Vulneribus crudis populus modo victor et illud Si videas? Quaero an deceant multicia testem? victorious with wounds yet green, those mountaineers who left their ploughs, would hear you proposing laws." He supposes Creticus to be living in the good old times, and the rough soldier fresh from the wars to see him in the rostra in that dress. 'Populus modo victor' and 'illud montanum vulgus,' who left their ploughs to go to the wars, are the same subject. They are "--rusticorum mascula militum Proles, Sabellis docta ligonibus Versare glebas," who, according to Horace, belonged to the age of the Punic Wars. (C. iii. 6.37, sqq.) Ferre' properly applies to a lex ;' that is, a law brought forward in the 'comitia centuriata' after being approved by the Senate. ['Jura' is thus defined by Gaius, Inst. i. 2: "constant autem jura ex legibus, plebiscitis, senatusconsultis, constitutionibus Principum, edictis eorum qui jus edicendi habent, responsis prudentium."] Ferre leges et jura' is a loose way of speaking, butleges et jura' seems to have become a common way of expressing law in general. See above, v. 43. 75. Quid non proclames] He asks, 'how would you not exclaim if you saw those clothes of yours (ista) on the person of a judex ?. but do transparencies become even a witness?' that is, would not any one so dressed deserve to be ordered out of court, or would not his testimony be rendered suspicious by such a licentious dress? 'And yet you, stern impassive Stoic, master of your freedom, and led captive by no lusts, are showing your nakedness!' 'Libertas' means freedom from the dominion of impulse and the passions. According to Ruperti it means 'libertas vivendi ut velis' (Cic. Parad. v. 1. 4), but that does not suit the scope of the passage, which is, that he who professed to be free was the slave of 75 80 79. sicut grex totus] The Scholiast quotes Virgil: 'Nec mala vicini pecoris contagia laedant,' and Grangaeus Ovid (Rem. Am. 613): facito contagia vites Haec et enim pecori saepe nocere solent.' The MSS. and old editions vary between 'prurigo and 'porrigo:' the first means the itch, and the second scurf. Turnebus quotes Justin (1. xxxvi.), who says of the Jews: "cum scabiem et pruriginem paterentur." On v. 81 the Scholiast quotes a proverb: Uva uvam videndo varia fit;' and One plum gets colour by looking at another' is said to be a Persian phrase to express the propagation of opinions, &c. (Gifford) [Ribbeck has 'uvaque conspecta']. The Greeks said Bórpus πpòs Bóтpuv TETαiveтαι, but from the context Juvenal seems to mean that one bad grape spoils another by contact, which is true. Livor,' however, is the usual word for the healthy colour of the dark grape. Horace says: ‘——jam tibi lividos and Propertius speaks of liventibus uva racemis' (iv. 2. 13). 82 Foedius hoc aliquid] He says he will go on from bad to worse if he takes to that dress. He will soon join a profane set, who it appears from this place amused themselves with parodying the rites of Bona Dea, as performed by women, who wore long chaplets of vine leaves on their heads, and jewels on their neck, and offered sacrifice and libation to the goddess. Her rites were only attended by women; but the persons Juvenal refers to turned out the women Nemo repente venit turpissimus: accipient te and had these mock ceremonies to them- 83. Nemo repente venit] Venit,' in the sense of evenit,' is used below in vii. 29: "Ut dignus venias hederis et imagine macra." Ruperti and Heinrich both adopt it here, though only two MSS. have yet been found to favour it. All other editions have fuit;' some MSS. have fiat.' I prefer 'venit' to 'fuit.' Redimicula' was the name of various kinds of fillets and ribands worn by women on the head. Ribands streaming from the cap or net in which the hair was tied up were so called. 'Ite profanae ' is a burlesque of the proclamation of the priest ordering away all the uninitiated when the mysteries were to begin, like Horace's 'Odi profanum vulgus et arceo (C. iii. 1. 1, note, where the parody of Aristophanes, Frogs, 353, sqq. is quoted). The festival of Bona Dea or Fauna, who was a Roman divinity, and connected with Faunus, was held yearly on the 1st of May, on the Aventine, and conducted by the vestals, assisted only by women. Wine was set in a large bowl, supposed to contain milk and honey, and out of this the women not only poured libations, but drank freely, which Juvenal says was notorious (vi. 314, sqq.). 91. Talia secreta coluerunt orgia taeda] He says that these impious rites were like the mysteries of Cotys or Cotytto, a Thracian divinity, whose festival was imported into Greece and from thence into Sicily. The Romans do not appear to have been acquainted with it, except from report. She is called 'Cecropiam' from her worship having been introduced at Athens. Banтal was the name of her priests. The carrying of torches was common to all such festivals, which were celebrated by night. The rites of Cotytto were mysteries, and might not be divulged. (Horace, Epod. xvii. 56, n.) Milton refers to them in words partly borrowed from Juvenal: "Dark veiled Cotytto, to whom the secret flame Of midnight torches burns, mysterious dame, That ne'er art called but when the dragon Of Stygian darkness spits her thickest [After v. 90, Ribbeck places vv. 110— 114, Hic nullus' to 'conducendusque ina gister,' and so these verses come between 'tibicina cornu' and 'Talia secreta.' He also makes these five verses a continuation of the supposed address which begins, "Ite profanae." After lassare Cotytto' v. 91, he places vv. 115, 116.] 93. Ille supercilium] Here follows a graphic description of the way these wretches proceed. One blacks his eyebrows with soot, and extends them by the same means, using a crisping pin for the purpose. Pliny (H.Ñ. xxviii. 11) says that the Romans used bears' grease for the purpose of restoring the hair of the head and eyebrows, "cum fungis lucernarum et fuligine quae est in rostris earum," that is, with the burnt part of the wick, and the soot which accumulates on the rim of the lamp. Obliqua acu' means with a needle drawn across it. They painted their eyelids with a powder called by the Septuagint translators σríßn, and by the Romans 'stibium.' Pliny says that it was a white stone found in silver mines, andthat it was called by many platyophthalmon,' because it had the effect of making D Attollens oculos: vitreo bibit ille Priapo the eyes look larger (H.N. xxxiii. 6). Tre- woman. 95. vitreo bibit ille Priapo] He drinks out of a glass made in this obscene shape, ties up his great bushy hair in a net of gold thread, wears a blue dress picked out in square or lozenge pattern, or fine green cloth with the nap closely clipped. Galbinus' is said to be derived from 'galbus,' a particular shade of green. According to this etymology it would naturally be written 'galbina,' not 'galbana' (gum'), with which it has no connexion. Rasa' is opposed to 'pexa,' cloth with the nap left on it. 'Scutulatus' is a word of which the derivation is uncertain: but scutulae' is used for the squares of a tessellated pavement, or any thing of that sort. 98. Et per Junonem domini]_The genius of a woman was called her Juno (see note on Hor. Epp. i. 7. 94). This man's slave, by way of keeping up the farce, swears by his master's Juno. [Ribbeck places a full stop after 'rasa,' and has En per Junonem domini jurante ministro Ille tenet speculum;' and he omits vv.102, 103.] 99. Ille tenet speculum,] The mirrors of the ancients were of metal, though there may have been glass mirrors at this time, but they were of inferior quality. They were only made for the hand, and were usually held by slaves before their mistress (see Dict. Ant.). This man holds it for himself, and Juvenal says it was the identical mirror in which Otho had looked at himself, and of which this person had robbed him, which is a jest. To make the absurdity greater, we have a parody of Virgil's words (Aen. iii. 286): "Aere cavo clipeum magni gestamen Abantis ;" and again (Aen. xii. 93), Turnus "validam vi corripit hastam Actoris Aurunci spolium." Suetonius says of Otho (c. 12) that he was of short stature and lame: that he was effeminate in his personal habits, keeping his skin smooth (as men of the worst passions did), and that he wore a wig which fitted him so well that nobody would find out it was a wig. Piso addressing the soldiers speaks of Otho's "vitia quibus solis gloriatur," and asks, "habitune et incessu an illo muliebri ornatu mereretur imperium ?" Juvenal says he carried his mirror into the camp with him when he went to attack Vitellius. Tacitus (Hist. i. 88) says that when he was leaving Rome some of his soldiers bought "luxuriosos apparatus conviviorum et irritamenta libidinum ut instrumenta belli," and there may have been a story current about the emperor's mirror, which with his habits he could hardly dispense with. Juvenal says the appearance of a mirror in the camp was an event to be recorded in a new page of history. 104. Nimirum summi ducis] Otho having long been in favour with Nero (i. 39, n.), deserted him and paid his court to Galba; but being disappointed in his expectation that Galba would make him his heir, with the support of a small body of troops by whom he was proclaimed emperor he attacked Galba, who was killed by one of the soldiers in the fray, A.D. 69. According to Suetonius (c. 12), when Otho himself was dead most people began to speak well of him, saying that he had killed Galba not so much for his own advancement as for the public good. The soldiers wept over him "fortissimum virum unicum Imperatorem praedicantes." "Of course,' says Juvenal, ‘it showed a consummate commander to kill a tyrant and take such care of his own skin, and an excellent citizen to aim at stealing an empire and at the same time to plaster his face with soft bread.' The satire lies in the bathos in both cases. Gifford, though he has not translated the verses well, is Et curare cutem: summi constantia civis Forget her prayers or miss-a masquerade, Or lose her heart or-necklace at a ball." This sense is given in the Argument. Suetonius (1. c.) says: "Quin et faciem quotidie rasitare, ac pane madido linere consuetum, idque instituisse a prima lanugine ne barbatus unquam esset.' Horace speaks of the Phaeacians as "In cute curanda plus aequo operata juventus" (Epp. i. 2. 29), and of himself as "pinguem et nitidum bene curata cute" (Epp. i. 4. 15). 106. Bebriaci campo] Otho was proclaimed emperor in Rome on the 15th of January, A.D. 69, and in March following he led an army into Cisalpine Gallia against Vitellius, and in less than a month his troops were defeated with immense loss about twenty miles from a small town called Bebriacum, or Bedriacum, which lay between Verona and Cremona. He immediately afterwards destroyed himself. Although the battle was fought so far from Bebriacum, it got its name from that town, owing to Otho's army being encamped there before the battle and pursued thither after it. All the MSS. of Juvenal are in favour of Bebriacum; those of Tacitus are divided. The form that the editors adopt is Bedriacum; Ruperti does so, though in this place he has the 'b,' and according to him the greatest number of MSS. have the same in Tacitus. (See Rup. on Tac. Hist. i. 23.) 108. Quod nec in Assyrio] Semiramis, the mythical queen and joint founder of Nineveh, was reported to be as voluptuous as she was great and brave. See Ovid. Am. i. 5. 11: "6 Qualiter in thalamos formosa Semiramis isse Dicitur et multis Lais amata 105 110 66 -ab Italia volantem, -quae generosius Heinrich thinks the reading should be moecha,' and that the monks altered it to moesta.' All the MSS. have 'moesta.' See iii. 108, n. 110. Hic nullus verbis pudor] He goes back after the digression about Otho to the scene at the mock rites of Fauna. They had no shame as to what they said, nor any regard for the decorum of the table, in respect to which Grangaeus quotes Synesius, Epist. 57, Tpáneša μèv iepòv xpñμα δι' ἧς ὁ θεὸς τιμᾶται φίλιός τε καὶ ξένιος, and Claudian (in Ruffin. i. 228), "Jurata Deorum Majestas teritur, nunquam reverentia mensae," which seems to be copied from Juvenal. The daily offering to the Lares at the principal meal gave it in theory a sacred character; and on the same principle Horace says (C. iv. 15. 25, sqq.): Libertas, et crine senex fanaticus albo Sacrorum antistes, rarum ac memorabile magni sometimes called, like some others, was a late importation into Rome. Her image, which according to Livy (xxix. 11) was a stone, was brought from Pessinus in Galatia during the second Punic War, and she had a temple built her on Mons Palatinus, and consecrated by M. Junius Brutus, A.U.C. 563. (See below, iii. 137, n.) The festival called Megalesia (from μeyáλn Oeá) was established in her honour. It began on the 4th of April, and lasted six days. Cybele was called Idaea Mater, Berecyntia, Dindymene, from hills of Phrygia where she was principally worshipped with impure rites and much discordant noise, her priests being called Corybantes. In Rome they were called Galli, from the place they came from, and they were eunuchs. (Hor. S. i. 2. 121.) It does not appear from Ovid's description (Fasti, iv. 179-384) that the same impurities were practised at Rome as in the East. They were regulated by the Curule Aediles, and they are called by Cicero (de Harusp. Resp. 12) "maxime casti solemnes religiosi." (See ad Fam. ii. 11.) As to 'fracta voce,' Forcellini quotes Pliny, Epp. ii. 14, "fracta pronuntiatione dicere," which he explains, "effeminata, enervi; cui opponitur intenta, incitata, fortis." Quintilian (xii. 10) says Cicero's contemporaries ventured to attack him as "in compositione fractum ac paene viro molliorem." In this sense the reading 'frangitur artubus' for 'fingitur artibus,' in Hor. C. iii. 6. 22, is supported. (See note.) 112. et crine senex fanaticus albo] He says the chief priest of these orgies was an old man with white hair, an extraordinary glutton, and one who might be hired to teach the science of eating. 'Fanaticus' is derived from 'fanum;' and was applied commonly to the priests of Bellona, but also to those of any frantic ritual. From the particularity with which he writes, it appears as if Juvenal was describing something that had taken place. 115. Quid tamen exspectant] He means why do they not proceed at once to make themselves what the Galli were (see note on v. 111), for they ought to have done so long ago, being "Phrygians long since in heart" (Gifford). Tempus erat' seems to be used in cases where further delay is deprecated, as if the time had come and was being allowed to pass away. See Hor. C. i. 37. 4 (and the note): "nunc Saliaribus Ornare pulvinar deorum Tempus erat dapibus, sodales." See also S. iii. 163, n. below. Here this abominable scene is brought to an end. 117. Quadringenta dedit] He now goes on to tell how some rich person entered into a mock marriage with a musician, and gave him a 'dos' equal to the fortune of an eques, and how at the marriage-supper he lay on his bosom as his bride in the presence of a large company. Tacitus describes how Nero went through a solemn farce of this kind, in which he acted as bride as this Gracchus did: "Uni ex illo contaminatorum grege (Comp. Contaminato cum grege turpium Morbo virorum, Hor. C. i. 37. 9) cui nomen Pythagorae fuit in modum sollennium conjugiorum denupsisset. Inditum Imperatori flammeum (a veil worn by brides), visi auspices, dos et genialis torus et faces nuptiales; cuncta denique spectata quae etiam in femina nox operit." (Ann. xv. 37.) How he married the boy Sporus has been mentioned above on i. 62. As to quadringenta sestertia,' see i. 106, n., and vi. 134, and Hor. C. iii. 24. 18, n. 'Dos' was the portion brought by the wife to the husband. Gracchus therefore acted the bride. Recto aere' means the 'tuba,' which was straight, while the cornu' was curved. (See note on Hor. C. i. 1. 23; and Ovid, Met. i. 98.) Juvenal says the man played on the cornu' or 'tuba,' he does not know which. It seems as if his story was founded on fact. 'Cantare' is used not only for the human voice, but for instrumental music. 119. Signatae tabulae;] Before the |