Noctes Atticae

A quotation from an early decree of the senate, which provided that sacrifice should be made with full-grown victims because the spears of Mars had moved in the sanctuary; also an explanation of the meaning of hostiae succidaneae and likewise of porca praecidanea; and further, that Ateius Capito called certain holidays praecidaneae.

NOT only was an earthquake regularly reported, and expiatory offerings made on that account, but I also find it mentioned in early records, that report was made to the senate when the spears of Mars [*](The spears sacred to Mars and the sacred shields (ancilia) were said to move of their own accord when danger threatened. According to Dio, xliv. 17, they shook violently before the death of Caesar.) had moved in the sanctuary in the Regia. [*](A building in the Roman Forum, near the temple of Vesta, the official headquarters of the pontifex maximus. According to tradition, it was built and dwelt in by Numa. It contained a sanctuary of Mars, in which the sacred spears and shields (ancilia) were sometimes kept. Dio, however, xliv. 17, tells us that at the time of Caesar's death they were in his house, i. e. the domus public (see Suet. Jul. xlvi.).) Because of such an occurrence, a decree of the senate was passed in the consulship of Marcus Antonius and Aulus Postumius, [*](99 B. C.) of which this is a copy:

Whereas Gaius Julius, son of Lucius, the pontifex, has reported that the spears of Mars have moved in the sanctuary in the Regia, the senate has therefore decreed with reference to that matter, that Marcus Antonius the consul should make expiation to Jupiter and Mars with full-grown victims, and with unweaned victims to such of the other gods as he thought proper. They decided that it should be regarded as sufficient for him to have sacrificed with these. If there should be any need of additional victims, the additional offerings should be made with red victims.

Inasmuch as the senate called some victims succidaneae, it is often inquired what that word means.

1. Should I the victim of your folly be
2. And let you sacrifice my back to it,
3. As substitute for yours?

Now it is said that the victims were called succidaneae —which is equivalent to succaedaneae, the diphthong ae, according to the custom in compound words, being changed to i—because if the expiation was not effected by the first victims, other victims were brought and killed after them; and since these, after the first had already been offered, were substituted for the sake of making atonement and were

slain in succession to

Moreover, it is on the same linguistic principle that praecidanea is applied to those victims which are offered on the day before the regular sacrifices. Also the sow is called praecidalea [*](From prae and caedo, slay beforehand.) which it was usual to offer up to Ceres before the harvesting of the new crops, for the sake of expiation in case any had failed to purify a defiled household, or had performed that rite in an improper manner.

But that a sow and certain victims are called praecidaneae, as I have said, is a matter of common knowledge; that some festivals are called praecidaneae is a fact I think that is not known to the general public. Therefore I have quoted a passage from the fifth book of the treatise which Ateius Capito compiled On Pontifical Law: [*](Fr. 8, Huschke; 1, Bremer.)

Tiberius

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Coruncanius, the pontifex maximus, appointed feriae praecidaneae, or

a preparatory festival,

for a day of ill-omen. The college of pontiffs voted that there need be no religious scruple against celebrating the feriae praecidaneae on that day.

On a letter of the grammarian Valerius Probus, written to Marcellus, regarding the accent of certain Punic names.

VALERIUS PROBUS the grammarian was conspicuous among the men of his time for his learning. He pronounced Hannibalem and Hasdrubalem and Hamilcarem with a circumflex accent on the penult, and there is a letter addressed To Marcellus, in which he asserts that Plautus, [*](Frag. inc. xlii. Götz.) and Ennius and many other early writers pronounced in that way; but he quotes a single line of Ennius alone, from the book entitled Scipio.

That verse, composed in octonarii, [*](The term octonarius is applied both to a trochaic tetrameter acatalectic (as here in the Latin verse) or to an iambic tetrameter acatalectic. It consisted of eight trochaic or iambic feet. Substitutions were allowed in every foot except the last. See note on senarius, p. 329.) I have appended; in it, unless the third syllable of Hannibal's name is circumflexed, [*](In the Latin line the ictus falls on the penult Hánnibális, but the ordinary pronunciation was Hanníbalis.) the metre will halt. The verse of Ennius to which I referred reads thus: [*](Varia, 13, Vahlen2, who reads quaque.)

And where near Hannibal's forces he had camped. [*](Vahlen and the T.L.L. take considerat from consido, Weiss from considero.)

What Gaius Fabricius said of Cornelius Rufinus, an avaricious man, whose election to the consulship he supported, although he hated him and was his personal enemy.

FABRICIUS LUSCINUS was a man of great renown and great achievements. Publius Cornelius Rufinus was, to be sure, a man energetic in action, a good warrior, and a master of military tactics, but thievish and keen for money. This man Fabricius neither respected nor treated as a friend, but hated him because of his character. Yet when consuls were to be chosen at a highly critical period for the State, and that Rufinus was a candidate while his competitors were without military experience and untrustworthy, Fabricius used every effort to have the office given to Rufinus. [*](This was in 290 B.C. at the beginning of the last Samnite war. Rufinus was consul again in 277 B. C.) When many men expressed surprise at his attitude, in wishing an avaricious man, towards whom he felt bitter personal enmity, to be elected consul, he said:

I would rather be robbed by a fellow-citizen than sold [*](That is, sold into slavery by a victorious foe.) by the enemy.

This Rufinus afterwards, when he had been dictator and twice consul, Fabricius in his censorship expelled from the senate [*](In 275 B.C.) on the charge of extravagance, because he possessed ten pounds weight of silver plate. That remark of Fabricius about Rufinus I gave above in the form in which it appears in most historians; but Marcus Cicero, in the second book of the De Oratore, says [*](§268.) that it was not made by Fabricius to others, but to Rufinus himself, when he was thanking Fabricius because he had been elected consul through his help.

On the proper meaning of religiosus; and what changes the meaning of that word has undergone; and remarks of Nigidius Figulus on that subject, drawn from his Commentaries.

NIGIDIUS FIGULUS, in my opinion the most learned of men next to Marcus Varro, in the eleventh book of his Grammatical Commentaries, quotes [*](Fr. 4, Swoboda.) a truly remarkable line from an early poet: [*](p. 297, Ribbeck3, who reads: réligentem esse <téd> oportet, réligiosus né fuas, following Fleckeisen.)

1. Best it is to be religious, lest one superstitious be;

The suffix osus in words of this kind, such as vinosus, mulierosus, religiosus, always indicates an excessive amount of the quality in question. Therefore religiosus is applied to one who has involved himself in an extreme and superstitious devotion, which was regarded as a fault.

But in addition to what Nigidius says, by another shift in meaning religiosus began to be used of an upright and conscientious man, who regulates his conduct by definite laws and limits. Similarly too the following terms, which have the same origin, appear to have acquired different meanings; namely, religiosus dies and religiosa delubra. For those days are called religiosi which are of ill-fame and are hampered by an evil omen, so that on them one must refrain from offering sacrifice or beginning any new business whatever; they are, namely, the days that the ignorant multitude falsely and improperly call ne fasti. [*](On ne fasti dies it was impious for legal business to be carried on, or assemblies held.) Thus Marcus Cicero, in the ninth

Our forefathers maintained that the day of the battle at the Allia was more calamitous than that on which the city was taken; because the latter disaster was the result of the former. Therefore the one day is even now religiosus, while the other is unknown to the general public.

Religiosus is that which because of some sacred quality is removed and withdrawn from us; the word is derived from relinquo, as is caerimonia from careo.

1. Then too I give her nothing, except to say

   All right;

2. For I avoid confessing my impecunious plight.

fond of wine

fond of women

whimsical

wordy

notorious

talented

beautiful

dutiful

showy

well-trained

full of wisdom

victorious

one should regard his deeds, not his words if they are less eloquent (facundiosa)

The order observed in calling upon senators for their opinions; and the altercation in the senate between Gaius Caesar, when consul, and Marcus Cato, who tried to use up the whole day in talk.

BEFORE the passage of the law which is now observed in the proceedings of the senate, the order in calling for opinions varied. Sometimes the man was first called upon whom the censors had first enrolled in the senate, sometimes the consuls elect; some of the consuls, influenced by friendship or some personal relationship, used to call first upon anyone they pleased, as a compliment, contrary to the regular order. However, when the usual order was not followed, the rule was observed of not calling first upon any but a man of consular rank. It is said that Gaius Caesar, when he was consul with Marcus Bibulus, [*](In 59 B.C.) called upon only four senators out of order. The first of these was Marcus Crassus, but after Caesar had betrothed his daughter to Gnaeus Pompeius, he began to call upon Pompeius first. [*](See Suet. Jul. xxi., who adds the information that it was the custom for the consul to maintain throughout the year the order with which he had begun on the first of January.)

Caesar gave the senate his reason for this procedure, according to the testimony of Tullius Tiro, Cicero's freedman, who writes [*](Fr. 1, Peter; p. 6, Lion.) that he had the information from his patron. Ateius Capito has made the same statement in his work On Senatorial Conduct. [*](Fr. 18, Huschke; 1, Bremer.)

In the same treatise of Capito is this passage: [*](Fr. 18, Huschke; 2, Bremer. )

The consul Gaius Caesar called upon Marcus Cato for his opinion. Cato did not wish to have the motion before the house carried, since he did not think it for the public good. For the purpose of delaying action, he made a long speech and tried to use up the whole day in talking. For it was a senator's right, when asked his opinion, to speak beforehand on any other subject he wished, and as long as he wished. Caesar, in his capacity as consul, summoned an attendant, [*](According to Suet. Jul. xx. 4, it was a lictor.) and since Cato would not stop, ordered him to be arrested in the full tide of his speech and taken to prison. The senate arose in a body and attended Cato to the prison. But this,

aroused such indignation, that Caesar yielded and ordered Cato's release.

The nature of the information which Aristoxenus has handed down about Pythagoras on the ground that it was more authoritative; and also what Plutarch wrote in the same vein about that same Pythagoras.

AN erroneous belief of long standing has established itself and become current, that the philosopher Pythagoras did not eat of animals: also that he abstained from the bean, which the Greeks call ku/amos. In accordance with that belief the poet Callimachus wrote: [*](Fr. 128, Schn.)

1. I tell you too, as did Pythagoras,
2. Withhold your hands from beans, a hurtful food.

Plato therefore bids us go to our

v1.p.349

sleep in such bodily condition that there may be nothing to cause delusion and disturbance in our minds. It is thought to be for that reason too that the Pythagoreans were forbidden to eat beans, a food that produces great flatulency, which is disturbing to those who seek mental calm.

So then Cicero. But Aristoxenus the musician, a man thoroughly versed in early literature, a pupil of the philosopher Aristotle, in the book On Pythagoras which he has left us, says that Pythagoras used no vegetable more often than beans, since that food gently loosened the bowels and relieved them. I add Aristoxenus' own words: [*](F. H. G. ii. 273.)

Pythagoras among vegetables especially recommended the bean, saying that it was both digestible and loosening; and therefore he most frequently made use of it.

Aristoxenus also relates that Pythagoras ate very young pigs and tender kids. This fact he seems to have learned from his intimate friend Xenophilus the Pythagorean and from some other older men, who lived not long after the time of Pythagoras. And the same information about animal food is given by the poet Alexis, in the comedy entitled

The Pythagorean Bluestocking.

1. O wretches, utter wretches, from beans withhold your hands.

Plutarch too, a man of weight in scientific matters, in the first book of his work On Homer wrote that Aristotle [*](Fr. 194, Rose.) gave the same account of the Pythagoreans: namely, that except for a few parts of the flesh they did not abstain from eating animals. Since the statement is contrary to the general belief, I have appended Plutarch's own words: [*](vii., p. 100, Bern.)

Aristotle says that the Pythagoreans abstained from the matrix, the heart, the a)kalh/fh and some other such things, but used all other animal food.

But as to Pythagoras himself, while it is well known that he declared that he had come into the world as Euphorbus, what Cleanthes [*](F. H. G. ii. 317.) and Dicaearchus [*](F. H. G. ii. 244.) have recorded is less familiar—that he was afterwards Pyrrhus Pyranthius, then Aethalides, and then a beautiful courtesan, whose name was Alco.