Today | News | Books | Recipes Adventure | Science Fiction | Ghost stories | Poetry | Children | History Bookis to be approached by prayer and sacrifice, and holds up to reprobation and ridicule the groveling and low-minded notions which the vulgar herd, besotted by ignorance and blinded by self-interest, hold on the subject. While we admire the logical subtlety with which Plato leads us to a necessary acknowledgment of the justice of his view, and the thoroughly practical philosophy by which Juvenal would divert men from indulging in prayers dictated by mere self-interest, we must allow Persius the high praise of having compressed the whole subject with a masterly hand into a few vivid and comprehensive sentences. The Satire consists of three parts. The first is merely an introduction to the subject. Taking advantage of the custom prevalent among the Romans of offering prayers and victims, and receiving presents and congratulatory addresses from their friends, on their birthday, Persius sends a poetical present to his friend Plotius Macrinus, with some hints on the true nature of prayer. He at the same time compliments him on his superiority to the mass of mankind, and especially to those of his own rank, in the view he took of the subject. In the second part he exposes the vulgar errors and prejudices respecting prayer and sacrifice, and shows that prayers usually offered are wrong, 1st, as to their _matter_, and 2dly, as to their _manner_: that they originate in low and sordid views of self-interest and avarice, in ignorant superstition, or the cravings of an inordinate vanity. At the same time he holds up to scorn the folly of those who offer up costly prayers, the fulfillment of which they themselves render impossible, by indulging in vicious and depraved habits, utterly incompatible with the requests they prefer. Lastly, he explains the origin of these sordid and worse than useless prayers. They arise from the impious and mistaken notions formed by men who, vainly imagining that the Deity is even such a one as themselves, endeavor to propitiate his favor in the same groveling spirit, and with the same unworthy offerings with which they would bribe the goodwill of one weak and depraved as themselves; as though, in Plato's words, an ἐμπορικὴ τέχνη had been established between themselves and heaven. The whole concludes with a sublime passage, describing in language almost approaching the dignity of inspired wisdom, the state of heart and moral feeling necessary to insure a favorable answer to prayers preferred at the throne of heaven. "Mark this day, Macrinus,[1287] with a whiter stone,[1288] which, with auspicious omen, augments[1289] thy fleeting years.[1290] Pour out the wine to thy Genius![1291] Thou at least dost not with mercenary prayer ask for what thou couldst not intrust to the gods unless taken aside. But a great proportion of our nobles will make libations with a silent censer. It is not easy for every one to remove from the temples his murmur and low whispers, and live with undisguised prayers.[1292] A sound mind,[1293] a good name, integrity"--for these he prays aloud, and so that his neighbor may hear. But in his inmost breast, and beneath his breath, he murmurs thus, "Oh that my uncle would evaporate![1294] what a splendid funeral! and oh that by Hercules'[1295] good favor a jar[1296] of silver would ring beneath my rake! or, would that I could wipe out[1297] my ward, whose heels I tread on as next heir! For he is scrofulous, and swollen with acrid bile. This is the third wife that Nerius is now taking[1298] home!"--That you may pray for these things with due holiness, you plunge your head twice or thrice of a morning[1299] in Tiber's eddies,[1300] and purge away the defilements of night in the running stream. Come now! answer me! It is but a little trifle that I wish to know! What think you of Jupiter?[1301] Would you care to prefer him to some man! To whom? Well, say to Staius.[1302] Are you at a loss indeed? Which were the better judge, or better suited to the charge of orphan children! Come then, say to Staius that wherewith you would attempt to influence the ear of Jupiter. "O Jupiter!"[1303] he would exclaim, "O good Jupiter!" But would not Jove himself call out, "O Jove!" Thinkest thou he has forgiven thee,[1304] because, when he thunders, the holm-oak[1305] is rather riven with his sacred bolt than thou and all thy house?[1306] Or because thou dost not, at the bidding of the entrails of the sheep,[1307] and Ergenna, lie in the sacred grove a dread bidental to be shunned of all, that therefore he gives thee his insensate beard to pluck?[1308] Or what is the bribe by which thou wouldst win over the ears of the gods? With lungs, and greasy chitterlings? See[1309] some grandam or superstitious[1310] aunt takes the infant from his cradle, and skilled in warding off the evil eye,[1311] effascinates his brow and driveling lips with middle[1312] finger and with lustral spittle, first. Then dandles[1313] him in her arms, and with suppliant prayer transports him either to the broad lands of Licinus[1314] or the palaces of Crassus.[1315] "Him may some king and queen covet as a son-in-law! May maidens long to ravish him! Whatever he treads on may it turn to roses!" But I do not trust prayers to a nurse.[1316] Refuse her these requests, great Jove, even though she make them clothed in white![1317] You ask vigor for your sinews,[1318] and a frame that will insure old age. Well, so be it. But rich dishes and fat sausages prevent the gods from assenting to these prayers, and baffle Jove himself. You are eager to amass a fortune, by sacrificing a bull; and court Mercury's favor by his entrails. "Grant that my household gods may make me lucky! Grant me cattle, and increase to my flocks!" How can that be, poor wretch, while so many cauls of thy heifers melt in the flames? Yet still he strives to gain his point by means of entrails and rich cakes.[1319] "Now my land, and now my sheepfold teems. Now, surely now, it will be granted!" Until, baffled and hopeless, his sestertius at the very bottom of his money-chest sighs in vain. Were I to offer you[1320] goblets of silver and presents embossed with rich gold,[1321] you would perspire with delight, and your heart, palpitating with joy in your left breast,[1322] would force even the tear-drops from your eyes. And hence it is the idea enters[1323] your mind of covering the sacred faces of the gods with triumphal gold.[1324] For among the Brazen brothers,[1325] let those be chief, and let their beards be of gold, who send dreams purged from gross humors. Gold hath expelled the vases of Numa[1326] and Saturnian[1327] brass, and the vestal urns and the pottery of Tuscany. Oh! souls bowed down to earth! and void of aught celestial! Of what avail is it to introduce into the temples of the gods these our modes of feeling, and estimate what is acceptable to them by referring to our own accursed flesh.[1328] This it is that has dissolved Cassia[1329] in the oil it pol |