[269]. Cf. Ep. I. vi. 1 seq. The nil admirari of the first line is Horace’s equivalent for the ἀταραξία of Epicurus.
[270]. As is stated in the text, the peregrina Sabbata and the septima festa, which is merely a metrical paraphrase for Sabbata, are treated here as of annual occurrence. The word redeunt itself points to that. It has been suggested in [Note 264], that the great annual Sabbath was the Day of Atonement. If that is referred to here, the application is very natural. The season of the Tishri festivals coincided in the Mediterranean with rather severe storms. These generally began after the Day of Atonement, so that among Jews sailing was rarely undertaken after that day. This is strikingly shown by Acts xxvii. 9. But the equinoctial storms, while sufficient to make a sea-voyage dangerous, do not seem to have caused serious discomfort on land. The reference, accordingly, must in each case be understood from its context. In the first the courtship is to be begun, tu licet incipias, at the great Sabbath, to take advantage of the exquisite autumn of Italy. In the second, the voyage is not to be deferred even for this same Sabbath, which ordinarily marked the danger line of navigation.
[271]. Vogelstein u. Rieger, Gesch. der Jud. in der Stadt Rom., p. 39 seq.
[272]. Reinach, Textes, p. 259.
[273]. Pliny, Hist. Nat. XXIX. i. 6. Plaut. Amphitruo, 1013.
[274]. Cf. Garrucci, Cimitero ... in Signa Randanini; F. X. Kraus, Roma Sott. p. 286 ff.; Garucci, Storia del arte Cristiana, VI. tav. 489-491.
Chapter XVII
THE JEWS OF THE EMPIRE TILL THE REVOLT
[275]. Verg. Ecl. i. 6-7; Georg. i. 503; Horace, Odes, I. ii. 43; Ovid, Ex Ponto, ii. 8.
[276]. Xen. An. IV. i. 2-3.