[1285] Do. So Hor., i., Epist. xix., 8, "Forum putealque Libonis mandabo siccis."
[1286] Edictum, i. e., Ludorum, or muneris gladiatorii; the programme affixed to the walls of the forum, announcing the shows that were to come. The reading of these would form a favorite amusement of idlers and loungers. Callirhoe is probably some well-known nonaria of the day. Persius advises hearers of this class to spend their mornings in reading the prætor's edicts, and their evenings in sensual pleasures, as the only occupations they were fit for. Marcilius says that it refers to an edict of Nero's, who ordered the people to attend on a certain day to hear him recite his poem of Callirhoe, which, as D'Achaintre says, would be an admirable interpretation, were not the whole story of the edict a mere fiction.
SATIRE II.
ARGUMENT.
This Satire, as well as the tenth Satire of Juvenal, is based upon the Second Alcibiades of Plato, which it closely resembles in arrangement as well as sentiment.
The object is the same in all three; to set before as the real opinion which all good and worthy men entertained, even in the days of Pagan blindness, of the manner and spirit in which the deity is 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.