Sin tu, cum fueris nostræ paulo ante farinæ, 115. "But if you."] Now he comes to the other side of the question "Since you."] Since you, but a little before your manumission, were just like what we were till taught by philosophy —i.e. naturally full of ignorance and error. _" Of our meal."] Metaph. taken from loaves of bread, which are all alike, and taste alike, if made of the same flour-so mankind, having the same nature, are all corrupt. 116. " Retain your old skin."] Metaph. taken from snakes, which cast off their old skin, and have a new one every year.-q. d. If you retain your old depraved manners and conduct (see 1. 76, 7.), and have not changed and cast them off. —“ Polished in front."] Appearing with a countenance seemingly open and ingenuous. Necquicquam pelle decorus. Sat. iv. 1. 14. 117. "Keep a cunning fox," &c.] Entertain wily, cunning, and deceitful principles within Your vapid breast."] Within your rotten heart. See 1. 77, note. Nunquam te fallant animi sub vulpe la tentes. HOR. Ars Poet. 437. 118. "What I had above given."] i. e. What I just now granted; viz. that you are free and wise -"I demand again."] I recall. -"And bring back the rope."] Metaph. from leading beasts with a rope, which sometimes they lengthened, and gave the animal à good deal of liberty (see Juv. sat. xii. 1. 5.); but, if restive and 115 120 125 119." Reason has granted you nothing."] Whatever the prætor may have done, wisdom has done nothing for you. "Put forth your finger, you sin.”] The Stoics held, that there was no medium between wisdom and folly, that a man was either perfectly wise, or perfectly foolish; therefore, that the most trivial and indifferent thing, if done by the latter, could not be done aright, not even the putting forth of a finger. "What 120. "What is so small?"] can be so trivial as this?"-yet, trivial as it is, it can only be done by the wise and free, as it ought, any more than every other action, of what nature or kind soever. "Will obtain."] Rito signifies not only to sacrifice, but to obtain that for which the sacrifice is offered. See sat. ii. 1. 75, and note. 121. " Half ounce of right," &c.] In short, the Stoics held, that not a grain of what was right could reside within any but the wise and free, in their sense of the words; or, in truth, in any but their own sect-all the rest of the world they accounted fools and mad, and that "But if you, since you were a little before of our meal, 115 "Retain your old skin, and, polished in front, "Keep a cunning fox under your vapid breast: "What I had above given I demand again, and bring back "the rope. "Reason has granted you nothing; put forth your finger, you sin': "And what is so small? but you will obtain, by no incense, 120 “That a small, half ounce of right should be fix'd in fools. "To mix these is impossibility: nor, when as to other things you are a digger, 66 "Can you be moved to three measures only of the satyr Ba"thyllus." "I am free."-" Whence take you this for granted, subjected "by so many things? "Are you ignorant of a master, unless he whom the wand "relaxes?" 125 "Go, slave, and carry the scrapers to the baths of Crispinus,' "If he has sounded forth-do you loiter, trifler ?" "Sharp though they were to offer incense, in ever so great a quantity, to the gods, yet they could never obtain a single fixed principle of what was right. 122. To mix these," &c.] i. e. Wisdom and folly; there must be either all one, or all the other. See above, note on 1. 119. It is impossible they should be mixed in the same person. -"A digger."] Fossor-a ditcher, delver, and the like-q. d. A mere clown. q. d. When, in every thing elsecætera, i. e. quoad cætera, Græcismyou are as clumsy and aukward as a cominon lout or clown, it is impossible that you should dance, even three steps, like the famous dancer Bathyllus. Perhaps the poet by fossor, alludes to the slaves, who were set to dig with fetters on their legs. See Juv. xi. 80. 123. The satyr Bathyllus."] He was a famous dancer in the time of Nero, and, for his great agility and nimble movements, was surnamed the Satyr. Saltantes Satyros. VIRG. ecl. v. 73. The Stoic concludes this part of his argument with averring, that those who are not wise and free, as in every thing else they are unable to do what is right, so neither can they, in the most trivial or indifferent action; any more than an aukward clown could dance like Bathyllus for three steps together. See 124. "I am free."] " "Whence take you this," &c.] Datum is a technical term-when any thing is yielded, agreed, and granted as true, it is called a datum. Now," answers the Stoic," whence had you that datum, "for so it appears to you, that you are "free, because you have had your free"dom given you by the prætor's wand, you who are put under (subdite) the power and dominion of so much error "and folly?" Comp. sat. iii. 1. 28, and note. 125." Are you ignorant," &c.]" Know you not any other master than he "who exercised an outward authority over you till he was released from it by the prætor's wand?" See before, 1. 88, note. 66 126." Go, slave, and carry," &c.] I grant you that you have nothing to fear from your late master. If he were, in a loud and surly manner, to bawl out"Here, slave, carry these scrapers," &c. and scold you for the least delay 127, 8." Sharp servitude," &c.] However sharp and severe bodily servitude may be, yet you have nothing to do with Te nihil impellit; nec quicquam extrinsecus intrat, Atque hic, quem ad strigiles scutica et metus egit herilis ? 6 6 130 135 Surge. Negas. Instat, surge,' inquit. Non queo.Surge.' Et quid agam? rogitas? Saperdas advehe Ponto, Castoreum, stuppas, hebenum, thus, lubrica Coa. Tolle recens, primus, piper e sitiente camelo. Verte aliquid; jura.' Sed Jupiter audiet. 'Baro! regustatum digito terebrare salinum, 'Contentus perages, si vivere cum Jove tendis.' Jam pueris pellem succinctus, et œnophorum aptas : it, it can't enforce any such orders upon you. 128." Nor does any thing enter," &c.] Nor can any thing, as threats, or menaces, of being punished for not obeying, enter into your mind, so as to make you uneasy; all this I grant-in this sense you are free. 129. "But if within."] If vice and folly, generated within your disordered heart, are your masters, and rule over you, so as to compel your obedience to their commands. Jecore ægro. See Juv. sat. i. 1. 45, and note. The ancients looked on the liver as the seat of the concupiscible and irascible affections, and therefore jecore ægro may be understood, metonymically, to denote the diseased or disordered af fections, for vice is the sickness or disease of the mind. 130." How go you forth," &c.] How can you be said to be less liable to punishment, from the slavery and misery of your mind, than the poor slave is, in a bodily sense, when compelled to obey his master, from the terror of bodily punishment. The only difference between you is, he serves his master, you your vices. 131. "The scrapers."] Strigiles. These were instruments which the Greeks and Romans made use of to scrape their bodies after bathing, and were carried to the baths by their slaves. Driven to the scrapers-i. e. has forced to carry the scrapers to the baths, when ordered. Eheu, 140 argument (in which he has been contending for the "slavery of all but the "wise," according to the Stoic doctrine) by instancing the power of sloth, avarice, and luxury, over the human mind, in its corrupted state. He introduces a dialogue between Dama and Avarice. Avarice is supposed to find Dama snoring a-bed in the morning, in the luxurious ease of his so highly-prized freedom. 132."Rise," says Avarice.] This word "Rise," is repeated four times. Thus Vice ceases not from its importunity; and the answers of Dama, "I will not""I cannot". -"what shall I do if I "rise?"-are a lively representation of the power of idleness and sloth, when indulged. This is finely described, Prov. vi. 9, 10. xxii. 13. xxvi. 13, 14. 134. " Fish from Pontus."] Saperdas -a sort of fish which came from Pontus, or the Black sea. 135. "Custor."] Castoreum.-This signifies either beavers' skins, or what we call castor-i. e. the medicinal part of the animal; both of which were articles of traffic. See Juv. sat. xii. l. 34-6. -"Flax."] Stuppa, or stupa-the coarse part of flax, tow, hards, oakum to calk ships with. AINSW. "Ebony."] A black wood, well known among us-the tree whereof bears neither leaves nor fruit. AINSW. Slippery Coun wines."] From the island Co, or Coos, in the Ægean sea.They were soft, and of a laxative quality; hence called lubrica. 136. "Take first the recent pepper."] "Servitude impels thee nothing, nor does any thing enter "from without "Which may agitate your nerves. But if within, and in a "sick liver "Masters are produced, how go you forth more unpunished, 130 "Than he, whom the scourge, and fear of his master, has driven "to the scrapers? "In the morning, slothful, you snore: "Rise," says Avarice, "Rise."-You refuse-he urges-" Rise," says he." I can"not."-" Rise." "And what shall I do?" "do you ask?-bring fish from "Pontus, "Castor, flax, ebony, frankincense, and slippery Coan wines: "Take first the recent pepper from the thirsting camel: 136 "Turn something; swear."-" But Jupiter will hear.""Alas! "Simpleton, to bore with your finger the re-tasted salt-cellar, "Content you will pass your time, if you aim to live with Jove. "Now, ready, you fit the skin to the slaves, and a wine "vessel: Be sure be at the market first, that you may not only have the first choice, but return to a better sale, by coming home before the other merchants. HOR. lib. i. epist. vi. 1. 32, 3. -Cave ne portus occupet alter, Ne Cubiratica, ne Bithyna negotia perdas. Thirsting camel."] The eastern people loaded their pepper and other spices on the backs of camels. These animals are said to endure thirst, in their journeys over the deserts, for many days together; wherefore, in a part of the world where water is very scarce, they are peculiarly useful. 137. “ Turn something."] Trade, barter-i. e. as we say, turn the penny. -"Swear."] Don't mind a little perjury upon occasion, either with respect to the goodness of your wares, or concerning the first cost, and what you can afford to sell them at. -"Jupiter will hear."] Dama is supposed to raise a scruple of conscience. 137, 8." Alas! simpleton."] Baro, or varo a servant that waited upon the common soldiers, who was usually very stupid and ignorant-hence a blockhead, a dolt, a foolish fellow. 138. "To bore with your fingers," &c.] 140 If you aim at living (i. e. living in amity) with Jupiter, you must not think of trading to increase your fortune, but must be content to live in a poor, mean way. The poorer sort of people lived upon bread, with a little salt. Persius supposes the Stoic to tell Dama, that if he would not perjure himself, in order to get money by trade, he must be content to put his finger, and endeavour to scrape up a little salt from the bottom of his own poor salt-cellar; where there were only a few grains left, from his having done this so often, in order to give a relish to his palate, by licking his fingers, after they had rubbed the bottom of the salt-cellar, as if he meant to bore it through. This is proverbial, to express very great poverty. Salem lingere signified to live in the utmost poverty-to fare poorly.-PLAUT. Curcull. act iv. sc. the last. Hic hodie apud me nunquam delinges salem; that is as much as to say-" you shan't eat a morsel." 140. Now, ready."] Succinctusliterally, girt, trussed up. The ancients wore long, loose garments, which, when they prepared to travel, they girded, or trussed up, about their loins, that they might walk the more freely. See HOR. 6 6 Ocius ad navem: nihil obstat quin trabe vastâ Seductum moneat; Quo deinde, insane, ruis? Quo? Quid tibi vis? calido sub pectore mascula bilis Intumuit, quam non extinxerit urna cicutæ. • Tun' mare transilias? Tibi, tortâ cannabe fulto, 145 6 • Cœna sit in transtro? Veientanumque rubellum Exhalet, vapidâ læsum pice, sessilis obba? • Quid petis? ut nummi, quos hic quincunce modesto Nutrieras, pergant avidos sudare deunces? 'Indulge genio: carpamus dulcia; nostrum est lib. ii. sat. vi. 107. Hence, being ready, prepared; also nimble, expeditious. See Exod. xi. 11, former part. 1 Kings xviii. 46. Luke xii, 35. 140. " Fit the skin," &c.] They had wallets, or knapsacks, made of skins, in which they packed their clothes, and other necessaries, when they travelled either by land or sea. You put your knapsack, and your cask of wine for the voyage, on the backs of your slaves, to carry on board. 141. "Quick to the ship."] You lose no time, you hurry to get on board. -“ Nothing hinders."] Nothing stands in your way to prevent the immediate execution of your plan, or to discourage you unless-See 1. 142, note 2. -"A large ship."] Trabs is a beam, or any great piece of timber, of which ships are built: here, by meton. the ship itself. See Juv. sat. xiv. 1. 276. VIRG. Æn. iii. 191. 142.The Egean."] A part of the Mediterranean sea, near Greece, dividing Europe from Asia. It is now called the Archipelago, and, by the Turks, the White sea. Its name is supposed to be derived from ayos, Dor fluctus, from its turbulent waves. From this dangerous sea are made two adages; viz. Egeum scaphula transmittere-to cross the Egean sea in a little boat-i. e. to undertake a weighty business with small abilities; and Ægeum navigare-to undertake an hazardous enterprize. See AINSW. Hence our Stoic mentions this sea in particular, to shew the power of avarice over the mind that is enslaved by it, and that no dangers will deter from its pursuits-Nihil obstat, says he. Sly Luxury."] Solers-shrewd, wily, cunning. 150 We have seen the victory of Avaricé over Sloth, now Luxury is introduced, as putting in its claim for the mastery. Thus, says the Stoic, will Avarice lord it over you, and drag you in her chains over the dangerous Egean for lucre's sake, unless, being beforehand seduced and enthralled by Luxury, you should listen to her admonitions. Ante-i. e. before you put in practice what Avarice has advised. 143." Whither thence," &c.] Whither from that warm and comfortable bed of yours, on which you so delightfully repose yourself, are you running headlong (ruis), like a madman as you are? See 1. 132. 144. "Manly bile," &c.] Masculusmale; hence manly, stout, hardy, than which nothing is more opposite to luxury. Your warm breast-i. e. heated and inflamed with the ardent desire which now possesses you to face the danger of the seas; for this an hardy rage is risen up, (intumuit) swells within you, says Luxury, and stirs you up to this dangerous resolution. 145." Urn of hemlock."] An urn was a measure of about four gallons. Cicuta an herb like our hemlock, the juice of which was of an extremely cold nature, so as to be a deadly poison, when taken in a certain quantity. See sat. iv. 2. Also a sort of hellebore, administered medicinally, in madness, or frenzies, to cool the brain. See AINSW. Cicuta, No. 1, 2. Quæ poterunt unquam satis expurgare cicuta. HOR. epist. ii. lib. ii. 53. 146. "Can you cross the sea?"] Can you be so forgetful of the blandishments of ease and luxury, as to subject |