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text:juliansatires [2013/09/03 20:32] – [Introduction] fredmond | text:juliansatires [2014/08/17 07:35] (current) – [The Caesars] 99.254.5.91 | ||
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- | At the festival of the Kronia Romulus gave a banquet, and invited not only all the gods, but the Emperors as well. For the gods couches had been prepared on high, at the very apex, so to speak, of the sky,[5] on " | + | At the festival of the Kronia Romulus gave a banquet, and invited not only all the gods, but the Emperors as well. For the gods couches had been prepared on high, at the very apex, so to speak, of the sky,[5] on " |
For the other gods had been prepared a throne or couch, for everyone according to his seniority. Nor did any dispute arise as to this, but Homer said,[9] and correctly, no doubt instructed by the Muses themselves, every god has his seat on which it is irrevocably ordained that he shall sit, firmly and immovably fixed; and though they rise on the entrance of their father they never confounded or changed the order of their seats or infringe on one another' | For the other gods had been prepared a throne or couch, for everyone according to his seniority. Nor did any dispute arise as to this, but Homer said,[9] and correctly, no doubt instructed by the Muses themselves, every god has his seat on which it is irrevocably ordained that he shall sit, firmly and immovably fixed; and though they rise on the entrance of their father they never confounded or changed the order of their seats or infringe on one another' | ||
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Now when the gods were seated in a circle, Silenus, amorous, methinks, of Dionysus ever fair and ever young, who sat close to Zeus his father, took his seat next to him on the pretext that he had brought him up and was his tutor. And since Dionysus loves jesting and laughter and is the giver of the Graces, Silenus diverted the god with a continual flow of sarcasms and jests, and in other ways besides. | Now when the gods were seated in a circle, Silenus, amorous, methinks, of Dionysus ever fair and ever young, who sat close to Zeus his father, took his seat next to him on the pretext that he had brought him up and was his tutor. And since Dionysus loves jesting and laughter and is the giver of the Graces, Silenus diverted the god with a continual flow of sarcasms and jests, and in other ways besides. | ||
- | When the banquet had been arranged for the Emperors also, Julius Caesar entered first, and such was his passion for glory that he seemed ready to contend with Zeus himself for dominion. Whereupon Silenus observing him said, "Take care, Zeus, lest this man in his lust for power be minded to rob you of your empire. He is, as you see, tall and handsome, and if he resembles me in nothing else, [309] round about his head he is very like me." | + | When the banquet had been arranged for the Emperors also, Julius Caesar entered first, and such was his passion for glory that he seemed ready to contend with Zeus himself for dominion. Whereupon Silenus observing him said, "Take care, Zeus, lest this man in his lust for power be minded to rob you of your empire. He is, as you see, tall and handsome, and if he resembles me in nothing else, [309] round about his head he is very like me." |
- | The third to hasten in was Tiberius, with countenance solemn and grim, and an expression at once sober and martial. But as he turned to sit down his back was seen to be covered with countless scars, burns, and sores, painful welts and bruises, while ulcers and abscesses were as though branded thereon, the result of his self-indulgent and cruel life.[15] Whereupon Silenus cried out, "Far different, friend, thou appearest now than before", | + | The third to hasten in was Tiberius, with countenance solemn and grim, and an expression at once sober and martial. But as he turned to sit down his back was seen to be covered with countless scars, burns, and sores, painful welts and bruises, while ulcers and abscesses were as though branded thereon, the result of his self-indulgent and cruel life.[15] Whereupon Silenus cried out, "Far different, friend, thou appearest now than before", |
- | After Nero many Emperors of many sorts came crowding in together, Vindex, Galba, Otho, Vitellius, so that Silenus exclaimed, " | + | After Nero many Emperors of many sorts came crowding in together, Vindex, Galba, Otho, Vitellius, so that Silenus exclaimed, " |
- | Next entered an austere-looking man[28] with a long beard, an adept in all the arts, but especially music, one who was always gazing at the heavens and prying into hidden things. Silenus when he saw him said, "What think ye of this sophist? Can he be looking here for Antinous? One of you should tell him that the youth is not here, and make him cease from his madness and folly." | + | Next entered an austere-looking man[28] with a long beard, an adept in all the arts, but especially music, one who was always gazing at the heavens and prying into hidden things. Silenus when he saw him said, "What think ye of this sophist? Can he be looking here for Antinous? One of you should tell him that the youth is not here, and make him cease from his madness and folly." |
- | Then Pertinax came in to the banquet still bewailing his violent end. But Justice took pity on him and said, "Nay, the authors of this deed shall not long exult. But Pertinax, you too were guilty, since at least so far as conjecture went you were privy to the plot that was aimed at the sone of Marcus." | + | Then Pertinax came in to the banquet still bewailing his violent end. But Justice took pity on him and said, "Nay, the authors of this deed shall not long exult. But Pertinax, you too were guilty, since at least so far as conjecture went you were privy to the plot that was aimed at the son of Marcus." |
Next came Claudius, | Next came Claudius, | ||
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Constantine however entered and sat some time, and then came his sons.[51] Magnentius[52] was refused admission [316] because he had never done anything really laudable, though much that he achieved had the appearance of merit. So the gods, who perceived that these achievements were not based on any virtuous principle, sent him packing, to his deep chagrin. When the feast had been prepared as I have described, the gods lacked nothing, since all things are theirs. Then Hermes proposed to examine the heroes personally and Zeus was of the same mind. Quirinus thereupon begged that he might summon one of their number to his side. " | Constantine however entered and sat some time, and then came his sons.[51] Magnentius[52] was refused admission [316] because he had never done anything really laudable, though much that he achieved had the appearance of merit. So the gods, who perceived that these achievements were not based on any virtuous principle, sent him packing, to his deep chagrin. When the feast had been prepared as I have described, the gods lacked nothing, since all things are theirs. Then Hermes proposed to examine the heroes personally and Zeus was of the same mind. Quirinus thereupon begged that he might summon one of their number to his side. " | ||
- | [317] Then Zeus asked the gods whether it would be better to summon all the Emperors to enter the lists, or whether they should follow the custom of athletic contests, which is that he who defeats the winner of many victories, though he overcome only that one competitor is held thereby to have proved himself superior to all who have been previously defeated, and that too they have not wrestled with the winner, but only shown themselves inferior to an antagonist who has been defeated. All the gods agreed that this was a very suitable sort of test. Hermes then summoned Caesar to appear before them, then Octavian, and thirdly Trajan, as being the greatest warriors. In the silence that followed, Kronos turned to Zeus and said that he was astonished to see that only martial Emperors were summoned to the competition, | + | [317] Then Zeus asked the gods whether it would be better to summon all the Emperors to enter the lists, or whether they should follow the custom of athletic contests, which is that he who defeats the winner of many victories, though he overcome only that one competitor is held thereby to have proved himself superior to all who have been previously defeated, and that too they have not wrestled with the winner, but only shown themselves inferior to an antagonist who has been defeated. All the gods agreed that this was a very suitable sort of test. Hermes then summoned Caesar to appear before them, then Octavian, and thirdly Trajan, as being the greatest warriors. In the silence that followed, Kronos turned to Zeus and said that he was astonished to see that only martial Emperors were summoned to the competition, |
Then Hermes made this proclamation: | Then Hermes made this proclamation: | ||
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Shall Zeus decide alone." | Shall Zeus decide alone." | ||
- | While Hermes had been making this proclamation the lots were being drawn, and it happened that the first lot favoured Caesar' | + | While Hermes had been making this proclamation the lots were being drawn, and it happened that the first lot favoured Caesar' |
- | When Caesar had spoken to this effect he still wished to go on talking, but Alexander, who had with difficulty restrained himself hitherto, now lost patience, and with some agitation and combativeness: | + | When Caesar had spoken to this effect he still wished to go on talking, but Alexander, who had with difficulty restrained himself hitherto, now lost patience, and with some agitation and combativeness: |
The Persians, on the contrary, though on all occasions they were well and wisely equipped, had to submit to my valour. And since it becomes a virtuous man and a king to pride himself not merely on his exploits but also on the justice of those exploits, it was on behalf of the Greeks that I took vengeance on the Persians, and when I made war on the Greeks it was not because I wished to injure Greece, but only to chastise those who tried to prevent me from marching through and from calling the Persians to account. [324] You, however, while you subdued the Germans and Gauls were preparing to fight against your fatherland. What could be worse or more infamous. And since you have alluded as though insultingly to 'ten thousand Greeks,' | The Persians, on the contrary, though on all occasions they were well and wisely equipped, had to submit to my valour. And since it becomes a virtuous man and a king to pride himself not merely on his exploits but also on the justice of those exploits, it was on behalf of the Greeks that I took vengeance on the Persians, and when I made war on the Greeks it was not because I wished to injure Greece, but only to chastise those who tried to prevent me from marching through and from calling the Persians to account. [324] You, however, while you subdued the Germans and Gauls were preparing to fight against your fatherland. What could be worse or more infamous. And since you have alluded as though insultingly to 'ten thousand Greeks,' | ||
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"Thus much, ye gods, I was bound to say in my own defence against this man; though indeed it would have been better to ignore him. And if some things I did seemed cruel, I never was so the innocent, but only to those who had often and in many ways thwarted me and had made no proper or fitting use of their opportunities. And even my offences against these, which were due to the emergency of the time, were followed by Remorse, that very wise and divine preserver of men who have erred. As for those whose ambition it was to show their enmity continually and to thwart me, I considered that I was justified in chastising them.' | "Thus much, ye gods, I was bound to say in my own defence against this man; though indeed it would have been better to ignore him. And if some things I did seemed cruel, I never was so the innocent, but only to those who had often and in many ways thwarted me and had made no proper or fitting use of their opportunities. And even my offences against these, which were due to the emergency of the time, were followed by Remorse, that very wise and divine preserver of men who have erred. As for those whose ambition it was to show their enmity continually and to thwart me, I considered that I was justified in chastising them.' | ||
- | When Alexander in his turn had made his speech in martial fashion, Poseidon' | + | When Alexander in his turn had made his speech in martial fashion, Poseidon' |
Trajan was allowed to speak next. Though he had some talent for oratory he was so lazy that he had been in the habit of letting Sura write most of his speeches for him; so he shouted rather than spoke, and meanwhile, displayed to the gods his Getic and Parthian trophies, while he accused his old age of not having allowed him to extend his Parthian conquests. "You cannot take us in," said Silenus; "you reigned twenty years and Alexander here only twelve. Why then do you not put it down to your own love of ease, instead of complaining of your short allowance of time?" Stung by the taunt, since he was not deficient in eloquence, though intemperance often made him seem more stupid than he was, Trajan began again. "O Zeus and ye other gods, when I took over the empire it was in a sort of lethargy and much disordered by the tyranny that had long prevailed at home, and by the insolent conduct of the Getae. I alone ventured to attack the tribes beyond the Danube, and I subdued the Getae, the most warlike race that ever existed, which is due partly to their physical courage, partly to the doctrines that they have adopted from their admired Zamolxis.[78] For they believe that they do not die but only change their place of abode, and they meet death more readily than other men undertake a journey. Yet I accomplished that task in a matter of five years or so. [328] That of all the Emperors who came before me[79] I was regarded as the mildest in the treatment of my subjects, is I imagine, obvious, and neither Caesar here nor any other will dispute it with me. Against the Parthians I thought I ought not to employ force until they had put themselves in the wrong, but when they did so I marched against them, undeterred by my age, though the laws would have allowed me to quit the service. Since then the facts are as I have said, do I not deserve to be honoured before all the rest, first because I was so mild to my subjects, secondly because more than others I inspired terror in my country' | Trajan was allowed to speak next. Though he had some talent for oratory he was so lazy that he had been in the habit of letting Sura write most of his speeches for him; so he shouted rather than spoke, and meanwhile, displayed to the gods his Getic and Parthian trophies, while he accused his old age of not having allowed him to extend his Parthian conquests. "You cannot take us in," said Silenus; "you reigned twenty years and Alexander here only twelve. Why then do you not put it down to your own love of ease, instead of complaining of your short allowance of time?" Stung by the taunt, since he was not deficient in eloquence, though intemperance often made him seem more stupid than he was, Trajan began again. "O Zeus and ye other gods, when I took over the empire it was in a sort of lethargy and much disordered by the tyranny that had long prevailed at home, and by the insolent conduct of the Getae. I alone ventured to attack the tribes beyond the Danube, and I subdued the Getae, the most warlike race that ever existed, which is due partly to their physical courage, partly to the doctrines that they have adopted from their admired Zamolxis.[78] For they believe that they do not die but only change their place of abode, and they meet death more readily than other men undertake a journey. Yet I accomplished that task in a matter of five years or so. [328] That of all the Emperors who came before me[79] I was regarded as the mildest in the treatment of my subjects, is I imagine, obvious, and neither Caesar here nor any other will dispute it with me. Against the Parthians I thought I ought not to employ force until they had put themselves in the wrong, but when they did so I marched against them, undeterred by my age, though the laws would have allowed me to quit the service. Since then the facts are as I have said, do I not deserve to be honoured before all the rest, first because I was so mild to my subjects, secondly because more than others I inspired terror in my country' | ||
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When this dialogue ended, Hermes next accosted Octavian. "Now for you," he said, "will you please tell us what you thought the finest thing in the world?" | When this dialogue ended, Hermes next accosted Octavian. "Now for you," he said, "will you please tell us what you thought the finest thing in the world?" | ||
- | Then Hermes addressing Trajan said, "Now you tell us what was the principle that guided all your actions?" | + | Then Hermes addressing Trajan said, "Now you tell us what was the principle that guided all your actions?" |
When Marcus had finished his speech, Hermes asked Constantine, | When Marcus had finished his speech, Hermes asked Constantine, | ||
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After this announcement, | After this announcement, | ||
- | "As for thee", Hermes said to me, "I have granted you the knowledge of thy father Mithras. Do thou keep his commandments, | + | "As for thee", Hermes said to me, "I have granted you the knowledge of thy father Mithras. Do thou keep his commandments, |
Footnotes | Footnotes | ||
- Cf. Oration 4. 157 c. | - Cf. Oration 4. 157 c. | ||
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- Their riches were proverbial, cf. Juvenal 1. 100; 14. 32. | - Their riches were proverbial, cf. Juvenal 1. 100; 14. 32. | ||
- Tacitus, Annals 11. 12; Juvenal 10. 330. | - Tacitus, Annals 11. 12; Juvenal 10. 330. | ||
- | - An allusion partly to the smoke of civil way, partly to the burning of the temple of Jupiter Capitoline under Vitellius; the temple restored by Vespasian; | + | - An allusion partly to the smoke of civil way, partly to the burning of the temple of Jupiter Capitoline under Vitellius; the temple restored by Vespasian; |
- Titus. | - Titus. | ||
- Domitan. | - Domitan. | ||
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- Geta. | - Geta. | ||
- Caracalla. | - Caracalla. | ||
- | - | + | - |
- Alexander Severus was assassinated in 235 A.D. | - Alexander Severus was assassinated in 235 A.D. | ||
- | - | + | - |
- Valerian died in captivity among the Persians. | - Valerian died in captivity among the Persians. | ||
- | - | + | - |
- Slightly altered from Iliad 2. 872. | - Slightly altered from Iliad 2. 872. | ||
- cf. Oration 1. 6 d. | - cf. Oration 1. 6 d. |
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