Res Gestae

But this magnificence and splendour of the assemblies is marred by the rude worthlessness of a few, who do not consider where they were born, but, as if licence were granted to vice, descend to sin and wantonness. For as the lyric poet Simonides tells us,[*](The passage does not occur in the surviving fragments. Plutarch, Demosthenes, 1, attributes the same saying to Euripides, or whoever it was. ) one who is going to live happy and in accord with perfect reason ought above all else to have a glorious fatherland.

Some of these men eagerly strive for statues, thinking that by them they can be made immortal, as if they would gain a greater reward from senseless brazen images than from the consciousness of honourable and virtuous conduct. And they take pains to have them overlaid with gold, a fashion first introduced by Acilius Glabrio,[*](See Livy, xl. 34, 5.) after his skill and his arms had overcome King Antiochus.[*](At Thermopylae in 191 B.C.) But how noble it is, scorning these slight and trivial honours, to aim to tread the long and steep ascent to true glory, as the bard of Ascra expresses it,[*](Hesiod, Works and Days, 289 ff. τῆς δ᾽ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν | Ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐπ᾽ αὐτὴν, | καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δ᾽ εἰς ἄκρον ἵκηται, | Ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ᾽ ἐοῦσα. ) is made clear by Cato the Censor. For when he was asked why he alone among many did not have a

Other men, taking great pride in coaches higher than common and in ostentatious finery of apparel, sweat under heavy cloaks, which they fasten about their necks and bind around their very throats, while the air blows through them because of the excessive lightness of the material; and they lift them up with both hands and wave them with many gestures, especially with their left hands,[*](Probably to display their rings; cf. Pliny, N.H. xxxiii. 9, manus et prorsus sinistrae maximam auctoritatem conciliavere auro. ) in order that the over-long fringes and the tunics embroidered with party-coloured threads in multiform figures of animals may be conspicuous.

Others, though no one questions them, assume a grave expression and greatly exaggerate their wealth, doubling the annual yield of their fields, well cultivated (as they think), of which they assert that they possess a great number from the rising to the setting sun; they are clearly unaware that their forefathers, through whom the greatness of Rome was so far flung, gained renown, not by riches, but by fierce wars, and not differing from the common soldiers in wealth, mode of life, or simplicity of attire, overcame all obstacles by valour.

For that reason the eminent Valerius Publicola was buried by a contribution of money,[*](In 503 B.C.; see Livy, ii. 16, 7.) and through the aid of her husband’s friends[*](Valerius Maximus, iv. 4, 6, says that it was the senate that came to their aid.) the needy wife of

But now-a-days, if as a stranger[*](Ensslin, p. 7 (see Bibliography), refers this to Ammianus; cf. note on 6, 2, above.) of good position you enter for the first time to pay your respects to some man who is well-to-do[*](For bene nummatum, cf. Horace, Epist. i. 6, 38.) and therefore puffed up, at first you will be greeted as if you were an eagerly expected friend, and after being asked many questions and forced to lie, you will wonder, since the man never saw you before, that a great personage should pay such marked attention to your humble self as to make you regret, because of such special kindness, that you did not see Rome ten years earlier.

When, encouraged by this affability, you make the same call on the following day, you will hang about unknown and unexpected, while the man who the day before urged you to call again counts up his clients, wondering who you are or whence you came. But when you are at last recognized and admitted to his friendship, if you devote yourself to calling upon him for three years without interruption, then are away for the same number of days, and return to go through with a similar course, you will not be asked where you were, and unless you abandon the quest in sorrow, you will waste your whole life to no purpose in paying court to the blockhead.

And when, after a sufficient interval of time, the preparation of those tedious and unwholesome banquets begins, or the distribution of the customary doles, it is debated with anxious deliberation whether it will be suitable to invite a stranger, with the exception of those to whom a return of hospitality is due; and if, after full and mature deliberation, the decision is in the affirmative, the man who is invited is one who watches all night before the house of the charioteers,[*](Referring to a plebeian (cf. xxviii. 4, 29), a partisan of one of the colours. Cf. also Suet., Calig. 55, 3.) or who is a professional dicer, or who pretends to the knowledge of certain secrets.

For they avoid learned and serious people as unlucky and useless, in addition to which the announcers of names, who are wont to traffic in these and similar favours, on receiving a bribe, admit to the doles and the dinners obscure and low-born intruders.

But I pass over the gluttonous banquets and the various allurements of pleasures, lest I should go too far, and I shall pass to the fact that certain persons hasten without fear of danger through the broad streets of the city and over the upturned stones of the pavements as if they were driving post-horses with hoofs of fire (as the saying is), dragging after them armies of slaves like bands of brigands and not leaving even Sannio at home, as the comic writer says.[*](Terence, Eun., 780, solus Sannio servat domi. ) And many matrons, imitating them, rush about through all quarters of the city with covered heads and in closed litters.

And as skilful directors of battles place in the van dense throngs of brave soldiers, then light-armed troops, after them the javelin-throwers, and

In consequence of this state of things, the few houses that were formerly famed for devotion to serious pursuits now teem with the sports of sluggish indolence, re-echoing to the sound of singing and the tinkling of flutes and lyres. In short, in place of the philosopher the singer is called in, and in place of the orator the teacher of stagecraft, and while the libraries are shut up forever like tombs, water-organs are manufactured and lyres as large as carriages, and flutes and instruments heavy for gesticulating actors.

At last we have reached such a state of baseness, that whereas not so very long ago, when there was fear of a scarcity of food, foreigners were driven neck and crop from the city,[*](This happened in 383; see Introd., p. xiii.) and those who practised the liberal arts (very few in number) were thrust out without a breathing space, yet the genuine attendants upon actresses of the mimes, and those who for the time pretended to be such, were kept with us, while three thousand dancing girls, without even being questioned, remained here with their choruses, and an equal number of dancing masters.

And, wherever you turn your eyes, you may see a throng of women with curled hair, who might, if they had married, by this time, so far as age goes, have already produced three children, sweeping the pavements[*](I.e. dancing on the mosaic pavements of great houses.) with their feet to the point of weariness and whirling in rapid gyrations, while they represent the innumerable figures that the stage-plays have devised.

Furthermore, there is no doubt that when once upon a time Rome was the abode of all the virtues, many of the nobles detained here foreigners of free birth by various kindly attentions, as the Lotuseaters of Homer[*](Odyssey, ix. 84 ff.) did by the sweetness of their fruits.

But now the vain arrogance of some men regards everything born outside the pomerium[*](Originally, the line within the city wall, marking the limit within which the auspices could be taken; the term pomerium was soon transferred to the strip of land between this line and the actual city wall. Here it means merely the wall of the city.) of our city as worthless, except the childless and unwedded; and it is beyond belief with what various kinds of obsequiousness men without children are courted at

And since among them, as is natural in the capital of the world, cruel disorders gain such heights that all the healing art is powerless even to mitigate them, it has been provided, as a means of safety, that no one shall visit a friend suffering from such a disease, and by a few who are more cautious another sufficiently effective remedy has been added, namely, that servants sent to inquire after the condition of a man’s acquaintances who have been attacked by that disorder should not be readmitted to their masters’ house until they have purified their persons by a bath. So fearful are they of a contagion seen only by the eyes of others.

But yet, although these precautions are so strictly observed, some men, when invited to a wedding, where gold is put into their cupped right hands, although the strength of their limbs is impaired, will run even all the way to Spoletium.[*](In Umbria. On aurum see Pliny, Epist. x. 116.) Such are the habits of the nobles.

But of the multitude of lowest condition and greatest poverty some spend the entire night in wineshops, some lurk in the shade of the awnings of the theatres, which Catulus[*](See Index, and Val. Max. ii. 4. 6. Q. Catulus primus spectantium cotnsessum velorum umbraculis texit.) in his aedileship, imitating Campanian wantonness, was the first to spread, or they quarrel with one another in their games at dice, making a disgusting sound by drawing back the breath into their resounding nostrils; or, which is the favourite among all amusements, from sunrise until evening, in sunshine and in rain, they stand open-mouthed, examining minutely the good

And it is most remarkable to see an innumerable crowd of plebeians, their minds filled with a kind of eagerness, hanging on the outcome of the chariot races. These and similar things prevent anything memorable or serious from being done in Rome. Accordingly, I must return to my subject.