Discrepet hinc alius.

18. Geminos, horoscope, varo] Horoscopus' is the star of one's nativity. He says others may not think and feel as he does, for the star that waits on the birth even of twins sometimes brings them into the world with different Genii. This is one of the many ways of putting the same thing. Varro (quoted in my note on Hor. Epp. i. 7. 94) says the Genius is "Deus qui praepositus est, ac vim habet omnium rerum gignendarum," and Horace reverses Persius' order, and speaks of a man's Genius as that "natale comes qui temperat astrum, Naturae deus humanae." See above, S. v. 45, sqq.; ii. 8, n.; iv. 27. Producere,' 'to bring into life,' is used of the father or mother. See Juv. viii. 271, and Forcellini, who gives no other instance of 'varus' in this sense. But it corresponds very nearly to S. iv. 12, "vel cum fallit pede regula varo." It is properly applied to legs that diverge from the knees downwards, and is opposed to 'valgus,' bow-legged. See note on Hor. S. i. 3. 47, "hunc varum distortis cruribus." 'Varo Genio,' therefore, is Geniuses that go in different directions. [Jahn has discrepet his,' which is the MSS. reading. Heinrich has hinc,' founded on one MS. reading, hic.']

19. solis natalibus est qui] Est qui' is opposed to 'hic' (21). On the government see Hor. C. i. 1. 3, n. One moistens his dry cabbage in 'muria,' which he goes out to buy for the occasion, and sprinkles the pepper with his own hand; the other runs through a large property in good living while he is still a lad. In both cases early vice is meant. Like the sons of Horace's Canusian, Servius Oppidius (S. ii. 3. 168, sqq.), the one is a cunning young miser, the other a magnanimous young spendthrift. Muria' was a sauce made of the thunnus,' and less delicate than 'garum,' which was made of the 'scomber.' The one was used by the poor, and the other by the rich. Martial has an epigram on 'muria' (xiii. 103):

"Antipolitani, fateor, sum filia thunni;

Essem si scombri, non tibi missa forem."

20

"cornu

But this distinction was not always observed, for Horace speaks of Catius' choice sauce being made of sweet olive oil mixed with good rich wine and 'muria' (S. ii. 4. 65). The stingy lad will let no one else pepper his mess, like Horace's miser, Avidienus (S. ii. 2. 61), ipse bilibri Caulibus instillat veteris non parcus aceti." The pepper is called sacred' for the respect with which he spares it, as the greedy man spares his money bags, "congestis undique saccis Indormis inhians et tanquam parcere sacris Cogeris (Hor. S. i. 1. 70, sqq. note). Tingat' means that he only moistens the cabbage. He is sparing even of his cheap sauce. Irrorat' has the same sort of force. He sprinkles his pepper but lightly. Empta' means that he has none in his closet, but must go out and buy a small cup of the sauce when he requires it. Magnanimus' is the same sort of irony as in Horace's "Maenius ut, rebus maternis atque paternis Fortiter absumptis, urbanus coepit haberi" (Epp. i. 15. 26, sqq.). Bona dente peragit' is like Juv. xi. 39, sqq., "aere paterno Ac rebus mersis in ventrem." Peragere' is here used as it is not exactly used elsewhere. It is to run through,' as we say, to come to the end of his property. Puer,' at the end of the sentence, is emphatic, as in Horace (C. i. 9. 15), "nec dulces amores Sperne puer, neque tu choreas," i.e., while you are young (Epp. i. 2. 67), "Nunc adbibe puro Pectore verba, puer."

22. Utar ego, utar,] This is imitated from Horace, Epp. ii. 2. 190:

"Utar, et ex modico quantum res poscet

acervo

25

of a hen thrush or fieldfare. The difference of taste between a cock and a hen was imaginary perhaps, but the masculine here would have no force. Though the MSS. differ therefore, and the masculine is the vulgar reading, there is no doubt the feminine is right. This the Scholiast recognizes and explains: "turdarum' abusive posuit cum turdorum' dicere debuerit." Nearly all the MSS. have 4 tenues salivas,' which no editor has adopted that I am aware of, except Duebner, who has introduced it into Casaubon's text. Saliva' is equivalent to 'sapor,' as in Propertius (v. 8. 38, Paley), "et Methymnaei Graeca saliva meri," where it seems Hertzberg disputes this meaning. There is no doubt about it here. Lautus ponere,' sollers nosse,' is a construction noticed on Prol. 11. This sense of 'lautus' is common. Forcellini gives examples. See Juv. xi. 1, "Atticus eximie si coenat lautus habetur."

25. Messe tenus propria vive,] We should call this living up to one's income.' He adds, don't hoard, but grind all your grain. What have you to fear? only harrow your ground, and you get another crop.' In herba' is in the blade.' Horace, Epp. ii. 2. 161, has "Cum segetes occat tibi mox frumenta daturas," where see note on 'occare.' 'Quid metuas' is better than 'metuis,' which Jahn adopts, and it has more MSS. authority. metuas' occurs in iii. 26.

Quid

Why, I should thus spend,

30

Dryden and Gifford give the same sense, which is not that of Persius. He supposes a case in which a particular duty calls for greater generosity. A friend is wrecked, his property and the vows he offered for its safety all buried alike in the waves; he is cast on shore, and lies grasping the rocks with the ship's gods lying by him, and the gulls flying over the scattered timbers as they float on the waters. In this case, he adds, you may go further, and give the poor man a piece of your land to save him from begging. Trabe' is used for a ship, as in S. v. 141, and Horace, C. i. 1. 13, "trabe Cypria." By way of giving reality to the picture, he fixes the place of the wreck on the south coast of Italy, where he lies like Palinurus in the Aeneid. vi. 360, "Prensantemque uncis manibus capita aspera montis." Surdus' is not used elsewhere in this sense exactly. It means vows to which the gods are deaf. Where it means 'silent,' as in Juv. vii. 71; xiii. 194, it is as being unheard, which is an analogous use. As to Ionio, see Juv. vi. 93, n. Images of gods were carried in the stern of a ship. Ovid, describing a storm he encountered on his voyage from Rome, says,

"Monte nec inferior prorae puppique re

curvae

Insilit, et pictos verberat unda Deos." (Trist. i. 4. 7, sq.).

De cespite vivo frange aliquid' is only a way of expressing 'give the man a piece of land.' Vivus cespes' is used by Horace twice for a turf altar, C. i. 19. 13; iii. 8. 4. As to the sailor and his picture, see Juv. xiv. 302, Pers. i. 89.

33. Sed coenam funeris heres] He sup

His ship being split," &c.

his 'heres' will take if he curtails his property for such a purpose. Coena funeris'

is a dinner given to the friends of the deceased after the funeral. It has nothing to do with the 'silicernium,' concerning which see Juv. v. 85," feralis coena." The friends met and speeches were commonly made on such occasions as at wedding breakfasts with us, the chief subject being the merits of the principal person concerned. The dinner was sometimes mentioned in the will. See Hor. S. ii. 3, 86, n. "epulum arbitrio Arri."

34. urnae Ossa inodora dabit,] There is a variant 'inhonora,' but the other is the true word. It was usual to sprinkle odours on the ashes when they were put into the urn. Tibullus, giving directions for his burial (iii. 2. 23), begs, that, when his bones are placed in the urn, all manner of perfumes may be brought,

"Illuc quas mittit dives Panchaia merces, Eoique Arabes pinguis et Assyria." Ovid also says (Trist. iii. 3. 65. 69), "Ossa tamen facito parva referantur in

urna,

Atque ea cum foliis et amomi pulvere misce."

'Surdus,' like @pos; has reference properly to the failure of hearing either actively or passively. (See note on 28.) But it came to be applied more generally to any thing dull and spiritless. (See Forcellini.) Spirent surdum' means 'they give no scent at all,' or a flat one: "acutum odorem non reddunt" (Schol.). The adulteration of the olive oil with oil of casia is referred to above (ii. 64). That of casia with an extract from the cherry-tree is nowhere else mentioned. Nescire paratus,' he is prepared not to know,' is a sarcastic way of speaking.

37. Tunc bona incolumis minuas?] These words are usually attributed to the 'heres,' abusing the man after his death. In that case the reading supposed is 'tune' [which Jahn has]. Heinrich with a few MSS. reads 'tunc,' and says they are the words of the poet. He takes no notice of the metrical difficulty, but I think the hiatus may be got over, as

335

in "male ominatis" (Horace, C. iii. 14. 11). If this is right, as I incline to think it is, the poet asks ironically, and then would you not be mad to curtail your estate?' that is, with such a terrible prospect after your death. Incolumis is used in this sense of 'sanus' by Horace, S. ii. 3. 132, "Incolumi capite es ?" He also has "male tutae mentis" in the same satire (137).

6

Et Bestius urget] And then with the airs of a Bestius he (the 'heres') will go on to attack the Greek doctors.' Persius has obviously borrowed this name from Horace (Epp. i. 15. 37, n.).

"Scilicet ut ventres lamna candente nepotum

Diceret urendos, corrector Bestius."

Nothing is known of this man, whose name was proverbial for severe censure, either in a public or private character. For 'et' most MSS. have 'sed,' which does not give any good sense.

38. Ita fit, postquam sapere urbi] This is always the way, ever since this taste of ours was imported with pepper and palms.' 'Sapere hoc' is like 'nostrum vivere,' &c. (S. i. 9, n.) Pepper and palms came from the coast of Syria (v. 136), from whence Juvenal's man Umbricius complains that the Romans got so much vice (iii. 62, sqq. n.), “Jam pridem Syrus in Tiberim defluxit Orontes." The commentators are much troubled by 'maris expers.' Casaubon was the first who thought of maris' being the genitive of mas,' and the sense being emasculated.' Weber approves this interpretation, and compares i. 103, "si testiculi vena ulla paterni Viveret in nobis ?" Our translators Halliday and Gifford so render the words. But it is manifest that Persius, in whose mind the words of Horace were continually running, thought of Chium maris expers" (S. ii. 8. 15), and whatever he may have taken the meaning to be there, he meant here. One of the interpretations of maris expers' in the passage of Horace is 'without salt water,' which was mixed with

some Greek wines; and Heinrich supposes that Persius means 'salis expers,' 'insulsum.' This is an ingenious solution of the difficulty. So it would be this witless, silly taste of ours.' The expression would be far-fetched; but I think, though it would not have occurred to the writer himself, it is not improbable he may have thus applied it. Jahn, taking Horace's meaning in the same sense, follows close upon Heinrich's interpretation. But he takes the sense to be corrupt,' that is, wanting in that salt which preserves all things from corruption. The other interpretation of Horace's meaning is, that the wine had never crossed the seas, and so some interpreters take this place as a taste of home growth. This is the interpretation of Turnebus (Adv. 30. 7), and of Meister, who has written a treatise on this passage. (Ueber A. Persii S. vi. 37-40. Leipzig, 1810.) The words as they stand in the text will not bear this meaning, and to sustain it the critics separate nostrum hoc maris expers' from what goes before. When I wrote my note on Horace (1. c.) I thought this was the meaning of Persius and of Horace. But on farther reflection I do not think it is, but that maris expers' here means without salt' (wit), as there it is 'without salt water.'

40. Foenisecae crasso] 'Foenisices' is the more common form. It means 'mowers.' He uses it generally for country labourers, as he uses 'fossor' (v. 122). Heinrich and Jahn have 'ae' in the first syllable on the authority of the MSS. Orelli has 'oe,' and Forcellini says that is the right diphthong. Unguine' here is like 'uncto' in 16. Horace has 'crassum unguentum' (A. P. 375); but he means perfumes. Here coarse oil is meant for mixing with the porridge; as to which see Juv. xiv. 171, "grandes fumabant pultibus ollae."

41. Haec cinere ulterior metuas?] The poet drops his irony and asks in scorn, 'Are you to fear such stuff as this when you are dead ?' We say beyond the grave; Persius says 'beyond the burning.'

40

He then by way of showing his own mind in this matter, turns and addresses his 'heres,' and asks for a word in his ear. By 'meus heres' he means his heres legitimus,' who would succeed to his property in the event of his dying intestate, and who might probably expect to be named 'heres' if he made a will. Persius so far identifies himself with his subject that he assumes the speaker to have no sui heredes' (Juv. x. 237), Persius having no children or wife himself.

43. O bone, num ignoras?] My good friend, haven't you heard?' as the doctor says, Heus, bone, tu palles" (iii. 94). Caesar has sent tidings of a great victory over the Germans, and arrangements are being made for a grand celebration: he therefore intends to offer a hundred pairs of gladiators, and asks who shall prevent him. The Caesar he means is Caligula, whose ridiculous pretence of an expedition against the Germans, B.C. 40, is related by Suetonius (Caligula, 43, sqq.). Tacitus speaks of it and a pretended expedition against Britain as "Čaianarum expeditionum ludibrium" (Hist. iv. 15). His object was plunder, of which he was insatiate. The son of Cunobellinus, a British king, flying from his father, came to Caligula and surrendered himself, which the Emperor considered as a cession of the island, and thereupon sent a flaming letter to announce the fact to the Senate. Afterwards he got up a sham engagement in a wood by the Rhine, sending some German prisoners across the river to represent the enemy, who were then reported as coming down in great force. He marched his army down to the sea-shore, and when they got there ordered them to pick up shells as spoils of the ocean, to be dedicated in the Capitol and Palatium, and built a lighthouse to commemorate this victory. He then made arrangements for a triumph on a magnificent scale, for which he ordered contributions to be collected from every quarter. As to laurus,' see note on Juv. iv. 149, "venisset epistola penna."