BOOK I CH. XxvUI § 79. 183

mentioned by C. Milo was its chief magistrate or ‘dictator’, and was going there to offer sacrifice and consecrate flamens to Juno Sospita when he met and killed Clodius. In his speech for Murena, who was also a Lanuvian (§ 90), C. makes his appeal to the jury, nolite a sacris patriis Junonis Sospitae (for which see below § 82) cuz omnes consules facere necesse est, domesticum et suum consulem avellere. It continued in a flourishing condition down to a late period of the Empire, and was the residence of Antoninus Pius and his two successors, see Dict. of Geog. In Div. 179 and II 66 we read of the prodigies which announced the future greatness of Roscius, guid? amores ac deliciae tuae, Roscius, num aut tpse aut pro eo Lanuvium totum mentiebatur ? qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvint, noctu lumine apposito, experrecta nutriz animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit ; qui responderunt nihil allo puero clarius, nihil nobilius fore. Atque hane speciem Pasiteles caelavit argento, et noster expressit versibus Archias. Cic. received instructions from R. in his youth and always speaks of him in the highest terms, e.g. Orat. 1 130 videtisne quam nihil ab eo nisi perfecte, nihil nist cum summa venustate fiat, nisi ita ut deceat, et uti omnes moveat atque delectet? Itaque hoe jam diu est consecutus, ut, in quo quisque artificio excelleret, is in suo genere Roscius diceretur. Pro Quint. 78 cum artifex ejus modi sit (Roscius) ut solus dignus videatur esse qui in scena spectetur; tum vir ejus modi est ut solus dignus videatur qui eo non accedat. In 68 B.c. he was engaged in a law suit connected with the profits of his teaching and was defended by C. in the speech which is still extant: he died in the year 62 B.C.
Auroram salutans. On the habit of praying at sunrise see Plato Leg. x 887 E dvaré\ovros Te HAlov Kal ceAnns Kai mpds Svopas lovTwY mpoKvAices Gua kal mpooxuynoets dkovovtés Te Kal Op@rvTes ‘EAAnvav te kal BapBapwv mav- Tav ev cvpopais mavroiats €xouevav kal ev evpayias, and the account given of Socrates in the Symp. 220 ‘he remained standing there till sunrise, then @xer aniwv mpooevéauevos tH HAriw’, Lucian De Salt. 17 "Ivdoi énecdav ewbev dvaotavtes mpocevxwrtat Tov “HALov, ody womeEp rpeis THY xElpa KUGavTES yyovpeba éevredH eivae THY evxyv, (While they salute his appearances with dances); Tertull. Apol. 16 plerique vestrum (the heathen) affectatione ali- quando et caelestia adorandi ad solis ortum labia vibratis ; also the saying of Pompeius to Sulla, ‘more worship the rising than the setting sun’, Plut. P.14; but Tacitus speaks of it as a peculiarity of Orientals, Hist. m1 24 orientem solem (ita in Syria mos est) tertiani salutavere. We have a survival of this solar worship in the orientation of churches and the practice of turning to the East at the Creed, see Tylor 1 260—-271. For saluto in the sense of ‘worship’ cf. Rosc. Am. 56 deos salutatum venerint, Cato R. R. 12 pater familias ubi ad villam venit, ubi larem familiarem salutavit, fundum circumeat, Seneca Ep. 95 § 47 vetemus salutationibus matutinis fungi et Joribus assidere templorum: humana ambitio istis officiis capitur.
184 BOOK I CH. XXVIII § 79.
a laeva exoritur: ‘Roscius dawns upon me from the propitious quarter, fairer than the god of day’.
liceat dicere: cf. § 74.
huic—pulchrior: sc. visus est.
perversissimis oculis: ‘a villainous squint’.
salsum et venustum: ‘piquant and charming’; cf, Att. xvi 12 de ‘Hpakrewdio Varronis negotia salsa; me quidem nihil umquam sie delectavit.
Ch. xxix § 80 ecquos—arbitramur: ‘do we actually suppose that there are any of the gods who, if not quite a match for Roscius, have still a slight cast of the eye?’ For the use of the Ind. where we might have ex- pected the Subj. cf. § 83 facimus n., § 91 putamus, Roby §$ 1609, 1611, and Dumesnil on Leg. 1 56 quamnam igitur sententiam dicimus? (the Ind. is ‘lebhafter als das Fut. oder Conj. dub. mit dem Gedanken dass die Entscheidung unzweifelhaft und unverziiglich gefillt werden kénne’). [Add Lael. 24, Verr. ut 156, and the rare censemus Lael. 14. J.S.R.] On the difference between st. and p. cf. Hor. Sat. 1 3 44 strabonem appellat paetum pater, Ov. A. A. II 659 st paeta est, Venert similis (vocatur). Other reff. to the Venus paeta will be found in the lexicons: so used the word implies a side-long, languishing glance, what was called ‘pink-eyed’ by the older writers. For tam Heins. on Ov. l.c. suggested yam.
silos—capitones: with ‘snub noses, flat ears, beetle-brows, big heads’, The anonymous translator, Lond. 1683, is not behind the Latin in his racy vernacular ‘ shooing-horn-nosed, bangle-eared, jobber-nolled, bittle-browed’. It will be noticed how many Latin names are borrowed from personal defects, cf. Roby § 851 a, b.
quae sunt: ‘(defects) which are found amongst us men’. Sch. com- pares 11 21 omnia haec meliora, referring to sapientia &c. involved in the preceding sapientem. For instances of this loose connexion between the relative and antecedent see n. on § 89 guae, Reid on Lael. 14, Madv. § 317. It is more common in Greek than in Latin.
aliam alia pulchriorem: ‘there must be degrees of beauty among them’.
una—necesse est. The ground of the Academic scepticism was that every true sensation has side by side with it a false one indistinguishable from it. ‘One who has mistaken P. for Q. Geminus could have no in- fallible mode of recognizing Cotta’, Ac. 11 83; cf. § 55, where the Acade- mician borrows an argument from the innumerable identical worlds of Democritus, and asks why there may not be as many individuals undis- tinguishable from each other. Arnobius, who has paraphrased this passage in his 3rd book, has fallen into the same error of supposing that perfection can only be of one kind, and therefore that variety can only arise by way of defect, c. 14.
§ 81. Cic. now reverts to the Ist ground of anthropomorphism men- tioned in § 76, and shows that there was no such thing as a general consen- sus in regard to the appearances or names of the gods.