—athanaton aponemonta dexan Attalo teis pragmateias epigraphein eileiphoti— —
his manual to Nicomedes III king (663?-679) of Bithynia:
—ego d' akouon, dioti ton non basileon monos basilikein chreistoteita prosphereis peiran epethumeis autos ep' emautou labein kai paragenesthai kai ti basileus est' idein, dio tei prothesei sumboulon exelexamein … ton Apollena ton Didumei… ou dei schedon malista kai pepeismenos pros sein kata logon eika (koinein gar schedon tois philomathousin anadedeichas) estian—.
7. IV. XIII. Historical Composition
8. V. XII. Greek Instruction
9. Cicero testifies that the mime in his time had taken the place of the Atellana (Ad Fam. ix. 16); with this accords the fact, that the -mimi- and -mimae- first appear about the Sullan epoch (Ad Her. i. 14, 24; ii. 13, 19; Atta Fr. 1 Ribbeck; Plin. H. N. vii. 43, 158; Plutarch, Sull. 2, 36). The designation -mimus-, however, is sometimes inaccurately applied to the comedian generally. Thus the -mimus- who appeared at the festival of Apollo in 542-543 (Festus under -salva res est-; comp. Cicero, De Orat. ii. 59, 242) was evidently nothing but an actor of the -palliata-, for there was at this period no room in the development of the Roman theatre for real mimes in the later sense.
With the mimus of the classical Greek period—prose dialogues, in which -genre- pictures, particularly of a rural kind, were presented—the Roman mimus had no especial relation.
10. With the possession of this sum, which constituted the qualification for the first voting-class and subjected the inheritance to the Voconian law, the boundary line was crossed which separated the men of slender means (-tenuiores-) from respectable people. Therefore the poor client of Catullus (xxiii. 26) beseeches the gods to help him to this fortune.
11. In the "Descensus ad Inferos" of Laberius all sorts of people come forward, who have seen wonders and signs; to one there appeared a husband with two wives, whereupon a neighbour is of opinion that this is still worse than the vision, recently seen by a soothsayer in a dream, of six aediles. Caesar forsooth desired— according to the talk of the time—to introduce polygamy in Rome (Suetonius, Caes. 82) and he nominated in reality six aediles instead of four. One sees from this that aberius understood how to exercise the fool's privilege and Caesar how to permit the fool's freedom.
12. V. VIII. Attempts of the Regents to Check It