[1537] Virbii clivum, a hill near Aricia, by the wood sacred to Diana Nemorensis. It took its name from Hippolytus, son of Theseus, who was worshiped here under the name of Virbius (bis vir) as having been restored by Æsculapius to life. Cf. Ov., Met., xv., 543. Virg., Æn., vii., 760-782. There was also a hill within the walls of Rome called by this name (cf. Liv., i., 48, where, however, Gronovius reads Orbii), near the Vicus Sceleratus.
[1538] Lampada. The allusion is to the Torch-race λαμπαδηφόρια at Athens. There were three festivals of this kind, according to Suidas, the Panathenæan, Hephæstian, and Promethean. In the latter they ran from the altar of Prometheus through the Ceramicus to the city. The object of the runners in these races was to carry a lighted torch to the end of their courses. But the manner of the running is a disputed point among the commentators. Some say three competitors started together, and he that carried his torch unextinguished to the goal was victorious. Others say the runners were stationed at different intervals, and the first who started gave up his torch at the first station to another, who took up the running, and in turn delivering it to a third; and to this the words of Lucretius seem to refer, ii., 77, "Inque brevi spatio mutantur sæcla animantúm Et quasi cursores vitaï lampada tradunt." Others again think that several competitors started, but one only bore a torch, which, when wearied, he delivered to some better-winded rival; which view is supported by Varro, R. R., iii., 16, "In palæstra qui tædas ardentes accipit, celerior est in cursu continuo quam ille qui tradit: propterea quod defatigatus cursor dat integro facem." Cic., Heren., 4. The explanations of this line consequently are almost as various. Prate, the Delphin editor, supposes that Persius' heir was a man farther advanced in years than Persius himself. Gifford explains it, "You are in full health, and have every prospect of outstripping me in the career of life; do not then prematurely take from me the chance of extending my days a little. Do not call for the torch before I have given up the race:" and sees in it a pathetic conviction of Persius' own mind, that his health was fast failing, and that a fatal termination of the contest was inevitable and not far remote. D'Achaintre thinks, with Casaubon, that "qui prior es" means, "You are my nearer heir than the imaginary Manius, why therefore do you disturb yourself? Receive my inheritance, as all legacies should be received, i. e., as unexpected gifts of fortune; as treasures found on the road, of which Mercurius is the supposed giver. I am then your Mercury. Imagine me to be your god of luck, coming, as he is painted, with a purse in my hand." Cf. Hor., ii., Sat. iii., 68.
[1539] Dicta paterna. Not "the precepts of my father," because Persius' father was dead; but such as fathers give, inculcating lessons of thrift and money-getting; as Hor., i., Ep. i., 53, "Virtus post nummos—hæc recinunt juvenes dictata senesque." Cf. Juv., xiv., 122.
[1540] Vago. Cf. Varr. ap. Non., i., 223, "Spatale eviravit omnes Venerivaga pueros."
[1541] Trama is the "warp," according to some interpretations, the "woof," according to others. The metaphor is simply from the fact, that when the nap is worn off the cloth turns threadbare; and implies here one so worn down that his bones almost show through his skin.
[1542] Popa venter. With paunch so fat that he looks like a "popa," "the sacrificing priest," who had good opportunities of growing fat from the number of victims he got a share of; and therefore, like our butchers, grew gross and corpulent. Popa is also put for the female who sold victims for sacrifice, and probably had as many chances of growing fat. The idea of the passage is borrowed from Hor., ii., Sat. iii., 122.
[1543] Plausisse, either in the sense of jactâsse, "to praise their good qualities," or, "to clap them with the hand, to show what good condition they are in." Cf. Ov., Met., ii., 866, "Modo pectora præbet virgineâ plaudenda manu." Others read "pavisse," "clausisse," and "pausasse." (Cf. Sen., Epist. lxxx., 9.)
[1544] Catasta, from κατάστασις, "a wooden platform on which slaves were exposed to sale," in order that purchasers might have full opportunity of inspecting and examining them. These were sometimes in the forum, sometimes in the houses of the Mangones. Cf. Mart., ix., Ep. lx., 5, "Sed quos arcanæ servant tabulata Catastæ." Plin., H. N., xxxv., 17. Tib., II., iii., 59, "Regnum ipse tenet quem sæpe coëgit Barbara gypsatos ferre catasta pedes." Persius recommends his miserly friend to condescend to any low trade, even that of a slave-dealer, to get money. Cappadocia was a great emporium for slaves. Cic., Post. Red., "Cappadocem modo abreptum de grege venalium diceres." Hor., i., Ep. vi., 39, "Mancipiis locuples eget æris Cappadocum rex." The royal property, consisting chiefly in slaves, was kept in different fortresses throughout the country. The whole nation might be said to be addicted to servitude; for when they were offered a free constitution by the Romans, they declined the favor, and preferred receiving a master from the hand of their allies. Strabo, xii., p. 540. After the conquest of Pontus, Rome and Italy were filled with Cappadocian slaves, many of whom were excellent bakers and confectioners. Vid. Plutarch v. Lucullus. Athen., i, p. 20; iii., 112, 3. Cramer, Asia Minor, ii., p. 121. Mart., vi., Ep. lxvii., 4.
[1545] Depunge. A metaphor from the graduated arm of the steelyard. Cf. v., 100, "Certo compescere puncto nescius examen." The end of the fourteenth Satire of Juvenal, and of the fifteenth Epistle of Seneca, may be compared with the conclusion of this Satire. "Congeratur in te quidquid multi locupletes possederunt: Ultra privatum pecuniæ modum fortuna te provehat, auro tegat, purpurâ vestiat, ... majora cupere ab his disces. Naturalia desideria finita sunt: ex falsâ opinione nascentia ubi desinant non habent. Nullus enim terminus falso est." Sen., Ep. xvi., 7, 8; xxxix., 5; ii., 5.
[1546] Chrysippi. This refers to the σωρειτικὴ ἀπορία of the Stoics, of which Chrysippus, the disciple of Zeno or Cleanthes, was said to have been the inventor. The Sorites consisted of an indefinite number of syllogisms, according to Chrysippus; to attempt to limit which, or to bound the insatiable desires of the miser, would be equally impossible. It takes its name from σῶρος, acerbus, "a heap:" "he that could assign this limit, could also affirm with precision how many grains of corn just make a heap; so that were but one grain taken away, the remainder would be no heap." Cf. Cic., Ac. Qu., II., xxviii. Diog. Laert., VII., vii. Hor., i., Ep. ii., 4. Juv., ii., 5; xiii., 184. Of the seven hundred and fifty books said to have been written by Chrysippus, and enumerated by Diogenes Laertius, not one fragment remains. His logic was so highly thought of, that it was said "that, had the gods used logic, they would have used that of Chrysippus."