Part 16

52-61. Our aims, our lives are one. But 'many men, many minds.' Each has his passion-- the merchant, the man of ease, the lover of sport, the gamester, the rake-- but they have to reckon with disease at last, and groan over the failure of their lives.

52. #Mille hominum species#: The Schol. quotes Hor., Sat., 2, 1, 27: _quot capitum vivunt, totidem studiorum | milia_. Proverbial is Ter., Phorm., 2, 3, 14: _quot homines, tot sententiae: suos cuique mos_. --#usus rerum#: 'practice of life,' 'practice.' See 1, 1, note. --#discolor#: 'of various hue.'

53. #velle suum cuique est#: Comp. Verg., Ecl., 2, 65: _trahit sua quemque voluptas_. On _velle suum_, see 1, 9. --#nec uno vivitur voto#: Comp. 2, 7: _aperto vivere voto_. The negative form of a proposition following the positive strengthens it. _Nec uno_, 'far different.' With the examples that follow, Jahn comp. Hor., Ep., 1, 18, 21 seqq.

54. #mercibus mutat piper#: On the Abl., see G., 404, R.; A., 54, 8. The normal construction is _merces mutat pipere_; the other does not occur in archaic Latin nor in model prose. Horace is the first to use it, e.g., Od., 3, 1, 47; Epod., 9, 27. Livy introduces it into prose, but employs it only once (5, 30, 3). So Dräger, _Histor. Syntax_, § 235. --#sub sole recenti#: The Schol. comp. Hor., Sat., 1, 4, 29: _hic mutat merces #surgente a sole# ad eum quo | vespertina tepet regio_.

55. #rugosum piper#: 'wrinkled pepper,' 'shrivelled pepper,' the shrivelling being the effect of the hot Eastern sun. None of your Italian pepper, but the genuine Eastern article. See note on 3, 75. --#pallentis cumini#: like _pallidam Pirenen_, Prol., 4. attribute for effect, an imitation and, strange to say, without attempt at enhancement, of the _exsangue cuminum_ of Hor., Ep., 1, 19, 18. _Cuminum pallorem bibentibus gignit_, Plin., H. N., 20, 14, 57. Cumin was considered an indispensable condiment. The large use of it is shown by the compounds in Greek (+kuminodochê-- thêkê, kte+)-- see Seiler ad Alciphron., 3, 58-- and it ranks with pepper in Petron., 49; with salt in Alexis, fr. 169 (3. 465 Mein.). Add Plutarch, Quaest. Conv., 5, 10.

56. #inriguo somno#: _Inriguo_ is active. Sleep waters him, as it were, and increases his fat. Comp. Verg., Aen., 3, 511: _fessos sopor #inrigat# artus_. 'Dewy sleep' is almost too sweet for the passage. König, a prosaic soul, thinks of the 'sweaty sleep' of a man who is gorged with meat and drink.

57. #campo#: The gymnastic exercises of the _campus_, and especially of the _campus Martius_ in Rome, are familiar. See Hor., Od., 1, 8, 4; Ep., 1, 7, 59; A. P., 162, referred to by Jahn. --#decoquit# = _coquendo vires absumit_. The word is employed of a man who has used up, run through, his means. So Cic., Phil., 2, 18, 44: _tenesne memoria praetextatum te #decoxisse#_? Here it is the man who is used up, who is made to go to pot.

58. #putris#: Gr. +takeros+. 'In wanton dalliance melts away' (Gifford). --#lapidosa cheragra#: Comp. Hor., Ep., 1, 1, 31: _nodosa #cheragra#_. The chalk-stones of gout are compared with hailstones.

59. #fregerit#: Perf. Subj. in a generic sense. G., 569, R. 2 (end). Comp. _postquam illi iusta cheragra | #contudit# articulos_, Hor., Sat., 2, 7, 15 seqq. --#veteris ramalia fagi#: The comparison is between the fingers and the knotty boughs. Comp. Hesiod's +pentozos+, O. et D., 744. --#fagi#: _Fagus_, +phêgos+, and 'beech' (BHAG) are etymologically, but not botanically, the same. See Curtius, _Grundzüge_, No. 160.

60. A forcible passage, on which Conington says: 'The conception here is of life passed in a Boeotian atmosphere of thick fogs and pestilential vapors, which the sun never penetrates-- probably with especial reference to the pleasures of sense, of which Persius has just been speaking. So the "vapor, heavy, hueless, formless, cold," in Tennyson's "Vision of Sin."' --#crassos dies#: _sub crasso aere_ (Jahn). --#transisse#: Heinr. comp. Tib., 1, 4, 33: _vidi iam iuvenem, premeret cum serior aetas, | maerentem stultos #praeteriisse# dies_. --#lucem palustrem#: 'boggy' = 'foggy light' is 'light choked by fog.' _Crassos dies lucemque palustrem_ must be connected closely-- 'gross days in foggy light'-- so as to get rid of an awkward Zeugma with _transisse_.

61. #sibi#: with _ingemuere_ (Conington). --#iam seri#: 'too, too late.' On _iam_, see v. 33. On _seri_, G., 324, R. 6; A., 47, 6. --#ingemuere#: like the Gr. Aorist. Comp. v. 187 and 3, 101. G., 228, R. 2; A., 58, 5, _c_. 'Heave a sigh' (Conington). --#relictam#: _anteactam_ (Casaubon). _Iam post terga #reliquit# | sexaginta annos_, Juv., 13, 16.

62-65. Contrast of Cornutus's noble mission. His creed the only creed for life.

62. #at#: in lively contrast. --#nocturnis#: Comp. 1, 90. --#inpallescere#: Comp. 1, 26.

63. #purgatas#: _Purgare_ is an agricultural term like our 'clean,' and the metaphor is kept up. The field is the ear. --#inseris#: where we should expect _seris_.

64. #fruge Cleanthea#: Cleanthes is selected here on account of his strict life and virtuous poverty, in opposition to the luxury and wealth of the _Romulidae_, as Knickenberg remarks, l.c. p. 9. --#petite#: Mr. Pretor supposes that this is Cornutus's invitation to the world. But if Cornutus speaks here, where does Persius come in again?-- unless he takes up the cudgels for his master in v. 66.

65. #finem# = +telos+. --#miseris#: 'wretched else.' --#viatica#: Jahn quotes Diog. Laert., 1, 5, 80: #+#ephodion# apo neotêtos eis gêras analambane sophian+; and 5, 11, 21: +kalliston #ephodion# tô gêra hê paideia+. --#canis#: G., 195, R. 1.

66-72. 'There is time enough for that,' says an impersonal sinner. 'To-morrow will do as well.' '"To-morrow, and to-morrow, and to-morrow." To-morrow never becomes to-day.'

66. #Cras hoc fiet#, etc.: 'I will do this that you ask of me to-morrow.' 'You will do to-morrow just what you are doing to-day.' Jahn comp. Ov., R. A., 104: _Cras quoque fiet idem._ Hermann arranges: _Cras hoc fiet idem. Cras fiet?_ 'This will, can be done to-morrow as well as to-day.' 'To-morrow, you say?' Comp. Petron., 82: _quod hodie non est, cras erit_.

67. #nempe diem donas#: 'Well, what of it? Suppose I go on the same way to-morrow; it will only be a day-- a great present, forsooth, to be haggling about!' On _nempe_, see G., 500, R. 2. --#cum venit-- consumpsimus#: more lively than _cum venerit-- consumpserimus_ (G., 229). One clause is involved in the other. G., 236, R. 4. This seems to be better than making _venit_ iterative, and _consumpsimus_ an Aoristic Perf.

69. #egerit#: 'unloads,' 'carts off.' _Egerere_ is the opposite of _ingerere_ (v. 6). Comp. Sen., Ep., 47, 2: _venter maiore opera omnia e#gerit# quam in#gessit#_. Jahn makes _egerit_ = _impulerit_, in order to save the figure. Compare _truditur dies die_, Hor., Od., 2, 18, 15, and Petron., 45: _dies diem trudit_; and 82: _vita truditur_. But even this does not save the figure, and the sudden change of metaphor is in Persius's vein. --#paulum erit ultra#: 'To-morrow will always be a little further on,' is the common rendering, the figure changing at this point.

70. #quamvis--vertentem#: A later construction. G., 611, R.; M., 443, Obs. --#cantum#: 'tire.'

72. #cum curras#: 'seeing that you are running.' Here _cum_ is nearly equivalent to _si_, as it is thrown by _sectabere_ into the future, and is thus made hypothetical. Comp. G., 591, R. 3, and 584.

73-90. What men need is Liberty-- not the freedom of the city, which insures a quota of damaged corn; not the freedom of the freedman, which gives a slave a name to be free, while he is yet a slave; but the liberty wherewith Philosophy sets men free. The freedman demurs to this hard doctrine, but a Stoic adept silences him by his 'Short Method.'

73. #hac, ut, quisque#: _Hac_ is the adverb, _ut_ = _qua_, _quisque_ = _quicunque_ (comp. _quandoque_ = _quandocumque_, 4, 28), a sad complex of harshnesses, which may be rendered thus: 'Liberty is what is wanted; not after the prevalent (G., 290, 7) fashion, by which each man that has worked his way up to a Publius in the Veline tribe is owner of a ticket for a ration of musty spelt.' Other readings, such as _hac quam ut quisque_ (Passow), _hac qua quisque_ (Meister), are mere devices to relieve the grammatical situation, which is doubtless unnatural in the extreme, as _hac_ seems to belong to _libertate_, and _ut quisque_ is a familiar combination. Conington makes _non hac_ the beginning of an independent sentence, and translates: 'It is not by _this_ freedom that every fire-new citizen, who gets his name enrolled in a tribe, is privileged to get a pauper's allowance for his ticket.' --#Velina#: Comp. Hor., Ep., 1, 6, 52: _hic multum in Fabia valet, ille #Velina#_. The Veline was one of the last two tribes instituted (Becker, _Rom. Alt._, 2, 1, 170), and is supposed by some to be one of the four city tribes to which the _libertini_ were restricted. The name of the tribe to which a man belongs is put in the Abl. (as a whence case). So _M. Larcius L. f. #Pomptina# Pudens_ (Becker, l.c. 198).

74. #Publius#: Only freemen were entitled to the _praenomen_. Comp. Hor., Sat., 2, 5, 32: _#Quinte#, puta, aut #Publi# (gaudent praenomine molles | auriculae_). --#emeruit#: literally 'has served his time' (of a soldier), 'has worked his way up to be a Publius' (supplying _esse_). --#tesserula#: the well-known _tessera frumentaria_, Suet., Aug., 41.

75. #Quiritem#: Rare in the Singular (Schol.).

76. #vertigo#: the 'twirl' of the familiar process of _manumissio per vindictam_. 'The lictor touched the slave with the _vindicta_, the master turning him round and "dismissing him from his hand" with the words _Hunc hominem liberum esse volo_' (Conington). --#facit#: is causal as well as _faciat_. G., 627, R.; A., 63. --#Dama#: +Dêmas = Dêmêtrios+; according to others for +Dêmeas+ (Mehlhorn, _Gr. Gr._, 183), a common slave's name. --#non tressis#: Jahn comp. _#non semissis# homo_, Vatin. ap. Cic., Fam., 5, 10, 1.

77. #vappa#: 'dead wine,' hence 'mean liquor.' --#lippus#: the effect of drinking. --#in farragine tenui#: 'in the matter of,' and hence 'for a poor feed of corn.'

78. #verterit--exit# = _si verterit-- exit_. G., 257; A., 57, 5. Comp. v. 189. The Perf. is aoristic, 'give him a whirl.' --#momento#: literally by the 'motion,' 'by virtue,' 'by the act of whirling.' 'By dint' would give an ironical turn.

79. #Marcus#: as _Publius_, v. 74. Jahn cites an inscription: M · FVFIVS · M · L · DAMA. --#papae#: Ironical admiration. 'Wondrous change! Every body will trust this thief, this liar now!' _Papae_ (Gr. +papai, babai+). 'Whew!' 'Prodigious!' --#recusas?# Fie on you, if you do! See note on 4, 1.

80. #adsigna tabellas#: 'your hand and seal to this document,' 'witness this document.'

82. #mera#: 'pure and simple' (ironical). --#pillea#: See 3, 106.

83. #An quisquam-- Bruto#: These words are generally assigned to Dama, and it is certainly more humorous to make the promoted stable-boy argue in mood and figure than to rake up one of Persius's dead-alive spectators, as König does, and after him Pretor. _Quisquam_, because of the negative answer expected. See 1, 112, and G., 304; A., 21, 2, _h_.

84. #ut voluit#: The Stoic formula did not differ from the popular definition. Certainly it does not sound recondite to say: _libertas est potestas vivendi ut velis_, Cic., Parad., 5, 1, 34; or with Arrian, Diss., 4, 1, 1: +eleutheros estin ho zôn hôs bouletai+, but the words must be understood in their Stoic sense.

85. #Mendose colligis#: +phaulôs sullogizei+. 'Your syllogism is faulty.' 'Marcus, thou reasonest ill.'

86. #stoicus hic#: 'our Stoic friend' (Conington). Persius himself. --#aurem# --#lotus#: Comp. v. 63 and 1, 126. _Lotus_ may be reflexive. G., 332, R. 2; A., 53, 3, _c_, R. --#aceto#: Vinegar was used in cases of deafness, Cels., 6, 7, 2, 3 (König).

87. #accipio--tolle#: 'Persius admits the major, but denies the minor; denies both that the man has a will (_volo_) and that he is free (_licet_) to follow it' (Conington). Mr. Pretor limits the concession to _vivere_ (+to zên+), and explains: 'The mere fact that you are a living creature, I admit; the inference contained in _licet_ and _ut volo_, I altogether deny.' 'This dissection of the argument word by word' may be 'more in keeping with the character of the Stoic'-- the Stoics were great choppers of logic-- but it is not in keeping with the style of Persius, who is subtle every where except in his arguments.

88. #Vindicta#: the _festuca_, or 'wand,' with which the lictor struck the manumittend. See v. 76. --#postquam recessi#: with a causal tone. See note on 3, 90. --#meus#: 'my own man,' hence 'my own master' (G., 299, R.); _mei iuris_ (Schol.).

90. #Masuri rubrica#: 'The canon of Masurius.' 'Masurius Sabinus, an eminent lawyer, lived in the reigns of Tiberius and Nero, and wrote a work in three books, entitled _Ius Civile_.' _Rubrica_, 'because the titles and first few words of the laws were commonly picked out with vermilion. Comp. _perlege #rubras# | maiorum leges_, Juv., 14, 192' (Pretor, after Jahn). A low creature like Dama has a soul that is not above the statute-book; lofty spirits, like our Stoic, and believers in the higher law sneer at the canon and its maker. So Marc. Antonin., ap. Front., Ep., 2, 7 (p. 32 Naber), speaks of _deliramenta Masuriana_. Comp. Quint., 12, 3, 11. --#vetavit#: for _vetuit_, reminds us of the slip of another youthful genius, Kirke White, and his 'rudely blow'd.' There is no sufficient warrant for the form.

91-131. A Stoic sermon. Text: Do nothing that you will spoil in the doing. You know nothing as you ought to know it, and you can do nothing as you ought to do it. You are ignorant of the first principles of morals; you have no control over your desires, your appetites. You may call yourself free, but you are a slave for all that. For one master without, you have a legion of masters within.

91. #Disce#: Comp. 3, 66. --#naso#: the simple Abl. as a whence case. Comp. 1, 83. The nose is the familiar seat of anger. Theocr., 1, 18: +kai hoi aei drimeia chola poti #rhini# kathêtai+. For Biblical parallels, see Gesenius or Fürst, s.v. [Hebrew] ++af++. The anger is shown by snorting, or, as here, by snarling. --#rugosa#: Comp. _#corruget# nares_, Hor., Ep., 1, 5, 23. --#sanna#: 1, 62.

92. #dum revello#: '_while_ I _am_ plucking' = '_until_ I _have_ plucked.' See note on v. 10. --#veteres avias#: 'old grandmothers,' for 'inveterate, rooted, grandmotherish notions.' Comp. _patruos sapere_, 1, 11, and +ho legomenos #graôn# huthlos+, Plat., Theaet., 176B. --#de pulmone#: The lung is the seat of pride in 3, 27 (comp. _suffla_, 4, 20). Jahn regards it here as the seat of wrath.

93. #erat#: 'as you thought.' G., 224, R. 3; A., 58, 3, _d_. --#tenuia rerum officia#: 'mastery of the subtle distinctions of duty.' _Tenuia_, a trisyllable, as often. G., 717. _Rerum_, parallel with _vitae_. See 1, 1.

94. #usum rapidae vitae#: 'the right management of the rapid course of life.' The metaphor is taken either from a river (_#rapidus# amnis, #rapidi# fluminum lapsus, #rapidum# flumen, #rapidus# Tigris_, Hor.), which sweeps away the man who does not understand its current, or from a race-course in which there is no stopping, as Conington thinks (3, 67). Others understand _rapidae_ simply as 'fleeting.'

95. #sambucam#: The ordinary translation, 'dulcimer,' is not strictly correct, though 'dulcimer' suggests the exotic refinement of the _sambuca_, a four-stringed instrument of Eastern origin, synonymous with cultivated luxury. --#citius aptaveris#: +thatton an harmoseias+; written out = _citius aptaveris quam praetor det_, but it is better not written out. Notice the Perf. Subj. 'You would sooner _succeed in making_ a dulcimer fit, sooner _get_ a dulcimer _to fit_ [the hand of] a gawky camp-porter.' --#caloni#: used in its original sense of a soldier's hewer of wood and drawer of water. Persius, who has no admiration for soldiers themselves, would naturally select a soldier's drudge as a type of awkwardness and stupidity. So, in effect, Conington. --#alto#: We combine 'tall and gawky;' 'hulking' (Conington). Comp. the sneer at the _#ingentis# Titos_, 1, 20, and _Pulfennius #ingens#_, 5, 190, and the +anêr #triskaidekapêchus#+ of Theocr., 15, 17.

96. #stat contra#: 'confronts,' 'stops the way.' Jahn comp. Mart., 1, 53, 12: _#stat contra#, dicitque tibi tua pagina: Fur es_, a parallel which no conscientious commentator can quote without qualms. Juv., 3, 290: _#stat contra# starique iubet_. --#ratio#: 'Right reason' here is equivalent to _natura_ below, which is itself equivalent to _publica lex hominum_. See Knickenberg, l.c. p. 20 seqq. --#secretam#: 'private.' --#garrit#: It is hard choosing between _gannit_ and _garrit_. Martial has _#garrire# in aurem, in auriculam_, 1, 89, 1; 3, 28, 2, and _aurem dum tibi praesto #garrienti#_, 11, 24, 2; Afran., ap. Non., 452, 11 (283 Ribb.): _#gannire# ad aurem numquam didici dominicam_.

97. #liceat#: with reference to v. 84.

98. #publica lex hominum naturaque#: 'The universal law of human nature.' Of course in the peculiar Stoic sense. See note on 3, 67. 'The doctrine of a supreme law of Nature, the actual source and ideal standard of all particular laws, was characteristic of the Stoics, and lay at the bottom of the Roman juristical notion of a _ratio naturalis_ or _ius gentium_' (Conington).

99. #teneat actus#: As _tenere cursum_ is sometimes used in the sense of 'check a course,' 'refrain from a course,' so _tenere vetitos actus_ means to refrain from, or, as Pretor translates, 'hold in abeyance forbidden actions.' To this effect König. But as _tenere cursum_ is also used in the sense of 'hold a course, keep on a course,' Jahn's version, which makes it a law of nature for weak ignorance to pursue forbidden actions, is not without justification. In that case _fas est_ = 'it is to be expected,' as in _operi longo fas est obrepere somnum_. For the thought of the necessity of sin for the ignorant, see v. 119. But the immediate context favors the former interpretation. Casaubon's _tenere vetitos_ = _habere pro vetitis_ is without warrant in usage.

100-104. Popular illustrations of the doctrine drawn from medicine and navigation, and from Hor., Ep., 2, 1, 114: _navem agere ignarus navis timet: abrotonum aegro | non audet, nisi qui didicit dare_.

100. #certo conpescere puncto#, etc.: 'although you do not know how to check [that is, to bring to the perpendicular and keep there] the tongue or index [of the steelyard by putting the equipoise or pea] at a certain point.' 'Although you do not know how to use the steelyard' (_statera_). On the _examen_, see 1, 6; _punctum_ is one of the points or notches (_notae_) on the graduated arm. With _nescius conpescere_ comp. _callidus suspendere_, 1, 118, and Prol., 11. --#natura# = _lex_, as above.

102. #peronatus#: The _pero_ was a thick boot of raw-hide, _crudus pero_, Verg., Aen., 7, 690, and Juv., 14, 186: _quem non pudet alto | per glaciem #perone# tegi, qui summovet Euros | pellibus inversis_ (Jahn). The _peronatus arator_ is a clodhopper, a country bumpkin.

103. #luciferi rudis#: Not a good stroke. Some knowledge of the stars was necessary for the ploughman himself, as Casaubon remarks. See Verg., Georg., 1, 204 seqq. So notably of the Pleiades, Hesiod, O. et D., 383. 615. --#Melicerta#: Portunus, patron of sailors, Verg., Georg., 1, 437. --#perisse#: Comp. Hor., Ep., 2, 1, 80: _clament #periisse# pudorem | cuncti paene patres_.

104. #frontem#: the seat of modesty for modesty itself. In English, 'face,' 'front,' and 'forehead' are used for the absence of modesty; but 'frontless' and 'effrontery' accord with the usage and in Juv., 13, 242: _quando recepit | eiectum simul attrita de fronte pudorem?_ --#de rebus#: 'from the world,' or omitted. See 1, 1. --#recto talo#: Comp. Hor., Ep., 2, 1, 176: _cadat an #recto# stet fabula #talo#_. Jahn comp. further Pind., Isthm., 6, 12: +orthô estasas epi sphurô+, and Eur., Hel., 1449: +orthô bênai podi+. Transl. 'uprightly.'

105. #ars#: Philosophy. [_Philosophus_] _#artem# vitae professus_, Cic., Tusc. Dis., 2, 4, 12; _sapientia #ars# est_, Sen., Ep., 29, 3. --#speciem#: Jahn gave up in 1868 the hopeless _specimen_ of 1843, which left _qua_ in the next line utterly unprovided for. That this aberration of a distinguished scholar should have been followed at all is a sad instance of _Nachbeterei_-- a German word, not exclusively a German vice.

106. #ne qua#: sc. _species_. _Ne_ because of the general notion of apprehension in the sentence, as after _videre_. G., 548, R. 2; A., 70, 3, _e_. --#subaerato auro#: _Subaeratus_ is a translation of +hupochalkos. Hupochalkon nomisma+ is literally a coin (of gold or silver) with copper underneath. Of course we should say gilt or silvered copper coin. _Subaerato auro_, Abl. Abs. --#mendosum tinniat#: With _mendosum_ comp. _sonat vitium_, 3, 21; _solidum crepet_, v. 25; with _tinniat_, Quint., 11, 3, 31: _sonis homines, ut aera #tinnitu#, dinoscimus_. Translate the line: 'that no [seeming truth] give a faulty ring, due to the copper underneath the gold.'

107. #forent#: On the sequence, see G., 511, R. 2; A., 58, 10, _a_.

108. #ilia prius creta#, etc.: Comp. Hor., Sat., 2, 3, 246: _sanin #creta# an #carbone# notandi_.

109. #modicus voti#: On the Gen., see G., 374, R. 2; A., 50, 3, _c_. --#presso lare#: 'Your establishment within your means?' _Pressus_ opposed to _diffusus_. --#dulcis#: 'indulgent.' Observe the 'sweet reasonableness' of the ancient religionist. He, too, was an apostle of 'sweetness and light.'

110. #iam nunc-- iam nunc#: 'At the very moment,' 'just at the right time,' hence 'at one instant, at another.' --#astringas# --#laxes#: 'shut tight-- open wide.' --#granaria#: 6, 25, Plural of abundance. Comp. 2, 33.

111. #inque luto#: It was a favorite trick of the Roman boys to solder a piece of money to a stone in the pavement, in order to have a laugh at any one who might stoop to pick it up (Scholiast). Similar pranks are common enough now. Comp. Hor., Ep., 1, 16, 63: _qui liberior sit avarus | in triviis fixum, cum se demittit ob assem | non video_.

112. #glutto#: On the formation, see _cachinno_, 1, 12. 'Lickerish-mouthed that you are' would give the coarse tone. --#salivam#: Doth not our mouth water? --#Mercurialem#: Excited by gain and not by food. See 2, 12. 'Water of treasure-trove' (Conington).

113. #haec mea sunt, teneo#: The commentators notice the legal tone. --#cum dixeris#: G., 584.

114. #-que ac#: a rare combination. --#praetoribus ac Iove dextro#: a kind of Zeugma = _praetoribus [auctoribus] et Iove dextro_, 'by the grace of the praetors and Jove.' The Jupiter here meant is the _Iuppiter Liberator_ (+Zeus eleutherios+), so famous in connection with the death of Persius's friend, Thrasea Paetus, Tac., Ann., 16, 35. See Introd., xiii.

115. #sin#: '(if not) but if,' G., 593; A., 59, 1, _a_; Ribbeck, l.c. 14. --#cum#: 'whereas,' 'after,' adversative. --#nostrae farinae#: 'one of our grain, batch, set,' 'one of our kidney'-- doubtless a proverbial expression. The metaphor is taken from the mill or from the bakery. The batch referred to is the Stoic school. Of course the statement is ironical. 'Whereas (to judge by your bold pretensions to liberty) you were a little while ago in our set.'