He thus describes a modest dinner, to which he, a poet, invites his friend Turanius: "If you are suffering from dread of a melancholy dinner at home, or would take a preparatory whet, come and feast with me. You will find no want of Cappadocian lettuces and strong leeks. The tunny will lurk under slices of egg; a cauliflower hot enough to burn your fingers, and which has just left the garden, will be served fresh on a black platter; white sausages will float on snow-white porridge, and the pale bean will accompany the red-streaked bacon. In the second course, raisins will be set before you, and pears which pass for Syrian, and roasted chestnuts. The wine you will prove in drinking it. After all this, excellent olives will come to your relief, with the hot vetch and the tepid lupine. The dinner is small, who can deny it? but you will not have to invent falsehoods, or hear them invented; you will recline at ease, and with your own natural look; the host will not read aloud a bulky volume of his own compositions, nor will licentious girls, from shameless Cadiz, be there to gratify you with wanton attitudes; but the small reed pipe will be heard, and the nice Claudia, whose society you value even more than mine." [Footnote: Ibid. b. v. p. 78.]
How different this poet's dinner, a table spread without luxury, and enlivened by wit and friendship, from that which Petronius describes of a rich freedman, which was more after the fashion of the vulgar and luxurious gourmands of his day.
[Sidenote: Expensive furniture.]
Next to the pleasures of the table, the passion for expensive furniture seemed to be the prevailing folly. We read of couches gemmed with tortoise-shell, and tables of citron-wood from Africa. Silver and gold vases, Tables, also, of Mauritanian marble, supported on pedestals of Lybian ivory; cups of crystal; all sorts of silver plate, the masterpieces of Myro, and the handiwork of Praxiteles, and the engravings of Phidias. Gold services adorned the sideboard. Couches were covered with purple silks. Chairs were elaborately carved; costly mirrors hung against the walls, and bronze lamps were suspended from the painted ceilings. But it was not always the most beautiful articles which were most prized, but those which were procured with the greatest difficulty, or brought from the remotest provinces. That which cost most received uniformly the greatest admiration.
[Sidenote: Money making.]
If it were possible to allude to an evil more revolting than the sports of the amphitheatre, or the extravagant luxuries of the table, I would say that the universal abandonment to money-making, for the enjoyment of the factitious pleasures it purchased, was even still more melancholy, since it struck deeper into the foundations which supported society. The leading spring of life was money. Boys were bred from early youth to all the mysteries of unscrupulous gains. Usury was practiced to such an incredible extent that the interest on loans, in some instances equaled, in a few months, the whole capital. This was the more aristocratic mode of making money, which not even senators disdained. The pages of the poets show how profoundly money was prized, and how miserable were people without it. Rich old bachelors, without heirs, were held in the supremest honor. Money was the first object in all matrimonial alliances, and provided that women were only wealthy, neither bridegroom nor parent was fastidious as to age, or deformity, or meanness of family, or vulgarity of person. The needy descendants of the old Patricians yoked themselves with fortunate Plebeians, and the blooming maidens of a comfortable obscurity sold themselves, without shame or reluctance, to the bloated sensualists who could give them what they supremely valued, chariots and diamonds. It was useless to appeal to elevated sentiments when happiness consisted in an outside, factitious life. The giddy women, in love with ornaments and dress, and the godless men, seeking what they should eat, could only be satisfied with what purchased their pleasures. The haughtiest aristocracy ever known on earth, tracing their lineage to the times of Cato, and boasting of their descent from the Scipios and the Pompeys, accustomed themselves at last to regard money as the only test of their own social position. There was no high social position disconnected with fortune. Even poets and philosophers were neglected, and gladiators and buffoons preferred before them. The great Augustine found himself utterly neglected at Rome, because he was dependent on his pupils, and his pupils were mean enough to run away without paying. Literature languished and died, since it brought neither honor nor emolument. No dignitary was respected for his office, only for his gains; nor was any office prized which did not bring rich emoluments. And corruption was so universal, that an official in an important post was sure of making a fortune in a short time. With such an idolatry of money, all trades and professions fell into disrepute which were not favorable to its accumulation, while those who administered to the pleasures of a rich man were held in honor. Cooks, buffoons, and dancers, received the consideration which artists and philosophers enjoyed at Athens in the days of Pericles. But artists and scholars were very few indeed in the more degenerate days of the empire. Nor would they have had influence. The wit of a Petronius, the ridicule of a Martial, the bitter sarcasm of a Juvenal, were lost on a people abandoned to frivolous gossip and demoralizing excesses. The haughty scorn with which a sensual beauty, living on the smiles and purse of a fortunate glutton, would pass, in her gilded chariot, some of the impoverished descendants of the great Camillus, might have provoked a smile, had any one been found, even a neglected poet, to have given them countenance and sympathy. But, alas! every body worshiped the shrine of Mammon. Every body was valued for what he had, rather than for what he was; and life was prized, not for those pleasures which are cheap and free as heaven, not for quiet tastes and rich affections and generous sympathies and intellectual genius,—the glorious certitudes of love, esteem, and friendship, which, "be they what they may, are yet the fountain-life of all our day,"—but for the gratification of depraved and expensive tastes; those short-lived enjoyments which ended with the decay of appetite, and the ennui of realized expectation,—all of the earth, earthy; making a wreck of the divine image which was made for God and heaven, and preparing the way for a most fearful retribution, and producing, on contemplative minds, a sadness allied with despair, driving them to caves and solitudes, and making death the relief from sorrow. Cynicism, scorn, unbelief, and disgusting coarseness and vulgarity, made grand sentiments an idle dream. The fourteenth satire of Juvenal is directed mainly to the universal passion for gain, and the demoralizing vices it brings in its train, which made Rome a Pandemonium and a Vanity Fair. "Flatterers," says he, "consider misers as men of happy minds, since they admire wealth supremely, and think no instance can be found of a poor man that is also happy; and therefore they exhort their sons to apply themselves to the arts of money making. Come, boys; sack the Numidian hovels and the forts of Brigantes, that your sixtieth year may bestow on you the eagle which will make you rich. Or, if you shrink from the long-protracted labors of the camp, then bring something that you may profitably dispose of, and never let disgust of trade enter your head, nor think that any difference can be drawn between perfumes and leather. The smell of gain is good from any thing whatever. No one asks you how you get money, but have it you must." The poet Persius paints this passion for gold, displayed in the customs of the day, in a strain at once lofty and mournful, bitter and satirical: [Footnote: Satire ii.]—
"O that I could my rich old uncle see
In funeral pomp! O that some deity
To pots of buried gold would guide my share!
O that my ward, whom I succeed as heir,
Were once at rest! Poor child! he lies in pain,
And death to him must be accounted gain.
By will thrice has Nerius swelled his store,
And now he is a widower once more.
O groveling souls, and void of things divine!
Why bring our passions to the immortal's shrine?"
The old Greek philosophers gloried in their poverty; but poverty was the greatest reproach to a Roman. "In exact proportion to the sum of money a man keeps in his chest," says Juvenal, [Footnote: Satire iii.] "is the credit given to his oath. And the first question ever asked of a man is in reference to his income, rather than his character. How many slaves does he keep? How many acres does he own? What dishes are his table spread with?—these are the universal inquiries. Poverty, bitter though it be, has no sharper sting than this,—that it makes them ridiculous. Who was ever allowed at Rome to become a son-in-law if his estate was inferior, and not a match for the portion of the young lady? What poor man's name appears in any will? When is one summoned to a consultation even by an aedile?"
"Long, long ago, in one despairing band,
The poor, self-exiled, should have left the land."
And with this reproach of poverty there was no means to escape from it. Nor was there alleviation. A man was regarded as a fool who gave any thing except to the rich. Charity and benevolence were unknown virtues. The sick and the miserable were left to die unlamented and unknown. Prosperity and success, no matter by what means they were purchased, secured reverence and influence.