Among things of this nature the day is wasted by me, mortified as I am, not without such
wishes as these: 0 rural retirement, when shall I behold thee? and when shall it be in my
power to pass through the pleasing oblivion of a life full of solicitude, one while with the
books of the ancients, another while in sleep and leisure? 0 when shall the bean related to
Pythagoras,It was one of Pythagoras' precepts, that beans should not be used as food by any of his
disciples, lest in the course of transformation the soul of some relative should be placed
therein, and thus the impiety (as Lucian, Micyll., represents it) be as great as that of
eating human flesh. Hence Horace humorously calls the bean Pythagorae cognata.
There are various reasons assigned for the origin of this precept.
and at the same time herbs well larded with fat bacon, be set before me? O evenings,
and suppers fit for gods! with which I and my friends regale ourselves in the presence of my
household gods; and feed my saucy slaves with viands, of which libations have been made. The
guest, according to every one's inclination, takes off the glasses of different sizes, free
from mad laws: whether one of a strong constitution chooses hearty bumpers; or another more
joyously gets mellow with moderate ones. Then conversation arises, not concerning other
people's villas and houses, nor whether Lepos dances well or not; but we debate on what is
more to our purpose, and what it is pernicious not to know-whether men are made happier by
riches or by virtue; or what leads us into intimacies, interest or moral rectitude; and what
is the nature of good, and what its perfection. Meanwhile, my neighbor Cervius prates away old
stories relative to the subject. For, if any one ignorantly commends the troublesome riches of
Aurelius, he thus begins: "On a time a countrymouse is reported to have received a city-mouse
into his poor cave, an old host, his old acquaintance; a blunt fellow and attentive to his
acquisitions, yet so as he could [on occasion] enlarge his narrow soul in acts of hospitality.
What need of many words? He neither grudged him the hoarded vetches, nor the long oats; and
bringing in his mouth a dry plum, and nibbled scraps of bacon, presented them to him, being
desirous by the variety of the supper to get the better of the daintiness of his guest, who
hardly touched with his delicate tooth the several things: while the father of the family
himself, extended on fresh straw, ate a spelt and darnel, leaving that which was better [for
his guest]. At length the citizen addressing him, ‘Friend,’ says he,
‘what delight have you to live laboriously on the ridge of a rugged thicket? Will
you not prefer men and the city to the savage woods? Take my advice, and go along with me:
since mortal lives are allotted to all terrestrial animals, nor is there any escape from
death, either for the great or the small. Wherefore, my good friend, while it is in your
power, live happy in joyous circumstances: live mindful of how brief an existence you
are.’ Soon as these speeches had wrought upon the peasant, he leaps nimbly from his
cave: thence they both pursue their intended journey, being desirous to steal under the city
walls by night. And now the night possessed the middle region of the heavens, when each of
them set foot in a gorgeous palace, where carpets dyed with crimson grain glittered upon ivory
couches, and many baskets of a magnificent entertainment remained, which had yesterday been
set by in baskets piled upon one another. After he had placed the peasant then, stretched at
ease, upon a splendid carpet; he bustles about like an adroit host, and keeps bringing up one
dish close upon another, and with an affected civility performs all the ceremonies, first
tasting of every thing he serves up. He, reclined, rejoices in the change of his situation,
and acts the part of a boon companion in the good cheer: when on a sudden a prodigious
rattling of the folding doors shook them both from their couches. Terrified they began to
scamper all about the room, and more and more heartless to be in confusion, while the lofty
house resounded with [the barking of] mastiff dogs; upon which, says the country-mouse,
‘I have no desire for a life like this; and so farewell: my wood and cave, secure
from surprises, shall with homely tares comfort me.’"
One of Horace's slaves, making use of that freedom which was allowed them at the
Saturnalia,
The particular design of the Saturnalia was to represent that equality, which reigned
among mankind in the reign of Saturn, when they lived according to the laws of nature,
without distinction of conditions. Horace here introduces a slave, asserting that a wise man
alone is free, and that real liberty consists in not obeying our passions, or being enslaved
to vice. He boldly reproaches his master with his faults and follies. His reasoning is so
natural, sensible, and pressing, that Horace, not being able to answer him, at last loses
his temper, and is obliged to make use of menaces to silence him.
rates his master in a droll and severe manner.
I HAVE a long while been attending [to you], and would fain speak a few words [in return;
but, being] a slave, I am afraid. "What, Davus?" Yes, Davus, a faithful servant to his
masterFrugi quod sit satis; hoc est.
The common people have always imagined that persons of eminent merit do not live so
long as others. From thence the proverb, "Too witty to live long."
and an honest one, at least sufficiently so: that is, for you to think his life in no
danger. "Well (since our ancestors would have it so), use the freedom of December: speak on."
One part of mankind are fond of their vices with some con. stancy and adhere to their
purpose: a considerable part fluctuates; one while embracing the right, another while liable
to depravity. Priscus, frequently observed with three rings, sometimes with his left hand
bare,Laeva Priscus inani.
Before the time of Horace it was infamous to wear more than one ring, and when they
began to wear more, they carried them only on the left hand, which was less exposed to
public view, as if they would seem ashamed of such marks of effeminacy.
lived so irregularly that he would change his robe every hour; from a magnificent
edifice, he would on a sudden hide himself in a place, whence a decent freedman could scarcely
come out in a decent manner; one while he would choose to lead the life of a rake at
Rome, another while that of a teacher at Athens; born under the evil influence of every
Vertumnus.Vertumnis natis iniquis.
Vertumnus presided over the regular seasons of the year, established by the laws of
nature. Priscus was therefore born in despite of the god, because all his changes were an
effect of oddness and whim. Horace multiplies this god, Vertumni, from the different forms
under which he was represented.
That buffoon, Volanerius, when the deserved gout had crippled his fingers, maintained
[a fellow] that he had hired at a daily price, who took up the dice and put them into a box
for him: yet by how much more constant was he in his vice, by so much less wretched was he
than the former person, who is now in difficulties by too loose, now by too tight a rein.
"Will you not tell to-day, you varlet, whither such wretched stuff as this tends?" "Why, to
you, I say." "In what respect to me, scoundrel?"
You praise the happiness and manners of the ancient [Roman] people; and yet, if any god were
on a sudden to reduce you to them, you, the same man, would earnestly beg to be excused;
either because you are not really of opinion that what you bawl about is right; or because you
are irresolute in defending the right, and hesitate, in vain desirous to extract your foot
from the mire. At Rome, you long for the country;
when you are in the country, fickle, you extol the absent city to the skies. If haply you are
invited out nowhere to supper, you praise your quiet dish of vegetables; and as if you ever go
abroad upon conpulsion, you think yourself so happy, and do so hug yourself, that you are
obliged to drink out nowhere. Should Maecenas lay his commands on you to come late, at the
first lighting up of the lamps, as his guest; ‘Will nobody bring the oil with more
expedition? Does any body hear?’ You stutter with a mighty bellowing, and storm with
rage. Milvius, and the buffoons [who expected to sup with you], depart, after having uttered
curses not proper to be repeated. Any one may say, for I own [the truth], that I am easy to be
seduced by my appetite; I snuff up my nose at a savory smell: I am weak, lazy; and, if you
have a mind to add any thing else, I am a sot. But seeing you are as I am, and perhaps
something worse, why do you willfully call me to an. account, as if you were the better man;
and, with specious phrases, disguise your own vice? What, if you are found out to be a greater
fool than me, who was purchased for five hundred drachmas? Forbear to terrify me with your
looks; restrain your hand and your anger, while I relate to you what Crispinus' porter taught
me.
Another man's wife captivates you; a harlot, Davus: which of us sins more deservingly of the
cross? When keen nature inflames me, any common wench that picks me up, dismisses me neither
dishonored, nor caring whether a richer or a handsomer man enjoys her next. You, when you have
cast off your ensigns of dignity, your equestrian ring and your Roman habit, turn out from a
magistrate a wretched Dama,Davus calls his master a judge, because Augustus had granted him the privilege of wearing
a ring and a robe, called Angusticlavium. Thus he was in some
measure incorporated into the body of Roman knights, whom Augustus appointed to determine
civil causes. By "Dama" he means a mere slave.
hiding with a cape your perfumed head: are you not really what you personate? You are
introduced, apprehensive [of consequences]; and, as you are altercating with your passions,
your bones shake with fear. What is the difference whether you go condemned [like a
gladiator], to be galled with scourges,Uri virgis.
The people who sold themselves to a master of gladiators, engaged in a form or bond,
called auctoramentum, to suffer every thing, sword, fire,
whips, chains, and death. They were then received into the profession, and styled auctorati. From thence the terms came to be used for all kinds of
infamous engagements.
or slain with the sword; or be closed up in a filthy chest, where [the maid],
conscious of her mistress' crime, has stowed you? Has not the husband of the offending dame a
just power over both; against the seducer even a juster? But she neither changes her dress,
nor place, nor sins to that excess [which you do]; since the woman is in dread of you, nor
gives any credit to you, though you profess to love her. You must go under the yoke knowingly,
and put all your fortune, your life, and reputation, together with your limbs, into the power
of an enraged husband. Have you escaped? I suppose, then, you will be afraid [for the future];
and, being warned, will be cautious. No, you will seek occasion when you may be again in
terror, and again may be likely to perish. 0 so often a slave! What beast, when it has once
escaped by breaking its toils, absurdly trusts itself to them again? You say, "I am no
adulterer." Nor, by Hercules, am I a thief, when I wisely pass by the silver vases. Take away
the danger, and vagrant nature will spring forth, when restraints are removed. Are you my
superior, subjected as you are, to the dominion of so many things and persons,, whom the
prsetor's rod,Vindicta was a rod, which the lictor laid on the head of a
person whom the praetor made free. Plautus calls it festuca
. (Mil. 961)
though placed on your head three or four times over, can never free from this wretched
solicitude? Add, to what has been said above, a thing of no less weight; whether he be an
underling,Nam sive vicarius.
The Romans generally had a master-slave in every family, servus
atriensis, and all other slaves were called by one common name, vicarii. The first, who commands, is not less a slave than those who
obey.
who obeys the master-slave (as it is your custom to affirm), or only a fellow slave,
what am I in respect of you? You, for example, who have the command of me, are in subjection
to other things, and are led about, like a puppet movable by means of wires not its own.