Part 12

52. You have had a better training. You have reached years of discretion. You know Right from Wrong. --#curvos# = _pravos_. Comp. _scilicet ut possem #curvo# dinoscere rectum_, Hor., Ep., 2, 2, 44, and Persius, 4, 12; 5, 38.

53. #quaeque docet#: _Quae_ depends by Zeugma on some notion involved in _deprendere_, such as _tenere_. G., 690; M., 478, Obs. 4. --#sapiens porticus#: Comp. _sapientem barbam_, Hor., Sat., 2, 3, 35; _eruditus pulvis_, Cic., N. D., 2, 18, 48. --#bracatis inlita Medis#: The +stoa poikilê+, the resort of Zeno and his school, was adorned with paintings by Polygnotus and others. One of these paintings represented the battle of Marathon, hence 'the wise Porch bepainted with the trouser'd Medes.' _Inlita_ perhaps contemptuous, not necessarily 'frescoed.' The _bracae_ +anaxurides, thulakoi+, a mark of barbaric luxury and display. Comp. Prop., 4, 3, 17: _Tela fugacis equi et #bracati militis# arcus_ and _Persica braca_, Ov., Tr., 5, 10, 34 (Freund). --#quibus#: Neuter. _Quibus et = et quibus._ Trajection, G., 693. --#detonsa#: 'close-cropped,' for so the Stoics wore their hair, although they let their beard grow long +en chrô kouriai+, Luc., Hermot., 18; Vit. Auct., 20. Comp. Juv., 2, 15: _supercilio brevior coma_.

55. #invigilat#: 'rather tautological after _insomnis_. _Nec capiat somnos #invigiletque# malis_, Ov., Fast., 4, 530' (Conington). Positive and negative sides of an action are more frequently combined in Latin and Greek than in English, and 'sleepless vigil' would not be strange even in English. --#siliquis#: 'pulse.' Hor., Ep., 2, 1, 123: _vivit [vates] #siliquis# et pane secundo_. --#grandi polenta#: 'mighty messes of porridge;' coarse, thick stuff (Macleane). '_Polenta_, +alphita+, "pearl barley," a Greek, not a Roman dish (Plin., H. N., 18, 19, 28), mentioned as a simple article of diet by Attalus, Seneca's preceptor (Ep., 110, 18)' (Conington, after Jahn).

56. #Samios# = Pythagorean, from Pythagoras of Samos. 'And the letter, which is disparted into Samian branches, has pointed out to you the steep path whose track is on the right.' --#diduxit#: as demanded by the sense against the MSS., which have _deduxit_. --#littera#: The letter +Y+, or rather its old form [[symbol]], was selected by Pythagoras to embody the immemorial image of the two paths (Hesiod, O. et D., 287-292), so familiar in the apologue of Hercules at the cross-roads (Xen., Comm., 2, 1, 20), and alluded to again by our author, 5, 34. Hence this letter was called the Pythagorean; Auson., Id., 12, de litt. monos., 9: _#Pythagorae# bivium ramis patet ambiguis_ +Y+ (comp. also Id., 15, 1: _quod vitae sectabor iter?_) Hence the _rami Samii_ above. 'The stem stands for the unconscious life of infancy and childhood, the diverging branches for the alternative offered to the youth, virtue or vice' (Conington).

57. #surgentem#: The path to the right is the _surgens callis_ of Persius, the +orthios oimos+ of Hesiod. The character itself points upward, and the right-hand path is a clear-cut line (_limes_), so that there is no mistaking the road, unless you are bent on following Shakspeare's 'primrose path of dalliance,' instead of 'the steep and thorny path to heaven.'

58. #stertis adhuc#: The preacher finds his audience still snoring, despite his eloquence. As _stertis_ can not be divorced from what follows, it is better to take it as an exclamation than as a rhetorical question. --#laxumque caput#, etc.: 'Your head a-lolling with its coupling loose, yawns a yawn of yesterday with jaws unhinged at every point.' The head is _laxum_ on account of its weight. Comp. +karêbarein+ Alciphr., 3, 32, and Menand., fr. 67 (4, 88 Mein.).

59. #oscitat hesternum#: 'Yawning off yesterday' (Conington); the yawn is yesterday's yawn, because it comes from yesterday's debauch, Alexis, fr. 277 (3, 515 Mein.). --#undique#: 'from all points of the compass' (Conington), 'an intentional exaggeration for _utraque parte_.' --#malis#: Jahn's _malis?_ (1843) is not good. The description is too minute for the interrogative form.

60. #est aliquid#: Ironical; hence the expectation of a negative answer is suppressed. G., 634, R. 1; A., 65, 2, _a_. --#quo# = _in quod_. Schlüter combines with _tendis arcum_. --#in quod#: The other reading, _in quo_, is unsatisfactorily defended by Hermann and Pretor.

61. 'A wild-goose chase' is the corresponding English expression for the Latin _corvos sequi_, the Greek +ta petomena diôkein+. 'Each word is carefully selected. Thus the chase is a random one (_passim_), the object worthless (_corvos_), the missile any thing that comes first to hand' (Pretor, after Jahn). Jahn refers further to Aeschyl., Ag., 394 (Dind.): +diôkei pais potanon ornin+. Familiar is Eurip.: +ptênas diôkeis, ô teknon, tas elpidas+.

62. #ex tempore#: 'for the moment,' 'at the beck of the moment,' 'by the rule of the moment' (Conington).

63-76. A general preachment begins. Wake up, you snorer. Wake up, all you snorers. You are all sick, or all threatened with sickness. Do not postpone the remedy until it is too late. That remedy is to be found in the principles of true wisdom; in other words, in the doctrines of the Stoic creed. Before the sermon is finished, the preacher notices an unfriendly stir in his audience, and is punching a member of his congregation when he is interrupted.

63. #helleborum#: The black hellebore this time (1, 51). The black was good for dropsy, Plin., H. N., 25, 5, 22. It was the great 'purger of melancholy.' --#cutis aegra tumebit#: Comp. vv. 95, 98. --#venienti occurrite morbo#: Every one will remember the well-worn Ovidian _Principiis obsta_, R. A., 91. The comparison of moral with physical disease was a favorite topic with the Stoics, who overdid it, according to Cic., Tusc. Dis., 4, 10, 23.

64. #poscentis#: Elsewhere Persius uses after _video_ the less vivid Infinitive, 1, 19. 69; 3, 91. On the difference, see G., 527, R. 1; A., 72, 3, _d_. So after _facio_, 1, 44.

65. #quid opus#: G., 390, R.; A., 52, 3, _a_. --#Cratero#: More bookishness. Craterus was a famous physician of the time of Cicero. Hor., Sat., 2, 3, 161. --#magnos promittere montis#: A proverbial phrase, which survives in several modern languages: Fr. _monts et merveilles_; Germ. _goldene Berge versprechen_. Jahn compares Ter., Phormio, 1, 2, 18: _modo non #montis# auri pollicens_; Heinr., Sall., Cat. 23: _maria #montis#que polliceri coepit_.

66. #discite o#: To remove the hiatus, Barth suggested _io_, Guyet _vos_. Hor., Od., 3, 14, 11: _male ominatis_, is not a parallel for the hiatus, even if the reading be correct, and the parallel in Catull., 3, 16, is conjectural. --#causas cognoscite rerum#: Comp. Verg., Georg., 2, 490: _Felix qui potuit #rerum cognoscere causas#_, and _sapientia est rerum divinarum et humanarum #causarumque scientia#_, Cic., Off., 2, 2, 5. On the connection of the different articles of this catechism, see Knickenberg, l.c. p. 35 seqq. _Discite_ is the exhortation to the study of philosophy. _Causas cognoscite rerum_ bids us pursue what the Stoics called Physic, for without a knowledge of nature there can be no knowledge of duty. Ethic is based on Physic; +telos esti to homologoumenôs tê phusei zên+ (Stob., Ecl., 2, 132). See Long's _Antoninus_, p. 56. The constitution of nature once understood, we shall know what we owe to God, what to ourselves, what to mankind, what things are good, what evil. _Quid fas optare_ refers to our duty to God, _quem te deus esse iussit_ to our duty to ourselves, _patriae carisque propinquis_ to our duty to our neighbors. But nothing is more evident than the absence of any logical development. Comp. with the whole passage, Sen., Ep., 82, 6: _sciat quo iturus sit, unde ortus, quod illi bonum, quod malum sit, quid petat, quid evitet, quae sit illa ratio quae appetenda ac fugienda discernat, qua cupiditatum mansuescit insania, timorum saevitia conpescitur_.

67. #quid sumus#: The independent form with the Indicative is more lively; the regular dependent form with the Subjunctive comes in below, v. 71. G., 469, R. 1; A., 67, 2, _d_. --#quidnam# = _quam vitam_. G., 331, R. 2; A., 52, 3, _a_, N. --#victuri#: The use of the Participle in an interrogative clause is unnatural in English (G., 471). The future Participle of purpose is late or poetical (G., 673; A., 72, 4, _a_). 'And what the life that we are born to lead.' --#ordo#: According to Heinr. and Jahn _ordo_ is used with reference to the position in the chariot-race, so that the comparison begins here, and not at _metae_. Soph., El., 710: +stantes d' hin' autous hoi tetagmenoi brabeis | klêrois epêlan kai katestêsan diphrous+. But as +taxis+ (_ordo_) is a Stoic term, it is not unlikely that the use of the word suggested the figure, which came in as an after-thought. The Stoic preacher, as well as the Christian, finds it necessary to repeat himself in slightly different forms, and we must not look for a sharp distinction between _ordo quis datus_ and _humana qua parte locatus es in re_, between _quidnam victuri gignimur_ and _quem te deus esse iussit_.

68. #quis# = _qui_. So 1, 63. G., 105; A., 21, 1, _a_. --#qua et unde#: where (how) it lies and from what point to begin, 'where to take it' (Conington). Herm.'s _quam_ is not so good. --#metae flexus#: 'turn round the goal.' The difficulty of rounding the goal in a chariot-race is notorious. See Il., 23, 306 foll.; Soph., El., 720 foll., and the commentators on Plato, Io, 537. With the expression _metae flexus_ Jahn comp. Stat., Theb., 6, 433: _flexae-- metae_. _Mollis_, 'gradual,' 'easy.' So Caes., B. G., 5, 9: _#molle# litus_, of a gently sloping shore.

69. #quis modus argento#: The Sixth Satire deals with a similar theme. --#quid fas optare#: the argument of the Second Satire. --#asper nummus#: 'coin fresh from the mint,' 'rough from the die,' Suet., Nero, 44. So Jahn. Others consider this distinction too subtle, and make _a. n._ simply equivalent to 'coined silver,' as opposed to 'silver plate,' _argentum_. Conington suggests the meaning, 'What is the use of money hoarded up and not circulated (_tritus_)?' Comp. Hor., Sat., 1, 1, 41 foll., 73: _nescis quo valeat nummus? quem praebeat usum?_

70. #carisque propinquis#: Hor., Sat., 1, 1, 83.

72. #locatus#: 'posted,' +tetagmenos+, 'a military metaphor' (Arrian, Diss., 1, 9, 16; M. Anton., 11, 13). --#humana re#: 'humanity,' _inter homines_.

73. #disce, nec invideas#: sc. _discere_, according to Jahn. _His te quoque iungere, Caesar | #invideo#_, Lucan., 2, 550, like +phthonein: mê #phthonei# moi apokrinasthai touto+, Plat., Gorg., 489A. Persius singles out one of his audience, who is tempted away from philosophy by his gains as an advocate. Others, less satisfactorily, suppose that the lawyer is outside of the congregation. On _#nec# invideas_, see 1, 7. --#multa fidelia putet#: 'Many a jar of good things is spoiling;' 'The details are contemptuous. There is a coarseness in fees paid in kind' (Conington). Comp. Juv., 7, 119. --#pinguibus Umbris#: 'fat' in every sense, in figure, in fortune, and in wit. In Mart., 7, 53, an Umbrian sends by eight huge Syrian slaves a miscellaneous lot of presents, value 30 nummi-- a proceeding due as much to stupidity as to stinginess (_parcus Umber_, Cat., 39, 11). The appearance of the Umbrians was not prepossessing, if we may judge by Ovid's portrait of an Umbrian dame (A. A., 3, 303-4).

75. #et piper et pernae#: The _piper_ is not the Indian, but the inferior Italian (Plin., H. N., 12, 7, 4; 16, 32, 59) (Meister). _Pernae_, a stock present. Comp. _siccus #petasunculus# et vas | pelamydum_, Juv., 7, 119. To supply _putet_ with _piper_ is not satisfactory, and we must take refuge in Zeugma. Pretor is for dropping v. 75, and sees in Persius's awkwardness traces of a _duplex recensio_, as in vv. 12-14. --#Marsi#: For the simplicity of the Marsians, Jahn compares Juv., 3, 169; 14, 180.

76. #mena#: 'sprat,' cheap sea-fish of some sort. 'You have not yet come to the last sprat of the first barrel' (Conington). --#defecerit#: As _non quod_ more commonly takes the Subjunctive, the shifting to the Subjunctive from the Indicative, after _nec invideas_, is not strange. G., 541, R. 1; A., 66, 1, _d_, R.

77-85. The discourse is cut short by a military man, who, with the dogmatism of his class (_vieux soldat, vieille bête_), sets down all philosophers as a pack of noodles. The lines of the picture which he draws are familiar to every student of manners. 'Persius hates the military cordially (comp. 5, 189-191) as the most perfect specimens of developed animalism, and consequently most antipathetic to a philosopher. See Nisard, _Études sur les Poetes Latins_ [1, 3^e éd. 273-277; Martha, _Moralistes Romains_, p. 141]. Horace merely glances at the education their sons received, as contrasted with that given him by his father, in spite of narrow means, Sat., 1, 6, 72. Juvenal has an entire satire on them (16), in which he complains of their growing power and exclusive privileges, but without any personal jealousy' (Conington). Persius is so bookish that I suspect Greek influence. Comp. +kompsos stratiôtês, oud' ean plattê theos, | oudeis genoit' an+, Menand., fr. 711 (4, 277 Mein.). See Introd., xx.

77. #de gente#: G., 371, R. 5; A., 50, 2, _e_, R. 1. _Gente_, 'tribe,' 'crew.' --#hircosa#: 'Rammish' is not too strong, opposed to _unguentatus_ in a fragment of Sen., ap. Gell., 12, 2, 11 (cited by Jahn). The unsavory soldier and the perfumed dandy are alike foes to the simplicity of the Stoic school. Your old soldier prided himself on his stench, as would appear from the dainty anecdote in Plutarch, Mor., 180C: +ô basileu, tharrei kai mê phobou to plêthos tôn polemiôn, auton gar hêmôn #ton grason# ouch hupomenousi+. --#centurionum#: The rank is higher, but the intellectual level is that of the typical German _Wachtmeister_.

78. #Quod sapio satis est mihi#: Jahn (1868); _Quod satis est sapio mihi_, Jahn (1843), Herm. With the latter reading the words _quod satis est = satis_ must be taken together, and a little more stress is laid on _mihi_. The general sense is the same. Comp. Plato, Phaedr., 242C: +hôsper hoi ta grammata phauloi #hoson emautô monon# hikanos+, with a very different tone. --#non ego#: 'no-- not I.' See 1, 45. --#curo#: 'care,' i.e., 'want.' See 2, 18.

79. #Arcesilas#: Arcesilaus, the founder of the New Academy, flourished about 300 B.C. His great advance on Socrates was his knowing that he did not even know that he knew nothing, Cic., Acad., 1, 12, 45. Solon flourished about 600 B.C. Our hircose friend is made to jumble his samples. --#aerumnosi Solones#: Notice the contemptuous use of the Plural. _Aerumnosus_, +kakodaimôn+, 'God-forsaken,' 'poor devil,' is a strange epithet for Solon, but we have to do with an ignoramus and a jolter-head.

80. #obstipo capite#: 'with stooped head,' 'bent forward,' +kekuphotes+. Hor., Sat., 2, 5, 92: _Davus sis comicus atque | stes capite #obstipo#, multum similis metuenti._ Comp. the description of Ulysses in Il., 3, 217 foll. --#figentes lumine terram#: Jahn quotes a parallel from Stat., Silv., 5, 1, 140. More common forms are _figere lumina terra, in humo, in terram_. 'They bore the ground with their eyes,' 'look at it as if they would look through it.' Casaubon comp. Plat., Alcib. II., 138A. Add Lucian, Vit. Auct., 7; Aristaenet., 1, 15.

81. #murmura#: Imitated by Auson., Id., 17, 24: _murmure concluso rabiosa silentia rodunt_. --#rabiosa#: 'Mad dogs do not bark.' --#silentia#: Poetic Plural; very common. --#rodunt#: 'biting the lips and grinding the teeth.' 'Whether _murmura_ and _silentia_ are Accusatives of the object, or cognates, is not clear' (Conington). 'Chewing the cud of mumbled words and mad-dog silence' is very much in the vein of Persius. Comp. _rarus sermo illis et magna libido tacendi_, Juv., 2, 14.

82. #exporrecto trutinantur#: The lips are thrust out (a sign of deep thought) and quiver like a balance; hence they are said 'to poise their words upon the quivering balance of a thrust-out lip'-- a caricature of the simple figure _ponderare verba_. Jahn compares Luc., Hermot., 1, 1: +kai #ta cheilê diesaleues# êrema hupotonthoruzôn+; and Casaubon, Aristaen., 2, 3: +êrema #tô cheilê kinei# kai atta dêpou pros heauton psithurizei+.

83. #aegroti veteris#: The _aegri somnia_ of Hor., A. P., 7. As usual, Persius exaggerates, and makes the sick man (_aegroti_) a dotard to boot (_veteris_). Jahn understands, 'a confirmed invalid.' Comp. Juv., 9, 16: _#aegri veteris# quem tempore longo | torret quarta dies_, etc. --#gigni | de nihilo nihilum#: The cardinal doctrine of Epicurus (Lucr., 1, 150), but not confined to him.

85. #hoc est quod palles#: G., 331, R. 2; A., 52, 1, _b_. Comp. 1, 124. The Cognate Accusative is susceptible of a great variety of translations. 'Is this the stuff that you get pale on?' (Pretor). 'Is this what makes you pale?' --#prandeat#: The _prandium_, originally a military meal, was dear to the military stomach. Comp. _#impransi# correptus voce magistri_, Hor., Sat., 2, 3, 257.

86. #his#: Abl. Conington makes it a Dative, and cites an evident Abl. to prove it, Verg., Aen., 4, 128. Jahn comp. Hor., Sat., 2, 8, 83: _ridetur fictis rerum_. --#multum#: with _torosa_, according to Jahn.

87. Conington notices the grandiloquence of the line. 'Cloth of frize' is often 'matched' with 'cloth of gold' in Persius. --#naso crispante#: 'curling nostrils.' The mob laughs, the soldiers snicker. The listening rabble is frankly amused. The crew to which the centurion belongs sneer too much to laugh out. Or perhaps the poet makes the distinction between the general _ridere_ (+gelan+) and the mocking laughter of _cachinnare_ (+kanchazein+).

88-106. It is strange, as Pretor observes, that the sudden change introduced by this line should not have been noticed by the commentators. With a more mature artist there would be a suspicion of dislocation. As it is, the unity of the Satire would gain by omitting 66-87. Persius composed slowly, and we find here as elsewhere traces of piecemeal work.

The preacher takes up his parable. A man feels sick, consults a physician, lies by; is more comfortable, takes a fancy to a bath and a draught of wine. He meets a friend, perhaps his medical friend, on the way. 'My dear fellow, you are pale as a ghost.' --'Pshaw!' --'Look out! You are yellow as saffron, and bless me! if you are not swelling.' --'Pale? Why, you are paler than I am. Don't come the guardian over me. My guardian has been dead a year and a day.' --'Go ahead, I'm mum.' --He goes ahead, stuffs himself, takes his bath. While he is drinking a chill strikes him, and he is a dead man. No expense spared on the funeral. 'You can't mean that for me,' says a literalist. 'If I'm sick, you are another. I have no fever, no ague.' Nay, but you are subject to the worst of diseases-- to the fever of covetousness, the fever of lust, to daintiness with its sore mouth, to fear with its cold chill, and, worse than all, to the raging delirium of anger.

88. #inspice#: +episkepsai+, a medical term. Comp. Plaut., Pers., 2, 5, 15. --#nescio quid#: G., 469, R. 2; A., 67, 2, _e_. _Quid_ is the Accusative of the Inner Object. 'I have a strange fluttering at my heart.' --#aegris#: 'out of order.' As _aegris_ is emphatic, co-ordinate in English. There is 'something wrong about my throat _and_--'

89. #exsuperat#: Neuter. Comp. _#exsuperant# flammae_, Verg., Aen., 2, 759. --#gravis#: 'foul.' So Ov., A. A., 3, 277: _#gravis# oris odor_. --#sodes#: The original form is commonly supposed to be _si audes_ (_saudes_), Plaut., Trin., 2, 1, 18; from _audeo_ (comp. _avidus_), 'if you have the heart,' 'an thou wilt,' A., 35, 2, _a_. Others put _sodes_ under SA (pron.), as akin to _sodalis_, and comp. +êtheios+, 'own dear friend,' '_mon cher_.' See Vanicek, _Lat. Etym. Wb._, S. 165. _Sodes_ = _socius_ is an old tradition.

90. #requiescere#: 'keep quiet.' --#postquam vidit#: with a causal shade. See 5, 88; 6,10, and G., 567; A., 62, 2, _e_.

91. #tertia nox#: The patient thinks that he has the more common semitertian, whereas he has the quartan. When the third night comes without a chill, he fancies that he is safe.

92. #de maiore domo#: The 'great house' is clearly that of a rich friend, rather than that of a large dealer. Casaubon compares Juv., 5, 32: _cardiaco numquam cyathum, missurus amico_. --#modice sitiente lagoena#: Thirst and capacity are near akin; a flagon of moderate thirst is a flagon 'of moderate swallow,' as Conington renders it. The personification of the flagon is old and not uncommon. See the humorous epigram, Anthol. Pal., 5, 135.

93. #lenia Surrentina#: _Lenia_ is either 'mild' or 'mellow.' The Surrentine was a light wine often recommended to invalids, Plin., H. N., 14, 6, 8; 23, 1, 20. --#loturo#: He asks _before_ bathing; he drinks _after_ bathing. For the custom Jahn compares Sen., Ep., 122, 6. --#rogabit#: So Jahn (1868) and Hermann. Jahn (1843) reads _rogavit_, like the Greek Aorist in descriptions. The Future makes it more distinctly a supposed case.

94. #videas#: rather optative than imperative in its tone.

95. #surgit#: 'is swelling,' 'getting bloated.' --#tacite#: 'insensibly' (Conington). --#pellis#: 'hide.' Comp. Juv., 10, 192: _deformem pro cute #pellem#_.

96. #At tu deterius#: _Le trait est comique. Ce serait de la gaieté, si Perse savait rire_, Nisard. --#ne sis mihi tutor#, etc.: Proverbial. So Hor., Sat., 2, 3, 88: _ne sis patruus mihi_.

97. #iam pridem sepeli#: Comp. _Omnes composui. Felices! Nunc ego resto_, Hor., Sat., 1, 9, 28. _Sepeli_ for _sepelii_ (_sepelivi_), a rare contraction. --#turgidus his epulis#: Hor., Ep., 1, 6, 61: _crudi #tumidique# lavemur_, and comp. Juv., 1, 142 seqq: _paena tamen praesens, cum tu deponis amictus | #turgidus# et crudum pavonem in balnea portas | hinc subitae mortes atque intestata senectus_. --#hic#: 'our man.' --#albo ventre#: _Turgidus epulis_ is one feature, _albo ventre_ another. _Ventre_ does not depend on _turgidus_. The color (+leukos+) is a sign of weakness and sickness. The swollen belly makes a ghastly show. --#lavatur#: 'takes his bath.' Comp. G., 209; A., 39, _c_, N.

99. #sulpureas mefites#: _Mefitis_ is originally the vapor from sulphur-water; hence the propriety of the epithet _sulpureas_.

100. #calidum triental#: The wine was heated to bring out the sweat. _Bibere et sudare vita cardiaci est_, Sen., Ep., 15, 3. --#triental#: restored by Jahn (1843) for _trientem_, to which he returned in 1868. _Triens_ is the measure, 1/3 sextarius, _triental_ would be the vessel. Comp. with this passage Lucil., 28, 39-40 (L. M.): _ad cui? quem febris una atque una +apepsia+ | vini inquam #cyathus# unus potuit tollere_.

101. #crepuere#: Vivid Aorist, not a simple return to the narrative form. Comp. 5, 187. For the Greek, which Persius imitates, see Kühner, _Ausf. Gramm._ (_2te Ausg._), 2, 138. --#retecti#: He shows his teeth when he chatters.

102. #uncta#: Remember the large use of oil in Italian cookery. --#cadunt# = _vomuntur_, but there is a certain helplessness in _cadunt_. --#pulmentaria#: originally +opson+, 'relish,' afterward 'dainties.' See the Dictionaries.

103. #hinc#: 'hereupon.' --#tuba#: Trumpets announced the death, and trumpets were sounded at the funeral. See Hor., Sat., 1, 6, 42. --#candelae# = _cerei_, 'wax lights,' supposed by Jahn and others to have been used chiefly when the death was sudden, on the basis of Sen., Tranq., 11, 7. --#tandem#: 'After all the preliminary performances' (Macleane). --#beatulus#: +makaritês+. Jahn cites Amm. Marcell., 25, 3: _quem cum #beatum# fuisse Sallustius respondisset praefectus, intellexit occisum_. 'The dear departed' (Conington). 'Our sainted friend.' --#alto#: A mark of a first-class funeral.