BOOK VII.

ARGUMENT.

The _general_ subject of the book seems to be agreed upon by all

commentators, though they differ as to the details. Schoenbeck

says it is directed against the lusts of women; particularly

the occasions where those lusts had most opportunity of being

exhibited and gratified, the festivals of the Matronalia and the

kindred Saturnalia. Petermann considers that it refers simply

to the intercourse between husbands and wives, in which view

Dousa seems to coincide. Duentzer takes a wider view, and says

it refers to _all_ licentious pleasures. Van Heusde leaves the

matter undecided. Gerlach coincides with the general view, but

supposes that the passions and the quarrels alluded to must be

referred to _slaves_, or at all events persons of the lowest

station, for whom festivals, like the Sigillaria (alluded to in

Fr. 4), were more particularly intended. The first two Fragments

evidently refer to a matrimonial brawl. The tenth, eleventh,

and twelfth refer to an unhallowed passion. The fifth, sixth,

and thirteenth to the unnatural and effeminate refinements

practiced by a class of persons too often referred to in Juvenal

and Persius. The fifteenth, to the fastidious taste of those

who professed to be judges of such matters. The connection of

the seventh Fragment is uncertain, as it applies apparently to

rewards for military service.

1 When he wishes to punish her for her misdeed, the fellow takes

a Samian potsherd and straightway mutilates himself--[1700]

2 I said, I come to the main point; I had rather belabor my wife,

grown old and mannish, than emasculate myself--[1701]

3 ... who would love you, prove himself the patron of your bloom

and beauty, and promise to be your friend.

4 This is the slaves' holiday; a day which you evidently can not

express in Hexameter verse.[1702]

5 I am shaved, plucked, scaled, pumice-stoned, bedecked, polished

up and painted--[1703]

6 Did I ever compare this man with Apollo's favorite

Hyacinthus.[1704]

7 Five spears: a light-armed skirmisher, with a belt of

gold.[1705]

8 first glows like hot iron from the forge--

9 If he moves and flattens his nostrils as a dolphin at

times.[1706]

10 The one grinds, the other winnows corn as it were....[1707]

11 ... bloom and beauty, like a go-between and kind

procuress.[1708]

12 like that renowned Phryne when....[1709]

13 that no dirt settle on the ear ... no vermin--

14 ... that have no eyes, or nose....

15 We are severe; difficult to please; fastidious as to good

things.

16

17 ... and the goose's neck.[1710]

18

19 ... We murmur, are ground, sink down....[1711]

20 you whimper in the same way--[1712]

21 With such passion and hatred for him am I transported.[1713]

22 Here is Macedo if Acron is too long flaccid.[1714]

FOOTNOTES:

[1700] _Samos_ produced a particular kind of earth (Samia creta),

peculiarly serviceable in the potter's art. Hence the earthenware

of Samos acquired, even in very early ages, considerable celebrity;

and the potters at Samos, as at Corinth, Athens, and Ægina, formed a

considerable portion of the population. See the pun on "Vas Samium,"

Plaut., Bacch., II., ii., 23. Vid. Müller's Ancient Art, § 62. With

the sharp fragments of the Samian potsherds, the Galli, or priests of

Cybele, were accustomed to mutilate themselves. Plin., XXXV., xii., 46.

Juv., vi., 513, "Mollia qui ruptâ secuit genitalia testâ." Mart, iii.,

Ep. lxxxi., 3.

[1701] _Virosus_, φιλανδρος, "viri appetens."

[1702] The Scholiast on Hor., i., Sat. v., 87, tells us that the

allusion is to the festival of the Sigillaria. (Auson., Ecl. de Fer.

Rom., 32, "Sacra Sigillorum nomine dicta colunt.") The Saturnalia

were originally held on the 19th of December (xiv. Kal. Jan.), and

lasted for one day only. They were instituted B.C. 497 (Liv., ii.,

21; xxii., 1), and were intended to commemorate the golden days of

Saturn, when slavery was unknown; hence slaves were waited on by their

masters, who wore a short robe, called the Synthesis, for that purpose.

It was a time of general festivity and rejoicing; and presents were

interchanged between friends. The festival was afterward extended to

three days by an edict of Julius Cæsar, which Augustus confirmed; and,

commencing on the 17th, terminated on the 19th. (Macrob., Sat. i.,

10.). Caligula added two more days (or one at least, Suet., Cal., 17),

which custom Claudius revived when it had fallen into desuetude. Then

the Sigillaria were added, so that the period of festivity was extended

to seven days. Mart., xiv., Ep. 72. The Sigillaria were so called from

sigillum, "a small image." (From the words of Macrobius, it seems

that these sigilla were _images_ of men offered to Dis, and intended

as substitutes for the _living_ sacrifices which were offered in more

barbarous ages. Macrob., _u. s._) The name was applied to the little

figures which were sent as presents on the occasion of this festival.

These not unfrequently were confectionery or sweetmeats made in this

form. Senec., Ep., xii., 3. Suet., Claud., 5. The Easter cakes in Roman

Catholic countries are no doubt a remnant of this custom. (Cf. Blunt's

Vestiges, p. 119.)

[1703] _Pumicor._ Cf. Ov., A. Am., i., 506, "Nec tua mordaci pumice

crura teras." Juv., viii., 16, "Si tenerum attritus Catinensi pumice

lumbum." ix., 95, "res Mortifera est inimicus pumice lævis." The

pumice-stone, particularly that found at the foot of Mount Ætna, was

used to render the skin delicately smooth. Resin, and a kind of plaster

made of pitch, was used to eradicate all superfluous hairs. Plin.,

xiv., 20; xxxv., 21. Cf. ad Juv., viii., 114, "Resinata juventus." ix.,

14, "Bruttia præstabat calidi tibi fascia visci." ii., 12. Pers., iv.,

36, 40, Plaut., Pseud., I., ii., 9. Mart., xiv., Ep. 205.

[1704] _Hyacintho._ Cf. ad Virg., Ecl., iii., 63. Ov., Met., x., 185,

_seq._ _Cortinipotens_ is an epithet of Apollo as lord of the Cortina;

i. e., the egg-shaped basin on the Delphian tripod whence the oracles

were echoed. Vid. Hase's Ancient Greeks, p. 144. Serv. ad Virg., Æn.,

iii., 92, "Mugire aditis Cortina reclusis." vi., 347, "Neque te Phœbi

cortina fefellit." Suet., Aug., 52. _Contendi._ Cf. lib. i., Fr. 15.

[1705] _Cinctus_ is sometimes put for a soldier. Plin., vii., Ep. 25.

Juv., xvi., 48.

The _Rorarii_ were light companies who advanced before the line, and

began the battle with slings and stones; so called from ros. "Quod

ante rorat quam pluit." Cf. Varro, L. L., vi., 3. Liv., viii., 8. The

_Velites_, from vexillum.

[1706] _Simat._ Cf. ad lib. v., Fr. 19.

[1707] _Molere._ Hor., i., Sat. ii., 35. Auson., Epig., lxxi., 7.

Theoc., iv., 58, μύλλει. Cf. lib. ix., Fr. 26.

[1708] _Saga._ Tibull., i., El. v., 59, "Sagæ præcepta rapacis desere."

[1709] _Phryne._ Vid. Athen., xiii., p. 591. Plin., xxxiv., 8. The name

was not uncommon in the same class at Rome. Tibull., ii, El. vi., 45.

Hor., Epod., xiv., 16.

[1710] 16 and 17 seem hopelessly corrupt. Gerlach supposes some

"remedy for languishing love" to be intended ("irritamentum Veneris

languentis"), and reads "Callosa ova et bene plena: tunc olorum atque

anseris collus" (cf. Hor., ii., Sat. iv., 14), "Hard and well-filled

eggs; then swan's and goose's neck." But the emendation is too wide to

be admitted into the text.

[1711] _Muginor_ is used by Cicero in the sense of "dallying,

trifling." "Nugas agere, causari, moras nectere, tarde conari." Att.,

xvi., 12. But its primitive meaning is conveyed by its etymology,

"Mugitu moveo." It refers to the noise made by those who move heavy

weights, that their efforts may be exerted in concert. Coupled with Fr.

10, its meaning is obvious here.

[1712] _Ogannis_, i. e., obgannis. It is properly applied to a dog. Cf.

Juv., vi., 64, "Appula gannit." Compare the Greek λαγνεύειν.

[1713] Cf. lib. iv., Fr. 8.

[1714] Gerlach reads "Acron" for the old _lorum_, which Scaliger

approved, and connected this Fragment with the second of the eighth

book.