Today | News | Books | Recipes Adventure | Science Fiction | Ghost stories | Poetry | Children | History Book._ Cf. Juv., ix., 55, "Tot milvos intra tua pascua lassos." [1401] _Pertusa ad compita._ "Compita" are places where three or more roads meet, from the old verb bito or beto. At these places altars, or little chapels, were erected with as many sides as there were ways meeting. (Jani bifrontes.) Cf. v., 35, "Ramosa in compita." Hence they are called "pertusa," i. e., _pervia_, "open in all directions." At these chapels it was the custom for the rustics to suspend the worn-out implements of husbandry. Though some think this was more especially done at the Compitalia. This festival was one of those which the Romans called Feriæ Conceptivæ, being fixed annually by the Prætor. They generally followed close upon the Saturnalia, and were held sometimes three days before the kalends of January, sometimes on the kalends themselves. Vid. Cic., Pis., iv. Auson., Ecl. de Fev., "Et nunquam certis redeuntia festa diebus, Compita per vicos quum sua quisque colit." According to Servius, they are described, though not by name, by Virgil, Æn., viii., 717. Like the Quinquatrus, they lasted only one day, and on that occasion additional wooden chapels were erected, the sacrificial cakes were provided by different houses, and slaves, not freedmen, presided at the sacrifices. Vid. Plin., XXXVI., xxvii., 70. The gods whom they worshiped are said to have been the Lares Compitales, of whom various legends are current. But this is doubtful. Augustus appointed certain rites in their honor, twice in the year. Suet., Vit., c. xxxi., "Compitales Lares ornari bis anno instituit vernis floribus et æstivis." It seems to have been a season of rustic revelry and feasting, and of license for slaves, like the Saturnalia. The avarice of the miser, therefore, on such an occasion, is the more conspicuous. His vessel is but a small one (seriola), and its contents woolly (pannosam) with age (veterem); yet he grudges scraping off the clay (limum) with which they used to stop their vessels, in order to pour a libation of his sour wine. [1402] _Balanatum gausape._ The Balanus, or "Arabian Balsam," was considered one of the most expensive perfumes. πρὸς τὰ πολυτελῆ μύρα ἀντ' ἐλαίου ἔχρωντο. Dioscor., iv., 160. Cf. Hor., iii., Od. xxix., 4, "Pressa tuis _balanus_ capillis Jamdudum apud me est." The gausape is properly a thick shaggy kind of stuff. Hence Sen., Ep. 53, "Frigidæ cultor mitto me in mare quomodo psychrolutam decet, gausapatus." Lucil., xx., Fr. 9, "Purpureo tersit tunc latas gausape mensas." From whom Horace copies, ii., Sat. viii., 10, "Puer alte cinctus acernam gausape purpureo mensam pertersit." It is here used for "a very thick, bushy beard." [1403] _Cædimus._ A metaphor from gladiators, which is continued through the next three lines. "While we are intent on wounding our adversaries, we leave our own weak points unguarded;" i. e., while satirizing others, we are quite forgetful of and blind to our own defects. There is here also a covert allusion to Nero, who, though so open to sarcasm, yet took upon him to satirize others. Cf. ad Juv., iv., 106, "Et tamen improbior satiram scribente cinædo." [1404] _Non credam._ Sen., Ep. lix., 11, "Cito nobis placemus: si invenimus qui nos bonos viros dicat, qui prudentes, qui sanctos, agnoscimus. Nec sumus modicâ laudatione contenti: quidquid in nos adulatio sine pudore congessit, tanquam debitum prendimus: optimos nos esse sapientissimos affirmantibus assentimur." [1405] _Puteal flagellas._ "This line," Casaubon says, "was purposely intended to be obscure; that while all would apply it in one sense to Nero, Persius, if accused, might maintain that he intended only the other sense, which the words at first sight bear." Puteal is put for the forum itself by synecdoche. It is properly the "puteal Libonis," a place which L. Scribonius Libo caused to be inclosed (perhaps cir. A.U.C. 604). It had been perhaps a bidental (cf. ad Sat. ii., 27), or, as others say, the place where the razor of the augur Nævius was deposited. Near it was the prætor's chair, and the benches frequented by persons who had private suits, among whom the class of usurers would be most conspicuous. (Hence Hor., i., Epist. xix., 8, "Forum putealque Libonis Mandabo siccis." ii., Sat. vi., 35.) _Puteal flagellare_, therefore, is taken in its primitive sense to mean, "to frequent the forum for the purpose of enforcing rigorous payment from those to whom you _have_ lent money; or the benches of the usurers, in quest of persons to whom you _may_ lend it on exorbitant interest." Cf. Ov., Remed., Am., 561, "Qui _puteal_ Janumque timet, celeresque Kalendas." Cic., Sext., 8. In its secondary sense, it may apply to the nightly atrocities of Nero, who used to frequent the forum, violently assaulting those he met, and outrageously insulting females, not unfrequently committing robberies and even murder; but having been soundly beaten one night by a nobleman whose wife he had outraged, he went ever after attended by gladiators, as a security for his personal safety; who kept aloof until their services were required. Nero might well, therefore, be called the "scourge of the Forum," and be said to leave scars and wales behind him in the scenes of his enormities. Juvenal (Sat. iii., 278, _seq._) alludes to the same practices. A description of them at full length may be found in Tacitus (Ann., xiii., 26) and Suetonius (Vit. Neron., c. 26). [1406] _Bibulas._ "Those ears which are as prone to drink in the flattery of the mob as a sponge to imbibe water." [1407] _Cerdo_, Put here for the lower orders generally, whose applause Nero always especially courted. So Juv., iv., 153, "Sed periit postquam cerdonibus esse timendus cœperat." viii., 182, "Et quæ turpia cerdoni volesos Brutosque decebunt." "Give back the rabble their tribute of applause. Let them bear their vile presents elsewhere!" [1408] _Tecum habita._ "Retire into yourself; examine yourself thoroughly; your abilities and powers of governing: and you will find how little fitted you are for the arduous task you have undertaken." Compare the end of the Alcibiades. Juv., xi., 33, "Te consule, die tibi qui sis." Hor., i., Sat. iii., 34, "Te ipsum concute." Sen., Ep. 80, _fin._, "Si perpendere te voles, sepone pecuniam, domum, dignitatem: intus te ipse considera. Nunc qualis sis, aliis credis." SATIRE V. ARGUMENT. On this Satire, which is the longest and the best of all, Persius may be said to rest his claims to be considered a Philosopher and a Poet. It may be compared with advantage with the Third Satire of the second book of Horace. As the object in that is to defend what is called the Stoical paradox, "that none but the Philosopher is of _sound mind_," "Quem mala stultitia et quemcunque inscitia veri Cæecum agit, insanum Chrysippi porticus et grex Autumat:" i., 43-45, so here, Persius maintains that other dogma of the Stoics, "that none but the Philosopher is truly a _free_ man." Hor |