65 non habitu mutatve loco peccatve1 superne, cum te formidet mulier neque credat amanti. ibis sub furcam prudens, dominoque furenti committes rem omnem et vitam et cum corpore famam. Evasti: credo, metues doctusque cavebis ; quaeres, quando iterum paveas iterumque perire possis, o totiens servus! quae belua ruptis, cum semel effugit, reddit se prava catenis ? 66 70 non sum moechus," ais: neque ego, hercule, fur, ubi vasa3 75 praetereo sapiens argentea. tolle periclum : iam vaga prosiliet frenis Natura remotis. tune mihi dominus, rerum imperiis hominumque tot tantisque minor, quem ter vindicta quaterque imposita haud umquam misera formidine privet? adde super1 dictis quod non levius valeat: nam sive vicarius est, qui servo paret, uti5 mos vester ait, seu conservus, tibi quid sum ego? nempe tu, mihi qui imperitas, alii' servis miser atque duceris ut nervis alienis mobile lignum. 81 “Quisnam igitur liber? sapiens, sibi qui8 imperiosus, quem neque pauperies neque mors neque vincula terrent, responsare cupidinibus, contemnere honores fortis, et in se ipso totus, teres atque rotundus, a *peccatque, II. slave. al 4 2 supra, II. Foth.: quod MSS. uti] ut est, II. Roughly bi qui 1, Bentley: sibique V, MSS. b Davus is a ntley first punctuated after totus. crumbs," and he Crispinus himself, 1 done, ll. 53, 54. who would be in a dled horse. 85 lectures delivered in the rod used in the formal manumission The term iudex ine of the praetor. does not change either garb or position," and she is not the chief sinner, since she is in dread of you and does not trust her lover. You with eyes open will pass under the yoke, and hand over to a furious master your fortune, your life, your person and repute. 68 Suppose you have escaped: then, I take it, you will be afraid and cautious after your lesson. No, you will seek occasion so as again to be in terror, again to face ruin, O you slave many times over! But what beast, having once burst its bonds and escaped, perversely returns to them again? "I am no adulterer," you say. And, in faith, I am no thief either, when I wisely pass by your silver plate. Take away the risk, set aside restraint, and Nature will spring forward, to roam at will. Are you my master, you, a slave to the dominion of so many men and things-you, whom the praetor's rod, though placed on your head three or four times over, never frees from base terror? And over and above what I have said, add something of no less weight: whether one who obeys a slave is an underslave, as the custom of your class names him, or a fellow-slave, what am I in respect of you? Why, you, who lord it over me, are the wretched slave of another master, and you are moved like a wooden puppet by wires that others pull. ་ 83 Who then is free? The wise man, who is lord over himself, whom neither poverty nor death nor bonds affright, who bravely defies his passions, and scorns ambition, who in himself is a whole, smoothed and rounded, so that nothing from outside can rest a The vicarius was a slave bought by another out of his peculium to help him in his work. externi ne quid valeat per leve morari, in quem manca ruit semper Fortuna. Potesne1 ex his ut proprium quid noscere? quinque talenta Vel cum Pausiaca torpes, insane, tabella, qui peccas minus atque ego, cum Fulvi Rutubaeque aut Pacideiani contento poplite miror 90 95 proelia rubrica picta aut carbone, velut si re vera pugnent, feriant vitentque moventes2 arma viri? nequam et3 cessator Davus; at ipse 100 subtilis veterum iudex et callidus audis. "Nil ego, si ducor libo fumante: tibi ingens virtus atque animus cenis responsat opimis? obsequium ventris mihi perniciosius est cur? tergo plector enim. qui tu1 impunitior illa, quae parvo sumi nequeunt, obsonia captas? nempe inamarescunt epulae sine fine petitae, illusique pedes vitiosum ferre recusant corpus. an hic peccat, sub noctem qui puer uvam furtiva mutat strigili? qui praedia vendit, 1 potestne, II. 3 et omitted, II. 2 morientes, II. 4 qui dum øl. 105 110 a The wise man of the Stoics is self-contained or independent of externals, avтapkýs, and is like the perfect sphere of the Kóσuos itself (cf. Plato, Tim. 33). In the Protagoras 339 D, Plato also makes use of a figure of Simonides, who calls the truly good man a square, teτpáγωνος. So too Aristotle, Rhet. iii. 11. These are names of gladiators. The last named is on the polished surface, and against whom Fortune in her onset is ever maimed." 88 Of these traits can you recognize any one as your own? A woman asks of you five talents, worries you, shuts her door in your face, drenches you in cold water, then-calls you back. Rescue your neck from the yoke of shame; come, say, "I am free, am free." You cannot; for you have a master, and no gentle one, plaguing your soul, pricking your weary side with the sharp spur, and driving you on against your will. 95 Or when, madman, you stand dazed before a picture of Pausias, how do you offend less than I, when I marvel at the contests of Fulvius, Rutuba, or Pacideianus," with their straining legs, drawn in red chalk or charcoal, just as lifelike as if the heroes were really waving their weapons, and fighting, striking, and parrying? Davus is a "rascal and dawdler," but you are called a fine and expert critic of antiques." 66 102 If I'm tempted by a smoking pasty, I'm a goodfor-naught but you does your heroic virtue and spirit defy rich suppers? Why is it more ruinous for me to obey the stomach's call? My back, to be sure, pays for it. But how do you escape punishment more than I, when you hanker for those dainties which cannot be bought at small cost? Why, that feasting, endlessly indulged, turns to gall, and the feet you've duped refuse to bear up your sickly body. Is the slave guilty, who at fall of night swaps for grapes the flesh-brush he has stolen? Is there borrowed from Lucilius; the other two may be contemporary with Horace. Pictures of gladiators were drawn on walls, and served the purpose of modern posters. |