Mores hominum = The manners of men / described in sixteen satyrs by Juvenal, as he is published in his most authentick copy, lately printed by command of the King of France ; whereunto is added the invention of seventeen designes in picture, with arguments to the satyrs ; as also explanations to the designes in English and Latine ; together with a large comment, clearing the author in every place wherein he seemed obscure, out of the laws and customes of the Romans, and the Latine and Greek histories, by Sir Robert Stapylton, Knight.

The Comment UPON THE THIRTEENTH SATYR.

VErse 2. The first of punishments] Is the Malefactors Consci∣ence. Magna est vis, &c. Great is the power of Conscience on both parts; that neither the innocent can fear, and yet guil∣ty men ever have their punishments before their eyes. Cic.

Verse 4. Praetor.] The Praetors, in their institution, were Deputies to the Consuls, when the Wars impeded their administration of Justice to the people. At first there was but one sworn Praetor: afterwards, Cau∣ses multiplying, the Praetor Peregrinus, or Country Praetor, was added, and the number at last encreased to 18. The two first Praetors (Presidents of the Centumvirall Ballot. Plin.) were they that ought to have done justice to Calvinus: for to their Jurisdiction it belonged, to give judgement in Cases of equity, and to decree restitution for money or goods unlaw∣fully detain'd. Rosin. Ant. Rom. lib. 7. cap. 11.

Verse 6. Thy Trustee's broken faith.] Perditissimi hominis est, &c. It is the part of a Villain, at once both to break friendship, and to deceive him that had not been damnified, if he had not trusted. idem.

Verse 11. We must not let our grief.] Neve tam graviter, &c. We must not take those misfortunes so grievously which by no councell we can a∣void:

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and by calling to mind the like fortunes of others, we may know that ours is no new accident. Cic.

Verse 16. A sacred Trust.] Aristotle in his Problems queries, Why there is more injustice in denying a Trust, then a Debt? He answeres, Either be∣cause it is base to wrong a Friend: or because a greater injury is committed; For, besides the Loss, Faith is violated.

Verse 17. Capito.] L. Fonteius Capito, when Nero Caesar reigned, was Collegue in the Consulship with C. Vipsanius. From hence may be computed the time when Juvenal lived and writ this Satyr, viz. in the se∣cond year of the Emperor Hadrian. in the year of Rome 872. See Lips. lib. 4. Epist. Quaest. Epistola 20.

Verse 20. That Science.] Philosophy; especially in the Stoicks books, that bid every man look for all manner of evils and adversities. If they happen, things foreseen will be suffered with more ease: if they happen not, that which is beyond Hope should be accounted Benefit. Read Se∣neca and Epictetus. Magnitudinis animi proprium est, &c. It is proper to great spirits, to fear nothing, to despise all humane things, and to think no∣thing that can happen to man insufferable. Cic.

Verse 32. Thebes,] That had as many Gates as Nile had Mouths, viz. 7. But then you must understand Thebes in Boeotia; for Thebes in Aegypt had a hundred. Sat. 15.

And Thebes lyes with her hundred Gates inter'd.

The seaven Mouthes of Nile are named in the Comment upon Sat. 6.

Verse 33. Ninth Age.] Juvenal reckons one Age more then the Tuscan Soothsayers: yet they were thought great men, as appears in this Satyr.

—the Faith prodigious looks, Worthy to be in Tuscan Soothsay'rs books Recorded—

The Question was, What the shrill and mournfull sound of the trumpet signified, which in a clear skie and hot day the Romans heard in the aire? Resolved by the Tuscan Soothsayers, That it portended the End of that Age of the World, and the Beginning of another Age. For, the World was to have eight Ages, different in lives and manners: to every one of these God had limited a certain time, within the compass of the great year. Now, at the going out of one Age, and the coming in of an∣other, the Earth or Heaven produces some Prodigie whereby the Ma∣sters in this knowledge presently discern, that men will alter in their lives and manners; and accordingly be more or less favoured by the Gods, then those of the former Age. Plut. in Syll. But their eight Ages might be named by severall Metalls: Gold, Silver, Electrum, Brass, Copper, Tin, Lead, and Iron: therefore Juvenal adds a ninth,

—worse then the Iron times; Nature no mettle hath to name our crimes.

Verse 37. Vocall Sportula.] The Men (or rather Voices) that feed up∣on the meat-Sportula of Faesidius the Lawyer, which obliges them to cry him up when he pleads his Clients Causes.

Verse 39. Childs bubbles.] The bullaes or bubbles, worn by the Chil∣dren of the Romans, vid Sat. 5.

Verse 46. Old Saturn,] Called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Time, and still painted with a Sythe. In his reign the Poets (supposing it to be the beginning of Time) fancied the Golden Age, or the purest World, men being then ignorant of vices; which ignorance of vice (as Justin saith of the Thracians) brought

the Barbarians to more perfection, then ever the Philosophers attained by the Knowledge of Virtue. See the beginning of the Com. upon Sat. 6.

Verse 48. Ida,] A Mountain, neer Troy, famous for the conceal∣ment of Jupiter from, his devouring Father, Saturn: as also for Paris; there he was bred amongst the Shepheards, and gave the golden Ball from Juno and Pallas to Venus: lastly for Ganymede, Son to the King of Troy, taken up from thence by the Eagle (as in the Comment upon Sat. 5.) and carried to Heaven, to be Cupbearer to Jupiter in place of Hebe, the Goddess of Youth; afterwards married to Hercules. This remove of Hebe incensed her Mother Juno against the Trojans, almost as much as the judgement of Paris in contempt of her beauty.

Verse 53. Liparene Workhouse,] One of the 7. Liparene Islands; cal∣led Ephesian by the Greeks, Vulcanian by the Latins. See the beginning of the Comment upon Sat. 1.

Verse 56. Atlas.] Juvenal thinks it great injustice to poor Atlas, that so many new Gods should come into Heaven to oppress him with their weight: one of the number being Hercules, that once eased him of his load.

Verse 65. Four years precedence.] Apud antiquissimos Romanorum, &c. Among the most ancient Romans, neither to the greatness of birth or wealth was more honour done; then by the younger to the elder persons, which they reverenced, and worshipped, almost as much as their Parents, and the Gell. lib. 2. cap. 15.

Verse 67. Depositum,] Any thing intrusted by a man to the faith of another man.

Verse 70. Tuscan Soothsayers.] The Romans had the art of Divina∣tion from the Tuscan Soothsayers, that presaged of future events by Pro∣digies:

which they still put upon record. See the former part of the Com∣ment upon this Satyr. Tit. Ninth Age.

Verse 73. A Lamb that's crown'd) With flowers, as all beasts sacri∣ficed were.

Verse 96. Aegaeus,] Father to Theseus the Founder of Athens.

Verse 99. Wishes his Son's head boil'd.] The Rogue, when he denies a sum of money deposited in his hands; after he hath sworn by all the Artillery of Heaven, will not stick to make Imprecations against himself; and wish, that he may fare like Thyestes, that eat the head of his own Son. See the end of the Comment upon Sat. 8. Only this perjur'd Villain would have worse sawce then Thyestes had: for, his story mentions no vinegar made in the Isle of Pharos, which is the sharpest in the world.

Verse 101. All things by chance were made] An opinion detested by Seneca, that sayes, Nature, Fate, Fortune, Chance, are all names of one and the same God.

Verse 102. No first Mover.] A Villain would gladly make himself believe there is no God, if he could: but, as my Lord of St. Albons obser∣ved, though the fool in his heart hath said there is no God, yet he hath not thought so. A vicen affirms; He that sees not God in nature, wants not only reason, but even sense.

Verse 104. Touch any Altars.] When a man would put a Trustee to his oath, he brought him into the Temple, and there made him swear, laying his hand upon the Altar. A great example of this custome, with the punishment of the perjured Rogue, we have in the history of Herodotus One Archetimus, in his journey, deposited a great summe of gold in the hands of his Host Cydias. When he returned, he asked for his gold: Cydias absolutely denyed it. After a long contest, the Plaintiff referred

himself to the Oath of the Defendant. Cydias scrupling at Perjury, resol∣ved to swear by Equivocation; and for that purpose put all the Gold into a great Cane. Upon his day, he appears in a sickly posture, leaning up∣on this Cane, walks with it to the Temple, and when he kneeled down at the Altar, gave it Archetimus, to hold till the ceremony should be ended. Then, lifting up his hands, he confessed upon Oath, that he had received the Gold wherewith he was charged, but withall he swore, that he had a∣gain delivered the same individuall Gold to the Defendant. Archetimus hearing this, in a fury threw upon the Marble floor the Cane, which with the outward violence, and weight within it broke to pieces, and out came all the Gold. Thus providence righted him: and Cydias, by report, dyed miserably.

Verse 109. Timbrels.] Gold, Silver, or Brass Timbrells, used in their ceremonies by the Priests of Isis, in whose Temple was the Image of Har∣pocrates with his finger cross his lips, and that Goddess, together with this God of Silence, were believed to send diseases into humane bodies.

Verse 113. Archigenes,] The greatest Physitian of Rome, the Roman Mayhern.

Verse 114. Anticira.] An Island, neer to the Maliack Gulfe and the Mountain Oeta, mentioned as part of Thessaly by Strab. lib. 9. In this Isle grows the black Hellebore, which cures an old Gout. Plin.

Verse 116. Nimble Ladas,] Foot-man to Alexander the great. He ran so nimbly, that the print of his foot was not seen upon the gravell. His Statue was set up at Argos, in the Temple of Venus, after he had won the foot-race in the Olympick Games. These sacred Games were instituted by Hercules in honour of his Father Jove, neer to the City of Olympia in Elis. These consisted of five Exercises; casting the Javelin, flinging the

Iron-ball, leaping, wrestling, and running foot-matches and Chariot-races: they began every five years, and ended in five dayes. The Con∣queror was crowned with an Olive-wreath, got in a Grove of Olives neer the City of Pisa in Elis; and therefore by Juvenal called Pisaean Olive boughs: and such honour was done him, that his Chariot came not in by the City gates, but the walls were pulled down, for him to enter at the breach. From these Games the Grecians had their Aera, or account of years, beginning with the first Olympiad, in the year of the Julian Period 3938.

Verse 119. Say the wrath of Heaven be great, 'tis slow.] Yet as slow as it is, sure it will be. Divine wrath by slow degrees proceeds to vengeance; but the long sufferance is payed for by the greatness of the punishment. Val. Max. Caesar sayes gravely, The Gods are accustomed, that men may be more afflicted with the change of their condition, sometimes to give wicked men prosperous success, and longer impunity.

Verse 131. Catullus,] The Author of the Comedy called Phasma, or the Phantasm, mentioned Sat. 8. wherein, it should seem, there was a spi∣rit or eccho, that answered and mockt some poor man, till it made him call as loud as Calvin cryed out upon his perjured Trustee, that is, saies my Author, as loud as Homer's Stentor, that was able to drown the cryes of fifty shouting together: or indeed as loud as Homer's Mars, that when he was wounded by Pallas, or Diomedes, roared louder then the cryes of an Army, when ten thousand men joyn battail. Hom. Iliad. lib. 5.

Verse 142. Bathyllus,] A rare Lutenist, and an excellent Mimick, to whom a Statue was set up at Samos in Juno's Temple, by the Tyrant Polycrates.

Verse 143. He,] That is Juvenal himself.

Verse 145. A Cloak.] The Cynicks wore two upper garments: the Stoicks only a thin Cloak. This is all the difference Juvenal puts be∣tween them; for their Doctrine was the same. They both contemned riches, and agreed in this Maxim, That Virtue needs no addition, but of it self is sufficient to make life happy.

Verse 146. Epicurus,] Father of the Epicurean Sect. He placed the Summum bonum, or felicity of Man, in Pleasure: not as Aristippus did, in the pleasure of the Body, but of the Mind; and in the absence of Pain. He condemned the Dialecticks, because he affirmed, that Philosophy might be taught in plain and easie words. He denyed the providence of the Gods in humane affaires. So much is ascribed to him by Lucretius, that he confidently avouches, Epicurus obscured the light of all the other Phi∣losophers, no less then all other heavenly bodies are darkned by the Sun. And though (from his opinion, that felicity consists in pleasure) all Voluptuaries, by a common mistake, are called Epicureans: yet we have, besides this place of Juvenal, good authority, that Epicurus was a most temperate man: contenting himself with a little Garden, and feeding upon Herbs; not to provoke hunger, but to satisfie it. Senec.

Verse 148. Philip,] A Country Chirurgion, yet his Apprentice had skill enough to bleed Calvin: therefore Juvenal, as somewhat a better Artist, undertakes his cure.

Verse 152. Thy dores may well be shut] It was the Roman custome, and is ours at Funerals and in the time of mouring, to shut up the dores, and darken the Rooms. Which the Satyrist wishes men would doe, that have lost their money; because they look upon it as a sadder calamity then the loss of friends or neerest relations: therefore, the grief being greater, why should the signes of grief be less?

Verse 162. Sardonix Seal.] A coat of Armes cut in a Sardonix; which pretious stone being laid up in a Lord's Cabinet, whereof he himself kept the key; there could be little probability that the impression should be counterfeited.

Verse 167. A white Hen.] Albae Gallinae filius, Son of a white Hen, was a Proverb with the Romans: amounting to as much, in point of good luck, as our English Proverb, Wrapt in's Mothers Smock.

Verse 180. Castor.] Castor and Pollux, Sons to Jupiter by Laeda, Tyn∣darus the King of Sparta's Wife, deceiv'd by Jupiter in the shape of a Swan, by whom she had two egges, and Twins in both: in the first, Helen and Pollux: in the other, Castor and Clytemnestra. These Brothers cleered the Laconick Sea of Pyrates, and for that action were accounted Gods of the Sea, and prayed unto by Marriners in a Tempest. They went with the Argonauts to Colchos: in which voyage, Pollux killed Amycus King of the Bebrycians, that would have intercepted him. At their re∣turn to their Country, they recovered their Sister Helen, stoln by Theseus: and in his absence took a City from him. VVhen Castor died, the Greci∣ans (as true historians as Lucian) say that Pollux (who, as aforesaid, was hatcht out of the same immortall Egge with Helen) prayed to his Father Jupiter, that he might divide his immortality with his Brother: which suit being granted, they both died, and both revived. This Fable was invented from those Stars, the celestiall Twins, called Castor and Pollux by the Greeks, both rising and setting together. Castor had a Temple in Rome, where the great money-Masters kept their iron-barred Trunks, when they durst no longer trust Mars with them. Sat. 14.

And what Chests, lin'd with gold, with iron bound Castor now watches,—

some of this gold Castor had for guarding it, though not very much, as may be gathered by his coat of Plate, beaten very thin.

Verse 185. In an Oxe-hide.] For many hundreds of years, from the foundation of Rome, there was no Law made against a Child for killing of his Father or Mother: nor on the other part, against Fathers and Mo∣thers for murdering their Children. Both Romulus and Solon forbore to make any such Law, because they thought it impossible that such im∣piety should be committed; and likewise because the prohibition might prove a provocation to the crime. Cic. pro Sext. Rosc. The wickedness of after Ages inforced the legislative power to punish those unnatural Offen∣ders in this manner; The Murderer was sowed up in a leathern Sack with a Viper, and so cast into the Sea. Senec. lib. 5. Controv. 4. in fine. But in Juvenal's time the Viper had the company of an Ape. Sat. 8.

For whom we should, not as one Parracide, One Ape, One Serpent, and One Sack provide.

Afterwards the circumstances of the punishment are thus described, The Parricide, having been whipt till he was cased in blood, was sowed up in the Sack called Culeus, together with a Dog, a Cock, a Serpent and an Ape. Hern. Modest. Digest. lib. 48. ad leg. Pomp. de parric. See Coel. Rhod. lib. 11. cap. 21.

Verse 189. Gallicus.] Rutilius Gallicus the Praetor Vrbanus, so favoured by Domitian Caesar, that no Judge but he had any power at Court, and all the business of the Forum and the Town was brought before him in his private house.

Verse 196. Meroe.] You may add to the description of Meroe in the Comment upon Sat. 6. That the Island-Nurses had breasts bigger

then the Children that suckt them; for which you have Juvenal's autho∣rity, that lived in Aegypt.

Verse 102. The valiant Pygmey.] The Pygmeys are a People in the farthest parts of India. Plin. l. 7. living in a healthfull aire, and a Coun∣try where the whole Year is Spring time. The tallest Pygmey is but three spans in height, the ordinary sort only a cubit high; from whence they derive their name of Pygmey, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a cubit. Their Wives child every fifth year; and at eight are old women. Some say, they ride upon Goats with darts in their hands. In the Spring of the year, the whole Nation marches to the Sea shore, where, in three moneths time, they de∣stroy the Egges and Chickens of their enemies the Cranes, which other∣wise would oppress them with multitude. They build their houses of clay, birds dung and feathers. In Thrace they held the City of Getania, till the Cranes took it, and forced them to seek out a new Plantation. Plin. lib. 4. cap. 11. So Stephan; that sayes, the Pygmeys had their name from Pygmaeus the Son of Dorus, Nephew to Epaphus. Olaus Magnus tells us, they are found in the Northern parts of the world, and by the Germans called Serelinger, that is, a pace long. They are properly cal∣led Pumiliones or Dwarfs by Stat. lib. 1. Sylv. I should hardly have be∣lieved there could be such a People, but that my Author sets not his mark upon them, as part of an old Nurses tale; which neither he would, nor any learned or rationall man will doe, when he finds them cleered from that scruple by Aristotle lib. 8. Animal. where he calls them Troglo∣dytes, because they live in Caverns under ground, placing them in Ae∣thiopia. Upon the River Ganges in the East Indies, they have the City Catuzza. Philost. See Homer. Pompon. Gell. Their ridiculous shape you may find in Ctes.

Verse 219. Chrysippus,] The Stoick: whose Sect would not allow a man to have any passion, as not agreeable to his rationality. See the be∣ginning of the Comment upon Sat. 2.

Verse 220. Thales,] One of the seven Sages of Greece. He was the first that taught his Country-men Geometrie. Apulei. By his constant study of nature, he is said to have found out the distinctions of time: the quarters of the wind: the diameter of the Sun to be the 720^th part of his Circle: the motions of the Stars: the cause of Eclipses, and of the dread∣full sound of Thunder: the obliquity of the Zodiack: the five Circles or Zones of the Celestial Sphear, and the Suns annuall return. His pro∣fession was Merchandize. Plut. He departed this life in the first year of the 58 Olympiad, Pausanias Erxyclides being Archon, dying as he sate at the Olympick Games, quite spent with heat and thirst, which at 87 or 90 years of age, might easily overcome his weak spirits.

Verse 221. The good old man.] Socrates, Neighbour to sweet Hymet∣tus, a Mountain in Attica, abounding with Bees, and excellent sweet ho∣ney. Stephan. Suid. He being falsely condemned (as in the beginning of the Comment upon Sat. 2.) was so far from desiring to be revenged of his Accusers, or Judges, that he would not suffer Lysias the Orator to plead in his defence. Cic. in Cat. Major. Socrates professed, no man could hurt him, because no man can be hurt by any but himself: and in Plato, he proves the doer of an injury to be more miserable then the sufferer. No change of fortune could make him change his contenance, which was the same, even when he drank his poyson.

Verse 225. Happy Philosophy,] Which armed Chrysippus, Thales and Socrates against the injury of man, and power of fortune.

Verse 233. Caeditius,] A Judge, under the Emperor Vitellius, so cruel

that he is compared to Rhadamanth, one of the Judges of Hell.

Verse 237. A Spartan.] Glaucus, Son to Epicidides of Lacedaemon; He had so great a name for a just dealer, that a Milesian told him, he was desi∣rous to enjoy the benefit of his justice; and therefore having sold half his Estate, he came to deposite the money in his hands. After the Milesian's death, his Sons demanded the money deposited: Glaucus denyed the re∣ceipt, and turned them out of Town. They went to Milesium; he to Delphos, where he put this Case to the Oracle; What if a man forswear himself? The Pythia (or Apollo's Prophetick Priestess) answered, He that swears false may gain by it, but shall dye: so shall he that swears the truth; but the perjured man shall leave no issue: by degrees his perjury shall eat out his House, Name, and Family. Glaucus, terrified with this answer, hum∣bly begged pardon of Apollo, whereunto the Pythia replied, To tempt the God, and to commit the fact, is one and the same crime. Glaucus sent for the Milesians, and restored to them the money deposited by their Father: Yet, a while after he died an untimely death; and his Family was extirpated root and branch. Herodot. lib. 7.

Verse 274. The comb of a poor Cock] For the recovery of a sick person at Rome, Sheep and Lambs were sacrificed to his Lars or houshold Gods, and a Cock to Aesculapius; which had been the ancient custome of the Greeks, as you see in the last words of Socrates; O Crito, I owe Aescu∣lapius a Cock, be sure to pay my debt.

Verse 289. Aegaean rocks.] This answereth to the place in Plinius Se∣cundus (as I have observed in my Notes upon his Panegyrick, pag. 22.) his words are these: How much diversity of times could doe, is now specially known; when to the same Rocks, where formerly every innocent person, now only the guilty are confined: and all those desert-Islands which late were fil∣led

with Senators, are now planted with Informers.

Verse 292. Tiresias,] A Theban Prophet, Son to Everus. His Coun∣try-men the Grecians, that instead of writing Histories tell tales, do say, That in Cythaeron he saw two Dragons in the act of generation, and taking notice which was the female, killed her: immediately he himself was turned into a woman. After seven years, he met with the like sight again, slew the male Dragon, and was restored to his first shape and sex. Then, a dispute hapning between Juno and Jove, Whether male or female had more sense of pleasure, Tiresias was made Umpire, and gave judge∣ment for Jove, that the pleasure is greater in the female. For this, Juno took away his sight: others say he was struck blind when he saw Pallas naked. Jove, to recompence the loss of his sight, gave him the spirit of foresight, making him a Prophet. Vlysses questioned his soul in Ely∣zium, as in the Comment upon Sat. 9. The Monument of Tiresias was erected at the foot of the Mountain Tilphossus in Boeotia, neer to the Fountain Tilphossa, where, in the time of his banishment, he ended his life by a draught of cold water, which in extreme old age oppressed his spirits in a moment. After his death, the Thebans gave him divine ho∣nours. Of his transformation read Ovid. Metam. lib. 3.