There is no such 
 form as * Callirhoe,' the choice being be- 
 tween KaWif^6r] and KaSJ\.ip6rj, 
 
 2 
 
SATURA II. 
 
 HuNC, Macrine, diem numera meliore lapillo, 
 qui tibi labentis apponit candidus annos. <*-» A^^/- -^ 
 funde merum genio. non tu prece poscis emaci, 
 quae nisi seductis nequeas committere divis ; 
 at bona pars procerum tacita libabit acerra. 
 
 On right and wrong prayers to the 
 
 gods, A birthday poem to Macrinus. 
 
 I Comp. generally Plato's Second Alci- 
 
 I blades, Juv. Satj ^ ^ iq. The subject was 
 
 [ one commonly discussed in the schools of 
 
 the philosophers. Jaha. 
 
 l-i6. 'Enjoy your birthday freely, my 
 friend, and propitiate the power that 
 governs your happiness, Vour prayers 
 are sure to be acceptable, unlike those of 
 most of our great men, who dare not ex- 
 press their wishes openly. They pray 
 selfishly for money, and for the death of 
 those who stand between them and their 
 enjoyment — aye, and think they shall be 
 heard, as they have gone through all the 
 ritual forms.' 
 
 1. Plotius Macrinus, the Schol. says, 
 was a learned man who loved Persius 
 as his son, having studied in the house 
 of the same preceptor, Servilius. He had 
 sold some property to Persius at a re- 
 duced price. Birthday gifts were com- 
 mon at Rome. Authors used to send 
 their works as presents 'natalicii titulo.' 
 Censorinus de Die Nat. i, referred to by 
 Casaubon. 
 
 meliore lapillo. 'O lucem can- 
 didiore nota' Catull. io7- 6. * Quern la- 
 pide ilia diem candidiore notat' ib. 68. 148. 
 'Cressa ne careat pulchra dies nota' Hor. 
 I Od. 36. 10, commonly explained by a 
 
 story of Pliny's (H. N. 7. 40, 41) that the 
 Thracians used to lay aside a white or 
 black stone for every day of their lives, 
 accordingly as it was lucky or unlucky, 
 like the pebbles used in voting on crimi- 
 nal trials ; and so doubtless it was under- 
 stood by Pliny the younger (Ep. 6. 11. 3) 
 and Martial (12. 34. 5 foil.), who use the 
 word 'calculus:* but it may be doubted 
 (comp. Hor. 1. c, with 2 Sat. 3. 246) 
 whether 'lapis candidior* in Catull. means 
 anything more than chalky and whether 
 Persius has not copied him, using 'numero* 
 as equivalent to ' noto.* With the general 
 sentiment comp. Hor, 2 Ep. 2. 210 'Na- 
 tales grate numeras?' 
 
 2. labentis apponit. The years, as 
 they glide away unobserved (Hor. 2 Od. 
 14. 2) are kept in check by the birthday, 
 which adds each to the account. 'Ap- 
 ponit' contains the notion of gain ('lucro 
 appone' Hor. i Od, 9. 15), each year 
 being looked upon as so much more plea- 
 sure realized. Comp, Hor. 2 Od. 5. 13 
 ' Currit enim ferox Aetas, et illi quos tibi 
 demserit Apponet annos,* though there the 
 thought turns on the gradual diminution 
 of the disparity of years between an old 
 man and a young woman. 
 
 candidus. Jahn comp. Tib. I. 7. 
 63 ' At tu, Naialis, multos celebrande per 
 annos, Candidior semper candidiorqiieveni.' 
 
SATIRE II. 
 
 This day, Macrinus, mark with a stone of more auspicious hue, 
 the white day, which adds to your account each year as it glides 
 away. Pour the wine to your genius. You are not the man to 
 make higgling prayers, asking the gods for things which you can 
 only confide to them when you have got them in a corner. Mean- 
 time, the mass of our upper classes will go on making libations 
 from a censer that tells no tales. It is not every one who is 
 
 3. * Scit Genius, natale comes qui tem- 
 perat astrum, Naturae deus humanae, 
 mortalis in unum Quodque caput, vultu 
 mutabilis, albus et ater' Hor. 2 Ep. 2. 187. 
 The Genius was the deification of the 
 happier or impulsive part of man, so that 
 an offering to it implied that the day was 
 to be spent in real enjoyment. ' Cras 
 Genium mero Placabis, et porco bimestri* 
 Hor. 3 Od. 17. 10; ' vinoque diurno Pla- 
 cari genius festis impune diebus' A. P. 209; 
 *piabant Floribus et vino Genium^ memo- 
 rem brevis aevi' 2 Ep. i. 144, where the 
 last words may be compared with the city 
 mouse's exhortation to the country mouse, 
 2 S. 6. 96 ' Dum licet, in rebus iucundis 
 vive beatus, Vive memor quam sis aevi bre- 
 vis,' By connecting funde merum ge- 
 nio with what follows, Persius seems to 
 say that Macrinus may indulge his inclina- 
 tions safely, and be sure that the gods will 
 grant them. Censorinus tells us, on the 
 authority of Varro, that the Romans 
 offered only flowers and wine to the 
 Genius on their birthday, ' ne die qua ipsi 
 lucem accepissent, aliis demerent :' but 
 Jahn refers to Hertzberg de Dis Rom. 
 Patriis, p. 24, to show that this was not 
 an invariable rule. 
 
 emacij 'fond of bargaining,* 'hig- 
 gling,' v. 29 'qua tu mercede deorum 
 Emeris auriculas?* Casaubon comp. Hor. 
 3 Od. 29. 59 'ad miseras preces Decurrere, 
 et votis pacisci,' Jahn comp. Plato 
 Euthyph, p. 14 E efinopiKT) dpa tis &v €itj 
 T€xyr} ^ dcidrys Bcois xai dvOpdjnois vap^ 
 dW7]\a}y. 
 
 4. seductis. 6. 42 ^paullum a turba 
 seductior audi.' Casaubon refers to Sen. 
 Ep. 41 for the statement that worshippers 
 used to get the temple-keeper to allow 
 them access to the ears of the statues, 
 that they might be able to be heard " 
 better. * Facis rem optimam et tibi salu- 
 tarem, si, ut scribis, perseveras ire ad 
 bonam mentem, quam stultum est optare, 
 cum possis a te impetrare. Non sunt ad 
 caelum elevandae manus, nee exorandus 
 aedituus ut nos ad aures simulacri, quasi 
 magis exaudiri possimus, admittat.' 
 
 5. *At bona pars hominum' Hor. I S. 
 I. 61. 
 
 libabit, is used to do, and therefore 
 will do, will be found to do. Jahn comp. 
 Juv. 8. 182 * quae Turpia cerdoni, Vole- 
 sos Brutumque decebunt' 'Farre pio et 
 plena supplex veneratur acerra' Virg. Aen. 
 5- 745. 
 
38 
 
 PERSII 
 
 ■iu.^i^.,. 
 
 baud cuivis promptum est murmurque humilisque susurros 
 tollere de templis et aperto vivere voto. 
 *Mens bona, fama^fides' haec dare et ut audiat hospes; 
 ilia sibi introrsum et sub lingua murmurat ' o si 
 ■ ^bulliat patruus. praeclaruroLiunusi' et *o si 
 sub rastro crepet argenti mihi seria dextro -^'^^ ■- ' ' ■ ^ " 
 Hercule! pupillumve utinam, quern proximus heres 
 inpellOj expungam ! namque est scabiosus et acri 
 bile tumet. Nerio iam tertia ducitur uxor.' 
 •^"^ ^haec sancte ut poscas, Tiberino in gurgite mergis 
 V mane caput bis terque et noctem flumine purgas. a--'^ / 
 
 Heus age, responde — minimum est quod scire laboro — 
 
 6. haut^ prumptvm. lo. Ehidlit patris. 13. expungas. nam et est. 
 
 14. conditor. 17. post ra/«/mwm g. eras. 
 
 6. ' Non cuivis homini contingit * Hor. 
 I Ep. 17. 36. • Form am optat viodico 
 pueris, maiore puellis murmure' Juv. 10. 
 289. Clem. Alex. Strom. 4. 26. § 173 is 
 referred to by Casaubon as giving the 
 Pythagorean rule fitroL (pavrjs ivx^o'^cLt- 
 
 7. * nee voto vivitur uiio' 5. 53. vi- 
 vere refers to daily prayers for daily 
 blessings. 
 
 8. Imitated from Hor. I Ep. 16. 57 foil. 
 The secret prayer in Persius is more * bona 
 fide,' and consequently more disguised than 
 in Horace, who apparently merely means 
 that while the worshipper asks the gods 
 for one thing his heart is set on another. 
 Possibly Mens bona, Fama, Fides are 
 not things prayed for, but persons, like 
 Janus and Apollo, Hor. 1. c. Casaubon 
 refers to Prop. 4. 24. 19 'Mens Bona, 
 si qua Dea es, tua me in sacraria dono,' 
 [and inscriptions ' Menti Bonae' are given 
 in the Berlin Corpus Inscriptionum, i. 
 nos. I167, I168, 1237. See Preller's 
 Romische Mythologie, p. 628, note 2.] 
 Against this may be urged that no gods 
 are particularised in the secret prayer, like 
 Laverna Hor. 1. c., with the incidental ex- 
 ception of Hercules. What 'mens bona* 
 is is explained by Sen. (quoted by the 
 Delphin editor and Jahn) Ep. 10 * Roga 
 honam mentem, bonam'valetudinem animi, 
 deinde tunc corporis' (nearly Juvenal's 
 •mens sana in corpore sano' 10.356), 
 Ep. 16 ' Perse verandum est et assiduo stu- 
 
 dio robur addendum, donee bona mens 
 sit, quod bona voluntas est,* — ' health of 
 mind.' [With the whole comp. Sen. Ep. 
 10. 5 'Nunc enim quanta dementia est 
 hominum : turpissima vota dis insusurrant : 
 si quis admoverit aurem, conticescunt, 
 Et quod scire hominem nolunt, deo 
 narrant.'] 
 
 hospes, *a stranger,' 'so that any 
 one may hear.' 
 
 9. sub lingua is compared by Casau- 
 bon to vir* 6d6vTa. 
 
 10. ebulliat is restored by Jahn and 
 Heinr. for ' ebuUit,' the reading of most 
 MSB., which used to be explained as a 
 contraction of ' ebuUierit.' [The synizesis 
 is questioned by Lucian Miiller, De Re 
 Metrica, p. 256.] The full expression is 
 * ebullire ( = efHare) animam' (Sen. Apo- 
 colocynt. 4). 
 
 patruus Orelli, Heinr. Jahn, from 
 some MSS. The majority have ' patrui,' 
 which seems to be a correction made by 
 those who did not understand ' ebulliat.' 
 
 praeclarum funus is meant to 
 " bear the double sense * a glorious (wel- 
 come) death' and 'a splendid funeral.* 
 Jahn comp. Prop. i. 17. 8 ' Haeccine parva 
 meum/w«7« arena teget?' Virg. Aen. 9. 
 486, 7 'nee te tua funera mater Produxi.' 
 Heinr. makes * funus' cogn. ace. to 'ebul- 
 liat.' Comp. Juv., 6. 566, where the wife 
 asks the astrologer ' quando sororem £f- 
 ferat et patriios* 
 
SAT. II. 
 
 39 
 
 ready to do away with muttering and whispering from our temples, 
 and live in the use of prayers to which all may listen. * Sound 
 mind, good report, credit' — so much is said aloud even in a 
 stranger's hearing, the rest he mutters to himself under his breath. 
 * O that my uncle would go off in a splendid obituary. O that 
 I could hear a crock of silver chinking under my harrow, by the 
 blessing of Hercules — or that I might strike out my ward, on 
 whose heels I tread as next in succession, so full of scrofula and 
 acrid bile as he is already! There is Nerius actually marrying 
 his third wife ! ' It is to make prayers like these piously, that 
 you duck your head every morning twice and three times in the 
 Tiber, and wash off the night in the running water. 
 
 Come, now, tell me, the question is the merest trifle : What is 
 
 11. *0 si urnam argenti fors quae mihi 
 nionstret . . . . dives amico Hercule' Hor. 
 2 S. 6. 10. Casaubon makes a distinc- 
 tion between Hermes, as the bestower of 
 windfalls found on the way, and Hercules, 
 as the patron of treasures that are sought 
 for. There was a custom at Rome 
 [Preller, Romische Myth. p. 652] to 
 consecrate a tenth part of gains to 
 Hercules. 
 
 12. 'Non fraudem socio, puerove in- 
 cogitat uUam Pnpillo' Hor. 2 Ep. i. 122. 
 The man here does not compass his 
 ward's death, but only prays for it. The 
 Twelve Tables provided that where no 
 guardian was appointed by will, the next 
 of kin would be guardian, and he would 
 of course be heir. *Agnatus proximus 
 tutelam nancitor.* 
 
 13. inpello, V. 29, * unda inpellitur 
 unda' Ov. M. 15, 181, equivalent to 
 * urgeo,' *insto,' 'premo.' Jahn comp. 
 Lucan. I. 149 ' inpellens quidquid sibi 
 summa petenti Obstaret.* 
 
 expungam from the tablets of the 
 will. He wishes he may have the plea- 
 sure of striking the name out, as that of a 
 person deceased. 
 
 acri bile. ZpifJiua x^^V-> Casaubon, 
 referring to Chrysost. Hom. in Matth. 63. 
 ' It is not much to grant, a. great part has 
 been done already ; the gods in fact seem 
 to have contemplated his death, and it 
 would be such a release!' Casaubon 
 quotes Juv. 6. 565 ' Consulit ictericae 
 lento de funere matris.' 
 
 14. tumet. * turgescit vitrea bilis' 3. 
 8; 'mascula bilis Intumuit' 5. 145. 
 
 Nerius is the usurer mentioned by 
 Hor. 2 S. 3. 69. Persius borrows not only 
 
 his images but his names from Horace, 
 e. g. Pedius I. 85, Craterus 3. 65, Bestius 
 6. 37. not unnatural in a young writer and 
 probably a recluse, who must have formed 
 his notions of life as much from books as 
 from experience. 
 
 For ducitur many MSS. give ' con- 
 ditur,' perhaps, as Jahn thinks, from a 
 confusion of this passage with Mart. 10. 
 43. Serv. on Virg. G, 4. 256 explains 
 * ducitur * ' is carried out to burial,* 
 but * ducilur uxor ' can only have one 
 meaning, and the words properly under- 
 stood express the sense which Servius 
 wishes, only with more skill. * Nerius is 
 just marrying a third time (has just buried 
 his second wife)^ 
 
 15. haec, emphatic. 'It is to ask for 
 this with pure lips.' 
 
 Tiberino foil. 'Illo Mane die quo 
 tu indicis ieiunia, nudus In Tiberi stabit* 
 Hor. 2 S. 3. 290. * Ter matutino Tiberi 
 mergetur, et ipsis Vorticibus timidum 
 caput abluet' Juv. 6. 523. 
 
 16. ' Ac primum pura somnum tibi 
 discute lympha' Prop. 4. 10. 13. Comp. 
 Virg. Aen. 8. 69, where Aeneas on rising 
 dips his hands in the Tiber. 
 
 noctem . . . purgas, like * totum se- 
 mel expiet annum' Juv. 6. 521. 
 
 , 1 7-30. * Let them only try the experi- 
 ment of taking the least divine of their 
 acquaintance and saying to him what they 
 say to Jupiter, he would at once cry shame 
 on them. The gods indeed do not take 
 vengeance immediately, but that is no 
 proof that such prayers are forgiven, un- 
 less we are to suppose that the sacrifice — 
 what a sacrifice ! — makes the difference, , 
 and acts as a bribe.' 
 
40 
 
 PERSII 
 
 de love quid sentis? estne ut praeponere cures 
 
 hunc— 'Cuinam?' cuinam? vis Staio? an scilicet haeres? 
 
 quis potior iudex, puerisve quis aptior orbis? 
 
 hoc igitur, quo tu lovis aurem inpellere temptas, 
 
 die agedum Staio, 'pro luppiter! o bone' clamet 
 
 'luppiterT at sese non clamet luppiter ipse? 
 
 ignovisse putas, quia, cum tonat, ocius ilex 
 
 sulpure discutitur sacro quam tuque domusque? 
 
 an quia non fibris ovium Ergennaque iubente 
 
 tris.te iaces lucis evitandumque bidental, 
 
 idcirco stolidam praebet tibi vellere barbam 
 
 luppiter? aut quidnam est, qua tu mercede deorum 
 
 emeris auriculas? pulmone et lactibus unctis? 
 
 Ecce avia aut metuens divum matertera cunis 
 exemit puerum frontemque atque uda labella 
 
 25 
 
 30 
 
 19. taio. 
 
 26. ergannaq. 
 
 17. 'scire laboro* Hor. I Ep. 3 2, 
 'nosse laboro' 2 S. 8, 19. 
 
 18. est ut = * perhaps.' ' Est ut viro vir 
 latius ordinet Arbusta sulcis* Hor. 3 Od. 
 X. 9. 
 
 19. Some MSS. give ' cuiquam/ which 
 was the reading of the old editions, and is 
 recalled by Heinr., who points *Hunc 
 cuiquam ? ' * Cuinam vis ? * ' Staio.' The 
 Schol. identifies 'Staius' with Staienus 
 (or Staienus), who was one of the judges 
 in the trial of Oppianicus (Cic. pro 
 Cluent.) ; the old commentators, taking 
 the hint, confound him with Oppianicus 
 himself. Jahn, who rejects the story, 
 supposes Persius to have meant some re- 
 spectable man of the day, but v. 20 looks 
 very like a sarcasm not only on the wor- 
 shipper, who is assumed to have qualms, 
 but on Staius himself. 
 
 scilicet. 'Do you mean to say 
 that you have any hesitation ? ' 
 
 20. The meaning may either be 
 *'Who can be a better judge, or more 
 suitable guardian?' or 'Who can be better 
 or more suitable as a judge in a case be- 
 tween orphans and their guardian ? ' 
 Plaut. amusingly explains orbis 'orbus 
 proprie dicitur qui lumen oculorum amisit, 
 
 quasi amissis orhibns propter rotunditatem 
 oculorum,' 
 
 21. inpellere = *percutere.* * Mater- 
 nas inpulit auris Luctus Aristaei' Virg. 
 G. 4. 349. *Arrectasque inpulit aures 
 Confusae sonus urbis' Aen. 12. 618, Jahn 
 and Konig. 
 
 22. 'Agedum concede' Lucr. 3. 3. 962. 
 'Agedum, sume hoc ptisanarJum oryzae' 
 Hor. 2 S. 3. 155. 
 
 die , . . clamet = *si dices, clamabit' 
 Heinr. 
 
 23. * Maxime, quis non, luppiter, ex- 
 clamat simul atque audivit?' Hor. i S. 2. 
 1 7. Persius may also have been thinking 
 of I S. 1 . 20 ' Quid caussae est, merito 
 quin illis luppiter ambas Iratus buccas in- 
 flet, neque se fore posthac . Tam facilem 
 dicat, votis ut praebeat aurem ?' 
 
 24. The details intended to be pre- 
 sented appear to be these. The guilty 
 worshipper is in a sacred grove during a 
 thunderstorm ; the Hghtning strikes not 
 him, but one of the sacred trees ; and he 
 congratulates himself on his escape, — with- 
 out reason, as Persius tells him. The 
 circumstances are precisely those used by 
 Lucretius to enforce his sceptical argu- 
 ment, 6. 390 ' Cur quibus incautum scelus 
 
SAT. II. 
 
 41 
 
 your view of Jupiter? May I assume that you would think of 
 putting him above — 'Above whom?' Whom? Oh, shall we say 
 Staius ? You hesitate ? as if there could be a better judge or a 
 more desirable guardian for orphan children? Well, then, just 
 say to Staius the prayer which you wish to have an effect on the 
 ear of Jupiter. ' Jupiter," he would call out, ' gracious Jupiter ! ' 
 And won't Jupiter call out his own name, think you ? Do you 
 suppose he has ignored all, because when it thunders the sacred 
 bolt rives the oak rather than you and your house? or because 
 you are not this moment lying in that forest, by order of Ergenna 
 and the sheep's liver, a sad trophy of vengeance for men to turn 
 from, is that a reason why Jupiter is to give you his stupid beard 
 to pull? or what is the price you pay for the ears of the gods? 
 a dishfull of lungs and greasy chitterlings ? 
 
 Look here — a grandmother or a superstitious aunt has taken 
 baby from his cradle, and is charming his forehead and his slavering 
 
 aversabile cumque est Non faciunt (sc. 
 Divi) icti flammas ut fulguris halent Pec- 
 tore perfixo, documen mortalibus acre ? ' 
 ib. 416 ' Postremo, cur sancta Deum de- 
 lubra, suasque Discutit infesto praeclaras 
 fulmine sedes ? * 
 
 25. ' Aetherioque nocens fumavit sul' 
 pure ferrum ' Lucan, 7- 160. 
 
 domus. The family of the criminal 
 share his fate, Sv/ifiipif/as oKecrei yivefiv, 
 Kal oIkov airavTa Oracle Hdt. 6. 86. 
 
 26. Prop. 5. I. 104'Autsibicommissos 
 Jibra locuta Deos.' 
 
 Ergenna, an Etruscan name like 
 Porsenna, Sisenna, Perpenna, Heinr. * Pro- 
 digiosa fides et Tuscis digna libellis ' Juv. 
 13. 62 ( = ' digna procuratione ') Mayor's 
 note. Konig is wrong in saying that this 
 line in construction follows * evitandum.' 
 Persius, to make the picture more vivid, 
 fixes not on the moment of death, but on 
 the time when the corpse is lying dead 
 and the augur pronouncing on it. The 
 corpse and the place where it fell, which 
 was railed off and held sacred, are identi- 
 fied. * Hominem ita exanimatum cremare 
 fas non est, condi terra religio tradidit' 
 Plin. 2. 54 (65). 
 
 27. ' Triste bidental Moverit incestus ' 
 Hor. A. P. 471. 
 
 lucis. ' Tu parum castis inimica 
 mittes Fnlmina lucis' Hor. i Od. 12. 60. 
 See Freund v. ' bidental.' 
 
 38. vellere barbam, I. 133. Comp. 
 the story of the Gaul and Papirius. The 
 
 images of the gods had beards, v. 58. 
 There may also be an allusion to the 
 mode of supplication by taking hold of 
 the beard (II. 10. 454). 
 
 29. Quidnam est ea merces, qua, etc. 
 aut puts another case, like ' aul ego 
 fallor ' = ' nisi fallor.' 
 
 30. Jahn explains emere auriculas 
 on the analogy of ' praebere ' or ' dare 
 aurem,' to which he might have added 
 ' commodate ' Hor. i Ep. I. 40. 
 
 pulmone, etc. Comp. Juv. 10. 354 
 ' Ut tamen et poscas aliquid, voveasque 
 sacellis Exta et candiduli divina tomacula 
 porci/ 13. 115 * Aut cur In carbone tuo 
 charta pia tura soluta Ponimus, et sectum 
 vituli iecur albaque porci Omenta ? * where 
 the details are mentioned contemptuously 
 as here. 
 
 lactibus. * Ab hoc ventriculo /ac^es 
 in homine et ove, per quas labitur cibus : 
 in ceteris hillae' Plin. 11, 37 (79). 
 
 31-40. ' No better are the silly prayers 
 of old women for new-bom children — > 
 that the darlings may be rich and marry 
 princesses. They know not what they 
 ask.' 
 
 31. Ecce, I. 30. 
 
 metuens divum, a translation of 
 5€i(TL5aL/jiQjy. * Mater delira .... Quone 
 malo mentem concussa ? timore deorum ' 
 Hor. 2 S. 3. 295. 
 
 matertera. ' Amita est patris soror ; 
 matertera est matris soror ' Paul. Dig. 38. 
 10. 10. 4. 
 
42 
 
 PERSII 
 
 infami digito et lustralibus ante salivis 
 
 expiat, urentis oculos inhibere perita ; 
 
 tunc manibus quatit et spem macram supplice voto 35 
 
 nunc Licini in campos, nunc Crassi mittit in aedis, 
 
 ' hunc optet generum rex et regina ! puellae 
 
 hunc rapiant ! quidquid calcaverit hie, rosa fiat ! ' 
 
 ast ego nutrici non mando vota : negate, 
 
 luppiter, haec illi, quamvis te albata rogarit. 40 
 
 Poscis opem nervis corpusque fidele senectae. 
 esto age ; sed grandes patinae tuccetaque crassa 
 adnuere his superos vetuere lovemque morantur. 
 
 Rem struere exoptas caeso bove Mercuriumque 
 arcessis fibra. *Da fortunare Penatis, *• 45 
 
 35. post manihus in eras, et in ras. quatit. 37. Nunc optet. 
 
 40. rogahit. 42. patenae. ^^. fiirtunare. 
 
 33. infami=* medio.' • Mediumque 
 ostenderet unguem ' Juv. 10. 53 Mayor's 
 note. The * infamis digitus ' was chosen 
 as having more power against fascination 
 on that very account. Jahn. 
 
 lustralibus. The eighth day, if the 
 child were a girl, the ninth if a boy, was 
 called ' dies lustralis ' or ' lustricus : ' the 
 infant was then purified and named. 
 Festus, p. 120 Mull. Comp. Suet. Nero 6. 
 
 salivis expiat. * In hominis saliva 
 vim esse adversus veneficia et fascina- 
 tiones' Plin, 28. 4. 22, quoted by Lubin. 
 ' Mox turbatum sputo pulverem anus 
 medio sustulit digito frontemque repug- 
 nantis signat' Petr. 131, Comp. the cus- 
 tom of spitting into the lap to avert 
 fascination, Juv. 7. Iii Mayor's note. 
 
 34. ' Nescio quis teneros oculus mihi 
 fascinat agnos' Virg. E, 3. 103. 'Non 
 istic obliquo oculo mea commoda quis- 
 quam Limat' Hor. i Ep. 14. 37. 
 
 urentis is rightly explained by the 
 Delph. ed. as * withering ' or * blasting.' 
 Jahn comp. Plut. Quaest. Syippos. 5. i 
 yiyvSffKOfiev ycip dvOpdmovs to) Kara^Xe- 
 TTiiV Tci iraidla ixaXtara ^KdirrovTas, vypS- 
 TTjTi rrjs 'i^eoJS teal daOevfla rpeirofievijs 
 vn avTwv koI mvovfMivtjs k-ni to x^^oc. 
 
 35. manibus quatit. Casaubon comp. 
 Hom, II, 6 474 avrdp oy bv <piKov vibv 
 €TTfl icvac iTTJ\e T€ ;^ep(7/i', Elirfv en^v^a- 
 ficvos Alt t' dWoiffiv t€ BeoTat. 
 
 spem macram, etc. Comp, Juv. 
 14. 146 ' Nocte boves macri lassoque 
 famelica collo lumenta ad virides huius 
 mittentvr aristas.' She speeds him thiiher 
 by the force of her wish, and then turns 
 him loose to fatten himself. The Delph, 
 ed. comp. Virg. Aen. 11. 46 'Cum me 
 complexus euntem Mitteret in magnum 
 imperium.' 
 
 With voto . . mittit comp. Hor. I 
 Ep. 14. 41 ' Horum tu in numerum voto 
 ruis f 
 
 36. ' Quorum nomina cum Crasso Lici- 
 noque numerantur' Sen. Ep. 120. ?o. 
 Comp. Juv. I. 109 Mayor's note, lb. 14. 
 305 foil., and see Diet. Biogr. 
 
 37. [Haupt, in Hermes vol. 7) P- H) 
 suggests that in this passage Persius was 
 alluding to current popular fables about 
 kings and queens, girls and roses,] ' Multi 
 ilium pueri, multae optavere puellae ' Catnll. 
 62. 42, referred to by Konig. 
 
 optet is restored by Jahn from the 
 best MSS, instead of the vulg. * optent,* 
 which may be a correction, though it is 
 perhaps as probable that the singular is a 
 blunder. 
 
 rex et regina is explained by Jahn 
 from I. 67, where see note: but the 
 words in the mouth of an old woman are 
 more likely to be general, though there 
 were no * king and queen ' at Rome. 
 
 38. rapiant seems to imply that the 
 
SAT. II. 
 
 43 
 
 lips against mischief by the joint action of her middle finger and 
 her purifying spittle ; for she knows right well how to check 
 the evil eye. Then she dandles him in her arms and packs off 
 the pinched little hope of the family, so far as wishing can do it, 
 to the domains of Licinus or the palace of Crassus. 'May he be 
 a catch for my lord and lady's daughter! May the pretty ladies 
 scramble for him ! May the ground he walks on turn to a rose- 
 bed 1 ' But / will never trust a nurse to pray for me or mine ; 
 good Jupiter, be sure to refuse her, though she may have put on 
 white for the occasion. 
 
 You ask reinforcement for your physical strength, and a body 
 to stand you in stead in old age. So far so good — go on; but 
 your great dishes and thick gravies have laid an injunction on 
 the gods not to grant it, and clog the gracious purposes of 
 Jupiter. 
 
 You aim at increasing your wealth by sacrificing oxen, and serve 
 a summons on Mercury in the shape of liver. ' Grant that my 
 
 tables are to be turned, and that instead 
 of his running oft with them, they are to 
 run off with him. Casaubon comp. the 
 similar use of dpira^etv and of * diripere,' 
 ' Editum librum continuo mirari homines 
 et diripere coeperunt ' Life of Persius. 
 
 quidquid, etc. Casaubon comp. 
 Claud. I Seren. 89 ' Quocunque per her- 
 bam Reptares, fluxere rosae.' 
 
 39- ' Quid voveat dulci nutricula mains 
 alumno,' etc. Hor. I Ep. 4. 6 foil. Horace 
 regards the prayers of a nurse more ap- 
 provingly than Persius, having a higher 
 opinion of her good sense. Seneca ;,Ep. 
 60, quoted by Casaubon) agrees with 
 Persius, ' Etiamnum optas quod tibi op- 
 tavit nutrix, aut paedagogus aut mater? 
 Nondum intellegis quantum mali optave- 
 rint? ' comp. ib. Ep. 32, Juv. 14. 208. 
 
 40. * Though she ask it with every 
 requisite form,' v. 15. albata. 'Casta 
 placent superis : pura cum veste venite * 
 Tibull. 2. I. 13. 
 
 41-51. ' One man prays for health and 
 long life — a blessing doubtless — but one 
 which he cannot have, being a glutton. 
 Another actually ruins himself by the 
 costliness of his sacrifices, while all the 
 time his object is to obtain an increase to 
 his possessions — and goes on spending and 
 hoping to the last.' 
 
 41. Poscit opem isa common enough 
 phrase, and nervis is added as the party 
 for whom the blessing is sought. 
 
 senectae may either be constructed 
 with ' poscis,' like ' nervis,' or with ' fidele, 
 which is Casaubon's view — ' corpus cui 
 suae vires permaneant ad senectam usque.' 
 42. ' Grandes rhombi patinaegue Grande 
 ferunf una cum darano dedecus,' Hor. 2 S. 
 ■2. 95. 'grandes' Jahn, from the best 
 MSS., vulg. ' pingues.' 
 
 tucceta. Arnobius 2. 42 talks of 
 ' glacialia (glaciali ?) condicione tucceta,' 
 and the word has been introduced con- 
 jecturally by some editors in 7. 24 of the 
 same author. The Scholiast makes ' tuc- 
 cetum ' a Gaulish word, of the same origin 
 with the proper name ' Tucca,' and de- 
 scribes it as beef steeped in a thick gravy, 
 which enables it to keep a year. 
 
 43. adnuere with the dative of the 
 thing countenanced. ' Audacibus adnue 
 coeptis' Virg. G. I. 40. 
 
 vetuere implies that the restraining 
 cause had anticipated the prayer, and pre- 
 vented its taking effect. Diog. Laert. 6. 
 2. 28, quoted by Jahn, relates of Diogenes 
 the cynic, hicivu avTov rd Bvnv tois BeoTs 
 virip vyuias, fv avrij S^ T77 Ovoia KaroL 
 Tfjs iryieias deinyuv. 
 
 44. Rem struere 'to increase your 
 wealth,' * acervo quern struit ' Hor. i S. 
 
 I-35- 
 
 Mercurium, note on v. II., 6. 62. 
 
 45. arcessis stronger than ' vocas," 
 * summon,' as implying a command, and 
 one that will be obeyed, so that here it is 
 
44 
 
 PERSII 
 
 da pecus et gregibus fetum ! ' quo, pessime, pacto, 
 tot tibi cum in flammas iunicum omenta liquescant ? 
 et tamen hie extis et opimo vincere ferto 
 intendit ^iam crescit ager, iam crescit ovile, 
 iam dabitur, iam iam!' donee deeeptus et exspes 50 
 
 nequiquam fundo suspiret nummus in imo. 
 Si tibi erateras argenti ineusaque pingui 
 auro dona feram, sudes et pectore laevo 
 excutiat guttas laetari praetrepidum cor. 
 
 hine illud subiit^ auro saeras quod ovato 55 
 
 perdueis facies ; nam 'fratres inter aenos 
 
 48. Attamen. 
 
 54. Exciitias. 
 
 used rhetorically, to express the confidence 
 of the worshipper. The reference is to 
 the presence of the gods, as Jahn remarks. 
 
 45. fibra (v. 26) is said in the same 
 spirit as ' pulmone et lactibus unctis' v. 30. 
 
 fortunare is used absolutely, as in 
 Afranius ap. Non. sub v., quoted by Jahn, 
 'Deos ego omnes ut /or^^massrn^ precor,' 
 the subj. to 'fortunare' being 'penates.' 
 * Fortuno,' as Jahn remarks, is a ' vox 
 sollennis ' in prayers, being invariably used 
 of the gods. ' Tu quamcunque Deus tibi 
 forlunaverit horam Grata sume manu ' 
 Hor. I Ep. II. 22. 
 
 Penatis, as gods of the *penus,' the 
 domestic store. ' Cura penum struere et 
 flammis adolere penatis ' Virg. Aen. i . 704. 
 
 46. * ^{feturagregem suppleverit ' Virg, 
 E. 7. 36. • Quo pacto, pessime ' Hor., 2 S. 
 7. 22. 
 
 47. Imitated from Catull. 90. 6 ' Omen- 
 tum in flamma pingue liquefaciens.' 
 
 iunix (' iuvenix,' ' :uvencus') = * iu- 
 venca.* Plant. Mil. 2. 3. 33. 
 
 48. ' He strains every nerve to win,' 
 increasing his sacrifices as his means de- 
 crease, extis et . . ferto contemptuously, 
 vv. 30, 45. Jahn explains ' fertum ' from 
 Festus sub v. and Cato R. R. 134, 141 as 
 a kind of cake, which was frequently 
 offered (' obmovebatur ') in sacrifice, coupled 
 with • strues' in the tables of the Fratres 
 Arvales 32, 42. 'A ferendo' Schol. 
 
 49. Juv. 5. 166, 'Ecce dabit iam Se- 
 mesum leporem atque aliquid de clunibus 
 apri : Ad nos iam veniet minor altilis.' 
 
 50. Jahn, following Nebrissensis, whom 
 
 he does not name, ingeniously changes the 
 punctuation, ' donee deeeptus et exspes, 
 Nequiquam fundo, suspiret, nummus in 
 imo I' 'deeeptus' being the man, and 
 'Nequiquam fundo nummus in imol'i 
 ( = ' nequiquam profudi opes meas ') the 
 words of his lament. But the old stopping 
 is at once more obvious and more spirit- 
 ed, the last coin (' nummus ' = ' sestertius ') 
 having been cheated into parting with its 
 brethren by the promise that it should see 
 them a-gain and many more besides, and 
 now sighing to find itself left quite alone 
 without any more hope. Casaubon com- 
 pares Hesiod's Works and Days 369 SeiA.^ 
 S' kvl •nvdfiivi <p€iBdj (imitated by Sen. 
 Ep. 1.5* Sera parsimonia in fundo est : ') a 
 parallel rather unfavourable to Jahn's 
 punctuation, which calls attention more 
 to the money expended/' than to the re- 
 mainder. ' Nummi * are similarly per- 
 sonified 5. 149 'Quid petis? ut nummi, 
 quos hie quincunce modesto Nutrieras, 
 pergant avidos sudare deunces ? ' 
 
 51-75. * To receive a present of gold 
 or silver is the summit of human pleasure. 
 Thence men conclude that the gods must 
 value it too, and accordingly gild the sta- 
 tues of those whom they find most propi- 
 tious — so that now gold supersedes every- 
 thing else in our temples. Miserable 
 blindness of earthly grovellers I as if pam- 
 pered flesh were a measure of the desires 
 of heaven I Luxury may be excused for 
 her refinements, though they are so many 
 sins against nature : at any rate she has 
 the enjoyment of them : • but will any 
 
SAT. II. 
 
 45 
 
 household gods may prosper me : grant me cattle and a teeming 
 season for my flocks 1 ' On what terms, pray, most wretched of 
 creatures, when the fat of so many of your bullocks is melting 
 into the fire ? Yet the man strains every nerve to gain his end 
 by entrails and rich puddings. ' Now my lands are getting 
 broader ; now my fold is widening ; now I shall get it — now — 
 now : ' till at last, disappointed and despairing, the solitary coin 
 sighs unavailingly at the bottom of the chest. 
 
 If I were to present you with cups of silver, chased with orna- 
 ments of thick gold, you would be all perspiration, and your heart 
 in a flutter of joy would force out heart-drops from your left breast. 
 This it is which has suggested it to you to give the faces of the 
 gods a coating of triuinphal goT3r'^!A!nibng"t1i'e'°'Frazeii'l3retIiren 
 
 priest tell me that the gods can care for 
 such things ? No, give me that which no 
 wealth can buy, — an honest, pure, and 
 generous heart, and the cheapest oblation 
 ' will suffice.' 
 
 52. crateras from 'cratera' Hor. 3 
 Od. 18. 7., 2 S. 4. 80. 
 
 incusa is a translation of eniratCTo. 
 (Casaubon), eftircuffTLicfi r^x^'V being the 
 art of embossing silver or some other 
 material with golden ornaments (' cru- 
 stae ' or * emblemata '). Hence ' crateras 
 argenti incusaque dona ' is probably a 
 hendiadys. 
 
 pingui, opposed to Mevi' or ' tenui,' 
 as the thickness of the gold would consti- 
 tute its value. Can there be a reference 
 to 'pingui munere' Hor. 2 Ep. i. 267? 
 
 53. dona feram.Virg. G. 3. 22, CatuU. 
 
 64- 34- 
 
 sudes. Casaubon refers to Aspasia 
 ap. Athen. 5. 219 C KayHj o-nois ytcovffa 
 XapcLS VTTO aSifjia KL-naivoj 'IdpaiTi. 
 
 pectore laevo, 'laeva parte mamil- 
 lae Nil salit Arcadico iuveni ' Juv. 7. 159. 
 
 54. excutias was preferred by Jahn in 
 his edition of 1843, but he has since 
 adopted ' excutiat,' which is supported by 
 one of the oldest MSS. and by some others, 
 and seems required by the relation between 
 * laevo pectore ' and * cor.' 
 
 guttas, 'tears' or 'sweat'? Heinr. 
 says the latter, and it seems simpler. 
 Juv. I. 167 ' tacita Sudani praecordia 
 culpa* 
 
 laetari, construed with ' praetre- 
 pidum,' ' overhasty to rejoice,* Hor. 2 Od. 
 4. 24 * Cuius octavum irepidavit aetas 
 Claudere lustrum." Catull. 46. 7 ' lam 
 mens praelrepidans avet vagari.' Com- 
 
 pare 'praelargus' I. 14. 
 
 55. ' Hence it is that it has occurred to 
 you to,* etc. ' subiit carl genitoris imago * 
 Virg. Aen. 2. 560. ' animum (mentem) ' 
 or ' animo ' sometimes expressed after 
 ' subiit,' sometimes omitted. Compare 
 ' succurrit' Aen. 2. 317. 
 
 illud subiit quod, otherwise ex- 
 pressed by the impersonal with an infi- 
 nitive, * misereri sortis hamanae subit ' 
 Plin. 25. 3. 7. Compare Ov. Trist. 3. 8. 
 38 ' Quid sim quid fuerimque subit.' [The 
 final syllable of the third person perf. sing, 
 of the compounds of ' eo ' (* abiit,' ' adiit,' 
 etc.) is frequently lengthened by the poets, 
 especially by Ovid.] 
 
 sacer, used of the gods themselves, 
 not merely of things consecrated to them; 
 ' sacrae Vestae ' Prop. 4. 4. II, ' sacrae 
 Cybelae' 4. 22. 3. 
 
 ovato auro, like ' triumphatum au- 
 ram' Ov. ex Ponto 2. I. 41. Jahn. The 
 epithet may mark the unjust acquisition 
 of the gold olfered to heaven, as Madan 
 thinks, Juv. 8. 100. 
 
 56. perducis. 'Quo totum nati cor- 
 pus perduxit ' Virg. G. 4. 416. For the 
 custom of gilding statues compare Juv. 
 13. 151 'Radat inaurati femur Herculis, 
 et faciem ipsam Neptuni, qui bratteolam 
 de Castore ducat.' [' Hoc (aurum) sus- 
 piciunt, hoc suis optant, hoc dis velut 
 rerum humanarum maximum, cum grati 
 videri volunt, consecrant. Nihil illis 
 (divitiis) melius nee dare videntur di 
 immortales posse nee habere' Sen. Ep. 
 115. II, 12.] 
 
 fratres .. aenos is understood by 
 Jahn of the gods generally, after Lubin 
 and Famaly. The traditional explanation 
 
46 
 
 PERSII 
 
 somnia pituita qui purgatissima mittunt, 
 praecipui sunto sitque illis aurea barba.' 
 aurum vasa Numae Saturniaque inpulit aera 
 Vestalisque urnas et Tuscum fictile mutat. 
 o curvae in terras animae et caelestium inanis! 
 quid iuvat hos templis nostros inmittere mores 
 et bona dis ex hac scelerata ducere p ulpa ? 
 haec sibi corrupto casiam dissolvit olive, 
 haec Calabrum coxit vitiato murice vellus, 
 haec bacam conchae rasisse e t _ strin^ere vena s 
 
 57. mittent. 59. aere superscr. u. 61. terris. 
 
 60 
 
 6S 
 
 62. hoc. 
 
 attributed by the Scholiast to Acron, that 
 the brethren are the sons of Aegyptus, 
 statues of whom stood in the open air 
 opposite to those of the Danaides in the 
 portico of the Palatine Apollo, breaks 
 down from want of evidence of the exist- 
 ence of any such statues, (those of the 
 Danaides being frequently mentioned, as 
 by Prop. 3. 23. 4, who narrates the open- 
 ing of the portico,) as well as from the 
 absence of any reason why they should 
 preside over dreams. The Scholiast's other 
 fancy, that Castor and Pollux are meant, 
 is refuted by the words of the passage, 
 which clearly points, as Casaubon ob- 
 serves, to more than two. 
 
 57. 'Dulcia se in bi!em vertent, stomach- 
 oque tumultum Lenta feret pituita ' Hor. 
 2 S. 2. 75- Persius doubtless means that 
 those dreams which are freest from the 
 gross humours of the body are likely to be 
 truest — possibly he may also mean that 
 those which are traceable to excess are 
 ipso facto discredited as divine communi- 
 cations. Cicero however (De Div. 2. 58 
 foil.) and Lucretius (4. 907 foil.) in ac- 
 counting for dreams naturally, make no 
 use of this argument.' Possibly there may 
 be some point in ' pituita * in the mouth 
 of a Stoic. Cicero 1. c. says, 'Stoici autem 
 tui negant quemquam nisi sapientem divi- 
 num esse posse,' and goes on to explain 
 Chrysippus' views of the matter : while 
 Horace reminds the Stoic (i Ep, i. 108) 
 that phlegm is a drawback to the perfect 
 sanity of the ' sapiens/ It does not ap- 
 pear that Persius refers particularly to the 
 custom of sleeping in temples with a view 
 to procure dreams. Jahn. 
 
 58. Cic. N. D. 3. 34 tells of Dionysius 
 
 ' Aesculapii Epidaurii harham auream 
 demi iussit, neque enim convenire bar- 
 batum esse filium, cum in omnibus fanis 
 pater imberbis esset.' 
 
 59. These vasa Numae were called 
 ' capedines ' and ' simpuvia ' Cic. Parad. i. 
 a. 'Quid? Numae Pompilii minusne gra- 
 tas Dis immortalibus capedines ac Jictiles 
 urnulas fuisse quam filicatas aliorum pate- 
 ras arbitramur ? ' Juv. 6. 343 ' Simpuvium 
 ridere Numae nigrumque catinum, Et 
 Vaticano fragiles de monte patellas.* They 
 appear to have been bowls or dishes of 
 some kind. 
 
 Saturnia . . aera. The Scholiast, 
 followed by Casaubon and jahn, explains 
 this of the use of brass coin, which was 
 supposed to be connected with the early 
 reign of Saturn in Italy; Janus, the first 
 coiner, according to the legend, having 
 stamped one side of the coin with his 
 own head, the other with a ship, to com- 
 memorate the landing of Saturn (Macrob. 
 Sat. 1): a connection further pointed to 
 by the fact that the aerarium was in the 
 temple of Saturn (Varro L. L. 5. 183). 
 The ' vasa Numae,' however, would rather 
 have led us to expect that the * Saturnia 
 aera' were temple furniture of some kind: 
 and so the words are explained by the 
 older commentators, who however are 
 evidently merely guessing from the con- 
 text. With the general sentiment com- 
 pare Prop. 5. I. 5 ' Fictilibus crevere deis 
 haec aurea templa.* Juv. il. 115 'Hanc 
 rebus Latiis curam praestare solebat Fie 
 tilis et nulla violatus luppiter auro* 
 
 inpulit, 'has pushed out,' v. 13 note, 
 
 60. The Vestals used urns of pottery. 
 Konig compares Ov. F. 3. 11 foil., Jahn, 
 
SAT. II. 
 
 47 
 
 let those who send us dreams of nights most free from gross 
 humours rank first in honour, and have a golden beard given 
 them/ Yes, gold has driven out Numa's crockery and the brass 
 of good old Saturn; it supersedes the Vestal urns and the Etrus- 
 can pottery. O ye souls that cleave to earth and have nothing 
 heavenly in you! how can it answer to introduce the spirit of the 
 age into the temple -service, and infer what the gods like from 
 this sinful pampered flesh of ours? The flesh it is that has got 
 to spoil wholesome oil by "^^^^g ^^sia with it — to steep CaJabr ian 
 wool in purple that was made for no sucti'"use; that lia's "ma^e 
 us tear the pearl from the oyster, ^aSTseparate the veins of the 
 
 Val. Max. 4, 4. il. 
 
 Tuscum fictile. ' An quia ex Etru- 
 riae figuHnis Romam afferretur ? . . an eo 
 respicit, quod pleraque ad religionem spec- 
 tantia habuerunt Romani ab Etruscis?' 
 (Casaubon.) Why not both ? 
 
 61. in terras, for which Jahn restores 
 *in terris,' is supported by one or two good 
 MSS. and by Lactant. I D. 1. 2, and is 
 recommended by the sense. [Comp. 
 however * figas in cute solem ' 4. 33.] 
 Jahn compares Hor. 2 S. 2. 77 ' Affigit 
 humo divinae particulam aurae : ' but the 
 language rather suggests such passages 
 as Ov. Met. I. 84 ' Pronaque cum spec- 
 tant,' etc., which the old commentators 
 compare. 
 
 inanes, with genitive^ 'inane lymphae 
 Dolium fundo pereuntis imo ' Hor. 3 Od. 
 II. 26, quoted b}' Jahn. The expression 
 
 * caelestium inanes* resembles ' Heu ste- 
 riles veri * 5. 75- ['O/aas irov Pk^irfis ; 
 OTi els r^v yrjv, on els rd pdpaOpoVj on 
 eis TOvs raXaiirdjpovs tovtovs v6fxovs raw 
 ve/cpuv ; €is S^ tovs tUqv $€a/v ov jSXcttcis 
 Epictetus I. 13.] 
 
 62. Jahn reads quid iuvat hoc from 
 three good MSS.; but 'hos nostros,' which 
 is found in the great majority of MSS., 
 including the oldest, is supported by * hac 
 scelerata pulpa,' * sapere nostrum hoc' 6. 38. 
 
 nostros .. mores, *misce Ergo ali- 
 quid nostris de moribus ' Juv. 14. 322. 
 
 * Mores,' as used by Roman authors, is a 
 very characteristic, and, almost by conse- 
 quence, untranslatable word, answering 
 more or less to several distinct though 
 connected notions in English : * national 
 character,' 'institutions,' 'traditions,' * spirit 
 of the age,' and the like. Here we may 
 perhaps render it views. 
 
 templis . . inmittere is the opp. to 
 
 * tollere de templis * v. 7. 
 
 63. bona dis, to be taken together. 
 ' Campos militi Romano ad proelium bo- 
 nos' Tac. Ann. 2. 14. Here it seems to 
 stand for ' ea quae dis bona videntur.' 
 
 due e re, ' to deduce, infer;' 'exqua- 
 tuor temporum mutationibus omnium. . in- 
 itia caussaeque ducuntur ' Cic. N. D. 2. 19. 
 
 pulpa is a remarkable word, coin- 
 ciding as it does with the Christian lan- 
 guage about the flesh, especially when 
 coupled with the epithet * scelerata ; ' ' caro 
 mollis et enervis,' Jahn, who compares 
 Auson. Epist. 4. 93 ' Nee fas est mihi 
 regio magistro Plebeiam numeris docere 
 pulpanit as if they were so much animal 
 matter. [So the Greek aap^ in later 
 writers : '^Ay ovv IXQwv b 'EmKovpos enn; 
 '6n kv aapKL itvai heX rb orfaQbv^ Epictetus 
 I. 20. 17 ; comp. ih. 2. 23. 20, Td 
 SvffTTjvd fiov (xapKiSia ib. i. 3. 5 ; comp. 
 M. Aurelius 10. 7. 24. ' Bed quidvis potius 
 homo quam caruncula nostra ' Varro Sat. 
 Menipp. Rel. p. 102. 5 Riese.] 
 
 64. ' Alba nee Assyrio fucatur lana 
 veneno, Nee casia liquidi corrumpitur 
 usus oHvi * Virg. G, 2. 465. 
 
 sibi, to gratify itself — pointing the 
 contrast with ' bona Dis.' 
 
 65. Calabrum, Jahn quotes Colu- 
 mella 7. 2 ' Generis eximii Milesias, Cala- 
 bras, Apulasque (lanas) nostri existima- 
 bant, earumque optimas Tarentinas.' 
 
 vitiato, 'spoiled,' because changed 
 from its proper use. The evil done is 
 brought out more forcibly when it is as- 
 serted that both the natural products suffer 
 from the violation of their natures. In> 
 Hom. II. 4. 141, to which Jahn refers,' 
 fAiaiveiv probably only means to stain, 
 though Virgil in his imitation (Aen. 12.' 
 67) has *violavent ostro.' 
 
 66. bacam, a common word for a 
 pearl; 'diluit insignem bacam* Hor. 2 S. 
 
48 
 
 PERSII 
 
 ferventis massae crudo de pulvere iussit. 
 
 - I TTr'ni — I II iir- ir rr — i m m i ii r iiwiwwiw»iiiUiii»iw>ii.i.i m _,^.' 
 
 peccat et haec, peccat ; vitio tameik utitur ; at vos 
 
 dicite, pontifices, in sancto quid facit aurum? 
 
 nempe hoc quod Veneri donatae a virgine pupae. 70 
 
 quin damus id superis, de magna quod dare lance 
 
 non possit magni Messallae lippa propago: 
 
 con posit um ius fasque a-nimo ,san ct osque recessus 
 
 mentis et incoctum gen erosq p ectus honesto. 
 
 haec cedo ut admoveam templis et farre litabo. 75 
 
 69. SCO. 
 
 70. a om. 
 
 3. 241, here used perhaps to indicate the 
 relation of the pearl to the shell, as that 
 of a berry to a tree. So ' crudo de pul- 
 vere ' implies an interference with the 
 processes of nature for the sake of luxury. 
 ' Aurum Irrepertum et sic melius 'situm, 
 Cum terra celat' Hor. 3 Od. 3. 49. 
 
 66. rasisse implies violence, such as was 
 necessary to separate the pearl. 'Crass- 
 escunt etiam in senecta conchisque adhae- 
 rescunt, nee his avelli queunt nisi lima ' 
 Plin. 9. 35. 54, quoted by Lubin. 
 
 stringere, 'to strip or tear,' like 
 ' stringere folia, gladium,' etc, a 
 stronger word here than ' solvere * would 
 be. Jahn remarks that this use of 
 
 * stringere ' has nothing to do with the 
 
 * strictura ferri * (aTSnouffis) or harden- 
 ing mentioned by Virg. Aen. 8. 421, Plin. 
 34. 14. 41. 'Strigilis' occurs Plin. 33. 3. 
 19, as a Spanish term for a small piece of 
 native gold — whether with reference to 
 either of these uses of ' stringo * does not 
 appear. 
 
 67. massae, 5. 10, Virg. Aen. 8. 453, 
 a lump of ore, containing both the * vena ' 
 and the 'pulvis.' 
 
 crudus apparently expresses the na- 
 tural state of the slag or scoria, as opposed 
 to * coquere,' the process of fusing the 
 metal. Plin. 33. 6. 31 has * crudaria vena 
 argenti,' which Freund explains ' a vein 
 lying directly on the surface in a mine.' 
 
 68. utitur, ' gets the benefit of,' nearly 
 synonymous with * fruitur,' with which it 
 
 is often coupled. * Utatur suis bonis opor- 
 tet etfruatur, qui beatus futurus est' Cic. 
 N. D. 1, 37. 103. So 'utar' 6. 22. 
 
 69. ' Recte pontifices compellat, penes 
 quos omnium sacrorum cura, et a quibus 
 sacerdotum omnium collegia pendebant.' 
 Casaubon. Whether *sacro' or * sancto' 
 should be read is doubtful. The latter, 
 which Jahn adopts, is the reading of most 
 MSS., but the former is found in some of 
 the best, while others of the same class 
 have 'SCO.' Lampridius (a.d. 293) quotes 
 the passage, Alex. Sev. 44 ' in Sanctis 
 q. f. a.' A few MSS. have ' templo ;' ob- 
 viously an interpretation. 'Sacrum sacrove 
 commendatum qui clepsit rapsitve parri- 
 cida esto' Cic. Leg. 2. 9, 22, where *sacro' 
 appears to mean a temple, like Up6v. 
 
 quid facit * what is its business?' 
 almost = ' quid prodest,' like * plurimum 
 facit ' Quintil. 6. 4. 8. [Comp. a similar 
 thought Sen. Prov. 5. 2 *Non sunt divitiae 
 bonum : itaque habeat illas et Elius leno, 
 ut homines pecuniam, cum in templis 
 consecraverint, videant et in fornice.*] 
 
 70. ' Solebant enim virgines antequam 
 nuberent quaedam virginitatis suae dona 
 Veneri consecrare, hoc et Varro scribit* 
 Scholiast. Jahn compares 5. 31 *bullaque 
 succinctis Laribus donata pependit,' Konig 
 Hor. I S. 5. 66 ' Donasset iamne catenam 
 Ex voto Laribus.' So the sailor, Hor, i 
 Od. 5. 16, hangs up the clothes, and the 
 lover, 3 Od. 26. 3 foil., the harp, etc., with 
 which he has now done. 
 
SAT. II. 
 
 49 
 
 glowing ore from their primitive slag . It sins — yes, it sins ; but 
 it takes something by its sinning; but you, reverend pontiflfs, tell 
 us what good gold can do in a holy place. Just as much or 
 as little as the dolls which a young girl offers to Venus. Give 
 we rather to the gods such an offering as great Messalla's blear- 
 eyed representative has no means of giving even out of his great 
 dish — duty to god and man well blended in the mind, purity in 
 the shrine of the heart, and a racy flavour of nobleness pervading 
 the bosom. L et me have these to carry to the temple, and a 
 handful of meal shall win me acceptance. 
 
 71. *Quin tu desinis' 4. 14. 
 
 de magna, etc. Jahn compares Ov. 
 Ep. 4. 8. 39 * Nee quae de parva dis pau- 
 per libat acerra Tura minus grandi quam 
 data lance valent.' ' Lancihus et pandis 
 fumantia reddimus exta ' Virg. G. 2. 
 194, probably the kind of offering glanced 
 at by Persius. With the ironical repetition 
 * magna — magni ' compare Hor. i S. 6, 
 72 '^ Magni Quo pueri, magnis e centu- 
 rionibus orti.' [* Porrectum magna mag- 
 num spectare catino Vellem ' Hor. 2 S. 
 
 2- 39-] 
 
 72. Messallae lippa propago. *Cot- 
 tam Messalinum dicit, qui tarn vitiosos 
 oculos in senectute habuit, ut palpebrae 
 eius in exteriorem partem verterentur. 
 Fuit enim et multis deditus vitiis ' Scholiast. 
 L. Aurelius Cotta Messalinus was son of 
 M. Valerius Messalla Corvinus (Hor. i S. 
 10. 85, A. P. 371), and was adopted by 
 his maternal uncle, L. Aurelius Cotta, He 
 is mentioned more than once by Tacitus, 
 who calls him (Ann. 6. 7) ' nobiJis qui- 
 dem, sed egens ob luxum, per fiagitia in- 
 famis,' and is enumerated by Plin. 10. 22. 
 27 among famous epicures, so that Persius 
 doubtless gives him the epithet ' lippus ' in 
 order to note his excesses. 
 
 73. 'Faset iura sinunt' Virg. G. 1. 269, 
 divine and human law. 
 
 compositum seems to mean harmo- 
 nized or adjusted, so that each takes its 
 proper place in the mind. 
 
 sanctos, apparently a predicate, • the 
 recesses of the mind unstained.' 
 
 recessus mentis, (ppevwv ix-uxos^ 
 
 Theocr. 29. 3, Jahn. ' Ex adyto tan- 
 quam cordis responsa dedere ' Lucr, i. 
 
 ^3'- . ..■"■£"■.. -r 
 
 74. incoctum = 'imbutum^ooxit v. 05. 
 
 honestum is Cicero's translation of 
 T^ Ka^v^ deknej ^ h im^^in. _2 . }A;- AS 
 TTonesTur^TT^Tn!eITegmius7qu^^ 
 ut, detracta omni utilitate, sine ulHs prae- 
 miis fructibusve per se ipsum possit iure 
 laudari,' here used with an epithet, as in 
 Lucan. 2. 389 • rigidi servator honesti* 
 quoted by Jahn. [With the whole de- 
 scription comp. M. Aurelius 3. 4 'O -yap 
 roL dvi)p 6 tolovtos . . . Upevs rts /cal vn- 
 ovpybs BfSbv, xP^i^^"^^^ ^'^^ "^V ^^^^^ 
 ISpVfitvaj atiToC, t irap^x^'^*^'- "^^^ dvdpw- 
 •nov dxpavTOV ^Sopo/v . . . SiKaioffvvri /3c- 
 pafifiivov els $d$os k.t.\.^ 
 
 75. cedo. 'Cede ut bibam ' Plaut. 
 Most. 2. I. 26, 'cedo ut inspiciam' id. 
 Cure. 5. 2. 54. 
 
 admovere, a sacrificial word. 'Nee 
 nos sacrilegos templis admovimus ignes * 
 Tib. 3. 5. II. ' Admovitque pecus fia- 
 grantibus aris ' Virg. Aen. 12. 171 J Tac. 
 Ann. 2. 69 ; Suet. Cal. 32 ; Lucan. I. 608, 
 where see Cortius' note (Jahn), 7. 165, 
 'Obmovere* was also used in the same 
 sense : ' obmoveto pro admoveto dicebatur 
 apud antiques ' Fest. p. 202, Miill. 
 
 farre litabo, after Hor. 3. Od. 22. 
 19 ' Mollivit aversos Penates Farre pio et 
 saliente mica,' i, e. with the * mola salsa.* 
 ' Mola tantum salsa litant qui non habent 
 tura' Plin. praef. 11. (Freund.) [* Boni 
 etiam farre ac fitilla religlosi sunt* Sen. 
 Ben. 1. 6. 3.] 
 
SATURA III. 
 
 ' Nempe hoc adsidue ? lam clarum mane fenestras 
 
 intrat et angustas extendit lumine rimas : 
 
 stertimus indomitum quod despumare Falernum 
 
 sufficiat, quinta dum linea tangitur umbra. 
 
 en quid agis ? siccas insana canicula messes 
 
 iam dudum coquit et patula pecus omne sub ulmo est.* 
 
 unus ait comitum. * verumne ? itane ? ocius adsit 
 
 hue aliquis ! nemon ? ' turgescit vi t re a bUis : 
 ' findor ' — ut Arcadiae pecuaria rudere dicas. ^.,, 
 
 I. hec. 
 
 ■£. ostendit. 
 
 An appeal to the young and well-to-do, 
 against sloth and for earnestness — said by 
 the Scholiast to be imitated from the ^th 
 book ofLucilius. 
 
 1-9. • Eleven o'clock, and still sleeping 
 off last night's debauch, while everything 
 is broiling out of doors ! ' * Is it so late ? 
 I'll get up — here, somebody ! ' He gets 
 into a passion because no one comes. 
 
 I. A young man of wealth is wakened 
 by one of his companions — * comites,' a 
 wide term, including tutors, (Virg. Aen. 5. 
 545 ' Custodem . . comitemque,' 9. 649 ; 
 Suet. Tib. i2*comitis et rectoris eius'), 
 as well as associates of the same age 
 (Virg. Aen. 10. 7°3 ^ Aequalem comi- 
 temque ') : they seem, however, in both 
 cases to have been selected by the youth's 
 relatives, and to have been themselves of 
 inferior rank. * Comes ' 1. 54 is quite 
 different. 
 
 Hoc has somewhat better MS. 
 
 authority than * haec,* and is quoted by 
 Prise. 15. 5. p. 1020. 
 
 clarum mane. * Dum mane novum '' 
 Virg. G. 3. ,^25. ' Maue,* a substantive, 
 more commonly used adverbially. ' Ad 
 ipsum mane ' Hor. i S. 3. 1 7. ['Proprium 
 nobis et peculiare mane fiat,' Sen, Ep. 
 122. 9. With the whole comp. * Turpis, 
 qui alto sole semisomnus iacet, cuius vi- 
 gilia medio die incipit .... Sunt qui 
 ofBcia lucis noctisque perverterint, nee 
 ante diducant oculos hesterna graves 
 crapula, quam adpetere nox coepit,' ib. 
 
 1,2.] 
 
 2. rimas, * the chinks' between the 
 shutters, which are made longer or enlarged 
 to the eye by the light coming through 
 them. 
 
 3. stertimus, like 'scribimus' i. 13, 
 the speaker including himself when he 
 really is only meaning others. 
 
 indomitum. Falernian was a very 
 
SATIRE III. 
 
 ' Is this always the order of the day, then ? Here is full morn- 
 ing- coming through the window-shutters, and making the narrow 
 crevices look larger with the light ; yet we go on snoring, enough 
 to carry off the fumes of that unmanageable Falernian, while the 
 shadow is crossing the fifth line on the dial. What do you mean 
 to do? The mad dog's star is already baking the crops dry, and 
 the cattle have all got under cover of the elm.' The speaker is 
 one of my lord's companions. ' Really ? you don't mean it ? 
 Hallo there, somebody, quick? Nobody there?' T,he ^lass of 
 his bile is expanding . ' I'm splitting ' — till you would think all 
 the herds in Arcadia were setting up a bray. 
 
 strong and heady wine, called ' ardens ' 
 Hor. 2 Od. II. 19, 'severum' I Od. 27. 
 9, ' forte * 2 S, 4. 24, ' indomitum ' again 
 by Lucan. 10. 163 ' Indomitum Meroe 
 cogens spumare Falemum.^ 
 
 despumare = 'coquere,' ' to digest,' 
 note on 1. 125. 
 
 4. quinta is made to agree with 
 ' umbra,' though it more properly belongs 
 to ' linea,' just as in Aesch. Ag. 504 iiKirai 
 ere (peyyei tq)S' ouptKOfirjv erovs it is the 
 tenth year that is really meant. 
 
 line a, of the sun-dial, * Nee con- 
 gruebant ad horas eius lineae ' Plin. 7. 60. 
 60. The fifth hour was the time of 
 'prandium.' ' Sosia, prandendum est: 
 quartam iam fotus in horam Sol calet : 
 ad qmnlam flectilur umbra notam ' Aus. 
 Eph. L. O. C. 1 foil, quoted by Gilford. 
 
 5. 'En quid ago ? ' Virg. Aen. 4. 534. 
 siccas with ' coquit.' 
 
 insana canicula, with an allusion, 
 of course, to the madness of the animal. 
 
 ' lam ProcyonywnV, Et stella vesani'LtonW 
 Hor. 3 Od. 29. 18 ' rabiem Canis et mo- 
 menta Leonis, Cum semel accepit solem 
 furibundus acutum ' I Ep. 10. 16. 
 
 6. * lam pastor umbras cum grege lan- 
 guido Rivumque fessus quaerit'Hor. 3 OJ. 
 1. c. ' Nunc etiam pecudes umbras et fri- 
 gora captant ' Virg. E. 2. 8. 
 
 8. ' Nemon oleum feret ocius ? ecquis 
 Audit ? cum magno blateras clamore 
 furisque ' Hor. 2 S. 7. 34, Konig. Jahn 
 well remarks, * qui ipse desidiosus tempus 
 suum perdidit, excandescit cum non statim 
 accurrit servus.' 
 
 vitrea bills, a translation of vaXdidrjs 
 X^^Vt the expression in the Greek medical 
 writers (Casaubon), ' splendida bilis" Hor. 
 2 S. 3. 141. Casaubon quotes a Stoic 
 definition, x^^^^ effrlv opyij StoiSovaa. 
 
 9. ' Finditur ' (bilis), the common read- 
 ing, is found only in a few of the later 
 MSS. 
 
 findor ut was restored by Casaubon, 
 
 E 2 
 
52 
 
 PERSII 
 
 lam liber et positis bicolor membrana capillis 
 inque manus chartae nodosaque venit harundo. 
 tunc queritur, crassus calamo quod pendeat umor, 
 nigra sed infusa va ne s cat sepia lympha ; 
 dilutas q ueritur g;emin.et_£uodfistul§ guttas . 
 o miser inque dies ultra jniser, hucine rerum z.--^- 
 venimus ? at cur non potius teneroque columbo 
 et similis regum pueris paj^re minutum ^^l/---^- -"<--'-^" 
 poscis et ira tus mammae lallarerecusas ? 
 * An tali studeam calamo ? ' Cui verba ? quid istas 
 succinis ambages ? tibi luditur, effluis amens, 
 
 12, 14. querimiir. 
 
 16. palumbo. 
 
 17. pappere. 
 
 and is recalled by Jahn, though doubtfully, 
 as he confesses its difficulty, and apparently 
 inclines to HauthaPs conj. * fiudimur/ 
 ' Findor,' • I am bursting,' is supported by 
 Hor. I S. 3. 135 ' Rumperis et latras ' 
 (quoted by Heinr. who himself reads * fin- 
 ditur'). The remainder of the verse is 
 thrown in by the narrator abruptly, but 
 not unnaturally, as we have only to supply 
 * clamat ' or some such word, 
 
 9. Arcadiae ; for the asses of Arcadia 
 Casaubon refers to Varro R. R. 2, i. 14, 
 Brodaeus, on Juv. 7- 160, to Plaut. Asin. 
 
 2. 2. 67. 
 
 pecuaria, ' herds,' Virg. G. 3. 64. 
 
 rudo, long only here, and in the 
 imitation by Auson, Epig, 76. 3, used 
 particularly of the braying of asses. See 
 Freund. 
 
 dicas most MSS., vulg. 'credas.' 
 10-18. ' He affects to set to work, but 
 finds the ink won't .mark. Wretched 
 creature 1 better be a baby again at 
 once ! ' 
 
 10. bicolor, variously explained: by 
 the early commentators, Casaubon and 
 Heinr., of the two sides of the skin, one 
 yellow, though cleared of hair, the other 
 white — by Jahn of the custom of colour- 
 ing the parchment artificially. * Quod 
 neque cum cedro Jlavus nee pumice levis ' 
 Ov. Trist. 3. I. 13. The latter, however, 
 seems to belong rather to copies of books 
 than to parchment for ordinary writing— 
 unless the touch is intended to show the 
 luxury of the youth. 
 
 capillis = *pilis.' 
 IT. chartae, 'the papyrus.' 
 
 12. The ink is too thick at first — 
 water is poured in — then he finds it too 
 pale, [' Querimur,' Jahn (1868) — by far 
 the better attested reading.] 
 
 13. nigra, emphatic, ' Sepia pro 
 atramento a colore posuit, quamvis non 
 ex ea, ut Afri, sed ex fuligine ceteri confi- 
 ciant atramentum ' Scholiast. So Casau- 
 bon, who refers to Plin, 35. 6 (25), and 
 Dioscorides 5 ad fin. Jahn, however, on 
 the authority of the present passage, and 
 Auson. Epist, 4. 76., 7. 54, believes that 
 the liquor of the cuttle-fish was actually 
 used for ink at Rome, 
 
 14. The ink when diluted runs from 
 the pen in drops. 
 
 fistula, like 'calamus,' is a synonyme 
 of ' harundo.' 
 
 15. ultra has the force of a compa- 
 rative, and is consequently followed by 
 ' quam,' * Ultra quam satis est ' Cic, Inv. 
 I. 49. 91 (Freund), Hor. I Ep. 6. 16. 
 
 miser, vv. 66, 107. 
 
 hucine and words connected with 
 it seemingly archaic — used later collo- 
 quially, as in Plautus and Terence, Cicero, 
 and Horace's Satires, * Siccine ' is- found 
 in an impassioned passage of Catullus 
 (64. 132, 134), and in Silius (9. 25), but 
 not in Virgil or Horace. 
 
 16. columbo is explained by Konig 
 and Jahn after the Scholiast, as an epithet 
 of endearment for children, so as to be 
 synonymous with * regum pueris : ' but this 
 
SAT. III. 
 
 53 
 
 Now he takes the book into his hand, and the parchnjent, which 
 has had the hair taken off and shows two colours, and the paper, 
 and the jointed reed. Next he begins to complain that the ink is 
 thick and clots on the pen; and then, whe n water is poured in, 
 that the blackness of the liquor is ruine d, an d that the implement 
 ^^S^SLJ;m,,.£S^l£,.,.^ESm,.JsSkS&±^^m&- Poor creature ! poorer 
 and poorer every day! is it come to this? Had you not better 
 at once go on like pet pigeons and babies of quality, asking to 
 have your food chewed for you, and pet'i?hly refu^ingto let 
 mammy sm^^ you to sleep ? 
 
 'Can I. work with a pen like this?' Whom are you trying to 
 take in? What^^dojggu^mga^^ It 
 
 is your game that 's playing, you are dribbling away like a simpleton 
 
 is very harsh, and it seems better to ex- 
 plain it with Casaubon of a pet dove, such 
 as was commonly brought up in houses. 
 If we read * palumbo,* which is found in 
 most MSS., including some of the best, 
 and approved by Bentley on Hot. i Od. 2. 
 lo, we may explain it with the Delphin 
 ed. of the wood-pigeon fed by its mother 
 from her own crop. 
 
 17. regum pueris Hor. 2 Od. 18. 34, 
 where it is contrasted with the • sordidi 
 nati' of the poor man. ' Reges' used 
 generally for the great, see note on 
 I. 67. 
 
 papare (so better spelt than pap- 
 pare, Jahn), a child's word for to eat. 
 *Novo liberto opus est quod papet* Plaut. 
 Epid. 5. 2. 61. 'Cum cibum ac potionem 
 buas ac papas docent (vocent Britann. di- 
 cunl Cas.) et matrem mammam, pattern 
 tatam' Varro ' Cato vel de liberis edu- 
 candis' fr. ap. Non. 81. 4. Persius here 
 uses the infinitive as a noun (note on I. 9) 
 for the actual food, our ' pap.' 
 
 minutum is explained by the Scho- 
 liast ' commandvcatos cibos,' chewed appa- 
 rently by the nurse (Lubin), but it may be 
 only 'broken up.' 
 
 18. mammae, used for nurse, Inscr. ap. 
 Vise. Mus. Pio-Clem. t. 2. p. 82, being in 
 fact the child's' name for any one perform- 
 ing a mother's olhces. 
 
 lallare is interpreted by the Scho- 
 hast as a verb formed from the nurse's 
 cry lalla, which meant either ' go to 
 sleep' or 'suck.' Auson. Epist. 16. 90 
 ' Nutricis inter lemmata Lalliqae somni- 
 feros modos,' as well as our lullaby, is in 
 favour of the former. The construction 
 
 is not 'iratus mammae,' as some of the 
 old commentators, Casaubon and Heinr. 
 have thought, but * mammae lallare,* 
 which is Plautius' interpretation. So it 
 was understood by Jerome (Ep. 5 (i) T. 
 
 4. 2 p. 7 Ben. quoted by Jahn), ' Forsitan 
 et laxis uberum pellibus mater, arata 
 rugis fronte, antiquum referens mammae 
 lallare congeminet.' lallare recusas, 
 then, is like ' iussa recusat' Virg. Aen. 
 
 5- 749- 
 
 19-34. ' My pen won't write.' ' Non- 
 sense — don't bring your excuses to me. 
 You are going all wrong — ^just at the age, 
 too, when you are most impressible. You 
 have a nice property of your own — but 
 that is not enough — no, nor your family 
 either. Your life is virtually Hke Natta's, 
 except that you can feel your state, while 
 he cannot.' 
 
 19. 'Culpantur frustra calami' Hor. 2 
 
 5. 3. 7. 
 
 studeam, absolutely, in our sense of 
 study, post Aug., see Freund. Plin. Ep. 5. 
 5. 5 has ' conpositus in habitum studentis,' 
 as if the participle had come to be used as 
 a noun. 
 
 Cu! verba (das), the verb omitted 
 as in V. 30. 
 
 20. succino, 'to sing second,' Hor. I 
 Ep. 17. 48. ' Agricultuia succinit pastorali 
 vitae, quod est inferior' Varro R. R. i. 
 2. 16 ; hence ' to sing small.' 
 
 ambages, ' beating about the bush,* 
 opp. to direct narrative, Virg. G. 2. 46, 
 Aen. I. 342, hence any evasive excuse 
 which avoids the point. ' Quando pau- 
 periem, missis ambagibus, horres' Hor. 
 2 S. 5. 9. Tircsias to Ulysses. 
 
54 
 
 PERSII 
 
 contemnere : sonat vitium percussa, maligne 
 "f^" respondet viridi non cocta fidelia limo. 
 
 udum et molle lutum es, nunc nunc properandus et acri 
 
 fingendus sine fine rota, sed rure paterno 
 
 est tibi far modicum, purum et sine labe salinum — 25 
 
 quid metuas? — cultrixque foci sec u ra patella. 
 
 hoc satis? an deceat pulmonem rumpere ventjs, j-j yy^ o^-^-' 
 
 stemmate quod Tusco ramum millesime ducis, 
 ^rfX^rfwv censoremve tuum vel quod trabeate salutas? 
 
 20. tibi luditur, not ' te ipse illudis' 
 Schol. Heinr., as if it were a direct answer 
 to ' Cui verba ? ' (for then we should 
 hardly have had the impersonal), but ' the 
 game ■ is ^owrs (and no one's else)' ^you 
 are the player * (Madvig, § 250 a), me- 
 taphor from dice = 'tua res agitur.' 
 
 effluis, 'you are dribbling away.' 
 'EfEluere' used not only of the liquor but 
 of ihe jar which lets it escape, like ' mano.* 
 Petr. 71 * amphoras gypsatas, nt effiuant 
 vinum,' quoted by Jahn. 
 
 21. contemnere, 'haec ab Horatio' 
 (2 S. 3. 15), 'male translata intempestiva 
 sunt : Invidiam placare paras, virtute 
 relicta. Contemnere miser' Scholiast. 
 Perhaps we may say that Persius added 
 • contemnere,' the scorn of which is in 
 itself sufficiently effective, without intend- 
 ing to continue the metaphor of * effluis,' 
 but afterwards changed his mind. 
 
 sonat vitium, like 'nee vox homi- 
 nem sonat' Virg. Aen. i. 328, quoted by 
 the Scholiast. The same image from 
 striking earthenware to judge of its sound- 
 ness by its ring is repeated, with some 
 variation, 5. 24 ' Pulsa, dignoscere cau- 
 tus Quid solidum crepet,' which is the 
 opposite of 'sonat vitium' and 'maligne 
 respondet;' so 5. 106, ' mendosum tin- 
 niat.' Jahn compares Lucr. 3. 873 'sin- 
 cerum sonere/ Casaubon refers to Plato 
 Theaet. 179 D, where aaOphv cpOiyyeodai 
 is opp. to vytes (pOiyyeaOai, 
 
 -maligne, 'grudgingly,* opp. to ' be- 
 nigne;' 'laudare maligne' Hor. 2 Ep. i. 
 209. 
 
 22. respondet. Stat. Ach. 2. 174 has 
 'respondentia tympana.' Compare Hor. 
 A. P. 348 ' Nam neque chorda sonum red- 
 dii quem vult manus et mens, Poscentic^^ 
 gravem persaepe remittit acutum.' 
 
 viridis = 'crudus,' opp. to 'coctus,' 
 with a reference also to the natural colour 
 of the clay, not browned by the baking, 
 
 23. Persius steps back, as it were, while 
 pursuing the metaphor, * In fact, you are 
 really clay at this moment in the potter's 
 hands,' imitating Hor. 2 Ep. 2. 8 'argilla 
 quidvis imltaberis uda.' Possibly there 
 may be some reference to the story of 
 Prometheus as the maker of men. Hor. 
 I Od. 16, 13, Juv. 14. 35. 
 
 properandus et.. fingendus = 
 
 * propere fingendus.' Casaubon, quoting 
 Piaut. Aul. 2. 3.3 'Vascula intus pure 
 propera atque elue^ where 'pure' seems 
 plainly to belong to * elue," so that 'pro- 
 pera atque' would seem to be thrown in, 
 6id \i.kaov^ as we might say in English. 
 
 * These are the things which I told him 
 to make haste and wash.' [Wagner ad 
 loc. however doubts the genuineness of 
 the reading.] * Properare' is used actively, 
 as in Virg. G. 1. 196. 
 
 24. sed rure paterno. Persius takes 
 the words out of the youth's mouth, as 
 the half-slighting words 'modicum' and 
 'patella' show. 'Rure paterno' is from 
 Hor. I Ep. 18. 60 'iuterdum nugaris rure 
 paterno.' ' Rus' for a part of the country, 
 an estate. ' Laudato ingentia rura, Exi- 
 guum colito' Virg. G. 2. 412. So Hor. 
 3 Od. 18. 2, I Ep. 15. 17. 
 
 25. far, a quantity of corn, 5. 74- The 
 'salinum' was generally silver (Val. Max. 
 4. 4. 3, Plin. 33. 12, 54, referred to by 
 Jahn), whence Horace's ' paternum splen- 
 det in mensa tenui salinum' (2 Od. 16. 
 13), and perhaps 'purum et sine labe' 
 here, though these words also denote 
 moral respectability. The purity of the 
 salt, 'concha salis puri' Hor. i S, 3. 14, 
 niciy also be intended. The ' saUnum ' 
 
SAT. III. 
 
 S5 
 
 as you are. You will be held cheap — the jar rings flawed when 
 one strikes it, and returns a doubtful sound, being made, in fact, 
 of green ill-baked clay. Why, at this moment you are moist soft 
 earth. You ought to be taken instantly, instantly and fashioned 
 without end by the rapid wheel. But you have a paternal estate 
 with a fair crop of corn, a saltcellar of unsullied brightness (no 
 fear of ruin surely 1) and a.,.snug_^jiish^^fbr ^.service. Are 
 
 you to be satisfied with this ? or would it be decent to puff your- 
 self and vapour because your branch is connected with a Tuscan 
 stem and you are thousandth in the line, or because you wear 
 purple on review days and salute your censor? Off with your 
 
 and the 'patella' are mentioned as the 
 two simplest articles of plate — the general 
 sense being, ' You are the inheritor of a 
 moderate and respectable property.' 
 
 * When the necessities of the state obliged 
 the senate to call for a general sacrifice of 
 the gold and silver of the people, the salt- 
 cellar and the paten were expressly ex- 
 empted from the contribution.' Stocker, 
 who refers generally to Laevinus' speech 
 in Livy 26. 36. 
 
 26. quid metuas expresses the feeling 
 of the youth as anticipated by Persius. 
 The object of fear is poverty, which it 
 would require strenuous exertion to avoid, 
 Hor. I Ep. 1. 42 foil. 
 
 cultrix, possibly in a double Sense, 
 
 * inhabitant' and 'worshipper,' as the 
 ' patella ' was used for offerings to the 
 household gods. * Patellae vasula parva 
 picata sacris faciendis apta' Fest. pp. 248, 
 9 Mull. 
 
 secura, both as an epithet of 'cul- 
 trix,' and as expressing the ease and com- 
 fort of the competency, with reference to 
 
 * quid metuas.' 
 
 27. pulmonem rumpere ventis, for 
 
 * inflatum esse,' Scholiast ; ' pulmo animae 
 praelargus' i. 14. 
 
 28. *The imagines themselves, together 
 with the lineae which connect them, con- 
 stitute the stemma or pedigree' Becker. 
 Rom. Alt. 2. 1, p. 220 foil, referred to by 
 Mayor on Juv. 8. x. 
 
 stemma is properly the garland hung 
 on the 'imagines,' (Freund). 
 
 Tusco, like Maecenas, Hor. 3 Od.29. 
 I., I S. 6, I, Prop. 4. 9. I, and like Persius 
 himself. 
 
 ramus = Minea,' Mayor. 
 
 millesime, voc, for nom. i. 123, 
 but with a rhetorical force. Jahn refers to 
 
 Suet. Galba 2, who tells us that Galba had 
 a ' stemma' in his ' atrium,' showing his 
 descent from Jove by the father's side, 
 from Pasiphae by the mother's. There 
 may be also a hint that this long descent 
 tells against as well as for a man, as in 
 Savage's * No tenth transmitter of a foolish 
 face.' 
 
 29. Niebuhr (Rhein. Mus. i p. 354 foil.), 
 followed by Jahn, explains this line of the 
 * municipales equites.' ' Because you are 
 a great man in your own provincial town ;' 
 compare i. 129. In any case the allusion 
 is to the annual * transvectio' of the 
 ' equites ' before the censor, who used to 
 review them (' recognoscere ') as they de- 
 filed before him on horseback. Suet. 
 Aug. 38 says that Augustus revived the 
 practice, which had fallen into desuetude, 
 bat with certain modifications — abolishing 
 the custom 'oi making those objected to 
 dismount on the spot, permitting the old 
 and infirm to answer his summons on foot, 
 and send their horses on, and allowing all 
 above thirty-five years of age who chose 
 to give up their horses. If ' censorem ' 
 is understood of Rome, ' tuum ' will 
 imply that the youth is related to the 
 Emperor, like Juvenal's Rubellius Blandus 
 7. 41: otherwise it means, 'Your local 
 censor.' 
 
 ve . . vel is apparently an unexam- 
 pled tautology. Many MSB. have ' cen- 
 soremque,' which does not help the sense, 
 and is itself less likely. One has * censo- 
 remne,' which Casaubon wished to read, 
 explaining it ' vel eone tibi places, quod.' 
 Heinr. conj. 'censorem fatuum,' which he 
 thinks may stand for Claudius. 
 
 trabeate, because the 'equites' ap- 
 peared in the ' trabea ' on these occa- 
 sions. 
 
56 
 
 PERSII 
 
 ad populum phaleras ! ego te intus et in cute novi. 30 
 
 non pudet ad morem discincti vivere Nattae? 
 sed stupet hie vitio et fibris increvit opimum 
 pingue, caret culpa, nescit quid perdat, et alto 
 demersus summa rursum non bullit in unda. 
 
 Magne pater divum, saevos punire tyrannos 35 
 
 baud' alia ratione velis, cum dira libido 
 moverit inge nium ferventi tincta veneno: 
 virtutem videant intabescantque relicta. 
 anne magis Siculi gemuerunt aera iuvenci, 
 et magis auratis pendens laquearibus ensis 40 
 
 purpureas subter cervices terruit, ' imus, 
 
 31. natae. 
 
 37. ingeniom. 
 
 30. phalerae, contemptuously to an 
 ' eques,' as the word is peculiarly used of 
 a horse's trappings, while it means also a 
 military ornament, * Multo phaleras su- 
 dore receptas' Virg. Aen. 9. 458. *Equltes 
 donati phaleris' Livy 39. 31. 
 
 ego te intus et in cute novi. 
 ' I know what lies under those trappings.' 
 Compare 4. 43 ' ilia subter Caecum vulnus 
 habes : sed lato balteus auro Praetegit.' 
 Heinr. compares Iv XPV' 
 
 31. ad morem, more commonly *in 
 morem/ *ex more,' or ' more.' 
 
 discincti, * discinctus aut perdam 
 nepos' Hot. Epod. I. 34. 
 
 Natta is another character from 
 Horace (l S. 6. 124), where he appears 
 not as a reprobate, but as a man of filthy 
 habits. 
 
 32. sed, apparently used to show that 
 the parallel does not now hold good, being 
 rather* in Natta's favour. Persius could 
 not seriously think Natta's case better 
 than tUat of the man whom ' a little 
 grain of conscience makes sour/ any more 
 than mortification is better than acute 
 disease — indeed his description shows that 
 he is fully alive to the horror of the state 
 of moral death : but it is his object to 
 enforce the stings of remorse, so, without 
 drawing any direct comparison, he exhibits 
 the former briefly, and then proceeds to 
 dwell more at length on the latter. 
 
 stupet. . vitio, like 'stupere gaudio' 
 
 Cael. in Quint. 9. 3, 58 (Freund). ["Et* 
 TOVTqj dt<x\4yofiai ; Kal trotov avrqi irvp, ^ 
 •aoTov avr^ cidTjpov wpoffdya, iv atffdTjrat 
 '6ti vevifcporrai k.tJK. Epictetus i. 5. 7-] 
 
 fibris increvit, *has overgrown his 
 heart/ i. 47., 5, 29. Madan compares 
 Psalm 119. 70 'Their heart is as fat as 
 brawn.' So S. Matth. 13. 15 eTraxi^vO-rj 
 7cip if KapUa rov \aov to^tov. S. John 
 12. 40 7reTr(*)pQ]ieiv avTWV r^v napBlav. 
 
 opimus is a synonyme of pinguis,' 
 
 33. pingue is here used substantively, 
 as Virg. G, 3. 124 * Impendunt curas denso 
 distendere pingui.' 'The application is 
 analogous to that of ' pingue ingenium/ 
 fat causing dullness of perception, though 
 of course the sense here thought of is the 
 moral sense. 
 
 caret culpa, a translation of dxo- 
 XacrrSs tan ? or implying that his dead- 
 ness has virtually deprived him of respon- 
 sibility? Such sentiments as Menander 
 yvwfi. fiov6(TT, 430, quoted by Casaubon 
 and Jahn, 6 txjjSev ddojs ovbev f^afjutprd- 
 v€i, are scarcely in point, as the dyvota 
 here is dyvoia Ka66kov or kv ry Trpoai- 
 p€(X€i (Arist. Eth. N. 3. i). 
 
 34. bullit, not 'struggling, sends a 
 bubble to the top,' as Gifford renders it, 
 as it would be quite impossible that a body 
 plunged in water should not do so, how- 
 ever unresisting, but ' rises, and makes 
 bubbles at the surface by struggling,' as 
 Casaubon, Jahn, and Heinr. understand it 
 
SAT. III. 
 
 57 
 
 trappings to the mob ! I can look under them and see your skin. 
 Are you not ashamed to live the loose life of Natta? But he is 
 paralyzed by vice ; his heart is overgrown ^ith thick collops of 
 fat ; he feels no reproach ; he kpows nothing of his loss : he is 
 sunk in the depth and makes no more bubbles on the surface. 
 
 Great Father of the Gods, be it thy pleasure to inflict no other 
 punishment on the monsters of tyranny, after their .nature ha^ been 
 
 ^re^lijiJ^^ce^jias^m^ 
 
 them look upon virtue and pine that they have lost her for ever ! 
 Were the groans from the brazen bull of Sicily more terrible, or 
 did the sword that hung from the gilded cornice strike more 
 dread into the princely neck beneath it than the voice whiph 
 
 — and so perhaps the Scholiast, though he 
 confuses matters by supposing the image 
 to be that of a man absorbed by a ' cae- 
 nosa vorago.' Casaubon quotes Philo ori jh 
 X^ipov K. T. X. p. 142 D, — speaking of the 
 flood of sensible objects that pours in on 
 the mind — t6t€ ycLp kyfcapirojOels 6 vovs 
 ToaoiLiTat icXvSoJVi fivOios tvpiffKerai, fiqB' 
 ocov dvavq^aaBai Kot vvepKvipai Svvd- 
 fievos. 
 
 35-43. ' No torture that can be in- 
 flicted on the sinner can be worse than 
 that in the moment of temptation he 
 should see virtue as she is, and gnash his 
 teeth that he cannot follow her. The 
 bull of Phalaris, the sword of Damocles, 
 are as nothing compared with the daily 
 "sense of running darkly to ruin" from the 
 effect of concealed sin.' 
 
 35. tyrannos, as inventors of tor- 
 tures for others, and thferefore deserving 
 the worst tortures themselves, probably 
 ■with reference to the historical allusions 
 which follow, vv. 39-41- Persius doubt- 
 less thought of Hot. I Ep. 2. 58 'Invidia 
 Siculi non invenere tyranni Maius tor- 
 mentum,' * intabescant ' referring to ' in- 
 vidia ' (compare 'macrescit' v. 57). Juv. 
 apparently imitates both (13. 196), 'Poena 
 autem vehemens ac multo saevior ilHs 
 Quas et Caedicius gravis invenit aut 
 Rhadamanthus.' 
 
 36. libido moverit ingenium, * ut 
 ingenium est. omnium Hominum ab labore 
 proclive ad libidinem^ Ter. Andr. i. i. 
 50. 
 
 37. ferventi . . veneno, * Occultum 
 inspires ignem, fallasque veneno * Virg. 
 Aen. I. 688, compare 7. 354-356, Lucan. 
 9. 742. 
 
 38. [videant. Comp. Plato's language 
 
 about (ppSvTjffts, Phaedrus p. 350 D.] 
 
 intabescant seems taken from 
 Ovid's description of envy (M. 2. 780), 
 ' intabescitquQ videndo Successus homi- 
 num.' 
 
 relict a, abl. abs. Compare Virg. 
 Aen. 4. 692 ' Quaesivit caelo lucem in- 
 gemuitque reperia,' Though * relicta ' 
 here stands not for ' postquam,' but for 
 ,*quod eam reliquerunt.' The line, as 
 Jahn remarks, has more force, expressed 
 as it is in the form of a prayer, than if it 
 had been regularly connected with the 
 preceding sentence, ' hand alia ratione 
 quam ut.* The sentiment is Ovid's 'Video 
 meliora,* etc. 
 
 39. gemuerunt, because the groans of 
 the victims passed for the bellowings of 
 the bull. ' Gemere ' might possibly be 
 used of the animal itself, as it is applied 
 by Lucr. 3. 297 to the lion — but it is 
 doubtless substituted here for ' mugire/ 
 not only as adding to the poetry of the 
 passage by combining the images of the 
 bull and the victim, but for the sake of 
 the comparison, which is to illustrate 
 human suffering. 
 
 40. This reference to the story of Da- 
 mocles is probably imitated from Hor. 3 
 Od. I. 17 'Destrictus ensis cui super impia 
 Cervice pendet, non Siculae dapes Dulcem 
 elaborabunt saporem.* 
 
 41. purpureas .. cervices, a bolder 
 expression than *purpurei ( = purpurati) 
 tyranni' Hor. i Od. 35. 12, from which 
 it is doubtless taken. The epithet so 
 chosen suggests the notion not merely of 
 splendour, but of the splendour of a tyrant, 
 so as to be virtually equivalent to Horace's 
 ^ impia cervice.' ['Cervices' is usual for 
 ' cervix.'] 
 
58 
 
 PERSII 
 
 imus praecipites' quam si sibi dicat et intus 
 palleat infelix. quod proxima nesciat uxor ? 
 
 Saepe oculos, memini, tangebam parvus olivo, 
 grandia si noUem morituri verba Catonis 45 
 
 discere, non sano multum laudanda magistro, 
 quae pater adductis sudans audiret amicis. 
 iure : etenim id summum, quid dexter senio ferret, 
 scire erat in voto ; damnosa canicula quantum 
 raderet; angustae collo non fallier orcae; 50 
 
 neu quis callidior buxum torquere flagello. 
 
 43. quid. 
 
 46. et insano. 
 
 42. imus praecipites. *Peccatisin- 
 dulgens praecipitem amicum ferri siait ' 
 Cic. de Amic. 24. The Delph. ed. and 
 Jahn refer to the celebrated opening of 
 Tiberius' letter to the Senate (Tac. Ann. 
 6. 6, Suet. Tib. 67) ' Quid scribam vobis, 
 P. C, aut quomodiJ scribam, aut quid 
 omnino non scribam hoc tempore, Dii me 
 Deaeque peius perdant quam perire me 
 quotidie sentio, si scio : ' but they omit 
 Tacitus* comment, which is at least as 
 much to the point : ' Neque frustra prae- 
 stantissimus sapientiae firmare solitus est, 
 si recludantur tyrannorum mentes, posse 
 adspici laniatus et ictus : quando ut cor- 
 pora verberibus, ita saevitia, libidine, mails 
 consuetiSj animus dilaceretur.' 
 
 42. intus palleat, not a very intel- 
 ligible expression at first sight, appears 
 to include the notions of depth and 
 secrecy. 
 
 43. palleat.. quod nesciat is the 
 ace. of the object, as in 5. 184 'recuti- 
 taque sabbata palles,' not the cogn., as in 
 1. 124 note. 
 
 proxima .. uxor, *the wife of his 
 bosom ; ' compare the use of * pro- 
 pinquus.' 
 
 44-62. 'I remember my school days, 
 which were unprofitable enough. I used 
 to shirk recitation-lessons, because all my 
 ambition was to excel in games of chance 
 or skill — but you have had an insight into 
 what wisdom is, and have learnt some- 
 thing of the excellence of virtue. Drop- 
 ping off again — nodding and yawning? 
 
 Have you really no object in life ? * 
 
 44. tangebam, the reading of the 
 best MSB. for 'tingebam,' is supported by 
 Ov. A. A. I. 66i ' Si lacrimae . . Deficient, 
 uda lumina tange manu ' (Konig, Jahn,) 
 and by the Scholiast * Oculi oleo tacti 
 perturbantur ad tempus.' The object of 
 the application, however, as most of the 
 old commentators, Heinr., and Jahn per- 
 ceive, was not to produce irritation or 
 anything which had the appearance of it, 
 but to make believe that his eyes were 
 weak by his use of the remedy. *Cum 
 tua pervideas oculis mala lippus inunctis * 
 Hor. I S. 3. 25. ' Non tamen idcirco 
 contemnas lippus inungi' i Ep. 1, 29. 
 
 parvus, *when a child.' 'Memini 
 quae plagosum mihi parvo Orbilium die- 
 tare ' Hor. 2 Ep. I. 70. 
 
 45. grandia; a dying speech made 
 for Cato, like the oration to Sulla, Juv. I. 
 16, and the ' suasoria ' made for Hannibal, 
 id. 7. 161 foil. See Tac. Or. 35. Here 
 the speech seems not the boy's own 
 composition, but that of some one else, 
 perhaps the master, and learnt by the 
 boy. 
 
 46. non sano expresses Persius' scorn 
 for the whole system of education — the 
 choice of such subjects for boys, and the 
 praise given to contemptible efforts — per- 
 haps on account of the father's presence. 
 There is much to the same effect in 
 Tac. 1. ^. 
 
 laudanda = 'quae laudaret,' after 
 the analogy of ' tradere, curare, etc., fa- 
 
SAT. III. 
 
 59 
 
 whisgers^jto^thejhe^rt, 'We are going, going down the precipice,' 
 and the ghastly inward paleness, which is a mystery, even to the 
 Wife of the bosom ? 
 
 Often, I remember, as a small boy I used to give my eyes a 
 touch with oil, if I did not want to learn Cato's grand dying 
 speech, sure to be vehemently applauded by my wrong-headed 
 master, that my father might hear me recite in a glow of perspir- 
 ing ecstacy with a party of friends for the occasion. Reason good, 
 for the summit of my scientific ambition was to know what that 
 lucky sice would bring me, how much that ruinous ace would 
 sweep off — never to be balked by the narrow neck of the jar, 
 or to let any one be cleverer at whipping the top. But you 
 
 ciendum,' a use belonging to later Latin. 
 Madvig, § 433. 
 
 47. The recitation was weekly, but the 
 father does not seem to have attended 
 so often. Juv. 7- 165, 6. 
 
 sudans, from pleasure and excite- 
 ment. 2. 53. Jahn, who refers, after 
 Casaubon, to Statius' words in his funeral 
 poem on his father Silv, 5. 3. 215 foil. 
 ' Quahs eras, Latios quoties ego carmine 
 patres Mulcerem, felixque tui spectator 
 adesses Muneris I heu quali confusus 
 gaudia fletu Vota piosque metus inter 
 laetumque pudorem 1 ' 
 
 48. iure : as a boy turning away from 
 distasteful and injudicious teaching, fond 
 of boyish amusements, and not able to 
 appreciate the higher pursuits which 
 would engage him afterwards. * lure ' 
 forming a sentence by itself; Mure omnes' 
 Hor. I S. 2. 46. So 'merito,' i S. 6. 22. 
 
 id summum . . . erat in voto. 
 * Esse in voto ' or ' votis ' means to be in- 
 cluded in a person's prayers. ' Hoc erat 
 in votis' Hor. 2 S. 6. I. So 'venire in 
 votum' I Ep. II. 5. Compare Cic. N. D. 
 L. 14 * Deus qui nunquam nobis occurrit, 
 neque in precibus, neque in optatis, neque 
 in votis* 
 
 senio, 'the size,' (compare 'ternio,' 
 ' unio ') stands, as Jahn and Heinr. think, 
 for three sizes, Tph ef , the highest throw 
 with the 'tesserae' ('Venus,' or 'iactus 
 Venereus '). The highest throw with the 
 ' tali,' which were four in number, was 
 when all four turned up differently (Lu- 
 cian. Am. p. 415, Ov. A. A. 2. 204 foil., 
 Tr. 2. 471 foil.). See Freund v. ' alea.' 
 
 quid . . . ferret = * quem fructum 
 ferret.' Boys played games of hazard as 
 
 well as games of a more harmless sort. 
 ' Puer . . ludere doctior Seu Graeco iubeas 
 trocho, Seu mails vetita legibus alea' Hor. 
 3 Od. 24. 65 foil. 
 
 49. ' Me quoque per talos Venerem 
 quaerente secundos Semper damnosi subsi- 
 luere canes' Prop. 5. 8. 46, i.e. in the 
 game with ' tali,' when all four fell alike, 
 in the game with ' tesserae,' which is here 
 meant, when all three were aces, rpeis kvPol. 
 
 50. raderet, opp. to 'ferret.' Freund 
 makes the ' orca ' equivalent to the 
 'phimus' (Hor. 2 S. 7. 17) or box into 
 which the dice were thrown, quoting 
 Pompon, ap. Prise. 3. p. 615, ' interim 
 dum contemplor orcam taxillos ( = talos) 
 perdidi ; ' but it does not appear that 
 throwing the dice with accuracy into the 
 box constituted any part of the skill of 
 the game, and the Schol. seems right in 
 supposing Persius to allude, as Pomponius 
 doubtless did, to the game with nuts 
 (' nuces ') called in Greek rpSTta (Pollux 
 9. 7. 103), which was frequently per- 
 formed with * tali ' {affTpayakoi), the 
 point being to throw them into a hole 
 (^^66pos), or, as here, into a jar, so as not 
 to count those which fell outside. The 
 narrowness of the neck (' coUo angustae 
 orcae ' = ' colic angusto orcae ') would of 
 course increase the difficulty. 
 
 ,51. 'Et [erat in voto] ne quis callidior 
 (esset).' 
 
 buxum, 'the top,' as in Virg. Aen. 
 7. 382 'volubile buxum,' which Persius 
 probably imitates, as no other instance is 
 quoted where the word is so applied. 
 
 52. curvos = 'pravos,' apparently from 
 Hor. 2 Ep. 2. 44 ' Scilicet ut possem curvo 
 dignoscere rectum,' which is used, as hc-re, 
 
6o 
 
 PERSH 
 
 baud tibi inexpertum curvos deprendere mores, 
 quaeque docet sapiens bracatis inlita Medis 
 porticus, insomnis quibus et detonsa iuventus 
 invigilat, sniquig et grandj pas ta ^olgita_ : ^£^J^y^' 
 €t _ tib i quaeSamips diduxit littera ramos, 
 surgentem dextro monstravit limite callem. f-^^'^z "" ' 
 stertis adhuc, laxumque caput conpage soluta 
 oscitat hesternum, dissutis undique mali s? 
 est aliquid quo tendis, et in quod dirigis arcum? 
 an passim sequeris corvos testaque lutoque, 
 securus quo pes ferat, atque ex tempore vivis? 
 
 i.-jiC^^- 
 
 55 
 
 /ru u'M: 
 
 60 
 
 52. kaut. 
 
 56. deduxit. 
 
 60. in quo. 
 
 as a synonyme for higher education — a 
 young man's as opposed to a boy's. Per- 
 sius nearly repeats himself 4, ii 'rectum 
 discernis ubi inter Curva subit, vel cum 
 fallit pede regula varo ' (referred to by 
 Jahn). Comp. also 5. 38 'Adposita in- 
 tortos extendit regula mores,' which Cas- 
 aubon quotes. 
 
 53. We must either suppose a zeugma, 
 borrowing * cognoscere ' or some such 
 word from ' deprendere,' or make the 
 construction, ' neque inexperta sunt quae,' 
 etc., just as 'scire' and 'neu quis' are two 
 subjects connected with the same predicate 
 'summum erat in vote' 
 
 sapiens .. porticus, like * sapien- 
 tem barbam ' Hor. 2 S. 3. 35, 'erudi- 
 tus pulvis* Cic. N, D. a. 18. The 
 porch is personified as in Hor. 2 S. 3. 
 44 * porticus et grex Autumat.' The 
 
 Ji^lSSiSf-§.*'5SSSr/^sort/,^w^ 
 with paintings by P qiygnotus, one or 
 "them r epfes e nt ing^ ' xKeJbai^^'^or^aTi^ 
 thon. Laert. 7. 5; Pans. i. 15,' referred 
 "to""^ Casaubon. Whether the walls 
 were themselves painted or merely hung 
 with paintings is not clear, and not 
 settled, as Jahn remarks, by the word 
 ' inlita,* which cannot be pressed, as it is 
 used improperly, and probably expresses 
 some contempt. 
 
 bracatis. 'Tela fugacis equi, et 
 hracati militis arcus' Prop. 4. 4. 17* 
 
 54. et detonsa was restored by Tur- 
 nebus, whom Casaubon and later 'editors 
 
 follow, from most MSS. for the old 
 reading ' indetonsa.' The Stoics let their 
 beard grow, but cut their hair close 
 (*superciIio brevior coma' Juv. -a. 15, 
 quoted by the Delph. ed. Konig also 
 refers to Luc. Vit. Auct. 20, Hermot, 
 18) — a practice, as Jahn remarks, com- 
 mon to them with athletes, mourners, 
 and misers (Theophr. Char. 10), in oppo- 
 sition to the fashionable and luxurious 
 habits of the /cofiwures. 
 
 55. invigilat, rather tautological after 
 
 * insomnis.' * Nee capiat somnos invigi- 
 letque malis/ Ov. F, 4. 530. 
 
 siliquis, * pulse.' Hor, 2 Ep. I, 
 123, speaking of the poet, 'vivit siliquis 
 et pane secundo.' 
 
 polenta, d\(piTa, * pearl-barley/ 
 a Greek, not a Roman, dish (' videtur 
 tam puis ignota Graeciae fuisse, quam 
 Italiae polenta' Pliny 18. 19. 8), men- 
 tioned as a simple article of diet by 
 Attains, Seneca's preceptor (Sen. Ep. 1 10. 
 18, quoted by Jahn) • Habemus aquam, 
 habemus polentam : lovi ipsi controver- 
 siam de felicitate faciamus:' called *grandis,' 
 as Virg. E. 5. 36 speaks of ' grandia 
 hordea ' — perhaps, as Casaubon thinks, 
 with a further reference to the abundance 
 of the meal and its fattening effects. 
 [' Grandis ' was apparently appHed specially 
 to agricultural products : comp. the old 
 ' carmen' quoted by Festus p. 93 (Miiller) 
 
 * Hiberno pulvere, verno luto grandia farra, 
 camille, metes:' so Cato, 14I. 2, has 
 'grandire virgulta.'] 
 
SAT. III. 
 
 6i 
 
 have had some practice in detecting deviations from the rule of 
 right, and in the doctrines of the philosophic porch where the 
 Medes are painted in their trowsers : doctrines which form the 
 nightly study of close-shaven young men, clifitfidimMi ri.'l'it^inard jas! ^ 
 
 ' messes of porridg e : and the letter jwhich jgreads i nto Pythagorean 
 ramifications has set your face towards^ the steeppath whic h rises 
 
 To the right. Snoring still? your head dropped, with the neck- 
 jomts all loose, yawning off yesterday, with y2H£,_J2;2Lijili2£JlS^ 
 asunder from all points of the compass ? Have you any goal ? any 
 mark at which you aim? or are you on a vague wild-ffoose chase 
 armed with broken pots and mud, not caring where you go, and 
 Uving by the rule of the moment ? 
 
 56. The image of the two ways is as 
 old as Hesiod, W. and D. 387-292 t^v 
 fiivrot KotcdTijTa koi l\ad6v kffriv kKcffOai 
 *P7jiBiOJs' XetTj fiiv oBos, fj.d\a 5' hyyvOi 
 vaUi. T^s 5' ap^TTJs Wpwra Oeol -npoir^.- 
 poi6€V €0TjKav ^AOdvaroi' fxaicpds Bk Hal 
 opOtos otyLQS ks avr^v'K.al TpTjxi'S t6 irpoJTOV, 
 eir^v 5* eis dfcpov tfCTjrai, 'FijidiTj 6^ eireira 
 iriKft, xoA-*'"? ^*P kovffa. Pythagoras 
 
 ^^^"."^ improved on it by choosing the letter'^Lj' 
 ir''^^^'^'Qthe older form of y or Y)i hence called 
 his letter (Anth. Lat. 1076. i Meyer), as 
 its symbol, the stem standing for the un- 
 conscious life of infancy and childhood, 
 the diverging branches for the alternative 
 offered to the youth, virtue or vice. Per- 
 sius again refers to this 5. 34 * Cumque 
 iter ambiguum est, et vitae nescius error 
 diducit trepidas ramosa in compita mentes.* 
 
 Samius occurs Ov. F. 3. 153 as a 
 synonyme of Pythagoras. 
 
 *deduxit' most MSS., but diduxit 
 is clearly right, as Jahn remarks. The 
 two prefixes are constantly confounded, 
 and the point is just one on which MSS. 
 have no weight. 
 
 57. surgentem. Because the path of 
 virtue was arduous, 6pOios otfioSf and hence 
 represented by the straight limb of the 4 
 {dexiro). 
 
 monstravit perhaps conveys a 
 similar notion, as if the letter itself by its 
 form suggested the path to the right, that 
 which went straight on. So limes would, 
 naturally mean a straight cut road, * secto 
 via limite quadret' Virg. G, 2, 278. 
 
 callis is properly a mountain path, 
 as defined by Isid. Orig, 15. 16. lo 'callis 
 est iter pecudum inter montes angustum et 
 trltum/ Freund q. v. The general mean- 
 ing of the two lines then is, ' You have 
 
 arrived at the turning-point of life, and 
 have been told which is the right way.' 
 
 58. stertis, v. 3, the effect of the 
 * crapula.' 
 
 laxum, I. 98. 
 
 conpage, 'conpages humana labat * 
 Lucan 5. 119. 
 
 59. oscitat hesternum, like * verum 
 plorabit' l. 90 ; * corpus onustum Hester- 
 nis vitiis ' Hor. 2 S. 2. 78. 
 
 undique, an intentional exaggera- 
 tion for ' utraque parte.* 
 
 60. Casaubon compares Arist. Eth. N. 
 I. I ap* o\)v fccd irpbs rdv 0iov ^ yvuais 
 rod riKovs fiey&kijv ex«t ^onrjv, «ai «a^- 
 dnep To^6rat aKoirbv exovres, (MWoy hv 
 Tvyx^^^^f^^^ Tot) Biovros; 
 
 in quod, though found only in a 
 few MSS., is unquestionably the true 
 reading, not * in quo.* The change, as 
 Jahn remarks, is one which might justi- 
 fiably have been introduced even if totally 
 unsupported, being demanded by the lan- 
 guage, and really countenanced by the 
 MSS., as * d ' has evidently dropped out 
 before • dirigis.' 
 
 61. passim, * volucres hue illuc passim 
 vagantes' Cic. de Div. 2. 38, *at random.' 
 Comp. Aesch. Ag. 394 BuSuuei rrais irora- 
 vbv 6pviVt and the Greek proverb rd. 7rcT(5- 
 H^va BidjKeiv, 
 
 testaque lutoque, 'the first mis- 
 siles that come to hand,' opp. to * arcus.' 
 Casaubon. ' Sequi,* attempt to reach 
 with : * teloque sequi, quern prendere 
 cursu Non poterat ' Virg. Aen. 12. 775* 
 Comp. 'pilo sequi' Tac. H. 4. 29, ' ferro 
 sequi ' Ov. M. 6. 665. 
 
 62. securus, followed by a relative 
 clause. * Quid Tiridaten terreat, unice 
 Securus ' Hor. i Od. 26. 6 : compare also 
 
62 
 
 PERSII 
 
 Helleborum frustra, cum iam cutis aegra tumebit, 
 poscentis videas : venienti occurrite morbo, 
 et quid opus Cratero magnos prdmittere montis? 65 
 
 discite, o miseri, et causas cognoscite rerum : 
 quid sumus, et quidnam victuri gignimur; ordo 
 quis datus, aut metae qua mollis flexus et unde; 
 quis modus argento, quid fas optare, quid asper 
 utile nummus hab_et, patriae carisque propinquis 70 
 
 qaantum elargiri deceat, quem te deus esse 
 
 63. timebit u superset. 67. aut. 68. datur, fiuxus. 69. obtare. 
 
 1 S. 4. 50., 2 Ep. I. 176. See 6. 12 note. 
 
 62. ex tempore, 'ofF-hand,' 'on the 
 spur of the moment ; ' * versus fundere 
 e« tempore'' Cic, de Or. 3. 50: so that 
 * ex tempore vivere' is ' to live by the rule 
 of impulse;' not, as Heinr. thinks, equi- 
 valent to * in diem vivere,' * to live from 
 hand to mouth.' [With the whole comp. 
 Marcus Aurelius 2. 7 \rjpovffi ydp fcal 8tat 
 trpd^tojv ol KeKfj,T}ic6T€s iv tw ^iqj, fcal fxij 
 €xovT€s aK0Tr6v, 1^' tv iraaav opfi^v koI 
 fcaddwa^ (pavratriav &TrevOvvovatv.'] 
 
 63-76. * There is such a thing as try- 
 ing to mend when it is too late. Be wise 
 in time — learn your duty — where to bound 
 your wishes — on what objects to spend 
 money — what is your mission in life. 
 Such knowledge will stand a lawyer in 
 better stead than all the wealth his fees 
 may be bringing him,' 
 
 63. helleborum. Black hellebore was 
 given in dropsies, Piin. 25. 5. 22, after 
 Dioscorid. 4. 151, referred to by Jahn. 
 
 cutis aegra tumebit, vv. 95, 98. 
 Observe Persius' frequent reference to the 
 dropsy, when he wishes to choose an in- 
 stance of disease, I. 23 (?) 55., 3. 63, 88 
 foil. ; apparently because it is directly 
 traceable to indulgence. In the present 
 passage he may have thought of Horace, 
 I Ep. 2. 33 ' Ut te ipsum serves, non 
 expergisceris ? atqui, Si noles sanus, curres 
 hydropicus.' 
 
 64. * Principiis obsta : sero medicina 
 paratur, Cum mala per longas invaluere 
 moras'Ov.R. A. 91 foil., quotedby Madan. 
 
 65. et quid is the reading of all the 
 MSB. but one, which has * ecquid,' as 
 Orelli reads. Jahn (1843) seems right 
 in connecting the present line closely 
 
 with the preceding — * Meet the disease 
 in its first stages, and what need will 
 there be?' ' et ' marking the conse- 
 quence. ' Die quibus in terris, et eris 
 mihi magnus Apollo ' Virg. E. 3. 104. 
 [In his last edition Jahn puts a full-stop 
 after ' morbo.*] 
 
 Craterus, Hor. 2 S. 3. i6r. See 
 note on 2. 14. 
 
 magnos promittere montis, a 
 proverbial phrase. Jahn compares Ter. 
 Phorm. I. 2. 18 *modo non montes auri 
 pollicens,' Heinr. Sail. Cat. 23 ' maria 
 montesque polliceri eoepit,' from which it 
 appears that the expression was variously 
 understood, some taking it of mountains 
 of gold, others of actual mountains. 
 [Comp. Plautus Stich. i. i. 26 ' Persarum 
 Montes qui esse aurei perhibentur : ' 
 'argenti montes' ib. Mil. 4. 2. 73* and 
 Varro Sat. Menipp. p. 103 Riese.] ' You 
 will not then be driven to the frantic 
 offers which patients in desperation make 
 to their physicians.' 
 
 66. diseite, o. The hiatus is like 
 that in Hor. 3 Od. 14. il * male omin- 
 atis Parcite verbis,' if the reading is 
 correct, [niire 6^ {d-noXa-ufftis) t^s ecp' 
 eK&ffrov ■yvo}piff€0)s, rl re ktrrl /car* ovaiav, 
 Kol Tiva x^P^^ ^X^* ^^ '^'^ K6afM> ic.t.\. 
 M. Aurelius 10. 9 ; comp. ib. 2. 9. Per- 
 sius' words contain a similar exhortation 
 applied directly to practice.] 
 
 causas cognoscite rerum is 
 doubtless from Virg. G. 3. 490 ; but Vir- 
 gil means the physical causes of nature ; 
 Persius the final cause of human life, 
 Juvenal's ' vivendi causas ^ (8. 84), 
 
 67- sumus, etc. The questions, though 
 really dependent, being put in an inde- 
 
SAT. III. 
 
 63 
 
 It is too late to ask for hellebore, as you see men doing, when 
 the skin is just getting morbid and bloated. Meet the disease at 
 its first stage, and what occasion is there to promise Craterus 
 gold-mines for a cure ? Be instructed, poor creatures, and ac- 
 quaint yourselves with the causes of things, — what we are, what life 
 we are sent into the world to lead, what is the rank assigned us 
 at starting, where is the smooth turn round the goal and when to 
 take it, what should be the limit to our fortune, what we may law- 
 fully wish for, what is the good of coin fresh from the mint, how 
 much ought to be spent on one's country and one's near and dear 
 friends, what part God has ordained you to bear, and what is your 
 
 pendent form, except 'deceit' v. 71. 
 Compare Prop. 4. 5. 25 foil. The ques- 
 tions here proposed are Stoic questions, 
 and have been largely illustrated by Cas- 
 aubon, though the whole passage is appa- 
 rently modelled on Hor. I Ep. 18. 96 
 foil. ' Inter cuncta leges et percontabere 
 doctos, Qua ratione queas traducere leni- 
 ter aevum,' etc. 
 
 quid sumus. Cic. Fin. 4. 10, 
 speaking of the points on which Stoics 
 and Academics agree, ' Sequitur illud ut 
 animadvertamus qui simus ipsi . . . Sumus 
 igitur homines : ex animo constamus et 
 corpore, quae sunt cuiusdam modi ; ' from 
 which he goes on to deduce the end of 
 life, * secundum naturam vivere,* so as to 
 illustrate Persius' second inquiry. [Comp. 
 Epictetus 2. 10. I.] 
 
 quidnam victuri gignimur. 
 Casaubon also quotes Marc. Antonin. 8. 
 52 o S^ /*^ eiSihs irpds o n irecpvfcev, ovK 
 oTSev offTis fffrlv ovS^ t'l effTi K6tT/iOS. 
 
 quidnam = 'quam vitam.' 
 
 victuri, not expressing time but 
 purpose. See note on I. 100. 
 
 or do seems rightly explained by 
 Heinr. and Jahn with reference to what 
 follows, of the position for starting in the 
 chariot race. Compare Soph. El. 710 
 ct6.vt€s S* iv' aiiTols ol reTay/ievoi 0pa' 
 0ets SXr/pois iiitj\ay Koi KariaTTiaav 
 iUppovs. The word however is a Stoic 
 one, Tofis (or x^P"''^) Epictet. Ench. 22. 
 
 68. Most MSS. read ' quam,' which 
 Casaubon retains; but Orelli, Heinr., and 
 Jahn rightly prefer qua. The difficulties 
 of rounding the goal in a chariot race are 
 well known. See Horn. II. 23. 306 foil., 
 Soph. El. 720., Hor. i Od. i. 4. 
 
 metae .... flexus, like ' flectere 
 metam ' Stat. Theb. 6. 440. Jahn. ' In 
 
 flectendis promontoriis ' Cic. Div. 2. 45. 
 
 mollis = ' facilis.' The turn must 
 not be too sharp or abrupt, K\iv6i]vat 
 .. ^Ka Horn. 1. u. 
 
 unde, whence to begin the turn; 
 The choosing of places and the fixing of 
 the goal are mentioned closely together. 
 Horn. U. 23. 358 ffTili' Sh /ifTaiTTOix^i' 
 ffilfirive 5k t^piwt' 'A'Xt^^c'JS, imitated by 
 Virgil, Aen. 5. i29-:3a. 
 
 ^. quis modus argento, probably 
 imitated from Lucil. ap. Lact. I. D. 6. 5. 2 
 * Virtus, quaerendae finem rei scire mo- 
 dumque.* 
 
 quid fas optare carries us back 
 to Sat. 2. 'Quid sentire putas? quid cre- 
 dis, amice, precari?' Hor. I Ep. 18. 106, 
 ' Nil ergo optabunt homines ? ' Juv. 10. 
 
 346. 
 
 asper . . nummus, Suet. Nero 44 
 for new coin, rough from the die. Pos- 
 sibly Persius may mean, ' What is the 
 good of money hoarded up and not cir- 
 culated {irilus)?' Compare Hor. i S. i. 
 41 foil., 73 ' Nescis quo valeat nummus ? 
 quern praebeat usum ? ' 
 
 70. Lucil. 1. u. ' Commoda praeterea 
 patriae sibi prima putare Deinde parentum, 
 tertia iam postremaque nostra.' Persius 
 however was thinking more of Hor. 2 S. 
 2. 104 'Cur, improbe, carae Non aliquid 
 patriae tanto emetiris acervo ? ' 
 
 carisque propinquis is from Hor. 
 I S. I. 83. Compare also Hor. A. P. 312 
 ' Qui didicit patriae quid debeat et quid 
 amicis,' and Virg. G. 2. 514 ' Hinc pa- 
 triam parvosque penatis Sustinet.* 
 
 71. elargiri, a very rare word, 
 quem te deus esse iussit. 'Supra, 
 
 Discite quid sumus : sed aliud est ; nam 
 ibi natura hominis proponebatur inqui- 
 renda, hie personae qualitas, ibi inquam 
 
64 
 
 PERSII 
 
 iussit, et humana qua parte locatus es in re. 
 disce, nee invideas, quod multa fidelia putet 
 in locuplete penu, defensis pinguibus Umbris, 
 et piper et pernae, Marsi monumenta clientis, 
 menaque quod prima nondum defecerit orca. 
 Hie aliquis de gente hircosa centurionum 
 dicat *Quod sapio satis est mihi, non ego euro 
 esse quod Arcesilas aerumnosique Solones, 
 obstipo capite et figentes lumine terram, 
 murmura cum secum et rabiosa silentia rodunt 
 
 75 
 
 80 
 
 75. munimenta. 
 
 79. salones. 
 
 80. opstipo. 
 
 81. rapiosa. 
 
 (p^ff€o}8 vipt agebatur, hie irepl ffx^<T€0}s* 
 Casaubon. The words appear to be ex- 
 plained by those which follow, ' humana 
 qua parte locatus es in re,' and if so, not 
 to differ materially from * ordo quis datus.' 
 Thus, quern - . esse=*quas partes agere/ 
 
 72. humana .. res, apparently on 
 the analogy of ' res Romana.* [* Sic 
 etiam in magno quaedam respublica mundo 
 est' Manilius 5. 737. The Stoical doc- 
 trine that the universe is a great ttSXis 
 of which all men are iroXtTai is well 
 known.] 
 
 locatus seems to be another equi- 
 valent o{ T€Tayf^4vos, implying the notion 
 of a station or post which a man is bound 
 not to desert. [Comp. Socrates' language 
 in Plato's Apology, 17. 29.] Casaubon 
 quotes Arrian i. 9 dvdax^f^^^ kvotfcovvTCs 
 raiuTTjv x6:pav, cts ^v kmivos vfids era^ev. 
 *Locum virtutis deseruit ' Hor. i Ep. 16. 6*/. 
 
 73. Persius changes from 'discite' to 
 disce, as he had changed from * gigni- 
 mur ' to ' locatus es.' It matters little 
 whether we connect ' disce ' with what 
 goes before, or make it begin a new 
 sentence. 
 
 invideas (' discere *) as Jahn ex- 
 plains it. ' His te quoque iungere^ Caesar, 
 Invideo' Lucan 2. 550. fmvOav€f /ijyS^ 
 tp96v€t. The lines which follow must 
 refer to the man whom Persius is ad- 
 dressing, not to some other person, as 
 there is no sort of specification. We 
 must suppose then that Persius finally 
 leaves the youth to whom he has been 
 appealing at v. 62. He then delivers a 
 more general admonition, at last singling 
 
 out a person whom he chooses to describe 
 as a rich lawyer. ' Do not grudge me 
 your attention because your stores are 
 full.' 
 
 73. multa fidelia putet. The details, 
 and the word ' putet,' are meant to be 
 contemptuous. ' Your stores are so full 
 that you cannot eat the good things while 
 they are fresh,' * Quod hospes Tardius 
 adveniens vitiat-um commodius quam In- 
 tegrum edax dominus consumeret ' Hor. 
 2 S. 2. 90. There is a coarseness in fees 
 paid in kind, as in Aristoph. Clouds 648, 
 where Strepsiades offers to fill Socrates* 
 trough with meal, though the notion here 
 is that of rude plenty, not as in Juv. 7. 
 119, Mart. 4.46, of a penurious truck- 
 system. 
 
 74. * Among your plenteous stores ; ' 
 penus comprehending all the contents 
 of the larder. * Est enim omne quo 
 vescuntur homines penus * Cic. N. D. 
 2. 27. 
 
 pinguibus, another touch of sar- 
 casm. Men who have to borrow your 
 wits and give you in return the sort of 
 produce in which they are most abun- 
 dant. 
 
 75. pernae. 'Siccus petasunculus et 
 vas Pelamydum' form part of Juvenal's 
 list (1. c. Mayor's note). For the sim- 
 plicity of the Marsians, Jahn compares 
 Juv. 3. 169., 14. l8o. 
 
 76. * You have not yet finished the 
 first jar they sent you,' much less the 
 others. The ' mena ' was a common 
 sort of sea fish. * Qui enim voluptatem 
 ipsam contemnunt, iis licet dicere, se aci- 
 
SAT. III. 
 
 65 
 
 position in the human commonwealth. Be instructed, and do not 
 grudge the trouble on the strength of the jars of good things turning 
 bad in your well-stored larder, your fees for defending your fat 
 friends from Umbria, or the pepper and hams, the remembrancer 
 of your Marsian cHent, or because you may not yet have come to 
 the last sprat of the first barrel. 
 
 Here we may suppose a gentleman of the unsavoury profession 
 of centurion to strike in, ' I know all I 've any need to know. 
 I don't want to be like one of your Arcesilases or your poor louts 
 of Solons, stooping their heads and nailing the ground with their 
 eyes, as they stand grinding queer noises and mad-dog^ silence all 
 
 ^A<r CZ-<^ t^-t- 
 
 penserem menae non anteponere ' Cic. 
 Fin. 2. 28. 
 
 orca. Hor. 2 S. 4, 66 *quam qua 
 Byzantia putuil orca,* from which Persius 
 probably got the word 'putet' v. 73. 
 
 77-87- '"Bah," says a soldier, *' I know 
 what 's what well enough. I don't want 
 to be one of your philosophers, standing 
 dumbfoundered and puzzling how the 
 world was made — a pretty reason for 
 losing one's colour and going without 
 one's dinner." A truly popular senti- 
 ment ! ' 
 
 77. The soldier is introduced after the 
 lawyer. Compare Hor. i S. I. 4 full., 
 where they are classed together. Persius 
 hates the military cordially (compare 5. 
 181-191) as the most perfect specimens 
 of developed animalism, and consequently 
 most antipathetic to a philosopher. See 
 Nisard Etudes sur les Poetes Latins, l. 
 256-239. Horace merely glances at the 
 education their sons received, as contrasted 
 with that given to him by his father in 
 spite of narrow means, I S. 6. 72. Juve- 
 nal has an entire satire on them (16), in 
 which he complains of their growing 
 power and exclusive privileges, but with- 
 out any personal jealousy. 
 
 de gente * of the clan,' used con- 
 temptuously, to imply that the soldiers 
 form a class by themselves. 
 
 hircosa, opp. to ' unguentatus ' in a 
 fragm. of Seneca ap. Gell. la. 2. 11 'ut 
 licet scripti sint inter hircosos, possint 
 tamen inter unguentatos placere.* Com- 
 pare Hor. I S. 2. 27. The Stoic simpli- 
 city is meant to be contrasted with the 
 coarseness of the soldiery on the one hand 
 as with the effeminacy of the young aris- 
 tocracy on the other — two different modes 
 of pampering the body at the expense 
 
 of the mind. Compare 'hirsuta capella ' 
 Juv. 5. 115, Mayor's note. 
 
 78. sapio mihi quod satis est = 
 'sapio mihi satis.' 'Quod satis est' an 
 object clause. ' Saplmus patruos' i. II. 
 
 mihi, emphatic. *I am wise for 
 myself,' I know my own interest, like 
 ' minui mihi ' 6. 64. ' Dives iibi, pauper 
 amicis ' Juv. 5. 113. 
 
 79. Arcesilas, Diet. Biogr. 
 aerumnosi, like /cafcoSaijjiojv^ Aris- 
 
 toph. Clouds (of Socrates) 105. 
 
 Solones, pi. contemptuously. See 
 I, 34 note. 
 
 80. obstipo capite, Hor. 2 S. 5. 92. 
 ' Bent forward ' Freund. 
 
 figentes Jumine terram, a 
 stronger, and consequently more scornful, 
 expression than 'figentes lumina in terra.' 
 Jahn quotes « parallel from Stat, Silv. 5. 
 
 I. 140 * domum, torvo quam non haec 
 lumine figat.' Casaubon compares Plato 
 Ale. 2. p. 138 A (paiycL yi roi kaicv9po}~ 
 vaKivai t€ Kal eis yijv ^K€tt€lv, ujs ti 
 ^vvvoovfxevos, 
 
 81. rabiosa silentia, *a mad dog's 
 silence ' (Hor. 2 Ep. 2. 75). because mad 
 dogs do not bark. d(pwvoi Toviriirav 
 kiai .. x^P^^ vKayfLov. Paul. Aegin, 
 5. 3, cited by Jahn. Compare Horn. 
 
 II. 3. 217 foil., referred to by Jahn, 
 (TTdffKfv, viral 5k idecKe Kara x^<^^^* 
 Ofifxara irq^as, ^KTJnTpov 5' ovr' oiricoi 
 ovT€ 7Tpoirpr)i/es kv^jpLa^ 'AW' aan^ipls 
 €X^O'fc€v diSpei <pwTi €0lk6js' ^atijs ftev 
 ^afcoTov riva ef^fxcvai dfj^povd r avrous. 
 Persius may have had the picture in his 
 mind. 
 
 rodunt, 'biting the lips and grind- 
 ing the teeth.' Whether 'murmura' and 
 'silentia' are ace. of the object or cog- 
 nates is not clear. 
 
66 
 
 PERSII 
 
 atque exporrecto trutinantur verba labello, 
 
 aegroti veteris meditantes somnia, £^ig-m 
 
 de nihilo nihilum, in 7iihilum nil posse revcrti. 
 
 hoc est, quod palles? cur quis non prandeat, hoc est?' 
 
 His populus ridet, multumque torosa inventus 
 
 _— „ ^ . . , ^ ■— a— iiii 1 iiiumi mill 
 
 ingeminat tremulo s naso crispante cachinnos. 
 
 'Inspice; nescio quid trepidat mihi pectus et aegris 
 faucibus exsuperat gravis alitus ; inspice, sodes ! ' 
 qui dicit medico, iussus requiescere, postquam 
 tertia conpositas vidit nox. currere venas, 
 de maiore domo modice sitiente Iag;oena 
 lenia loturo sibi Surrentina rogabit. 
 
 85 
 
 90 
 
 91. c9Tnp9ssiias. 
 
 82. exporrecto .. labeUo. Jahn 
 compares Lucian Hermot. 1. 1 Kot 7cL x^^^V 
 5i€ff6X€ves ■qptfia vtroTOvOopv^wv. Cas- 
 aubon compares Aristaenetus Ep. 2. 3 
 ^p^fia rib X^^^V *t^^*^ 'f^^ drra Stjttov 
 TTpbs kavrbv if/iBvpi^fi. 
 
 trutinantur verba is copied no 
 less than five times by Jerome (for the 
 references see Jahn), who however mis- 
 takes the sense, as if Persius were speak- 
 ing of inflated talk, not of slow balanced 
 utterance. 
 
 83. ' Aegri somnia ' Hor. A. P. 7. 
 Jahn explains aegroti veteris like 
 'aegri veteris' Juv. 9. 16, one who has 
 long been ill — a confirmed invalid ; but it 
 seems better to suppose that Persius 
 means to combine the dotings of age with 
 the wanderings of disease. 
 
 84. ' Nullam rem e nilo gigni divi- 
 nitus unquam * is the first principle of the 
 epicurean philosophy, according to Lucr. 
 1. 150; but it was common to various 
 schools. [See Munro ad loc] Casaubon 
 quotes Marc. Anton. 4. 4 ov8^v kK rov 
 fiijdfvds ^px^Tait wanep fiTjb' tls rd ovfc 
 hv dtrepx^Tat. 
 
 in nilum, etc. * Haud igitur pos- 
 sunt ad nilum quaeque reverti .... Haud 
 igitur redit ad nilum res ulla ; sed 
 omnes Discidio redeunt in corpore mate- 
 rial' Lucr. I. 248 foil. Here the repeti- 
 tion is meant to be ludicrous, as in i. 27. 
 Jahi .. 
 
 85. Casaubon quotes Sen, Ep. 48, 
 
 who exclaims seriously, ' O pueriles in- 
 eptias ! in hoc supercilia subduxinms ? in 
 hoc barbam demisimus ? hoc est quod 
 tristes docemus et pallidi?* which seems 
 to show that * quod palles ' is to be ex- 
 plained here as a cogn. ace. 
 
 cur quis non prandeat. * 7m- 
 pransi correptus voce magistri ' Hor. 2 S. 
 3. 257. 'Prandium' was peculiarly a 
 military meal, so it is mentioned here 
 feelingly. ' Medo prandente' Juv. 10. 
 178. See De Quincey, Casuistry of 
 Roman Meals (Selections, vol. 3), who 
 mistakes the present passage, doubtless 
 quoting from memory, though right in 
 his general view. With the whole line 
 compare Juv. 7- 9^ ' tunc utile multis 
 Pallere, et vinum toto nescire Decembri.' 
 
 86. his . . ridet. Not a very common 
 use of the dative. * Dolis risit Cytherea 
 repertis' Virg. Aen. 4. 12S. Jahn com- 
 pares Hor. 2 S. 8. 83. 
 
 multum, probably with 'torosa,' as 
 Jahn takes it. [* Socer huius vir multum 
 bojius est,* says Cicero, Leg. Agr. 3. 3, 
 ironically : io that there may be a tinge 
 of sarcasm in the idiom. Comp. 'bene 
 mirae eritis res' S, i. ill.] 
 
 torosa, an epithet of the necks of 
 cattle, Ov. M. 7. 429. 
 
 torosa inventus contrasts with 
 Mnsomnis et detonsa inventus' v. 54, as 
 being naturally the approving audience of 
 the soldier's speech. 
 
 87. The description is not in the 
 
SAT. III. 
 
 ^1 
 
 to themselves, and putting out their lips like a pivot for balancing 
 their words, lost in pondering over the dreams of some sick dotard 
 or other. Nothing can coine out of noiking, nothing can go back to 
 nothing. Is this a thing to get pale on ? is a man to go without 
 his dinner for this ? ' Aye, and folks are amused at him, and the 
 big brawny brotherhood send rippling waves of laughter again and 
 again through their curled nostrils. 
 
 ^Examine me. I have a strange palpitation at heart. My throat 
 is amiss, and foul breath is rising from it. Pray, examine me.' 
 Suppose a patient to say this to his physician, and be told to keep 
 quiet, and then when the third night has found the current of his 
 veins steady, to have sent to a great -house y^itha^ flagon oijnDd&- 
 rate swallow for some mellow Surrentine befoi t* '"iTJCyTrngr ' My 
 
 best taste, as the minuteness is not in 
 itself pleasing, at the same time that 
 it does not contribute to the contempt 
 which the picture is meant to excite. 
 The grandiloquence of expression rather 
 recalls such sea pieces as CatuU. 64. 273 
 ' leni resonant plangore cachinni,' Val. Fl. 
 I. 311 'Alma novo cnspatis pelagus Tita- 
 nia Phoebo/ 
 
 tremulos seems intended to express 
 the appearance of the sneering laugh as it 
 runs down the nose, as well as its sound. 
 Freund says the intransitive use of 'crispo' 
 is confined to the pres. participle, of 
 which he quotes two instances from Pliny. 
 The line is altogether a strange one, sug- 
 gesting the notion of affected and effemi- 
 nate laughter, such as might be expected 
 from a company like that mentioned 
 I. 19, not the 'crassum ridet' (5. 190) 
 of a military auditory. 
 
 88-107. * -^ n^^"^ f^^^s ill — consults 
 his physician, who recommends quiet and 
 abstinence — obeys for three days — then, 
 finding himself better, procures wine to 
 drink after bathing. A friend cautions 
 him on his way to the bath, but the 
 advice is scorned — he bathes upon a full 
 stomach — drinks — is seized with shivering 
 . — rejects his food — and in course of time 
 makes the usual end, and is buried.* 
 
 88. A story of real disease — told to 
 show what indulgence and want of self- 
 command can do. 'Inspicere morbum/ 
 of medical examination, Plaut. Pers. 2. 
 
 5. 15. 
 
 nescio quid, a cogn. ace. after 
 * trepidat,' 
 
 89. faucibus, ' from the throat.' 
 
 * Aegris ' and ' gravis ' are the emphatic 
 words, as there is nothing strange in 
 breath rising from the throat. 
 
 exsuperat neuter. • exsuperant 
 fiammae.' Virg. Aen. 2. 759. 
 
 90. qui dicit is introduced just in the 
 same way, Hor. i Ep. 17. 46 foil. * " In- 
 dotata mihi soror est, paupercufii mater, 
 Et fundus neque vendibilis nee pascere 
 firmus," Qui dicit, clamat " Victum 
 date." ' 
 
 rcquiescere. Comp. Celsus 3 2 
 'omnium optima sunt quies et abstinentia.' 
 
 91. tertia.-nox, a critical time in 
 attacks of fever, though the danger was 
 not over then, as the fever might be a 
 quartan. Schol. Nebfiss. referring to 
 Celsus 3. 4. 
 
 conpositas, predicate, taken with 
 ' currere.* 
 
 currere, said of the veins, as con- 
 taining blood. Jahn refers to Celsus 3. 6, 
 who speaks of the veins as 'lentae' or 
 ' celeriores.' 
 
 92. de maiore domo. * Maiores ' 
 of the aristocracy, 1. 108 note. 'Maxima 
 quaeque domus servis est plena superbis ' 
 Juv. 5. 66. The rich used occasionally to 
 make presents of small quantities of ex- 
 pensive wine to sick friends. * Cardiaco 
 numquam cyathum missurus amico ' Juv. 
 5. 32, quoted by Casaubon. 
 
 93_. lenia, 'mellowed by age,' opp. 
 to * aspera.' 'Ad mare cum veni, ge- 
 nerosum et lene requiro * Hor. i Ep. 
 
 15- i8- 
 
 loturo. For the custom of drinking 
 afterbathing, Jahn compares Sen. Ep. 122.6 
 ' Atqui frequens hoc adulescentium vitium 
 
 F 2 
 
6S 
 
 PERSII 
 
 * Heus, bone, tu palles ! ' * Nihil est.' ' Vidcas tamen istuc, 
 
 quidquid id est : surgit t^gitg tibi lutea pellis. ' 95 
 
 *At tu deterius palles; ne sis mihi tutor; 
 
 iam pridem hunc sepeli : tu restas/ ' Perge, tacebo.' 
 
 turgidus hie epulis atque albo ventre lavatur, 
 
 gutture sulpureas lente exalante mefites ; 
 
 sed tremor inter vina sabit calidumque triental 100 
 
 excutit e manibus, dentes crepuere retecti, 
 
 uncta cadunt laxis tunc pulmentaria labris. 
 
 hinc tuba, candelae, tandemque beatulus alto 
 
 conpositus lecto crassisque lutatus amomis 
 
 in portam rigidas calces extendit : at ilium 105 
 
 hesterni capite induto subiere Quirites. 
 
 94. istud. 97. sepelii. 100. trientem. 104. compossitus crassis om. que. 
 
 rem et paedagogum olim ohrui* Persius 
 seems to be repeating a piece of Roman 
 slang. 
 
 restas = * superstes es,' 'you are 
 above ground/ * I have you to bury.' 
 
 98. ' Crudi tumidiqjie lavemur ' Hor. 
 I Ep. 6. 61. ' Paene tamen praesens, 
 cum tu deponis amictus Turgidus, et 
 crudum pavonem in balnea portas. Hinc 
 subitae mortes, atque intestata senectus ' 
 Juv. I, 142 foil. 
 
 albo ventre, not coupled with 
 epulis, but answering to turgidus. 
 'Albo corpore' Hor. 2 Od. 2, 15, of the 
 dropsy ; ' pinguem vitiis albumque ' 2 S. 
 2. 21. *Vides ut pdllidus omnis Cena 
 desurgat dubia ' ib. 76. 
 
 lavatur, middle. 
 
 99. See V. 89. sulpureas is the 
 proper epithet ' of ' mefites.' • Mefitis 
 proprie est terrae putor qui de aquis nasci- 
 tur sulfuratis ' Serv. on Virg. Aen. 7. 84, 
 where the * saeva mefitis ' spoken of is a 
 vapour arising from the sulphureous spring 
 Albunea, the source of the Albula, of 
 which the modern name is la Solforata. 
 Thus the whole line is rather grandilo- 
 quent, like v. 87. 
 
 100. sed tremor. Imitated from 
 Hor. I Ep. 16. 22 foil, 'occultam febrem 
 sub tempus edendi Dissimules, donee 
 manibus tremor incidat unctis* 
 
 inter vina, i. 30 note, 
 calidum. The wine was heated, 
 being drunk to promote perspiration. 
 
 est, qui vires excolunt, ut in ipso paene 
 balinei limine inter nudos bibant, imo po- 
 tent.' Compare also Juv. 8. 168 ' therma- 
 rum cali«s,' and Mayor's note. 
 
 93. Surrentina (Hor. 2 S. 4. 55) was a 
 thin light wine recommended for invalids 
 when recovering. Plin. 14. 6. 8., 23, i. 
 20. Jahn. Pliny tells us that Tiberius 
 used to say that the physicians had con- 
 spired to raise the credit of Surrentine, 
 which was in fact only ' generous vinegar,' 
 a name which Caligula improved upon by 
 calling it * nobilis vappa.' 
 
 94. A dialogue between the invalid 
 and a friend who meets him on his way 
 to the bath. 
 
 95. surgit and lutea emphatic, also 
 pellis, which is used instead of * cutis,' as 
 in Hor. Epod. 17. 22, Juv, 10. 192, to 
 express the abnormal condition of the 
 skin, which looks as if it did not belong 
 to the man. With ' lutea ' Jahn compares 
 Hor. Epod. 10. 16 * pallor luteus,' Tibull. 
 1. 8. 52 'Bed nimius luto corpora tingit 
 amor.' 
 
 96. ne sis mihi tutor. Imitated 
 from Hor. 2 S. 3. 88 ' ne sis patruus mihi.' 
 Britann. 
 
 97. Another imitation. Hor. i S. 
 9. 28 ' " Omnis conposui." " Felices ! 
 nunc ego resto. Confice." ' If we 
 may trust Isid. Orig. 10. 5, quoted by 
 Jahn, ^ Tutor : qui pupillum tuetur, hoc 
 est, intuetur : de quo in eonsuetudine 
 vulgar! dicitur, Quid me mones? et ttito- 
 
 i^,^^.^^ ^^— ^-^ ^J^""^'^'/-' 
 
SAT. III. 
 
 69 
 
 good sir, you look pale.' ' O, it's of no consequence.' ' You had 
 better attend to it, though, of whatever consequence it may be ; 
 
 your skin is geUing msejnsi^^ bloat ed and quite yellow. ' ' I tell 
 
 you you're paler than I am ; don't come the guardian over me ; 
 I've buried him long ago, and now I've got you in my way.' ' Go 
 on, I'm dumb.' So our hero goes to his bath, with his stomach 
 distended with eating and looking white, and a vapour of sulphu- 
 rous properties slowly oozing from his throat ; but a shivering 
 comes on over the wine, and makes him let fall his hot tumbler from 
 his fingers; his teeth are exposed and chatter; the rich dainties 
 come back again from his dropping jaws. The upshot is horn- 
 blowing and tapers ; and at last the deceased, laid out on a high 
 bed and daubed with coarse ointment, turns up his heels stark and 
 stiff towards the door; and citizens of twenty-four hours standing 
 in their caps of liberty carry him to the grave. 
 
 ' Sudorem quem moverunt potionibus 
 creBris et ferventibus' Sen. Ep. 122. 6. 
 
 triental is restored by Jahn from 
 two old "MSS., and a gloss on a third for 
 ' trientem,' after Casaubon, who remarks 
 that * triens ' is a liquid measure, ^ of a 
 sextarius, ' triental ' the vessel containing 
 it. Martial however talks (10. 49. 1) 
 of ' amethystini trientes,' as Jahn ob- 
 serves. The word seems to be found 
 nowhere else, but it is supported by the 
 analogy of * quadrantal.' 
 
 loi. excutit (tremor). Compare 
 V. 115. 
 
 crepuere, because of the 'tremor. 
 
 retecti, because of the ' laxa labra.' 
 Compare Prop. 5. 8. 53 foil. ' Pocula mi 
 digitos inter cecidere remissos, Palluerant 
 ipso labra soluta mero.' 
 
 102. His jaw drops, and he rejects the 
 dainties he had lately gorged. 
 
 pulmentaria, properly apov — any- 
 thing eaten with bread as a relish : ' tu 
 pulmentaria quaere sudando ' Hor. 2 S. 2. 
 20. Hence dainties. ' Veniet qui pul- 
 mentaria condiat' Juv. 7. 185. ' Pulmen- 
 turn ' or ' pulpamentum ' has the same 
 meaning. ' Pulmento utor magis unctius- 
 culo' Plaut. Pseud. I. 2. 89, quoted by 
 Casaubon. 
 
 103. hinc, 'hereupon.' Freund s. v. 
 Persius hastens to the catastrophe, giving 
 the funeral first, and then the death. 
 
 tuba. Hor. I S. 6. 42 foil, 'si 
 plaustra ducenta, Concurrantque foro tria 
 funera, magna sonabit Cornua quod vin- 
 catque tubas.' The Twelve Tables pre- 
 
 scribed the number of trumpeters. ' Decem 
 tibicines adhibeto, hoc plus ne facito.' 
 Compare also Prop. 2. 7. 12., 5. II. g, 
 to which Konig refers. 
 
 candelae, ' wax lights.' ' Toties in 
 vicinia mea conclamatum est, toties prae- 
 ter limen immaturas exequias fax cereus- 
 que praecepit' Sen. de Tranq. II. 7. Some 
 have supposed that * funalia ' were used at 
 ordinary funerals : ' cere] ' or ' candelae ' 
 where the death was an untimely one, 
 and Jahn seems to agree ; but Casaubon 
 rejects the inference. 
 
 beatulus^jia/faptTT^s. Jahn com- ^^\ 
 pares Amm. Marc. 25. 3 ' quem cum 
 beatum fuisse Sallustius respondisset prae- 
 fectus, intellexit occisum." The dimin. 
 of course indicates contempt. ' The dear 
 departed.' 
 
 alto, opp. 'humili,' to show his 
 consequence. Virg. Aen. 2. 2., 6. 603. 
 
 104. conpositus. Hor. I S. 9. 28 
 above quoted, 
 
 crassis, 'contemptuously.' ' Cras- 
 sum unguentum' Hor. A. P. 375: so 
 lutatus. 
 
 amomis. ' Amomo quantum vix 
 reddent duo funera' Juv. 4. 108 foil. 
 
 105. in portam. A custom as old 
 as Homer (II. 19. 112) Kurat apd irp6$vpov 
 TCTpajJiiivos. Hesych. 81' Ik Bvpuiv. roiis 
 viKpovs ovTOi tpaalv ebp&^effdai e^aj tovs 
 TToSas cxoi'TttS Trphs Tcis avKt/coiis 6up6.s. 
 
 106. hesterni.. Quirites. Slaves 
 just manumitted by the deceased's will, 
 or, as the Scholiast and Heinr. think, just 
 before his death. The sneer at the easy 
 
70 
 
 PERSII 
 
 'Tange, miser, venas et pone in peetore dextram, 
 nil calet hic; summosque pedes attinge manusque, 
 non frigent/ Visa est si forte pecunia, sive 
 Candida vicini subrisit moUe puella, 
 cor tibi rite salit ? positum est algente catino 
 durum holus et populi cribro decussa ,,f§.ji;'j,na : 
 temptemus fauces, tenero latet ulcus in ore 
 putre, quod baud deceat plebeia radere beta. ;C'-^-^ <l 
 alges, cum excussjt jnembrjs tirnor albus aristas ; 
 nunc face supposita fervescit sanguis et ira 
 scintillant oculi, dicisque facisque, quod ipse 
 non sani esse liominis non sanus iuret Orestes. 
 
 "5 
 
 ii6. subpossita. iram: 
 
 acquisition of citizenship is repeated and 
 dwelt on 5. 75 ' Quibus una Quiritem 
 Vertigo facit.' 
 
 106. capite induto. Manumitted slaves 
 used to shave their heads and assume the 
 ' pileus.' * Faxit luppiter ut ego hie hodie, 
 raso capite, calvus capiam pileum I' Plaut. 
 Amph. I. I. 307. 
 
 subiere, 'Pars ingenti suhlere fere- 
 tro* Virg. Aen. 6. 222. Casaubon. ['Ipsum 
 propere vix liberti semiatrati exsequiantur ' 
 Varro Bimarcus fr. 18 (p. 109, Riese).] 
 
 107-118. 'You tell me you have no 
 disease — no fever — no chill. But does 
 not the hope of gain or of pleasure 
 quicken your pulse? Is not your throat 
 too tender to relish a coarse meal ? You 
 are subject to shivering fits of fear and 
 the high fever of rage, w^hich makes you 
 rave like any madman.* 
 
 107. The man addressed, some person 
 not specified, ' quivis media electus turba,' 
 retorts that he has no ailment, so that the 
 moral against excess does not touch him, 
 when he finds that the story is typical 
 and intended to have a wider application. 
 
 miser, retorted, from v. 66. He 
 goes through the symptoms of such an 
 attack as has just been described. 
 
 venas, referring to v. 91. 
 
 peetore, to v. 88. 'Feel my pulse.' 
 Jahn quotes Sen. Ep. 22, l 'non potest 
 medicus per epistulas cibi aut balnei 
 tempus eligere ; vena tangenda est.' Cas- 
 aubon refers to Julian. Misopogon (p. 88. 
 
 ed. Mart. a. d, 1583), speaking of the 
 story of Antiochus and Erasistratus the 
 physician, who discovered his passion for 
 his stepmother Stratonice. ravTa 6pG}V 
 6 iarphs irpoffdyfL t$ ffr^pvqt t^v x*^P") 
 /cat knrjSa dcivais ^ Kap^'ia teal efoj iero. 
 In Valerius Maximus' version (5. 7) it is 
 said, ' bracchium adolescentis dissimulanter 
 apprehendendo, modo vegetiore, modo 
 languidiore pulsu venanim comperit cuius 
 morbi aeger esset.' 
 
 108. * There is no undue heat or 
 excitement.' Konig refers to Celsus 
 2.4. 
 
 109. Compare 2, 52 foil,, 4. 47. 
 no. -vicini. Persius may have been 
 
 thinking of Hor. 3 Od. 19. 24 ^ vicina 
 seni non habilis Lyco,' so that puella 
 probably ^ * amica,' like ' mea puella' in 
 Catullus. 
 
 111. rite = *solito more.' * Is there 
 no unusual palpitation?' See the passage 
 from Julian just quoted, 
 
 positum. * Ponebant igitur Tusco 
 farrata catino* Juv. 11. 108. 
 
 algente. Jahn contrasts '■ calidum 
 sumen' i. 53. 
 
 112. durum, 'tough* — perhaps from 
 insufficient boiling. 'Ne gallina malum 
 responset dura palato' Hor. 2 S. 4. 18. 
 
 populi .. farina. Horace's ' panis 
 secundus' (2 Ep. i. 123), otherwise called 
 • cibarius' (Cic. Tusc. 5. 34), as the al- 
 lowance given to slaves. ' Nigra farina ' 
 Mart. 9. 3. 4, opp. to * siligineus,' Sen. 
 
SAT. III. 
 
 71 
 
 ' Poor creature yourself, feel my pulse and put your hand on 
 ,1,, i,v,r my' chest, there's nqhgat-there ; touch my extremities, they're not 
 '"- ' ( cold.' Suppose you happen to catch sight of a bit of money, does 
 your heart beat regularly then? Or say you have a tough vege- 
 table mess served up on a cold dish, with meal § ,ifted t h rough the 
 common sieve : now let us examine your palate : ah, you have a 
 concealed putrid ulcer, which makes your mouth tender, and it 
 won't do to let that coarse vulgar beet rub against it. So you 
 shiver, when pal e fear sets up the bristles all over yo u, and then 
 when a fire is lighted underneath your blood begins to boil, and 
 your eyes sparkle with passion, and you say and do things which 
 Orestes, the hero of madmen, would depose to be the words and 
 actions of a madman. 
 
 
 Ep. 119. 3 'utrum hie panis sit pUheius 
 an siligineus ad naturam nihil pertinet ; * 
 * sifted through the common sieve/ which 
 was coarser. 
 
 populi, here = ' plebis.' 
 
 113. * Let us see how your palate is. 
 Ah ! your mouth is tender from a con- 
 cealed inflammation.' 
 
 tenero, emphatic, a sort of pre- 
 dicate. 
 
 latet ulcus, perhaps from Hor. 
 
 1 Ep. 16. -24 ' Stultorum incurata pudor 
 malus ulcera celat^ so as to remind us of 
 the previous stor)', ' a sore which you 
 have said nothing of to me, your medical 
 adviser.' Persius has convicted his patient 
 of palpitation — he now proves that his 
 mouth is inflamed — then shows that he is 
 feverish — hot and cold alternately. 
 
 114. plebeia .beta, like 'panis pie- 
 beius,' quoted on v. 112. ,The .irony is 
 kept up by the word * beta,' beet being 
 proverbially tender. Suet. Aug. 87 quotes, 
 as a peculiar expression, from -Augustus' 
 correspondence, * hetizare pro languere, 
 quod vulgo lackanizare dicitur.' 
 
 radere, like ' tergere palatum' Hor. 
 
 2 S. 2. 24, compared by the Scholiast. 
 Lucr. 4. 528, 532 * Praeterea radii vox 
 fauces. . . . ianua radilur oris.' 
 
 115. excussit, of raising suddenly, 
 but without separation. See i. 118 
 note. 
 
 aristas, proleptically ; ' excussit pilos 
 ita ut aristis similes essent.' Jahn com- 
 pares Varro L. L. 6. 49 'tremor., cum 
 etiam in corpore pili ut aristae in spica 
 hordei horrent.' Stocker compares with 
 this and the following verses Lucr. 3. 288 
 
 foil. *Est etiam calor ille animo quem 
 sumit in ira. Cum fervescit, et ex oculis 
 micat acribus ardor. Est et frigida multa 
 comes formidinis aura, Qua ciet horro- 
 rem membris, et concitat artus ;' a curious 
 passage in itself, illustrating Lucretius' 
 theory of the composition of the soul or 
 mind from heat, wind (or cold), and 
 atmospheric air (the medium temperature) 
 by the different temperaments of different 
 animals, and one too which Persius not 
 improbably had in his mind. See next 
 note. 
 
 116. face supposita; perhaps from 
 Lucr. 3. 303 'Nee nimis ira'i fax unquam 
 subdita percit.' Persius* metaphor is from 
 a boiling caldron : compare iJie simile in 
 Virg, Aen. 7. 462 foil. ; and this may be 
 the meaning of Lucr. 1. c. 298 ' Nee 
 capere irarum fluctus in pectore possunt,' 
 which answers exactly to Virgil's ' nee 
 iam se capit unda.' 
 
 117. * Ira furor brevis est ' Hor. I Ep. 
 
 2. 62. 
 
 118. non sanus = *Insanus,' v. 46. 
 The instance of Orestes is doubtless taken 
 from Hor. 2 S. 3. 137 sq. ' Quin ex quo 
 est habitus rnale tutae mentis Orestes, 
 Nil sane fecit quod tu reprehendere possis,* 
 where Damasippus argues that Orestes 
 was mad when he killed his mother, not 
 afterwards. But he was a favourite ex- 
 ample of madness. Jahn refers to Plato, 
 Ale. II. p. 143 D, and to Gell. 13. 4, who 
 says that Varro wrote a work ' Orestes 
 vel de Insania.' Comp. Plautus, Capt. 3. 
 
 3. 30 ' Et quidem Alcniaeus, atque Orestes, 
 et Lycurgus postea Una opera mihi sunt 
 sodales, qua iste.' 
 
SATURA IV 
 
 ^'Rem populi tractas?" barbatum haec crede magistrum 
 
 dicerCj sorbitio tollit quern dira cicutae 
 
 *'quo fretus? die hoc, magni pupille Pericli. 
 
 scilicet ingenium et rerum prudentia velox ^-s^^^-' "■ '^- ^ 
 
 ante pilos venit, dicenda tacendaque calles. '■- ' ' 
 
 ergo ubi comniota fervet plebecula bile, 
 
 fert animus calidae fecisse silentia turbae -f^^^-^' 
 .— ^ , ^ (J 
 
 7. ctillidae. 
 
 On the want of self-command and self- 
 knowledge in public men — a sort of con- 
 tinuation of the last Satire, being addressed 
 to a supposed representative of the age, but 
 complete in itself The general notion 
 and a few of the expressions are taken 
 from Plato's (?) First Alcibiades, but the 
 treatment is not particularly similar. The 
 gist of the whole is contained in Alcibiades' 
 speech in Plato Sympos. p. 216^, quoted 
 by Konig : dvay/cd^eL ydp p.€ dfiO\oy€LV, 
 oTi iroXKov ecSejJs ^v avrbs 'in sfiavrov 
 fj.lv dficKw, TcL 5' 'AOTjvaiojv irpdrTcu. 
 Other philosophers appear to have written 
 dialogues of the kind {Brajidis Rhein, 
 Mus. I. p. 120 foil.), so that the subject, as 
 Jahn remarks, was probably a stock one 
 in the schools. This would account for 
 Persius choosing it, as it cannot have been 
 particularly appropriate to the time, there 
 being no field at Rome for the display of 
 popular statesmanship, such as Persius re- 
 presents in the early part of the Satire, 
 vv. I-16. Alcibiades is not Nero,as Brit, 
 suggests, and Casaubon maintains at 
 length, but one of the young nobility, such 
 as those described in Sat. 3 — only placed 
 in circumstances which belong not to 
 
 Rome but to Athens. Thus the general 
 conception of the Satire is sufficiently 
 weak ; the working out, however, has all 
 Persitis' peculiar force. 
 
 1-22. 'Alcibiades would be a states- 
 man, would he? what are his qualifica- 
 tions? Ready wit and intuitive tact, 
 impressive action, a power of logical 
 statement, and a certain amount of philo- 
 sophic training. But what is he in him- 
 self? he has no end beyond his own 
 enjoyment. Why, the meanest old crone 
 knows as much.' 
 
 1. Rem populi = *rempublicam.' 
 Rem., tractare, as in Enn. in Cic. 
 
 de Orat. i. 45 ' ut ne res temere tractent 
 turbidas.* 
 
 barbatum. . magistrum is copied 
 by Juv. 14. 12. Comp. Hor. 2 S. 3. 16, 
 35, where the beard is the especial mark 
 of the Stoics. 
 
 2. tollit for ' sustulit.' So 'mutat' 2. 
 60. Comp, Hor. i S. 6. 13 • unde Superbus 
 Tarquinius regno pulsus fugit,' id. 2 S. 3. 
 277 ' Marius cum praecipitat se, Cerritus 
 fuit?' [See Conington on Aen. 8. 294.] 
 The line is modelled on 2 S. i. 56 'Sed 
 mala toilet anum vitiato melle cicuta.' 
 
SATIRE IV. 
 
 ''Do you charge yourself with the affairs of the nation?'' Sup- 
 pose this to be said by the bearded philosopher, whom the fatal 
 draught of hemlock removes from the scene — "on the strength of 
 what ? tell me, ward of the great Pericles as you are. Oh yes, of 
 course; ready wit and experience of business have been quick in 
 coming, and arrived sooner than your beard: you know well what 
 should be said and what not. And so when the lower orders are 
 fermenting and the bile in their system beginning to work, the 
 impulse within moves you to cause silence through the heated 
 
 3. quo fretus, from Plato, Ale. I, p. 
 
 133 E Tl OVV TTOT €(XTtV OTO} iri<TT€Vei TO 
 
 fji€ipa.Kiov ; 
 
 magni pupille Pericli is em- 
 phatic, as Alcibiades' prestige depended 
 very much on his connexion with Pericles, 
 Plat. 1. c. p. 104 B ^vfXTrdvTQij/ bk S)V ejvov 
 fiei^oi oiei ffoi Svvafxiv v-n&px'^i-V HcpitcKia 
 rbv UavOiinrov hv 6 irar^p emTpoTTOv Kari- 
 \iir4 (Toi T€ Kol Tip d5€K<pa>. 
 
 4. scilicet is here half ironical. The 
 speaker does not mean to deny that 
 Alcibiades has this ready wit and intuitive 
 tact, but he affects to make more of it 
 than it is worth. 
 
 ingenium et rerum prudentia 
 are from Virg. G. x. 416, * talent and 
 knowledge of Hfe.' 
 
 velox with 'venit,' 'has come ra- 
 pidly.' Comp. Ov. A. A. 1. 185 'Ingenium 
 caeleste suis velocius annis surgit.' 
 
 5. ante pilos ; * sooner than your 
 beard,' a contrast with ' barbatum magis- 
 trum.' 
 
 dicenda tacendaque calles Is 
 much the same as Aeschylus' aiydu oitov 
 Set KOI Ktyeiv tcL Kaipia (Cho. 582). The 
 words are from Hor, i Ep. 7. 72 'dicenda 
 
 tacenda locutus.' Konig quotes Quint. 2. 
 20, who seems to have had the present 
 passage in his view, ' Si consonare sibi in 
 faciendis et non faciendis virtutis est, quae 
 pars eius prudentia vocatur, eadem in 
 dicendis et non dicendis erit.' There is a 
 slight resemblance between this line and 
 the preceding, and Plato, p. 1 10 C, quoted 
 by Casaubon^ wov dpa kmaTaaQai Kal iraTs 
 wi/, Qjs eoifce, rd. difcaia Kal rd. dSi/ea. 
 
 6. commota fervet .. . bile. Hor. 
 1 Od. 13. 4 'fervens difficili bile.' Jahn. 
 
 plebecula. Hor. 2 Ep. 1. 186. The 
 language is not unlike Virg. Aen, i. 149 
 ' saevitque animis ignobile vulgus.' Delph. 
 ed. 
 
 7. fert animus. Ov. M. i. i. 'You 
 have a mind to try the effect of your 
 oratory on an excited mob.' 
 
 facere silentium, a phrase used 
 either of the person who keeps silence, 
 * huic facietis fabulae silentium ' Plant. 
 Amph. Prol. 15, or of the person who 
 commands it, as here, and Tac. H. 3. 20 
 ' ubi adspectu et auctoritate silentium 
 fecerat* The dative in the latter sense 
 of the phrase has the same force as in 
 facere negotium alicui, etc. 
 
74 
 
 PERSII 
 
 maiestate manus. quid deinde loquere? 'Quirites, 
 
 hoc puta non iustum est, illud male, rectius illud.' 
 
 scis etenim iustum gemina suspendere lance 
 
 ancipitis librae, rectum discernis, ubi inter 
 
 curva subit, vel cum fallit pede regula jaBk-^ vf -^'"''^ ' 
 
 et potis es nigrum vitio praefigere theta. 
 
 quin tu igitur, summa nequiquam pelle decorus, 
 
 ante diem blando caudam iactare popello 
 
 desinis, Anticyras melior sorbere meracas! 
 
 quae tibi summa boni est? uncta vixisse patella 
 
 semper et adsiduo curata cuticula sole? 
 
 expecta, baud aliud respondeat haec anus, i nunc 
 
 ,:..(.. 
 
 8. loqueretur {tur in ras.). 
 
 9, puto. 
 
 1 1 . dicernis. 
 
 16. 
 
 8. maiestate manus. Casaubon com- 
 pares Lucan i, 297 ' tumultum Conpo- 
 suit vultu, dextraque silentia iussit.' Heinr. 
 compares Tac. Ann. 1. 25 'stabat Drusus, 
 silentium manu poscens.* So Ov. M. i. 205 
 ' qui postquam voce manuque Murmura 
 compressit, tenuere silentia cuncti ' 
 
 quid deinde loquere? may per- 
 haps be meant, as Jahn thinks, to show 
 that the orator had not thought before- 
 hand of what he should say. 
 
 9. puta. Hor. 2 S. 5. 32. 
 
 non iustum est. So Alcibiades in 
 Plato, p. 109, is made to admit that in deli- 
 berative oratory rb £Be ^ Sihi is equivalent 
 to rd SiKaiojs ^ ddiKoos. Casaubon com- 
 pares Hor. I S. 4. 134 'rectius hoc est; 
 Hoc faciens vivam melius.' 
 
 10. ' You have studied philosophy.' 
 Comp. 3. 52 foil, note, where the lan- 
 guage is substantially the same. 
 
 iustum is what is put into each 
 scale of the balance. *You can weigh 
 the justice of one course against that of 
 another.' 
 
 gemina ... lance = *geminis lanci- 
 bus,' like 'geminus pes* Ov. A. A. 2. 644. 
 
 11. 'You can distinguish right from 
 the wrong on either side of it ' — as there 
 may be two opposite deviations from the 
 perpendicular — a doctrine not unlike the 
 Aristotelian theory of virtue as a mean, 
 which Casaubon compares, ' where it 
 (the right line) comes in between the 
 curves.' Comp, 3. 52,, 5. 38. 
 
 12. The meaning seems to be 'even 
 (vel) when the rule misleads you by its 
 deviation,' i.e. as Casaubon explains it, 
 when justice has to be corrected by equity. 
 
 pede, used apparently to suggest the 
 notion of a foot measure. ' Metiri se 
 quemque sue modulo ac pede verum est * 
 Hor. I Ep. 7. 98. 
 
 varo possibly may denote that the 
 rule branches into two parts. Comp. 6. 
 18 ' Geminos, horoscopej varo Producis 
 genio,* and note. 
 
 13. potis es. I. 56, note. 
 
 theta; 0, the initial of Qdraros, was 
 the mark of condemnation, apparently 
 introduced from Greece in place of C 
 (' Condemno '), which the judges used in 
 Cicero's time. Isid. Orig. i. 3. was 
 also employed in epitaphs [Brambach's C. 
 Insc. Rhen. 397] and by the quaestors in 
 striking off dead soldiers' names from the 
 roll. Mart. 7. 37. 2. The Scholiast and Isid. 
 1. c. quote a line from an unknown writer, 
 *0 multum ante alias infelix littera Theta' 
 
 14. The monitor suddenly turns round 
 on the would-be statesman. 'Will you 
 then be so good as to have done with 
 that ? ' 
 
 igitur, as if it were the natural and 
 expected consequence for all the admis- 
 sions in his favour that have been made. 
 The real reason is given afterwards, v. 17. 
 
 summa .. pelle decorus, imitated 
 from Hor. I Ep. 16. 45 * Intro rsus tur- 
 pem, speciosum pelle decora.^ Comp. also 
 
SAT. IV. 
 
 75 
 
 assemblage by the imposing action of your hand. Well, now that 
 you have got it, what will you say ? ' Citizens, this (say) is an in- 
 justice, that is ill-advised ; of the three courses the third is nearer 
 right.' Just so ; you know how to weigh justice in the scales of 
 the wavering balance. You can distinguish right where it comes in 
 between the deviations on either side, even where the rule misleads 
 you by its divarication, and you can obelize wrong with a staring black 
 mark. Will you have the goodness, then, to stop, and not go on 
 under the vain disguise of that goodly skin fawning so precociously 
 on the mob that strokes you, when your better course would be 
 to swallow the contents of all the Anticyras undiluted ? What is 
 your conception of the chief good ? to live at a rich table every 
 day and cultivate your dainty skin with constant sunning .? Now 
 listen : the old women here will give the same answer to the same 
 
 2 S. 1. 64, alluding to such fables as the 
 ass in the lion's skin, etc., 5. 116. 
 
 nequiquam, because you cannot 
 impose on me. Comp. 3. 30. 
 
 15. ante diem. 'You may be led 
 into it some day, but at any rate do not 
 anticipate things.' So 4. 5. 
 
 ' To be the people's pet.' The 
 Scholiast is quite right in supposing that 
 Persius is thinking of a pet animal that 
 wags its tail, against Casaubon, who, on 
 second thoughts, supposes the image to be 
 that of a peacock, and Jahn, who suggests 
 that it may be a horse. The action de- 
 scribed is that of a dog, who fawns on 
 those who caress him (blando ; comp. 
 Hor. 3 Od. II. 15 'Cessit immanis tibi 
 blandienti lanitor aulae ; ' ' blandus ' is 
 applied to the animal itself, Lucr. 4. 998, 
 Ov. M. 14. 258), as in Hor. 2 Od. 19. 30 
 ' leniter atterens Caudam:' but Persius 
 probably meant to allude to the well- 
 known comparison of Alcibiades to a lion's 
 whelp, Aiistoph. Frogs 143 1 foil. Com- 
 pare the description in Aesch. Ag. 725* 
 
 popello, contemptuously, 6. 50., 
 Hor. I Ep. 7. 65. 
 
 16. Anticyras, freq. in Hor., 2 S. 3. 
 83, 166., A. P. 300. "The plural is used 
 because there were two towns of the 
 name, both producing hellebore, one in 
 Phocis, the other on the Maliac gulf— ^of 
 course with an accompanying notion- of 
 exaggeration. This is further brought out 
 by using the town as synonymous with its 
 contents (comp. 'Anticyram om?iem' Hor. 
 2 S. 3. 83)- 
 
 nielior sorbere = 'quern sorbere 
 
 melius foret.' Jahn. Comp. the Gr. ex- 
 pression SifcaLSs tlfii iroieii' tovto. 
 
 meracas reminds us of another pas- 
 sage, Hor. 2 Ep. 2. 137 'Expulit hclle- 
 boro morbum bilemque meraco.' Delph. ed. 
 
 17. summa boni = ' summum bonum,* 
 just as * summa rerum ' and ' res summa ' 
 or ' summa respublica ' are used con- 
 vertibly. 
 
 vixisse, the inf. used as a noun and% 
 so coupled with a subst., as in i. 9., 3. 
 53 foil. etc. 
 
 patella. 3. 26. Possibly the re- 
 ference may be, as there, to a sacrificial 
 dish. Comp. Jahn's suggestion quoted on 
 2, 42. For the general sense, comp. Hor. 
 I Ep. 6. 56 foil. 'Si bene qui cenat bene 
 vivit, lucet, eamus Quo ducit gula,' quoted 
 by Delph. ed. 
 
 18. curare cutem, as in Hor. i Ep. 2. 
 29., 4. 15, from whom Persius and Juv. 2. 
 105 seem to have borrowed it. 
 
 cuticula, contemptuously, like 'Pel- 
 Uculani curare ' Hor. 2 S. 5. 38, where the 
 dim. expresses luxury, as here, in sub- 
 stitution of 'pellis' for 'cutis,' old age, as 
 in note on 3, 95. Juv. imitates the line 
 (11. 203) 'Nostra bibat vernum contracta 
 cuticula solem.^ 
 
 sole, with reference to the custom 
 of basking (' insolatio ' or ' apricatio ') 
 after being anointed, see Mayor on 
 Juv. 1. c. 
 
 19. expecta, 'listen,' The hearer 
 waiting for the words of the speaker. 
 ^ Expecto si quid dicas ' Plant. Trin. 1. 2. 
 61. Jahn compares Sen. de Benef. 5. 12. i 
 ' Dicis me abesse ab eo, qui operae pretium 
 
76 
 
 PERSII 
 
 ' Dinomaches ego sum/ sufla ' sum candidus/ esto ; 
 dum ne deterius sapiat panriiK:^^ Baucis, 
 cum bene discincto cantaverit ocima' vernae." 
 Ut nemo in sese temptat descendere, nemo, 
 sed praecedenti spectatur mantica tergo ! 
 quaesieris ' Nostin Vettidi praedia ? ' ' Cuius ? ' 
 ' Dives arat Curibus quantum non miluus oberret/ 
 * Hunc ais, hunc dis iratis genioque sinistro. 
 
 25 
 
 21. pannucea, 22. ocyma. 23. discendere. 25. Jiectidi. 26. oherrat. 
 
 facit, imo totam operam bona fide per- 
 dere ? Expecta : etiam hoc verius dicas.' 
 
 19. i nunc, ironically — ' now then, 
 after this proceed to do as you have 
 done.' Hor. i Ep. 6. 17., 1 Ep. 2. 76. 
 
 20. Dinomaches ego sum. So So- 
 crates in talking to Alcibiades calls him o 
 Aeivofidxqs vt6s Plato, p. 123 C. The 
 mother being mentioned in preference to 
 the father, Cleinias, because it was through 
 her that he was connected with the 
 Alcmaeoiiidae. For the expression of the 
 relationship by the gen. alone, see Madvig 
 § 280, obs. 4. Here it is doubtless used 
 as a Greek idiom. 
 
 sufla = ' die suflatus ' — to be con- 
 nected closely with ' i nunc,' which in this 
 form of expression is always followed by 
 another imperative, sometimes with a co- 
 pula, sometimes without, 
 
 candidus, of beauty, as in 3. no. 
 Madan compares Hor. 2 Ep. 2. 4 * Candidus 
 at talos a vertice pulcher ad imos.' Alci- 
 biades' beauty is admitted by Socrates 
 (Plato, p. 104 A, quoted by Jahn) oUi yoip 
 Bt) elvat irpS)Tov yilv KaKkiUTSs re icai 
 fieyiffToSf KOI TOVTO ixlv 5^ iravTi Z^Kov 
 lb€lV OTl oi) \f/evd€i. 
 
 21. 'Only do not set up to be wiser 
 than the old lady there.' 
 
 pannucia (the spelling adopted by 
 Jahn from the MSS. for 'pannucea'), pro- 
 perly ragged, hence shrivelled (used as an 
 epithet of apples, Plin. 15. 14, 15), which 
 is evidently its meaning here, to point the 
 contrast with 'candidus.* 
 
 Baucis (contrasted with ' Dino- 
 maches'), a name chosen from the well- 
 known story, Ov. M. 8. 640 foil., the 
 point of which lies in the contrast be- 
 tween the grandeur of the gods and the 
 meanness of the peasants who were 
 
 deemed fit to entertain them — ' a person 
 not more below you than Baucis was 
 below Jupiter,' 
 
 22. bene with distincto, like 'bene 
 mirae' i. in. Jahn. 
 
 cantaverit ocima is explained 
 Nebriss. and Casaubon as = ' dixerit oppro- 
 bria/ on the strength of a passage in Pliny 
 (19. 7- 36), where it is said that 'ocimum' 
 or basil, ought to be sown with curses, 
 that it may grow up more abundantly. 
 But this superstition furnishes but a slender 
 warrant for so strange an expression. It 
 will be better then to follow the Scholiast 
 and the other commentators, ancient and 
 modern, who make the old woman a 
 herb-seller {K.axa.v6iT(uKis, like the mother 
 of Euripides), crying basil (* cantaverit ' 
 with reference to her whining note) to a 
 lazy liquorish slave. There is some doubt 
 about the identity of ' ocimum' (otherwise 
 written 'ozimum,' 'ocymum,' 'ocinum'), 
 and Jahn thinks its real nature cannot be 
 exactly ascertained : it appears however 
 from Pliny, 20. 12. 48, to have been a 
 stimulant, and to have been considered 
 injurious by some people. The sense 
 then will be that the old woman in trying 
 to sell doubtful herbs to low customers is 
 acting on the same principle which Alci- 
 biades has avowed, she would like to be 
 idle and live well, and her labours are 
 directed to that end — she pleases her 
 public and you yours. ' Cantaverit ' is 
 probably meant to have a force, as con- 
 trasted with the modulated voice of the 
 young orator ; ' she knows the regular 
 whine of the trade, just as you know the 
 various intonations which belong to yours : 
 and she is as persuasive as you.' But the 
 explanation is not very satisfactory, and 
 the line requires further illustration. 
 
SAT. IV. 
 
 n 
 
 question. Go, then, mouth it out. * My mother was a Dinomache. 
 I inherit her beauty;' by all means, only remember that old shrivelled 
 Baucis is just as good a philosopher as you, when she cries basil 
 to a low creature of a slave.'' 
 
 How utter, utter is the dearth of men who venture down into 
 their own breasts, and how universally they stare at the wallet on 
 the man's back before them ! Suppose you ask, ' Do you know 
 Vettidius' property?' * Whose?' 'That great proprietor who has 
 estates at Cures which a kite cannot fly over.' * Him, do you mean ? 
 
 23-41. 'None of us knows himself — 
 every one thinks only of his neighbour. 
 Inquire about some rich man, and you 
 will hear how he pinches himself; even 
 on state occasions hardly bringing him- 
 self to open a bottle of wine, which has 
 been kept till it has turned to vinegar, 
 to drink with his onions. But you with 
 your luxury and effeminacy are laying 
 yourself open to remarks of the same kind 
 on your personal habits.' 
 
 23. descendere in sese — 'to explore 
 the depths of his own bosom :' an exten- 
 sion of the metaphor which attributes 
 depth to the secrets of the mind, 
 
 24. Jupiter, according to Phaedrus (4. 
 10), has furnished every man with two 
 wallets, one containing his neighbour's 
 faults, to hang round his neck, the other 
 containing his own, to hang behind his 
 back. So CatuU. 22. 21 ' Sed non vide- 
 mus manticae quod in tergo est.' Hor. 
 2 S. 3. 299 *Respicere ignoto discet pen- 
 dentia tergo.' Persius improves on the 
 image by giving every one a single wallet 
 to hang behind him, and making him 
 look exclusively at that which hangs on 
 the back of his neighbour who is walking 
 before. 
 
 25. It is not easy to account for the 
 distribution of the dialogue that follows. 
 
 quaesieris apparently refers to the 
 person who is addressed in the preceding 
 lines, and again in the following. From 
 vv. 42 foil, it would seem to be Persius' 
 object to expose the inconsistency with 
 which he ridicules his neighbour's avarice, 
 being himself guilty of vices of another 
 kind. Yet vv. 27-32, which contain the 
 picture of the miser, are spoken not by 
 him but by the person to whom he is 
 talking, unless we follow the Scholiast in 
 dividing v. 27 * Hunc ais?* *Hunc,' etc., 
 contrary to the natural meaning of the 
 line. We must then either understand 
 'quaesieris' loosely in the sense of ' quae- 
 
 sierit quispiam,' and reverse the order of 
 the speakers, so as to leave vv. 27-32 for 
 the representation of Alcibiades, or suppose 
 that Persius means his hero not to ridicule 
 the miser himself, but to Hsten while 
 others do so, and flatter himself that 
 nothing of the kind is said of him^ not 
 knowing that the scandals of his own 
 life are dwelt upon with quite as much 
 relish. 
 
 Vettidi is restored by Jahn for 
 'Vectidi' on the authority of numerous 
 inscriptions. 
 
 Cuius? comp. 2, 19 'Cuinam?' 
 The person questioned does not know 
 who is meant, till a description of the 
 man is given. 
 
 26. aro, in the sense of possessing 
 arable land. Hor. Epod. 4. 13, referred to 
 by Jahn ' Aral Falerni mille fundi iugera.' 
 
 Curibus, possibly mentioned, as 
 Jahn thinks, to remind us of the old 
 Sabines and their simple hfe, which the 
 miserly owner of the 'latifundium' cari- 
 catures so grossly. 
 
 quantum non miluus oberret. 
 Imitated by Juv. 9. 54 foil. ' Cui tot men- 
 tis, tot praedia servas Apula, tot miluos 
 intra ina pascua lassos.' According to 
 the Scholiast 'quantum milui volant' was 
 a proverbial expression for distance. [Jahn 
 in his text of 1868 reads ' errat' from some 
 of his later MSS.] 
 
 27. dis iratis for ' Deos iratos haben- 
 tem.' * Iratis natus paries Dis atque 
 poetis' Hor. 2 S. 3. 8. ' Dis inimice 
 senex' is Horace's address to a miser, 
 V. 123 of the same Satire. There, as here, 
 the expression seems to imply folly or 
 madness, as in Ter. Andr. 4. 1.40 ' mihi 
 decs satis Scio fulsse iratos, qui ausculta- 
 verim,' which Jahn compares. 
 
 genio sinistro, as refusing the en- 
 joyments which his nature claims, see note 
 on 2. 3. The Scholiast compares Ter. 
 Phorm. 1. T. 10 ' Siium defraud a?is ge- 
 
7^ 
 
 PERSII 
 
 ,qui, quandoque iugum pertus^ ad compita figit, 
 
 seriolae veterem metuens deradere limum 
 
 ingemit: /toe bene sit I tunicatum cum sale mordens 
 
 caepe et farrata m pueris plaudentibus o llam ^ c^^^'^ / 
 
 pannosam faecem morientis sorbet aceti?V'»^^ =<'■'" 
 
 ac si unctus cesses et figas in cute solem, 
 
 est prope te ignotus, cubito qui tangat et acre 
 
 despuat 'hi mores! penemque arcanaque lumbi 
 
 runcantem populo marcentis pandere vulvas! 
 
 tu cum maxillis balanatum gausape pectas, ,r ■ > 
 
 inguinibus quare detonsus gurgulio extat? 
 
 quinque palaestritae licet haec plantaria vellant 
 
 elixasque nates labefactent forcipe adunca, 
 
 non tamen ista filix ullo mansuescit aratro/ 
 
 30 
 
 40 
 
 28, compta {e superscr.) 
 36; buluas, 
 
 nium, compersit miser:' the Delph. ed. 
 compares Plant. True. i. 2. 87 ' Isti quicum 
 geniis suis belligerant parcipromi,' which 
 is the same as the prosaic ' ventri Indico 
 bellum' of Hor. i S. 5. 7. The whole 
 line is imitated by Juv. 10. 129 'Dis ille 
 adversis genitus fatoque sinistro.' 
 
 28. Referring to the feast of 'Compi- 
 talia' (see Diet. Antiqq.), one of the 
 rustic holidays, like the 'Paganalia* 
 (Prol. 6) and the * Palilia ' (l. 72), cele- 
 brated with sacrifices and games. * Ut 
 quoque turba bono plaudat signata (?) 
 magistro, Qui facit egregios ad pervia 
 compita Iudos*Calp. 4. 125 foil. To these 
 Hor. refers i Ep. 1.49 'Quis circum pages 
 et circum com^zVa pugnax,' The yoke was 
 hung up, with the other parts of the plough, 
 as a symbol of the suspension of labour. 
 
 * Luce sacra requiescat humus, requiescat 
 arator, Et grave, suspense vomere cesset 
 opus. Solvite vincla iugls' Tibull. 2. 1. 5 
 foil. ' Rusticus emeritum palo sii&pendat 
 aralriim^ Ov. F. i. 665. 'Figere' is ge- 
 nerally used where the implements are 
 hung up permanently. ' Armis Her- 
 culis ad postem Jixis' Hor. i Ep. i. 5. 
 
 * Armaque Jixit Troia' Virg. Aen, i. 
 248. 
 
 pertusa, ' Merito, quia per omnes 
 quatuor partes pateant' Schol. ; equivalent^ 
 t o ' p ervia * in Calp. 1. c, 'Pertundere' is 
 
 Zl.fricas, 
 
 37. tunc. 
 
 35. dispnat. 
 
 used for 'to make a passage through' 
 Lucr. 4. 1286 foil. 'Guttas in saxa ca- 
 dentes Humoris longo in spatio pertundere 
 saxa,' and so 'pertusum vas' id. 3. 1009, 
 of the bottomless tub of the Danaides. 
 The line then means ' at each return of 
 the Compitalia.' 
 
 29. Cato R. R. 57, referred to by 
 Jahn, bids the farmer give each slave at 
 the * Compitalia' a congius of wine over 
 and above the usual allowance. 
 
 limus is explained by the Scholiast and 
 most of the commentators, of the pitch or 
 other substance with which the jars were 
 daubed ('linebantur' Hor. i Od. 20. 3): 
 Jahn however understands it more simply 
 of the dirt which would naturally adhere 
 to it after so long keeping. 
 
 30. bene sit was a common form of 
 drinking healths. ' Bene vos, bene nos, 
 bene te, bene me, bene nostram etiam 
 Stephanium' Plant. Stich. 5. 4. 27; also 
 with the dative of the person, ' Bene mihi, 
 bene vobis, bene amitae meae' id. Pers. 5. 
 I. 20; a wish ioT future blessings. ' Bene 
 est' is a common phrase for the present 
 pleasures of the table. 'Bene erat non 
 piscibus urbe petitis, Bed puUo atque 
 haedo' Hor. 2 S. 2. 120. Jahn. 'Bene 
 erat iam glande reperta' Ov. F. 4. 399. 
 Casaubon. Here it is a sort of grace^ 
 uttered with a gfoan by the miser, who 
 
SAT. IV. 
 
 79 
 
 the aversion of the gods and the enemy of his genius, who, when- 
 ever he fastens up the yoke at the feast of crossroads and thorough- 
 fares, in the extremity of his dread of scraping off the ancient 
 incrustation from his dwarf wine jar, groans out, May it he for 
 the best! as he munches onions, c oats _ a nd all, with salt, and 
 while his slaves are clapping their hands with ecstasy over the mess 
 of meal, gulps down the mothery lees of expiring vinegar?' 
 
 fears he Is doing wrong In drawing the 
 wine, ' May it turn out well' or 'bring a 
 blessing,' like Agamemnon's eS 7(ip e??/, 
 when he consents to his daughter's death 
 (Aesch. Ag. 2i6). 
 
 tunica is used by Juv. 14. 153 
 * tunicam mihi male lupini,' and else- 
 where, of the pod or husk of a vegetable : 
 but there is probably some humour in- 
 tended in the use of the participle, which 
 was 5n ordinary epithet of the common 
 people (Hor. i Ep. 7. 65), perhaps like 
 Horace's ' caepe trucidas ' (i Ep. 12. 21), 
 a reference to the Pythagorean reverence 
 for vegetable life. The onions of course 
 are eaten with their skins as more filling, 
 so that there may be no waste. 
 
 31. fanatam. . oUam, a dish of *puls,' 
 a pottage made from spelt, the national 
 dish of the Roman husbandmen. Comp. 
 Juv. 14. 171 *Grandes fumabant pultibus 
 ollae,' and Mayor's note. The * puis ' 
 itself is called ' farrata ' Juv. 1 1 . 109. 
 The plaudits of the slaves ('pueri') com- 
 mon on these occasions of licence, as an 
 acknowledgment to the founder of the 
 feast (see Calp. quoted on v. 28), are 
 here bestowed on a meal which other 
 labourers get every day. The ablative is 
 supported by three MSS., two of them 
 old : but the great majority is in favour 
 of the accusative, which besides is the 
 more difficult reading. Jahn compares 
 Stat. Silv. 5, 3. 140 'Nee fratrem caestu 
 virides plausete Therapnae.' 
 
 32. pannosam, * mothery.* ' Arida ac 
 pannosa macies' Sen. de Clem. 2. 6; 
 comp. by Jahn. 
 
 morientis, 'unguenta moriuntur ' 
 Plin. 13. 3. 4, lose their strength. Hor. 
 2 S, 3. 116 says of a miser 'acre potet 
 acetum,' wine which has become mere 
 vinegar: but Persius, as Casaubon remarks, 
 strengthens every word — not * acetum' 
 merely, but ' pannosam faecem aceti mo- 
 rientis,* the very vinegar-flavour being 
 about to disappear. 
 
 33. unctus cesses. ' Cessare, et lu- 
 dere, et ungi' Hor. 2 Ep. 2. 183. See 
 note on v, 18. 
 
 figas in cute solem, a strong 
 expression for * apricari.' Expose your- 
 self to the piercing rays (' tela ') of the sun 
 • — what Juv. Ji. 203 and Mart. 10. 12. 7 
 express more genially by 'bibere' or 
 'combibere solem.' 
 
 34. *You may be sure that some one 
 is making reflections on you which you 
 little dream of.' 
 
 cubito . . . tangat. ' Nonne vides 
 (aliquis cubito stantem prope tangens 
 Inquiet) ut patlens, ut amicis aplus, ut 
 acer ' Hor. 2 S. 5. 42. 
 
 ' He Is as surely reflecting on you 
 as If he were to jog you and make his 
 remarks in your ear.' 
 
 acre despuere, like ' verum plo- 
 rare' I. 90. 
 
 35. mores, mode of life, i. 26., 2. 62 
 note. 
 
8o 
 
 PERSII 
 
 " Caedimus inque vicem praebemus crura sagittis. 
 vivitur hoc pacto ; sic novimus. ilia subter 
 caecum vulnus habes ; sed lato balteus auro 
 praetegit. ut mavis, da verba et decipe nervos, 45 
 
 si potes. 'Egregium cum me vicinia dicat, 
 non credam?' Viso si palies, inprobe, nummo, 
 
 si facis in penem quidquid tibi venit am'oirum^ ^ aj. ^^^ ^^a^o 
 • si puteal multa cautu s vibice flagellas : rv i'c^i, 
 nequiquam populo bibulas donaveris aures. y--'^.^^^^.^ /i /i-^^'fioi^. 
 respue, quod non es ; tollat sua munera Cerdo ; j- 
 
 tecum habita; noris, quam sit tibi curta supellex." 
 
 46. cume turn rasur. 48. amarum. 52, ui noris. 
 
 42-52. 'This is the way: we lash our 
 neighbours and are lashed in turn. Avail 
 yourself of your prestige if you like, but 
 remember that what men say of you is 
 worthless, if you are really a libertine 
 or a usurer. Better be true to yourself 
 and learn your own weakness.' 
 
 42. Casaubon seems right in supposing 
 that Persius was thinking of Hor. 2 Ep. 2. 
 97 *Caedimur et totidem plagis consumi- 
 mus hostem,* though the passage of anns 
 is there a passage of compliments. ' We 
 are like archers in a battle, who shoot 
 many arrows, and are ourselves exposed 
 to many shots,' — the image being chosen 
 so as to express the suddenness of the 
 wounds, which come from unknown quar- 
 ters. The arrows of the tongue are a 
 sufficiently common metaphor, ruiv y^p 
 fiiy6\0Jv \l/v\ibv if IS ovK hv df^dpTOis 
 Soph. Aj. 154. 
 
 caedo seems to be used of wounding 
 with a missile weapon — e.g. of battering 
 doors with stones, Cic. Verr. 2. i. 27. 
 
 43. vivitur hoc pacto. ' Islo non 
 vivitur illic, Quo tu rere, modo' Hor. i S. 
 9. 48. Casaubon compares Hor. 2 S. 8. 
 65 * Haec est condicio vivendi.' 
 
 sic novimus seems to be equiva- 
 lent to 'sic accepimus' or 'sic didicimus,' 
 — ' such is our experience.' 
 
 44. A continuation of the metaphor 
 from battle. The archer receives a 
 wound in the groin, and endeavours to 
 conceal it with his belt, which is adorned 
 
 .jy.. 
 
 .'fCtt^ /i-rt ff^ ■ 
 
 with gold like that in Virg. Aen. 5. 312 
 ' laio quam circumplectitur aurp Balieits.' 
 In Virg. Aen. 12. 273 a man is pierced by 
 a spear, ' ad medium, teritur qua sutilis 
 alvo Balteus.' The belt was used to sup- 
 port the quiver, as in Aen. 5. 1. c. ' You 
 are touched, though you hide it, and fall 
 back on your rank and popularity.' [' Cae- 
 cum vulnus : ' comp. Lucr, 4. 1 1 20 * Usque 
 adeo incerti tabescunt volnere caeco : ' Virg. 
 Aen. 10. 73.:^ uses the words of a wound 
 in the back.] 
 
 45. praetegit. *Prae^e^:V aere caput' 
 Prop. 4. 14. 12. 
 
 ut mavis is from Hor. I S. 4. 21. 
 
 da verba. 3. 19. 
 
 decipe nervos, cheat your physical 
 powers (* nervos' as in 2. 41) by fighting 
 on, as if you were not wounded. 
 
 46. Imitated from several passages in 
 Horace, as Casaubon remarks. The words 
 are from 2 S. 5. 1 06 *Egregie factum 
 laudet vicinia.' The matter from i Ep. 
 16. 19 foil. 'Sed vereor ne cui de te plus 
 quam tibi credas . . . neu si te populus 
 sanum recteque valentem Dictitet, occul- 
 tam febrem sub tempus edendi Dissimules.' 
 [Comp. also Sen. Ep. 59. 1 1 ' lUud praecipue 
 impedit, quod cito nobis placemus : si 
 inveninius qui nos bonos viros dicet, qui 
 prudentes, qui sanctos, agnoscimus.'] 
 
 47. Comp. 3. 109. 
 
 inprobe, placed as in Hor. 2 S. -£. 
 134, Lucr. 3. 1026. Jahn quotes Hor. 
 2 S. 3. 78 * argenti pallet amore :' but the 
 
SAT. IV. 8 1 
 
 "We keep inflicting wouftds and exposing in our turn our own 
 legs to shots. It is the understood rule of life, the lesson we have 
 all of us learnt. You have a concealed wound in your groin, but 
 the broad fold of your belt hides it. Well, just as you please, play 
 the sophist and cheat your physical powers, if you can do so. 
 'Why, when I have the whole neighbourhood telling me of tay 
 excellence, am not I to believe them?' If the sight of money 
 makes you change colour, disreputable as you are, if in your zeal 
 for the main chance you flog the exchange with many a stripe, it 
 wUl do you no good to have made your thirsty ears the receptacle 
 of popular praise. No ; reject what is not j/ou ; let Hob and Dick 
 take their presents back again; live at home, and learn how 
 slenderly furnished your apartments are." 
 
 paleness here is sudden, not chronic. 
 
 49. The traditional explanation of this 
 line interprets it of exorbitant usury, as 
 the mention of the puteal naturally sug- 
 gests. Cisaubon was apparently the first 
 to reject it, as incompatible with his view 
 that Nero is the object of the Satire, him- 
 self understanding it of the emperor's 
 habit of going out at night in disguise 
 and assaulting people in the streets, as 
 recorded by Tac. A. 13 . 25. Suet. Nero 
 26. Recent commentators, in exploding 
 the notion of any reference to Nero, have 
 relumed to the old view, though Jahn so 
 far modifies it as to suppose the allusion 
 to be to the praetor's tribunal at the 
 Puteal (Hor. 2 S. 6. 30), explaining 'fla- 
 gellare puteal' of a litigious person who 
 endeavours to gain his suit at any cost. 
 The question is a difficult one : but if wp 
 make ' flagellate ' metaphorical, there 
 seems no reason why we should not 
 understand it of usury. A usurer would 
 naturally be called the ' scourge of the 
 exchange,' as Hor. I Ep. 15. 31 calls 
 Maenius 'Pernicies et tempestas bara- 
 thrumque macelli.' 
 
 multa.. .vibice is an ornamental 
 extension of the metaphor after the man- 
 ner of Persius. Whether we can assume 
 a special technical sense of * flagellate' on 
 the strength of Pliny 33. 13. 57, Mart. 2. 
 30. 4, as Jahn and Freund think, is very 
 doubtfiil : in the former passage *fiagellat 
 annonam,* of forestallers and regraters, 
 may be understood as here, ' makes him- 
 
 self the scourge of the market,' while in 
 the other, ' laxas area flagellat opes,' the 
 word may refer to * laxas,' and need only 
 signify ' coercet;' 'prohibet ne latius eva- 
 gentur.' 
 
 50. bibulas From the common 
 phrase * aure bibere ' or ' haurire.' 
 
 donaveris. A variety for ' aures 
 dare,' 'praebere,' 'commodare' (see 2. 
 30), with an additional notion of absolute 
 resignation, 
 
 51. tollat sua munera, probably 
 referring to Hor. i Ep. 16. 33 foil. 'Qui 
 dedit hoc' (a good name) • hodie, eras, si 
 volet, auferet : ut si Detulerit fasces in- 
 digno, detrahet idem : Pone, meum est, 
 inquit : pono, tristisque recedo.* 
 
 cerdo, KepSwv, seems to have been 
 a proper name, given to slaves and com- 
 mon people, so that it naturally stands for 
 one of the rabble, the ' Hob and Dick ' of 
 Shakespeare's Coriolanus. Perhaps it had 
 better be written with a capital, both here 
 (compare * Baucis,' V. 21) and in Juv. 4. 
 153 (opp. to 'Lamia,' v. 154), 8. 182 
 (opp. to ' Volesos IJrutumque,* £6.). The 
 notion that it means a cobbler seems to 
 be founded on Martial, 3. 59. 1., 99. I., 
 where it is coupled with ' sutor,' as it is 
 with ' faber,' in an inscription in Spon's 
 Misc. p. 221, referred to by Jahn. 
 
 52. tecum habita. Compare Arist. 
 Eth. N. 9. 4 avvSia-yetv 6 toiovtos ^avT^ 
 jSoiJXcTai. Hor. 2 S. 7. 112 'Non horam 
 tecum esse potes.* ' C-urtae nescio quid 
 semper abest rei' Hot. 3 Od. 14. 64. 
 
SATURA V. 
 
 'Vatibus hie mos est, centum sibi poscere voces, 
 
 centum ora et linguas optare in carmina centum, 
 /l^' fabula seu maesto ponatur hianda tragoedo, 
 
 vulnera seu Parthi ducentis ab inguine ferrum.' 
 iCyu^iuZ-'Qudrsum haec? aut juantas robusti carminis offas' 
 
 ingeris, ut par sit centeno gutture niti? 
 
 "^S'" 
 
 4, educentis. 
 
 5. ruhusti. 
 
 To 'Cornutus, The poet achnowledges 
 bis obligations to his old luior, and des- 
 cants on the Stoic doctrine of moral free- 
 dom, proving that all the world are slaves^ 
 as Stertinius in Hor. 2 S. 3, proves to 
 Damasippus that all the world are mad- 
 men. The subject is the same as that of 
 Hor. 2 S. 7» the dialogue between Horace 
 and Davits, and the treatment not unlike. 
 Jahn has summed up the few particidars 
 known about CornutuSy Prolegomena, pp. 
 8-27. L. Annaeus Cornutus was born 
 at Lepta, flourished at Rome under Nero 
 as <T tragic poet, like Seneca, a gram- 
 marian (author of a commentary on Vir- 
 gil, some fragments of which are preserved 
 by Servius, and of a treatise, De Figuris 
 Sententiarum) and a Stoic philosopher 
 (^author of a work agaifist Aihenodorus 
 and A ristotle, and of another on the 
 Theology of the Greeks, which still exists 
 as a meagre epitome). The name Annaeus 
 renders it probable that he was a freed- 
 man of that family, especially as Lucan is 
 known to have been one of his pupils. He 
 was banished by Nero, under the following 
 circumstances. The emperor had a plan 
 
 of writing the history of Rome, in verse, 
 from Romidus downwards, and consulted 
 Cornutus, among others, about the number 
 of books of which the poem ought to consist. 
 Some of his flatterers suggested 400. 
 Cornutus replied that it would be too 
 many for any one to read. It was re- 
 torted, ' But your great philosopher, Chry^ 
 sippus, wrote many more^ ' True,* said 
 Cornutus, ' but they do some good to 
 mankind.' Nero, enraged, first thought 
 of putting him to death, but eventually 
 banished him to an island. 
 
 1-4, Persius. ' Poets are allowed to 
 wish for a hundred tongues when they 
 have any great effort to make, either 
 tragic or epic' 
 
 I. * Regibus hie mos est' Hor. I S. 2. 
 86. 
 
 centum, etc.; the fountain is Hom. 
 II. 2, 489 ovS' d fxoi Siaa fiev yXwaffai, 
 biKa S^ OTOfxar' eltv. Hostius, a con- 
 temporary of Caesar, author of a poem 
 on the wars of Istria, wished for 100, 
 ' Non si mihi linguae Centum atque ora 
 sient totidem vocesque liquatae' (Macrob. 
 6. 3), and so Virg. G. 2. 43, speaking of 
 
SATIRE V. 
 
 Pershis. ' It is a standing rule with poets to put in a requisition 
 for a hundred voices, to bespeak a hundred mouths and a hundred 
 tongues for the purposes of song, whether the work before them 
 be a play to be mouthed by some dolorous tragedian, or the wounds 
 of the Parthian dragging the dart from his groin.' 
 
 Cornuius. ' What do you want with things like this ? What are 
 these lumps of solid poetry that you have to cram, big enough to 
 justify the strain of a hundred-throat power ? Let those who mean 
 
 li 
 
 trees and their cultivation, Aen. 6. 625, 
 of crimes and their punishment in Tar- 
 tarus. 
 
 3. ' Whether the subject proposed be/ 
 ponatur, not as in i. 70 (which Jahn 
 
 compares), to set up a thing as complete, 
 but to set before one as a thing to be 
 done. See Freund s. v. and compare BfXvai^ 
 Qkais. 
 
 hianda. Prop, 3. 23. 6 'Visus., 
 tacita carmen kiare lyra.' Aesch. Ag. 920 
 ■)(afjuxnrf:r€S 06afia Trpoffx^^V^ hyioi. 
 
 4. Imitated from Hor, 2 S. i. 15 'Aut 
 labentis equo describat vulnera Parthi' 
 which affords a presumption (not a cer- 
 tainty, as Persius sometimes takes Horace's 
 words without his meaning) that vulnera 
 . . Parthi is to be explained in the same 
 manner here, of the wounds received by 
 the Parthian. 
 
 ducentis, etc. will then be parallel 
 to ' labentis equo,* — • drawing from his 
 wounded groin (see 4. 44) the dart that 
 has pierced him,' — a picture likely enough 
 to appear in an Epic poem (compare such 
 passages as Virg. Aen. 10. 486), and suffi- 
 ciently flattering to Roman vanity. This 
 
 seems on the whole preferable to the 
 interpretation mentioned by Ascens., and 
 adopted by Nebriss., Casaubon, Konig, 
 and Heinr., which makes * vulnera Parthi ' 
 the wounds given by the Parthian, and 
 * ducentis,* etc. either ' drawing the bow 
 from the groin/ instead of from the 
 shoulder, or ' taking an arrow from the 
 quiver,' which the Eastern nations carried 
 near the groin. 
 
 5-18. Cornutus. 'What do you want 
 with a hundred mouths? You are not 
 going to write foolish tragedies, puffing 
 like a pair of bellows, or croaking like a 
 raven. Yours is the more prosaic walk 
 of everyday satire.' 
 
 5. Quorsum haec? Hor. 2 S. 7. 21. 
 quantas, apparently = * quas tantas,' 
 
 constructed with ' ut.' 
 
 robusti, strong, sturdy, as if of 
 food. Comp. ' grandi polenta ' 3. 55 
 note. 
 
 offa, ' a lump/ whether of meal or of 
 flesh. Freund s. v. 
 
 6. ingeris, ' cram.' ' Saginandis anseri- 
 bus polentae duas partes et furfuris qua- 
 tuor . . . ingerunt' Pailad. 1. 30, 
 
 G 2 
 
84 
 
 PERSII 
 
 grande locuturi nebulas Helicone legunto, 
 I I si quibu s aut Prognes, aut si quibus olla Thyestae 
 ' ferxehil, saepe insulso cenanda Glyconi ; 
 tu neque anhelanti, coquitur dum massa camino, 
 folle premis ventos, nee clause murmure raucus 
 -►^ ^nescio qui d tecum g;rave cornicgris. inepte, ugc^^. 
 nee stloppo tumidas intendis rumpere buccas, 
 verba togae sequeris iunctura callidus acri, 
 ore^ t eres mod ico, pallentis rader e mores ^^--"--^ ^' .'- >^t^ 
 doctus et ing:enuo culpam defio:ere ludo. ^^<ro-y^ ^^'^^ --. /'■' 
 
 15 
 
 II. primis. 
 
 15, teris. 
 
 6. centeno gutture, for 'centum gut- 
 turibus,' [like 'centena arbore' Virg. Aen. 
 10. 207 for ' centum arboribus (remis).'] 
 
 gutture niti, 'to press upon the 
 throat,' as is done in a difficult swallow. 
 The image is burlesqued by supposing the 
 mouth to be wanted for eating, not for 
 speaking, and thus we are prepared for 
 the ' olla Thyestae ' and the ' plebeia 
 prandia.' 
 
 7. grande. I. 14. 
 
 nebulas may be from Hor. A. P. 
 230 'Aut, dum vitat humum, nubes et 
 inania captet,' as Jahn thinks, especially 
 as both, are speaking of tragic writing. 
 Compare also the conception of Aristo- 
 phanes' Clouds, which Persius is not likely 
 to have forgotten. To ' collect mists* it 
 would be necessary of course to ascend 
 the mountain. ^ 
 
 Helicone, as in Prol. I foil. 'Let 
 those who set up to be great poets avail 
 themselves of poetical privileges,' which 
 are generally mere moonshine. 
 
 8. The stories of Tereus and Thyestes 
 were common subjects of tragedy in 
 Rome as well as at Athens. Attius wrote 
 on both subjects. Varius was the author 
 of a Thyestes, and Seneca, whose play is 
 extant. See also Juv. 7- 12. 73. Mayor's 
 notes. Thyestes was one of Nero's cha- 
 racters, Dio. 63. 9, etc. referred to by 
 Mayor on Juv. 8. 228. The feast of 
 Thyestes is mentioned twice by Horace 
 as a stock tragic subject, A, P. 91, 186, 
 and Proghe's name occurs similarly, v. 
 
 187. 
 
 9. fervebit.. cenanda, like 'discere 
 ,. laudanda* 3. 46. 
 
 Glyco, as the Scholiast informs us, 
 was a slave, the joint property of Vergilius, 
 also a tragic actor, and some other person 
 — manumitted, on account of his great 
 popularity, by Nero, who gave 300,000 
 sesterces to Vergilius for his share in him 
 — tall and dark, with a hanging lower 
 lip, and ill-looking when not dressed up — 
 called ' insulsus' from his inability to un- 
 derstand a joke. Persius doubtless means 
 to ridicule the people through their fa- 
 vourite actor, who was probably too tragic, 
 and seemed as if he had really ' supped 
 full of horrors,' in spite of the frequent 
 repetition of the process. 
 
 10. Imitated, as the Scholiast re- 
 marks, from Hor. i S. 4. 19 foil. 'At tu 
 conclusas hircinis folUbus auras. Usque 
 laborantes dum ferrum moUiat ignis, 
 Ut mavis, imitare.' Compare also Juv. 
 7. Ill (Jahn), The meaning is the 
 same as Horace expresses elsewhere, 
 A. P. 97, by ' ampuUas et sesquipedalia 
 verba.' 
 
 anhelanti. . dum, ' puffing while it 
 is being done,' as ' laborantes dum ' Hor. 1. c. 
 = ' labouring till it is done.' 
 
 massa. 2. 67 note. 
 
 11. No marked distinction seems in- 
 tended between the three images of the 
 bellows, the croaking, and the puffed 
 cheeks. 
 
 clauso murmure answers to pre- 
 mis ventos ('conclusas auras' Hor. I. c.) 
 and to the process going on within the 
 ' tumidae buccae.' 
 
 12. tecum., cornicaris, an inten- 
 sified variety of ' tecum loqueris,' the 
 word (which is very rare, and perhaps 
 
SAT. V. 
 
 55 
 
 to talk grandiose go and catch vapours on Helicon, if there be 
 any who are going to set Progne or Thyestes' pot a-boiling, to be 
 the standing supper of poor stupid Glycon. But you are not 
 squeezing wind in a pair of panting bellows while the ore is smelting 
 in the furnace, nor are you croaking mysterious nonsense to yourself 
 in hoarse pent-up tones, nor straining and puffing your cheeks till 
 they give way with a plop. No ; your line is to follow the lan- 
 guage of common life, with dexterous nicety in your combinations, 
 and a moderate rounding of the cheek; your skill must be shown 
 in rubbing against the bloated skin of morality, and pinning vice 
 to the ground in sport which will do for gentlemen. Let this be 
 
 found only in an imitation by Jerome, 
 Ep. 95, referred to by Jahn) being sug- 
 gested by raucus. 
 
 grave is perhaps used here techni- 
 cally of a deep bass sound, opp. to 
 
 * acutus.' 
 
 inepte, perhaps from Hor. A. P. 140 
 
 * qui nil molitur inepte' where the simple 
 opening of the Odyssey is contrasted with 
 the 'hiatus' of the cyclic poet, — 'out of 
 taste.' 
 
 13. A graphic amplification, ' more 
 Persii,' of Horace's ' tumido ore ' A. P. 94. 
 
 stloppo, a word occurring nowhere 
 else, perhaps coined by Persius, expressive 
 of sound, like 'bombus' i. 99 note. 
 ^Stloppo dixit fj.€Ta(popiKai5, a ludentibus 
 pueris, qui buccas inflatas subito aperiunt, 
 et totum simul flatum cum sonitu fun- 
 dunt' Schol. The spelling 'stloppo' in- 
 stead of ' sdoppo,' which many MSS. 
 give, is supported by Jahn from Priscian, 
 I. 10. 565. 
 
 intendis rumpere seems to be a 
 mixture of 'intendis (temptas) rumpere' 
 and 'intendis buccas dum rumpantur.' 
 Compare 'buccae' Juv, II. 34, for noisy 
 talkers, whom Plautus (Bacch. 5. I. 2) 
 calls ' buccones ; ' ' stloppo ' with ' rum- 
 pere,' as the noise would be a concomi- 
 tant of the bursting. 
 
 14. verba togae, like ' fabula togata' 
 (Hor. A. P. 288), the talk of common life 
 at Rome, opp. to the 'praetexta,' the symbol 
 of tragedy, and the ' pallium,' which be- 
 longed to Greek subjects. We must bear 
 in mind the relation of satire to the old 
 comic drama, asserted by Persius himself, 
 I. 123. The whole line is imitated from 
 Hor. A. P. 47 ' notum si callida verbum 
 Reddiderit iunctura novum ' (compare also 
 ib, 242 ' Tantum series iuncturaque pollet. 
 
 Tantum de medio sumtis accedit honoris'), 
 so that ' notum ' and * de medio sumtis ' 
 answer to * verba togae.' 
 
 iunctura (the same metaphor as in 
 I. 65, 92, though the application there is 
 to the flow of the verse) refers here, as in 
 Horace, to the combination of words in a 
 happy phrase or expression. 
 
 acri is a well-chosen epithet, ex- 
 pressing the nicety of the material pro- 
 cess, as we use ' sharp,' at the same time 
 that it denotes keenness of mind. 
 
 15. ore teres modico. Jahn well 
 compares 'ore rotundo' Hor. A. P. 323, 
 which Persius doubtless was thinking of 
 here and in v. 13. 'Os tumidum' is an 
 exaggeration of ' os rotundum,* the full- 
 ness of the mouth in measured speech : 
 but as Persius had gone beyond ' tumi- 
 dum,' he is here satisfied with something 
 less than ' rotundum.' 
 
 modico qualifies teres, which itself 
 denotes smoothness within compass. ' Ora- 
 tio plena, sed tamen teres' Cic. de Or. 3. 
 52, 'with shapely mouth, moderately 
 rounded.' 
 
 pallentis mores. I. 26 ''Enpallor 
 seniumque ! O mores !' Here the pale- 
 ness is doubtless that of dropsy and 
 disease, as in 3. 94 foil, when any rough 
 application to the skin would be acutely 
 felt. Compare ' radere teneras auriculas ' 
 1. 107, 'radere ulcus in tenero ore' 3. 
 114. 
 
 16. ingenuo.. ludo answers to Aris- 
 totle's definition of drpaniTda (Rhet. 2. 
 12) as TTetraiSev^evTj vPpiS. No precisely 
 similar instance of this use of 'defigere' 
 has been adduced, but it is apparently the 
 same as that of 'figere' in such phrases 
 as ' figere aliquem maledictis,' with the 
 additional notion of driving down. 
 
m 
 
 PERSII 
 
 hinc trahe quae dicis, mensasque relinque Mycenis 
 cum capite et pedibus, plebeiaque prandia noris/ 
 
 'Non equidem hoc studeo, buUatis ut mihi nugis 
 pagina turgescat, dare pondus idonea fumo. 
 secret! loquimur; tibi nunc hortante Camena 
 excutienda damus praecordia, quantaque nostrae 
 pars tua sit, Cornute, animae, tibi, dulcis amice, 
 ostendisse iuvat: pulsa, dinoscere cautus, 
 quid solidum crepet et pictae tectm^ia linguae. ^r\ ■" 
 hie ego centenas ausim deposcere voces, 
 ut, quantum mihi te sinuoso in pectore fixi, 
 voce traham pura, totumque hoc verba resignent, 
 quod latet arcana non enarrabile gbra. 
 
 Cum primum pavido custos mihi purpura cessit 
 
 25 
 
 30 
 
 iS. pUheaque. 
 
 19. pullatis. 
 
 20. turgue&cat. 
 
 26. his. 
 
 17. hinc, from common life, which is 
 implied in the three preceding lines. 
 Konig compares Hor. A. P. 317 foil. * Re- 
 spicere exemplar vitae morumque iubebo 
 Doctum imitatorem, et vivas hinc ducere 
 voces.' 
 
 Mycenis, a dative, like ' illis relin- 
 quo' Prol. 5, which Jahn compares. 
 
 18. cum capite et pedibus, which 
 were put aside to show Thyestes what he 
 had been eating : rci filv nob-ffpi] fcal %€- 
 pwv OLKpovs KTGvas "'E^pUTTT* avwOiv Aesch, 
 Ag. 1594, 'Tantum ora servat et datas 
 fidei manus' Sen. Thyest. Act. 4. 7^4*> 
 quoted by Casaubon. 
 
 plebeia prandia. The full oppo- 
 sition is between banquets of an unnatural 
 sort in the heroic ages at Mycenae, known 
 in these days only as stage-horrors, with 
 no lesson for life, ' raw head and bloody 
 bones/ as Dryden renders it, and every- 
 day meals ('prandia,' not 'cenae') of the 
 simplest kind, in common society at Rome, 
 which show ordinary men as they are. 
 
 noris, the conj. used imperatively, 
 as in 4. 52, because *novi' has no .impe- 
 rative of its own. 
 
 19-29. P. 'No — I have no thoughts 
 of swelling and vapouring. My song 
 is meant to show my heart to you, that 
 you may see how true it is, how de- 
 
 voted to you. If I want a hundred 
 tongues, it h that I may tell you how 
 dear you are to me.' 
 
 19, Heinr. and Jahn restore 'pullatis' 
 from the larger number of MSS., including 
 the oldest, and suppose the meaning to be 
 
 • sad-coloured,' i. e. tragic. It does not 
 appear, however, that 'puUatus' is ever 
 applied to tragedy, though commonly 
 used of mourners : it answers more nearly 
 to * sordidatus,* and in fact is frequently 
 applied to the common people, ' Ne quis 
 pullatorum media cavea sederet,* Suet. 
 Aug. 44; a. most unfortunate association 
 here, unless we can believe with Casaubon 
 that * nugae puUatae' mean trifles that 
 please the vulgar. Unless then 'pullatis* 
 be a mistake for * ampullatis,' which may 
 be worth considering, we must return to 
 the common reading ' buUatis,* which has 
 very respectable MS. support, and ex- 
 plain it by * turgescat.' * Bullatus ' ordi- 
 narily means ' furnished with bullae,* but 
 it may mean 'formed like a bubble,* 
 
 * swelling,* just as 'falcatus' means both 
 'furnished with a scythe,' an epithet of 
 ' currus,' and ' formed like a scythe,' 
 ' crooked,' an epithet of ' ensis.' ' Air- 
 blown trifles,' Gifford, 
 
 20. pagina. Virg. E. 6. 12. 
 
 dare pondus. . fumo, from Hor, i 
 
SAT. V. 
 
 87 
 
 your storehouse of materials; leave Mycenae its feasts with their 
 baskets of extremities, and make yourself at home at the early 
 dinners of common Roman folk.' 
 
 P. ' No, my aim is not to have my page distended with air-blown 
 trifles, with a trick of making vapour look solid. My voice is for 
 a private ear; it is to you, at the instance of the Muse within me, 
 that I would offer my heart to be sifted thoroughly; my passion 
 is to show you, Cornutus, how large a share of my inmost being 
 is yours, my beloved friend; strike it, use every test to tell what 
 rings sound and what is the mere plaster of a varnished tongue. 
 An occasion indeed it is for which I may well Venture to ask a 
 hundred voices, that I may bring out in clear utterance how 
 thoroughly I have lodged you in the very corners of my breast, 
 and unfold in words all the unspeakable feelings which lie en- 
 twined deep down among my heart-strings. 
 
 When first the guardianship of the purple ceased to awe me, 
 
 Ep. 19. 42 'nugis addere pondus:' dare 
 ..idonea, from Hor. I Ep. 16. 12. 
 * Foils . . rivo dare nomen idoneus,' both 
 quoted by Casaubon. 
 
 21. secreti, opp. to 'ad populum.' 
 hortante Camena seems to imply, 
 
 ' I am inspired, as truly as any poet — as 
 Homer himself when he sang of the ships 
 and asked for a hundred tongues — and 
 the spirit within me bids me to open my 
 heart to you^ and tell of our friendship.' 
 
 22. excutienda. I. 49. 
 
 23. ' Te meae partem animae' Hor. 2 
 Od. 17. 6, 'animae dimidium meae' id. 
 1 Od. 3. 8. 
 
 dulcis amice, Hor. lEp.7. 12. Jahn. 
 
 24. iuvat, of an occupation, Virg. Aen. 
 9. 6x3-615, where * Comportare iuvat 
 praedas et vivere rapto,' is opp. to ' iuvat 
 indulgere choreis.' 
 
 pulsa. 3. 21 note. 
 
 dinoscere cautus, like 'cautum 
 adsumere' Hor. i S. 6. 51. 
 
 dinoscere. . quid. • crepet et. . tec- 
 toria = ' dinoscere quid crepet a tectoriis.' 
 ' Fauci dinoscere possunt Vera bona atque 
 illis multum diversa' Juv. 10. 2 foil. ' Tec- 
 torium' or 'opus tectorium,' plaster or 
 stucco for walls, so that the metaphor is 
 from striking a wall to see whether it is 
 solid stone or not. 
 
 25. pictae tectoria linguae is appa- 
 rently to be resolved into ' quod tegit 
 pictam hnguam,* as a thing covered with 
 ' tectorium ' might be called ' pictus,' 
 though we should rather have expected 
 
 the thing varnished to be the mind, and 
 the tongue the varnisher. Casaubon 
 quotes Auson. Id. 16. 12 'Sit solidum 
 quodcunque subest, nee inania subter In- 
 dicet admotus digitis pellentibus ictus.* 
 [So 'fucosus' is opposed to 'firmus' by 
 Quintus Cicero de Pet. Cons. 9. 35.] 
 
 26. hie is the reading of many MSS., 
 including the oldest, and may very well 
 be explained ' in hac re.' Compare 
 Virg. G. 2. 45 foil. ' Non liic te carmine 
 ficto Atque per ambages et longa exorsa 
 tenebo.' ' His,' the other reading (Heinr., 
 Jahn), equivalent to ' ad haec,' seems 
 scarcely so natural. 
 
 centenas, for 'centum,' like * sep- 
 tenas temperat unda vias ' Prop. 4. 22. 16. 
 
 27. sinuoso ; the breast is supposed to 
 contain many ' sinus' or recesses. Jahn 
 compares 'recessus mentis' 2. 73. 
 
 fixi expresses depth and permanence. 
 We should have expected ' fixerim,' but 
 the independent and dependent questions 
 are confused, as in 3. 67 foil. 
 
 28. voce, negligently repeated after 
 ' voces.' 
 
 traham ; ' imoque trahens de pectore 
 vocem' Virg. Aen. I. 371. 
 
 pura, opp. to 'pictae linguae' Lubin. 
 
 resignent suggests a different meta- 
 phor, from the tablets of the mind. 
 
 29. non enarrabile, by a common 
 human voice. 
 
 fibra. I. 47. 
 30-51. 'When first freed from boyish 
 restraints, and exposed to the temptations 
 
88 PERSII 
 
 bullaque succinctis Laribus donata pependit; ^-/'■'•''' 
 cum blandi comites totaque inpune Subura 
 permisit sparsisse oculos iam candidus umba: Ai-lS': 
 cumque iter ambiguum est et vitae_iiescius_£rfGr v^vj-^ 
 deducit trepidas ramosa in compiia mentes, ^-^ •■> ■^ " " '' 
 me tibi supposui : teneros tu suscipis annos 
 Socratico, Cornute, sinu; turn fallere sellers ''■'■^'-'■p^'- 
 adposita intortos extendit regula mores, 
 et premitur ratione animus vincique laborat 
 
 35 
 
 33. umhro. 
 
 36. seposui.. 
 
 I 
 
 of youth, I placed myself under your care. 
 You became my guide, philosopher, and 
 friend. Happily our days flowed on 
 together — the morning spent in work, the 
 evening in social pleasure. The same star 
 must have presided over the birth of both : 
 it were sin to doubt it.' 
 
 30. pavido, f^Qt * ti mid on enterinp f 
 i nto life ' (Lubin), nor ' fearful, and there- 
 fore requiring protection ' (Casaubon, 
 Jahn), but ' trembling under those who 
 watched over me,' ' quod sub metu paeda- 
 gogorum praetextati sunt,' as the Scholiast 
 says — whence the contrast of 'blandi 
 comites' v. 33. Compare Ter. Andr. j.. i. 
 37 * Dum aetas, metus, magisier, prohi- 
 bebant.' 
 
 purpura, of the *praetexta.' 'Per 
 hoc inane purpurae decus precor' Hor. 
 Epod. 5. 7, * Quos ardens purpura vestit' 
 Juv. II. 155, Boys had regular 'cus- 
 todes' (Hor. A. P. 161) : but the 'prae- 
 texta' itself is called ' custos/ as the sym- 
 bol of sanctity. Casaubon quotes Quint. 
 Decl. 340 ' Sacrum praetextarum, quo 
 sacerdotes velantur, quo magistratus, quo 
 jnfirmitatem pueritiae sacram facimus ac 
 venerabilem:' the Delph. ed. refers to 
 Pliny 9. 60. 36 * Fasces huic securesque 
 Romanae viam faciunt : idemque pro 
 maiestate pueritiae est,' (Compare also 
 for the general sentiment Juv. 14. 44 foil.) 
 In the same way Propertius says to Cyn- 
 thia 3. 9. 35 'Ipse tuus semper tibi sit 
 custodia lectus,' with reference to the 
 actual ' custodes' appointed for courtezans. 
 For the custom of exchanging the ' prae- 
 texta' for the 'toga,' as well as for that 
 of hanging up the 'bulla/ mentioned in 
 the next linej see Diet. Antiqq. Konig 
 
 refers to Catull. 68. 15 foil. ' Tempore quo 
 primum vestis mihi tradita pura est, lu- 
 cundum cum aetas florida ver ageret, 
 Multa satis lusi : non est Dea nescia 
 nostri, Quae dulcem curis miscet amari- 
 tiem,' a graceful passage, which Persius 
 may have had in his mind. 
 
 31. Compare 2, 70 note. Konig com- 
 pares Prop. 4. I. 131 foil. ' Mox ubi bulla 
 rudi demissa est aurea collo, Matris et 
 ante deos libera sumta toga.' 
 
 succinctis, 'quia Gabino habitu 
 cincti dii Penates formabantur, obvoluti 
 toga supra humerum sinistrum, dextro 
 nudo* Scholiast. Jahn compares Ov. F. 
 2. 632 'Nutriat incinctos missa patella 
 Lares.' 
 
 32. blandi, (' fuerunt'). 
 
 comites. 3. 1 note,here = *aequales.* 
 Subura, the focus of all business in. 
 Rome, Juv. 3. 5, where it is contrasted 
 with a rocky island, II. 51 'ferventi Su- 
 bura,* and elsewhere. 
 
 33. permisit may be illustrated by 
 the epithet 'libera' given to the 'toga.' 
 Prop, cited on v. 31, Ov. F. 3. 771 foil. 
 The Delph. ed. compares Ter. Andr. i. i. 
 24 * Nam is postquam excessit ex ephebis, 
 Sosia, Liberius vivendi fuit potestas.* 
 
 sparsisse oculos. Jahn compares 
 Val. Fl. 5. 247 ' tua nunc terris, tua lu- 
 mina toto Sparge man.' * To cast my 
 glances everywhere,' Compare the pas- 
 sage from Catullus cited on v. 30. 
 
 iam candidus expresses the same 
 as * Cum primum' v. 30. The toga was 
 yet new and clean, and the sense of free- 
 dom still fresh. 
 
 umbo, the gathering of the folds of 
 the 'toga.' See Diet. Antiqq. 
 
SAT. V. 
 
 89 
 
 and the boss of boyhood was hung up as an offering to the quaint 
 old household gods, when my companions made themselves plea- 
 sant, and the yet unsullied shield of my gown left me free to cast 
 my eyes at will over the whole Subura — just when the way of 
 life begins to be uncertain, and the bewildered mind finds that its 
 ignorant ramblings have brought it to a point where roads branch 
 off — then it was that I made myself your adopted child. You at 
 once received the young foundling into the bosom of a second 
 Socrates; and soon your rule, with^^a rtful surprise , straightens the 
 moral twists that it detects, and my spirit becomes moulded by 
 reason, and struggles to be subdued, and assumes plastic features 
 
 34- 3" '^5^"otfi' vkae nescius error 
 answers to *renim inscitia* Hor. i Ep. 3. 
 33, * ignorance of life or of the world.' 
 
 error is here the act of wandering. 
 Compare Lucr. £. 10 'Errare, atque viam 
 palantes quaerere vitae' and Hor. 2 S. 3. 
 48 foil. 'Velut silvis, ubi passim Palantes 
 error certo de tramite pellit, Ille sini- 
 strorsum, hie dextrorsum abit : unus utris- 
 que Error, sed variis illudit partibus.' 
 
 35. deducit, Jahn (1843), from the 
 best MSS. for * diducit,' which the other 
 editors, and Jahn in his text of 1868, 
 prefer. It seems doubtful whether any 
 appropriate meaning could be extracted 
 from ' diducit in compita/ as * compita ' 
 signifies not the crossways, but the junc- 
 tion or point of crossing. *Deducit' will 
 have its ordinary sense of leading from 
 one place to another, viz. from the straight 
 path to the point where the roads begin to 
 diverge, according to the image explained 
 on 3. 56. Emphasis is thus thrown on 
 * vitae nescius error,' the guidance to which 
 they have to trust is that of ignorance 
 and inexperience, so that they do not 
 know which way to turn. 
 
 36. supponere is used of suppositi- 
 tious children, and of eggs placed under a 
 hen, the common notion being that of 
 introducing a person or thing into a place 
 ready for it, but not belonging to it. 
 Such seems to be its force here, though it 
 would perhaps be too much to suppose, 
 with Jahn, that the metaphor is directly 
 taken from children. It seems, however, 
 to have suggested * suscipis,' which is the 
 technical term for taking up and rearing a 
 child. * Haec ad te die natali meo scripsi, 
 quo utinam susceptus non essem' Cic. Att. 
 II. 9. *Tollere,* which is a synonyme of 
 *suscipere/ is used of supposititious chil- 
 dren Quint. 3. 6. 97. 
 
 teneros. . annos is not equivalent 
 to ' me tenera aetate,* as the words are 
 not used literally of actual infancy, but 
 metaphorically of the infancy of judgment 
 which belongs to youth. 
 
 37. Socratico involves the notion not 
 only of wisdom, but, as Jahn remarks, of 
 the tender affection with which Socrates 
 watched over youth. 
 
 fa Here soUers is explained by 
 Jahn, * quae soUertiam adhibet, ubi de 
 fallendo agitur — quae non fallit,' evidently 
 an impossible rendering. The words can 
 only mean * skilful to deceive/ so that we 
 must understand them either of the gradual 
 art with which Cornutus led' his pupil to 
 virtue (Casaubon), or, as ' Socratico * 
 ■would suggest, of the dpdjveia which sur- 
 prises error into a confession that it is 
 opposed to truth (compare 3. 52, ' curvos 
 deprendere mores') by placing the two 
 suddenly in juxtaposition — a view which 
 would perhaps agree better with the lan- 
 guage of the next line. There seems no 
 affinity between the sense of ' fallere ' 
 here, and that of ' fallit regula '4. j 2, 
 though the expressions arc similar, 
 
 38. 3. 52., 4. 12, notes, intortus, 
 apparently stronger than 'pravus.' 
 
 ostendit is read by some MSS., but 
 'extendit' is better, as showing that the 
 same process convinced the pupil of his 
 faults and led him to correct them. 
 
 39. premitur. Jahn well compares 
 Virg. Aen. 6. 80 * fingitque premendo,* so 
 that the word prepares us for the image 
 of moulding in the next line. ' 
 
 vinci laborat, like * obliquo lahorat 
 Lympha fugax trepidare rivo * Hor. 2 Od. 
 3. 12, where a prose writer would have 
 said * vinci cogitur,' though * laborat * is 
 doubtless meant to show that the pupil's 
 mind co-operated with the teacher. 
 
90 
 
 PERSII 
 
 artificemque tuo ducit sub pollice vultum. 40 
 
 tecum etenim longos memini consumere soles, 
 et tecum primas epulis decerpere noctes: 
 unum opus et requiem pariter disponimus ambo, ^-^-^ ^- ^^" 
 atque verecunda laxamus seria mensa. 
 
 non equidem hoc dubites, amborum foedere certo 45 
 
 consentire dies et ab uno sidere d ucL c-u^^- ■ ^ 
 nostra vel aequali suspendit tenipora Libra 
 Parca tenax veri, seu nata fidelibus hora 
 dividit in Geminos concordia fata duorum, 
 Saturnumque gravem nostro love frangimus una: 50 
 
 nescio quid, certe est, quod me tibi temperaj astrum. /■ .- 
 Mille hominum. species et rerum discolor usus ; 
 
 41. longuos. 
 
 44. uerecundia. 
 
 49. ingemmos. 
 
 40. A metaphor from wax or clay, 
 artificem, passive. 'Quatuor artifices 
 vivida signa, boves' Prop. 3. 23. 8, 'arti- 
 ficemque regat' Ov. A. A. 3. 556, of a 
 horse broken in. 
 
 ducit., vultum, like 'saxa.. ducere 
 formam,' Ov. M. i. 402, which Jahn com- 
 pares, the clay or wax being said to spread 
 the form, just as the workman is said to 
 spread the clay, * Ut teneros mores ceu 
 pollice ducat, Ut si quis cera vultum facit' 
 Juv. 7. 237j probably a copy from this 
 passage. Compare also Virg. Aen. 6. 848 
 ' vivos ducent de marmore vultus,' Hor. 2 
 Ep. X. 240 ' dticeret aera Fortis Alexandra 
 vultum simulantia/ where the notion is 
 substantially the same. With the whole 
 line Casaubon compares Stat. Achill. r. 
 332 * Qualiter artificis victurae pollice 
 cerae Accipiunt formas, ignemque manum- 
 que sequuntur.' 
 
 41. From Virg. E. 9. 51 * saepe ego 
 longos Cantando puerum memini m§ con- 
 dere soles' as that is from Anth. Pal. 7, 80 
 ilfKipv Xkaxo KanhvaafAiv : • consumere 
 horas,''tempus,* etc., is sufficiently common. 
 
 42. epulis, either the dat. or the in- 
 strumental abl. * Prima nox,' the begin- 
 ning of the night, with a reference to 
 ' decerpere primitias.' ' Dum primae de- 
 cus affectat decerpere pugnae' Sil. 4. 138. 
 
 decerpere, 'to pluck off^' stronger 
 than • carpere,' like ' partem solido demere 
 
 de die' Hor. r Od. i. 20. 
 
 43. Casaubon compares Virg. G. 4. 
 184 ' Omnibus una quies operum, labor 
 omnibus unus,* Jahn supplies ' unam ' for 
 
 * requiem,' from ' unum opus ;' but perhaps 
 it is better to make ' unum ' a predicate, 
 and explain the line ' disponimus opus, ita 
 ut unum sit, et requiem ita ut pariter 
 habeatur.' *Disponere diem' is a phrase. 
 Suet. Tib. II, Tac. Germ. 30, and Pliny 
 Ep, 4. 23 has Misponere otium.' 
 
 44. verecunda = 'modica.' 
 laxamus seria, like Maxabant cu- 
 
 ras,' Virg. Aen. g. 225, in which sense 
 ' relaxare ' is more common. ' Seria ' 
 Hor. 2 S. 2, 125 ' Explicuit vino contractae 
 seria frontis.' 
 
 mensa, probably instrum. abl., like 
 'somno' in Virg, 1. c. 
 
 45. equidem. I. Iio, note, 
 
 non. . dubites. 1.5, note; 'foedere 
 certd ' Virg. Aen, I. 62, = *lege certa.' 
 
 * Has leges aeternaque foedera certis Impo- 
 suit Natura locis' Virg. G. I. 60. Jahn 
 compares Manil. 2. 475 (speaking of 
 the stars), * lunxit amicitias horum sub 
 foedere certo.' 
 
 46. consentire. * Utrumque nostrum 
 incredibili modo Consentit astrum,' Hor, 2 
 Od. 17. 21, from whom Persius has imi- 
 tated the whole passage. 
 
 ab uno sidere duci, apparently = 
 ' cepisse originem ab uno sidere.' Both 
 
SAT. V. 
 
 91 
 
 under your hand. Aye, I mind well how I used to wear away 
 long summer suns with you, and with you pluck the early bloom 
 of the night for feasting. We twain have one work and one set 
 time for rest, and the enjoyment of a moderate table unbends our 
 gravity. No, I would not have you doubt that there is a fixed law 
 that brings our lives into accord, and one star that guides them. 
 Whether it be in the equal balance that truthful Destiny hangs our 
 days, or whether the birth-hour sacred to faithful friends shares 
 our united fates between the heavenly Twins, and we break the 
 shock of Saturn together by the common shield of Jupiter, some 
 star, I am assured, there is which fuses me with you. 
 
 Men are of a thousand kinds, and the practice of life wears the 
 
 Horace and Perslus are talking at random, 
 as is evident from the fact that neither 
 professes to know his own horoscope. 
 Astrology, as Jahn remarks, was in great 
 vogue in Persius' time, an impulse having 
 been given to the study by Tiberius. 
 Compare the well-known passage of Taci- 
 tus, H. I. 22 ' mathematicis .. genus 
 hominum potentibus infidum, sperantibus 
 fallax, quod in civitate nostra et vetabitur 
 semper et retinebitur.' 
 
 47. ' Seu Libra seu.me Scorpios aspicit ' 
 Hor. 2 Od. 17. 17. 
 
 48. 'Parca non mendax' Hor. 3 Od, 
 16. 39. 
 
 tenax veri, perhaps imitated from 
 Virg. Aen. 4. 188 (of Fame) *TamJicii 
 pravique tenax quam nuntia veri.' Fate 
 is represented with scales in her hands 
 (Mus. Capit. 4. t. 29), and also as mark- 
 ing the horoscope on the celestial globe 
 (R. Rochette, Mon. in^d. t. 77, 2), Jahn. 
 [See Jahn, Archaologische Beitrage, p. 
 170.] We must remember, too, the 
 Stoic doctrine of fate and unchangeable 
 laws. 
 
 nata fidelibus, * ordained for faith- 
 ful friends.* The hour of birth is said to 
 be born itself, as in Aesch. Ag. 107 £u;i- 
 tpvTosai6jv; Soph. Oed. R. 1082 ct/Yye- 
 vets fiTJves, 
 
 49. dividit in Gemlnos, like • divi- 
 dere mimmos in viros.' Casaubon com- 
 pares Manil. 2. 628 ' Magnus erit Geminis 
 amor et concordia duplex,' 
 
 50. * Te lovis impio Tutela Saturno 
 refulgens Eripuit ' Hor, 2 Od. 17. 22 foil. 
 The Delph. ed. compares Prop. 5. 1. 83 foil. 
 ' Felicesque lovis Stellas, Martisque rapacis, 
 Et grave Saturni sidus in omne caput,' 
 
 nostro, including the notion of fa- 
 
 vourable. 
 
 frangimus. Casaubon compares 
 Stat. Silv. I. 3. 7 ^frangunt sic improba 
 solem Frigora.' 
 
 51. nescio quid is the reading of a 
 considerable number of MSS., including 
 the oldest, and is supported by Virg. E. 
 8. 107, where the same words occur : and 
 this seems more idiomatic and less clumsy 
 than the common reading and pointing, 
 ' Nescio quod, certe est quod,* etc. Per- 
 sius says, 'Whether it be Libra, or Ge- 
 mini, or Jove, at any rate I know (' certe') 
 that there is some star (' nescio quid'). 
 
 temperat is from Hor. 2 Ep. 2. 
 187 ' Scit Genius, natale comes qui tem- 
 perat astrum,^ though the sense here is 
 changed, the star being said ' temperare,* 
 not ' temperari.' 
 
 me tibi temperat is a strange con- 
 struction, illustrated by none of the com- 
 mentators, ' Temper© ' seems here to 
 follow the analogy of * misceo,' which is 
 used with a dat. where the mingling of 
 persons is spoken of. 'Miscere' and 'teni- 
 perare,' as Freund shows, are sometimes 
 used together, though they are contrasted 
 Cic. Rep. 2. 23 'Haec ita mixta fuerunt, 
 ut temperata nullo fuerint modo,' as ' tem- 
 perare * means not only to mix, but to 
 mix in due proportion, * which blends me 
 with thee.' 
 
 52-61. The mention of their unani- 
 mity leads Persius to think of the variety 
 of pursuits in the world. 'Men's pursuits 
 are innumerable — each has his own — one 
 is a merchant — one a bon-vivant — one an 
 athlete — one a gambler — one a debauchee 
 — but disease and decay bring remorse 
 with them.' 
 
 52. The Scholiast compares Hor. 2 S. 1. 
 
92 
 
 PERSII 
 
 velle suum cuique est, nee voto vivitur uno. 
 mercibus hie Italis mutat sub sole recenti 
 rugosum piper et pallentis grana cumini, 
 hie satur inriguo mavult turgescere somno, 
 hie campo indulge!, hunc alea deeoquit, ille 
 in Venerem putris ; sed cum lapidosa cheragra 
 fregerit articulos, veteris ramalia fagi, 
 tunc crassos transisse dies lucemque palustrem 
 et sibi iam seri vitam ingemuere relictam. 
 
 ' At te nocturnis iuvat inpallescere chartis ; 
 cultor enim iuvenum purgatas inseris aures 
 
 55 
 
 60 
 
 57. ki .. indulgent, dequoquit. 
 
 58. chiragra. 
 
 27 ' Quot capitum vivunt, totidem studio- 
 rum Milia.' 
 
 52. usus rerum, 'the practice of life,' 
 like 'usum vitae' v. 94. 
 
 discolor may either be *of many 
 complexions,' or 'of a different com- 
 plexion,* according as we take *usus* to 
 refer to the whole of mankind or to each 
 man. If the latter, compare Hor. I Ep. 
 18. 3 'Ut matrons meretrici dispar erit 
 atque Discolor.^ 
 
 53. velle suum. I. 9. 
 
 voto vivitur. 2. 7; *trahitsuaquem- 
 que voluptas' Virg. E. 2. 65, Schol. 
 
 54. Imitated from Hor. i S. 4. 29 * Hie 
 mutat merces surgente a sole ad eum quo 
 Vespertina tepet regio,' Scholiast. 
 
 mercibus.. mutat.. piper, a va- 
 riety for ' merces mutat pipere/ as in Hor. 
 2 S. 7. 109 ' uvam Furtiva mutat strigili,* 
 and elsewhere. 
 
 sole recenti, of the East, like * sole 
 novo terras inrorat Eous,' of the sunrise, 
 Virg. G. I. 288. 
 
 55. There is a force in rugosum piper, 
 the shrivelling being the effect of the sun, 
 which distinguishes it from the Italian 
 pepper, as Jahn remarks. The Delph. ed. 
 quotes Pliny 12. 7- I4 *Hae, priusquam 
 dehiscant decerptae tostaeque sole, faciunt 
 quod vocatur piper longum : paullatim 
 vero' dehiscentes maturitate, ostendunt 
 candidum piper, quod deinde tostum soli- 
 bus colore rugisque mutatur.' Pepper, as 
 a specimen of merchandize, is mentioned 
 again v, 136, Juv. 14. 293. 
 
 pallentis. . cumini, an imitation of 
 
 Horace's * exsangue cuminum ' (i Ep. ig. 
 18), pale, because producing paleness, like 
 ' pallidam Pirenen * Prol. 4. ' Cumin ' 
 was a favourite condiment, Pliny 19. 8. 
 47 (Jahn). 
 
 56. satur is emphatic, as both the 
 pleasure and the fatness would arise as 
 much from the full meal as from the 
 ' siesta.' 
 
 inriguo, active, as in Virg. G. 4. 
 31, with reference to the poetical expres- 
 sions, * somnus per membra quietem Inri- 
 get' Lucr. 4. 907, 'fessos sopor inrigat 
 artus' Virg. Aen. 3. 511, compare also 
 Aen. 5. 854 foil, 
 
 57. For the sports of the ' campus' see 
 Hor. I Od. 8. 4, I S. 6. 131, A. P. 162, 
 379 foil. 
 
 decoquere was used intransitively, 
 by an obvious ellipse, of men running 
 through their means. ' Tenesne memoria, 
 praetextatum te decoxisse' Cic. 2 Phil. 18. 
 Here the man is made the object, and the 
 means of his ruin the subject of the verb. 
 Hor. I Ep. 18. 21, joins 'damnosa Venus' 
 with • praeceps alea.' Juvenal dwells on 
 the increase of gaming, i. 88 foil. 
 
 58. cheragra is the spelling of the 
 oldest MSS., and seems to be required by 
 the metre : see Bentley and Orelli on Hor. 
 2 S. 7. 15' The epithet 'lapidosa,' com- 
 bined with 'fregerit.. ramalia,' suggests 
 that the metaphor may perhaps be from 
 a hail-storm. Compare * contudit articu- 
 los,' Hor. 1. c, with i Ep, 8. 4 'quia grando 
 Contuderit vites.' 
 
 59. fregerit articulos; 'postquam 
 
SAT. V. 
 
 93 
 
 most different colours. Each has his own desire, and their daily 
 prayers are not the same. One exchanges Italian wares under an 
 Eastern sky for shrivelled pepper and seeds of cadaverous cumin ; 
 another prefers bloating himself with the balmy sleep that follows 
 a full meal ; one gives in to outdoor games ; another lets gambling 
 run through his means; but when the hailstones of gout have 
 broken their finger-joints, like so many decayed boughs of an old 
 beech, then they complain that their days have been passed in 
 grossness and their sunshine choked by fogs, and heave a sigh 
 too late over the life that is left behind them. 
 
 But your passion is to lose your colour in nightly study; you 
 are the moral husbandman of the young, preparing the soil of their 
 
 iUi iusta cheragra Contudit ariiculos' Hor. 
 2 S. 7- 15 foil, of a man who went on 
 gambling in spite of the gout. 
 
 veteris ramalia fagi, is a pic- 
 turesque paraphrase of Horace's epithet 
 ' nodosus.' The expression is strengthened 
 by the omission of the particle of com- 
 parison, changing it in Aristotle's language 
 (Rhet. 3. 4) from an dxdiv to a iiiTa<pop6,. 
 * VetereSf iam fracta cacumina, fagos ' 
 Virg. E. 9. 9. Possibly, however, Heinr. 
 may be right in connecting ' fregerit ' 
 closely with ' ramalia,' like the Greek 
 didaaK^iv Tivci (Xo<p6v, ' has battered them 
 into dead branches,* a usage which has 
 some affinity to that of the cogn, ace. It 
 may be worth noticing that the oldest 
 MS, reads ' fecerit.' 
 
 60. Jahn compares TibuU. I. 4. 33 
 ' Vidi ego iam iuvenem, premeret cum 
 serior aetas, Maerentem stultos praeter- 
 iisse dies.' Konig compares Cic. pro Best. 
 9 ' * emersum subito e diuiurnis tenebris 
 lustrorum ac stuprorum . . qui non modo 
 tempestatem impendentem intueri temu- 
 lenlus, sed ne lucem quidem insolitam 
 aspicere posset ? ' Not unlike is Virg. Aen. 
 6. 733 ' Hinc metuunt cupiuntque, dolent 
 gaudeiitque, neque auras Dispiciunt, clau- 
 sae tenebris et carcere caeco.' The image 
 of life in darkness is frequently found in 
 Lucretius, ' QualibUs in tenebris vitae 
 quantisque periclis Degitur hoc aevi, 
 quodcunque est!' 2. 15: compare also 
 '3. 77 (*Ipsi se in tenebris volvi caeno- 
 que queruntur,' which Persius may have 
 imitated), 5. 11, 170. The conception 
 here is of life passed in a Boeotian atmo- 
 sphere, of thick fogs and pestilential va- 
 pours, which the sun never pierces — prob- 
 ably with especial reference to the, plea- 
 
 sures of sense, of which Persius has just 
 been speaking. So the * vapour, heavy, 
 hueless, formless, cold,* in Tennyson's 
 ' Vision of Sin.' 
 
 61. sibi with ingemuere. 
 
 vitam. . relictam means no more 
 than their past life (' vitam anteactam ' 
 Casaubon), So ' iterare cursus Cogor rc- 
 Hctos' Hor. I Od. 34. 4, 5, which has 
 been similarly mistaken by the commen- 
 tators. The ace. as in Virg. E. 5. 27 
 ' ingemuisse leones Interitum.' 
 
 62-72. 'Your end is nobler: you give 
 your nights to philosophy, that you may 
 train youth. That is the true stay when 
 old age comes. Yet men go on putting 
 off the work of studying virtue to a 
 morrow that never arrives.' 
 
 62. nocturnis. i. 90. 
 
 iuvat, see the passage quoted on 
 V. 24. 
 
 inpallescere.--i. 26. 
 
 63. cultor introduces the metaphor 
 which is carried on in * purgalas,' * inseris,' 
 and ' fruge.' 
 
 purgatas. . . . aures, 'cleared of 
 weeds,* a common word * in re rustica,' 
 is from Hor, i Ep, I. 5, where however 
 the reference is to ordinary cleansing, as 
 V. 86 ' aurem lotus/ Compare Lucr. 5. 
 44 ' At nisi purgatum est pectus, quae 
 proelia nobis Atque pericala tum'st ingratis 
 insinuandum ? ' where the metaphor is 
 from clearing a country of wild beasts, 
 Kara re dpia Travra icaOaipojv Soph. Trach. 
 loil. 
 
 inserere aures fruge, a variety 
 for * inserere auribus fruges.' Jahn com- 
 pares Cic. de Univ. 1 2 ' Cum autem ani- 
 mis corpora cum necessitate insevisset.* 
 For the general expression the Delph, ed. 
 
94 
 
 PERSII 
 
 fruge Cleanthea. petite hinc puerique seiiesque 
 
 finem animo certum miserisque viatica canis!' 6s 
 
 'Cras hoc fiet.' 'Idem eras fiet.' 'Quid? quasi magnum 
 
 nempe diem donas?' Sed cum lux altera venit, 
 
 iam eras hesternum consumpsimus : ecce aliud eras 
 
 egerit hos annos et semper paulum erit ultra. 
 
 nam quamvis prope te, quamvis temone sub uno 70 
 
 vertentem sese frustra sectabere cantum, 
 
 cum rota posterior curras et in axe secundo. 
 
 ' Libertate opus est : non hac, ut quisque Velina 
 
 64. iuvenesque. 
 
 66. eras fiat. 
 
 70. prope se. 
 
 73. quiqne. 
 
 quotes Hor. i Ep. i. 39 foil. 'Nemo adeo 
 ferns est ut non mitescere possit. Si modo 
 cultiirae patientem commodet aureni.' 
 
 64. fruge, generally of grain for eat- 
 ing — here of grain for seed. ' Nos fruges 
 serimus, nos arbores' Cic. N. D. 2. 60. 
 The metaphorical use of the word is not 
 uncommon : * Centuriae seniorum agitant 
 expertia/rw^is' Hor. A. P. 341. 
 
 Cleanthes, Diet. Biog., used as a 
 representative of the Stoics, as in Juv. 2. 7, 
 ' Aut iubet archetypes pluteum servare 
 Cleanthas,' being the preceptor of Chry- 
 sippus. 
 
 petite., finem animo certum is 
 from Hor, i Ep. 2. 56 * certum voto pete 
 finem,* 'petere' signifying in both passages 
 not ' to aim at,' but ' to procure,' and 
 'animo' being dat. like ' voto,' with w^hich 
 it is here virtually synonymous, as in 
 the expressions ' est animus,' ' fert ani- 
 mus,' 
 
 puerique senesque, probably a 
 recollection of Hor. i Ep. i. 26 'Aeque 
 neglectum pueris senihusque nocebit,' 
 which the Delph. ed. compares. 
 
 65. finem ; compare 3. 60. 
 miseris, for which Heinr. substi- 
 tutes Markland's conj.*seris,' is sufficiently 
 appropriate, as it is for the miseries of old 
 age that the provision of philosophy is re- 
 quired, just as it is in decay that the evil 
 of a bad life is felt, v. 58 foil. 
 
 viatica, alluding to a saying of Bias, 
 \(p6diov dird v€6Tr)Tos els yrjpas dvaXd/j.- 
 pav€ (Totpiav, Diog, L. i. 5. 88, attributed 
 to Aristotle, id. ^. 11. 21, in another form, 
 
 K&KXtarov €<p6Siov rqi yfipa 1) waiBeia. 
 Casaubon and Jahn. 
 
 can is, frequently used substantively 
 and coupled with an epithet, especially by 
 Ovid. Freund s, v. 
 
 66. A reply from one of those ad- 
 dressed. * I will do it to-morrow.' With 
 
 * hoc fiet ' compare ' hoc age.' Persius 
 answers, ' You will do to-morrow just what 
 you do to-day.* Jahn quotes Ov. Rem. 
 Am. 104 • eras quoque fiet idem,' said of a 
 wound, * It will be the same to-morrow,' 
 where * fiet * seems to be used for ' erit,* 
 expressing perhaps that there will be a 
 change which is no change. For the 
 general sentiment the Delph. ed. compares 
 Mart. 5. 58. 
 
 quasi magnum. Casaubon com- 
 pares Hor. I S. 4. 9 foil. ' saepe ducentos, 
 Ut magnum, versus dictabat.' 
 
 67. ' What ? do you mean to say 
 (* nempe *) that you call a day a great 
 present?' * Nempe' implies ' Is this what 
 you mean when you say Idem eras fiet 9^ 
 
 * Do you mean to higgle about a day ? ' 
 This seems better than with Heinr. to 
 punctuate ' quasi magnum nempe, diem 
 donas?' or with Jahn to suppose *Quid.. 
 donas ' to stand for two sentences. ' Quid, 
 quasi magnum sit, mihi donas ? nempe 
 diem donas.' 
 
 cum. . venit expresses time coincident 
 with, if not subsequent to, that of the 
 principal clause — the sense being, 'The 
 very coming of the to-morrow you speak 
 of now, involves the loss of the to-morrow 
 you spoke of yesterday, i.e. of to-day.' 
 
SAT. V. 
 
 95 
 
 ears and sowing it with Cleanthes' corn. Yes ! it is thence that all, 
 young and old alike, should get a definite aim for their desires, 
 and a provision for the sorrows of old age/ ' So I will, to-morrow.' 
 'To-morrow will tell the same tale as to-day.' *What? do you 
 mean to call a day a great present to make a man?' 'Aye, but 
 when next day comes, we have spent what was to-morrow yester- 
 day already; and there is always a fresh to-morrow baling out 
 these years of ours and keeping a little in advance of us. Near 
 as the tire may be, revolving, in fact, under the same carriage- 
 pole as you, you will never overtake it, for yours is the hind wheel, 
 and your axle not the first but the second. 
 
 * The thin^ wanted is freedom — it is not /h's freedom which enables 
 
 68. hesternum, in reference to the 
 present time of speaking, not to the time 
 denoted by * consumpsimus.' 
 
 aliud eras,* a fresh to-morrow,' ever 
 succeeding. 
 
 69. egerit is explained by Jahn * im- 
 pulerit/ as if from * ago,' an error against 
 which all the commentators, from the 
 Scholiast downward, have taken care to 
 guard, some mentioning it expressly. 
 *Egero* is used variously of emptying out 
 earth, carrying out goods, baling out 
 water, etc., from which it is easily trans- 
 ferred to the constant consumption of 
 time, as in Val. Fl, 8. 453 ' tota querelis 
 Egeritur luctuque dies,' quoted by Konig, 
 ih. 5. 299 'Nox Minyis egesta metu.' 
 
 hos annos, which you have before 
 you, and reckon on in advance. 
 
 paulum erit ultra changes the 
 metaphor. 
 
 70. A metaphor instead of a simile, as 
 in v. 59. 
 
 quamvis, etc, if you are behind it, 
 it does not signify how near you may be 
 — like our proverb, * a miss is as good as 
 a mile.' 
 
 71. cantum, the tire or rim of a 
 wheel, instead of ' rotam,' as it would be 
 the outside which a person behind would 
 naturally hope to touch. 
 
 72. cum, instead of • si/ as giving 
 more rhetorical force, and more completely 
 identifying the person with the thing to 
 which he is compared. 
 
 rota posterior curras, you run in 
 the character of the hind wheel — your 
 running is that of the hind wheel. 
 
 in axe currere, like 'in cardine 
 verti.' 
 
 73-90. ' Men want freedom — not civil 
 
 freedom, a thing that in these blinded 
 times is conferred on any one, no matter 
 on whom. Take a miserable debased 
 slave, enfranchise him, and he becomes 
 a Roman at once, enjoys all the privi- 
 leges, and is honoured with all the com- 
 pliments. Well, he will reply, and am I 
 not free — free to do as I please? No, you 
 are not. How so ? surely my enfranchise- 
 ment gave every right that the law allows.' 
 73, non hac qua, ut quisque, is the 
 usual reading, but it appears to be sup- 
 ported by a single MS. only, five others 
 having * hac quam ut,' which comes to the 
 same thing. Heinr. adopts the reading of 
 several copies, 'hac qua' or 'quam quis- 
 que,' understanding * quisque * = ' quicun- 
 que.' The great majority of MSB. how- 
 ever read ' non hac ut quisque,' which 
 Casaubon and Jahn follow, the one sup- 
 posing that the relative can be omitted, 
 and quoting Virg. Aen. i. 530 * Est locus, 
 Hesperiam Graii cognomine dicunt;' the 
 latter giving as his explanation ' ut {qua, 
 quasi dixerit ita ut) scabiosum tesserula 
 far possidet, quisque (quicunque) Publius 
 emeruit Velina,' where surely * possideat ' 
 would be required. A far simpler way 
 is to make * non hac ' the beginning of 
 an independent sentence. ' It is not by 
 this freedom that every fire-new citizen 
 who gets his name enrolled in a tribe, is 
 privileged to receive a pauper's allowance 
 for his ticket.* 
 
 ut quisque. . emeruit. . possidet, 
 * he receives it upon serving — as surely 
 as he has served,' a common construction, 
 for instances of which see Freund s. v. 'ut,' 
 Madvig § 495* For the two ablatives, 
 ' hac' and 'tesserula,' attached to the same 
 predicate, see Madvig § 278 a. The 
 
i)6 PERSII 
 
 .J'ublius e m emit , scabiosum tesserula far 
 possidet. heu steriles verij quibus una Quiritem 
 vertigo facit! hie Dama est non tresis agaso, 
 yap^ lippus et in tenui farragine mendax: 
 verterit hunc dominus, momento turbinis exit 
 Marcus Dama. papae! Marco spondente recusas 
 credere tu nummos? Marco sub iudice palles? 
 Marcus dixit: ita est; adsigna, Marce, tabellas, 
 haec mera libertas ! hoc nobis pillea donant ! 
 ' An quisquam est alius liber, nisi ducere vitam 
 cui licet, ut voluit? licet ut volo vivere: non sum 
 
 75 
 
 60 
 
 74. Puplms, 
 
 76. damma. 
 
 79. damma. 
 
 ^81, asigna. 
 
 former is to be compared with ' facere ali- 
 quid lege,' the latter with 'emere aliquid 
 pretio.' 
 
 73. Velina, probably chosen because 
 instanced by Hor. 1 Ep. 6. 52 ' hie multum 
 in Fabia valet, ille Veiina.' 
 
 74. Publius, ' Quinte, puta, aut Publi 
 (gaudent praenomine moUes Auriculae'), 
 Hor. ,6 S, 5. 32, of a similar case. The 
 object of * emeruit' is apparently involved 
 in the sentence which follows : ' scabiosum 
 tesserula far possidere,' after the analogy 
 of * mereri stipendia/ so that we may 
 render it * has served.* ' Veiina ' deiining 
 the service, as if it were the legion in 
 which the soldier had served. 'He has 
 only to enter the service of the tribe in 
 order to entitle himself to the allowance.' 
 
 scabiosum, like ' vilis tessera fru- 
 menti' Juv. 7. 174. 
 
 tesserula, a contemptuous dimi- 
 nutive of 'tessera,' the ticket which enti- 
 tled the holder to a share in the • frumen- 
 tatio,' or monthly distribution of corn 
 among the poorer citizens. See Diet. 
 Ant., and Mayor's note on Juv. 7. 174. 
 Julius Caesar limited the number of reci- 
 pients (Suet. lul. 41) : Augustus com- 
 plained of the demoralizing effect of the 
 custom, which at one time he wished to 
 abolish altogether (Aug. 42), and at- 
 tempted to restrict the distribution to 
 three times a year : but was deterred by 
 the unpopularity of the step (/&. 40). On 
 one occasion he resented this very practice 
 of manumitting slaves, in order to entitle 
 
 them to an extraordinary bounty (* con- 
 giarium '), by refusing to admit the new 
 claimants, and giving the rest less per head 
 than he had promised. 
 
 75. heu steriles veri, compare 2. 61, 
 and the metaphor in v. 63 of this Satire. 
 
 sterilis, with gen. like ' virtutum 
 sterile saeculum' Tac. H. I. 3 (Jahn), also 
 found in Pliny and Veil. Paterc. 
 
 Quiritem, 3. 106, rare in the sing, 
 as the Scholiast remarks, ' found in poets 
 and in some legal formulae;' Mayor on 
 Juv. 8.47. 
 
 76. vertigo, explained by 'verterit,' 
 V. 78. The reference is to the ' manu- 
 missio per vindictam,' which made a slave 
 a full citizen, the lictor torching him with 
 the ' vindicta,' the master turning him 
 round and ' dismissing him from his hand,' 
 with the words * Hunc hominem liberum 
 esse volo.' 
 
 facit. In prose we should have ex- 
 pected • faciat,' as the sentence, though 
 expressed in an independent form, is really 
 meant to give the reason of the address 
 * Heu steriles veri.' Compare Virg. G. 2. 
 458 foil. ' O fortunatos nimium. . quibus 
 ipsa. .Fundit humo facilem victum iustis- 
 sima tellus.* ^Orav oZv arpe^ rts kirl 
 GTpaTijyov rdv avTOv Bovkov^ ov8lv 
 fiToi7]a€v ; 'EiToiTjaev. Tl ; "^ffrpiipe rbv 
 aifTov Sov\ov enl ffrparrjyov. "AAAo 
 ovdev; Nat' ical eiKoariju aiiTOv Sovvai 
 ocpelKei, Tl oZv; d ravra TroBcby ov 
 yiyovfv k\€^0€pos; Ov fiaX\ov ^ drApaxos, 
 Epictetus 2. I. 36,] 
 
SAT. V. 
 
 97 
 
 every new recruit for citizenship enlisting in the Veline tribe to 
 get a quota of spoiled corn for his ticket. What an unproductive 
 soil for truth, where a single twirl makes a citizen of Rome I 
 Look at Dama here, a stable-slave for whom you would not give 
 twopence, blear-eyed from low tippling, and ready to tell a lie 
 about a slight feed of corn; suppose his master to give him a 
 turn, — presto, by the mere act of twirling he is turned out Marcus 
 Dama. Prodigious ! What, Marcus surety, and you refuse to lend 
 money ? Marcus judge, and you feel uneasy ? Marcus has given 
 his word, it is so. Pray, Marcus, witness this document. This is 
 freedom pure and simple ; this is what caps of liberty give us. 
 ' Why ? can you define a free man otherwise than a man who has 
 the power of living as he has chosen ? I have the power of living 
 
 hie Dama est, ete. It matters 
 little whether we put a stop at ' est * or 
 make ' agaso ' the predicate, 
 
 Dama (Demetrius), used repeatedly 
 by Horace as a slave's name, i S. 6. 38, 
 2 S. 5. 18, lOI., 7. 54. ['Dama Vetti' 
 (servus) Corpus Inscr. Lat. I. no. 602.] 
 
 non tresis, ovk d^ios Tpiaj^(5A.ou, 
 Casaubon. Jahn compares Vatinius in 
 Cic. Ep. Fam. 5, 10 * non semissis homo.' 
 
 agaso, *a stable-boy,' 'Si patinam 
 pede lapsus frangat agaso ' Hor. 2 S. 8. 72, 
 of the waiter at Nasidienus' table. 
 
 77. It is difficult to decide between 
 ' Vappa et lippus,' the common reading, 
 supported by about half the MSS., and 
 ' Vappa lippus,' which Jahn prefers. 
 * Vappa ' is twice coupled by Horace with 
 ' nebulo,* i S. i, 104,, 2. 12, [comp. 
 Priap. 13.6* Nos vappae sumus et pu- 
 silla culti Ruris numina "], and 'lippus' 
 may be explained as in i. 79 , a. 72, as a 
 contemptuous term, probably implying 
 disease brought on by sensuality : on the 
 other hand, the stable-helper would be 
 naturally enough described as ' blear-eyed 
 from tippling swipes,' as in Hor, i S, 5. 16 
 ' multa prolutus vappa nauta ; ' 'farrago 
 appellatur id quod ex pluribus satis pabuH 
 caussa datur iumentis ' Festus, p, 91 ; ' in 
 the matter of a slight feed of corn,' with 
 reference to * agaso.' Freund unaccount- 
 ably supposes ' farrago ' here to have the 
 sense of ' a trifle.' 
 
 78. verterit . . exit, compare v. 189, 
 ' Dixeris . . videt.' 
 
 momento turbinis, like ' horae 
 momento ' Hor. I S, I. 7, 
 
 exit, as in Hor, A. P. 22, ' turbinis ' 
 answering to ' rota.' 
 
 79. Marcus, like ' Publius,' v. 74. 
 M. FVFIVS M, L. DAMA actually occurs 
 in an inscription in Buonarotti (vetri p. 
 136), Jahn. 
 
 papae is understood by Jahn as an ex- 
 pression of wonder that Dama continues 
 the same as he was — no more trusted as a 
 citizen than he was as a slave : but this 
 would destroy the whole spirit of the 
 passage, which is clearly ironical. Persius 
 throws up his hands with wonder at the 
 transformation. ' After this can anybody 
 think of his antecedents — hesitate about 
 lending money on his security — feel qualms 
 when he is on the bench ? Impossible — he 
 is a Roman — his word is good for any- 
 thing — so is his signature,' 
 
 80. palles, ' of fear,' Hor. I Ep. 7. 7. 
 
 81. dixit : ita est, a contrast to ' men- 
 dax.' 
 
 adsigna, 'put your seal to,' 'as a 
 witness.' Compare Mart. 9. 88, 3 foil, 
 (Konig). 
 
 82. 'Vult libertas dici mera ' Hor, i 
 Ep, 18. 8. 
 
 pillea. note on 3, 106, 
 
 83. The humour is increased by making 
 the man argue in a formal syllogism, and 
 advance as his major premiss the definition 
 of liberty given by the Stoics themselves, 
 [after the popular opinion quoted by Ari- 
 stotle, Pol, 7 (6). 2 t6 Qrjv iis PovXtrai 
 Tis- TOVTO ycip TTJs IXivBiptas fpyov ttvai 
 (paaiv.'] Comp, Cic, de Off. I, 20, Par, s. 
 I, 34. \^'Ek(i9ep6s eariv 6 (aiv £1$ 0ov- 
 \eTat .... lis oSv Si\et (iji' a/uipTivuv ; 
 OiiSeis .... OuSets dpa tSjv (pavKoiv ^rj 
 ojs ^oikeTaf ov Toivvv oib' ekevBepos 
 Epictetus 4. I, I, On the subject of the 
 emancipation of slaves under the empire, 
 
 H 
 
98 
 
 PERSII 
 
 .liberior Bruto?' 'Mendose colligis,' inquit 
 stoicus hie aurem mordaci lotus aceto. 
 ' haec reliqua accipio ; licet illud et ut volo tolle.' 
 'Vindicta postquam meus a praetore recessi, 
 cur mihi non liceat, iussit quodcumque voluntas, 
 excepto si quid Masuri rubrica vetavit?' 
 
 ' Disce, sed ira cadat naso rugosaque sanna, 
 dum vetere s avias tibi de pulmone revello. 
 non praetoris erat stultis dare tenuia rerum 
 qfficia atque usum rapidae permittere vitae: 
 sambucam citius caloni aptaveris alto. 
 Stat contra ratio et secretam garrit in aurem, 
 ne liceat facere id quod quis vitiabit agendo. 
 
 90 
 
 95 
 
 97- uitiauit. 
 
 and on the Stoical doctrine of freedom in 
 general, there are some interesting remarks 
 in Bernays' ' Heraklitische Briefe' p. 98 
 foil.] 
 
 84. voluit, perf. because the will pre- 
 cedes the action. 
 
 85. liberior Bruto, *more free than 
 the hero of freedom himself.' 
 
 Mendose colligis; *colligere' is 
 the technical term for logical inference, 
 
 86. stoicus hie seems to be Persius* 
 way of describing himself, like the com- 
 mon expression ' hie homo/ dr^p iJSe, 
 Hor. I S. 9. 47. 
 
 aurem . . lotus, v. 63 note. 
 
 mordaci. I. 107. 
 
 aceto. Konig refers to Cels. 6. 7* ^• 
 3, to show that vinegar was used in cases 
 of deafness. 
 
 87. haec reliqua, is the reading of 
 the great majority of the MSS., opp. 
 to ' licet illud' Persius admits the major, 
 but denies the minor. 
 
 accipio, like ' accipere condicionem,* 
 * legem.' For ' licet illud et ut volo,* 
 some MSS. have ' licet ut volo vivere,* 
 adopted by Orelli and Heinr., but it seems 
 to be an interpolation from v. 84. Persius 
 objects to 'licet' and 'volo' as the two ob- 
 noxious words, denying both that the man 
 has a will and that he is free to follow it. 
 
 88. Vindicta, instrum, abl. For the 
 process see note on v. 76. 
 
 meus, 'my own master,* or rather 
 
 ' my own property.' Konig compares Ter. 
 Phorm. 4. I. 21 'nam ego meorum solus 
 sum meus.* 
 
 89, ' Iussit quod splendida bills ' Hor. 2 
 S. 3. 141. 
 
 90. The exception proves that the 
 man has no notion of any but civil free- 
 dom, which is expressed as ' Facultas eius 
 quod cuique facere libet, nisi quod vi aut 
 iure prohibetur ' Inst. i. 3. i, Dig. 1, 5. 
 4, referred to by Jahn. For Masurius 
 Sabinus, see Diet. Biog. ' Rubricam vocat 
 minium, quo tituU legum annotabantur ' 
 Schol. Hence in Dig. 43. i. 2 ' sub 
 rubrica * is used for ' sub titulo,' Mayor on 
 Juv. 14, 192. 
 
 vetavit for ' vetuit,' found nowhere 
 else except in a note of Servius on Virg. 
 Aen. :£. 201. Jahn. [See Neue, Lat. 
 Form. 2. p. 370.] 
 
 91-I23. *I will show you, if you will 
 submit to be disabused patiently. The 
 praetor cannot confer right of action on a 
 fool. Reason, witnessed by nature and 
 embodied in the unwritten law of hu- 
 manity, treats ignorance as disability. It 
 is so in all cases — a man who is ignorant 
 of medicine may not practise — a man 
 who knows nothing of naval matters may 
 not command a ship. Can you distinguish 
 truth from falsehood? right from wrong? 
 are you contented and cheerful ? sparing 
 or generous, as occasion requires ? free 
 from covetousness ? Satisfy me on these 
 points, and I will call you free. Fail to 
 
SAT. V. 
 
 99 
 
 as I choose ; am I not more of a freeman than Brutus, the founder 
 of freedom ? ' 'A false inference,' retorts our Stoic friend, whose 
 ear has been well rinsed with good sharp vinegar. ' I admit the 
 rest, only strike out the words power and choose! ' Why, after the 
 rod enabled me to leave the praetor's presence my own man, why 
 should not I have power over whatever I have a mind for, except 
 where the statutes of Masurius come in the way?' 
 
 'Attend, then, but drop that angry wrinkled snarl from your 
 nostrils, while I pull your old grandmother out of the heart of you. 
 It was not in the praetor's province to give fools command over 
 the delicate proprieties of relative duty, or grant them the entry of 
 the rapid race-course of life ; you will get a hulking camp-follower 
 to handle a dulcimer first. No, reason steps in your way and 
 ■whispers privately in your ear that no one be allowed to do what 
 he will spoil in the doing. It is a statute contained in the general 
 
 substantiate your professions, and I retract 
 the admission, and tell you that you have 
 no right of action whatever — no power to 
 take a single step without a blunder.' 
 
 91. The nose shows anger by snarling, 
 1. 109. Casaubon quotes Theocr. I. 18 
 Kai oi del Spnieta xoXA trorl ftivl K^BrjTai, 
 Lucil. Fr. 20. II 'tduxique animam in 
 primoribus naribus' (*primoribus partibus 
 naris' L. Miiller). 
 
 rugosa, as wrinkling up the nostrils. 
 ' Corruget nares ' Hor. I Ep. 5. 23. 
 sanna. 1. 62. 
 
 92. veteres avias ; as we should say, 
 prejudices which you imbibed with your 
 mother's milk. Compare 2. 31, where the 
 grandmother is made to utter foolish wishes. 
 
 pulmone, mentioned as the seat of 
 pride (3. 27), as Casaubon thinks, more 
 probably than as the seat of wrath, which 
 is Jahn's view. 
 
 93. tenuia (trisyll. as in Virg. G. i. 
 397., 2. 121., 4. 38) . . officia, not as 
 distinguishing them from other broader 
 duties, but expressing the nature of right 
 doing, which is an art made up of innu- 
 merable details, and requiring exact study. 
 [' Erat,' was not as you thought it was : 
 the imperfect common in dialogue.] 
 
 rerum, equivalent to 'vitae.' 
 
 94. usum ... permittere vitae = 
 ' permittere ut uterentur vita.' 
 
 r a p i d a e appears to be a metaphor from 
 a race-course, as in 3.67, 8, the notion being 
 that there is no power of stopping in the 
 career of Hfe, which consequently isno place 
 for a man who cannot conduct himself. 
 
 95. sambuca ; Diet, of Antiq. 
 citius = *potius; * ' citius dixerim ' 
 
 Cic. 2 Phil. II. 
 
 ' Calones militum servi dicti, qui 
 ligneas clavas gerebant, quae Graeci «aXo 
 vocant ' Festus, p. 47 ; elsewhere of other 
 slaves, Hor. 1 S. 6. 103, 1 Ep. 14. 42, here 
 in its original sense, as Persius would na- 
 turally choose a soldier's slave as the lowest 
 specimen of degraded humanity. See 
 note on 3. 77. 
 
 alto, points the same way, compare 
 ' Pulfennius ingens ' v. 190. 
 
 aptare sambucam .. caloni, like 
 ' aptantur enses dexteris ' Hor. Epod. 7. 2, 
 to make him use it gracefully, as if it were 
 his natural instrument. 
 
 96. Stat contra, ' confronts you,' 
 • stops your way.' * Slat contra^ dicitque 
 tibi tua pagina, Fur es ' Mart. I. 53 (54). 
 1 2 , quoted by Jahn. ' Stat contra, starique 
 iubet ' Juv. 3. 290. 
 
 ' Ralio tua coepit vocife ari ' Lucr. 
 
 3. 14- 
 
 The MSS. are divided between gar- 
 rit and gannit. Jahn is perhaps right in 
 preferring the former, as ' garrire in aurem ' 
 occurs in Mart. i. 89 (90). I., 3. 28. 2, 
 etc. seemingly in the sense of whispering. 
 [But Afranius fr. v. 283 (Ribbeck) has 
 ' gannire ad aurem.'] With the general 
 expression of the line, compare Hor, 
 I Ep. I. 7 'Est mihi purgatam crebro 
 qui personet aurem,' of an inward mo- 
 nitor. 
 
 97. liceat, with reference to ' licet,' 
 
 H 2 
 
lOo . PERSIJ . 
 
 publica lex hominum naturaque continet 
 
 <;W ' ' '■ ' 
 
 let hie fas, 
 
 ut teneat vetitos inscitia debilis actus. 
 
 diluis helleborum, certo conpescere puncto 
 
 nescius examen ? vetat hoc natura medendi. 
 
 navem si poscat sibi peronatus arator, 
 
 luciferi rudis, exclamet Melicerta perisse 
 
 frontem de rebus, tibi recto vivere talo a^-^ - 
 
 ars dedit, et veri specimen dinoscere calles, 
 
 ne qua subaerato mendosum tinniat auro? 
 
 quaeque sequenda forent, quaeque evitanda vicissim, 
 
 ilia prius creta, mox haec carbone notasti ? 
 
 es modicus voti ? presso lare ? dulcis amicis ? 
 
 98. puplica. 100. eW'^'^rum. 106. sub aerato. 
 
 165 
 
 98. publica lex hominum, opp. to 
 ' Masuri rubrica ' v. 90, as the Delph. ed. 
 remarks. 
 
 natura seems to be mentioned as 
 the source of the law, which is conse- 
 quently accepted and acknowledged every- 
 where. [The doctrine of a supreme law 
 of Nature, the actual source and ideal 
 standard of all particular laws, was cha- 
 racteristic of the Stoics, and lay at the 
 bottom of the Roman juristical notion 
 of a ' ratio naturalis ' or ' ius gentium ' 
 (Inst. 2,. 1). ' Aliquod esse commune ius 
 generis humani ' Sen. Ep. 47. 3 : * lex 
 naturae' ib. Vit. Beat. 15. 5.] 
 
 98. hoc fas ; ' fas omne ' is a common 
 expression, Virg. Aen. 3. 55, etc. ; and 
 * fas gentium,' 'patriae,' etc. occur in 
 Tacitus (Ann. i. 47,., x. 10). 
 
 gq. teneat vetitos are connected by 
 Casaubon, who explains them * habeat 
 pro vetitis.' Jahn says, ' Teneat, ita ut 
 necessario earn sequantur.' Perhaps it 
 would be more natural to explain it in 
 the sense of restraining. * That ignorance 
 and incompetence should operate as a bar 
 to forbidden actions,' — or, if we take 
 inscitia debilis as equivalent to ' insciti 
 et debiles,' ' should check them,' as if it 
 were * teneat se ab agendis vetitis.' So 
 Ascens. ' Contineat in se nee emittat 
 actus vetitos,' and Nebriss. ' Contineat se 
 ab aliqua re agenda quam agere ratio, 
 lex, et natura vetant.' 
 
 The use of actus in this sense seems 
 chiefly to belong to later Latin. Freund 
 thinks there is only one instance of it in 
 
 Cicero (Leg. 1. 11), * Non solum in rectJs 
 sed etiam in pravis actihus.' [But Orelli 
 reads ' pravitatibus' without mentioning 
 any variant.] 
 
 100. This and the following example 
 are from Hor. 2 Ep. i. 114 foil. 'Navem 
 agere ignarus navis timet : abrotonum 
 aegro Non audet, nisi qui didicit, dare,' — 
 speaking of those who rush into poetry 
 without preparation. 
 
 diluis helleborum. Hellebore 
 seems to have been sometimes taken 
 pure, as in 4. 16 note, sometimes mixed. 
 
 certo, etc. The metaphor here is 
 from a steel-yard (' statera'), not as in i. 
 6 foil., from a balance (' trutina '). 
 
 conpescere, ' to check,' seems here 
 to mean to bring to the perpendicular, 
 so that the index (* examen ') may show 
 that there is an equipoise. 
 
 punctum is one of the points on 
 the graduated arm, along which the 
 weight is moved. 
 
 certo conpescere puncto, then, 
 is to steady the index by bringing the 
 weight to the point required. Thus the 
 whole will mean, as Lubin explains it, * Do 
 you attempt to compound medicineswhodo 
 not understand the use of the steelyard ? ' 
 loi, natura medendi, * the condi- 
 tions of the healing art.' 
 
 102. navem .. poscat, 'should ask 
 for the command of a ship,' like ' vitem 
 posce' Juv. 14. 19:^. 
 
 peronatus. The ' pero ' was a thick 
 boot of raw hide, * crudus pero ' Virg. Aen. 
 7. 690, ' alto , . perone . . qui summovet 
 
SAT. V. 
 
 lOI 
 
 code of humanity and nature, that ignorance and imbecility operate 
 as an embargo on a forbidden action. What? compound helle- 
 borCj when you don't know the right point at which to steady the 
 index of the steel-yard? The law of the healing art forbids you. 
 So if a roughshod clodhopper, unacquainted with the pole-star, 
 should ask for a ship, the gods of the sea would cry out that 
 shamefacedness had vanished from nature. Tell me, has study 
 given you the power of living correctly ? are you well practised 
 in testing the appearances of truth, and seeing that there is no false 
 ring to show that the gold is coppered underneath? Have you 
 discriminated what should be followed on the one hand and what 
 avoided on the other, marking the former with chalk first, and then 
 the latter with charcoal? Are your desires moderate, your house 
 within compass, your temper to your friends pleasant? Can you 
 
 Euros Pellibus inversis ' Juv. 14. 185, con- 
 trasted with the light shoes which sailors 
 wear on deck (Stocker). 
 
 103. luciferi, mentioned as the chief 
 of the stars. Casaubon remarks that in 
 that case the countryman would be igno- 
 rant even of his own trade, as he is bound 
 to have some knowledge of the stars, 
 Virg. G. I. 304 foil. 
 
 exclamet, etc. From Hor. 2 Ep. 
 I. 80 'clamant periisse pudorem Cuncti 
 paene patres.' Casaubon quotes Theognis 
 291 aiSoJs fxlv ycip oXcuXeu, dvaiBeirj dk Kal 
 vppisNiK-qaaaa di/njvy^vKaTd.irda'avex^t- 
 
 Melicerta, as one of the patrons of 
 sailors, Virg. G. l. 437. 
 
 104. frontem, the seat of modesty, put 
 for modesty itself, as in our word ' frontless.' 
 
 de rebus, 'from the world,' as in 
 * Rerum pulcherrima Roma,' etc. 
 
 ' Cadat an recto stet fabula iaio ' Hor. 
 2 Ep. I. 176 ; apparently from Find. 
 Isthm, 6. 12 6p9Si iarafras kvl (j<pvpZ. 
 Jahn. Opp. to falling or stumbling. Not 
 unlike is Juv. 10. 5 'dextro pede concipis,' 
 
 105. ars. So Cic. Tusc. 2. 4 says of 
 the philosopher, * In ratione vitae pec- 
 cans . . in officio cuius magister esse vult 
 labitur, artemque vitae professus, delin- 
 quit in vita.' The word is emphatic here, 
 as Persius means to deny that virtye comes 
 except by training and study. [The 
 Stoics were fond of drawing out the ana- 
 logy between life and the arts so familiar 
 to the readers of Plato : e. g. Epictetus 4. 
 I. 117 foil. ovT(t)s e<j) GfedffTTjs vXijs rbv 
 efxiretpov tov aTreipov KpareTv iraffa dydyKij. 
 "OffTis ovv Ka96kov r'fjv ircpl ^iov ctti- 
 OT'^firjv fC€/cT7jTaij ri dWo fj tovtov etvat 
 
 Bet Tbv SfffvSTrjv ; lis ydp effrtv |y vrj}: 
 Kvpios; 'O tcv^epvqTTjs K.T.K. Sen. Ep. I J 7. 
 1 2 * Sapientia . . . . ars vitae est :' comp. ib. 
 Vit. Beat. 8. 3.] 
 
 specimen is restored by Jahn from 
 the majority of MSB., including the oldest, 
 for ' speciem.' * specimen' has here its ori- 
 ginal sense of * indicium,' as in Lucr. 4. 
 209 foil. ' Hoc etiam in primis specimen 
 verum esse videtur, Quam celeri motu 
 rerum simulacra ferantur.' 
 
 106. subaerato, a translation of vnS- 
 Xa^«os, Casaubon. Rather an awkward one, 
 as ' aeratus ' would imply that the copper 
 had been applied to the gold, not vice versa, 
 
 mendosum tinniat, like ' sonat 
 vitium ' 3. 21, 'solidum crepet ' above, 
 V. 25. The metaphor in this and the 
 preceding line is not unlike Hor. i Ep. */, 
 23 * Nee tamen ignorat quid distent aera 
 lupinis.* The nom. to ' tinniat ' would 
 seem to be ' verum.* 
 
 107. vicissim, *on the other hand.' 
 
 108. prius..mox. Whether there is 
 any point in making the knowledge of 
 virtue precede that of vice is not clear. 
 Hor. I Ep. I, 41 gives the contrary pro- 
 cess, * Virtus est vitium fugere, et sapientia 
 prima Stultitia caruisse.' 
 
 creta. . carbone. ' Creta an car- 
 bone notandi ' Hor. 2 S. 3. 246, of dif- 
 ferent classes of men. Compare note on 2. 
 I and 4.13' nigrum vitio praefigere theta.' 
 
 109. modicus voti is found also in 
 Sil. 5. 14. Jahn. Tacitus has 'modicum 
 voluptatum' Ann. 2. 73, 'modicus pecuniae ' 
 id. 3. 72. 
 
 pressus, frequent as an epithet of 
 style, opp. to ' diffusus ' or ' abundans.* 
 
102 
 
 PERSII 
 
 iatn nunc astringas, iam nunc granaria laxes, 
 inque luto fixum possis transcendere nummum, 
 ^nec glutto sorbere salivam Mercurialem? y 
 * haec mea sunt, teneo ' cum vere dixeris, esto 
 liberque ac sapiens praetoribus ac love dextro, 
 sin tu, cum fueris nostrae paulo ante farinae, (^-ar^ 
 pelliculam veterem retines et fronte politus 
 astutam vapido servas in pectore vulpem, 
 quae dederam supra relego funemque reduce, 
 nil tibi concessit ratio; digitum exere, peccas, 
 et quid tarn parvum est? sed nuUo ture litabis, 
 haereat in stultis brevis ut semuncia recti, 
 haec miscere nefas ; nee, cum sis cetera fossor, 
 
 "5 
 
 III. fexum ejixum ut vid, 
 117. sub pectore. 
 
 112. gluto. 116. polUa, 
 
 120. litaberis. 121. semi uncia. 
 
 Here it seems to denote the avoiding of 
 ostentatious or reckless expenditure, ap- 
 plied to lar probably because one mode 
 of extravagance is over-building. 
 
 109. dulcis, like * dulces ignoscent .. 
 amici ' Hot. i S. 3. 139 (referred to by 
 Madan), ' indulgent/ — so that it answers 
 to * ignoscis amicis?' Hor. 2 Ep. 2. 2lo, 
 in a similar list of questions for self- 
 examination. 
 
 110. astringas, like *astrictum limen ' 
 Ov. Am. 3. I. 50, of a door shut. 
 
 granaria, 6. 25, implying large 
 stores, as in Hor. I S. i. 53 'Cur tua plus 
 laudes cumeris ,granaria nostris ? ' 
 
 laxare, of opening. Virg. Aen. 2. 
 259 *laxae claustra Sinon.' Gr. x^^^^' 
 
 111. ' Avarus, In tiiviis Jixtem cum se 
 demittit ob assem ' Hor. i Ep, 16. 63 foil., 
 a common joke in Rome being for boys to 
 fasten a piece of money to a stone in the 
 street, that they might laugh at any one 
 who stooped to pick it up. 
 
 transcendere, 'to step across.* 
 Persius seems here to contemplate a man 
 knowing it would be no use to stoop, yet 
 coveting the money, ['^Ai/ dpyvpibiov irpo' 
 pdKrjs, KaTa<ppov7}(Tii Epictetus I. 18. 22, 
 of the trained character.] 
 
 112. glutto, 'a glutton,' i. 12 note. 
 Freund refers to Fest. a. v. 'ingluvies,' p. 
 112, Miiller; a predicate taken closely 
 with sorbere. 
 
 saliva, 6. 24, of the watering of the 
 mouth excited .by dainties ; here called 
 Mercurialis, a name applied to traders 
 (Hor. 2 S. 3. 25) as arising from avarice. 
 See 2. II note. 
 
 113. haec mea sunt, the formula of 
 asserting ownership. ' Hie meus est ' 
 Virg. Eel. 9. 4. 
 
 teneo, as in Hor. 2 Od. 12. 21 
 ' quae tenuit dives Achaemenes,' 3 Od. 
 17. 8 ' tenuisse Lirim.* 
 
 esto again suggests a legal form.' 
 
 114. dextro, like ' dextro Hercule ' 2. 
 II, 'by grace of the praetors and Jove.' 
 [Ac70vo'ty {oi (pi\6ffo<pot) fj.6vovs roiis irai- 
 divdfvras e\€v6epovs etvai Epictet. 2. i. 
 22. 'Ea libertas est, qui pectus purum 
 et firmum gestitat,' Ennius Trag. 340 
 (Vahlen).] 
 
 115. farinae,a metaphor from loaves, 
 which might be of different qualities, 3, 
 112 note. Konig compares Suet. Aug. 4 
 ' Cassius Parmensis .. ut pistoris .,nepo- 
 tem sic taxat Augustum : Materna tibi 
 farina ex crudissimo Ariciae pistrino,' 
 The sense of the line seems to be * after 
 enrolling yourself just now among the 
 philosophers/ as the Scholiast explains it, 
 though Casaubon supposes nostrae to be 
 said modestly, and paraphrases the words 
 * Cum esses paullo ante vitiosissimus,* 
 which is also the view of Brit,, Plaut., 
 Konig, Heinr. 
 
SAT. V. 
 
 103 
 
 shut up your granaries at one time, open them at another? and 
 are you able to step across a coin fastened in the mud without 
 greedily gulping down the water of treasure-trove in your mouth? 
 When you can say with truth, 'All this is mine, I have realized 
 it,' herewith be free and wise by favour of the praetors and Jupiter ; 
 but if after being of our grain only a moment ago you really keep 
 your old skin, and though your brow is smooth enough, have a 
 cunning fox still locked up in the musty cellar of your bosom, I 
 beg leave to reconsider my concessions, and pull in the rope. No, 
 reason has made no admission in your favour; move your finger, 
 you make a wrong move ; and where will you have a slighter 
 thing than that ? but no amount of incense will induce the gods 
 to rule that one small grain of wisdom may get itself lodged in a 
 fool's nature. It is sacrilege to attempt the union; if you are a 
 
 116. pelliculam veterem retines 
 seems to be suggested by Hor. 1 S. 6. 22 
 * quoniam in propria non pelle quiessem,' 
 which is apparently an allusion to the 
 fable of the ass in the lion's skin : with 
 this he combines another image of the 
 
 fox dressed up like a lion, Hor. 2 S. 3. 
 186 ^ Astuta ingenuum wipes imitata 
 leonem/ so as to confuse the details of 
 the metaphor, * keep your ass's skin, and 
 in spite of your smooth looks are a fox at 
 heart.' 
 
 fronte politus, instead of ' fronte 
 polita,' like ' pede libei ' i. 13, ' cute per- 
 ditus ' I. 23, This does not seem to be- 
 long to the metaphor. 
 
 117. Jahn refers to Archiloch. fr. 88 a 
 5 (Bergk.) K€pSa\47] d\d)Tnj^. [Ol ir\€iovs 
 S' ijfjMV d\dmfKes, Kal oca ev ^djots drv- 
 X^fiara. Tt ')(6p Ictiv oKKo kolSopos Kal 
 KaKO-Q0r]s dv9paiiros, ij dKdmi]^ ; Epictetus 
 
 I- 3- r-] 
 
 vapido, of wine that has lost its 
 spirit, opp. to ' incoctum generoso pectus 
 honesto ' 2. 74> 
 
 1 18. relego Jahn, from the best 
 MSS., the rest have • repeto,' which is 
 easier : but ' relego ' may very well mean 
 *I revise,' 'reconsider.' Val. Fl. 6. 237 
 seems to use 'relego' in the sense of 
 drawing back a spear. 
 
 funemque reduce, apparently of 
 pulling in a beast who has had rope al- 
 lowed him. * Tortum digna sequi potius 
 quam ducere funem * Hor. i Ep. 10. 48. 
 
 119. nil . . concessit, *has given you 
 power over nothing,' like ' ne liceat,' etc., 
 v. 97. 
 
 digitum exere, a favourite ex- 
 
 pression with the Stoics. Epict, Fr. 53 
 ■ff <piXo<JO(pia (prjtxlv 'on ovBk t6v S6/ctv\ov 
 €fcTiiv€iv dfcTJ vpo(TT]fc€i, and so Plut. de 
 Rep. Stoic, 13 has the expression dvdpe'uus 
 TOv h6.KTV\ov (KTetvai. [Atxa avrov 
 (toC /cdvovos) fiTjde rbv Bdtcrvkov k/cr^i' 
 poi'TCs Epictetus 2. il. 17,] Chrysippus 
 is represented by Cic, Fin. 3. 17 to have 
 said of reputation ' Detracta utilitate, ne 
 digitum quidem eius caussa porrigendum 
 esse.' These instances are quoted by Ca- 
 saubon, who adds another Stoic dictum, 
 6 fiwpos ovS^ <paK^v icafca/s {Kakus) '4ip€i, 
 Something like our proverb, ' There is 
 reason in the roasting of eggs.' 
 
 120. 'What smaller thing will you 
 choose as a test ? * 
 
 litabis, as in 2. 75'- taken in con- 
 nexion with the next line it has virtually 
 the force of' impetrabis.' 
 
 121. The language, as Casaubon re- 
 marks, is more or less borrowed from ■ 
 Hor. I S. 3. 76 foil. • Denique, quatenus 
 excidi penitus vitium irae. Cetera item 
 nequeant stultis haerentta, cur non Ponde- 
 ribus modulisque suis ratio utitur ? ' who, 
 curiously enough, is arguing against the 
 Stoic dogma, that all faults are equal, a 
 correlative of that here maintained by 
 Persius. 
 
 brevis ; as we talk of * short mea- 
 sure,' like ' cnrto centusse ' v. 191. Jahn 
 compares Hor. 2 S. :£. 37 'breve pondus/ 
 where ' brevis ' = ' exiguus.' [' Mit der 
 Dummheit kampfen die Gotter selbst 
 vergebens,' says Schiller,] 
 
 122. 'Folly and wisdom are incom- 
 patible,' 
 
 miscere, not unlike Aesch. Ag. 3*3 
 
104 
 
 PERSII 
 
 tris tantum ad numeros satyrum moveare Bathylli/ 
 
 * Liber ego.' ' Unde datum hoc sentis, tot subdite rebus ? 
 
 an dominum ignoras, nisi quern yindicta relaxat ? ' 
 
 ' I puer et strigiles . Crispini ad balnea defer ! ' 
 
 si increpuitj ^cessas nugator?' servitium acre 
 
 te nihil inpellit, nee quicquam extrinsecus intrat, 
 
 quod nervos agitet; sed si intus et in iecore aegro 
 
 nascuntur domini, qui tu inpunitior exis 
 
 atque hie, quern ad strigiles scutica et metus egit erilis ? 
 
 Mane piger stertis. ' Surge ! ' inquit Avaritia ' heia 
 surge ! ' Negas ; instat ' Surge ! ' inquit. ' Non queo." * Surge ! 
 
 125 
 
 130 
 
 123. satira. 
 
 127. negator. 
 
 130. quin. 
 
 o£os T aket<p6, T eyx^°'^ tcvtw kvtu, 
 Aixo(^Ta7ovvT' hv oif tpl\(us irpoffevvi- 
 
 TTOIS. 
 
 122. fossor, doubtless with reference to 
 Hor. 3 Od. 18. 15 foil. * Gaudet invisam 
 pepulisse/ossor Ter pede terrain.' fossor 
 opp. to ' bellus et urbanus' Catull. 22. 9 
 (Jahn.) 
 
 123. numerus, the time kept in 
 dancing. • In numerum exsultant ' Lucr. 
 2. 631. * Histrio si paullo se movit extra 
 numerum ' Cic. Parad. 3. 26, quoted by 
 Casaubon. Thus * ad numeros moveri ' is 
 * to take steps in time.' 
 
 moveare = 'moveri potes,' — of dan- 
 cing, as in Hor. 2 Ep. 2. 125 ' Nunc Sa- 
 tyrum, nunc agrestem Cyclopa movetur.' 
 ' Satyrum ' (conjectured by Casaubon for 
 the traditional • satyri ') is the reading 
 of the oldest MS. and is rightly restored 
 by Jahn in his edition of 1868. 
 
 Bathyllus, Diet. Biog., was a comic 
 dancer in the time of Augustus, so that 
 the mention of him here is another in- 
 stance of Persius' habit of looking rather 
 to books than to life. 
 
 1 24-1 31. ' No matter, he replies, I am 
 free. As if a man had no other masters 
 than those from whom the praetor's en- 
 franchisement delivers him ! True, you 
 can refuse to perform your old duties : but 
 if you are under the command of your 
 passions, you are as much a slave as ever.' 
 
 124. Persius meets this reassertion of 
 freedom with a new answer. Before he 
 had contended that fools had no rights : 
 now he shows that they have no indepen- 
 dent potuer. 
 
 Jahn restores sentis for 'sumis,' 
 from the best MSS., so that the expres- 
 sion is borrowed from Hor. 2 S. 2. 31 
 * Unde datum sentis, lupus hic Tiberinus 
 an alto Captus hiet ? ' and apparently 
 equivalent to ' Quis tibi dedit hoc sentire ? ' 
 'Sumis' however has great probability on 
 account of datum, both being regularly 
 used as philosophical terms, the latter for 
 granting, the former taking for granted. 
 
 subdite, voc, equivalent to *cum 
 subditus sis,' like ' Tune hinc, spoliis m- 
 dute meorum, Eripiare mihi * Virg. Aen. 
 12. 947, for ' cum indutus sis.' 
 
 tot subdite rebus, imitated from 
 Hor. 2 S. 7. 75 ' Tune mihi dominus, 
 rerum imperils hominumque Tot tantisque 
 minor ? ' as Jahn remarks. 
 
 ,125. Persius has again glanced at Hor. 
 1. c. ' quem ter vindicta quaterque Impo- 
 sita baud unquam misera formidine privet.* 
 
 relaxare dominum, a bold expres- 
 sion for * relaxare imperium domini.* 
 
 relaxat, either general or for 're- 
 laxavit,' like ' tollit ' 4. 2. 
 
 126. A specimen of a command. * I, 
 puer, atque meo citus haec subscribe 
 libello ' Hor. i S. 10. 92. 
 
 The strigiles (Juv. 3. 263) would 
 be carried to the bath, that the master 
 might use them after bathing. Konig 
 refers to Luc. Lexiph. -2. p. 320. 
 
 Crispinus, seemingly the name of 
 the bathkeeper, may be taken from 
 Horace, as Jahn thinks ; but there is 
 nothing to show it. 
 
 127. The man does not move, so the 
 master addresses him sharply. 
 
SAT. V. 
 
 105 
 
 clodhopper every other inch of you, you cannot dance even three 
 , steps of Bathyllus' satyr.' 
 
 'I'm free for all that.' 'Who gave you leave to think so, you, 
 the slave of so many things ? Have you no notion of any master 
 but the one whom the wand frees you from ? ' ' Hallo, boy, carry 
 Crispinus' flesh-brushes to the bath ;' then suppose his tone grows 
 sharper: 'What? dawdling and playing the fool?' the sting of 
 bondage does not make you stir a step ; nothing is communicated 
 from without to jerk your wires; but if within, in that diseased 
 heart of yours, masters keep growing up, how can you be said 
 to come off unwhipped, any more than the slave whom the strap 
 and the terror of his masters has sent running with the flesh- 
 brushes ? 
 
 You are snoring lazily in the morning. ' Get up,' says Avarice, 
 ' come, get up.' No, say you. She keeps on, ' Get up.' ' I can't.' 
 ' Get up.' ' And what am I to do ? ' ' You ask the question ! Look 
 
 cessas ; *semel hie cessavit' of a 
 slave, Hor. 2 Ep. 2. 14. 
 
 nugari, of wasting time, I. 56, 70. 
 
 servitlum acre, apparently a me- 
 taphor from a goad, which would agree 
 with inpellit. 
 
 128. 'You are not a puppet, whose 
 strings are pulled externally.' Hor. 2 S. 
 7. 81 foil. ' Tu, mihi qui imperitas, aliis 
 servis miser, atque Duceris, ut nervis 
 alienis mobile hgnum.' Casaubon shows 
 that the image was a very common one, 
 especially among the Stoics, occurring 
 many times in Marcus Antoninus ; e. g. 10. 
 
 38 fieiiVTJffO OTl TO V€VpO(JTra(XTOVV kCTiV 
 
 ficHvo rh tvbov eyKeapv^ifievov, which 
 shows the force of extrinsecus here. 
 The original appears to be Plato, Laws, 
 I. p. 644 E T(55e 5^ iiXfiev 'on ravra tcL 
 iTa$rj iv ^IMv oTov veiipa ^ fff/.7}piv6oi Ttves 
 kvovaai (Tirwai re ^/xas teal dAA-ijAats di/- 
 BtXKovffLV ei/avriai ovaai eir' evavTias 
 vpd^eis. These figures were called vevpd' 
 (TnaaTa or ' sigillaria.' 
 
 ^ 129. iecore .. nascuntur, comparer. 
 25 note. 
 
 130. ' Qui tu inpunitior ' Hor. 2 S. 7. 
 105. Casaubon. 
 
 exis, * come off,' 'escape.' 'Quia 
 vivus exierat ' Veil. 2. 82. 
 
 131. ad strigiles. Perhaps with re- 
 ference to expressions like ' servi ad 
 remum,' ' ad lecticam.' 
 
 scutica. ' Ne scutica dignum hor- 
 ribili sectere flagello ' Hor. i S. 3. 119. 
 Perhaps to be explained by ' melus erilis.' 
 
 [With the whole passage comp. Epictetus 
 4. I. 57 KaJ t^i] fJLot irdinTovs avrov Kol 
 ■jrpon6.inroV3 ^K^ire, /tal ^vf/v ^riTti Kal 
 •npduiv oX\', hv cucova-^js K^yovros eatudev 
 Kal eK ttclBovs, Kvpie- ichv SdjSeica ^d^SoL 
 
 npodyojai, \ey€ Sod\ov Ovrais oZy 
 
 iroKKohs Kvpiovs ^xof^^v ', Ovtws. lb. 86 
 M)7 Ti dirXxJjs r^v kv ^jjuu d/cpdiroKiv Kal 
 roits ey yfjitv Tvp6vvovs airo^e^X-ijua^tv ; 
 ofis i<p' e/cdarois KaB' -^fi^pav exo/^iev, ttot\ 
 filv Toiis auToiJs, wore 5' d\Kovs. ' Servum 
 tu quemquam vocas libidinis et gulae 
 servus?' Sen. Ben. 3. 28. 4.] 
 
 132-160. ' One morning as you are 
 sleeping you are roused by Avarice, who at 
 last makes you get up and prepare for 
 a voyage, where you are to traffic in all 
 kinds of articles and struggle hard to 
 make your fortune. Just as you are 
 bustling away. Luxury takes you aside, 
 rallies you on your mad hurry, reminds 
 you of the discomforts you are about to 
 undergo on shipboard, merely that you 
 may swell your property a little, and ends 
 by bidding you be wise and enjoy life 
 while you can. Which of the two will 
 you follow ? you are pulled both ways, 
 and a single act of resistance to either 
 does not make you free. Even if you 
 break your chain, you may still drag it 
 along with you.' 
 
 132. The personifications remind us 
 of those in the Choice of Hercules. 
 Jahn. 
 
 133- Negas is said by the poet, like 
 instat. 
 
io6 
 
 PERSII 
 
 ' Et quid agam ? ' ' Rogitas ? en saperdam advehe Ponto, 
 
 castoreum, stuppas, hebenum, tus, lubrica Coa; J, uJ'^ 13s 
 
 tolle recens primus piper ex sitiente camello ; 
 
 verte aliquid ; iura.' ' Sed luppiter audiet.' ' Eheu ! 
 
 baro, regustatum digito terebrare salinum 
 
 contentus perages, si vivere cum love tendis ! ' 
 
 iam pueris pellem succinctus et oenophorum aptas 140 
 
 ' Ocius ad navem ! ' nihil obstat, quin trabe vasta 
 
 Aegaeum rapias, ni sellers Luxuria ante 
 
 seductum moneat ' Quo deinde, insane, ruis ? quo ? 
 
 quid tibi vis? calido sub pectore mascula bills •' 
 
 intumuit, quod non extinxerit urna cicutae. 14S 
 
 tu mare transilias? tibi torta cannabe fulto 
 
 136. carmlo. 138. uaro, 140. puer is. 144. suppectore. I45. extinxerat. 
 
 134. Et quid agam is the reading of 
 the majority of the MSS. for en. ' Well, 
 and what am 1 to do ? ' 
 
 Rogitas? en saperdam is one of a 
 number of MS. readings, andalmosttheonly 
 one which suits the metre and the sense. 
 
 en . . advehe, like * en accipe ' Virg. 
 Eel. 6. 69, 'En age' G. 3. 42. ' Sa- 
 perda 'genus pessimi piscis ' Fest. s. v. (p. 
 324 Miiller), a fish for salting, seemingly of 
 the herring sort. The best were found in 
 the Palus Maeotis, Athen. 3. p. 119 b, 7 
 p. 308 e, Hesych. s. v., the Greek name 
 being trairepBrjs or KopaKivos. Jahn. 
 
 Ponto, ablative. 
 
 135. 'Virosaque Pontus Caslorea ' Virg. 
 G. I. 58. 
 
 Stuppas, *the coarse part of flax, 
 tow, hards, oakum.' Freund. 
 
 hebenum, tus. 'Sola India nigrum 
 Fert hebenum ; solis est turea virga Sabaeis ' 
 Virg. G. 2. it6 foil., so that the voyage 
 is meant to extend over the East generally. 
 Compare Hor. I Ep. i. 45 foil, and note 
 on V. 54 above. 
 
 lubrica Coa may either be 'oil- 
 like Coan wine ' Hor. 2 S. 4. 29, or 
 ' gleaming Coan garments.' ' Coa decere 
 puta ' Ov. A. A. 2. 298, the former being 
 the common interpretation, the latter 
 Heinrich's. 
 
 136. 'Be the first to bargain for the 
 pepper which the camel-diiver has brought 
 to Alexandria.' 
 
 recens, primus. Both point the 
 same way ; before others have time to bid, 
 Comp. with Casaubon (if the reading 
 * primus ' be certain) Lucil. Fr. 5. 19 ' Sicut 
 cum ficus primus propola recenles Viotulit, 
 et pretio ingenti dat primitu' paucos.' 
 
 piper, from India, v. 54. 
 
 sitiente, thirsty from its journey 
 over the desert, before the driver has had 
 time to attend to its wants. The camel's 
 powers of enduring thirst are well known. 
 The whole line is parallel to Hor. i 
 Ep. 6, 32 foil, which Plautius and others 
 compare ' cave ne portus occupet alter 
 Ne Cibyratica, ne Bithyna negotia per- 
 das.* 
 
 137. verte aliquid, i.e. ' Negotiare 
 et speciem pro specie commuta ' Schol. 
 Jahn refers to Plaut. Cure. 4. i. 33, but 
 observes, with justice, that this would yield 
 but a tame sense after the strong expres- 
 sions preceding : he accordingly prefers 
 to take • vertere ' as equivalent to ' ver- 
 suram facere,' to borrow money in order 
 to pay debtSj applying iura to perjured 
 denial of the debt thus contracted, iura 
 however may refer to false swearing in 
 general as a means of livelihood ; compare 
 Juv. 7. 13, where a poor poet is recom- 
 mended to turn auctioneer rather than 
 gain a living by perjury. 
 
 138. varo and baro are both found 
 in the MSS., and are probably, as Jahn 
 thinks, two legitimate form^ of the same 
 
SAT. V. 
 
 107 
 
 here, fetch salt herrings from Pontus, castor, tow, ebony, frankin- 
 cense, glossy Coans ; be the first to take the fresh-brought pepper 
 from the camel's back before he has had his drink ; borrow money 
 for your debts and swear you never had it.' ' But Jupiter will 
 hear.' 'Pah, you lout, you will go on to the end of the chapter 
 satisfied with drilling a hole with your thumb in the salt-cellar that 
 you have had so many a taste out of, if a life with Jupiter is what 
 you aim at.' Now you are equipped and loading your slaves with 
 packing-case and wine-holder. ' To the ship this moment.' There is 
 nothing to prevent you from scouring the Aegean in a big vessel, 
 unless it be that sly Luxury just takes you aside for a moment's 
 lecture. ' Where are you off to now, you madman, where ? What 
 can you be wanting? there must be a great rising of bile in that 
 caldron of a breast of yours, which a whole bout of hemlock would 
 not extinguish. You skip across the sea ? you eat your dinner off a 
 
 word, differing rather in pronunciation 
 tlian in anything else. The former is 
 supported by Lucil. ap. Fest. s. v, (p. 329 
 Miiller) ■ ' squarrosus," the latter by Cic. 
 Fin. 2. 23 [Att. 5. II.] etc. according to 
 the best copies. The Scholiast says, ' Va- 
 roties dicuntur servi militum, qui utique 
 stultissimi sunt, servi scilicet stultorum,' so 
 that we may compare ' calo * v. 95 note. 
 The word was said to be Gallic, and to 
 signify a man. See Casaubon. [Diez, 
 Etym. Worterb. i. p. S4 foU- 2nd ed. 
 shews that 'baro' was used in mediaeval 
 Latin as = a man : on the origin of the 
 word he does not pronounce positively, 
 but denies its Celtic descent, pointing out 
 some possible Teutonic cegnates.] 
 
 terebrare salinum, d\iay rpvirav 
 as in Apol. Tyan. Ep. 7. quoted by Ca- 
 saubon, TT&vra (paffl Sen/ rdv e/j.iropoi' 
 Ha\Qiu a^ieiv tiiol d' etrj ttJv a\iav Tpvnav 
 iv @iiuSos oiKW, 'to scrape and scrape till 
 you drill a hole in your salt-cellar.' 
 
 salinum, the accompaniment of a 
 frugal meal, as in 3. 25 note. 
 
 139. contentus with terebrare. 
 perages, ' avum,' ' aetatem,' or * vi- 
 
 tam,' which is generally expressed. So 
 Ztayetv. [* Vivere cum love,' perhaps a 
 playful allusion to the philosophical idea 
 of a good life as a life with the gods ; av^rpi 
 ScoTs M.Aurelius 5. 27. On this doctrine 
 see Bernays, Theophrastos iiber Frommig- 
 keit p. 139: Heraklitische Briefe p, 100.] 
 
 140. pellis seems to have been a sort 
 of packing-cloth, as the * sarcina ' was car- 
 ried in it. See Jahn. 
 
 oenophorum, ' the wine-holder' or 
 ' liquor-case,' was carried on journeys, Hor. 
 
 1 S. 6. log. These the master, himself suc- 
 cinctus, equipped for travelling, thrusts on 
 the slaves. Compare ' aptaveris ' v. 95 note. 
 
 141. ' Quick with these to the vessel ; ' 
 the master's direction. 
 
 vasta, apparently to give the notion 
 of successfully contending with the ele- 
 ments. ' Vastis ictibus ' Virg. Aen. 5. 198. 
 
 142. rapias. Casaubon compares Stat. 
 Theb. 5.3' rapere campum.' So ' corripere 
 campum, spatia,' etc. Virg. Aen. 5. 144 
 foil., 316. 
 
 sollers. Watching her opportunity 
 and knowing your weak side. 
 
 143. seductum. 2. 4., 6. 42. 
 
 ' Quo deinde ruis ? ' Virg. Aen. 5. 
 741. deinde seems to have the force of 
 now or nexl — after this ; like rd (ireiTa, 
 ' the next time coming,' ' for the present,' 
 Soph. Ant. 611. 
 
 144. ' Quid vis, insane, et quas res 
 agis ? ' Hor. 2 S. 6. 29. 
 
 mascula, of superior strength, per- 
 haps like KTVTros apafjv Soph. Phil. 1455. 
 bilis, of madness, Hor. 2 S. 3. 141, 
 
 2 Ep. 2. 137. 
 
 145. intumuit. 2. 14., 3. 8. 
 
 The urna contained half an amphora. 
 
 cicutae, hemlock used as a cure on 
 account of its coldness {' calido sub pec- 
 tore '). Persius probably imitated Hor. 2 
 Ep. 2. 53, quoted by Casaubon, ' Quae 
 poterant unquam satis expurgare cicutae ?' 
 
 146. ' Non tangenda rates Iransiliunt 
 vada ' Hor. I Od. 3. 24. 
 
io8 PERSII 
 
 cena sit in transtro, Veientanumque rubellum ^'"< ■ 
 exalet vapida laesum pice sessilis obba? 
 quid petis? ut nummos^ quos hie qumcunce modesto 
 nutrieras, pergant avidos sudare deunces? 150 
 
 indulge genio, carpamus dulcia ! nostrum est 
 quod vivis j cinis et manes et fabula fies. 
 vive memor leti ! fugit hora ; hoc quod loquor inde est.' 
 en quid agis? duplici in diversum scinderis hamo. 
 huncine, an hunc sequeris ? subeas alternus oportet 155 
 
 ancipiti obsequio dominos, alternus oberres. 
 nee tu, cum obstiteris semel instantique negaris 
 parere imperio, 'rupi iam vincula' dicas; 
 nam et luctata canis nodum abripit ; et tamen illi, 
 cum fugit, a collo trahitur pars longa catenae. 160 
 
 *Dave, cito, hoc eredas iubeo, finire dolores 
 
 . 150. peragant. sudore., , 153. meror, 156. dominus. 
 
 159. ahrupit ast tamen. 
 
 146. cannabisis 'hemp,' so that 'torta among the obsolete vulgarisms employed 
 cannabis ' will be a rope. by Laberius. 
 
 fulto is illustrated by Jahn from 149. * "What is your object? to get a 
 
 Juv. 3. 83 * Fulivsqae tore meliore re- greedy eleven per cent, profit on your 
 
 cumbet,' — ' with a hempen rope for your money, after having realised a moderate 
 
 couch.' Comp, Prop. 4. 7- 47~5°' ^'^^ P^^ cent, here ? ' 
 
 147. He is apparently to lie on deck, 149. quincunce. Diet, Ant. 'fenus.' 
 and eat off a bench. 150. nutrieras, of increasing money 
 
 Veientanum. 'Qui Veientanum by interest. 'Nummos alienos pascet ' 
 
 festis potare diebus Campana solitus Hor. i Ep. 18. 35. 
 
 trulla, vappamque profestis ' Hor. 2 S. 3. pergant, 'proceed,' not in the sense 
 
 143 foil. Schol. ' Et Veientani bibitur faex of continuing, but of doing a thing as the 
 
 crassa rubelli' Mart. I. 103 (104) 9. next step. ['Peragant avido sudore ' Jahn 
 
 rubellum, a diminutive epithet, (j868) from his fifth Berne MS. (loth cen- 
 
 given to vines, Pliny 14. 2. 4, 'reddish.' tury). This MS. alone appears to give 
 
 148. exalet, as the liquor would 'avido' and 'sudore:' but 'avido' is 
 offend the smell before the taste. found in two, and ' sudore ' in a number 
 
 pice. Casks and jars were pitched of others of later date. 'Peragant' is 
 
 in order to preserve the wine — so that however the reading of the great majority 
 
 Persius may mean either that the wine has of MSS.] 
 
 been spoilt and made vapid by the action sudare, expressing the labour neces- 
 
 of the pitch, or by the failure of the pitch, sary to produce the increased profit, 
 
 the epithet vapida, in either case, sig- deunces, cogn. ace. like ' sudabunt 
 
 nifying the effect of the pitch on the wine. roscida mella ' Virg. E. 4. 30. 
 
 sessilis is used more than once by 151. genio. 2. 3 note, 4. 27 note. 
 
 Pliny of things with broad bottoms, e.g. nostrum est quod vivis = 'nostra 
 
 of pears, N. H. 15. 15. 16, est tua vita' — 'your life belongs to me and 
 
 obba, an old word for a drinking- you (' nostrum' answering to 'carpamus') 
 
 cup, used by Varro in Non. 146. 8 foil, (not to any one else, such as Avarice), 
 
 545. 2 foil., and enumerated by Gell. 16. 7 and it is all we have.' 
 
SAT. V. 
 
 109 
 
 bench with a coil of rope for a cushion ? and a squab noggin ex- 
 haling the fumes of reddish Veientan all flat and spoilt by the pitch ? 
 And what is your aim ? that your money which you had been nursing 
 here at a modest five per cent, should grow till it sweats out 
 an exorbitant eleven ? No ; give your genius play ; let us take 
 pleasure as it comes ; life is ours and all we have ; you will soon 
 become a little dust, a ghost, a topic of the day. Live with death 
 in your mind ; time flies ; this say of mine is so much taken from 
 it.' La, what are you to do ? you have two hooks • pulling you 
 diff'erent ways — are you for following this or that? You must 
 needs obey your masters by turns and shirk them by turns, by a 
 division of duty. Nay, if you have managed to stand out once and 
 refuse obedience to an imperious command, don't say, ' I have 
 broken my prison for good and all.' Why, a dog may snap its 
 chain with an efifort, but as it runs away, it has a good length of 
 iron trailing from its neck. 
 
 'Davus, now mind, I am speaking seriously, I think of putting 
 
 152. ' Fabula fias ' Hor. I Ep. 13. 9, 
 * lam te premet nox fahulaeque manes ' 
 I Od. 4. 18. 'You will exist only in 
 men's talk about you * Juv. X. 145. The 
 Stoics thought that the dead had only a 
 temporary existence as shades (' dm man- 
 suros aiunt animos, semper negant ' Cic. 
 Tusc. I. 31, quoted by Delph. ed.), so 
 that three stages may be intended. ' You 
 will become first ashes, then a shade, then 
 a name.' But in 6. 41 the dead man is 
 said to be ' cinere ulterior ' at the time 
 when his ashes are put into the urn. 
 
 i.'^S- vive memor leti, from Hor. 2 
 S. 6. 97 'Vive memor quam sis aevi 
 brevis,' 2 Ep. i. 144'Genium memorem 
 brevis aevi.' 
 
 hoc quod loquor inde est. This 
 very speech I am making now is so much 
 taken off from it. ' Dum loquimur fu- 
 gerit invida Aetas ' Hor. i Od. II. 7. 
 
 154. en quid agis. 3. 5. 
 
 scinderis. ' Scinditur incertum stu- 
 
 dia in contraria vulgus ' Virg. Aen. 2. 39. 
 
 hamo, metaphor, as in Hor. I Ep. 7. 
 
 74 ' Occultum visus decurrere piscis ad 
 
 hamum.' 
 
 •155. subeas, like ' dominum vehet' 
 Hor. I Ep. 10. 40. 
 
 alternus for ' alternos.' ' You must 
 submit to each of your masters in turn, 
 and desert each in turn.' [See on v. 131.] 
 
 156. oberres has no grammatical con- 
 nexion with dominos, though alternus 
 
 refers to it in sense. ' oberro,' as a fugi- 
 tive slave. 
 
 157. The Delph. ed. compares Hor. 2 
 S. 7. 7° ^°^^' 'O toties servus ! quae belua 
 ruptis, Cum semel effugit, reddit se prava 
 catenis ? ' [' Instanti imperio ' perhaps from 
 Horace's ' vultus instantis tyranni.'] 
 
 159. Madvig Opusc. p. 491 foil, con- 
 tends that ' attamen ' can only mean ' at 
 least.' [Jahn accordingly reads (1868) 
 ' et tamen ' here and in 2. 48, on the au- 
 thority of a few MSS. In his edition of 
 1843 he read ' ac tamen ' in both places.] 
 
 160. The dog is impeded by the chain 
 which it drags along with it (Jahn), and can 
 be recaptured with less difficulty (Konig). 
 [' Laxam catenam trahit nondum liber,' of 
 a man half-free. Sen. Vit. Beat. 16. 3.] 
 
 161-175. 'Take the case of the lover 
 in the play : he talks about giving up his 
 passion, as discreditable to a man with re- 
 spectable connexions. The slave applauds 
 his resolution, but finding him hark back 
 immediately, tells him that all this is mere 
 trifling, playing fast and loose, and that 
 nothing will do but a determination not 
 to re-enter the place which one has once 
 left heart-whole. Here we have real free- 
 dom at last, far better than what the prae- 
 tor confers.' 
 
 161. An imitation of the opening 
 scene in the Eunuch of Menander, which 
 Terence has translated, substituting the 
 names Phaedria and Parmeno for Chaere- 
 
no 
 
 PERSII 
 
 praeteritos meditor:' crudum Chaerestratus unguem 
 abrodens ait haec. * An siccis dedecus obstem 
 cognatis? an rem patriam rumore sinistro 
 limen ad obscenum frangam, dum Chrysidis udas 
 ebrius ante fores exstincta cum face canto ? ' 
 ' EugCj puer, sapias, dis depellentibus agnam 
 percute/ ' Sed censen plorabit, Dave, relicta ? ' 
 'Nugaris; solea^ puer, obiurgabere rubra, 
 ne trepidare velis atque artos rodere casses! 
 nunc ferus et violens ; at si vocet, haud mora, dicas, 
 Qtiidnam igitur- faciam ? nee nunc^ cum arcessor et ultro 
 supplicet, aceedam ? Si totus et integer illinc 
 
 165 
 
 170 
 
 162. cherestratos. 
 
 163. arrodens. 
 
 165. chrissidis. 
 
 167. diis. 
 
 stratus and Davus. Supposing Terence's 
 to be a close translation, Persius' imitation 
 is sufficiently free. Horace, on the other 
 hand (2 S. 3. 259 foil.), follows Terence 
 exactly, though omitting several lines, 
 [Similarly Epictetus 4, i. 19 quotes from 
 Menander the case of Thrasonides : waidi- 
 ffiedpiov fie, (prjal, KaTaSeSoTjXwfcev iVTeXes, 
 tv ovSels Twv TTo\€fiiiuv 7r<i»7roTe.] 
 
 161. finire dolores praeteritos me- 
 ditor is from Hor. 1. c, ' an potius medi- 
 ter finire labores?' 
 
 162. crudum properly means 'bleeding' 
 ('cruor,' *cruidus'). Freund. Here then 
 it is to be connected with ' abrodens.' 
 
 163. abrodens, * gnawing away.' 
 siccis, opp. to ' ebriis.' ' Siccis 
 
 omnia nam dura Deus proposuit ' Hor. 
 I Od. 18. 3. 'Forum putealque Libonis 
 Mandabo siccis ' I Ep. 19. 8, 9, 
 
 obstem seems to be used in its pri- 
 mary sense of standing before. 
 
 164. rumore sinistro, like 'sinistri 
 sermones ' Tac. Ann. i. 74, 'Sinistra 
 fama' ib. 6. 32, etc. 
 
 165. limen, because the lover was 
 shut out. Hor. i Od. 25, etc. Persius 
 may have been thinking of Hor. Epod. 11, 
 23 ' Limina dura quibus Lumbos et infregi 
 latus.' 
 
 rem .. frangam. Hor. 2 S. 3. i8 
 ' omnis res mea . . fracta est.' ' Rem 
 patris oblimare ' i S. 2. 62. The language 
 is taken, not from Terence, but from 
 
 other writers, if not from common life. 
 
 Chrysis is the Thais of Terence. 
 
 udas, variously explained wet with 
 ointment ('postes superbos Unguit amara- 
 cino' Lucr. 4. 1179)1 ^^*^ wine ('uda .. 
 Lyaeo tempora ' Hor. i Od. *j. 22), or 
 with tears (' Uda sit ut lacrimis ianua 
 facta meis ' Ov. l Am. 6. 18, 'Limina . . 
 lacrimis humida supplictbus' Prop. i. 16. 
 4) ; it might also mean wet with rain 
 ('Non hoc semper erit liminis aut aquae 
 Caelestis patiens latus ' Hof. 3 Od. 10. 19.) 
 
 166. Hor. I S. 4. 51 'Ebrius, et, 
 magnum quod dedecus, ambulet ante 
 Noctem cum facibus.' 
 
 exstincta, probablyfrom his drunken 
 carelessness, if not from the rain. 
 
 canto, referring to the •napaKKavffl' 
 $vpov or serenade, such as we have in 
 Hor. I Od. 25. 7. 
 
 167. Davus encourages his master — 
 hence puer instead of Terence and 
 Horace's ' here.' 
 
 sapias; 'sapias, vina liques' Hor. 
 I Od. II. 6, quoted by Jahn. 
 
 depellentibus. So 'depulsor' is 
 found in inscriptions as an epithet of 
 Jupiter. Grut. 30. 3 (Jahn). [Compare 
 no. 2414 in vol. ii. of the Berlin Corpus 
 Inscriptionum.] The more common word 
 is ' averruncus.' In Greek, dnorpdiTaiOS, 
 diriuaifcafeoSt or aXi^iKaKos. 
 
 168. percutere, like ' ferire,' a sacri- 
 ficial term, * Percussi viscera tauri ' Ov. 
 
SAT. V. 
 
 Ill 
 
 an end to this trouble that has been weighing on me : ' so says 
 Chaerestratus as he bites his nail to the quick. 'Monstrous, that 
 I should be an open scandal to my sober relatives, and bring my 
 patrimony to a smash, while I sing drunken songs at Chrysis' 
 dripping door with my light out.' ' Bravo, young gentleman, show 
 your sense; kill a lamb to the powers that preserve us.' 'But 
 do you think she'll cry, Davus, when I've left her?' 'Now you're 
 trifling. She'll be boxing your ears with her red slipper, my boy. 
 No, no ; don't go and be restiff at one moment and gnawing at 
 the net that keeps you tight, all fury and violence; and then, if 
 she gives you a call, say at once, W/iai am I to do? not to go 
 to her even when I am sent for and she goes out of her way to beg 
 me ! If you have got away whole, and left nothing behind you, 
 
 F. I. 347. So 'percutere foedus ' occurs 
 as well as * icere ' or ' ferire foedus.' 
 
 l6g. nugaris, dallying where action 
 is required, like * cessas nugator * above, 
 V. 127. 
 
 solea, referring to the story of Her- 
 cules and Omphale, also alluded to Ter. 
 Eun. 5. 7* 3i 4* The Greeks have a verb 
 for the process, ^KavrScii. 
 
 obiurgare, a word used for cor- 
 rection. ' Obiurgare verberibus ' Sen. De 
 Ira 3. 12; ' fiagris obiurgaretur ' Suet. 
 Oth. 2. In Ter. Eun. I. I. 22 foil. Par- 
 meno says, * Haec verba una [ilia una 
 Wagner] me hercle falsa lacrimula . . . Re- 
 stinguet, et te ultro accusabis, et ei dabis 
 Ultro supplicium.' 
 
 170. trepidare, of beasts who will 
 not submit. Casaubon. Compare Prop. 
 3. 3. 49 ' Primo iuvenes trepidant in 
 amore feroces, Dehinc domiti post haec 
 aequa et iniqua ferunt.' So ir^iOeffOai 
 seems to be used of a beast in a net, 
 Aesch. Ag. 1049, though it would more 
 naturally apply to one submitting to the 
 yoke. 
 
 rodere casses. Compare the fable 
 of the Lion and the Mouse. The line 
 must be taken in close connexion with 
 the next, as Davus does not tell his master 
 not to struggle, but not to struggle at one 
 time and give way at another. 
 
 171. Jahn makes Davus' speech end 
 with dicas, so that Chaerestratus is sup- 
 posed to say hand mora, * anon,' or 
 ' coming directly ; ' but ' cum arcessor ' 
 evidently refers to si vocet. In Terence, 
 the lover has received a summons before 
 the scene begins, and he deliberates whe- 
 ther to obey it. In Persius he is trying 
 
 to resolve under the pressure of disap- 
 pointment, and even then cannot make 
 up his mind ; so that his servant tells him 
 that if he should be summoned back, he 
 is pretty sure to entertain the question 
 seriously. Thus ' igitur ' has the same 
 force as in the corresponding line in 
 Terence : • Quid igitur faciam ? non eam 
 ne nunc quidem, Cum arcessor ultro ? ' 
 whereas, according to Jahn's punctuation, 
 it would have none. 
 
 hand mora then means, ' you would 
 instantly say, What am I to do noii/f 
 
 172. nee nunc, apparently for 'nenunc 
 quidem,' as in Hor. 2 S. 3. 259 foil., and 
 twice in Petronius — perhaps, as Jahn 
 thinks, a colloquialism. 
 
 Jahn reads arcessat from one 
 MS., to agree with * supplicet,' which is 
 the reading of all the MSS. but two. He 
 appears right in his reasoning that either 
 the ind. or conj. would be admissible 
 in this construction, the one actually 
 occurring in the parallel passage from 
 Terence, the other in that from Horace ; 
 but this only helps us a little way to the 
 true reading, as the external authority is 
 about equal for ' arcessat — supplicet,' 
 * arcessar — supplicet,' and * arcessor — 
 supplicat,' which last is supported by 
 Bentley on Hor. 1. u. Here, as in 2. 
 45, the form ' accerso ' is supported by 
 the majority of the MSS. See Freund s. v. 
 
 173. totus, without leaving any part 
 of you behind. 
 
 integer has the same sense. So 
 Hor. 2 Od. 17. 5 ' Ah te meae si partem 
 animae rapit Maturlor vis, quid moror 
 altera, Nee earns aeque, nee superstes 
 Integer f 
 
112 
 
 PERSII 
 
 exieras, ne nunc' hie hie, quod quaerimus, hie est, 
 non in festuea, lietor quam iactat ineptus. 
 
 ' lus habet ille sui palpo, quem dueit hiantem 
 cretata Ambitio ? vigila et cieer ingere large 
 rixanti populo, nostra ut Floralia possint 
 apriei meminisse senes. quid pulchrius ? at cum 
 Herodis venere dies, unctaque fenestra 
 dispositae pinguem nebulam vomuere lucernae 
 portantes violas, rubrumque amplexa catinum 
 
 174. Exieris mine TIC. 177. uigilia. 179. actum. 
 
 180. uenire. 
 
 »7S 
 
 180 
 
 174. hie is an adverb, not a pronoun, 
 as * in festuca * shows. ' Quod petis, hie 
 est' Hor. i Ep. 11. 29, 'Hie est aut 
 nusquam, quod quaerimus' ib. 17. 39. 
 
 175. festuca, generally explained as a 
 synonyme for ' vindicta ' here and in 
 Plaut. Mil. 4. I. 15 (quoted byDelph. ed.) 
 *quid?' ean ' ingenua an festuca iacta 
 serva a libera est ? ' The Scholiast has ' non 
 in ea virga qua a lictore percutitur.' 
 Jahn refers to Stephens' Glossary, p. 96, 
 ' Festuca, xdpcpos, p6.0bos.' On the other 
 hand, Plutarch, De S. N. Vind. p. 550, 
 says that one of the lictors threw stubble 
 on the manumitted slave, which would 
 accord sufficiently well with the ordinary 
 use of ' festuca,' as in Varro L. L. 5. 31. 
 38 * qui homo in pratis per fenisecta 
 
 festucas corradit.* ' Vis festucaria ' occurs 
 in Gell. 20. 10. 10. At any rate the 
 word appears to be technical, not used 
 rhetorically in a contemptuous sense. 
 Casaubon says that • exfestucare ' occurs 
 in the laws of the Alemanni and Saxons, 
 and elsewhere in mediaeval Latinity. 
 
 ' No symbol was of such universal ap- 
 plication among ancient nations as the 
 " stipula," the " fesjuca," the "culm," the 
 " hawm." Thrice was the hawm to be 
 cast when the Teuton bequeathed his land 
 to the stranger in blood. Thrice was the 
 hawm to be flung down before the sove- 
 reign when the lieges refused their assent 
 to the doom ; and once was the hawm to 
 be cast up in the air before that Senior 
 whom his lieges rejected and spurned 
 away. To this usage, therefore, the 
 sternly indignant Prankish Proceres re- 
 sorted, proclaiming that they east off 
 their faith, and with one act in the open 
 field — the field of council — did they cast 
 
 *the hawm — they no longer Charles's 
 lieges — Charles no longer their Senior or 
 King.' (Palgrave, Hist, of Normandy and 
 England, vol. 2.) 
 
 ineptus, because the ceremony does 
 not convey real freedom. 
 
 176-188. ' Is freedom compatible with 
 the vanity of the political aspirant, who 
 courts the mob and desires to be remem- 
 bered for the splendour of his official 
 shows ? Or take the superstitious 'man, 
 who observes Jewish ceremonies and 
 seeks to propitiate the wrath of Isis — his 
 bondage speaks for itself.' The instances 
 are rather awkwardly introduced, as we 
 might have expected that Persius, having 
 at last found real freedom, would dwell 
 upon it, rather than speak of other kinds 
 of slavery. But there is spirit in the 
 abruptness, which, at any rate, avoids the 
 faults of formality and sameness. 
 
 176. palpo, I. 112, equiv. to * am- 
 bitor.' 
 
 ducit hiantem, imitated from Hor. 
 I S. 2. 88 ' emptorem inducat hiantem/ 
 and perhaps from Virg. G. 2. 508 foil. 
 * hunc plausus hiantem .... Corripuit,' 
 where ' hiantem ' = ' avidum.' The man 
 follows with his mouth open, expecting to 
 receive something. The sense of the 
 passage appears to be, * Is the political 
 aspirant free ? if so, take all the necessary 
 steps to gratify your ambition — these 
 being described in such a manner as to 
 show that they are really the badges of 
 servitude. Persius is probably imitating 
 the way in which Horace (i Ep. 6) puts 
 the question round about the true end of 
 life (e. g. vv. 31 foil.) 'Virtutem verba 
 putas, ut Lucum ligna : cave ne portus 
 occupet alter ; ' campare also vv. 56 foil. 
 
SAT. V. 
 
 113 
 
 not even then.' Here, here is the man we're looking for. No 
 connexion with the straw which the stupid lictor tosses about. 
 
 'But perhaps the maker of smooth speeches, whom the white- 
 washed goddess of canvassing carries along with his mouth always 
 open, is master of himself ? Oh, then, be astir early and late ; 
 overwhelm the squabbling populace with showers of vetches, that 
 the old gentlemen of the next generation, as they prose in the sun, 
 may have stories to tell of our feast of Flowers. Can anything 
 be finer ? But when Herod's day is come, and the lamps arranged 
 in the greasy windows with violets to support send up their unctuous 
 clouds, and a tunny's tail expatiates in a curled state round a red 
 
 177- cretata = 'candidata;' the 
 gown being rubbed with chalk to make it 
 whiter. See Isidore 19. 24. 
 
 ambitio, 'the goddess of canvass- 
 ing,' not to be rendered ambition, though 
 elsewhere the Latin word is nearly equi- 
 valent to the English. 
 
 vigila seems to be like ' lucet, ea- 
 mus ' Hor. i Ep. 6. 56. ' Be on the 
 move early and late,' the requirements of 
 a canvass being apparently as exacting as 
 those of dependence on the great and 
 wealthy. Juv. 3. 127 foil., 5. 19 foil. 
 
 cicer. 'In cicere atque faba bona 
 tu perdasque lupinis ' Hor. 2 S. 3. 182. 
 A plebeian article of food. Hor. A. P. 249 
 ' fricti ciceris . . . et nucis emtor,' Tickets 
 for shows, money, etc. used to be scram- 
 bled for. Mart. 8. J 8, Suet. Dom. 4. 
 
 178. rixanti, 'squabbling for a thing,' 
 * multo cum sanguine saepe Rixantes ' 
 Lucr. 6. 1286, of those who struggled for 
 funeral piles during the plague. 
 
 nostra, like ' eamus ' Hor. 1 Ep. 6. 
 56, the poet identifying himself with the 
 person addressed * celebrated in our aedile- 
 ship.' 
 
 Floralia, Diet. Antiq. 
 
 179. aprici =' apricantes,' like ' apricis 
 mergis ' Virg. Aen. 5. 128. The old men 
 delight in basking, like the old women, 
 4. 18, 19. 
 
 at. Jahn supposes the meaning to 
 be that the successful political aspirant, 
 apparently free, is really a slave to super- 
 stition ; but it is evident that Persius 
 means to mark two kinds of slavery, not 
 one only. Whether he intends that the 
 same person is a slave in several respects 
 is not clear : the second person is used 
 here, as in various other places in the 
 Satire, but we need only suppose that he 
 
 means to touch his auditor's conscience in 
 one part, if he fails to do so in others. 
 So the end of Satires 3 and 4. At the 
 same time there is nothing incongruous in 
 representing men of worldly eminence as 
 slaves to superstition. Horace, in his 
 various mentions of Judaism, evidently 
 implies that it was spreading, talked of 
 among the higher orders, if not favoured by 
 them. The account in the latter part of 
 Juv. Sat. 6 looks the same way. [Comp. 
 an often-quoted fragment of Seneca ap. 
 Augustin. Civ. D. 6. 1 1 ' Cum interim usque 
 eo sceleratissimae gentis' (Judaeorum) 
 ' consuetude convaluit, ut per omnes iam 
 terras recepta sit : victi victoribus leges 
 dederunt.' A case of a noble Roman lady 
 converted to Judaism in the reign of 
 Tiberius is mentioned by Josephus Ant. 
 18. ?. (4).] 
 
 180. Herodis . , dies seems to be 
 Herod's birthday, which would naturally 
 be celebrated by the Herodians. 
 
 fenestra. Lights were set up on 
 doors and windows on festivals. Juv. I2. 
 91 foil., and Mayor's note. Jahn refers to 
 Jos. Ant. 12. II, Sen. Ep. 95 — compared 
 by Casaubon to show that it was a Jewish, 
 custom, Comp. Tertull. Apol. 35 * cur die 
 laeto non . , lucernis diem infringimus ? * 
 
 181. pinguem nebulam vomuere 
 is illustrated by Tertull. 1. c. ' clarissimis 
 lucernis vestibula nebulabant* (where 
 however another reading is ' enubilabant,' 
 which would agree better with ' claris- 
 simis *), Sen. 1. c. * nee lumine di egent et 
 ne homines quidem delectantur/w//g*me.* 
 
 182. violas, another mark of rejoic- 
 ing. Juv. 12. 90* omnes violae iactabo 
 colores.' 
 
 amplexa catinum, * coiled round 
 the dish,' indicating the size of the 
 
114 
 
 PERSII 
 
 Cauda natat thynni, tumet alba fidelia vino: 
 labra moves tacitus recutitaque sabbata palles. 
 turn nigri lemures ovoque pericula rupto, 
 turn grandes galli et cum sistro lusca sacerdbs 
 incussere decs inflantis corpora^ si non 
 praedictum ter mane caput gustaveris alii.' 
 Dixeris haec inter varicosos centuriones, 
 continuo crassum ridet Pulfennius ingens, 
 et centum Graecos curto centusse licetur. 
 
 185 
 
 190 
 
 188. capud. 
 
 tunny's tail. * Angustoque vagos pisces 
 urgere catino* Hor. 2 S. 4. 77. 
 
 183. The tunny was frequently used 
 in sacrifices, being eaten at the temple, 
 according to the Scholiast, who however 
 may only be reasoning from the present 
 passage. The tail of the tunny is large. 
 Persius probably refers to the whole fish, 
 not to the tail merely. 
 
 natat seems to be like ' vagos ' in 
 Hor. 1. c, referring to the nature of the 
 fish in its native element, so that there 
 is a contrast between * amplexa ' and 
 * natat/ as between 'vagos' and * an gusto 
 UTgere.' Compare Ov. A. A. i. 516 * Nee 
 vagus in laxa pes tibi pelle natei.' 
 
 tumet, probably referring to the 
 bulging shape of the jar, which seemed to 
 expand with the wine. The expressions 
 in this and the preceding lines appear to 
 be intentionally contemptuous ; but Per- 
 sius is apt to paint rather coarsely, even 
 where he does not mean to ridicule. 
 
 184. * Labra movet, metuens audiri ' 
 Hor. I Ep. 16. 60, of muttered prayer. 
 
 sabbata palles. * Metuentem sab- 
 bata patrem ' Juv. 14. 96, and Mayor's 
 note. Persius seems to mix up feasts and 
 fasts rather strangely, apparently with the 
 notion that all the Jewish observances 
 were gloomy. 
 
 palles, as in Hor. 3 Od. 27. 28. 
 
 185. Having begun to speak of super- 
 
 189. haec omiss. 
 
 stition, Persius proceeds to enumerate 
 other kinds. 
 
 tum, ' next,' as if the same person 
 indulged each kind in order. Note on 
 
 nigri, not strictly equivalent to 
 * nocturni,* though the association of night 
 with images of terror doubtless gives oc- 
 casion to the conception. 
 
 lemures. Hor. 2 Ep. 2, 208 'Som- 
 nia, terrores magicos, miracula, sagas, 
 Nocturnos lemures^ portentaque Thessala 
 rides?' 
 
 185. lemures and pericula are appa- 
 rently constructed with * incussere,' though 
 in that case we must suppose a zeugma. 
 
 ovo pericula rupto. The Scho- 
 liast says priests used to put eggs on the 
 fire and observe whether the moisture came 
 out from the side or the top, the burst- 
 ing of the egg being considered a very 
 dangerous sign. This observation was 
 called djoaKOTTiK'fj . Jahn. 
 
 186. Two kinds of superstition — the 
 old one of Cybele and the later one of 
 Isis imported from Egypt. 
 
 grandes galli, like Juvenal's * in- 
 gens Semivir' (6. 512). Compare also the 
 following lines, where he speaks of the 
 worshippers of Isis. 
 
 sistro. 'his et irato feridt mea 
 lumina sistro' Juv. 13. 93, Mayor's note, 
 where Ov. ex Ponto i. i. 51, foil, is quoted 
 
SAT. V. 
 
 115 
 
 dish, and the white jar is bulging with wine, you move your lips 
 in silence and turn pale at the circumcised sabbath. Then there 
 are black hobgoblins and the perils of the broken eggshell; there 
 are the big orders of Cybele, and the one-eyed priestess with her 
 timbrel, hammering into you gods who make your body swell all 
 over, unless you have taken the prescribed morning dose, three 
 mouthfuls of a head of garlic' 
 
 Talk in this way among the military gentlemen with the large 
 calves, that great overgrown Pulfennius breaks into a horse-laugh 
 in your face, and offers a clipped hundred-as piece for a lot of a 
 hundred Greeks. 
 
 to show that blindness was a special visita- 
 tion from Isis. Hence the priestess is 
 supposed to be called lusca, as having 
 herself felt the wrath of the goddess. 
 Visconti (Mus. Pio. CI. 3. p. 60 foil.) ap. 
 Jahn speaks of two seals which represent 
 Egyptian priests as one-eyed. 
 
 187. 'Incutere metum, terrorem, 
 formidinem, religionem,' are all found. 
 See Freund. Persius, as is his wont, 
 strengthens the expression. Compare 
 Virg. Aen. 5. 679 * excussaque pectore 
 luno est;* id. 6. 78 'magnum si pectore 
 possit Excussisse deum.' 
 
 inflantis, seemingly of the swelling 
 of the whole body by disease, as in 2. 14., 
 3. 95, rather than of ulcers. The pre- 
 sent participle seems to express the habit, 
 so that * inflantis si non gustaveris ' = 
 'qui inflabunt si non gustaveris.* 
 
 188. praedictum, 'prescribed.' ' Prae- 
 dictaque dona ferebat ' Stat. Achill. 2. 
 
 145- 
 
 caput .. alii. Col. 6. 34. i. So 
 ' caput porri, ulpici.' The custom appears 
 to be mentioned nowhere else. 
 
 189-191. 'Talk in this way to the 
 soldiers, and they will set you down as a 
 fool." So much is clear, that Persius 
 wishes to give a parting kick to his old 
 enemies the soldiers ; but whether he 
 speaks indignantly, ' And yet all this 
 
 precious truth is laughed down,' or defi- 
 antly, 'AH this is true, though, or even 
 because the soldiers laugh at it,' is not 
 easy to see. 
 
 189. See 3. 77 note. 
 
 varicosos. ' Varicosus fiet haru- 
 spex' Juv. 6. 397, from being always 
 on his legs. So here the soldiers, from 
 being always on the move. * Grandes 
 magna ad subsellia surae ' Juv. 1 6. 
 14, of the military. Compare ib. 24., 
 3. 248. 
 
 190. crassum ridet, like 'subrisit 
 molle' 3. no. Horace's 'dulce ridere," 
 * ridere decorum.' 
 
 ridet, as in 3. 89. 
 
 Pulfennius, one of a number of 
 varieties presented by the MSS., is pre- 
 ferred by Jahn on the authority of an 
 inscription in Murat. p. 816, 7- 
 
 ingens, like 'torosa iuventus ' 3. 
 89, ' caloni alto' v. 95. 
 
 191. Compare 3. 79. 
 
 Graecos, like ' doctores Graios ' 6. 
 38, contemptuously, philosophy being 
 hated not only for its own sake but as 
 a foreign importation. 
 
 curto, he will not even bid a whole 
 centussis, but only a chpped coin. The 
 abl. of price. Compare Plaut. Capt. 2, 
 2. 24 'Eugepael Thalem talento non 
 emam Milesium.' 
 
 I 2 
 
SATURA VI. 
 
 Admovit iam bruma foco te, Basse, Sabino ? 
 iamne lyra et tetrico vivunt tibi pectine chordae ? 
 mire opifex numeris veterum primordia vocuna 
 atque marem strepitum fidis intendisse Latinae, 
 mox iuvenes agitare iocos et poUice honesto 
 egregius lusisse senes. mihi nunc Ligus ora 
 intepet hibernatque meum mare, qua latus ingens 
 
 4. strepidum. 
 
 A vindication oj his right to spend his 
 income in moderate enjoyment. To Caesius 
 Bassus, mentioned in Persius' life as one 
 of his intimate friends, deputed {by Comu- 
 tus) to edit his Satires after his death — 
 classed with Horace as a lyric poet by 
 Quintilian (10. i. g6), who however thinks 
 him inferior to some of his own contempo- 
 raries ; killed, according to the Scholiast^ 
 in the famous eruption of Vesuvius — 
 probably the same with the author of a 
 treatise on Metres, which is referred to by 
 Maximus Victorinus, Terentianus Maurus, 
 Diomedes, and Rujinus, and still exists in 
 an interpolated epitome — but different 
 from Gabius or Gavins Bassus, who wrote 
 works on the origin and signification of 
 words, and on the gods. Jahn. 
 
 i-li. 'Are you wintering in your 
 Sabine retreat and writing verses there ? 
 I am living in my retirement on the Ligu- 
 rian coast, at Ennius' favourite port of 
 Luna.' 
 
 I. Compare Her. i Ep. 7. 10 'Quod 
 si bruma nives Albanis illinet agris. Ad 
 mare descendet vates tuus,' etc., also 2 S. 
 3. 5 foil. 
 
 bruma = * brevissunja,* 'the depth of 
 
 6. egregios. 
 
 winter.' 
 
 foco .. Sabino, as Jahn thinks, 
 suggests the notion of primitive life 
 (Virg. G. 2. 532, etc.) which would be 
 in keeping with what follows about 
 Bassus' tastes. 
 
 2. tetrico. 'Tetrica ac tristis disci- 
 plina Sabinorum * Livy 1.18. 
 
 vivunt here = ' vigent/ with which 
 it is sometimes coupled. 
 
 3. mire, adv. or adj., if the latter, 
 compare Hor. 2 S. 4. 7 ' Sive est naturae 
 hoc sive artis, mirus utroque.' 
 
 opifex .. intendisse, Prol. II. 
 
 primordia vocum, from Lucr. 4. 
 531, where it signifies the beginnings of 
 articulate sound. Here it is apparently 
 to be explained by ' tetrico pectine ' and 
 ' marem strepitum,' of the simple and 
 manly versification of antiquity, which. 
 Bassus - doubtless aflfected. Persius prob- 
 ably thought of Virg. Aen. 6. 646 ' Ob- 
 loquitur numeris septem discrimina 
 vocum.' 
 
 numeris .. intendisse. With re- 
 ference to the stringing of the lyre, Virg. 
 Aen. 9. 776, speaks of stringing the num- 
 bers on the chords ; and Persius goes 
 
SATIRE VI. 
 
 Has winter made you move yet to your Sabine fireside, dear 
 Bassus? are your lyre and its strings and the austere quill that 
 runs over them yet in force? Marvellous artist as you are at set- 
 ting to music the primitive antiquities of our language, the manly 
 utterance of the Latian harp, and then showing yourself excellent 
 in your old age at wakening young loves and frolicking over the 
 chords with a virtuous touch. As for me, the Ligurian coast is 
 giving me the benefit of its warmth, and the sea is wintering just 
 
 further, and talks of stringing sounds on 
 the numbers. 
 
 vocum may denote archaism of 
 language as well as of metre; but there 
 appears 'not the slightest reason to sup- 
 pose with Jahn that Bassus actually wrote 
 a poem on the subject of language. 
 
 4. marem strepitum, like 'mares 
 animos ' Hor. A. P. 403. 
 
 fidis . . Latinae, like Horace's boast, 
 4 Od. 3. 23., I Ep. 19. 33 ; compare also 
 I Ep. 3. 12. ' Our national lyre,' except 
 that Persius probably lays a further stress 
 on ' Latinae,' and means that Bassus kept 
 up the ancient national character of Ro- 
 man poetry, as opposed to later refine- 
 ments. 
 
 5. iuvenes . . iocos, like * marem stre- 
 pitum.' 
 
 agitare iocos, in Ov. M. 3. 319 = 
 * iocari.' Here it seems to mean rather 
 more — ' to busy one's self with young 
 love,' as a writer, not as an actor. * Agi- 
 tate ' follows the sense of ' agere.' 
 
 iocus in the favourite Horatian 
 sense of love, so that 'iuvenes agitare 
 iocos ' is nearly = * iuvenum curas referre ' 
 Hor. A. P. 85, =■ natural subject of lyric 
 poetry. 
 
 honesto seems rightly explained by 
 Jahn as emphatic, the tones of Bassus' 
 
 love-lyrics suiting not only the lightness 
 of youth but the gravity of old age. 
 
 6. egregius is the reading of a few of 
 the best MSS., approved by Bentley on 
 Hor. I Od. I. 5. 
 
 lusisse, like ' iocos,' with a refer- 
 ence to love (Hor. 2 Ep. 2. 214), as well 
 as to composition (Virg. E. I. 10). A 
 poet is said to do the deed he writes 
 about, Virg. E. 9. 19 : [comp. Thuc. I 
 5 OL TTa\atol rwv ttoitjtwp tcls nfuffrets toiv 
 fcaTan\e6vTQjv . . epoiTwvTes.'] 
 
 lusisse senes, in the sense of 
 ' amavisse senili more,' like ' senem pal- 
 lere ' I. 134. 
 
 mihi. The Scholiast says Persius' 
 mother married a second time in Liguria, 
 so he would naturally reside there. 
 
 Ligus ora,' like ' femina Ligus ' 
 Tac. Hist. 2. 13. 
 
 7. ' Et lacus aestivis intepet Umber 
 aquis ' Prop. 5. 1. 124. ' Est ubi plus tepe- 
 ant hiemes' Hor. I Ep. 10. 15. ' Tepidas 
 brumas ' 2 Od. 6. 17. 
 
 hibernat, like Horace's 'hiemat' 
 (2 S. 2. 17), where however sharp wintry 
 weather is meant. [The expression ' aquis 
 hiemantibus ' is remarked upon by Sen. 
 Ep. 114. 19 as used by Sallust.] 
 
 meum, not merely ' my residence,' 
 but ' suiting me,' ' kind to me.' 
 
ii8 
 
 PERSII 
 
 dant scopuli et multa litus se valle receptat. 
 'Lunai portum, est operae, cognoscite, cives!^ 
 cor iubet hoc £nni, postquam destertuit esse 
 Maeonides Quintus pavone ex Pythagoreo. 
 
 Hie ego securus vulgi et quid praeparet auster 
 infelix pecori, securus et angulus ille 
 vicini nostro quia pinguior, etsi adeo omnes 
 ditescant orti peioribus, usque recusem 
 curvus ob id minui senio aut cenare sine uncto, 
 et signum in vapida naso tetigisse lagoena. 
 discrepet his alius 1 geminos, horoscope, varo 
 producis genio, solis natalibus est qui 
 
 IS 
 
 I T . quinies . . et. 
 
 13. agulus. 
 
 8. dant .. latus, as in Virg. Aen. i. 105 
 = * obiiciunt latus,' the sea being sheltered 
 by the rocks forming the port. 
 
 valle for • sinu,' as if the scene were 
 inland. Abl. of manner. 
 
 se . . receptat, as in Virg. G. i. 336, 
 the freq. here perhaps marking the nume- 
 rous bends. Jahn. 
 
 9. A line from Ennius, Ann. i6.(VahIen.) 
 est operae, parenthetical, like * fas 
 
 est ' V. 35, ' venit Hesperus * Virg. E. 
 10. 77. 
 
 opera, for opportunity or working 
 time, especially in the gen., which seems 
 to be partitive. ' Operae ubi mihi erit, 
 ad te venero ' Plant. True. 4. 4, 30. 
 
 cognoscite, not * cognoscere,' is 
 the reading of the best MSS. * Cogno- 
 scere,' of listening to a narrative, as in 
 Juv. 3. 288. 
 
 cives (as Jahn says), is a mark of 
 the (simple) gravity of the old man. So 
 his epitaph, ' Adspicite, O cives, senis 
 Enni imaginis formam.' 
 
 10. cor. Ennius used to say that he 
 had three hearts, because he understood 
 Greek, Latin, and Oscan. Gell. 17. 17. I, 
 referred to by Plautius. The heart was 
 often spoken of as the seat of the under- 
 standing: comp. Cic. Tusc. i. 9, where 
 Ennius is quoted as using * cordattis ' for 
 wise. ' Curis acuens mortalia corda ' Virg. 
 G. I. 123. 
 
 cor. .Enni, periph., like *Virtus 
 Scipiadae ' Hor. 2 S. i. 72^- 
 
 destertnit, found elsewhere? For 
 Ennius' dreams, compare on Prol, 2 
 foil. 
 
 II. From Cic. Ac. pr. 2. 16 and Lucr. 
 1.120 foil., it woi^ld appear that Ennius 
 did not pretend to have been changed 
 into Homer, but only to have seen him in 
 a vision. Britannicus however on Prol. 3 
 and here refers to Porphyrio for the state- 
 ment that Ennius said at the beginning of 
 his annals that Homer's spirit had passed 
 into him in sleep. Homer's revelations 
 however turned on the doctrine of metem- 
 psychosis, he having been a peacock in 
 one stage of the process (note on Prol. 2), 
 and so Persius represents Ennius as having 
 been himself Homer and peacock, just as 
 in Prol. 3 he uses the word * memini,' as 
 if it were Ennius' word about his own 
 recollection, when it was really used of 
 Homer's. Thus in Hor. 2 S. 5. 41 Furius 
 is confounded with his own Jupiter. 
 
 Quintus is explained by the Scho- 
 liast as if it were a numeral — the stages 
 being a peacock, Euphorbus, Homer, Py- 
 thagoras, Ennius. Persius might very 
 well have intended a pun ; but then 
 we should rather have had ' a ' than 
 * ex,' as in ' alter ab illo,' * a love tertius 
 Aiax,' even if this gradation of transfor- 
 mations were established. Should Quintus 
 be taken with Maeonides, as if it were a 
 double name, Ennius and Homer in one. 
 Homer with a Roman praenomen ? The 
 names were sometimes reversed in poetry. 
 
SAT. VI. 
 
 119 
 
 as I like it to do, where the sides of the cliffs present a vast barrier, 
 and the shore retires into a deep bay. 'Acquaint yourselves with 
 the haven of Luna, now's your time, good people all ! ' so says 
 Ennius' brain, when he had been roused from dreaming himself 
 Maeonides Quintus developed out of Pythagoras' peacock. 
 
 While I live here, without a care for the vulgar or for what mis- 
 chief the south wind may be brewing for the cattle, without a care 
 either because that nook of my neighbour's is better land than 
 mine, even if all my inferiors in birth should grow rich over my 
 head, I would stick to my resolution, seeing no reason why I should 
 lose my height and my bulk with premature old age, or dine with- 
 out something savoury, or poke my nose into the seal of a bottle 
 of flat wine. Another man may take a different view ; aye, good 
 horoscope, you sometimes give birth to twins whose star is strangely 
 different. You will find a man who on his birthday, of all days in 
 
 and Homer's would naturally take the pre- 
 cedence. ' Quintus fiam e Sosia ' Plaut. 
 Amph. I. I. 152. 
 
 1 2-24-. ' Here 1 live, undisturbed by 
 thoughts of public- opinion, a bad season, 
 or the success of my neighbours. Let 
 who will grow rich, why should I stint 
 myself? Men have different passions, 
 one for spending, one for sparing ; I will 
 enjoy myself without running into either 
 extreme.' 
 
 13. securus, with gen., Virg. Aen. i. 
 
 350. 
 
 quid, etc. 'Quid cogitet humidus 
 Auster' Virg. G. 1. 462. For the double 
 construction, see 3. 5^> 
 
 13. * Arboribusque satisque Notus 
 pecorique sinister' Virg. G. i. 444, 
 ' iiocentem Corporibus . . Austrum ' Hor. 
 2 Od. 14. 15, 'plumbeus Auster' 2 S. 
 6.18. 
 
 infelix, with dat., Virg. G. 2. 239. 
 i securus put before et for the sake 
 /of emphasis. 'Aeneas ignarus abest.. 
 * ignarus et absit' Virg. Aen. 10. 85. 
 
 angulus. ' si angulus ille Proxi- 
 mus accedat' Hor. 3 S. 6. 8. 'ille ter- 
 rarum mihi praeter omnes Angulus ridet ' 
 2 Od. 6. 13. 
 
 14. adeo, emphatic. ' Though not 
 only one man of inferior extraction but 
 all should grow rich. 
 
 15. Hor. 1. c. 
 
 16. minui, ' to shrink or lose flesh.' 
 senio. i. 26. ' Amore senescit 
 
 habendi ' Hor. i Ep. 7. 85. 
 
 unctum, 'a dainty,' as in Hor. i Ep, 
 17. 12, A. P. 432 (compare I Ep. 15. 
 44 ' ubi quid melius contingit et unc- 
 tius*). 
 
 17. ' Signo laeso non insanire lagoenae ' 
 Hor. 2 Ep. 2. 134. 
 
 naso tetigisse. Scrutinizing the 
 state of the seal so closely that he can 
 touch it with his nose, and so learn by 
 the smell that it is good for nothing. 
 A condensed picture, ' more Persii.' 
 
 18. 'Another man may differ from 
 these tastes of mine if he likes — in- 
 deed twin brothers do not always think 
 alike.' 
 
 geminos ; sentiment from Hor, 
 3 Ep, 2. 183 foil. 
 
 horoscope, Manil, 3, 190, 200, 
 varo ., genio may either be ^ " 
 genius with two aspects, the same genius 
 presiding over both, or a genius differing 
 from the genius of the other, just as 
 ' varus ' in its literal sense is an epithet 
 both of a bowlegged man and of the legs 
 themselves, 
 
 19. producis, of birth. 'Ego is sum 
 qui te produxi pater' Plaut, Rud. 4, 4. 
 129, 'cum geminos produceret Arria 
 natos' Prop. 5. i. 89. Elsewhere of 
 education, ' Et laevo monitu pueros pro- 
 ducit avaros ' Juv, 14. 228, 
 
 natalibus, 1, 16 note, 2. i foil, 
 Hor. 2 S, 2. 60, which Persius has in 
 view, 
 
 soils, unlike Horace's Avidienus, 
 he keeps no other feast. 
 
120 
 
 PERSII 
 
 tinguat holus siccum muria vafer in calice empta, 
 ipse sacrum inrorans patinae piper ; hie bona dente 
 grandia magnanimus peragit puer. utar ego, utar, 
 nee rhombos ideo libertis ponere lautus, 
 nee tenuis sollers turdarum nosse salivas. 
 
 Messe tenus propria vive et granaria, fas est, 
 emole; quid metuis ? occa, et seges altera in herba est. 
 ' Ast vocat officium : trabe rupta Bruttia saxa 
 prendit amicus inops, remque omnem surdaque vota 
 condidit lonio ; iacet ipse in litore et una 
 ingentes de puppe dei, iamque obvia mergis 
 costa ratis lacerae.' nunc et de caespite vivo 
 frange aliquid, largire inopi, ne pictus oberret 
 caerulea in tabula, sed cenam funeris heres 
 
 25 
 
 30 
 
 21, patenae. 
 
 23. scombros. 
 
 26. Emule . . meluas. 
 
 32. nee. 
 
 10. tinguat, not expressive of mean- 
 ness, but simply opp. to siccum, which is 
 itself opp. to • unctum ' v. 16. 
 
 muria was an ingredient in sauce 
 (' ius ') along with oil (Hor. 2 S. 4. 65), 
 so that the miser may have used it as a 
 substitute for oil, which was the ordinary 
 accompaniment ; v. 68, Hor. 2 S. 2. 58., 
 
 3- 125- 
 
 vafer, of the low cunning of parsi- 
 mony, 
 
 empta, with ' muria.* Itwas bought 
 in a cup for the occasion, not kept in a 
 jar in the storeroom. 
 
 31. ipse, emphatic, as in Hor. 2 S. 
 ■i. 61. 
 
 sacrum. Hor. i S. I. 71, 2 S. 3. 
 no; perhaps referring, as Jahn thinks, 
 to such expressions as Homer's &Xs Qiios : 
 the language of early religion. 
 
 inrorans, like * instillat ' Hor. 2 S. 
 i. 62. 
 
 22. Imitated from Hor. I Ep. 15. 27 
 
 * rebus maternis atque paternis Fortiier 
 ahsumptis.' Compare also Ov. M. 8. 847 
 
 * demisso in viscera censu,' which Juv. 11. 
 40 has copied. 
 
 magnanimus, like ' fortiter,' as if 
 the undertaking were a great one, refer- 
 ring also to the spirit of generosity or 
 lifyaXorj/vxia on which the spendthrift 
 would pride himself. 
 
 peragit answers to our 'gets through.' 
 puer, ' while yet a youth.' GifFord 
 notices the rapidity of the metre ; con- 
 trast it with the slowness of v. 20. 
 
 utar. Hor. 2 Ep. 2. igo ' Ular et 
 ex modico, quantum res poscet, acervo, 
 Tollam, nee metuam quid de me iudicet' 
 heres. Quod non plura datis invenerit.' 
 
 23. rhombos. Hor. 2 S. 2. 47, Epod. 
 2. 50, Juv. 4 passim. 
 
 ponere. I. 63. 
 
 lautus ponere. Prol. II. 
 
 24. tenuis; ' exacta tenui ratione 
 saporum ' Hor. 2 S. 4. 36. Jahn. 
 
 sollers. 5. 37. 
 
 turdarum, fem. for the sake of 
 variety, or perhaps, as the Scholiast says, 
 because epicures could distinguish the 
 gender of thrushes as well as their breed- 
 ing by the taste. Thrushes were great 
 delicacies, Hor. 2 S. 5. 10, 1 Ep. 15. 41. 
 
 saliva, for * sapor,' effect for cause. 
 ' Sua cuique vino saliva ' Piin. 23. i. 22. 
 
 25-40. ' Live up to your means. 
 You want to be able to help your friends ? 
 Very well, then sell something — the 
 emergency will justify you. Your heir 
 will resent this, and visit it on you by 
 giving you a mean funeral, and morose 
 censors will say it all comes of foreign 
 philosophy. Will this trouble you in 
 your grave ? ' 
 
SAT. VI. 
 
 121 
 
 the year, sprinkles his dry vegetables with brine, like a knowing 
 dog as he is, bought in a cup and shakes the precious pepper 
 over his plate with his own hand, while here you have a fine spirited 
 young fellow gobbling through an immense estate. Enjoyment, 
 enjoyment for me, not that I go to the expense of serving up 
 turbots for my freedmen or am a connoisseur in the delicate juices 
 of hen thrushes. 
 
 Live up to the produce of your own estate each year. Grind out 
 your granaries : you may, without fear, you have only to harrow, 
 and a new crop is already in the blade. ' Aye, but there are claims 
 on me, a shipwrecked friend is clinging forlornly to the Bruttian 
 cliffs ; all his means and his prayers are drowned in the deep Io- 
 nian waters ; he is now lying on the beach, and with him the huge 
 gods from his vessel's stern, and the ribs of the wreck which are 
 beginning to invite the cormorants.' Now, then, break a bit of 
 turf from your landed capital, and be generous to the poor man, 
 that he may not have to go about with his picture on a board of 
 sea-green. But your heir will neglect your funeral feast in revenge 
 
 25. messe, ' the year's harvest.' Jahn's 
 construction making ' tenus ' adv. is very- 
 harsh. 
 
 propria, opp. to ' aliena.' 'Live 
 up to your income, but not beyond.' 
 
 vive, of supporting life. Hor. I Ep. 
 12. 8, 2 Ep. I. 123. 
 
 granaria. 5. no. 
 
 26. emolere granaria, a strong ex- 
 pression. ' Grind out your granaries ' = 
 have all your store ground up for use. 
 
 in herba est, 'is already in the 
 blade.' ' Luxuriem segetum tenera de- 
 pascit in herba' Virg. G. i. 112 ' adhuc 
 tua messis in herba est ' Ov. Her. 17. 263. 
 
 27. A supposed objection — 'if I spend 
 my income, how shall I be able to serve a 
 friend in an emergency ? ' 
 
 vocat officium. Juv. 3. 239. 
 Here ' officium ' is relative duty, as in 
 Cicero's treatise. 
 
 trabe rupta. I. 89 note. ' Frac- 
 tis trabibus ' Juv. 14. 296. 
 
 28. prendit. ' Prensantemque uncis 
 manibus capita aspera montis ' Virg. Aen. 
 6. 360. Casaubon. 
 
 surda, 'unheard.' ' Istius tibi sit 
 surda sine arte lyra' Prop. 4. 5. 5^< 
 ' surdo verbere caedit ' Juv. 13. 194. 
 
 29. condidit vota, as vows are said 
 ' cadere.' 
 
 30. Paintings, not images, of the 
 gods. ' Aurato fulgebat ApoUine puppis ' 
 Virg. Aen. 10. 171. 
 
 dei shows that there were sometimes 
 more than one, and so Hor. I Od. 14. 10 
 ' Non di (integri) quos iterum pressa 
 voces malo.' The mention of the gods 
 seems merely ornamental, not indicative, 
 as Turnebus ap. Stocker thinks, of the 
 shipwrecked man's piety. 
 
 mergis. Jahn compares Hor. Epod. 
 10. 21 ' Opima quod si praeda curvo 
 litore Porrecta merges iuveris.* 
 
 31. costa, of a ship. Plin. 13. 9. 19, 
 also Virg. Aen. 2. 16, where the language 
 is from shipbuilding. 
 
 lacerae. * At laceras etiam puppes 
 furiosa refeci ' Ov. Her. 2. 45. 
 
 caespite vivo, of turf growing. 
 Hor. I Od. 13. 19, Ov. M. 4. 300. Here 
 for the mass of landed property, from 
 which something is to be sacrificed, with 
 reference to the phrase ' de vivo detra- 
 here ' or ' resecare,' to deduct from the 
 capital. ' Dat de lucro : nihil detrahit de 
 vivo ' Cic. Fl. 37. 
 
 32. pictus. 1. 89 note. 
 
 33. caerulea, as it would be a sea- 
 piece, doubtless with a daub of green all 
 over. 
 
 in tabula with 'pictus.' 
 
 cenam funeris, 'the funeral ban- 
 quet,' given to the friends of the deceased, 
 and sometimes to the public (Suet. Caes. 
 26) : distinguished from the scanty meal 
 left on the tomb for the dead, ' fetalis 
 cena ' Juv. 5. 85, or ' novemdialis.' Jahn. 
 
122 
 
 PERSII 
 
 negleget, iratus quod rem curtaveris ; urnae 
 
 ossa inodora dabit, seu spirent cinnama surdum, 35 
 
 seu ceraso peccent casiae, nescire paratus. 
 
 tune bona incolumis minuas ? et Bestius urguet 
 
 doctores Graios ' Ita fit, postquam sapere urbi 
 
 cum pipere et palmis venit nostrum hoc maris cxpers ; 
 
 fenisecae crasso vitiarunt unguine pultes/ 40 
 
 haec cinere ulterior metuas ? At tu, meus heres 
 
 quisquis eris, paulum a turba seductior audi. 
 
 o bone, num ignoras ? missa est a Caesare laurus 
 
 insignem ob cladem Germanae pubis, et aris 
 
 frigidus excutitur cinis, ac iam postibus arma, 45 
 
 iam chlamydes regum, iam lutea gausapa captis 
 
 45. ac om. 46. clamidens. uictis. 
 
 The sentiment from Hor. 2 Ep. 2. 191 
 quoted on v. 22. 
 
 34. iratus with quod, 
 curtaveris. * Quantulum enim 
 
 summae curtdbit quisque dierum ' Hor. 
 1 S. 3. 1-24, ' Curtae nescio quid semper 
 abest rei ' 3 Od. 34. 64. 
 
 35. Spices were thrown into the 
 funeral fire. ' Congesta cremantur Turea 
 dona* Mix g. Aen. 6. 224. 'Cur nardo 
 flammae non oluere meae? ' Prop. 5. *J. 
 32. 
 
 surdum, of smell, like 'exsurdare' 
 Hor. 1 S. 8. 38, of taste. 
 
 36. ceraso. Adulteration with cherry 
 bark, mentioned nowhere else, though 
 Pliny (12. 20. 42) speaks of adulteration 
 with storax and laurel twigs. 
 
 *Dum myrrham et casiam flebills 
 uxor emit' Mart. lO. 97. 2. Jahn. 
 
 spirent ..peccent mark that the 
 clauses are dependent on nescire. He 
 knows not which of the two be the cause 
 — rhetorically equivalent to saying he 
 knows nothing of either. 
 
 paratus. I. 132. Here expressing 
 deliberation. 
 
 37. The heir*s reply to the complaint. 
 ' Incolumis ' = * inpune,' perhaps with an 
 antithetical reference to * minuas.' ' Are 
 you to impair your property and lose 
 nothing in your own person ? ' [Jahn in his 
 text of 1868, following the suggestion of 
 Sinner, transposes • tune bona incolumis 
 minuas * to v. 41, and ' haec cinere ulterior 
 
 metuas' in v. 41 to this line.] 
 
 Bestius. Hor. i Ep. 15. 37. In- 
 troduced here 'more Persii ' (2. 14 note), 
 and awkwardly enough, as the charge 
 against philosophy has no relation to the 
 context. 
 
 38. Ita fit. Cic. N. D. 3. 37 'Ita 
 fit : illi enim nusquam picti sunt qui nau- 
 fragia fecerunt in marique perierunt.' 
 ' This is the history of it.' Bestius seems 
 to censure everybody : the rich man for 
 spending money and also for wanting an 
 expensive funeral, and the heir for 
 grumbling at having no more to spend. 
 
 sapere. I. 9. 
 
 39. Everything is jumbled in the con- 
 demnation : foreign pepper (5. 55. 136), 
 foreign palms, and foreign notions. 
 
 palmis, • dates.' ' Quid vult palma 
 sibi rugosaque carica (dixi) ' Ov. F. i. 185, 
 Freund; or perhaps oil, Cato R. R. 113, 
 Jahn. 
 
 nostrum, of the age. 1. 9., 2, 62. 
 
 maris expers, from Hor. 2 S. 
 8. 15 * Chium maris expers,' not mixed 
 with salt water, which was supposed to 
 make the wine more wholesome (Athen. 
 I. p. 32 D, repeated by Jahn), and so 
 Jahn understands it here. The metaphor 
 from wine would agree with 5. 117, and 
 with the classification with pepper and 
 palms. ' Maris expers ' = * insulsum ' 
 (Heinrich), so that ' sapere maris expers ' 
 would be an oxymoron. Casaubon takes 
 • maris ' from ' mas,' in which case Persius 
 
SAT. VI. 
 
 123 
 
 for your clipping your property : he will put your ashes into the 
 urn in an unfragrant state, resolved to ask no questions, whether 
 it be that the cinnamon has lost its sense of smell, or that the 
 casia has become involved with cherry bark. As if you were going 
 to impair your property and lose nothing in your own person! 
 And Bestius is severe on the Greek teachers, 'That's how it is, 
 ever since this unpickled philosophy of ours came to town with 
 pepper and dates, our haymakers have spoilt their porridge with 
 those nasty thick oils.' Do you mean to say that you would be 
 afraid of this on the other side of the grave ? However, my heir, 
 whoever he may be, will perhaps step aside from the crowd and 
 let me say a word to him. My good sir, haven't you heard the 
 news ? bays have arrived from the emperor in honour of a signal 
 victory over the Germans ; the cold ashes are being shovelled away 
 from the altars; the empress has begun to contract for arms for 
 the temple -gates, and royal mantles, and yellow woollen for the 
 
 must have intended a pun, as he evidently 
 took the words from Horace. 
 
 40. fenisex is the commoner form, 
 crasso .. unguine, an epithet of feat/ 
 
 ointment, Hor. A. P. 37s, here applied 
 contemptuously to all condiments. 
 
 vitiarunt ; 2. 65, spoilt their good 
 honest meal by mixing it. 
 
 pultes. 4. 31 note. 
 
 41. ' Would you be afraid of this when 
 you are yourself removed beyond those 
 ashes which are to suffer by the supposed 
 neglect?' 5. 152 'cinis et manes et fabula 
 fies,' note. 
 
 41-60. ' I would address my heir in 
 this way— Here is an occasion of national 
 rejoicing — I mean to celebrate it by an 
 act of patriotic bounty. Do you mean to 
 question my right ? I am not obliged to 
 leave you what I have ? If you despise it, 
 I can easily get another heir — some beg- 
 gar, who is what my own ancestors were, 
 and therefore my kinsman even in law.* 
 
 42. quisquis eris indicates Persius* 
 own indifference. 
 
 seductior; 2. 4, 'paulum' with 
 • seductior * or with ' audi ? ' 
 
 43. For Caligula's German expedition, 
 see Suet. Cal. 43 foil. He ordered a 
 triumph which was to be unprecedentedly 
 splendid, and cheap in proportion, as he 
 had a right to the property of his subjects 
 — changed his mind, forbade any proposal 
 on the subject under capital penalties, 
 abused the senate for doing nothing, and 
 
 finally entered the city in ovation, on his 
 birthday. This happened, as Gifford ob- 
 serves, when Persius was seven years' old, 
 so that he may have been struck with it. 
 Perhaps he intended a suppressed sneer at 
 Caligula to glance off on Nero. 
 
 num ignoras. Surely you have 
 heard the news, and will not wonder at 
 my enthusiasm. 
 
 laurus, for the Maureatae litterae,' 
 or ' laureatae ' simply, the letter bound 
 with bay, in which tlie general announced 
 his victory to the senate. 
 
 45. Compare Virg. Aen. II. 211 'cin- 
 erem et confusa ruebant Ossa focis.' 
 
 frigidus, perhaps alluding to the 
 rarity of such rejoicings. Lubin, 
 
 post ibus,/or the temple gates ; * in 
 postibus arma,' Virg. Aen. 7. 183. So 
 Aen. 3. 287, Aesch. Ag. 579. 
 
 46. Caligula chose captives who were 
 to appear in procession, Suet, Cal. 47. 
 
 gausapa (other forms of which are 
 ' gausapiae,' ' gausapes,' ' gausape '), is ex- 
 plained by Konig, Heinr., and Jahn, of 
 false hair, from the passage 4. 37 (where, 
 however, the word is plainly metaphorical), 
 like the use of ' vestis ' for a beard. From 
 Suet. 1. c, it appears that Caligula ' cap- 
 tives . . coegit rutilare et submittere co- 
 mam,' and the provision of false hair 
 would be quite in keeping with the whole 
 of the sham as Persius represents it. 
 Casaubon however refers to Varro, as 
 showing that the Gauls, who were dressed 
 
124 
 
 PERSII 
 
 essedaque ingentesque locat Caesonia Rhenos. 
 dis igitur genioque ducis centum paria ob res 
 egregie gestas induce ; quis vetat ? aude. 
 vae, nisi conives! oleum artocreasque popello 
 largior; an prohibes? die clare! ' Non adeo,' iiiquis ? 
 exossatus ager iuxta est. Age, si mihi nulla 
 iam reliqua ex amitis, patruelis nulla, proneptis 
 nulla manet patrui, sterilis matertera vixit, 
 deque avia nihilum superest, accedo Bovillas 
 clivumque ad Virbi, praesto est mihi Manius iieres. 
 ' Progenies terrae ? ' Quaere ex me, quis mihi quartus 
 
 49. in luco. 
 
 50 
 
 55 
 
 54. sterelis. 
 
 50. Ve si coniues. 51. aiideo. 
 
 56. Cliviumque uirhii. 
 
 like the Germans, and actually selected to 
 figure in- this triumph (Suet. 1. c), wore 
 
 * gausapa/ and the dress was not uncom- 
 mon at Rome, (Ov. A. A. 2. 300, Plin. 8. 
 48. 73, Mart. 14. 145,) 'gausapum ' being 
 a shaggy woollen material, to which the 
 epithet ' villosum ' is applied, and this 
 seems the simpler explanation. 
 
 47. * esseda Britanna,' Prop. z. x. 76, 
 
 * Belgica ' Virg. G. 3. 204, common, or 
 considered to be so, to the various bar- 
 barians of the West of Europe. [' In Bri- 
 tannia ne ab essedariis decipiaris, caveto/ 
 Cicero to Trebatius then in Britain, Div. 
 7. 6 : ' essedum aliquod suadeo capias ' 
 
 ib. M 
 
 locat may point to the intended 
 cheapness of the display, as of course it 
 does to the fraud, as if the materials were 
 always kept on hand. 
 
 Caesonia was first Caligula's mis- 
 tress, afterwards, on the birth of a daughter, 
 his wife. Suet. Cal. 25. 
 
 Rhenos, explained by almost all the 
 commentators as 'Rhenanos :' but pictures 
 or images of different parts of the conquered 
 territory were borne in triumph. Jahn 
 refers to Ov. A. A. i. 223 foil. 'Quae 
 loca, qui montes, quaeve ferantur aquae . . 
 Hie est Euphrates, praecinctus arundine 
 frontem : Cui coma dependet caerula, 
 Tigris erit.* So the Nile in the triumphal 
 representation, Virg. G. 3. 28. Thus the 
 pi. is sarcastic. 
 
 48. Caligula punished those who did 
 not swear by his genius, Suet. Cal. 27. 
 
 * Mille Lares Geniumque ducis qui tradidit 
 illos Urbs habet' Ov. F. 5. 145 of Au- 
 
 gustus, Kdnig, Juv. 4, 145., 7* ^i, calls 
 Domitian ' dux,' with like sarcasm — 
 perhaps referring to a similar exploit of 
 his, a sham iriumph with manufactured 
 captives, Tac. Agr. 39. 
 
 centum paria, from Hor. 2 S. 3. 
 85 * Ni sic fecissent, gladiatorum dare 
 centum Damnati populi paria atque epu- 
 lum,' where it is part of the provision of 
 a will. These displays were not confined 
 to the Emperor, but were sometimes given 
 by private persons, Suet. Claud. 34 ' gladia- 
 torio munere vel suo vel alieno,' Juv. 3. 
 34 Mayor's note, though of course on a 
 scale like this they required princely means. 
 
 paria, alone, as in Sen. Ep. 7. 4 
 ' ordinariis paribus.' 
 
 49. induco, 'A me autem gladia- 
 torum par nobilissimum inducitur ' Cic. 
 Opt. Gen. Orat. 6. 1 7. 
 
 aude, as we should say, ' I dare you.' 
 
 50. coniveo, nearly =' concedo,' in 
 connection with which it is used, Cic. Ph. 
 I. 7. opp. to'ferendum non puto,' Persius 
 threatens to go further, if his heir blames 
 him. 
 
 oleum ; Caesar gave the people 2lbs. 
 of oil per man, on the occasion of his 
 triumphs, after all his wars were over. 
 Suet. Caes. 38. Nero gave oil to the 
 senate and equites when he dedicated 
 warm baths and gymnasia, Suet. Nero 12, 
 Tac. Ann. 14. 47, Konig. 
 
 artocreas, = ' visceratio,' according 
 to Stephens* glossary, p. 116, and that of 
 Philoxenus, quoted by Casaubon and Jahn, 
 so that we must suppose bread and meat 
 to have been distributed separately, though 
 
SAT. VI. 
 
 125 
 
 prisoners, and chariots, and Rhines as large as life. Well, I am 
 coming forward with a hundred pair in acknowledgment to the gods 
 and our general's destiny for this brilliant advantage. Who's to 
 say me nay ? Just try. Woe to you if you don't wink at it ! I am 
 to treat the mob with oil and bread and meat. Do you mean to 
 hinder me? Speak out. You won't accept the inheritance, you 
 say? Here is a field, now, cleared for ploughing. Suppose none 
 of my paternal aunts survive me, none of my female cousins on the 
 father's side; suppose I have no female first cousin twice removed 
 in existence, my maternal aunt dies without issue, and there is no 
 representative of my grandmother living, why, I go to Bovillae, to 
 Virbius' hill, and there is Manius an heir ready to my hands. 
 ' What, a groundling ? ' Ask me who is my great-great-grandfather. 
 
 most commentators explain the word as a 
 kind of meat-pie. It occurs in an in- 
 scription (Orell. 7. 4937) . . ORNETVR 
 DEDICATIONE ARTOCREA | POPV- 
 LO CVPRENSI DEDIT, which however 
 throws no light on its exact meaning. 
 
 popello, semi-contempluous, as in 
 
 4-I5- 
 
 51. * Don't mutter but speak out.* 
 adeo seems to be a verb, * adire he- 
 
 reditatem ' is a common phrase, ' to enter 
 on or accept an inheritance,' and ' adire no- 
 men ' is used for ' to assume a name by 
 will,' Freund s. v., and the sense agrees 
 with what follows — whereas no parallel 
 instance of the adverb ' adeo * is produced. 
 Perhaps there should be a question at 
 ' inquis ;' ' Do you say, I won't accept ? ' 
 
 52. exossatus ager iuxta est. The 
 early commentators explain ' exossatus ' 
 
 * cleared of stones,' after the Scholiast, who 
 singularly renders it * lapidibus plenus,' 
 referring to Ov. M. I. 393 ' lapides in 
 corpore terrae Ossa reor dici :' y^ 6(Tt6jSt]S 
 is used by Menander, the rhetorician, 
 (ap. Casaubon) for stony ground. Casau- 
 bon and later editors interpret it exhausted, 
 boneless, and hence without strength. 
 Might it be literally 'cleared of bones,' 
 like the iield in Hor. i S. 7, having been 
 once used as a burying-ground, and now 
 prepared for cultivation? In that case 
 Persius will say, ' Here is a good piece of 
 property just by — I can easily find an heir 
 for it.' If we take it exhausted, it will be 
 open to us either to make Persius speak, 
 
 * Suppose all I have is a Held, and that 
 nearly worn out, I can still,' etc., or to 
 make the heir say, ' That is as good as 
 (' iuxta ') spoiling your property for good 
 
 and all.' [Jahn in his text of 1868 reads 
 
 • Non adeo ' inquis ' Exossatus ager iuxta 
 est,' making *adeo ' an adverb.] 
 
 Age si ; Hor. 2 S. 3. 117. 
 33. amita is the ' aunt ' by the father's 
 side, ' matertera ' by the mother's. Ob- 
 serve that all the supposed relatives named 
 here are females. He actually left his 
 property to his mother and sisters, as ap- 
 pears from his life, which also speaks of a 
 paternal aunt. 
 
 54. sterilis .. vixit, ' has died without 
 issue.' 
 
 55. Bovillae, between Rome and Ari- 
 cia (Hor. i S. 5. l), the first stage on the 
 Appian road, called ' suburbanae,' Prop. 5. 
 I. 33, Ov. F. 3. 667. 
 
 56. clivum .. Virbi, mentioned more 
 than once by Martial (2. 19. 3, etc.), as 
 
 * clivus Aricinus ;' Virbius, the Italian Hip- 
 polytus, being the hero of Aricia, Virg. 
 Aen, 7- 7^^ ^°'^' ^* ^^s a great resort 
 for beggars, Mart. I. c, Juv. 4. 117, 
 Mayor's note, and Persius says that one 
 of these is ready to be his heir. * Multi 
 Mani Ariciae,' was an old proverb, Fest. 
 s.v. 'Manius,' (p. 145 Miiller) who ap- 
 pears to understand it of the town in the 
 days of its prosperity, when many great 
 men were there — from this it may 
 easily have passed into a sneer in the 
 altered days of the place, so that ' one 
 of the aristocracy of Aricia ' would be 
 synonymous with a beggar. But the name 
 is given to a slave by Cato, R. R. 141. 
 
 57. Progenies terrae, is the heir's 
 comment. ' You step at once from your 
 relatives to the son of nobody knows who.' 
 'Terrae filius ' occurs in Cic. Att. i. 13, 
 ' terrae filio nescio cui.' 
 
126 
 
 PERSII 
 
 60 
 
 sit pater: haud prompte, dicam tamen ; adde etiam unum, 
 unum etiam : terrae est iam Alius, et mihi ritu 
 Manius hie generis prope maior avunculus exit. 
 
 Qui prior es, cur me in decursu lampada poscis ? 
 sum tibi Mercurius ; venio deus hue ego ut ille 
 pingitur ; an renuis ? vin tu gaudere relictis ? 
 dest aliquid summae. Minui mihi ; sed tibi totum est, 
 quidquid id est. ubi sit, fuge quaerere, quod mihi quondam 65 
 legarat Tadius, neu dicta repone paterna. 
 ' fenoris accedat merces ; hinc exime sumptus, 
 quid reliquum est?** Reliquum? nunc, nunc inpensius ungue, 
 ungue, puer, caules! mihi festa luce coquetur 
 urtica et fissa fumosum sinciput aure, 70 
 
 59. est etiam. 6l. poscas. 
 
 64. De est. 66. tatius. pone. 68. iam pejisius. 
 
 63, mns tu. 
 69, unge. 
 
 58. patres is used generally of an- 
 cestry, so Persius calls the great- great- 
 grandfather (* abavus ') * quartus pater.' 
 [' Pilumnusque illi quartus pater ' Virg. 
 Aen. 10. 619.] 
 
 haud prompte, dicam tamen, 
 fi6\is f/.eVf i^^pS} 5* ofjLOiS, or something 
 like it, would be the Greek equivalent. 
 Jahn compares Lucan i. 378 ' invita 
 peragam tamen omnia dextra.' 
 
 adde etiam unum. 'Demo unum, 
 demo etiam (if this and not * et item ' be 
 the true reading) unum,' Hor. 2 Ep. 1.46. 
 
 59. * At last he is a son of earth,* 
 ritu.with 'generis/ though Jahn sepa- 
 rates them, 'by regular descent.' 
 
 60. maior avunculus was the great- 
 grandmother's brother, * magnus' being the 
 grandmother's, and ' maximus * the great- 
 great-grandmother's. Freund referring to 
 Paulus and Gains, Isid. Orig. 9. 6. 17, 
 gives ' proavunculus.' Persius does not 
 pretend strict accuracy ('prope') or he 
 would not only have had to push the 
 relationship several degrees back, but he 
 would have said ' patruus,' not * avun- 
 culus.' ' Avunculus maior ' is sometimes 
 used for ' avunculus magnus,' and • avun- 
 culus* simply for * avunculus maior;' see 
 Freund. 
 
 exit, like * evadit,' * turns out to be,* 
 1.45 note, though here there seems no 
 definite metaphor, Persius' argument is 
 like Juv. 8. 272, tracing the noble to 
 
 Romulus* gang. Compare also Juv. 4. 
 98, where the ' terrae filii ' are ennobled 
 as little brothers of the earth-born giants. 
 
 61-74. Persius continues to his heir, 
 ' Why wish to succeed before your time ? 
 Inheritance is fortune — take it for what it 
 is worth. All I leave will be yours, but 
 mark — it is what I leave^ not what I 
 have or have had. Your selfishness only 
 makes me resolved on being selfish too. 
 You would have me save — not only for you, 
 but for your descendants, who are as likely 
 as not to be spendthrifts and profligates.' 
 
 61. For the Kanirabrjtpopia see Diet. 
 Ant. 
 
 prior, 'you who are before me, and 
 whose turn is not yet come.' Jahn seems 
 right in laying a stress on ' in decursu,* 
 ' while I am running/ * before I have done 
 running.' ['Nunc cursu lampada tibi 
 trado' Varro, R. R. 3. 16.] 
 
 decursus, as he remarks, is the 
 word for a Roman custom of running in 
 armour at funeral games, Virg. Aen. II. 
 189. Cicero has ' decursus mei temporis,' 
 Fam. 3. 2, and 'decursus honorum,' de 
 Or. I. I. 
 
 poscis, 'without waiting till I give 
 it up.' The well-known passage, Lucr. z. 
 79, is not quite parallel, as the succession 
 there is of life, here of inheritance. 
 
 62. Mercurius, 2, ij note. 
 
 63- pingitur, i.e. 'with a money bag,' 
 [Preller, Romische Mythologie, p. 599, 
 
SAT. VI. 
 
 127 
 
 Give me time and I can tell you. Go back one step more, and one 
 more. I come to a groundling at last ; and so in strict legal descent 
 Manius here turns out to be something like my great-great-uncle. 
 
 Why should you who are before me in the race ask for my torch 
 before I have done running.? You should regard me as Mercury. 
 I present myself to you as a god, just as he does in his picture. 
 Will you take what I leave and be thankful? There is something 
 short of the whole sum. Yes, I have robbed myself for myself; 
 but for you it is all, whatever it may be. Don't trouble yourself 
 to ask what has become of what Tadius left me years ago, and 
 don't remind me of my father. ' Add the interest to your receipts. 
 Now, then, deduct your outgoings, and there remains what ? ' Re- 
 mains what, indeed .? Souse the cabbages, boy, souse them with 
 oil, and don't mind the expense. Am I to have nettles boiled 
 for me on holidays^ and smoked pig's cheek split through the ear. 
 
 mentions ' viele kleine Bronzestatuen, 
 welche ihn (Mercurius) gewohnHch mit 
 den beiden herkommlichen Attributen des 
 Schlangenstabes und des Beutels darstel- 
 len.'] Jahn refers to Mus. Borb. 6. 2., 8. 
 38, MttUer Mon. Art. Ant. 2. t. 29 foil. 
 The Delph. ed. compares Hor. 2 S. 3. 67 
 ' an magis excors Reiecta praeda, quam 
 praesens Mercurius fert?* 
 
 renuis. v. 51. 
 
 vin. Bentley on Hor. 2 S. 6. 92, 
 distinguishes between ' vin' tu ' and ' vis 
 tu,* supposing the one to be a simple 
 question, the other a virtual command. 
 Jahn however quotes Sulpicius in Cic. 
 Fam. 4. 5 ' visne tu te, Servi, cohibere ? ' 
 Here the answer expected seems to be 
 affirmative, whether we suppose a com- 
 mand or a mere question to be in- 
 tended. 
 
 gaudere, as we should say, ' to take 
 and be thankful.* 
 
 relictis, of 'leaving by will.' 
 64. summae. Hor. 2 S. 3. 124, quoted 
 on V. 34, id. I S. 4. 32. 
 
 mihi, emphatic, 3. 78, oix iva ti 
 /i^ kictlvca, dXX' tVa auTo). 
 
 65. quidquid id est ; Virg. Aen. 
 2. 49. 
 
 fuge quaerere; Hor. I Od. 9. 13. 
 66. Stadius is read by most MSS., but 
 as it is found nowhere except in a doubt- 
 ful inscription, Jahn inclines to ' Tadius ' 
 or ' Staius,' both of which have some MS. 
 authority. 
 
 neu dicta repone paterna,= 
 ' neu sis pater mihi,' compare 3. 96, ' do 
 not give me my father's language over 
 
 again.' So ' reponis Achillem,' * bring 
 again on the stage,' Hor. A. P. 120. 
 ['Oppone' Jahn (1868) from one of his 
 Paris MSS.] 
 
 67. This line has hitherto been taken 
 by itself, ' hinc ' being referred to ' mer- 
 ces.' ' Get interest, and live on it, not on 
 your principal.' ' Accedat,' ' exime,' and 
 * reliquum ' however, are clearly corre- 
 latives, so that we must suppose the whole 
 ' Feneris .. reliquum est,' to be uttered 
 by Persius as a specimen of the paternal 
 tone which the heir adopts. ' Carry your 
 interest to your account — then subtract 
 your expenses — and see what is over,' i.e. 
 see whether you have managed to hve on 
 the interest of your money or not. 
 ' Hinc ' then had better be referred to the 
 whole sum after the addition of the in- 
 terest, though the other view is possible. 
 Compare Hor. A. P. 327 foil. ' si de quin- 
 cunce remota est Uncia, quid superat? 
 . . Redit uncia : quid fit ? ' 'The father by 
 using technical terms implies that he 
 wishes his son to be familiar with ac- 
 counts. 
 
 merces, as in Hor. I S. 2. 14., 3. 
 88, here it is rendered definite by ' fe- 
 neris,' as there by the context. 
 
 68. Persius repeats ' reliquum ' indig- 
 nantly, like ' cuinam '2. 19. 
 
 impensius, opp. to * instillat,' Hor. 
 2 S. 2. 62. 
 
 ungue .. caules, Hor. 2 S. 3. 125. 
 69. puer, 'this slave,' as in 5. 126. 
 
 festa luce. v. 19., 4. 28, Hor. 2 S. 
 2. 61., 3. 143. 
 
 70. urtica, Hor. i Ep. 12. 7, ' herbis 
 
128 
 
 PERSII 
 
 ut tuus iste nepos olim satur anseris extis, 
 cum nibrosa vago singultiet inguine vena, 
 patriciae inmeiat vulvae ? mihi trama figurae 
 sit reliqua, ast illi tremat omento popa venter? 
 
 Vende animam lucro, mercare atque excute soUers 7<; 
 
 omne latus mundi, nee sit praestantior alter 
 Cappadocas rigida pinguis plausisse catasta: 
 rem duplica. ' Feci ; iam triplex, iam mihi quarto, 
 iam deciens redit in rugam: depunge, ubi sistam/ 
 Inventus, Chrysippe, tui finitor acervi. 80 
 
 73. patntiae. 
 
 75. Vnde. 
 
 vivis et urtica* where some interpret it a 
 fish. Persius however plainly means a 
 vegetable, imitating Horace, 2 S. 2. 116 
 foil. ' Non ego . . temere edi luce profesta 
 Quidquam praeterAo/ws/v^mosaecum pede 
 pernae,' while he as plainly took the word 
 from the passage in the Epistles. 
 
 70. sinciput, 'pig's cheek,' Plaut. Men. 
 1.3. 28,Petron. 135 'fabaadusumreposita 
 et sincipitis vetustissimi particuJa.' Smoked 
 pork was a common rustic dish. Hor. 
 I.e., Juv. II. 82, Moret. 57. 
 
 71. nepos, in the double sense. The 
 folly of saving is more apparent, the more 
 distant the descendant who will squander 
 the money. 
 
 exta, like OTTK6r(x^°-f o^ ^^^ larger 
 organs of the body. ^ Exta homini ab 
 inferiore viscerum parte separantur mem- 
 brana,' Plin. il. 37. 77 : here of the liver, 
 a well-known dainty, Hor. 2 S. 8. 88, Juv. 
 5, 114, Mayor's note. With the sentiment 
 compare Hor. 2 S. 3. 112 * Filius, aut 
 etiam haec libertus ut ebibat heres . . cus- 
 todis?' also i Ep. 5. 12. 
 
 73. trama, as explained by Sen, Ep. 
 90. 20, seems to be the thread of the warp 
 (* stamen '), not of the woof (* subte- 
 men *), as Serv. says on Virg. Aen. 3. 483, 
 quoting this passage, and Jahn after him. 
 And so the image seems to require, which 
 is from a cloak, where the nap is worn 
 awaj and only the threads remain. Ca- 
 
 saubon quotes Eur. Aut. Fr. 12 (Nauck) 
 Tpi^wv€s iKPa\6vT€s otxoVTat Hp6Kas. 
 
 figurae, *the shape.' * Formal fi- 
 gura* Lucr. 4. 69. Gen. or dat.? if the 
 former, * the mere thread of my shape,' 
 the skeleton. ' Is my shape to dwindle to 
 a thread ? * 
 
 74. reliqua, possibly with a sneering 
 reference to ' reliquum ' v. 68. 
 
 tremat, * wag before him.' 
 omento, 'the adipose membrane,' 
 2.47. 
 
 p o p a, subst. used adjectively, from the 
 fatness of the priests' assistants (' popae'). 
 'Inflavit cum pinguis cbur Tyrrhenus ad 
 aras ' Virg. G. 2. 193. 
 
 75-80. *'Well — go on heaping up more 
 wealth — more, more, more. Are you 
 never to stop ? Never* Persius still speaks 
 to his heir, who is assumed to value wealth 
 for its own sake (v. 71), and condemns 
 him as it were to the fate of constantly 
 seeking and never being satisfied — not 
 unlike the punishment of the Danaides, as 
 explained by Lucr. 3. 1009 foil. 
 
 75. Vende animam lucro. Casau- 
 bon quotes a Greek proverb, 0av6.rov 
 wvtov t6 Kipbos, and Longin. Subl. 44. 9 
 T^ l« Tou iravT^s teepdaiveiv dwoufie^a t^s 
 ipvx^s : ' the life.' 
 
 excute, metaphorical, as in i. 49,, 
 5. 22. 
 
 76. latus mundi, Hor. I Od. 22. 19. 
 
SAT. VI. 
 
 139 
 
 that your young scape grace may gorge himself on goose's in- 
 wards P^^are my remains to be a bag of bones, while he has a 
 priestly belly wagging about with fat ? 
 
 Sell your life for gain ; do business ; turn every stone in every 
 corner of the world, like a keen hand; let no one beat you at 
 slapping fat Cappadocians on the upright platform; double your 
 capital. 'There it is — three, four, ten times over it comes into my 
 purse : prick a hole where I am to stop.' Chrysippus, the man to 
 Umit your heap is found at last. 
 
 ne sit praestantior alter. ' Dum 
 ne sit te ditior alter' Hor. i S. i. 40, 
 which leads us to take ' ne ' here ' lest.' 
 Compare Hor. I Ep. 6. 20 foil. ; ' praestan- 
 tior alter ' Virg. Aen. 6. 164. 
 
 77- for Cappadocian slaves, see Hor. I 
 Ep. 6. 39 ' Mancipiis locuples, eget aeris 
 Cappadocum rex,' Mart. 10. 76. 3 ' Nee 
 de Cappadocis eques catastis^ 
 
 rigida, 'fixed upright.* ' Rigidae 
 columnae' Ov. F. 3. 529, Jahn. 
 
 plausisse ; ' plausae sonitum cer- 
 vicis amare' Virg. G. 3. 186, ' pectora 
 plavsa' Aen. 12. 86. The buyer claps 
 the slayes to test their condition, hence 
 ' pingues.* 
 
 catasta, Mart. 1. c. Diet. Ant. ' Let 
 no one beat you as a judge of slave- 
 . flesh.' 
 
 78. Imitated from Hor. i. Ep. 6. 34 foil. 
 'Mille talenta rotundentur, totidem altera 
 — porro Tertia succedant, et quae pars 
 quadret acervum,' and imitated in turn by 
 Juv. 14. 323 foil. 
 
 quarto, as if 'ter' had preceded. 
 
 79. redit, 'of revenue;' 'reditus,' and 
 50 doubtless in Hot. A. P. 329. 
 
 rugam, ' the fold of the garment,' 
 Plin. 35. 8. 34, as 'sinus' is used of a 
 purse : * rugam trahit ' in the imitation by 
 Juv. 14. 325 looks as if he had misunder- 
 stood the meaning here to be ' makes you 
 frown dissatisfaction.' Casaubon however 
 explains ' rugam ' there of the 'sinus.' Is 
 there any allusion to ' duplica,' as if there 
 were a fold for each sum ? 
 
 depunge, better than ' depinge/ 
 though the latter has a majority of MSS. 
 in its favour, and is restored by Jahn, like 
 ' fige modum.' The man himself wishes to 
 be checked. 
 
 80. ' Why then Chrysippus ' problem 
 has been solved,' — implying that the man 
 expects an impossibility. 
 
 acervi, the sorites, not the cumu- 
 lative syllogism, but the fallacy. ' Ratione 
 ruentis acervi ' Hor. 2 Ep. I- 47- Casaubon 
 compares Cic. Acad. 2, 29, where the 
 words * nullam nobis dedit cognitionem 
 fini-um, ut in uUa re statuere possimus 
 quatenus^ will explain ' finitor.' Chry- 
 sippus' own solution was to halt arbitrarily 
 at a certain point {quiescere, iJiruxaffiK, 
 en-ex^i"), and decline answering. 
 
ADDITIONAL NOTES. 
 
 I. 5. 'Non, si quid turbida Roma 
 
 elevet, accedas.' 
 
 Mr. J. E. Yonge, in some remarks on Conington's and Pretor's editions 
 of Persius, published in the Journal of Philology for 1873, has an excellent 
 note on the use of non with the present subjunctive, reminding scholars that 
 non accedas is in reality better Latin than ne accedas, being in fact virtually 
 equivalent to oi Sei irpoirekBeiv, ' it is not for you to approach : ' compare 
 Conington's translation of non dubites 5. 45. ' Non li elevet accedas,' says 
 Mr. Yonge, ' is of the same stamp as non si me satis audias Speres, Hor. C. i. 
 13. 13 ; non si sol-vas in-venias, ib. Sat. 1. 4. 60; nee si certes concedat, Virg. Eel. 
 2. 57. — [Add Ov. Pont. i. 7 (6). 24 'non agites, si qua coire velis.']— The 
 sentence is in a conditional form, its first clauses containing a general pro- 
 position, its final one {ne quaesiveris) a particular precept. Thus, "you 
 would ( = should) not go out of your way, if public fashion decries a thing, 
 to notice it or test the silly standard it sets up : and (as you would not do 
 this) consult no judgment but your own." ' Quintilian i. 5. 50 objects to 
 saying non feceris for ne feceris : I am not sure whether it has been noticed 
 that Antonius apparently broke this rule in his letter to Cicero (Att. 14. 13 
 A), when he said ' non contemfseris hanc familiam.' Perhaps non contempseris 
 is equivalent to ' you should not,' ' you had better not, despise.' 
 
 I. 7. 'Trutina,' a rough and ready balance : Cic. de Or. 2. 38. 159 'ad ea 
 probanda quae non aurificis statera sed popular! quadam trutina examinantur.' 
 
 1.9.' Nostrum istud vivere ; ' so Plaut. Cure. 28 (Fleck.) ' ita tuom conferto 
 amare semper, si sapis.' 
 
 I. 10. Comp. Prop. 2. I. 4 'Ingenium nobis ipsa puella facit.' 
 
 1. 22-3. 'Tun', vetule, auriculis alienis coUigis escas, 
 
 auriculis, quibus efdicas cute perditus Ohe'f 
 
 Madvig notices this passage in the second volume of his Adversaria, pro- 
 nouncing decidedly for reading articuUs instead of auriculis in the second line, 
 and understanding Persius to mean that the man is gouty as well as dropsical 
 {cute perditus). ArticuUs is Madvig's conjecture, which he says is confii-med 
 by Priscian and two respectable MSS. of Jahn. I find in Jahn's apparatus 
 no mention of any MS. support for the reading ; and Keil says nothing of 
 it in his edition of Priscian. 
 
 1. 48. Comp. Cic. de Or. 3. 26. loi ' quare iene et praeclare nobis saepe 
 dicatur ; belle et festive niraium saepe nolo.' 
 
 z. 42. ' Grandis,' of plate, Plaut. Cure. 368 (Fleck.), Cic. Verr. 2. 4. 21. 47. 
 ' Tuccetum' occurs also in Appuleius M. 2. 7., 7. 11. 
 
 2. 59. Comp. Eurip. Philoct. (fr. 792 Nauck) [Spas 8f] as k&v 6eol(rt 
 KepSa ivuv Kakov, eav/idff rai 6' d jrXeioTov iv vaois e^av Xpv<r6i>, 
 
ADDITIONAL NOTES. *i3i 
 
 2.63. 'Et bona dis ex hac scelerata ducere pulpa.' 
 
 The expression pulpa reminds us (as I liave hinted in an additional note 
 on the passage) of the use of a-ap^ as opposed to -^vxh in the later philoso- 
 phical schools of Greece. Zeller (Philosophie d. Griech. 3. i. p. 405) thinks 
 that (Tap^ was first employed by Epicurus as a more exact expression than 
 crap,a for body as opposed to mind. In a letter of Epicurus quoted by 
 Diogenes Laertius o-dp| occurs several times (137, 140, 144, 145), being 
 opposed in one passage to ■^vxt], in another to Smi/oio. The passages quoted 
 in the note from Epictetus and Marcus Aurelius seem to show that the 
 word was current in the ordinary polemics of the Stoics and Epicureans. 
 Their use of the word must of course be distinguished from its theological 
 applications, whether Greek or Judaic, on which an essay by Dr. Hermann 
 Liidemann (Die Anthropologic des Apostels Paulus, Kiel 1872) may be 
 consulted with advantage. The transition to a quasi-theological use would 
 however be easy, were erdp^ or caro contrasted (as Persius contrasts pulpa) 
 with the nature of the Deity ; and possibly such a turn may have been 
 more familiar to the popular Stoical discourses, whose tone Persius con- 
 stantly reproduces, than the existing evidence enables us to prove. It 
 should be observed, with regard to Zeller's remark on the difference 
 apparently drawn by Epicurus between a-ap^ and aapa, that Seneca is less 
 precise, and uses caro and corpusculum as virtually synonymous : ' Nunquam 
 
 me caro ista compellet ad metum nunquam in honorem huius cor- 
 
 pusculi mentiar.' (Ep. 65. 22.) 
 
 3. 45. ' Grandia si nollem raorituri -verba Catonis 
 
 discere.' 
 
 Comp. Petronius Sat. 5 ' Grandiaque indomiti Ciceronis -verba minentur.' 
 
 2. 55. ' Polentam grandem' Cato R. R. 108. 
 
 3. 107. Comp. Lucil. 26. 12 (Muller) 'nunquam priusquam venas 
 hominis tetigit ac praecordia.' 
 
 4. 2. For the present 'toUit' comp. also Cic. Fam. 5. 12. 5 'sibi avelli 
 spiculum iubet Epaminondas.' 
 
 5. 10. Comp. Plant. Bacch. 22 (Fleck.) ' Scio spiritum eius maiorem esse 
 multum Quam foUes taurini halitant.' 
 
 5. 36. 'Por'teneros annas'' comp. Quint. 2. 2. 6 'utet teneriores annos ab 
 iniuria sanctitas docentis custodiat, et ferociores a licentia gravitas deterreat.' 
 
 5. 4 1 foil. Comp. the picture of the young Marcus Cicero and Cratippus 
 given by the former ap. Cic. Fam. 16. 21. 
 
 5. 88. 'Mens:' comp. Plaut. Persa 472 (Ritschl) 'sua nunc est, mea 
 ancilla quae fuit ' ( = ' is her own mistress '). 
 
 6. 61. Comp. Plaut. Stich, 81 (Fleck.) ' decurso aetatis spatio.' 
 
 Erratum. On p. 49. for imbutum coxit read imbutum. Coxit. 
 
 H.N. 
 
INDEX 
 
 TO THE INTRODUCTORY LECTURE AND THE NOTES. 
 
 Abacus, I. 131. 
 
 Accusative, of object, 3. 43., 5. 184; 
 
 cognate, after moveri 6- 123 ; pallere i. 
 
 t2x^; svdare 5, 150; trepidare 3. 88; 
 
 vivere 3. 67. 
 Acervus, 6. 80. 
 Acelum, 4. 32., 5. 86. 
 Actus, 5. 99. 
 Adeo, 6. 14. 
 
 Adire hereditatem, 6. 51. 
 Adjectives not agreeing with their own 
 
 word, I. 13, 23., 5. 116. 
 Admovere, •£. 75, 
 Adnuere, 2. 43. 
 Aenimna, i. 78. 
 Agaso, 5. 76. 
 
 Albae aures, of an ass, 1. 59. 
 Albus = albaius, I. 16. 
 Alcibiades, 4. i. 
 ^lea, 5. 57. 
 Allium, 5. 188. 
 Ambages, 3. 20. 
 Amita, 6. 53- 
 Amomum, 3. 104. 
 Angties, as genii of a place, i. 113. 
 Angulus, 6. 13. 
 Anseris exla, 6.71. 
 Anticyra, 4. 16. 
 Antiopa, I. 78. 
 Anlilhela, i. 86. 
 Apricus, 5. 179. 
 Aqualiculus, i. 57. 
 Arcadia, asses of, 3. 9. 
 Arcesilas, 3. 79. 
 Arcesso, 2. 45. 
 Aristae, 3. 115. 
 Aristophanes, i. 124. 
 Arma virum, I. 96. 
 Articuli, 5. 59. 
 Arlifex, 5. 40. 
 Artocreas, 6. 50. 
 Asper nummus, 3. 69. 
 Astringere, 5. no. 
 Astrology, 5. 46. 
 Attis, I. 93. 
 Attius, I. 76. 
 Auster, 6. 12. 
 
 Austerity, affected, of Romans, i. 9. 
 Avia, 2. 31., 5. 92. 
 
 Baca, 2. 66. 
 jBaro, 5. 138. 
 Bassan's, i. loi. 
 
 K 2 
 
 Bassus, Caesius, p. xvi, xvii., 6. i. 
 Bathing, Roman habits with regard to, 
 
 3- 93* 
 Bathyllus, 5. 123. 
 Baucis, 4. 21. 
 Bealulus, 3. 103. 
 Bene sit, 4. 30. 
 Bestius, 6. 37. 
 Beta, 3. 114. 
 Biceps Pamasus, Prol. -i. 
 Bicolor membrana, 3. 10. 
 Bidental, 2. 27. 
 Bilis, 2. 13., 3. 8., 5. 144. 
 Blandus, 4. 15. 
 Bombus, I. 99. 
 BoviUae, 6. 65- 
 Bracatus, 3. 53. 
 Brisaeus, I. 76. 
 Bruttia saxa, 6. 27. 
 Brutus, 5. 85. 
 B«/Za, 5. 31. 
 ■ Bullatus, 5. 19. 
 BulUre, 3. 34. 
 
 Caballinus fans, Prol. I. 
 Cachinno, I. 12. 
 Caecum occiput, i. 62. 
 Caecum vulnus, i. 134. 
 Caedere, 4. 42. 
 Caeruleus, 6. 33. 
 Caesonia, 6. 47. 
 Calabrian wool, i. 65. 
 Caligula, 6. 43. 
 Calliroe, 1. 134. 
 Callis, 3. 57. 
 Calo, 5. 95. 
 Camellus, 5. 136. 
 Cara/ws,5. 57. 
 Candidus, 4. 20. 
 Candid-US lapis, 2. 1. 
 Cam, 5. 65. 
 Canicula, 3. 5, 49. 
 Canina littera, i. no. 
 Cannabis, 5. 146. 
 Cantus, 5. 71. 
 Cappadocian slaves, 6. 77. 
 Caprificus, \. 25. 
 Cario, 5. I08. 
 Casia, 6. 36. 
 Castigare, I. 7- 
 Catasla, 6. 77. 
 Catinum, 5. 182. 
 Cato, 3. 45. 
 
INDEX. 
 
 Caudam iaclare, 4. 15. 
 
 Caulis, 6. 6g. 
 
 Causae rerum, 3. 66. 
 
 CedruSy i. 42. 
 
 Cenafuneris, 6. 33. 
 
 Centenus, 5. 6. 
 
 Centvssis, 5. 191, 
 
 Cerasus, 6. 36. 
 
 Cerdo, 4. 51. 
 
 Cevere, 1. 87. 
 
 Chaerestratus, 5. 162. 
 
 Cheragra, 5. 58. 
 
 Chrysippus, 6. 80. 
 
 Chrysis, 5. 165. 
 
 Cicer, 5. 177. 
 
 Ciconia, I. 58. 
 
 Grata, 5. 145. 
 
 Cinnama, 6. 35. 
 
 Cippus, I. 37. 
 
 Cirrati, i. 29. 
 
 Citrea lecla, I. 53. 
 
 Cleanthes, 5. 64. 
 
 Coa, 5. 135. 
 
 Colligere, 5. 85. 
 
 Columbus, 3. 16. 
 
 Comes, 3. 1. 
 
 Compiialia, 4. 28, 
 
 Conpages, 3. 58. 
 
 Conivere, 6. 50. 
 
 Conpeseere, 5. 100. 
 
 Corbis, I. 71. 
 
 Corneus, 1.47. 
 
 Cornicari, 5. 12. 
 
 Comutus, p. XV, xvii., 5. 37. 
 
 Corlex, metaphorical, i. 96. 
 
 Costo, 6. 31. 
 
 Crassus, 2. 36. 
 
 Craterus, 3. 65. 
 
 Cratinus, i. 123. 
 
 Creta, 5. 108. 
 
 Cretalus, 5. 177. 
 
 Crispare, 3. 87. 
 
 Crispinus, S. 126. 
 
 Crispinus, 5. 120. 
 
 n r.,. J gj^ gj _ 2. 67., 5. 162. 
 
 iamere. ±. XT.. 
 
 Crudus, X. j)i, y^., i. 
 Cubiio tangere, 4. 33, 
 Cuminum, 5. 55. 
 Cures, 4. 26. 
 Curtare, 6. 34. 
 Curtus, 5. 191. 
 Curvi mores, 3. 52. 
 Cuslos, 5. 30. 
 Cute perditus, i. 23. 
 Cudcula, 4. l8. 
 
 Dama, 5. 76. 
 Damocles, 3. 40. 
 
 Dorc, 6. 8. 
 Darkness, metaphor from, 5. 60. 
 Dative after ingemere, 5. 61 ; relinquere, 
 Prol. 5., 5. 17; ridere, 3. 86. 
 
 Davus, 5. 161. 
 
 Decerpere, 6- 42. 
 
 Decoctus, I. 125. 
 
 Decoquo, S- 57- 
 
 Decursus, 6, 61. 
 
 Defendere aliquid alicui, i. 83. 
 
 Delude, 5. "143. 
 
 Delumhis, i. 104. 
 
 Depellentes di, 5. 167. 
 
 Despumare, 3. 3. 
 
 Deunx, 5. 150. 
 
 Dictation in schools, i. 29. 
 
 Digitum exerere, 5. 119. 
 
 Dinomache, 4. 20. 
 
 Discinctus, 3. 31. 
 
 Discolor, 5. 52. *• 
 
 Disponere, 5. 43. 
 
 DiKS, I. 31. 
 
 Domitian, assassination of, p. xx. 
 
 Dropsy, i. 55., 3. 63. 
 
 Ducere, 2, 63., 5. 40. 
 
 Ebullire, 2. 10. 
 
 Ediclum, i. 134. 
 
 Education, Roman, in time of Persius, 
 
 3-45- 
 Effluere, 3. 20. 
 • Effundere, I. 65. 
 Egerere, 5. 69. 
 Elegidium, I. 51. 
 Elevare, i. 6. 
 Eliquare, i. 35. 
 Emolere, 6. 26. 
 £«<>», I. 63. 
 
 Ennius, p. xxiv, Prol. 2., 6. 10. 
 Epictetus, p. xix. 
 Equidem, 1. no. 
 Ergenna, 2. 26. 
 ■En-oc, 5. 34. 
 Examen, i. 6., 5. loi. 
 Excutere, i. 49. 
 Exossatus, 6. 52. 
 Exsuperare, 3. 89. 
 Euphrates of Tyre, p. xix. 
 Eupolis, I. 124. 
 Evil eye, the, 2. 34. 
 Ex tempore, 3. 62. 
 
 Fables, popular, perhaps alluded to by 
 
 Persius, 2. 37. 
 Fabula, 5. 152. 
 Facere silentium, 4. 7. 
 Falernum indomitum, 3. 3. 
 Fallere, 4. 12., 5. 37. 
 i^«r, 2. 75. 
 
 Farina, 3. 112., 5. 115. 
 Farratus, 4. 31. 
 
 Fate, representations of in art, 5. 46. 
 Fax, 3. 1 16. 
 Feniseca, 6. 40. 
 
INDEX. 
 
 ^33 
 
 Ferlum, 2. 48. 
 Festa lux, 6. 69. 
 Fesliica, 5. 175. 
 Fever, treatment of, 3. 90. 
 Fibra, i. 47., a. 26. 
 Fidelia, 3. 73., 5. 183. 
 Figiira, I. 86., 5. 73. 
 i''m(s extremumque, i. 48. 
 Fistula, 3. 14. 
 Flagellare, 4. 49. 
 Floralia, 5. 188. 
 Fortunare, 2. 45. 
 Fossor, 5. 122. 
 Fractus, i. 18. 
 Frangere, 5. 50, 165. 
 Fratres ami, 2. 56. 
 FaZ<o cor aerumnis, I. 78. 
 Funem reducere, 5. 118. 
 
 Ga/K, 5. 186. 
 
 Games of schoolboys, 3. 48. 
 
 Garrire, 5. 96. 
 
 Gausapa, 6. 46. 
 
 Gemini, 5. 49. 
 
 Genitive after inanis, 2. 61 ; modicus, 
 
 5. 109; s/en7is, 5. 75. 
 Genius, 2. 3., 4. 27., 6. 18, 48. 
 Germana pubes, 6. 44. 
 Glutto, 5. 112. 
 Glycon, 5. 9. 
 
 Gods, in stem of ship, 6. 30. 
 Gold in temples, 2. 55 foil. 
 Graeci, 5. 191. 
 Grmi doctores, 6. 38. 
 Granaria, 5. no., 6. 25. 
 Grandis, i. 14., 3. 55. 
 
 Hebenum, 5. 135. 
 
 Helicon, 5. 7. 
 
 Heliconis, Prol. 4. 
 
 Helvidius Priscus, p. xix. 
 
 Hercules, 2. 12. 
 
 Herodis dies, 5. 180. 
 
 Hiare, 5. 3, 176. 
 
 Hibernare, 6. 7. 
 
 ^zV:= hereupon, i. 32. 
 
 Hircosus, 3. 77. 
 
 Honestum, 2. 74. 
 
 Horace, influence of, upon Persius, p. 
 
 xxi, xxvii, xxviii foil., i. 116. 
 Hucine, 3. 15. 
 
 In with accus. after dividere, 5. 49. 
 with abl. where accus. would be ex- 
 pected, (2. 61?) J 4. 33. 
 
 In voio esse, 3. 49. 
 
 Inane, i. i. 
 
 Ineurvare, i. 91. 
 
 Incusa auro dona, a. 52. 
 
 Inculere, 5. 187. 
 
 Inducere, 6. 49. 
 
 In/amis digitus, a. 33. 
 
 Infelix, 6. 13. 
 
 Infinitive, use of as a substantive, i. g; 
 
 after artifex, Prol. 11 ; callidus, 1. 118 ; 
 
 cautus, 5. 24; lautus, 6. 23; melior, 
 
 4. 16; mobilis, 1. 60; opifex, 6. 3; 
 
 praetrepidus, 2. 54; intendere, 5. 13; 
 
 laborare, 5. 39 ; laudare, as cogn. 
 
 accus., I. 86. 
 Infinitive, perfect of, i. 42. 
 Infundere monitus, I. 79. 
 Ingenium, Prol. 10. 
 Ingenuus ludus, 5. 15. 
 Ingerere, 5. 6. 
 Inpellere, 2. 13. 
 Inpensius, 6. 68. 
 Inriguus, 5. 56. 
 Inrorare, 6. 21. 
 
 Inserere aliquid aliqua re, 5. 63. 
 Inspicere, 3. 88. 
 J«/e^«-, 5. 173. 
 Intendere, 6. 4. 
 Intepere, 6. 7. 
 Inter pocula, i. 30. 
 Z<aj«<, 6. 48. 
 locus, 6. 5. 
 
 Judaism, conversions to, 5. 179. 
 lunctura, i. 65., 5. 14. 
 lunix, 2. 47. 
 Jupiter, star of, 5. 50. 
 luval, 5. 24. 
 
 Labeo, I. 5. 
 
 Lacer, 6. 31. 
 
 Laena, i. 32. 
 
 Lagoena, 6. 17. 
 
 Lallare, 3. 18. 
 
 iarcs, 5. 31. 
 
 Latinafides, 6. 4. 
 
 Laius mundi, 6. 76. 
 
 La;Ka cervix, i. 98. 
 
 Laxare, 5. 44, no. 
 
 Lemures, 5. 185. 
 
 Liber =3. play, I. 76. 
 
 Licinus, 2. 36. 
 
 Lightning, persons struck by, buried, 
 
 not burnt, 2. 26. 
 iig-Ms oca, 6. 6. 
 £in«a, 3. 4. 
 Litare, 2. 75., 5. 120. 
 Lucan, p. xvi. 
 
 Lucilius, p. xxiv, xxvi foil., 1. 114. 
 Lucilius, his dislike of the old Roman 
 
 tragedians, i. 76 ; imitated by Persius, 
 
 Prol. I., S. I. I, 27, 35., 3. 69., 4. I., 
 
 5-,i36- 
 Luctificabilis, 1. 78. 
 
 Lucus, a common -place in poetry, 1. 70. 
 Ludere in aliquid, I. 127. 
 
134 
 
 INDEX. 
 
 Luna, 6. 9. 
 Lupus, I. 115. 
 
 Maeonides Quintus, 6. 1 1 . 
 
 Maior avunculus^ 6. 60. 
 
 Motor dotnus, 3. 92. 
 
 Mamma, 3. 18. 
 
 Mane, 3. i. 
 
 Manes, I. 38. 
 
 Manius, 6. 56. 
 
 Mantica, 4. 24. 
 
 Marcus, 5. 79. 
 
 Marcus Aurelius, p. xx. 
 
 Margites, p. xxiv. 
 
 Maris expers, 6. 39. 
 
 Mas, 6. 4. 
 
 Masculus, 5. 144. 
 
 Masurius Sabinus, 5, 90, 
 
 Matertera, 2. 31. 
 
 Mefitis, 3. 99. 
 
 Melicerta, 5. 103. 
 
 Mena, 3. 76. 
 
 Menander imitated by Persius, 5. 161. 
 
 Mens Bona, 2. 8. 
 
 Meracus, 4. 16. 
 
 Mercurialis, 5. no. 
 
 Mercurius, 6. 62. 
 
 Mergus, 6. 30. 
 
 Messalla, 2. 72. 
 
 Me/a, I. 131., 3. 68. 
 
 Mens, $. 88., 6. 7. 
 
 Miluus, 4. 26. 
 
 Mimallonis, 1. 99. 
 
 Minui, 6. 16. 
 
 Mollis flexus, 3. 68. 
 
 Montis promittere, 3.65. 
 
 Mores, 2. 62. 
 
 Mucius, I. 115. 
 
 Multum with adjective, 3. 86. 
 
 Muria, 6. 20. 
 
 Musonius Rufus, p. xix. 
 
 Mutare, 5. 54. 
 
 Muttire, i. 119. 
 
 Natalia, 6. 19. 
 
 Natta, 3.31. 
 
 iVec Mwwtf, 5. 172. 
 
 Nerius, 2. 14. 
 
 Nero, verses attributed to, i. 99; sup- 
 posed allusions to, p. xxii. 
 
 Nervi, 2. 41. 
 
 Nihil de nihilo gignitur, 3. 84. 
 
 Non vrith present subj., i. g., additional 
 notes. 
 
 Nonaria, I. 133. 
 
 Nuces, I. 10. 
 
 Numae vasa, 2. 59. 
 
 Numerus, 5. 123. 
 
 O660, 5. 148. 
 
 Oberrare, 5. 156. 
 Obiurgare, 5. 169. 
 Obstipus, 3. 80. 
 Occare, 6. 26. 
 Ocima, 4. 22. 
 Oenophorus, 5. 140. 
 O^cio, 5. 93. 
 Oleum, 6. 50. 
 Omentum, 2. 47. 
 Orca, 3. 50. 
 Orestes, 3. 118. 
 Oscitare, 3. 59. 
 Os : m ore esse t&c — 
 
 I. 42. 
 
 OKwm ruptum, 5. 185. 
 
 Pacuvius, p. xxiv,, i. 77. 
 
 Palilia, I.' 72. 
 
 Pallentes mores, 5. 15. 
 
 Pallor, I. 26. 
 
 Palma, 6. 39. 
 
 Palpo,f,. 176. 
 
 Fanaetius, p. xviii. 
 
 Pannosus, 4. 32. 
 
 Pannucius, 4. 21. 
 
 Papae, 5. 79. 
 
 Papare, 3. 17. 
 
 Paria, 6. 48. 
 
 Parthus, 5. 4. 
 
 Participle present, expressing habit, 5. 
 187; in-rKS, I. 100. 
 
 Patella, 3. 26. 
 
 Patruus, 1. II. 
 
 Pcrfe /('Sec, 1.13. 
 
 Pedius, I. 85. 
 
 Peas, 3. 95., 5. 140. 
 
 Penas, 3. 73. 
 
 Peragere, 5. 139. 
 
 i^«r &i/e, I. 64. 
 
 Perducere, 2. 56. 
 
 Po-«a, 3. 75. 
 
 Pero, 5. 102. 
 
 Persius, memoir of, by Probus, p. xiv 
 foil. ; life of, p. xiv-xvii ; his want of 
 political feeling, p. xxi ; his hatred of 
 the military, p. xvi., 3. 77 ; literary 
 merits of, p. xxx ; awkwardness in his 
 composition, 2. 14., 6. 37 ; looked to 
 books rather than life, 5. 123. 
 
 Pertundere, 4. 28. 
 
 Pes, 4. 12. 
 
 Pexus, I. 15. 
 
 Phalaris, 3. 39. 
 
 Phalerae, 3. 30. 
 
 Philosophers banished from Italy, p. xix. 
 
 Philosophy, position of, in Rome,p. xx foil. 
 
 Pica, Prol. 13. 
 
 Picta lingua, 5. 25. 
 
 Pingue, 3. 33. 
 
 Pinsere, i. 58. 
 
 Pif^> 5- 55- 
 
INDEX. 
 
 ^35 
 
 Pituita, 2. 57. 
 
 Fix, 5. 148. 
 
 Plasma, i. 17. 
 
 Plebecula, 4. 5. 
 
 Plotius Macrinus, 2. i. 
 
 Pliiral used contemptuously, 3. 'jg. 
 
 Pluteus, I. 106. 
 
 Poetris, Prol. 1 3. 
 
 Polenta, 3. 55. 
 
 Ponere, i. 53, 70., 3. ill., 5. 3. 
 
 Pofa, 6. 74. 
 
 Popellus, 4. 15. 
 
 Porticus sapiens, 3. 53. 
 
 Posticus, I. 62. 
 
 Pole, I. 56. 
 
 Praedictus, 5. 188. 
 
 Praelargus, I. 14. 
 
 Praetego, 4. 45. 
 
 Praetor, 5. 88. 
 
 Prandium, 3. 85. 
 
 Prayer, usually secret, 2. 5 ; proper 
 
 objects of, 2 passim. 
 Premere, 5. 39. 
 Prendere, 6. 28. 
 Present where past would be expected, 
 
 3- 2. 
 Pressus, 5. 109. 
 Primordia voaim, 6. 3. 
 Progenies terrae, 6. 57. 
 Progne, j. 8. 
 Prdnere labra, Prol. I. 
 Properare, transitive, 3. 23. 
 Prose, development of, from poetry, p. 
 
 XXV. 
 
 ProtensuSf !• 57- 
 
 Publius, 5. 74. 
 
 Ptiella, 3. 110. 
 
 Pulfennius, 5. 190. 
 
 Pulmentaria, 3. 102. 
 
 Pulmo, I. 14., 3. 27. 
 
 Pulpa, 2. 63 : see additional notes. 
 
 Puis, 4. 31. 
 
 Punctum, 5. 100. 
 
 Puppets, metaphor from, 5. 128. 
 
 Purgatae aures, 5. 63. 
 
 i'a/a, 4. 9. 
 
 Puteal, 4. 49. 
 
 Quando, I. 46. 
 
 Quartus pater, 6. 57. 
 
 Questions, direct and indirect, confused, 
 
 3- 67-, 5- 27- 
 Quincunx, 5. 149. 
 Quinta hora, 3. 4. 
 Quirites, 3. 106., 5. 75. 
 
 Radere, 3. 114. 
 Ramale, 5. 59. 
 Rapere Aegaeum, 5. 142. 
 /iara avis, i . 46. 
 
 j^atio, J. 96. 
 
 Reeessus mentis, 2. 73. 
 
 Recitations, i, 15. 
 
 Recutilus, 5, 184. 
 
 Redire of revenue, 6. 79. 
 
 Refulgere, Prol. 1 2. 
 
 Regustatus, 5. 138. 
 
 Rdaxare, 5. 125. 
 
 Relegere, 5. 118. 
 
 Rem populi tractare, 4. 1. 
 
 Reparabilis, 1. 102. 
 
 Reponere, 6. 66. 
 
 Rkeni, 6. 47. 
 
 Rhombus, 6. 23. 
 
 Rivers, pictures or images of, borne in 
 
 triumphal processions, 6. 47. 
 Rixari, 5. 178. 
 Rubellum, 5. 147. 
 Rubrica, 1. 66., 5. 90. 
 Rudere, 3. 9. 
 Ruga, 6. 7g. 
 
 Sabbdta, 5. 184. 
 Salinum, 3. 25. 
 Saliva, 2. 33., 5. 1 10., 6. 24. 
 Sambuca, 5. 95. 
 Sanna, 1. 62. 
 Saperda, 5. 134. 
 Sardonyx, I. 16. 
 Sartago, i. 80, 
 
 Satire, history of, in Rome, p. xxiii; 
 relation of to the comic drama, 5. 14. 
 Saturn, star of, 5. 50. 
 Scomber, i. 43. 
 Scutica, 5. 131. 
 Secare, i. 114. 
 Securus, 6. 12. 
 Semipaganus, Prol. 6. 
 Seneca, p. xvi, xvii, xix, xxii. 
 jSmt'o, 3. 48. 
 Sensus, I. 69. 
 5'«/'!o, 3. 13. 
 Sessilis, 5. 148. 
 
 Shipwrecked sailors, I. 88., 6. 33. 
 Siccus, 5. 163. 
 Sinciput, 6. 70. 
 Sinister, 5. 164. 
 Sinuosus, 5. 27. 
 Sistrum, 5. 186. 
 SftV*, I. 60. 
 Sive= vel si, 1. 67. 
 Slaves, emancipation of, by the Romans, 
 
 5-75- 
 Socrates, 4. 1. 
 Solon, 3. 79. 
 
 Sonare, vrith accus., 3. 3i. 
 Specimen, 5. 105. 
 Stains, 2. 19. 
 Stemma, 3. 28. 
 Stloppus, 5. 13. 
 
136 
 
 INDEX. 
 
 Stoic habit of cutting the hair, 3. 54 ; 
 doctrine Qi fame^ i. 47; prayer, 2 
 passim; the aim of life, 3. 60; ethics as 
 depending on metaphysics, 3. 66 ; the 
 universe as a ndXis, 3. 72 ; freedom, 5. 
 73 foil. ; law of Nature, 5. 98 ; life as 
 an art, 5. 105. 
 
 Stoicism, its contact with Rome, p. 
 xviii ; change of, from a philosophy 
 into a religion, p. xix ; fall of, p. xx ; 
 religious development of, not antici- 
 pated by Persius, p. xxii. 
 
 Strigil, 5. 126. 
 
 Stringere, 2. 66. 
 
 Studere, 3. 19. 
 
 Sttippa, 5. 135. 
 
 Subaeratus, 5. 106. 
 
 Subducere costam Appennino, i. 95. 
 
 Subiit, i. 55. 
 
 Subplantare, i. 35. 
 
 Subura, 5. 32. 
 
 Succinere, 3. ao. 
 
 Suflare, 4. 20. ' 
 
 Sumen, I. 53. 
 
 Summa boni, 4. 17. 
 
 Summa saliva, labra, i. 104. 
 
 Supellex, 4. 52. 
 
 Svpponere, 5. 36. 
 
 Surdus, 6. 35. 
 
 Surrentina, 3. 93. 
 
 Suscipere, 5. 36. 
 
 Tadius, 6. 66. 
 
 To/o cec/o, 5. 104. 
 
 Tectoria, 5. 25. 
 
 Temper are, 5. 51. 
 
 Tendere versum, i. 65. 
 
 Teneri anni, 5. 36. 
 
 Tepidus, i. 84. 
 
 Terebrare, 5. 138. 
 
 TVes, 5. 15. 
 
 Theocritus, Charlies of, p. xxv, 
 
 TAeia, 4. 13. 
 
 Thrasea, p. xviii, xix. 
 
 Thyestes, 5. 8. 
 
 Tiberius, letter of, to Senate, 3. 42. 
 
 Tinnire, 5. 106. 
 
 Titi, of Romans, i. 20. 
 
 Togae verba, 5. 14. 
 
 Torch-race, 6. 61. 
 
 Totus, 5. 173. 
 
 Trabealus, 3. 29. 
 
 Trabs, i. 89., 6. 27. 
 
 TVarao, 6. 73. 
 
 Transcendere, 5. III. 
 
 Transilire, 5. 146. 
 
 Transtrum, 5. 147. 
 
 Transveclio equitum, 3. 29. 
 
 Trepidare, 5. 170. 
 
 rres/s, 5. 76. 
 
 Triental, 3. 100. 
 
 Troiades, of the Romans, i. 4. 
 
 Trossulus, I. 82. 
 
 Trumpets at funerals, 3. 103. 
 
 Trutina, i. 7. 
 
 Tucceta, 2. 42. 
 
 Tunicatus, 4. 30. 
 
 Turda, 6. 24. 
 
 Tuscum fictile, 2. 60. 
 
 f/7/ro, with comparative force, 3. 15. 
 
 C^m6o, 6. 33. 
 
 Uncae nares, i. 40. 
 
 Unctum, 6. 16. 
 
 Unguis effundere, I. 65. 
 
 E/raa, 5. 145. 
 
 Urtica, 6. 70. 
 
 J/sMS, 5. 52, 94. 
 
 Vapidus, 5. 117. 
 
 ■^".^M 5- 77- 
 
 Far/cosws, 5. 189. 
 
 Varus, 4. 12., 6. 18. 
 
 Vastus, 5. 141. 
 
 Vegrandis, i. 97. 
 
 Veientanum, 5. 147. 
 
 Velina, 5. 73. 
 
 FcKCis tangere, 3. 107. 
 
 Vendere, i. 122. 
 
 Venosus, i. 76. 
 
 Veratrum, I. 51. 
 
 Verba dare, 3. 19. 
 
 Verrucosus, I. 77* 
 
 Vertere, 5. 137. 
 
 Vertigo, 5. 76. 
 
 Vetavit, 5. 90. 
 
 Vettidius, 4. 25. ] 
 
 Viatica, 5. 65. 
 
 Fi'Jix, 4. 49. 
 
 Fzrfe Si's, I. 108. 
 
 Tindicta, 5. 88. 
 
 Fm <a, 6. 63. 
 
 Violae, 5. 182. 
 
 Virbius, 6. 56. 
 
 Viridis limus, 3. 22. 
 
 Virtue as a mean, doctrine of, 4. 11. 
 
 Vivere, 6. 2, 25. 
 
 Vivere cum love, 5. 139. 
 
 Vocative for nominative, 1. 12^., 3. 28., 
 
 5. 124. 
 Vulpes, 5. 117. 
 
 Washing in the Tiber, habit of, 2. 15. 
 
 Y, letter, symbol of the two ways, 3. 
 56. 
 
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Clarendon Press, Oxford. 27 
 
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Clarendon Press, Oxford. 29 
 
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Clarendon Press, Oxford. 31 
 
 XIII. A SERIES OF ENGLISH CLASSICS, 
 
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32 Clarendon Press, Oxford. 
 
 'q 
 
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/iai I. JcJ n 'yJaJ- IE. JcJ 
 
 IX 
 
 
 

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