Leonidas addressed his soldiers as men about to die: Non in ore crevit cibus, non haesit in faucibus. Cf. Ovid, Her. Ep. xvi. 226, Paris to Helen, when I am jealous crescit et invito lentus in ore cibus.'

Setina. Cf. v. 34. The ordinary text is sed vina, but in this case the text approved by Mayor has been retained, the Setine wine answering to the Albanian and Falernian of lines 214 and 216. The finest of Italian wines were grown in Campania. The Caecubum was succeeded in popularity by the Setinum. The Falernian, from the southern slopes of the dividing range between Campania and Latium, held the second rank; Alban was a good third-class wine. The locus classicus for Roman wines is Pliny, H. N. xiv. 4 sqq. Augustus brought Setine wine into fashion, ibid. § 6, probably valuing it for its digestive qualities, H. N. xxiii. § I.

215. densissima ruga, like densissima lectica i. 120. Densus is made to partake of the meaning of multus.

216. For acri Falerno cf. Falerni Inger mi calices amariores Catull. xxvii. 2. For Falernian needed keeping to lose its heady sweetness; cf. Pliny xiv. 4 § 9 quae dulcis (Precia) fuit transit in austeritatem : tunc Albanum vinum aemulantur.

218. Cf. Sen. de Tranquill. Anim. 2 § 6 Adice illos, qui non aliter quam quibus difficilis somnus est versant, se et hoc atque illo modo componunt donec quietem lassitudine inveniant : cf. Hom. Il. xxiv. 5-10, Catull. 1. 10, Prop. i. 14. 21.

221. te videt in somnis. 'He sees in his dreams you whom he has wronged.' The belief in ghosts and apparitions was very common among the Romans: cf. Suet. Calig. 59, and the description of the haunted house in Pliny, Ep. vii. 27.

maior humana: cf. Pliny, Ep. citat. § 2 offertur illi mulieris figura, humana grandior. Cf. Verg. Aen. ii. 773 Nota maior imago. The stature added dignity, which was the mark of supernatural beings. 222. Cf. Verg. Aen. ii. 731-733.

223. I. e. qui trepidant et pallent ad omnia fulgura. For the folk. lore of fulgura see Plin. H. N. ii. 54, 55. Cf. in fulgurum interpretatione eo profecit scientia, ut ventura alia finito die praecinat, et in peremptura sint fatum aut apertura potius alia fata quae lateant, &c., ibid. 54 § 2. Cf. too Sen. Nat. Quaest. ii. 34 Summam esse vim fulminum iudicant, quia quidquid alia portendunt interventus fulminis tollit: quidquid ab hoc portenditur fixum est.

225. fortuitus, to be scanned as a trisyllable, for the i is long: see Hor. Carm. ii. 15. 17. The idea is according to the Epicurean philosophy': cf. Pliny ii. 43, and Sen. Nat. Quaest. vi. 3. Minuc. Felix, Octav. v. §§ 10, 11, expressly tells us that thunder, lightning, and thunderbolts are the result of nimbi collidentes . . . homines noxios feriunt, saepe et religiosos. Lucretius, vi. 379 sqq., states that these natural phenomena were merely matters of chance in their effects; so Aristoph. Nub. 399 sqq. Cf. Lear iii. 2. 49 sqq.

227. For him the storm seems anything but matter of chance; nay,

'this fine spell of weather,' he argues,' will make the storm due fall upon me when it comes with redoubled fury.'

229. Disease and different bodily ailments were believed to be the sign of the anger of the gods: cf. Hor. Carm. ii. 8. 1-12, where the wonder is that the fair Barine, for all her perfidy, was not struck ugly, and Tac. Ann. xiv. 22, where Nero was punished with disease for sacrilege.

231. Cf. Sen. de Ben. iv. 19. 1 Tu, Epicure, deum inermem facis : omnia illi tela, omnem detraxisti potentiam.

232. pecudem balantem, 'a sheep': cf. eŵv degiμnλ' åɣáλμaтa, Eurip. Phoen. 632. Arnob. vii. 8 should be read in connection with this passage: Quae causa est ut si ego porcum occidero, deus mutet affectum, animosque et rabiem ponat: si gallinulam, vitulum, . . oblivionem inducat iniuriae? For the folk-lore connected with fowls cf. Pliny x. 21; xxix. 32; x. 77.

233. galli crista = gallus cristatus.

According to Plato, Phaedo 118 a, the last words of Socrates were, 'We owe a cock to Asclepios-see that ye pay it, and neglect it not.' 235. The meanest victim that falls in sacrifice is really worth more than the life of the sick criminal.'

236-249. The wicked are inconstant, and crime is manifold; but nature is powerful, and you may rely upon her constant laws to secure that the sinner shall sin till he is punished.'

236. Cf. Sen. Ep. xlvii. § 18 Hoc habent inter cetera boni mores, placent sibi, permanent: levis est malitia, saepe mutatur, non in melius, sed in aliud.

237. superest, as 1. 109, 'is their advocate.'

239. Cf. Hor. Ep. i. 10. 24 Naturam expelles furca, tamen usque recurret. St. Augustine, Confessions vii. 5 Ex voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo, et dum consuetudini non resistitur, facta est necessitas. Cf. Boileau, Sat. x (quoted in Lemaire's edition).

242. attrita de fronte, his callous face.' The metaphor is from callousness induced by attrition: cf. populi frons durior huius Sat. viii. 189; cf. Vitruv. ii. § 1 tritiores manus ad aedificandum. So Sen. Nat. Quaest. vii. 32 trita frons sub persona: cf. 'se faire un front qui ne rougit jamais,' Racine, Phèdre, Act iii. Sc. 3 (Lemaire).

245. nigri carceris uncum, x. 66: cf. Sen. de Ira iii. 3 cadavera trahens uncus, Ovid, Ibis 167 Carnificisque manu, populo plaudente, traheris, Infixusque tuis ossibus uncus erit, Prop. iv. 1, 141 Cum fixum mento decusseris uncum.

247. exulibus magnis: cf. i. 73 aude aliquid brevibus Gyaris et carcere dignum. Cf. Tac. Hist. i. 2 § 6 plenum exiliis mare, infecti caedibus scopuli.

248. The man of hated name.' Cf. Hor. Carm. iii. 27. 34 Pater, O relictum Filiae nomen; Tibull. iii. 4. 61.

249. That none of the gods is either deaf or blind.' Teresias, or Tiresias,was the blind prophet of Thebes: Apollod. 3 c. 6, Ov. Met. iii. 322.

SATIRE XIV.

ON THE INFLUENCE OF EXAMPLE.

THE allusions in this Satire supply no real evidence of its date, since at most they prove only that it was composed after a campaign against the Brigantes (1. 196), and before the construction of Hadrian's palace at Tibur, as otherwise the buildings of Cretonius would not be spoken of (1. 86) as the grandest in that part. There were campaigns against the Brigantes under Vespasian, under Domitian, and under Hadrian; so that this teaches us nothing; and Hadrian's palace at Tibur was probably erected in the latter part of his reign, when Juvenal was dead. Still, it is not impossible that the revolt among the northern tribes, which forced Hadrian to visit Britain in 119, recalled the Brigantes, among whom Juvenal had once lived, and his own ill-requited services to his recollection. In that case this Satire belongs to his old age, as would seem probable from its great maturity of thought and elevated morality. In the ninth Satire Juvenal advocated an honourable life as a safe-guard against the gossip of slaves. Here it is the infant child who is to stand between the father and sin, and the vice chiefly reprobated is not that by which families are ruined, but that by which unrighteous fortunes are made.

There is a curious illustration of the phrase pueri reverentia in Pliny's Epistles, viii. 24. Pliny tells us that whenever Numidia Quadratilla played dice, or looked on at the game, she used to tell her grandson to go away to his work, quod mihi non amore eius magis facere quam reverentia videbatur.

With this Satire may be read Montaigne's letter to Madame Diana de Foix, on the Education of Children.

ARGUMENT.

Parents often teach their children to be gamesters or gluttons, forgetting that no tutors in after-life can counteract the examples that the child of seven has studied, 11. 1-14. Can Rutilus, who scourges, tortures, brands, and imprisons his slaves, teach his son humanity and respect for the brotherhood of man? 11. 15-24. Do you think the daughter of Larga, who is the confidante of her mother's innumerable adulteries, can ever grow up chaste? 11. 25-30. It is human nature that the example of vice in our houses from those we reverence should be all-powerful: though a few of firm and generous instincts may be better than their bringing up, ll. 31-37. Therefore, if you wish your children to grow up good and honourable, let them not see in you the infectious example of evil; if you would have them pure, keep your household and words and

acts unsullied, 11. 38-46; reverence your child, that you may have the right to censure his follies when he has come to manhood, ll. 47-58.

If a guest is coming you put your house in order, and polish up vases, and clear away filth and rubbish of every kind, ll. 59-67; is it less important that your son should live in a virginally pure home? 11. 68-69. It is a great thing to give the fatherland one citizen the more, provided always he is trained to manage a property or serve in arms, as the stork and the vulture train their young to live on appropriate food, 11. 70-85.

Cretonius diminished his property by building on a grand scale; the son has ruined the estate by out-doing his father's profession, 11. 86-95. Such a man is circumcised, will not touch pork, will not render the offices of common humanity to strangers, and worships only a God in the clouds; is it not the fault of his father who lapsed into Judaism? 11. 95-106.

It is saddest of all that young men who are not naturally avaricious are made misers by their father's teaching, and learn to regard the arts of keeping and increasing an estate as the noblest, ll. 107-118. The father who thinks that content of mind and happiness cannot be dissevered from wealth, teaches his children the vile elements of money-making, ll. 119-125. He starves the household and himself with insufficient and bad food, and lives like a beggar that he may die rich, ll. 126-137; and when he is rich he does nothing but add field to field, and if his poorer neighbours will not sell their freeholds, turns in his cattle by night to eat off the grass, ll. 138-151. The ill-repute of these actions does not affect him he will risk destitution sooner than live on a modest conscience and a good name, 11. 152-155. Yet it was better for health and peace of mind when our forefathers, under Tatius or after the Punic wars, lived contented on their freeholds of two acres to a family-not enough for a garden now, but then enough for the owner, his wife and children and slave; aye, and to furnish suppers for their big brothers, 11. 156-171. It is this wish for large properties that incites to great crimes, l. 172-178. Our Samnite and Sabellian fathers understood this, and urged their sons to be content with the rough sheepskin for dress, and with the corn from their own furrows for bread, ll. 179-188. Now the father calls up his son at midnight and bids him train to be a lawyer, a soldier, or a commission agent, ll. 189-205. No one cares how the money is got, provided it is there, 11. 205-209. I might tell a parent of this stamp not to trouble himself, his instructions are certain to be improved on by his children, who, as they grow up, will seek for gold, though it be by perjuries and private assassinations, 11. 210-224. You will say you never intended this. No, but if you instil the passion for a great estate, you cannot put limits to the means of acquiring it, 11. 225234. Teach your son that the generous virtues are foolish, and you destroy every unselfish and patriotic sentiment, 11. 235-243. Last of all your own horoscope will be taken, and your son will mingle poison for you, ll. 244-255.

It is better than a play to watch the dangers that are incurred for money-making, 11. 256-264. The man who earns his living on the tight rope does not court death more than the merchant, who lets himself be storm-tost that he may increase his wealth, 11. 265-275. Yet the sea is covered with argosies, that you may fill your money-bags, and boast of the wonders seen, 11. 276-283. There are different forms of lunacy, and though you have no insane delusion, and do not rend your clothes like Orestes or Ajax, you commit equal madness when you run the chance of beggary or death in a loaded ship on a stormy sea, ll. 284-302.

It is as difficult to keep what you have got as to get it. The cynic can replace or mend a damaged tub, but the owner of a richly-furnished house must keep a troop of slaves trained to the duty of firemen, 11. 303315. How much then does man want? Not more, I think, than natural needs ask, than sufficed Epicurus or Socrates, ll. 316-321. Is this too little? Take the qualification of one, two, or even three knights, 11. 321-326. If even that does not content you, neither would the wealth of Croesus nor of Narcissus, ll. 327-331.

It will be seen that this Satire is directed (1) against the bad example which parents are in the habit of setting to boys in general, and (2) especially against the vice of avarice, which is only too apt to spring up, even without their example.

The loci classici for the Roman ideas of education for boys are Quintilian, the whole of whose first book de Inst. Orator, should be perused in connection with the present Satire. Cf. also Seneca, de Ira ii. 21 § 9; Plut. Pueror. Educ. § 20.

1. Fuscine, otherwise unknown. Many things, Fuscinus, worthy of evil report, and which cast a lasting blemish on a bright fortune, do parents show by example to their boys and teach them too.'

3. Cf. Quint. Inst. Or. i. 2. 6 Utinam liberorum nostrorum mores non ipsi perderemus! Infantiam statim deliciis solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes et mentis et corporis frangit.

4. The nuts with which boys played were looked on as a boy's substitute for dice: cf. Mart. v. 30. 7, 8, where Martial says to Varro that it was better for him to read epigrams at the Saturnalia than to lose nuts, i. e. to indulge in the childish pursuit of gambling; so id. iv. 66. 16 Alea sed parcae sola fuere nuces, and xiv. 18 Alea parva nuces et non damnosa videtur; so Ovid, Nux 75.

Cf. Dryden's version :

'If gaming does an aged sire entice

Then my young master swiftly learns the vice,

And shakes in hanging sleeves the little box and dice.'

Fritillus, pyrgus, turricula, and phimus (piμós), Hor. Sat. ii. 7. 17,

all mean a dice-box: see Becker's Gallus, Scene x. Exc. ii.

5. bullatus: see Sat. v. 164. The amulet worn against the evil eye