Translation Notes
Sermonum Liber Alter
by Quintus Horatius Flaccus (Horace)
Satire III |
| 2. membranam
poscas: for engrossing a new finished composition. scriptorum: neuter, with quaeque.
retexens: i.e.
never finishing anything satisfactory, but always undoing and working over his old poems. 3. vini somnique: genitive after benignus; indulging in (cf. cultus miser, II.2.66). 4. dignum sermone, worth talking about; i.e. that would bring you any fame if you published it. quid fiet, What is going to be done? i.e. What are you going to do? ipsis: i.e. just at the time of the holidays, when festivity was at its height, indicating a set purpose to do something. 5. Saturnalibus: this festival was a time of universal freedom from restraint for all classes. huc: to Horace's Sabine estate. sobrius: as opposed to the festivity of the city. 6. dic, write. promissis: given by his acts in coming away from the city. nil est, it's of no use, nothing comes of it. 7. laborat, suffers, being beaten by the poet in his vexation. 8. iratis: the usual way of expressing that a person is born to misfortune, but here varied by the humorous insertion of poetis. 9. atqui: i.e. though you do nothing, yet you had the expression of one who promised great feats. 10. vacuum, at leisure. cepisset: an indirect quotation from the supposed threat expressed in his countenance. 11. Platona: on account of the philosophical tendency of his Satires. Menandro: on account of the close connection of satire with comedy. 12. Eupolin: as representing the Old Comedy. Archilochum: as the inventor of the Epode. 13. virtute: referring to his supposed abandonment of satire, and consequently of the cause of good morals, in order to avoid the jealousy and ill-will which his satire had occasioned; i.e. do you expect to avoid ill-will by ceasing to write? On the contrary, you will only be despised for want of courage. 15. quicquid: i.e. his fame. 16. ponendum aequo animo, you must be content to lay aside. di te, etc.: Horace replies, beginning as if he were going to wish Damasippus the greatest blessings, but ends with the thing he thinks the philosopher needs most, a barber, on account of the long beard affected by philosophers. 18. postquam, etc.: in answer to Horace's query, how Damasippus came to know him so well, the Stoic replies, that, having failed in his own business, he has taken up other people's, that is to say, has become a philosopher. Ianum: one of the three arches near the Forum, at Rome, sacred to Janus, in or around which were the shops of the money lenders. Damasippus means that his fortune was lost by borrowing money, and making unprofitable investments. 20. quaerere, etc.: he used to buy up objects of art and bric-à-brac. 21. quo. . .aere: a humorous expression for antique bronze vessels of Corinth. 22. quid sculptum infabre: i.e. works of sculpture whose value depended on their antiquity, of which their rudeness was proof. fusum durius: works in metal of the same kind. 23. callidus, i.e. a shrewd judge of values. ponebam, invested. 25. frequentia. . .compita, the crowds at the "corners," where the auction sales took place. Mercuriale: in apposition with cognomen, but made to agree with it in gender; favorite of Mercury, Fortune's own child. 27. morbi: in accordance with the Stoic way of thinking, Horace speaks of this devotion to gain as a disease (Gr. páthos) or insanity. The genitive is in imitation of the Greek construction of separation, justified, however, by the Latin construction of relative adjectives. Cf. plenus and vacuus. 28. mire, it is marvellous how, etc. The whole idea is, that one disease has been cured by another. 30. lethargicus, etc.: the patient suffering under a lethargy suddenly has a paroxysm of violence and attacks his physician, this being an instance of one form of madness driving out another. 31. dum, etc.: Horace in his reply jocosely says, provided your madness does not take that violent form, you may have any craze you like. This of course implies that Damasippus has a craze, while Horace is sound, hence Damasippus in his answer proceeds to set him right on that subject, and so gives the long discussion of the Stoic paradox, pâs áphron maínetai. 33. Stertinius, an unknown Stoic, probably a windy street-preacher like Crispinus. crepat, if there is any truth in the chatter of Stertinius. The word seems to be carelessly used from Horace's standpoint, instead of Damasippus'. 34. descripsi, copied, not literally, but as much as adopted. 35. sapientem. . .barbam: the philosophers allowed the beard to grow long, originally as a mark of neglect of their persons. 36. Fabricio, the bridge to the island in the Tiber, built B.C. 62, as appears from the inscription still extant. 38. dexter, at my side; but the side on which he appeared was a good omen also. 39. te indignum, unbecoming to you, or shameful. malus, false; unfounded, and so bad under the circumstances. angit: i.e. this is the reason why you are about to destroy yourself. 40. insanos: containing the gist of the whole matter. These people before whom you are ashamed of appearing to be insane on account of having lost your property in pursuit of a craze, are themselves insane, and hence you need have no shame about it. 41. primum, etc.: he begins in the regular philosophical, and especially Stoic style, in which definitions played a prominent part. hoc si erit, etc.: i.e. "if you are the only person who comes under the description, I will not say a word to hinder you." 43. mala, perverse; cf. prava, v. 220. stultitia, folly; in the technical sense, as opposed to the sapientia of the sage. 44. caecum agit, drives blindly on, without the guidance of philosophical reason. Chrysippi, the second great expounder of the Stoic doctrines, of whom it was said, Aì mè gàr èn Chrúsippos, oùk àn hèn Stoa. porticus, the Stoa poikile, a colonnade in which Zeno and his followers taught. grex, troupe; a semi-comical expression for the school or sect. 45. autumat, affirms to be; a rather formal expression. populos, whole nations together, without exception. formula: i.e. the definition given above. 46. tenet, embraces. 50. unus. . .error: i.e. ignorance of the true path. 51. partibus, directions. 53. caudam trahat, is made a fool of (i.e. is as crazy as you); an allusion to the boys in the street who make fools of the half-witted by fastening some appendage to them behind. est genus, etc.: the first class think there are dangers, etc., where there are none, i.e. have positive delusions. 56. alterum: the second class do not see things that really exist. 57. amica: with mater. 58. honesta: with soror. The blindness of the madman is shown by these details. No warning can make him take care. 60. Fufius, etc.: it appears that this actor on one occasion playing Ilione, in Pacuvius' play of that name, really went to sleep, so that he did not hear the ghost of Deiphilus (the son of Ilione and Polymestor) when it rose and addressed to her the words, mater te appello. Catienus was playing the ghost. 61. edormit, slept through the part of: a humorous use of the construction in I.5.63, saltare Cyclopa mille ducentis: a thousand, with clamantibus, just double the usual number of 600, continuing the supposition in audierit. 62. huic errori: i.e. not seeing what is really the case. All who do not have right views of things of course have a similar delusion. 63. similem: sc. errorem, cog. acc. with insanire. 64. insanit, has a craze; because he does not set the right value on such things. 65. creditor: the one who would particularly regard Damasippus as insane. esto, well; i.e. suppose he is for a moment, until it is shown by an example that he is not. 66. accipe, etc.: a supposed case which shows that Damasippus is the sounder man of the two, because he only takes money which he certainly can't pay back. 68. praesens, propitious. 69. scribe, etc.: addressed to the creditor. "Take all the securities you can, yet the debtor will after all escape you." The usual way of paying money was through a banker (a Nerio), and here the creditor is to draw ten drafts on Nerius, which would be evidence tenfold of the payment. Cicutae, a usurer, who would of course be skilful in securing his debts. Cf. v. 175. 70. nodosi: equivalent to crafty, shrewd in making knots to bind the debtor. mille, etc.: another more general expression for the same idea of taking security, but with a reference to Proteus. 71. Proteus, the famous prophetic sea-divinity who only gave his answers when caught and bound, and who had the power of changin into all sorts of forms to avoid capture. The whole means simply, the debtor will be more difficult to catch than a Proteus (see Hom. Od. IV.456, and cf. Ep. I.1.90). 72. malis, etc.: laughing at his creditor's expense; the allusion is to Hom. Od. XX.347, though the sense there is a forced laugh. 75. putidius, less sound. Perelli, the creditor. 76. dictantis, taking receipts for money, literally dictating what the debtor shall write for the money which, etc. tu: the debtor. rescribere, repay. 77. audire, etc.: the Stoic takes up the other branches of the subject, and in a more formal manner, so he purposely bids his hearers arrange themselves for a long sermon. 78. ambitione, etc.: the four forms of insanity are ambition, avarice, prodigality, and superstition. Of these Stertinius takes up first avarice, as the most violent form. argenti, here money, as in I.1.86, not, as often, silver ware. 81. ordine, one after the other. 82. ellebori: the usual medicine for insanity. 83. nescio an, I don't know but, as usual. Anticyram, the city in Greece whence the best hellebore was brought. ratio, sound reason, i.e. true philosophy, which regards this as the prevailing and most ruinous form of insanity. 84. heredes, etc.: the poet shows the insanity of avarice by the example of one Staberius, who ordered the amount of his estate to be carved on his tombstone, thinking that the best epitaph he could have. 85. fecissent: for the future perfect used in the will. dare: the penalty that the heirs were to pay if they failed to perform. 86. damnati: the technical words were heres damnas esto. epulum: a public banquet like a "barbecue," such as was often given at Rome for political purposes. arbitrio Arri: i.e. a sumptuous one, such as Q. Arrius would prescribe, who gave a famous funeral banquet B.C. 59 to several thousand citizens. He is also referred to in v. 243. 87. frumenti, etc.: also a distribution of grain to the people. Perhaps et has fallen out after frumenti. quantum, etc.: a proverbial expression. sive, etc.: a quotation from the will. 88. patruus, unkind, as not an indulgent judge like a father, a proverbial expression. 89. hoc: i.e. that they would regard his fancy as absurd. quid. . .sensit, what was his idea? 92. acruis: sc. quam pauperiem. 94. nequior, a more thriftless person. 96. parent, are subject to, as men think. 97. sapiensne: this short question is in the style of the Stoic argument, and is also a Stoic idea. rex: following out the Stoic idea, that the sapiens is the only king, while all stulti are slaves. 98. hoc: the glory of being rich. paratum, won, or gained, like glory in war, or any other noble attainment. 99. simile: sc. fecit; how unlike this was Aristippus' conduct, who represents the other extreme of wastefulness. 100. Aristippus, the disciple of Socrates, and founder of the Cyrnaic school. His principle was to enjoy the good things of life, but so as not to be a slave to them. Hence his wastefulness of the gold because it hindered his journey. 101. Libya: the country of gold, where any one else would have gathered all he could. 102. uter, etc.: i.e. since both go to extremes. 103. nil agit, etc.: i.e. his case proves nothing, because one question (litem) is not solved by introducing another; namely, whether he was not insane also. Still Horace has gained the opportunity to criticise the other extreme, which was what he wanted. He now turns to an example about which there can be no doubt, of a man collecting things which he can't use, which is really the miser's case. 105. musae, branch of music. 106. non sutor, not being a shoemaker. 108. qui discrepat: how, i.e. not at all, for the miser is just like the cases supposed. 110. sacrum: which it would be sacrilege to use. Cf. I.3.71. 113. esuriens dominus, though starving, and the owner. 120. nimirum, etc.: the preceding has prepared us to expect the natural conclusion, "He would seem insane to everybody," but this is changed to the idea in the text, to show more clearly that this insanity is an almost universal one. 121. iactatur, is suffering, properly of a fever. 123. dis inimice, God-forsaken. The poet changes to a direct appeal to the miser himself, and shows the folly of his course. 127. quidvis, i.e. so little as you use. 128. populum, etc.: i.e. the crimes he commits for the sake of money are as much marks of insanity as the conduct described would be. 130. pueri, puellae: proverbial; i.e. everybody. 132. quid enim? why yes (cf. I.1.7), adopting the miser's view ironically. neque tu, etc.: the miser would argue that he was not insane, because in their ignorance of the true essence of human conduct men take the accidents of place, time, and circumstance, for the real characteristics of those actions which are held to be insane, as in the case of Orestes. Because the deed is not done at Argos, nor with the sword, it is not insane like that of Orestes. 134. an tu reris, etc.: i.e. (am I not right in my interpretation of the matter?) or do you suppose that Orestes went mad only after killing his mother? The Stoic doctrine makes all criminal conduct evidence of insanity in itself. In fact, after his crime, Orestes did nothing that could be called insane at all. All this goes to prove the Stoic doctrine, that all misconduct is insane. 142. pauper, etc.: another example to show the insanity of avarice. Opimius is called poor, because, with all his wealth, he acts like a poor man. argenti: Horace's favorite genitive with adjectives; cf. Grammar 218.c. 143. Veientanum, a cheap wine. 144. Campana, common earthenware. Cf. I.6.118. 145. heres, etc.: i.e. expecting the man to die at once. 146. loculos, coffers. 148. hoc pacto: in the following manner, i.e. by means of his ruling passion. 150. ad numerandum: as if to divide the estate, considering him already dead. 152. hoc age, look alive now. 157. furtis pereamque rapinis: i.e. the enormously expensive medicine required to cure him. 158. quisnam sanus: Horace represents Damasippus as if persuaded by these examples, asking, "Who, then, is sane?" but he is really speaking himself, and is not careful of the dramatic form. qui non stultus: the natural Stoic answer, for according to that doctrine, the sapiens is the only perfect man, and all others are alike stulti. quid avarus (sc. est): a recapitulation of the preceding exposition in a formal shape, to prepare for the turn in si quis non, etc. The whole of this discussion in disjointed questions is in the Stoic style of argument. 160. continuo, at once; i.e. does it at once follow if the man is free from avarice that he is sound? The Stoic replies, no; and illustrates by the case of disorders of the body, to which the Stoics were fond of likening the failings of the soul (pathe). 161. cardiacus, troubled with heartburn. Craterum, a distinguished physician, Cic. Att. XII. 13 and 14. 163. quod, etc: i.e. though he has no disorder of the stomach, yet his lungs or his kidneys are affected, so that he is none the less a sick man. 164. periurus neque sordidus: vices characteristic of the avaricious man. immolet: i.e. let him be thankful for that; lit. let him make a sacrifice of purification to the household gods, as it would seem from this passage to have been customary upon recovery from disease. 165. ambitiosus, etc.: vices the opposite of avarice, because the course of ambition was attended with enormous expense, and accompanied by luxurious living intended to gain popularity. Hence the comparision in the next verse, quid enim, etc. audax, reckless. 166. naviget, etc.: i.e. that is equally a mark of insanity with the other. barathro: i.e. recklessly spend in the pursuit of ambition. 168. Servius, etc.: he illustrates by the case of a father who saw his two sons affected by opposite evil tendencies (insania discors), one devoted to avarice, and the other to reckless extravagance. He exhorts them accordingly, but particularly against the recklessness of expenditure for ambition (v. 179), to which the latter would be especially liable. 169. antiquo censu, according to the old rating (cf. "before the war"), when fortunes were less gigantic. divisse (= divisisse), for dividse, like faxe. 171. talos, nucesque: his playthings. The Roman boys apparently used nuts for marbles. 172. sinu laxo: i.e. carelessly. ludere, gambling with them. 173. tristem, i.e. anxiously, for fear of losing them. 174. discors, in contrary directions; one a spendthrift, and the other a miser. 175. Nomentanum: cf. II.1.22. Cicutam: cf. v. 69. 176. oratus, be entreated; but agreeing with uterque, which is appositive with tu. . .tu. 178. quod coercet: to which nature sets a limit, i.e. the requirements of nature; cf. I.1.50. 179. vos titillet, tickle your fancy. 181. intestabilis, incapable of inheriting, with other legal disabilities. The oath consisted in the young men assenting to the curse. 182. in cicere: distribution of food to the lower classes, for the sake of popularity, especially on the part of the aedile at the Floralia. 183. latus spatiere, make a spread; referring to the state in which he would appear at the games as an official. The whole is a jocose description of the advantages of prominent position. aeneus: in a statue. 184. nudus, etc.: cf. note to v. 164. 185. Agrippa, a really great man, whom the ambitious aspirant could only feebly imitate by his popular arts. 187. ne quis: with a very sudden transition, the Stoic illustrates the insanity of ambition by a supposed dialogue between Agamemnon and a common soldier in his army, by which it is shown that the ambitious king of kings is quite as insane as Ajax, to whose body he refuses burial. humasse: the infinitive perfect in this use is archaic, and imitated from legal language. 188. rex sum: i.e. I have the right to do as I will without criticism from my subjects. nil ultra, est.: i.e. if you put it on that ground, I have nothing more to say, being only a humble common soldier. et aequam, etc.: the king, as if conscious of the weakness of his position, comes down from his arrogance, and tries to justify himself. 189. ac si cui, etc.: a still further concession, as the king gradually weakens. 191. di tibi dent, etc.: imitation of Il. I.18; a polite response to the graciously given permission. 192. consulere, respondere: technical words of submitting questions to be decided by a jurisconsult. The latter word must refer to the king, who is here the person consulted. The attitude of a client accords with the assumed humility of the soldier playing Stoic. 193. ab Achille secundus: cf. Il. II.768. 194. putescit, i.e. unburied. 195. gaudeat, etc.: an imitation of Il. I.255. The disgrace of their enemy would be a joy to Priam and his people. 197. mille: here treated as a substantive, like milia. insanus: the main point in the whole. After the award of the arms of Achilles to Ulysses, Ajax went mad and slew a flock of sheep, thinking them to be the Greek heroes, in which delusion consisted his insanity. 199. tu cum pro vitula, etc.: the treating of Iphigenia as a victim, instead of a heifer was, the soldier argues, no less a mark of insanity than the delusion of Ajax. 200. improbe, unnatural father, or monster. mola, a regular accompaniment of a sacrifice. Probably because meal and salt were the necessaries of life. 201. rectum animi: i.e. rectum animum, or rectum statum animi, as opposed to its overthrow in insanity. quorsum: sc. tendis, or haec pertinet, what do you mean by that? what does that prove? insanus: i.e. when you consider him insane, or regard these as marks of his insanity. quid enim, why! what, etc.; where enim is explanatory of the implied statement that Agamemnon is himself insane. 202. abstinuit vim, he kept his violent hands. 203. mala multa: angry words were not considered proof of madness (cf. v. 140). 204. non ille: cf. multum ille, Virg. Æn. I.3. ipsum: as opposed to the sheep. 205. adverso, opposite to where he then was. 206. prudens: as opposed to insanus; in my wise counsel. 207. tuo: a natural mark of insanity, and hence the man adds furiose, indicating the most violent form of madness. 208. qui, etc.: in answer to the protest of Agamemnon, the Stoic proceeds to give a definition of insanity, as consisting in delusion, which he afterwards applies in v. 211. species, conceptions, ideas of objects, etc. veris: the ablative on account of the comparative force of alias. The ablative after comparatives is originally an ablative of separation. tumultu, the craze, the disturbed state of the mind from criminal desires, in which it is incapable of calm reasoning. 209. commotus, unsound, of shaken intellect. 210. stultitia: like Agamemnon from ambition, to which passion the Stoic refers the Trojan expedition; cf. v. 212. ira: as Ajax; cf. v. 211. 212. prudens; cf. v. 206. titulos, honors; strictly the inscriptions containing the dignities attained by a Roman, and hung up in the atrium of his descendants, by his wax mask; cf. I.6.17. inanis: as having no real value to the philosophic mind. 213. stas animo; cf. commotus, v. 209. cor: including the intellect as well as the moral powers. 214. si quis, etc.: the Stoic makes his meaning plain by an example that cannot be mistaken, the converse of the treatment of Iphigenia. nitidam, cossetted, well kept and fed. 216. Rufam, Pusillam, names of girls, the second a diminutive of affection. forti, sturdy; merely as a masculine epithet. 217. interdicto, etc.: a madman could be deprived of the custody and care of his estate by means of a proceeding before the praetor. 221. stultitia: folly consisting in a wrong estimate of the value of things. sceleratus: inasmuch as crime proceeds from wrong conceptions; cf. v. 208. 222. vitrea, glittering. fama, etc.: the thing to be proved, as implied in v. 165. But the words refer immediately to Agamemnon, whose example has been last referred to. 223. hunc, etc.: i.e. he is crazed, like the priests of Bellona, who performed an orgiastic worship of the goddess, in which they raved and cut themselves with knives. circumtonuit: like attonitus, of the loss of the senses produced by lightning. 224. nunc, etc.: the third head, luxurious living. Nomentanum: cf. v. 175. arripe: cf. II.1.69. 225. vincet ratio: cf. I.3.115. 226. hic simul, etc.: the conduct of the spendthrift is essentially the same as if he actually did what he is described as doing; hence this description is inserted immediately without explanation, as if it were literally true. 227. edicit, makes proclamation; a formal word of official action. piscator, etc.: suppliers of dainties for the table. 228. unguentarius: the dealer in perfumes. Tusci: the Vicus Tuscus, the street leading from the Forum between the Basilica Julia and the Temple of Castor, to the low ground between the Forum and the river, was the haunt of strumpets, pimps, and worthless characters generally. 229. scurris: the parasites who afforded amusement by their buffoonery to the gay young men about town, and were in consequence entertained by them. fartor, the sausage-maker. Velabro, in the same region as the Forum Boarium near the river, mentioned here as a market place for viands. 230. veniant: depending on edicit. 231. verba facit: i.e. is the spokesman for all the crowd who minister to the wants of the spendthrift. All they have is at his service, either at once or whenever he likes. 233. aequus, honest, not wishing to take without payment, nor without appreciation of their services. 234. nive. . .ocreatus: to indicate the difficulties of the pursuit. Lucana, the mountains of Lucania, the haunts of the wild boar. ocreatus, in hunting boots; properly leather leggings, an important part of the huntsman's costume, and naturally uncomfortable to sleep in. 235. tu: another of the caterers, the fishmonger. hiberno: and hence stormy and dangerous. verris, scour, as with a net. 236. segnis, a lazy fellow, who incur none of these hardships. 237. tibi: the hunter. decies: sc. centena milia, a million sesterces, forty to fifty thousand dollars. tibi: the fisherman. 238. unde, whose, lit. from whom, equal a quo, the obliging husband. 239. Aesopi, a famous actor of Cicero's time. Metellae, doubtless his paramour, perhaps the wife of Cornelius Lentulus Spinther. 240. solidum, at a draught, lit. in a lump. 241. ac si, than if, as often. 242. in rapidum, etc.: which would be a sign of insanity. cloacam: cf. barathro, v. 166. 243. Arri, probably the same one mentioned in v. 86. 245. impenso, at an enormous price. 246. quorsum, in which group, i.e. to the sane or the insane. creta, an carbone, as good or bad, a figure derived from notation in the calendar of lucky and unlucky days, but possibly also connected with some commercial custom. carbone: i.e. ut insani. 247. casas, card houses. plostello, a toy cart. 248. par impar, odd and even; a boy's game, as with us. equitare, ride a cockhorse. 249. barbatum, a bearded man, full-grown. verset, would control him; i.e. such childish conduct would be a sure sign of insanity. 250. puerilius his, etc.: i.e. the conduct of a lover is more childish than the acts mentioned. amare: in a bad sense, intrigue. 251. pulvere, i.e. making mud pies. 252. opus: cog. acc. with ludas, waste your time; lit. make serious work of play, almost equal to play at work. 253. plores: as the especial mark of childishness. faciasne, wouldn't you do like Polemo, i.e. feel that you had reason to reform, thus admitting your former insanity, as he did when shown the better way by the voice of philosophy. 254. mutatus, the converted. Polemo, a fast young man of Athens, who happening in, when returning from a drinking-bout with his garland on, to a discourse of Xenocrates, leader of the Academic school, became ashamed of his condition (furtim carpsisse, etc.), reformed, and succeeded Xenocrates as the leader of the school. insignia, symptoms. morbi: as a form of insanity. 255. fasciolas, leg-wrappings: these and the following are the coddling apparel of an effeminate voluptuary. cubital, armlets. focalia, neckcloths. potus, reveller, one who has well drunken. 257. impransi: i.e. sober; opposed to potus. 258. porrigis, etc.: the childishness of the lover is still further illustrated by showing that the lover desires when he cannot obtain, and refuses when he is invited, as in the case in Terence's Eunuchus, when Phaedria uses the words quoted in v. 262, in reference to his mistress, who has sent for him. 259. catelle, little rat. 260. qui: adverb. agit: with long i, an unexplained irregularity, perhaps a mistaken extension of cases like condiderit, II.1.82. 261. non arcessitus: cf. si non des optet, v. 259. 265. servus, Parmeno, Phaedria's slave. quae res: i.e. love; the whole showing the irrationality and consequent insanity of the passion. 268. tempestatis, etc.: i.e. almost as changeable as the weather. 269. fluitantia, drifting. 272. cum Picenis, etc.: another childish act, snapping apple-seeds, a process by which lovers sought omens in regard to their love. Picenis: cf. II.4.70. 274. cum balba, etc.: the lisping accents of love are compared to the baby-talk of childhood. 275. cruorem: in reference to the acts of violence often inspired by love; i.e. suppose these to exist also, and the insanity is still more obvious. 276. ignem, etc.: the same idea, but alluding to a dictum of Pythagoras, Gr. pûr machaírai mè skaleúein, the meaning of which is not clear, perhaps "excite not the wrathful to violence," which dictum Horace twists into this meaning. modo: i.e. take, I say, an example that happened only just now, of the kind referred to. 277. Hellade, a woman otherwise unknown. 280. cognata, kindred; i.e. not the true philosophical ones. 281. libertinus, etc.: an example of superstition, the fourth subject. compita: where were the shrines of the Lares. siccus, fasting. 282. lautis manibus: a custom of the Jews, as well as many other nations, in religious observance. senex, in his old age, when the fear of death would most affect him. unum, me, just one man. 283. surpite: for surripite. quid tam magnum: a common suggestion in prayers (cf. Theognis, XIV., and Odys. V.25), as again in dis, etc. 284. sanus: in possession of all his senses, but disordered in intellect. 285. nisi litigiosus, unless he wanted a lawsuit, which would be brought against him by the purchaser of the slave, for breach of warranty of soundness. 286. exciperet, would have specially stated (if he had wanted to sell him), which was necessary to avoid liability. dominus, his master, inasmuch as he was once a slave. volgus: in allusion to their great number. 287. Chrysippus: as leader of the Stoics (cf. I.3.127, and II.3.44). Meneni, an unknown madman. 288. Iuppiter: used as a name of the Supreme Being, in association with Thursday, by the woman, perhaps a Jewess, or one who had adopted the rites of that nation referred to. The fast and the placing in the Tiber (baptism?) are both Oriental. 291. die, Thursday, dies Fovis. ieiunia: the Jews fasted on Thursday, as well as Monday. 292. casus medicusve: expressly excluding the god from any share in it. levarit: hortatory; suppose, etc. 293. necabit: by performing the vow. 295. quone: cf. uterne, II.2.107; quine, I.10.21; so utrumne, v. 251. 296. amico, as a friend. 297. arma, weapons to defend myself with, i.e. these precepts. compellarer, i.e. called madman. 299. pendentia: alluding to the fable of the two sacks, one containing the faults of others, and hanging in front, the other containing one's own and hanging behind. 300. Stoice, etc: to give a more humorous close, and to include himself in the persons satirized, Horace appeals to the Stoic to give his diagnosis. sic: the regular formula in adjurations; so, as you grant my request, i.e. on condition that. Cf. "So may each airy moon-elf and fairy," etc. T. Moore. "Tell me, kind seer." pluris: i.e. than before, so as to recover from his embarassments. 303. quid, etc.: in answer to Horace's statement, that he is not conscious of any insanity, Damasippus refers to the case of Agave, mother of Pentheus, familiar doubtless on the stage (hance videtur), implying that a raving maniac even has no knowledge of his condition. 305. Horace jocosely assents to the Stoic's statement. liceat: i.e. let it be no shame to be convinced. 306. edissere, state fully, discourse at large. 307. aegrotare: in the Stoic manner, as morbus and the like. 308. longos, the great, but with reference to Horace's small stature. 309. idem, at the same time; showing his inconsistency. 310. corpore maiorem, too great for, etc. Turbonis, a gladiator of small size. 312. verum, right. 314. absentis, etc.: the fable of the frog and the ox. 317. quantane: cf. quone, v. 295. 320. non multum abludit, hits not very far; a metaphor probably derived from fencing; cf. eludo. 321. poemata: doubtless epodes or odes. oleum, etc.: a proverbial expression, doubtless meaning that the ebullition of insanity in poetry (cf. next verse) makes it worse. 322. si quis, etc.: according to the idea of the ancients that the poet was inspired, and so frenzied; cf. vates. 323. rabiem: a stricture which, as probably did the others, came very near the truth, plainly in accordance with the spirit of Horace's satire, including the poet himself among the rest. iam desine: Horace represents himself as angry at the closeness of the Stoic's hits. cultum, style of living. 326. maior. . .insane: Horace's impatience rises to its height, and he closes with an outburst which includes even the preaching Stoic in the category of the crazy fools. |
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