FOOTNOTES:
[1287] Macrine. Nothing is known of this friend of Persius, but from the old Scholiast, who tells us that his name was Plotius Macrinus; that he was a man of great learning, and of a fatherly regard for Persius, and that he had studied in the house of Servilius. Britannicus calls him Minutius Macrinus, and says he was of equestrian rank, and a native of Brixia, now "Brescia."
[1288] Meliore lapillo. The Thracians were said to put a white stone into a box to mark every happy day they spent, and a black stone for every unhappy day, and to reckon up at the end of their lives how many happy days they had passed. Plin., H. N., vii., 40. So Mart., ix., Ep. 53, "Natales, Ovidi, tuos Apriles Ut nostras amo Martias Kalendas; Felix utraque lux diesque nobis Signandi melioribus lapillis." Hor., i., Od. xxxvi., 10, "Cressâ ne careat pulchra dies notâ." Plin., Ep. vi., 11, "O Diem lætum notandum mihi candidissimo calculo." Cat., lxviii., 148, "Quem lapide illa diem candidiore notet."
[1289] Apponit. A technical word in calculating; as in Greek, τιθέναι, and προστιθέναι. So "Appone lucro." Hor., i., Od. ix., 14.
[1290] Annos. For the respect paid by the Romans to their birthdays, see Juv., xi., 83; xii., 1; Pers., vi., 19; and Censorinus, de Die Natali, pass.
[1291] Genio. Genius, "a genendo." The deity who presides over each man from his birth, as some held, being coeval with the man himself. The birthday was sacred to him; the offerings consisted of wine, flowers, and incense. "Manum a sanguine abstinebant: ne die quâ ipsi lucem accepissent, aliis demerent." Censor, a Varrone. Cf. Serv. ad Virg., Geor., i., 302. Hor., ii., Ep. ii., 187, "Scit Genius natale comes qui temperat astrum, naturæ deus humanæ, mortalis in unumquodque caput;" and ii., Ep. i., 143, "Sylvanum lacte piabant, Floribus et vino Genium memorem brevis ævi." Cf. Orell., in loc. On other days, they offered bloody victims also to the Genius. "Cras Genium mero Curabis et porco bimestri." Hor., iii., Od. xvii., 14.
[1292] Aperto voto. "To offer no prayer that you would fear to divulge," according to the maxim of Pythagoras, μετὰ φωνῆς εὔχεο, and that of Seneca, "Sic vive cum hominibus tanquam deus videat: sic loquere cum deo tanquam homines audiant."
[1293] Mens bona. Juv., x., 356, "Orandum est ut sit mens sana in corpore sano."
[1294] Ebullit. "Boil away."
[1295] Hercule. Hercules was considered the guardian of hidden treasure, and as Mercury presided over open gains and profits by merchandise, so Hercules was supposed to be the giver of all sudden and unexpected good fortune; hence called πλουτοδότης. Cf. Hor., ii., Sat. vi., 10, "O si urnam argenti fors quæ mihi monstret ut illi Thesauro invento qui mercenarius agrum illum ipsum mercatus aravit, dives amico Hercule."
[1296] Seria, "a tall, narrow, long-necked vessel, frequently used for holding money."
[1297] Expungam, a metaphor from the military roll-calls, from which the names of all soldiers dead or discharged were expunged.
[1298] Ducitur. Casaubon reads "conditur." Cf. Mart., x., Ep. xliii., "Septima jam Phileros tibi conditur uxor in agro: Plus nulli, Phileros, quam tibi reddit ager."
[1299] Mane. Cf. Tibull., III., iv., 9, "At natum in curas hominum genus omina noctis farre pio placant et saliente sale." Propert., III., x., 13, "Ac primum purâ somnum tibi discute lymphâ." The ancients believed that night itself, independently of any extraneous pollution, occasioned a certain amount of defilement which must be washed away in pure water at daybreak. Cf. Virg., Æn., viii., 69, "Nox Ænean somnusque reliquit. Surgit et ætherii spectans orientia Solis Lumina rite cavis undam de flumine palmis Sustulit." Cf. Theophrast., περὶ δεισιδαιμονιὰς, fin.
[1300] Tiberino in gurgite. Cf. Juv., vi., 522, "Hibernum fractâ glacie descendet in amnem, ter matutino Tiberi mergetur et ipsis Vorticibus timidum caput abluet." Hor., ii., Sat. iii., 290, "Illo mane die quo tu indicis jejunia nudus in Tiberi stabit." Virg., Æn., ii, 719, "Me attrectare nefas donec me flumine vivo abluero." Ov., Fast., iv., 655, "Bis caput intonsum fontanâ spargitur undâ." 315, "Ter caput irrorat, ter tollit in æthera palmas."
[1301] De Jove. Read, with Casaubon, "Est ne ut præponere cures Hunc cuiquam? cuinam?"
[1302] Staio. The allusion is probably to Staienus, whom Cicero often mentions as a most corrupt judge. Pro Cluent., vii., 24; in Verr., ii., 32. He is said to have murdered his own wife, his brother, and his brother's wife. Yet even to such a wretch as this, says Persius, you would not venture to name the wishes you prefer to Jove. Cf. Sen., Ep. x., "Nunc quanta dementia est hominum! Turpissima vota Diis insusurrant, si quis admoverit aurem, conticescent; et quod scire hominem nolunt, deo narrant."
[1303] Jupiter. Cf. Hor., i., Sat. ii., 17, "Maxime, quis non, Jupiter! exclamat simul atque audivit."
[1304] Ignovisse. Cf. Eccles., viii., 11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Tib., I., ii., 8; ix., 4. Claudian. ad Hadr., 38, seq. Juv., xiii, 10, "Ut sit magna tamen certè lenta ira deorum est."
[1305] Ilex. The idea is taken probably from the well-known lines of Lucretius, vi., 387, "Quod si Jupiter atque alii fulgentia Divei Terrifico quatiunt sonitu cœlestia templa, Et jaciunt ignem quo quoique est quomque voluntas: Quur quibus incautum scelus aversabile quomque est non faciunt, ictei flammas ut fulguris halent Pectore perfixo documen mortalibus acre? Et potius nulla sibi turpi conscius in re volvitur in flammeis innoxius, inque peditur Turbine cœlesti subito correptus et igni." Lucian parodies it also, τὶ δήποτε τοὺς ἱεροσύλους καὶ λῃστὰς ἀφέντες καὶ τοσούτους ὑβριστὰς καὶ βιαίους καὶ ἐπιόρκους, δρῦν τινὰ πολλάκις κεραυνοῦτε τέχνη λίθον ἢ νεὼς ἱστὸν οὐδὲν ἀδικούσης; Jup. Conf., ii., 638.
[1306] Tuque domusque. Probably taken from Homer, εἴπερ γάρ τε καὶ αὐτίκ' Ὀλύμπιος οὐκ ἐτέλεσσεν, Ἔκ γε καὶ ὀψὲ τελεῖ· σύν τε μεγάλῳ ἀπέτισαν, Σὺν σφῇσι κεφαλῇσι γύναιξί τε καὶ τεκέεσσιν.
[1307] Fibris. When any person was struck dead by lightning, the priest was immediately called in to bury the body: every thing that had been scorched by it was carefully collected and buried with it. A two-year old sheep was then sacrificed, and an altar erected over the place and the ground slightly inclosed round. Lucan., viii., 864, "Inclusum Tusco venerantur cæspite fulmen." Hor., A. P., 471, "An triste bidental moverit incestus." Juv., vi., 587, "Atque aliquis senior qui publica fulgura condit." Ergenna, or Ergennas, is the name of some Tuscan soothsayer, who gives his directions after inspecting the entrails; the termination being Tuscan, as Porsenna, Sisenna, Perpenna, etc. Bidental is applied indifferently to the place, the sacrifice, and the person. Bidens is properly a sheep fit for sacrifice, which was so considered when two years old. Hence bidens may be a corruption of biennis; or from bis and dens, because at the age of two years the sheep has eight teeth, two of which project far beyond the rest, and are the criterion of the animal's age.
[1308] Vellere barbam. Alluding to the well-known story of Dionysius of Syracuse. Cf. Sat. i., 133.
[1309] Ecce. He now passes on to prayers that result from superstitious ignorance, or over-fondness, and which, as far as the matter is concerned, are equally erroneous with the previous class, though not of the same malicious character. On the fifth day after the birth of an infant, sacrifices and prayers were offered for the child to the deities Pilumnus and Picumnus. Purificatory offerings were made on the eighth day for girls, and on the ninth for boys. The day therefore was called dies lustricus, and nominalis, because the name was given. The Greeks called it ὀνομάτων ἑορτή.
[1310] Metuens Divûm, i. e., δεισιδαίμων. "Matetera, quasi Mater altera."
[1311] Urentes. Literally, "blasting, withering." The belief in the effects of the "evil eye" is as prevalent as ever in Southern Europe. They were supposed to extend even to cattle. "Nescio quis teneros oculus mihi fascinat agnos." Virg., Ecl., iii., 103. To avert this, they anointed the child with saliva, and suspended amulets of various kinds from its neck.
[1312] Infami digito. The middle finger was so called because used to point in scorn and derision. Cf. Juv., x., 53, "Mandaret laqueum mediumque ostenderet unguem."
[1313] Manibus quatit. So Homer (lib. vi.) represents Hector as tossing his child in his arms, and then offering up a prayer for him.
[1314] Licinus. Probably the Licinus mentioned in Juv., Sat. i., 109; xiv., 306; the barber and freedman of Augustus, an epigram on whom is quoted by Varro. "Marmoreo Licinus tumulo jacet: at Cato parvo. Pompeius nullo. Quis putet esse deos?" Casaubon supposes the Licinius Stolo mentioned by Livy (vii., 16) to be intended.
[1315] Crassi. Cf. Juv., x., 108.
[1316] Nutrici. Seneca has the same sentiment, Ep. ix., "Etiamnum optas quæ tibi optavit nutrix, aut pædagogus, aut mater? Nondum intelligis quantum mali optaverint."
[1317] Albata. Those who presided over or attended at sacrifices always dressed in white.
[1318] Poscis opem nervis. Persius now goes on to ridicule those who by their own folly render the fulfillment of their prayers impossible; who pray for health, which they destroy by vicious indulgence; for wealth, which they idly squander on the costly sacrifices they offer to render their prayers propitious, and the sumptuous banquets which always followed those sacrifices.
[1319] Ferto, a kind of cake or rich pudding, made of flour, wine, honey, etc.
[1320] Si tibi. He now proceeds to investigate the cause of these misdirected prayers, and shows that it results from a belief that the deity is influenced by the same motives, and to be won over by the same means, as mortal men. Hence the costly nature of the offerings made and the vessels employed in the service of the temple.
[1321] Incusa. Cf. Sen., Ep. v., "Non habemus argentum in quod solidi auri cœlatura descendit." An incrustation or enchasing of gold was impressed upon vessels of silver. This the Greeks called ἐμπαιστικὴ τέχνη.
[1322] Lævo. This is the usual interpretation. It may mean, "in your breast, blinded by avarice and covetousness," as Virg., Æn., xi., "Si mens non læva fuisset."
[1323] Subiit. Sen., Ep. 115, "Admirationem nobis parentes auri argentique fecerunt: et teneris infusa cupiditas altiùs sedit crevitque nobiscum. Deinde totus populus, in alio discors, in hoc convenit: hoc suspiciunt, hoc suis optant, hoc diis velut rerum humanarum maximum cum grati videri velint, consecrant."
[1324] Auro ovato. It was the custom for generals at a triumph to offer a certain portion of their manubiæ to Capitoline Jove and other deities.
[1325] Fratres ahenos. It is said that there were in the temple porch of the Palatine Apollo figures of the fifty Danaides, and opposite them equestrian statues of the fifty sons of Ægyptus; and that some of these statues gave oracles by means of dreams. Others refer these lines to Castor and Pollux: but the words "præcipui sunto" seem to imply a greater number. The passage is very obscure. Casaubon adopts the former interpretation.
[1326] Numæ. Numa directed that all vessels used for sacred purposes should be of pottery-ware. Cf. ad Juv., xi., 116.
[1327] Saturnia. Alluding to the Ærarium in the temple of Saturn.
[1328] Pulpa is properly the soft, pulpy part of the fruit between the skin and the kernel: then it is applied to the soft and flaccid flesh of young animals, and hence applied to the flesh of men. It is used here in exactly the scriptural sense, "the flesh."
[1329] Casiam. Vid. Plin., xiii., 3. Persius seems to have had in his eye the lines in the second Georgic, "Nec varios inhiant pulchra testudine postes Illusasque auro vestes, Ephyreiaque æra; Alba neque Assyrio fucatur lana veneno nec Casiâ, liquidi corrumpitur usus olivi." Both the epic poet and the satirist, as Gifford remarks, use the language of the old republic. They consider the oil of the country to be vitiated, instead of improved, by the luxurious admixture of foreign spices.
[1330] Calabrum. The finest wool came from Tarentum in Calabria. Vid. Plin., H. N., viii., 48; ix., 61; Colum., vii., 2; and from the banks of the Galesus in its neighborhood. Hor., Od., II., vi., 10, "Dulce pellitis ovibus Galesi flumen." Virg., G., iv., 126. Mart., xii., Ep. 64, "Albi quæ superas oves Galesi."
[1331] Compositum. These lines, as Gifford says, are not only the quintessence of sanctity, but of language. Closeness would cramp and paraphrase would enfeeble their sense, which may be felt, but can not be expressed. Casaubon explains compositum, "animum bene comparatum ad omnia divina humanaque jura." τὸ εὔτακτον τῆς ψυχῆς πρὸς τὰ θεῖά τε καὶ ἀνθρώπινα δίκαια. It may also imply the "harmonious blending of the two."
[1332] Recessus. So the Greeks used the phrases μυχοὺς διανοίας, ἄδυτα ταμιεῖα διανοίας. Cf. Rom., xi., 16, τὰ κρυπτὰ τῶν ἀνθρώπων.
[1333] Incoctum a metaphor from a fleece double-dyed. So Seneca, "Quemadmodum lana quosdam colores semel ducit, quosdam nisi sæpius macerata et recocta non perbibit: sic alias disciplines ingenia cum accepere, protinus præstant: hæc nisi altè descendit, et diù sedit, animum non coloravit, sed infecit, nihil ex his quæ promiserat præstat." Ep. 71. Cf. Virg., Georg., iii., 307, "Quamvis Milesia magno vellera mutentur Tyrios incocta rubores."
[1334] Litabo. Cf. v., 120, "Soli probi litare dicuntur proprie: sacrificare quilibet etiam improbi." Litare therefore is to obtain that for which the sacrifice is offered. Vid. Liv., xxxviii., 20, "Postero die sacrificio facto cum primis hostiis litasset." Plaut., Pœnul., ii., 41, "Tum Jupiter faciat ut semper sacrificem nec unquam litem." Cf. Lact. ad Stat. Theb., x., 610. Suet., Cæs., 81. Even the heathen could see that the deity regarded the purity of the heart, not the costliness of the offering of the sacrificer. So Laberius, "Puras deus non plenas aspicit manus." τὸ δαιμονίον μᾶλλον πρὸς τὸ τῶν θυόντων ἠθος ἢ πρὸς τὸ τῶν θυομένων πλῆθος βλέπει. Cf. Plat., Alc., II., xii., fin., "Est litabilis hostia bonus animus et pura mens et sincera sententia." Min., Fel., 32.
[1335] Farre. The idea is probably taken from Seneca. Ep. 95, "Nec in victimis, licet opimæ sint, auroque præfulgeant, deorum est honos: sed pia et recta voluntate venerantium: itaque boni etiam farre ac fictili religiosi." Hor., iii., Od. xxiii., 17, "Immunis aram si tetigit manus non sumptuosa blandior hostia mollivit aversos Penates farre pio et saliente mica." Cf. Eurip., Fr. Orion εὖ ἴσθ' ὁτὰν τις εὐσεβῶν θύῃ θεοῖς· κἂν μικρὰ θύῃ τυγχάνει σωτηρίας.