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Insignem ob cladem Germanae pubis, et aris
Frigidus excutitur cinis, ac jam postibus arma,
Jam chlamydes regum, jam lutea gausapa captis
Essedaque, ingentesque locat Caesonia Rhenos.
Dis igitur, Genioque ducis centum paria ob res
Egregie gestas induco; quis vetat? aude;
Vae, nisi connives! oleum artocreasque popello
Largior; an prohibes? dic clare! "Non adeo (inquis):
Exossatus ager juxta est." Age, si mihi nulla

a magnificent scale, for which he ordered that contributions should be collected from every quarter. As to 'laurus,' see note on Juv. iv. 149, "venisset epistola penna."

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45. Frigidus excutitur cinis,] The old ashes were removed, he means, to make way for fresh sacrifices. Caesonia (Caligula's wife, whom he had married two years before, having had her for his mistress) contracts for arms to hang up at the temple doors, hires shawls for the kings to wear whom he is to bring home captive, and shaggy auburn beards for his pseudo-German prisoners, and war chariots, and stout Gauls from the banks of the Rhine. tonius (c. 47) says that besides his German prisoners and deserters he chose out the tallest Gauls he could get, those who would best adorn his triumph, and some Gaulish chiefs too, and ordered them to dye their hair red, and let it grow, and to learn the German language, and bear German names. 'Gausapum' or 'gausape' is a rough woollen cloth. But it is used in iv. 37, an obscene passage on which I have not commented, as a shaggy beard, and that is probably the meaning here. As to locare,' which signifies to give work to be done or something to be used, see note on Hor. C. ii. 18. 17, "Tu secanda marmora Locas." Forcellini understands Rhenos to mean statues of the Rhine,' such as were carried in triumphal processions. So the river Jordan is represented on the arch of Titus. Jahn so understands it too. But there is no reason to suppose a number of such statues would be carried in the procession, and the above passage of Suetonius shows what Caligula's orders were. The form Rhenos is Greek, 'Pivot. Rhenanos is the Latin form.

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48. Centum paria] A hundred pairs of gladiators whom he intends to send into the arena (inducere in arenam) in honour of Caligula's Genius. A hundred pairs was the number to which Staberius' heredes were condemned if they did not carry out

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the provisions of his will (Hor. S. ii. 3. 85). The number exhibited on great occasions went on increasing during the Empire till a hundred became a small show. (See Dict. Ant., Gladiatores.)

50. Oleum artocreasque popello] He threatens to add to his extravagance by a largess of oil and bread and meat to the people. • Artocreas" (άρτος, κρέας) is not found elsewhere. It seems to be a compound of 'visceratio,' a distribution of meat, and 'frumentatio,' of corn, which were both common on great occasions. (See note on Horace last quoted.) Vae' is a threatening exclamation, Woe betide you!'

51. Non adeo (inquis):] 'Not at all,' say you, your land is pretty well exhausted;' like a body without the bones, it is worthless. So he supposes the man to turn up his nose at the inheritance. Forcellini's interpretation of 'exossatus' as land that has been well looked after and cleared of stones, is certainly wrong.

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Quippe suburbanae parva minus urbe Bovillae." Ovid, Fast. iii. 667, "Orta suburbanis quaedam fuit Anna Bovillis." This old woman employed herself in making cakes for the poor people, with whom her neighbourhood abounded. The clivus Virbi' is the 'clivus Aricinus,' where the Appia Via enters Aricia, about four miles further than Bovillae from Rome. See note on Juv. iv. 117, "Dignus Aricinos qui mendicaret ad axes.' This place derived its name from Virbius, who, according to Virgil (Aen. vii. 771 sqq.) and his commentator, Servius, was the same as Hippolytus. When he was killed, Diana, admiring his chastity, had him restored to life by Aescu

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Jam reliqua ex amitis, patruelis nulla, proneptis
Nulla manet patrui, sterilis matertera vixit,
Deque avia nihilum superest, accedo Bovillas

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Clivumque ad Virbi, praesto est mihi Manius heres.
"Progenies terrae!" Quaere ex me quis mihi quartus
Sit pater haud prompte, dicam tamen; adde etiam unum,
Unum etiam, terrae est jam filius et mihi ritu
Manius hic generis prope major avunculus exit.
Qui prior es, cur me in decursu lampada poscis ?

lapius, and placed him under the care of the nymph Aegeria in the woods of Aricia.

56. praesto est mihi Manius heres.] There was a proverb, "multi Manii Ariciae,' the meaning of which is doubtful. Erasmus follows Festus, who says it means there were many distinguished persons at Aricia. This is not the meaning if it is to this proverb Persius alludes. He has only to go to Aricia, or its neighbourhood, and he will find ready to his hand a Manius for his heir.' Manius was a son of Earth, we see.

57. Progenies terrae !] As to this and 'terræ filius' (59), see note on Juv. iv. 98, "Unde fit ut malim fraterculus esse gigantis." The man says Manius is a son of Earth, he cannot tell his own father and mother. To which the poet answers, that if any one were to ask him who was his 'abavus,' his great-great-grandfather, he might be able to tell, though not very readily. Add another to him (atavus), and yet another (tritavus), and you come to a son of Earth, like Manius, who there fore turns out (v. 130, n.) in the course of generations to be brother to the poet's ancestor in the sixth degree. 'Major avunculus is properly uncle to one's grandfather, and maximus avunculus' is one degree farther back. So as the poet cannot call Manius properly his major avunculus,' he calls him. prope major,' which appears to Jahn "ratio sane frigidius

cula."

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61. Qui prior es, cur me] The reference here is to the λapradηoopia, torch race, which occurred at several of the festivals in Greece. Some difficulty is found in determining all the conditions of the race, but the chief feature of it was the passing of a lighted torch or sort of candle from hand to hand, each runner being careful not to extinguish the flame, till he had delivered the torch to the runner in advance of him. This practice served the ancients as an illustration for several purposes. Herodotus compares with it the Persian way of passing

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on a royal message through the country by mounted couriers (viii. 98). Lucretius (ii. 77 sq.) illustrates by the torch race the succession of generations in the animal world:

"Inde brevi spatio mutantur secla animantum,

Et quasi cursores vitai lampada tradunt."

Plato had used the illustration in the same way (Legg. vi. p. 776). The author of the treatise Ad Herennium (iv. 46), applies it to one general succeeding another in command of an army, and here Persius likens to the runners a man of fortune and his expectant heir.

'Qui prior es' is variously interpreted. The commentators before Casaubon, and some since (Jahn, and most of our own translators), suppose it to mean that the heir stands in advance of the man he is to succeed, and receives the torch from him. There is no point in this, though Jahn tries to make one by saying the man in advance would try to snatch the torch from the man coming up as quick as he could, especially if it was nearly out. But if the runners occupied their own ground, and the rules of the race required that each should stay at his post, the one who left it would lose his chance. "Our critics would make a poor figure at Newmarket," says Gifford ; but he is not more successful himself, and says this is almost the only line in Persius in which he has found much real difficulty. Qui prior es' refers, as Casaubon, Plum, Koenig, Heinrich say, to the superior claims of the 'legitimus heres' over Manius. Gifford sees a pathetic allusion to the poet's delicate state of health, because he died young. For in decursu,' which is the reading of nearly all the MSS., and of all editions but his own, Heinrich reads 'indecursum:' but though 'spatium decursum' is a proper expression (Cic. de Senect. c. 23), 'cursor decursus' is not.

Sum tibi Mercurius; venio Deus huc ego, ut ille
Pingitur: an renuis? vis tu gaudere relictis?

Deest aliquid summae, minui mihi: sed tibi totum est Quicquid id est. Ubi sit fuge quaerere quod mihi quondam Legarat Tadius, neu dicta repone paterna :

'Foenoris accedat merces; hinc exime sumtus.' "Quid reliquum est?"

unge,

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Reliquum?-Nunc, nunc impensius

Unge, puer, caules. Mihi festa luce coquatur
Urtica et fissa fumosum sinciput aure,
Ut tuus iste nepos olim satur anseris extis,
Cum morosa vago singultiet inguine vena,
Patriciae immeiat vulvae? mihi trama figurae
Sit reliqua, ast illi tremat omento popa venter?
Vende animam lucro, mercare atque excute sollers

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62. Sum tibi Mercurius;] He says he is the man's Mercurius, who was represented in works of art as offering different persons a' marsupium,' bag of money, as stated on Horace, S. ii. 3. 68, Rejecta praeda quam praesens Mercurius fert." Probably Persius had this passage in mind. He means the man would be a fool to reject the purse because he did not know how much it contained, or because it did not contain as much as he wished, and so he would be a fool to reject his hereditas' because part of the property had been spent.

63. vis tu gaudere relictis ?] Most MSS. have 'vin' tu.' The rule now generally accepted in regard to 'vis' and 'vin,' is that which Gronovius has laid down on Seneca de Ira, c. 28, that 'vis,' though interrogative, contains something of command or exhortation, which vin' does not. See note on Juv. v. 74. This being the case I do not see why the editors have all adopted 'vin'' here when there is authority for vis.' 64. Minui mihi:] If some part of the whole is gone, I have curtailed it to my own loss; but whatever it is (that is left), to you it is entire.' I do not agree with Jahn who puts Deest aliquid summae' into the mouth of the 'heres.' Tadius is anybody. The MSS. vary between this and Stadius or Staius (ii. 19). He tells the man not to din into his ears the old advice that fathers give their sons, that he should put his money out to interest and live upon the income. Reponere' is to repeat again and again.' 'Merces' is used for interest of money by Horace, S. i. 2. 14, "Quinas hic capiti mercedes;" and 3. 88,

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"Mercedem aut nummos unde unde extricat." Here the expression 'foenoris merces' is more complete.

67. Quid reliquum est ?] The heres is supposed to ask how much he has got left after all his waste? At which the poet bursts out with an indignant answer, repeating the man's word, and then turning to his servant and telling him to pour on the oil more prodigally than ever. 'Urtica,' 'nettles,' was food for the poorest (Hor. Epp. i. 12. 8), and a dried pig's head with split ears was neither savoury nor elegant. 'Caules' are the better sort of vegetables of the cabbage kind (brassica), brocoli, cauliflower, &c. 'Iste' is as if the man were before him. As to goose's liver, see Juv. v. 114, where the master keeps that delicacy for himself.

73. Mihi trama figurae Sit reliqua,] He asks if he is to reduce himself to a thread while the other is to get a paunch as fat as a popa's? Trama' is properly 'the woof,' the threads that cross the stamen or warp. Here it is the thread of which the trama' or 'subtemen' is composed. As to 'popa,' see note on Juv. xii. 15, "a grandi cervix ferienda ministro." The 'popa' had as his perquisite the parts of the victims that were not burnt, some of which he gave probably to his deputy the cultrarius,' and they both got fat upon the spoils. Popa venter,' a popa belly,' is like "Corvos poetas et poetridas picas (Prol. 13). Omentum' is not elsewhere used for fat (adeps). See Juv. xiii. 118.

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75. Vende animam lucro,] Here he begins a new branch of his subject, which is

Omne latus mundi, ne sit praestantior alter
Cappadocas rigida pingues plausisse catasta ;
Rem duplica. "Feci; jam triplex, jam mihi quarto,
Jam decies redit in rugam: depunge ubi sistam,
Inventus, Chrysippe, tui finitor acervi."

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left unfinished. He ironically bids a man sell his life for money, and search every corner of the world as the Italian 'mercatores' did, the most adventurous traders the world has ever known, penetrating places where civilized persons had never been before, and acting as the pioneers of Roman conquest. Casaubon takes these verses for a continuation of what goes before, and supposes the heres' to be urging his friend to increase his store by trade, and the friend to answer ironically that he had done so. As to excute,' see i. 49, n. The Romans got many of their slaves from Cappadocia. (See Juv. vii. 15.) They were particularly used as bearers. The poet bids his man become a mango,' slave-dealer, and beat them all at a slave-auction in showing off his goods, clapping his fat men on the thigh, or arm, or other sinewy part, as they stood on the platform to be exhibited. Jahn has the reading of many MSS. ' pavisse,' for plausisse,' which has good authority, and was in the Scholiast's text. The other editors, including Casaubon, have 'plausisse.' It depends on praestantior.' "Catasta' was the regular word for a platform erected for this purpose. Rigida' is only a redundant epithet. It means firm,' not likely to give way, as temporary erections of that sort sometimes do. Cicero speaks of slaves de lapide emptos;' so they must have used a stone too some

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'Redit' means his principal comes back to him increased to that extent. 'Rugam' is here put for a money-bag, which if not full lies in wrinkles. Depunge' is 'make a mark where I am to stop.' 'Depinge' is a variant, but not right. Jahn has it in his text, but seems to prefer 'depunge,' as Casaubon does. Heinrich has depunge,' and compares άTоKEVTEIV, to prick off.' The allusion in the last line is to the argument called by the Greeks σωρίτης. The nature of it is explained on Horace, Epp. ii. 1. 47," Dum cadat elusus ratione ruentis acervi." The man means that if his friend will tell him where to stop, he will have done as much as to find the end of a 'sorites,' which goes on without end, as avarice does. Jahn has a different arrangement of the text, which he treats as complete, and so do most editors. I have no doubt Heinrich is right, treating the satire as a fragment. See Introduction.

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