Frontibus, & toto pofuêre monilia collo, 85 99 in fome house, hired or procured for the purpose of celebrating their horrid rites, in imitation of the women, who yearly obferved the rites of the Bona Dea, and celebrated them in the houfe of the high prieft.-Plut. in vita Ciceronis & Cæfaris. If we fay-redimicula domi-literally-fillets of the housewe may understand it to mean thofe fillets which, in imitation of the women, they wore around their heads on these occafions, and which, at other times, were hung up about the house, as part of the facred furniture. Here is the first inftance, in which their ornaments and habits were like thofe of the women. 85. And have placed ornaments, &c.] Monilia-necklacesconfifting of fo many rows, as to cover the whole neck; these were allo female ornaments. This is the fecond inftance. Monile, in its largest fenfe, implies an ornament for any part of the body. AINSW. But as the neck is here mentioned, necklaces are most probably meant; these were made of pearls, precious ftones, gold, &c. 86. The good goddefs.] The Bona Dea, worfhipped by the women, was a Roman lady, the wife of one Faunus; he was famous for chastity, and, after her death, confecrated. Sacrifices were performed to her only by night, and fecretly; they facrificed to her a fow pig. No men were admitted. In imitation of this, thefe wretches, spoken of by our poet, that they might resemble women as much as poffible, inftituted rites and facrifices of the fame kind, and performed them in the fame fecret and clandeftine manner. The belly, &t.] The fumen, or dugs and udder of a young fow, was esteemed a great dainty, and feems here meant by abdomine. Pliny fays (i. 84. edit. Hard.) antiqui fumen vocabant abdomen. Here it ftands for the whole animal (as in Sat. xii. 73.) by fynec. 87. A large goblet.] Out of which they poured their liba tions. By a perverted cuftom.] More finiftro-by a perverted, awkward cuftom, they exclude all women from their mysteries, as 'Their foreheads, and have placed ornaments all over the neck, 85 And, with the belly of a tender sow, appease the good Goddess, and with a large goblet: but, by a perverted custom, Woman, driven far away, does not enter the threshold: The altar of the goddefs is open to males only-" Go ye "profane" Is cried aloud: with no horn here the female minstrel founds. Such orgies, with a fecret torch, used 90 The Baptæ, accustomed to weary the Cecropian Cotytto. as men were excluded from those of the women; by the latter of which alone the Bona Dea was to be worshipped, and no men were to be admitted. Sacra bonæ maribus non adeunda Deæ. Tib. i. 6, zz. So that the proceeding of these men was an utter perverfion of the female rites- -as different from the original and real institution, as the left hand is from the right, and as contrary. 89. Go ye profane.] Profana-meaning the women; as if they banished them by folemn proclamation. Juvenal, here, humouroufly parodies that paffage in Virgil, relative to the Sybil-n. vi. 258-9. Procul, procul, efte profani, Conclamat vates, totoque abfiftite luco! 90. With no born here, &c.] It was usual, at the facrifices of the Bona Dea, for fome of the women to make a lamentable noife (well expreffed here by the word gemit) with a horn. The male worshippers had no women among them for this purpofe. Nullo tibicina cornu, for nulla tibicina cornu. Enallage. 91. Such orgies.] Orgia-fo called ảo τns Ogyns, from the furious behaviour of the priests of Bacchus, and others by whom they were celebrated-but the part of the orgies, here alluded to, was that, wherein all manner of lewdness, even of the most unnatural kind, was committed, by private torchlight-Tædâ fecretâ. Coluerunt-they practifed, celebrated, folemnize. 92. The Bapta.] Priefts of Cotytto at Athens, called Baptæ, because, after the horrid impurities which they had been guilty of, in honour of their goddess, they thought themselves entirely purified by dipping themselves in water. 92. The 95 Ille fupercilium madidâ fuligine tactum 92. The Cecropian Cotytto.] Cotytto was a ftrumpet (the goddefs of impudence and unchaftity) worshipped by night at Athens, as the Bona Dea was at Rome. The priests are faid to weary her, because of the length of their infamous rites, and of the multiplicity of their acts of impurity, which were continued the whole night. Cecrops, the first king of Athens, built the city, and called it, after his name, Cecropia. 93. His eyebrow.] It was cuftomary for the women to paint the eyebrows, as well as the eyes: the firft was done with a black compofition made with foot and water; with this they lengthened the eyebrow, which was reckoned a great beauty. This was imitated by those infamous wretches, fpoken of by the poet, to make them appear more like women. 94. With an oblique needle.] Acus fignifies alfo a bodkin; this was wetted with the compofition, and drawn obliquely over, or along the eyebrow. And paints, lifting them up, &c.] This was another practice of the women, to paint their eyes. It is now in ufe among the Moorish women in Barbary, and among the Turkish women about Aleppo, thus defcribed by Dr. Shaw and Dr. Ruffel. "Their method of doing it is, by a cylindrical piece of "filver, fteel, or ivory, about two inches long, made very "smooth, and about the size of a common probe. "This they wet with water, in order that the powder of lead "ore may stick to it; and applying the middle part hori"zontally to the eye, they fhut the eyelids upon it, and fo drawing it through between them, it blacks the infide, leav ing a narrow black rim all round the edge." This is fufficient, for our prefent purpofe, to explain what the poet means by painting the eyes. This cuftom was practifed by many eastern nations among the women, and, at last, got among the Roman women: in imitation of whom, these maleprostitutes alfo tinged their eyes. Lifting up-trembling.-This defcribes the fituation of the eyes under the operation, which mult occafion some pain from the great tenderness of the part. Or, perhaps, by trementes, Juvenal may mean fomething lafcivious, as Sat. vii. 1. 241. 95. Another One, his eyebrow, touched with wet foot, Lengthens with oblique needle, and paints, lifting them up, his trembling Eyes; another drinks in a priapus made of glafs, 95 And fills a little golden net with a vast quantity of hair, Having put on blue female garments, or smooth white vests; And the fervant fwearing by the Juno of his master. Another holds a looking-glafs the bearing of pathic Otho, 95. Another drinks, &c.] A practice of the most impudent and abandoned women is adopted by these wretches. 96. A little golden net, &c.] Reticulum-here denotes-a coif, or cawl of net-work, which the women put over their hair. This too these men imitated. With a vast quantity of hair.] They left vaft quantities of thick and long hair upon their heads, the better to resemble women, and all this they ftuffed under a cawl, as the women did. 97. Female garments.] Scutulata-garments made of needle-work, in form of shields or targets, worn by women. Smooth white vefts.] Galbana rafa-fine garments, fhorne of the pile for women's wear. Ainfworth fays they were white, and derives the word galbanum from Heb. n white. But others fay, that the colour of these garments was blueish or greenish. The adjective galbanus-a-um, fignifies fpruce, wanton, effeminate. So Mart. calls an effeminate perfon-hominem galbanatum and of another, he fays galbanos habet mores. Mart. i. 97. 98. The fervant fwearing, &c.] The manners of the mafters were copied by the fervants: hence, like their masters, they fwore by Juno, which it was cuftomary for women to do, as the men by Jupiter, Hercules, &c. 99. A mirrour.] Speculum-fuch as the women used. The bearing, &c.] Which, or fuch a one as, Otho, infamous for the crime which is charged on these people, used to carry about with him, even when he went forth to war as em peror. The poet in this paffage, with infinite humour, parodies, in derifion of the effeminate Otho, and of these unnatural wretches, fome parts of Virgil-firft, where that poet ufes the word geftamen (which denotes any thing carried or worne) as defcriptive of the fhield of Abas, which he carried in battle. Æn. iii. 286. Ere cavo Clypeum, magni geftamen Abantis Poftibus adverfis figo, &c. and again, fecondlyin En. vii. 246. Virgil, speaking of the ornaments which Actoris Aurunci fpolium, quo fe ille videbat Priam wore, when he fat in public among his fubjects, as their prince and lawgiver, fays-Hoc Priami geftamen erat, &c. In imitation of this, Juvenal most farcaftically calls Otho's mirrour-pathici geftamen Othonis. 100. The Spoil of Auruncian Actor.] Alluding to Virgil, En. xii. 93, 94. where Turnus arms himself with a fpear, which he had taken in battle from Actor, one of the brave Auruncian chiefs. Juvenal feems to infinuate, that this wretch rejoiced as much in being poffeffed of Otho's mirrour, taken from that emperor after his death (when he had killed himself, after having been twice defeated by Vitellius) as Turnus did in having the spear of the heroic Actor. 101. Commanded the banners, &c.] This was a fignal for battle. When they encamped, they fixed the banners in the ground near the general's tent-which was called ftatuere figna. When battle was to be given, the general gave the word of command to take up the ftandards or banners this was tollere figna. At fuch a time as this was the effeminate Otho, when he was armed for the battle, viewing himself in his mirrour. 103. Baggage of civil war.] A worthy matter to be recorded in the annals and hiftory of these times, that, among the warlike baggage of a commander in chief, in a civil war, wherein no less than the poffeffion of the Roman empire was at ftake, there was found a mirror, the proper implement of a Roman lady! This civil war was between Otho and Vitellius, which laft was fet up, by the German foldiers, for emperor, and at laft fucceeded. 104. To kill Galba, &c.] The nimirùm-doubtless-to be fure-throws an irony over this, and the following three linesas if the poet faid-To aim at empire, and to have the reigning prince affaffinated in the forum, in order to fucceed him, was, doubtless, |