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Luctantur paucae, comedunt coliphia paucae :
Vos lanam trahitis calathisque peracta refertis
Vellera vos tenui praegnantem stamine fusum
Penelope melius, levius torquetis Arachne,
Horrida quale facit residens in codice pellex.
Notum est cur solo tabulas impleverit Hister
Liberto, dederit vivus cur multa puellae.
Dives erit magno quae dormit tertia lecto.
Tu nube atque tace: donant arcana cylindros.

53. Luctantur paucae,] That some women engaged in the combats of the arena has been said before (i. 22, n.); and she admits it, but says they are few, while the men-women were many. Coliphia' are said to have been athletes' food, and this passage confirms it. Salmasius (ad Tertull. de Pallio, p. 220, quoted by Cramer on the Scholiast here) derives the word from the Greek κώληψ, κωλήπιον, which means the knee or ankle joint; from which Forcellini infers that the word means masses of dry tough meat, chiefly pork or beef. One of the Scholiasts says that Pythagoras taught the athletes to train upon roast beef and bread, they having been accustomed to eat figs before, and that 'coliphia' means generally the food taken by athletes. Some, he says, affirm that 'coliphia' were made of honey and leaven in an obscene form. Another Scholiast says that 'coliphia' means unleavened bread; and on Plautus (Pers. i. 3. 12: "Collyrae facite ut madeant et coliphia") Weise explains them as 'panes recenti caseo commixti.' The derivation above given seems very doubtful, but the context leaves no doubt what the food was used for sometimes.

54. Vos lanam trahitis] Trahere' is commonly used for spinning, as in Horace (C. ii. 18. 7):

"Nec Laconicas mihi

Trahunt honestae purpuras clientae." "You spin wool, and in baskets bear your clews," is Stapylton's translation. The wool was spun into threads and put by in baskets. Stamen' is the thread with which the spindle was 'pregnant,' when it was twisted round it ready for weaving. Sophocles makes Oedipus say of his sons (Oed. Col. 337):

ὦ πάντ ̓ ἐκείνω τοῖς ἐν Αἰγύπτῳ νόμοις φύσιν κατεικασθέντε καὶ βίου τροφάς. ἐκεῖ γὰρ οἱ μὲν ἄρσενες κατὰ στέγας θακοῦσιν ἱστουργοῦντες .

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57. Horrida quale facit] 'Such as a dirty slave girl makes sitting on her codex,' which was a log of wood that slaves were sometimes compelled to wear tied to their leg by way of punishment. Propertius, iv. 7. 43, says:

"Nostraque quod Petale tulit ad monu

menta coronas,

Codicis immundi vincula sentit anus." In Plautus (Poen. v. 3. 39), quoted by Forcellini and the commentators for this sense, Melphio only means he will send the slaves to cut wood:

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Inde porro ad puteum atque ad robustum -quos ego jam detrudam ad molas';

codicem."

'Pellex' is one who, being unmarried, had
intercourse with a married man.
She was
so called with respect to the man's wife.
(See Forcellini.) Here therefore the pu-
nishment may be supposed to be inflicted
by a jealous mistress, as the Scholiast says.
espai Tiμo, such as sitting in the stocks,
were common punishments of the milder
sort among the Greeks and Romans, as
Casaubon shows in his note on Sueton.
Aug. 24.

58. tabulas impleverit Hister] This man, if it is the same, he calls below Hister Pacuvius (xii. 111), where he is a will-hunter, but here he makes his own will and makes his freedman who had served his lust 'heres ex asse,' the heir of all his property. As to 'tabulas,' see note on i. 68. He gave large sums of money to his wife before his death to let his filthy practices go on. As to 'puellae' for married women, compare Hor. C. iii. 14. 10: Vos o pueri et puellae Jam virum expertae.' 'Virgines' are used in the same way in the same stanza, and in C. ii. 8. 23, nuper Virgines nuptae.'

61. donant arcanacylindros.] The reward of secrecy is jewels. Cylindri' were stones cut in this shape. See Pliny, H. N. xxxvii. Cylindros ex beryllo facere malunt

5: "

De nobis post haec tristis sententia fertur.
Dat veniam corvis, vexat censura columbas."

Fugerunt trepidi vera ac manifesta canentem
Stoicidae. Quid enim falsi Lauronia? Sed quid
Non facient alii quum tu multicia sumas,
Cretice, et hanc vestem populo mirante perores
In Proculas et Pollitas? Est moecha Fabulla;
Damnetur, si vis, etiam Carfinia: talem
Non sumet damnata togam. "Sed Julius ardet,
Aestuo." Nudus agas; minus est insania turpis.
En habitum quo te leges ac jura ferentem

quam gemmas quoniam est summa commendatio in longitudine." "Tu' is addressed to any unmarried, woman, and is a common way of speaking, as in Horace (Epp. i. 2. 62): "animum rege qui nisi paret Imperat; hunc frenis, hunc tu compesce catena."

52. De nobis post haec] 'And yet after this, harsh verdict is passed upon us women; so does judgment spare the raven and hunt down the dove.' The last example is not very dove-like. Sententiam ferre' is more properly derived from the senate than the judicia, where the 'judices' were said 'sententiam dicere' or 'pronuntiare.' In 'censura' Heinrich sees an allusion to Domitian's censorship.

64. canentem Stoicidae.] See note on v. 10. Trepidi' means in confusion.' See note on Hor. C. ii. 11. 4. The indignant language of the woman is expressed by 'canentem.' It would apply to Cassandra or any one of that sort. Stoicidae' is only a contemptuous form of 'Stoici.' The Scholiast makes it feminine, and compares it with "O vere Phrygiae nec dum Phryges" (Virg. Aen. ix. 617), and with Troiades' in Persius, i. 4. But the form is masculine, as in Hor. S. i.1.100, fortissima Tyndaridarum.' 66. quum tu multicia sumas,] The Satire now turns to those who, while they affected the Stoic opinions and character openly, practised vice in secret. The 'multicia' were garments of some fine transparent texture, such as the 'Coae vestes' mentioned by Horace, C. iv. 13. 13, and S. i. 2. 101 "Cois tibi paene videre est Ut nudum." See below v. 78, and xi. 188. Also vi. 259: "Hae sunt quae tenui sudant in cyclade," and viii. 101: " conchylia Coa." Creticus' is a name put for any person of station, as the Scholiast says. It occurs again in viii. 38. Perorare' is often used by Cicero, not only for the conclusion of a speech, but for the speech itself, as Forcellini shows.

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65

70

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Juvenal says the man goes and harangues the people against lewd women while he is wearing these lewd garments and the people are admiring them. 'Proculae' is a name that occurs in inscriptions. Pollitas' appears in various shapes in the MSS. For 'Fabulla,' which is the reading of P. and occurs in Martial, i. 65; xii. 94, a large number of MSS. have Labulla.' The editions are divided. Carfinia' also appears Carphinia,'Calphurnia,' and other forms. These last represent married women, who if convicted of adultery would be obliged to put off the stola, which was the honest matron's ordinary dress, and to wear a toga, which was the dress of a 'meretrix.' See Hor. S. i. 2. 63, n. Ruperti says Juvenal does not allude here to this. I think he does.

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70. Sed Julius ardet,] Creticus is supposed to answer, in excuse for his garments, that in this hot weather his blood boils. He is told that he had better go into court naked at once, for though the people would call him mad, madness was not so disgraceful as indecency. Nudus' was said of one who appeared only in his tunic. See Cicero, Phil. ii. 86: “O praeclaram illam eloquentiam tuam quum es nudus contionatus! quid hoc turpius? quid foedius? quid suppliciis omnibus dignius," by which and like passages Heinrich supports the reading infamia' instead of insania,' which is that of most MSS. and all editions but his own and Grangaeus', who says, "albis dentibus ridendi qui legunt insania pro infamia."

72. En habitum] Ruperti conjectures 'me' for 'te,' and supposes Creticus to speak what follows, which he says is "difficillimus locus." It appears to me pretty plain. Heinecke's interpretation given by Ruperti seems equally with his beside the mark. Juvenal says, "See the dress in which the citizens just returned

Vulneribus crudis populus modo victor et illud
Montanum positis audiret vulgus aratris !
Quid non proclames in corpore judicis ista

Si videas? Quaero an deceant multicia testem?
Acer et indomitus libertatisque magister,
Cretice, perluces. Dedit hanc contagio labem
Et dabit in plures: sicut grex totus in agris
Unius scabie cadit et porrigine porci,
Uvaque contacta livorem ducit ab uva.
Foedius hoc aliquid quandoque audebis amictu.

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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, but leges et jura' seems to have become a common way of expressing law in general. See above, v. 43.

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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

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his own filthy mind. The liberty appears to be that recommended by Horace in his Epistle to Numicius (i. 6): Nil admirari prope res est una Numici,' &c., where see

note.

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 Bóτрus πρds Bóтρuv Tenαiveтaι, 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:

and

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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
Paullatim qui longa domi redimicula sumunt
Frontibus, et toto posuere monilia collo,
Atque Bonam tenerae placant abdomine porcae
Et magno cratere Deam; sed more sinistro
Exagitata procul non intrat femina limen :
Solis ara Deae maribus patet. "Ite profanae!"
Clamatur: "nullo gemit hic tibicina cornu."
Talia secreta coluerunt orgia taeda
Cecropiam soliti Baptae lassare Cotytto.
Ille supercilium madida fuligine tactum
Obliqua producit acu pingitque trementes

and had these mock ceremonies to them-
selves. Roman women wore very hand-
some necklaces of all kinds. Specimens are
given in the Dict. Ant., Art. Monile.' 'More
sinistro,'in perverse fashion,' means that
they reversed the proper practice.

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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. Barral was the name of her priests. The carrying of

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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
womb

Of Stygian darkness spits her thickest
gloom."
(Comus.)

[After v. 90, Ribbeck places vv. 110114, Hic nullus' to 'conducendusque ma 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.N. 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 oríẞn, and by the Romans 'stibium.' Pliny says that it was a white stone found in silver mines, andthat it was called by many platyophthal mon,' because it had the effect of making

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Attollens oculos: vitreo bibit ille Priapo
Reticulumque comis auratum ingentibus implet,
Caerulea indutus scutulata aut galbina rasa,
Et per Junonem domini jurante ministro.
Ille tenet speculum, pathici gestamen Othonis,
Actoris Aurunci spolium, quo se ille videbat
Armatum quum jam tolli vexilla juberet.
Res memoranda novis annalibus atque recenti
Historia, speculum civilis sarcina belli.
Nimirum şummi ducis est occidere Galbam,

the eyes look larger (H. N. xxxiii. 6). Tre-
mentes oculos are what Horace calls
'putres.' "Omnes in Damalin putres De-
ponent oculos," C. i. 36. 17. The phrase is
repeated below (vii. 241). The man raises
his quivering eyes, mimicking a lascivious

woman.

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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 95. vitreo bibit ille Priapo] He drinks was a wig. Piso addressing the soldiers out of a glass made in this obscene shape, speaks of Otho's "vitia quibus solis glorities up his great bushy hair in a net of gold atur," and asks, "habitune et incessu an illo thread, wears a blue dress picked out in muliebri ornatu mereretur imperium?" Jusquare or lozenge pattern, or fine green venal says he carried his mirror into the cloth with the nap closely clipped. Gal- camp with him when he went to attack binus' is said to be derived from 'galbus,' a Vitellius. Tacitus (Hist. i. 88) says that particular shade of green. According to when he was leaving Rome some of his this etymology it would naturally be writ- soldiers bought "luxuriosos apparatus conten 'galbina,' not ‘galbana' (‘gum'), with viviorum et irritamenta libidinum ut instruwhich it has no connexion. Rasa' is op- menta belli," and there may have been a posed to 'pexa,' cloth with the nap left on story current about the emperor's mirror, it. Scutulatus' is a word of which the which with his habits he could hardly disderivation is uncertain: but scutulae' is pense with. Juvenal says the appearance used for the squares of a tessellated pave- of a mirror in the camp was an event to be ment, or any thing of that sort. recorded in a new page of history.

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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

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

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