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.