325. Hippolytus, son of Theseus, was tempted by his stepmother Phaedra, daughter of Minos, and on rejecting her advances was accused by her to Theseus and slain: the myth has been often treated, as by Euripides, in the Hippolytus; Schiller, in his Phädra; by Racine, &c. Cf. Ovid, Fast. iii. 265 and v. 309 Hippolyte infelix, velles coluisse Dionen. He was a typical instance of chastity. Cf. Martial viii. 46. 2 Caste puer, puero castior Hippolyto! The grave propositum is expressed in Schiller's words (Phädra ii. 5)

'Hippolyt. Was hör' ich, Götter! Wie? Vergissest du,

Dass Theseus dein Gemahl, dass er mein Vater?' &c. Bellerophon was accused on similar grounds by Stheneboea, wife of Proetus. Cf. Horace, Carm. iii. 7. 13-16. The story is told in Homer, Il. vi. 145 sqq.

326. The reading haec would appear to refer grammatically to Stheneboea, but in sense obviously refers to Phaedra; the probable explanation is that haec is used (like ille of Milo in v. 10) of the well-known character about whom there can be no doubt. The meaning then is 'the heroine (haec), as we know (nempe), flushed red like one who had been slighted by a repulse.' Mayor reads hac... repulsa, adopting Haupt's conjecture of hac and Haupt's reading repulsa.

327. Cressa, because Phaedra was the daughter of Minos king of Crete, Senec. Hipp. 85 sqq.

excanduit, 'glowed with wrath,' 'fell into a white heat from passion.' Cf. Amm. xx. 9 § 2 hisque recitatis ultra modum solitae indignationis excanduit imperator. For the sentiment cf. Sed contemptus amor vires habet, Petr. § 108.

328. concussere, 'roused themselves to wrath'; cf. Verg. Aen. vii. 338 fecundum concute pectus. The metaphor seems to be from waking a sleeper. saevissima: cf. Verg. Aen. v. 6 notumque furens quid femina possit.

329. pudor is the 'shame' attendant on detection; 'consciousness.' quidnam for the more usual utrum: cf. line 338.

330. Another instance of beauty bringing its owner to ruin. He refers to Messalina, wife of Claudius, the story of whose caprice fatal to Silius is told by Tacitus, Ann. xi. 26 sqq. The empress fell in love with him and married him publicly while her husband Claudius was away from Rome. Narcissus, the emperor's freedman, revealed the facts to Claudius, whereon Silius and Messalina with many others were executed. Juvenal asks, 'Say, what is the advice to give to one with whom Caesar's wife is in love?'

331. destinat: cf. Sat. iii. 3 and note.

332. rapitur. As if by a storm.

333. Her eyes 'rain influence' which quenches the spark of his life. 334. flammeolo: i. e. flammeo, the name of the veil which the bride had to put on for her wedding: hence the expression nubere, to take the veil. For the marriage ceremony of the Romans, see Ramsay's

Antiquities, p. 423 sqq. On the head of the bride was placed a yellow net, and a veil of the same colour (flammeum). Her feet were covered with yellow shoes (socci lutei). For flammeum, see Satire ii. 124, and vi. 225 ; Catull. Ixi. 10. 167; Petron. 26. The form flammeolum seems only used in this place it suits the scansion and may have been suggested by the ' reticulum luteum,' with which it was closely connected.

genialis, sc. lectus.

in hortis, sc. Luculli; cf. Tac. Ann. xi. 37. Hither she fled after her crime was discovered, and here she was killed.

835. 1,000,000 sesterces as dower.' It was the bestowal of the dower which was the ancient custom. Lipsius, on Tac. Ann. ii. 86, shows that the dos of the daughter of a senator amounted to this sum. For the amount, cf. Tac. Ann. ii. 87 Caesar, quamvis posthabitam, deciens sestertii dote solatus est: so Sen. Cons. ad Helv. 12 § 5 pantomimae deciens sestertio nubunt.

336. Cf. Tac. Ann. xi. 27 adhibitis qui obsignarent velut suscipiendorum liberorum causa convenisse. Cf. also Suet. Claud. 26 cum comperisset C. Silio nupsisse dote inter auspices consignata supplicio adfecit. It appears from Cic. de Divinatione, 1 § 28 that the taking of auspices at bridals survived merely in name. The auspex merely acted as witness to the signature of the marriage settlement (tabulae legitimae): cf. Cicero, pro Cluent. c. 5.

337. tu, addressed to Silanus, like placeat, in line 338.

338. quid for the more classical utrum of two alternatives: cf. 329. So quisque is used for uterque, Livy ii. 7. 1 ut . . . ambo exercitus, Veiens Tarquiniensisque, suas quisque abirent domos. So quis is used for uter. Cf. Cic. ad Att. xvi. 14. 1 ut quem velis nescias, i. e. Antonium an Octavianum. See Draeger i. § 52.

339. 'Death will be his, and that before dark.' Executions ought legally to be performed in the day-time. Cf. Sen. de Ira iii. 19 Quid tam inauditum quam nocturnum supplicium?

340. mora parvula. A trifling respite.' Dio Cass. lx. 31 §§ 3, 4 states that all the scandalous behaviour of Messalina in giving the mar riage feast, heard and seen before by all others, was unknown at least to Claudius. Cf. too Tac. Ann. xi. 30 matrimonium Silii vidit populus

et senatus et miles.

342. Cf. Tac. Ann. xi. 25 isque illi (Claudio) finis inscitiae erga domum suam fuit: haud multo post flagitia uxoris noscere ac punire adactus.

345. Mayor shows, by numerous examples, that praebere cervicem means to offer unresistingly the neck to execution'; and indeed Silius, when brought before the tribunal, only prayed that his death might be hastened.

346. 'I do not wish to forbid prayer to the gods; but look to it that you leave the gods to judge what is best and let the object of your prayers be only that they will grant this.' With this ending should be compared Martial's fine address to Maximus, ii. 53 Vis fieri liber? &c. The few that pray at all, pray oft amiss.'-Cowper, Task, l. 54

347. For the sentiment, cf. Horace, Carm. i. 9. 9 Permitte divis cetera. Cf. too Val. Max. vii. 2 Extern. § 1 desine igitur stulta (mortalium mens) futuris malorum tuorum causis quasi felicissimis rebus inhiare et te totum caelestium arbitrio permitte. Plato has many passages to the same effect, e. g. Legg. iii. 687 e. For the difference between Christian and heathen prayers, see Arnob. adv. Gentes, iv. 36.

350. Cf. Seneca, de Benef. ii. 29. § 5 carissimos nos habuerunt di immortales, habentque.

351. Cf. Seneca, Epist. lix. § 1 Vulgo sic loquimur ut dicamus magnum gaudium nos ex illius consulatu aut ex nuptiis, aut ex partu uxoris percepisse: quae adeo non sunt gaudia, ut saepe initia futurae tristitiae

sint.

352. Cf. Seneca, ad Marc. 17 § 5 Neminem decipio: tu si filios sustuleris, poteris habere formosos, poteris et deformes; et si fortasse tibi multi nascentur, esse ex illis aliquis tam servator patriae quam proditor poterit.

354. The entrails, when the victim had been cut up, were examined by the Haruspex, and, if the appearances were favourable, they were thrown upon the flames. Arnobius, vii. 1 sqq., quotes Varro's dictum as to the uselessness of all sacrifices. . . . aut enim tus datur, et liquefactum carbonibus disperit: aut animalis est hostia . . . aut si aliquid viscus aris fuerit traditum, ratione ardescit pari, et dissolutum in cinerem labitur.

355. The holy sausages of your white little porker.' The language is satirical and the diminutives aid the effect. tomacula (from τéμvw), mincemeat or sausages hawked about the streets and served hot to the poor. Cf. Mart. i. 41. 9 fumantia qui tomacla raucus Circumfert tepidis cocus popinis.

356. Cf. Plato, Alcib. ii; Senec. Ep. x. § 4 Votorum tuorum veterum licet dis gratiam facias: alia de integro suspice: roga bonam mentem, bonam valetudinem animi, deinde tunc corporis. Cf. too Horace, Carm. i. 31. 17, 19.

357. The whole burden of Lucretius' poem was to prove that death could entail no pains after it had occurred; cf. especially Book i. 103 sqq.; cf. too Cic. Tusc. Disp. ii. § 43, Hor. Carm. iii. 3. 1-8, and Verg. Georg. ii. 490-493

Felix, qui potuit rerum cognoscere causas

Atque metus omnes et inexorabile fatum

Subiecit pedibus, strepitumque Acherontis avari.

Cicero has a long discussion as to whether death is an evil; Tusc. Disp. i. §§ 9-119. Cf. Cic. de Senectute ii. § 5 In hoc sumus sapientes quod naturam optimam ducem tanquam deum sequimur eique paremus: a qua non verisimile est, cum ceterae partes aetatis bene descriptae sint, extremum actum tanquam ab inerte poeta esse neglectum.

358. spatium vitae, 'length of years,' as da spatium vitae above line 188.

359. qui ferre queat quoscumque labores. Like a true Roman of the olden time, whose virtues are set forth in Hor. Carm. iii. 2. I sq. as hardiness, courage, virtue, self-dependence.

360. nesciat irasci: for anger is inconsistent with self-control. Cf. Horace, Carm. i. 16. 5 sqq. Non Dindymene, non adytis quatit Mentem sacerdotum incola Pythius... Tristes ut irae, &c.

cupiat: cf. Horace, Epist. i. 6. 9, 10 Qui timet his adversa fere miratur eodem Quo cupiens pacto: pavor est utrobique molestus. The equability of the soul (καθ ̓ ἣν γαληνῶς καὶ εὐσταθῶς ἡ ψυχὴ διάγει ὑπὸ μηδένος ταρατ τομένη φόβου ἢ δεισιδαιμονίας ἢ ἄλλου τινὸς πάθους, Diogenes Laert. ix. 45) was insisted upon by Democritus of Abdera, born 460, the chief exponent of the Atomic theory, who also uttered the following aphorism (Fragment ii. in Mullach's collection, see Mayor, Ancient Philosophy, p. 22): 'Men have invented for themselves the phantom, Fortune, to excuse their own want of prudence' (line 365).

361. Herculis aerumnas : cf. Hor. Carm. iii. 3. 9 sqq., Hac arte i. e. by constancy) Pollux et vagus Hercules Enisus arces attigit igneas; where Hercules is quoted as the pattern to be followed by the man who is iustus et tenax propositi. Cf. also the comments passed (Tac. Ann. iv. 38) on Tiberius' refusal to accept divine honours, optimos quippe mortalium altissima cupere: sic Herculem et Liberum apud Graecos, Quirinum apud nos deum numero additos. Cf. too Senec. Constant. Sap. 2 § 1, 'the gods have granted to us in Cato the model of a sage; indeed a more perfect model than they gave in Hercules. Hoc enim Stoici nostri sapientes pronuntiaverunt.'

362. pluma, 'the feather bed,' as in Martial ii. 17 dormit et in pluma purpureoque toro. Plumae are the body feathers, mostly used for stuffing couches, &c. ; see Bentley, note on Horace, A. P. 2. They are contrasted with pennae, the wing feathers. Pliny, H. N. x. 27, speaks of geese being plucked in Germany and the feathers supplied to Roman troops. The officers sent their soldiers to collect as many feathers as they could; eoque deliciae processere, ut sine hoc instrumento durare iam ne virorum quidem cervices possint. The German word 'Flaum,' M. H. G. 'Phlûme,' was borrowed from the Latin pluma.

Sardanapalli. Sardanapalus was the Apicius or Lucullus of Oriental civilization. He was the last king of Assyria and is represented as reigning at different dates from the tenth to the seventh century. Cf. Vell. Paterc. bk. i. c. vi. § 2 Sardanapalum (Assyriorum) regem, mollitiis fluentem, et nimium felicem malo suo, tertio et tricesimo loco ab Nino et Semiramide, qui Babylona condiderant, natum... Arbaces imperio vitaque privavit. Cf. Cic. Tusc. Disp. v. 35. 101; he had inscribed on his tomb Haec habco quae edi. Cf. too Ovid, Ibis 313.

363. monstro, ‘I prescribe,' a physician's word, Sen. de Benef. iv. 28, § 3 Medicina etiam sceleratis opem monstrat.

quod ipse tibi possis dare: cf. Sen. Ep. xxvi, the whole of which deals with the futility of fearing death, the remedy being to wean ourselves from the love of life. Cf. too Cic. de Nat. Deorum, iii. § 86 sqq..

and Hor. Ep. i. 18. 111, 112 Sed satis est orare Iovem qui ponit et aufert: Det vitam, det opes; aequum mi animum ipse parabo.

365, 366. The same verses are repeated, xiv. 315, 316. For the thought, cf. unusquisque facere se beatum potest, Sen. Cons. ad Helv. v; and again errant qui aut boni aliquid nobis aut mali iudicant tribuere Fortunam. On the power of Fortune, see Vell. Pat. i. 9 Quam sit assidua eminentis Fortunae comes invidia, &c. Ammian is full of allusions to her power. Cf. xiv. 6 § 3; xxii. 9 § 1; xxvi. 8 § 13. Cf. Quintilian, vi. prooem. Frustra mala omnia ad crimen Fortunae religamus. Nemo nisi sua culpa diu dolet.

365. nullum. 'You, Fortune, have no foresight: it is we who make you a goddess.' reading. P reads abest, i. e. 'prudence is as of Heaven.' required.

power, if only we have

Sit for sit nobis is Jahn's good as all the powers

Heinrich reads si adsit, which would give the sense

SATIRE XI.

ON THE VICE OF GLUTTONY.

THIS Satire is directed against the vice of gluttony and the expenditure which it entails. It should be compared with Horace, Satires ii. 2. It naturally falls into two parts; the first (1-55) containing general remarks about gluttony: the second consisting of an invitation to a simple country meal, which shall form a contrast to the luxury displayed by the better class of the Romans of Juvenal's day.

Ribbeck holds 11. 1-55 to be the work of an imitator, and thinks that they are probably the work of the same hand that wrote the introduction to Satire iv.

This Satire appears to belong to the later period of Juvenal's life. He speaks of his wrinkled skin; and he is evidently living in the country, for he tells his guest that he may bathe when he likes without regard to fashion, and describes himself as waited on by country boys. In the list of country towns eligible as residences which Juvenal gives in Satire iii. five out of seven are in the way to or near Aquinum. These are Gabii, Praeneste, Sora, Fabrateria, and Frusino. Of the other two Tibur is the place near which he had a farm, and only Volsinii is in quite another direction. The probability is that he was at this time in villeggiatura, in some neighbourhood like that of Praeneste, where he could easily get supplies from his Tiburtine farm and receive the visits of Roman friends.