[249] Keep no actor—Histrionem nullum—habeo. "Luxuriae peregrinae origo ab exercitu Asiatico (Manlii sc. Vulsonis, A.U.C. 563) invecta in urbem est.——Tum psaltriae sambucistriaeque et convivalia ludionum obiectamenta, addita epulis." Liv. xxxix. 6. "By this army returning from Asia was the origin of foreign luxury imported into the city.——At entertainments—were introduced players on the harp and timbrel, with buffoons for the diversion of the guests." Baker. Professor Anthon, who quotes this passage, says that histrio "here denotes a buffoon kept for the amusement of the company." But such is not the meaning of the word histrio. It signifies one who in some way acted, either by dancing and gesticulation, or by reciting, perhaps to the music of the _sambucistriae or other minstrels. See Smith's Dict. of Gr. and Rom. Ant. Art. Histrio, sect. 2. Scheller's Lex. sub. vv. Histrio, Ludio, and Salto. The emperors had whole companies of actors, histriones aulici, for their private amusement. Suetonius says of Augustus (c. 74) that at feasts he introduced acroamata et histriones. See also Spartian. Had. c. 19; Jul.Capitol. Verus, c.8.
[250] My cook—Coquum. Livy, in the passage just cited from him, adds tum coquus villisimum antiquis mancipium, et estimatione et usu in pretio esse; ut quod ministerium fuerat, ars haberi coepta. "The cook, whom the ancients considered as the meanest of their slaves both in estimation and use, became highly valuable." Baker.
[251] Avarice, inexperience, and arrogance—Avaritiam, imperitiam, superbiam. "The President De Brosses and Dotteville have observed, that Marius, in these words, makes an allusion to the characters of all the generals that had preceded him, noticing at once the avarice of Calpurnius, the inexperience of Albinus, and the pride of Metellus." Le Brun.
[252] For no man, by slothful timidity, has escaped the lot of mortals—_Etenim ignavia nemo immortalis factus. The English translators have rendered this phrase as if they supposed the sense to be, "No man has gained immortal renown by inaction." But this is not the signification. What Marius means, is, that no man, however cautiously and timidly he may avoid danger, has prolonged his life to immortality. Taken in this sense, the words have their proper connection with what immediately follows: neque quisquam parens liberis, uti aeterni forent, optavit. The sentiment is the same as in the verse of Horace: Mors et fugacem persequitur virum; or in these lines of Tyrtaeus:
[Greek: Ou gar kos thanaton ge psygein eimarmenon estin
Andr', oud' haen progonon hae genos athanaton
Pollaki daeiotaeta phygon kai doupon akonton
Erchetai, en d' oiko moira kichen thanaton.]
To none, 'mong men, escape from death is giv'n,
Though sprung from deathless habitants of heav'n:
Him that has fled the battle's threatening sound,
The silent foot of fate at home has found.
The French translator, Le Brun, has given the right sense: "Jamais la lacheté n'a préservé de la mort;" and Dureau Delamalle: "Pour être un làche, on n'en serait pas plus immortel." Ignavia is properly inaction; but here signifies a timid shrinking from danger.
[253] Nor has any parent wished for his children, etc.—[Greek: Ou gar athanatous sphisi paidas euchontai genesthai, all' agathous kai eukleeis.] "Men do not pray that they may have children that will never die, but such as will be good and honorable." Plato, Menex. 20. "This speech, differing from the other speeches in Sallust both in words and thoughts, conveys a clear notion of that fierce and objurgatory eloquence which was natural to the rude manners and bold character of Marius. It is a speech which can not be called polished and modulated, but must rather be termed rough and ungraceful. The phraseology is of an antique cast, and some of the wordscoarse.——But it is animated and fervid, rushing on like a torrent; and by language of such a character and structure, the nature and manners of Marius are excellently represented." Gerlach.
[254] LXXXVI. Not after the ancient method, or from the classes—Non more majorum, neque ex classibus. By the regulation of Servius Tullius, who divided the Roman people into six classes, the highest class consisting of the wealthiest, and the others decreasing downward in regular gradation, none of the sixth class, who were not considered as having any fortune, but were capite censi, "rated by the head," were allowed to enlist in the army. The enlistment of the lower order, commenced, it is said, by Marius, tended to debase the army, and to render it a fitter tool for the purposes of unprincipled commanders. See Aul. Gell., xvi. 10.
[255] Desire to pay court—Per ambitionem.