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 66 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.) 105 110 66 ab Italia volantem, Remis adurgens, accipiter velut Molles columbas -quae generosius Perire quaerens nec muliebriter 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, трáжεÇа μèv iepòv xpĥμa 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.): Nosque et profestis lucibus et sacris Cum prole matronisque nostris, 111. Hic turpis Cybeles] If this be the true reading Cybeles' and 'loquendi' must both depend on turpis libertas;' Cybele's foul licence and the liberty to speak in feeble voice.' One MS. has 'turpis Cybele est.' I do not think that mends the matter much. The worship of Cybele or Rhea, the mother of the gods, as she is 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: Qualiter in thalamos formosa Semiramis isse Dicitur et multis Lais amata 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 Beá) 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 Leach 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 seems themselves what the Galli were (see note "nunc Saliaribus 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 Coena sedet; gremio jacuit nova nupta mariti. marriage a contract was signed, which was called sponsalia' (vi. 25). The tablets on which it was written were called 'legitimae tabulae' (vi. 200). Dictum Feliciter!' means that the usual form of congratulation was gone through. It was usual for the bridegroom to give a supper on the day of his marriage, at which there was always more or less licentiousness. See note on Hor. S. ii. 2. 59. Coena' is put for the guests at the 'coena.' In the ordinary arrangements of a triclinium the 'imus lectus' was occupied by the host and his family, and the wife reclined next to her husband. See Hor. S. ii. 8. 20, n. Hence Ovid says (Amor. i. 4. 5, 35) to a married woman: "Alteriusque sinus apte subjecta fovebis? Injiciet collo cum volet ille manum ? * Nec premat indignis sinito tua colla la certis, Mite nec in rigido pectore pone caput." 121. O proceres,] He cries out to the nobles to condemn one of their own set, and asks whether this monstrous conduct requires the censor's branding or to be looked into by the haruspices, that they might declare how it must be expiated. 'But doubtless you would be more shocked, and count it a more frightful omen (requiring the intervention of the "haruspex") if a woman gave birth to a calf or a cow to a lamb.' The 'haruspices' were persons whose profession it was to declare the will of the gods by the consulting of entrails and in respect of signs and prodigies. There appears to have been a collegium' of them, as of the augurs, under the empire. They were an inferior body to the augurs, whose business was properly connected with the omens derived from the flight of birds. In 'censore' Heinrich sees another allusion to Domitian (see above, vy. 29, 63). I think he strains this point. 124. Segmenta et longos habitus] He is indignant that Gracchus, who was one of the Salii, priests of Mars, should have taken to wearing female ornaments and dress. 120 125 Segmenta,' as applied to dress, means ribands, fringes, flounces, and so forth. See Ovid de A. A. iii. 169: 'Quid de veste loquar? nec vos, segmenta, requiro, Nec quae bis Tyrio murice, lana, rubes." The women wore the 'stola,' corresponding to the men's tunica,' down to the feet, and being made longer than the person it was fastened up in folds above the waist (Hor. S. i. 2. 29, n.). Flameum' or 'flammeuin' was a veil, usually worn by brides. See note on v. 116, and below on vi. 225. The veil is said by Verrius Flaccus and Festus to have had its name from the wives of the 'flamines' (flaminicae), who wore it always, as a sign that their marriage could never be dissolved. Others derive it from Pliny (H. N. xxi. 8) says it was yellow; 'flamma,' as being of a red colour; but and Lucan (ii. 361) has "Lutea demissos velarunt flamea vultus." The MSS. vary, but the old editions all have flamea.' The ancilia' were twelve shields sacred to Mars, of which eleven were said to have been made by Numa in exact imitation of one which in his reign was supposed to have been sent down from heaven. The 'Salii' were twelve priests, one to each ancile,' who, on the Kalends of March, carried them through the city with songs and dances. (Hor. C. iv. 1. 28, n., and Epp. ii. 1. 86, n.) The shields were struck with rods in tune with the dance, and hung to the neck with a leather thong, which is here called 'arcanum' or mystic, an epithet belonging properly to the shield itself. The shields are described as 'nutantia,' swaying about with the motion of the dancers, who found it hard work it seems. They lived too well. Unde nefas tantum Latiis pastoribus? unde volves 'divus.' The sentiment is repeated in 66 Majorum primus quisquis fuit ille tuorum Aut pastor fuit, aut illud quod dicere nolo." Latiis pastoribus' refers to Romulus and Remus, the shepherd-kings as they were called, and their followers. Urtica' (the nettle) is used for the pricking of lust only here and in xi. 168. 129. Traditur] A man of family and wealth is married to another man.' Tacitus uses tradere' in the same sense (Ann. iv. 40): "At enim Augustus filiam suam Equiti Romano tradere meditatus est." (Ib. c. 75): "Tiberius neptem Agrippinam Germanico ortam quum coram Cn. Domitio tradidisset in Urbe celebrari nuptias jussit." 131. patri?] That is, to Jove. In xiii. 113 he makes the same sort of appeal to Jove himself that he here makes to Mars. [Ribbeck has 'Nec quereris patri nec terram cuspide pulsas, Nec galeam quassas ?'] Vade ergo] Go then and quit the soil of that stern field thou dost neglect,' the Campus Martius which bore his name, which was the scene of the comitia, and over which every triumphal procession passed in the best days of Rome. 132. Officium cras] Somebody is supposed to say he must be up early next morning to attend the wedding of a friend who lives under the Quirinal, and who is to act bride on the occasion. 'Nubere,' which signifies to put on a veil, is therefore only used with reference to the woman, who wore the flameum' above 130 135 mentioned. By using the word here the writer is not obliged to add another sentence to explain the character of the marriage. Martial has an epigram (xii. 42) on the same disgusting subject, which illustrates this part of the satire and the forms of a Roman marriage : "Barbatus rigido nupsit Callistratus Afro Hac qua lege viro nubere virgo solet. Praeluxere faces, velarunt flamea vultus, Nec tua defuerunt verba, Talasse, tibi. Dos etiam dicta est: nondum tibi, Roma, videtur Hoc satis? exspectas numquid ut et pariat ?" The fourth verse refers to a song which was sung during some part of the marriage festival. Nec multos adhibet' means he does not invite many friends to his marriage, he was not quite destitute of shame. 136. cupient et in acta referri.] He says, if he lives a little longer he shall see these things which the man speaks of (ista) going on without any concealment, and even gazetted. The acta diurna' was a published record of all the principal events of the day, with most of the information that is contained in our newspapers, with the exception of the proceedings of the senate, which were not officially published until the consulship of C. Julius Caesar, B.C. 59, one of whose first acts was to establish the regular publication of the daily proceedings of the senate (acta senatus) and also the populi diurna acta.’ Augustus forbade the publication of the 'acta senatus,' but they were still recorded. (Sueton. Vit. Aug. 36.) 138. retinere maritos.] To retain the affections of their husbands through their mutual children. So Claudian writes (in Eutrop. i. 72): Sed melius quod nil animis in corpora juris Natura indulget. Turgida non prodest condita pyxide Lyde, Nec prodest agili palmas praebere Luperco. Vicit et hoc monstrum tunicati fuscina Gracchi, "Faemina quum senuit retinet connubia Uxorisque decus matris reverentia pensat." 139. nil animis in corpora juris] It is well, he says, that nature grants their wills no power over their bodies. 141. condita pyxide Lyde,] This is an old fat woman (turgida) professing to sell drugs to cure barrenness, pyxide condita' being a box full of such. 142. palmas praebere Luperco.] The Luperci were priests of the god Lupercus, whose festival, the Lupercalia, was celebrated every year on the Ides of February, from the earliest times to a late period of the empire. Lupercus was the god of fertility. At his festival the priests, among other ceremonies, ran about the city with thongs in their hands cut from goats sacrificed on the occasion, and with these they struck any one who came in their way, and the effect was supposed to be the gift of fertility. They struck the people on the back or on the palms of the hands. Ovid makes Lupercus the same as Pan. (Fast. ii. 266, sqq.) Agili' is explained by the activity of the priests, who put off their clothes that they might run the quicker. 143. Vicit et hoc monstrum] He says that even this monstrous vice is surpassed by the indignity offered to the nobility by their members appearing as gladiators in the arena of the amphitheatre. The 'retiarius,' who was one of the many classes of gladiators, carried a net, which it was his business to throw over the head of his adversary if he could, and a three-pointed spear, fuscina,' which was another name for Neptune's trident. He wore only a tunie, and did not wear armour as the Samnites did. [Ribbeck omits vv. 143148, Vicit et hoc,'... to retia misit.'] 145. Et Capitolinis generosior] Capitolinus was a cognomen in the Quintia gens and the Manlia. The latter derived it from M. Manlius, who saved the Capitol from the Gauls (A.U.c. 364), according to the 140 145 common tradition. T. Quintus Capitolinus Barbatus, who was six times consul, and triumphed for his victories over the Aequi and Volsci A.U.C. 286, was the first of that family who bore it. The dictator Cincinnatus was of the same family, and was called Capitolinus. The Marcelli were a plebeian family of the Claudia gens. The first was M. Marcellus, the conqueror of Syracuse A.U.C. 542. Hor. C. xi. 12. 45: "Crescit occulto velut arbor aevo Fama Marcelli." Catulus was the name of a family belonging to the Lutatia gens, who were plebeians. C. Lutatius Catulus, by his naval victory over Hanno off the coast of Sicily, brought the first Punic war to a close, A.U.C. 513. Q. Lutatius was the colleague of C. Marius, alluded to in viii. 253. He was afterwards included in Marius' proscription, and destroyed himself A.U.C. 677. His son, who was first the colleague of M. Aemilius Lepidus in the consulship, and afterwards defeated him at the head of the remains of Marius' party ten years after his father's death, was an honest and able man, a staunch supporter of Cicero. The Pauli best known in history were of the patrician Aemilia gens. Aemilius, who died at Cannae A.U.C. 538 ("animaeque magnae prodigum Paulum," Hor. C. i. 12. 37), and his son Lucius, who had the cognomen Macedonicus for his victory over Perseus, and triumphed for the same A.U.C. 587, were the most illustrious of the family, but their distinction was such that Juvenal speaks of all their descendants being ennobled by them. The Fabia gens, which was patrician, was distinguished in various families from the earliest times of the republic. All the gens was destroyed by the Veientes at the river Cremera, A.U.C. 277, with the exception of one man. See below, v. 153, n. The name they then bore was Vibulanus, which was dropped for Ambustus, and this was lost in Maximus, earned by Q. Fabius Maximus Rullianus, the conqueror of the Samnites in the second war. He was greatgrandfather to him who, for his tactics L. |