318. In quantum. "As far as," "as much as," is cov, ip' ow, as ἐς τί.

319. Epicure, see 13, 122.

320. Quantum, &c. "As much as Socrates' establishment made use of before him," i. e. before the time of Epicurus.-Socratici penates, i. e. frugalis Socratis domus et secta, Rup. or a periphrasis for Socrates.

322-331. Perhaps, however, you may think that, by mentioning the examples of Diogenes, &c., I am too severe in enforcing you to limit your desires; well then, if the strict frugality and austerity of those philosophers displease you, mix up with that severity something, not much, of our Roman fashions. Yet you must keep your desires within the bounds of moderation; content yourself with a competent fortune, and do not seek such enormous wealth as you see many striving to accumulate.

322. Acribus, &c. "I seem to confine you by too rigid precedents." 323. Nostris. "Our modern."-Effice summam, &c., "make up the sum which Otho's law pronounces worthy of the fourteen benches ;" i. e. procure for yourself a knight's estate, 400 sestertia, see 3, 154.-Dignatur. It was the money, and not the man, on which the law of Otho conferred the distinction.

325. Hæc quoque, &c. "If even this sum wrinkles your brow and pouts your lip" if you are dissatisfied at this amount, and wish for

more.

See Excursus.

326. Provide yourself with the fortune of two knights, or, if still dissatisfied, of three knights.-Fac tertia quadringenta, "make the third four hundred," which would be the property of three knights, scil. 1200 sestertia. This constituted a senator's estate.

327. Si nondum, &c. "If I have not yet satisfied your desires; if they still extend beyond this," &c.-Implevi gremium, lit. “filled your lap;" the ancients carried things in the folds of their dress. The poet, throughout this whole passage, is speaking with indignant sarcasm.

328. Crasi. See 10, 274.-Persica regna. The kings of Persia (especially Darius and Xerxes), and those of Parthia were celebrated for their opulence.

329. Narcissi. Claudius was entirely under the management of his freedmen. His prime favourites were Posides, Felix, Harpocras, Polybius, and above all Narcissus. The last named was his freedman and secretary, and took every advantage of the infirmities of his master. He plundered the citizens of Rome to enrich himself. Messalina, the emperor's wife, endeavoured to remove him, but Narcissus sacrificed her to his avarice and resentment. Agrippina, who succeeded in the place of Messalina, was more successful. Narcissus was banished by her intrigues, and compelled to kill himself, a. D. 54.

330. Indúlsit, &c. "To whom Claudius Cæsar gave full sway in the commission of every crime.”—Omnia, i. e. scelera, Rup., or “to whom Cl. yielded every thing."

66

331. Uxorem, &c. When urged by him to put his wife to death,' see 10, 342. Messalina was slain in the gardens of Lucullus, A.D. 48.

EXCURSUS ON SATIRE 14. 325.

RUPERTI'S remarks on this line are as follows:-" Hæc quoque summa si rugam trahit extenditque labellum; we have the opposite phrase to this in Persius, 6. 79. 'jam redit in rugam,' which means is multiplied,' ciastai, where Casaubon and Koenig (?) explain our

words (?) thus if this sum does not yet fill your purse, but leaves its mouth yet open and loose." This, in the opinion of these two commentators, is a figure elegantly taken from articles of attire, which flow the more loosely, and have consequently the more folds or wrinkles, according as their owners are more wealthy and sumptuous; while Brittanicus thinks that it is taken from a bag which has folds or wrinkles when it is empty. The Old Scholiast, however, and most interpreters thus explain the words; if even this sum gather wrinkles on your brow;' i. e. 'renders you sad,' and consequently dissatisfies you,'' does not seem large enough in your eyes.' The former method may seem satisfactory, since in that case the metaphor taken from the dress is continued in 327, and in 138 we have the phrase, pleno quum turget sacculus ore, in reference to the same thing. The latter method also may seem supported by the words extenditque labellum, by which chagrin and dissatisfaction are equally well shadowed forth; and Farnabius in consequence well explains the passage, compels you to bend the brow and hang the lip.' But Britannicus imagined that this [i. e. the words extendit labellum, merely] is taken from those who, as though half-famished, eagerly stretch out their lips to receive food. The poet might even employ another figure.

We have rarely seen greater obscurity of annotation than exists in the first part of the above note. We shall endeavour to discover the drift of Ruperti's observations, and in order to do so we must critically examine the words themselves. He says that the opposite to rugam trahit is redit in rugam. Now this last phrase in Persius means lit. 'to return into a fold," and as a fold or plait in a garment is formed by doubling the cloth, hence, it came to signify generally "to be doubled," "to be multiplied." The word multiplico, lit. signifies "to render many-FOLD," and it is evident that both the Latin and English phraseology comes from the notion of cloth plaited. The opposite of redire in rugam, then must be "to be lessened," or "to be little," or "unenlarged;" but can rugam trahere express this? If so, it must literally mean, "to contract," i. e. "to limit," or "draw in a fold," hence "to have a small or contracted fold," and figuratively, “to be too limited," "too small." But what are we then 'to do with extendit labellum? Probably we are to explain it by another figure, and render it according to Britannicus, "make you thrust forward your mouth for more," i. e. " make you eager for more." With regard to the quotation which Ruperti gives from Koenig and Casaubon, we imagine that he is not altogether correct. The two commentators take the same view of rugam trahit as Britannicus, scil. referring it to the folds of a purse, (i. e. "still leaves wrinkles in your purse," as not filling it), but they do not agree with him in the explanation of extendit labellum. Ruperti, however, says that Koenig and Casaubon derive the expression rugam trahit from garments, as we stated above; but I can find nothing in Koenig to that effect. It is the words of Persius 'redit in rugam' which form the subject of Koenig's remark; and it is this error, in our opinion, which induced Ruperti to take the very forced and unnatural meaning which he does out of rugam trahit.

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