lies peculiar to their tribe; so all my faithful services are gone. It matters nothing now to lose a client. V. 126. "What are a poor man's services, when praetors rush before them to do their homage to rich childless ladies? The freeman's son waits on a wealthy slave who spends a tribune's pay on one night's lust, while you would hesitate to hire a common prostitute. Bring up a witness honest as Nasica, pious as Numa or Metellus-first they must know his income, character comes last; for a man's credit is as his fortune may be. A poor man's oath is nought; men laugh at him, at the rent in his cloak or shoe, and nothing in the poor man's lot is harder than this ridicule. Fie! quit the equestrian bench, you're poor: the bawd's son must sit here, the gladiator's, or trainer's;' so Otho has arranged it. What poor man gets a wife, or an inheritance, or humblest office? All Romans true should long ago have joined to fly their country. 'Tis hard to rise where virtue is kept down by poverty, but hardest here at Rome, where food and lodging are so dear. ་ V. 168. "Here is a man ashamed to dine off earthenware. Not so when he goes from Rome to the hills and Sabine fare. In many parts of Italy no one puts on the 'toga' till he's dead. At the country plays you'll see in the grassy theatre both great and small dressed all alike in their white tunics. Here men dress beyond their means and borrow money; 'tis a common vice, ambitious poverty. Here all things must be bought. How much will you give to call on Cossus, or for u glance from Veiento? If a slave's hair is cut or his beard shaved, cakes are poured in upon him, which he sells ; and here's more stuff to stir your bile; we must pay toll, and swell the savings of the favourite slave. V. 190. "And in the country who fears falling houses? Rome is shored up with buttresses; and when he has patched our houses thus, the villicus bids us sleep secure. I'd rather live where there are no fires or midnight terrors. The lower room's on fireyour garret smokes and you're asleep-you get no notice till the flames are on you. Codrus has little for the fire to take, but loses all that little, and goes forth to beg a home and bread, and each man turns him from his door. If rich Asturicus' house is burnt to the ground, the town goes into mourning, business is suspended, all sorts of costly presents are poured in; and you might swear the man had burnt his house himself, for he is richer by the fire than ever. V. 223. "If you can quit the circus, you may buy at Sora or such places a house for what a garret's rent is here-aye, and a little garden and a well; there you may hoe the ground, and grow a feast for a hundred Pythagoreans. 'Tis something, wheresoe'er you are, to own the run of a lizard. V. 232. "Here sick men die of watching (and their sickness is all from undigested food and heated stomach), for who can sleep in lodgings? Sleep is dear at Rome: the rolling cart and shouting of the drivers in the narrow streets shall keep a sea-calf waking. V. 239. "The rich man rides at his ease, while the poor must push his way through crowds that crush his loins, or break his head, or tread upon his toes. See there the crowd returning with their dole: slaves with the kitchens on their heads: their poor patched tunics torn: the long beam nodding on the passing waggon and threatening death to all what if that stone should fall, where would they be? all gone like a breath. The slaves at home are busy with their master's bath and supper, while he, poor wretch, is shivering by the Styx without a farthing for the ferryman. 66 V. 268. The night has other dangers-such as pots from the lofty windows; count yourself happy if you get no more than their contents. A wise man makes his will before he walks abroad at night. But, V. 278. "A drunken rioter meets you, who sleeps not till he kills his man. drunken though he be, he knows how to avoid the rich man's train and torches; while This is the way he I'm his victim, who go forth by the light of a candle or the moon. picks a quarrel (if that be quarrel where one gives, the other does but take the blows)— he plants himself before you; 'Stop!' says he, and you perforce obey. Where are you from? whose vinegar and beans have filled your belly? what cobbler were you supping with to-night? What, not a word? Speak out, or I shall kick you. Where do you stand, and where is your proseucha?' Whether you speak or not it's all the same. He knocks you down, then drags you into court. This is the poor man's licence when he's beaten, to pray he may be suffered to carry home a few teeth in his head. V. 302. "Then when your doors are closed and barred the robber breaks into your house and robs or murders you. For thieves come to the town as their preserve. Their fetters soon will leave no iron for our tools. Happy our ancestors, who with one prison were content! V. 315. "But I must go; the horses and the driver are impatient, and the sun is setting. Farewell, remember me; and when you go to Aquinum send for me, and I'll come help you write another satire." QUAMVIS digressu veteris confusus amici, Laudo tamen vacuis quod sedem figere Cumis 2. sedem figere Cumis] The town of Cumae was not so much frequented by the Romans as Baiae and the towns that lay within the Sinus Cumanus (the bay of Naples). Juvenal calls it 'vacuis.' Horace speaks of vacuum Tibur' (Epp. i. 7. 45), and 'vacuas Athenas' (Epp. ii. 2. 81), where he means 'idle.' Juvenal has "pannosus vacuis aedilis Ulubris" (x. 102). He says Umbricius is gone to give one Roman citizen to the Sibyl, which shows the town was but little frequented. The supposed residence of the Sibyl at Cumae was a large artificial cave which existed till the middle of the sixth century, when it was destroyed by Narses, the Roman general who expelled the Goths from Italy. Virgil describes it as antrum immane' (Aen. vi. 11), and the rock out of the face of which it was hewn Euboïca rupis,' the Euboeans being the reputed founders of Cumae. Ovid mentions it as vivacis antra Sibyllae.' There are some remains of such a cavern still, and it is supposed to have been the Sibyl's. 5 the headland of Misenum. It was not situated on the pleasant bay ('amoeni secessus') that bore its name, but the Via Domitiana, which had lately been constructed, and which was a branch of the Via Appia from Sinuessa, led to Cumae, from whence there was an older road that led to the principal towns on the bay, round which it passed to Surrentum, on the opposite promontory. Hence it is called 'janua Baiarum.' See note on Hor. Epp. i. 15. 11, "non mihi Cumas est iter aut Baias." Misenum, Bauli, Baiae, Puteoli, Neapolis, were all favourite resorts of the wealthy Romans lying on this gratum littus,' which was so thickly studded with houses that, according to Strabo, they looked like one town (v. 247). 5. Ego vel Prochytam] This is an island (now called Procida) of volcanic formation, lying between the island Aenaria (Ischia) and Cape Misenum. It appears at that time to have been barren, but it is not so now. Servius (on Virgil ix. 714, "tum 3. unum civem] Plautus (Persa iv. 3. 5) sonitu Prochyta alta tremit") says that the has a like passage: "Sumne probus, sum lepidus civis, qui 4. Janua Baiarum] Cumae was about four miles north-west of Baiae, and six from island derived its name ἀπὸ τοῦ προχύναι because it was cast off from its neighbour; and he accounts for Virgil calling it 'alta' (whereas it lies low) from its once having formed part of Aenaria, which is lofty. This is not worth much. Suburra was the name of a low street leading from the Esquiline to the Viminal, the St. Giles's of Rome. (See Hor. Epod. v. 57, n.) As to Nam quid tam miserum, tam solum vidimus, ut non the orthography, see Quinct. i. 7. 28. Ju- 9. Augusto recitantes mense poetas ?] See S. i. init. It was bad enough at any time; but in August, the hottest month of the year, it might be reckoned, in a jocular way, among "the thousand dangers of the barbarous town." 10. rheda componitur una,] The 'rheda' was a four-wheeled travelling carriage, such as Horace travelled in part of the way to Brundisium (S. i. 5. 86. See note on S. ii. 6. 42). 11. veteres arcus madidamque Capenam.] The 'porta Capena' was that from which the Via Appia began, in the southern quarter of the city. It led to Capua, from which it probably got its name. The Aqua Appia, the earliest aqueduct at Rome, constructed by the Censor Appius who made the road, was conducted on arches over the Porta Capena, which is therefore called 'madida,' as the Scholiast says, and he adds that they called the gate in his time 'arcum stillantem,' the dripping arch. Martial has an epigram (iii. 47) beginning “Capena grandi porta qua pluit gutta." The arches which Juvenal calls veteres' were about 400 years old at that time, having been built A.U.C. 442. 12. Hic, ubi nocturnae] This and the four following verses Jahn puts after v. 20, against all the MSS. Constituo' is used absolutely for making an appointment as we say, either with a dative of the person or an ablative with cum.' See Forcellini for examples. The nature of the appointment is usually expressed. Here it is easily understood. The grove where Numa is said to have met his mistress and teacher Aegeria was close to the Porta Capena (see Plutarch, Num. c. 13). It had a fountain in it (Livy i. 21). Numa was said to 10 15 have built a shrine there, and to have dedicated the whole to the Camenae, of whom Aegeria was one. The wood and fountain of Aegeria, in the valley of Aricia, about fifteen miles from Rome, are connected with a different legend, and must not be confounded with those under the walls of Rome. It appears that the Jews on payment of a certain rent were allowed to inhabit this place when they were forbidden the city, as they were during the reign of Domitian. They were so poor that he says their whole furniture consisted in a basket and a bed of hay. They were not allowed to trade, and were driven it appears to beg (see vi. 242, sq.). 15. Omnis enim populo] These two lines Ruperti puts in a parenthesis, with a comma after 'supellex,' joining In vallem Aegeriae descendimus' with 'hic' in v. 12. The editors have given themselves unnecessary trouble about the arrangement. It does very well as it stands in the text. They got the utmost rent from the poor wretches. 'Merces' is the proper word for rent (see Horace, S. ii. 2. 115,"fortem mercede colonum," and the passage from the Digest quoted in the note). Suetonius says Domitian was very severe in collecting the taxes from the Jews. "Judaicus fiscus acerbissime actus est" (c. 12). A poll-tax of two drachmae was levied from all Jews and Christians throughout the empire. 16. ejectis mendicat silva Camenis.] The Camrenae to whom the wood was dedicated, and who are here said to have been ejected to make way for beggars, were not the Muses, though by the Latin poets the two names are confounded, from Camenae being connected with Carmen in the sense of a prophecy. They were four prophetic divinities peculiar to Italy. were Antevorta, Postvorta, Carmenta, and Aegeria. Their names In vallem Aegeriae descendimus et speluncas Res hodie minor est here quam fuit, atque eadem cras Ire fatigatas ubi Daedalus exuit alas, Dum nova canities, dum prima et recta senectus, 17. In vallem Aegeriae] This is supposed to be the valley now called La Caffarella, in which there is a fountain and grotto by some identified with Aegeria's here described. It is one of the sources of the small river Almo, now called Acquataccia, perhaps a corruption of Acqua d'Appia, as the Via Appia crossed it about a mile and a half from the Porta Capena (see Smith's Dict.Geog.Almo). Juvenal speaks of artificial grottos, but does not probably mean more than one. He says it was not like a natural cave, and that the divinity of the stream, or the spring where the divinity was supposed to live, would look much better if the fountain had a grass margin there than with marble spoiling the native stone. There was probably a statue in that grotto representing the god, as there is still in that mentioned above. et speluncas] Servius (on Virgil, Georg. ii. 469, "speluncae vivique lacus") says: "id est bona naturalia, non sicut in urbibus labore quaesita, unde Juvenalis Et speluncas dissimiles veris." 18. Quanto praestantius esset] The MSS. have all praestantius esset,' with the exception of P., which is imperfect, and has 'praes*ntius.' Grangaeus first, and after him Heinsius, conjectured 'praesentius,' which Heinrich and Jahn have adopted. Virgil has "praesentia numina Fauni' (Georg. i. 10); "nec tam praesentes alibi cognoscere Divos" (Ec. i. 42), on neither of which places does Servius, who is fond of quoting Juvenal, quote this place. I think Juvenal wrote 'praestantius,' for the copyists were not likely to coin that word out of 'praesentius,' especially with a knowledge of Virgil's lines. 20. ingenuum violarent marmora to Arte laboratum nulla: simulaverat artem Ingenio Natura suo: nam pumice vivo, Et levibus tophis nativum duxerat arcum.' 'Ingenuum' means 'plain, unsophisticated,' and violare' 'to spoil.' 23. here quam fuit,] As to 'here' the ablative and 'heri' the dative form, see note on Hor. S. ii. 8, 2. 25. ubi Daedalus exuit alas,] The legend of Daedalus flying from Crete and alighting first at Cumae, where he dedicated his wings to Phoebus, is told by Virgil (Aen. vi. 14, sqq.). 27. Dum superest Lachesij This is like Horace (C. ii. 3. 15) : "Dum res et aetas et sororum Fila trium patiuntur atra." In the Greek conception of the Moipai, who according to Hesiod were three, Clotho, Lachesis, and Atropos, it was Clotho's business to spin the thread of human life. Lachesis determined the duration and condition of it. But, as in Horace, the three sisters are sometimes represented as spinning, and here Clotho's functions are usurped by Lachesis. Elsewhere Clotho represents all three (see Dict. Myth. Moerae').. 29. Cedamus patria:] Juvenal may in this scene have had in mind the way in nos patibo tanjs_et Et Catulus; maneant qui nigrum in candida vertunt, where conducere publica' is probably to take contracts for public works, though it may mean the farming of the taxes likewise. Government contracts have in all times been profitable affairs. Ruperti need not have been anxious to change 'aedem' into ædes,' though he had the authority of one MS. of inferior quality. Aedes' in the singular is a sacred building, as in the plural it stands for a private dwelling, as is well known. Juvenal speaks therefore of men contracting for the repair of temples and shrines, as well as for clearing the beds of rivers, cleansing and keeping the sewers, the repairing of harbours, and likewise for 30 public funerals, and for the sale of slaves on the public account by auction. Public works, which under the republic were looked after by the aediles, had special officers (curatores) to superintend them during the empire, and the functions and dignity of the aediles were much curtailed. Suetonius (Aug. c. 37) tells us that Augustus “quo caperent nova officia excogitavit: curam plures partem administrandae reipublicae operum publicorum, viarum, aquarum, alvei Tiberis." These officers engaged contractors (redemptores) to carry out the necessary works. The clearing of the Tiber was particularly necessary from the quantity of alluvial soil it brought down in its stream and the rapidity with which weeds formed in the bed. Gellius (xi. 16) gives art of an old praetor's edict, beginning "QUI FLUMINA RETANDA PUBLICE REDEMFTOR HABEAT," &c., where 'retare' probably signifies to drag (as we say), though Gellius gives a different explanation. 66 The Cloaca Maxima, said to have been constructed by Tarquinius Priscus, was large enough for a boat or a waggon of hay to pass down it. Lipsius infers from a passage of Pliny (H. N. xxxvi. 15) that there were seven principal sewers which emptied themselves into the Cloaca Maxima, and there were drains from all private houses into these, so that the underground works of Rome were on nearly as large a scale in proportion as those of London. The cost of keeping these drains in repair was very large; though the solid construction of the Cloaca Maxima with stone arches, of which remains still exist, left little to be done for that. Livy (xxxix. 44) says that in the year A.U.C. 568 the censors contracted for the cleansing of the sewers and for constructing others where they were wanted; and Dionysius Halic. mentions an occasion on which the censors paid a thousand talents to contractors for repairing and cleaning them. (See Lipsius de Mag. Rom. iii. 12.) On occasions when a public funeral ('funus indictivum' or 'censorium') was decreed, such as Tacitus often mentions, it was performed through a redemptor,' whose duty it would be to provide mourners (men and women), musicians, 'lectica,' and bearers, funeral pile, and every thing connected with the procession, burning, and burial of the body, on such a scale as the senate might determine. (See Lipsius' note on Tac. Ann. |