BOOK VII.[835]

MAN, HIS BIRTH, HIS ORGANIZATION, AND THE INVENTION OF THE ARTS. CHAP. 1.—MAN. Such then is the present state of the world, and of the countries, nations, more remarkable seas, islands, and cities which it contains.[836] The nature of the animated beings which exist upon it, is hardly in any degree less worthy of our contemplation than its other features; if, indeed, the human mind is able to embrace the whole of so diversified a subject. Our first attention is justly due to Man, for whose sake all other things appear to have been produced by Nature; though, on the other hand, with so great and so severe penalties for the enjoyment of her bounteous gifts, that it is far from easy to determine, whether she has proved to him a kind parent, or a merciless step-mother. In the first place, she obliges him alone, of all animated beings, to clothe himself with the spoils of the others; while, to all the rest, she has given various kinds of coverings, such as shells, crusts, spines, hides, furs, bristles, hair, down, feathers, scales, and fleeces.[837] The very trunks of the trees even, she has protected against the effects of heat and cold by a bark, which is, in some cases, twofold.[838] Man alone, at the very moment of his birth cast naked upon the naked earth,[839] does she abandon to cries, to lamentations, and, a thing that is the case with no other animal whatever, to tears: this, too, from the very moment that he enters upon existence.[840] But as for laughter, why, by Hercules!—to laugh, if but for an instant only, has never been granted to man before the fortieth day[841] from his birth, and then it is looked upon as a miracle of precocity. Introduced thus to the light, man has fetters and swathings instantly put upon all his limbs,[842] a thing that falls to the lot of none of the brutes even that are born among us. Born to such singular good fortune,[843] there lies the animal, which is destined to command all the others, lies, fast bound hand and foot, and weeping aloud! such being the penalty which he has to pay on beginning life, and that for the sole fault of having been born. Alas! for the folly of those who can think after such a beginning as this, that they have been born for the display of vanity! The earliest presage of future strength, the earliest bounty of time, confers upon him nought but the resemblance to a quadruped.[844] How soon does man gain the power of walking? How soon does he gain the faculty of speech? How soon is his mouth fitted for mastication? How long are the pulsations of the crown of his head to proclaim him the weakest of all animated beings?[845] And then, the diseases to which he is subject, the numerous remedies which he is obliged to devise against his maladies, and those thwarted every now and then by new forms and features of disease.[846] While other animals have an instinctive knowledge of their natural powers; some, of their swiftness of pace, some of their rapidity of flight, and some again of their power of swimming; man is the only one that knows nothing, that can learn nothing without being taught; he can neither speak, nor walk, nor eat,[847] and, in short, he can do nothing, at the prompting of nature only, but weep. For this it is, that many have been of opinion, that it were better not to have been born, or if born, to have been annihilated[848] at the earliest possible moment. To man alone, of all animated beings, has it been given, to grieve,[849] to him alone to be guilty of luxury and excess; and that in modes innumerable, and in every part of his body. Man is the only being that is a prey to ambition, to avarice, to an immoderate desire of life,[850] to superstition,[851]—he is the only one that troubles himself about his burial, and even what is to become of him after death.[852] By none is life held on a tenure more frail;[853] none are more influenced by unbridled desires for all things; none are sensible of fears more bewildering; none are actuated by rage more frantic and violent. Other animals, in fine, live at peace with those of their own kind; we only see them unite to make a stand against those of a different species. The fierceness of the lion is not expended in fighting with its own kind; the sting of the serpent is not aimed at the serpent;[854] and the monsters of the sea even, and the fishes, vent their rage only on those of a different species. But with man,—by Hercules! most of _his_ misfortunes are occasioned by man.[855] (1.) We have already given[856] a general description of the human race in our account of the different nations. Nor, indeed, do I now propose to treat of their manners and customs, which are of infinite variety and almost as numerous as the various groups themselves, into which mankind is divided; but yet there are some things, which, I think, ought not to be omitted; and more particularly, in relation to those peoples which dwell at a considerable distance from the sea;[857] among which, I have no doubt, that some facts will appear of an astounding nature, and, indeed, incredible to many. Who, for instance, could ever believe in the existence of the Æthiopians, who had not first seen them? Indeed what is there that does not appear marvellous, when it comes to our knowledge for the first time?[858] How many things, too, are looked upon as quite impossible, until they have been actually effected?[859] But it is the fact, that every moment of our existence we are distrusting the power and the majesty of Nature, if the mind, instead of grasping her in her entirety, considers her only in detail. Not to speak of peacocks, the spotted skins of tigers and panthers, and the rich colours of so many animals, a trifling thing apparently to speak of, but of inestimable importance, when we give it due consideration, is the existence of so many languages among the various nations, so many modes of speech, so great a variety of expressions; that to another, a man who is of a different country, is almost the same as no man at all.[860] And then, too, the human features and countenance, although composed of but some ten parts or little more, are so fashioned, that among so many thousands of men, there are no two in existence who cannot be distinguished from one another, a result which no art could possibly have produced, when confined to so limited a number of combinations. In most points, however, of this nature, I shall not be content to pledge my own credit only, but shall confirm it in preference by referring to my authorities, which shall be given on all subjects of a nature to inspire doubt. My readers, however, must make no objection to following the Greeks, who have proved themselves the most careful observers, as well as of the longest standing.[861] CHAP. 2.—THE WONDERFUL FORMS OF DIFFERENT NATIONS. We have already stated, that there are certain tribes of the Scythians, and, indeed, many other nations, which feed upon human flesh.[862] This fact itself might, perhaps, appear incredible, did we not recollect, that in the very centre of the earth, in Italy and Sicily, nations formerly existed with these monstrous propensities, the Cyclopes,[863] and the Læstrygones, for example; and that, very recently, on the other side of the Alps, it was the custom to offer human sacrifices, after the manner of those nations;[864] and the difference is but small between sacrificing human beings and eating them.[865] In the vicinity also of those who dwell in the northern regions, and not far from the spot from which the north wind arises, and the place which is called its cave,[866] and is known by the name of Geskleithron, the Arimaspi are said to exist, whom I have previously mentioned,[867] a nation remarkable for having but one eye, and that placed in the middle of the forehead. This race is said to carry on a perpetual warfare with the Griffins, a kind of monster, with wings, as they are commonly[868] represented, for the gold which they dig out of the mines, and which these wild beasts retain and keep watch over with a singular degree of cupidity, while the Arimaspi are equally desirous to get possession of it.[869] Many authors have stated to this effect, among the most illustrious of whom are Herodotus and Aristeas of Proconnesus.[870] Beyond the other Scythian Anthropophagi, there is a country called Abarimon, situate in a certain great valley of Mount Imaus,[871] the inhabitants of which are a savage race, whose feet are turned backwards,[872] relatively to their legs: they possess wonderful velocity, and wander about indiscriminately with the wild beasts. We learn from Beeton, whose duty it was to take the measurements of the routes of Alexander the Great, that this people cannot breathe in any climate except their own, for which reason it is impossible to take them before any of the neighbouring kings; nor could any of them be brought before Alexander himself. The Anthropophagi, whom we have previously mentioned[873] as dwelling ten days’ journey beyond the Borysthenes, according to the account of Isigonus of Nicæa, were in the habit of drinking out of human skulls,[874] and placing the scalps, with the hair attached, upon their breasts, like so many napkins. The same author relates, that there is, in Albania, a certain race of men, whose eyes are of a sea-green colour, and who have white hair from their earliest childhood,[875] and that these people see better in the night than in the day. He states also that the Sauromatæ, who dwell ten days’ journey beyond the Borysthenes, only take food every other day.[876] Crates of Pergamus relates, that there formerly existed in the vicinity of Parium, in the Hellespont, a race of men whom he calls Ophiogenes, and that by their touch they were able to cure those who had been stung by serpents, extracting the poison by the mere imposition of the hand.[877] Varro tells us, that there are still a few individuals in that district, whose saliva effectually cures the stings of serpents. The same, too, was the case with the tribe of the Psylli,[878] in Africa, according to the account of Agatharchides; these people received their name from Psyllus, one of their kings, whose tomb is in existence, in the district of the Greater Syrtes. In the bodies of these people there was by nature a certain kind of poison, which was fatal to serpents, and the odour of which overpowered them with torpor: with them it was a custom to expose children immediately after their birth to the fiercest serpents, and in this manner to make proof of the fidelity of their wives, the serpents not being repelled by such children as were the offspring of adultery.[879] This nation, however, was almost entirely extirpated by the slaughter made of them by the Nasamones, who now occupy their territory.[880] This race, however, still survives in a few persons who are descendants of those who either took to flight or else were absent on the occasion of the battle. The Marsi, in Italy, are still in possession of the same power, for which, it is said, they are indebted to their origin from the son of Circe, from whom they acquired it as a natural quality. But the fact is, that all men possess in their bodies a poison which acts upon serpents, and the human saliva, it is said, makes them take to flight, as though they had been touched with boiling water. The same substance, it is said, destroys them the moment it enters their throat, and more particularly so, if it should happen to be the saliva of a man who is fasting.[881] Above the Nasamones,[882] and the Machlyæ, who border upon them, are found, as we learn from Calliphanes, the nation of the Androgyni, a people who unite the two sexes in the same individual, and alternately perform the functions of each. Aristotle also states, that their right breast is that of a male, the left that of a female.[883] Isigonus and Nymphodorus inform us that there are in Africa certain families of enchanters,[884] who, by means of their charms, in the form, of commendations, can cause cattle to perish, trees to wither, and infants to die. Isigonus adds, that there are among the Triballi and the Illyrii, some persons of this description, who also have the power of fascination with the eyes, and can even kill those on whom they fix their gaze for any length of time, more especially if their look denotes anger; the age of puberty is said to be particularly obnoxious to the malign influence of such persons.[885] A still more remarkable circumstance is, the fact that these persons have two pupils in each eye.[886] Apollonides says, that there are certain females of this description in Scythia, who are known as Bythiæ, and Phylarchus states that a tribe of the Thibii in Pontus, and many other persons as well, have a double pupil in one eye, and in the other the figure of a horse.[887] He also remarks, that the bodies of these persons will not sink in water,[888] even though weighed down by their garments. Damon gives an account of a race of people, not very much unlike them, the Pharnaces of Æthiopia, whose perspiration is productive of consumption[889] to the body of every person that it touches. Cicero also, one of our own writers, makes the remark, that the glances of all women who have a double pupil is noxious.[890] To this extent, then, has nature, when she produced in man, in common with the wild beasts, a taste for human flesh, thought fit to produce poisons as well in every part of his body, and in the eyes even of some persons, taking care that there should be no evil influence in existence, which was not to be found in the human body. Not far from the city of Rome, in the territory of the Falisci, a few families are found, who are known by the name of Hirpi. These people perform a yearly sacrifice to Apollo, on Mount Soracte, on which occasion they walk over a burning pile of wood, without being scorched even. On this account, by virtue of a decree of the senate, they are always exempted from military service, and from all other public duties.[891] Some individuals, again, are born with certain parts of the body endowed with properties of a marvellous nature. Such was the case with King Pyrrhus, the great toe of whose right foot cured diseases of the spleen, merely by touching the patient.[892] We are also informed, that this toe could not be reduced to ashes together with the other portions of his body; upon which it was placed in a coffer, and preserved in a temple. India, and the region of Æthiopia more especially, abounds in wonders.[893] In India the largest of animals are produced; their dogs,[894] for example, are much bigger than those of any other country.[895] The trees, too, are said to be of such vast height, that it is impossible to send an arrow over them. This is the result of the singular fertility of the soil, the equable temperature of the atmosphere, and the abundance of water; which, if we are to believe what is said, are such, that a single fig-tree[896] is capable of affording shelter to a whole troop of horse. The reeds here are also of such enormous length, that each portion of them, between the joints, forms a tube, of which a boat is made that is capable of holding three men.[897] It is a well-known fact, that many of the people here are more than five cubits in height.[898] These people never expectorate, are subject to no pains, either in the head, the teeth, or the eyes, and rarely in any other parts of the body; so well is the heat of the sun calculated to strengthen the constitution. Their philosophers, who are called Gymnosophists, remain in one posture, with their eyes immovably fixed upon the sun, from its rising to its setting, and, during the whole of the day, they are accustomed to stand in the burning sands on one foot, first one and then the other.[899] According to the account of Megasthenes, dwelling upon a mountain called Nulo, there is a race of men who have their feet turned backwards,[900] with eight toes on each foot.[901] On many of the mountains again, there is a tribe of men who have the heads of dogs,[902] and clothe themselves with the skins of wild beasts. Instead of speaking, they bark; and, furnished with claws, they live by hunting and catching birds. According to the story, as given by Ctesias, the number of these people is more than a hundred and twenty thousand: and the same author tells us, that there is a certain race in India, of which the females are pregnant once only in the course of their lives, and that the hair of the children becomes white the instant they are born. He speaks also of another race of men, who are known as Monocoli,[903] who have only one leg, but are able to leap with surprising agility.[904] The same people are also called Sciapodæ,[905] because they are in the habit of lying on their backs, during the time of the extreme heat, and protect themselves from the sun by the shade of their feet. These people, he says, dwell not very far from the Troglodytæ;[906] to the west of whom again there is a tribe who are without necks, and have eyes in their shoulders.[907] Among the mountainous districts of the eastern parts of India, in what is called the country of the Catharcludi, we find the Satyr,[908] an animal of extraordinary swiftness. These go sometimes on four feet, and sometimes walk erect; they have also the features of a human being. On account of their swiftness, these creatures are never to be caught, except when they are either aged or sickly. Tauron gives the name of Choromandæ to a nation which dwell in the woods and have no proper voice. These people screech in a frightful manner; their bodies are covered with hair, their eyes are of a sea-green colour, and their teeth like those of the dog.[909] Eudoxus tells us, that in the southern parts of India, the men have feet a cubit in length; while those of the women are so remarkably small, that they are called Struthopodes.[910] Megasthenes places among the Nomades[911] of India, a people who are called Scyritæ. These have merely holes in their faces instead of nostrils, and flexible feet, like the body of the serpent. At the very extremity of India, on the eastern side, near the source of the river Ganges, there is the nation of the Astomi, a people who have no mouths; their bodies are rough and hairy, and they cover themselves with a down[912] plucked from the leaves of trees. These people subsist only by breathing and by the odours which they inhale through the nostrils. They support themselves upon neither meat nor drink; when they go upon a long journey they only carry with them various odoriferous roots and flowers, and wild apples,[913] that they may not be without something to smell at. But an odour, which is a little more powerful than usual, easily destroys them.[914] Beyond these people, and at the very extremity of the mountains, the Trispithami[915] and the Pygmies are said to exist; two races which are but three spans in height, that is to say, twenty-seven inches only. They enjoy a salubrious atmosphere, and a perpetual spring, being sheltered by the mountains from the northern blasts; it is these people that Homer[916] has mentioned as being waged war upon by cranes. It is said, that they are in the habit of going down every spring to the sea-shore, in a large body, seated on the backs of rams and goats, and armed with arrows, and there destroy the eggs and the young of those birds; that this expedition occupies them for the space of three months, and that otherwise it would be impossible for them to withstand the increasing multitudes of the cranes. Their cabins, it is said, are built of mud, mixed with feathers and egg-shells. Aristotle, indeed, says, that they dwell in caves; but, in all other respects, he gives the same details as other writers.[917] Isigonus informs us, that the Cyrni, a people of India, live to their four hundredth year; and he is of opinion that the same is the case also with the Æthiopian Macrobii,[918] the Seræ, and the inhabitants of Mount Athos.[919] In the case of these last, it is supposed to be owing to the flesh of vipers, which they use as food;[920] in consequence of which, they are free also from all noxious animals, both in their hair and their garments. According to Onesicritus, in those parts of India where there is no shadow,[921] the bodies of men attain a height of five cubits and two palms,[922] and their life is prolonged to one hundred and thirty years; they die without any symptoms of old age, and just as if they were in the middle period of life. Crates of Pergamus calls the Indians, whose age exceeds one hundred years, by the name of Gymnetæ;[923] but not a few authors style them Macrobii. Ctesias mentions a tribe of them, known by the name of Pandore, whose locality is in the valleys, and who live to their two hundredth year; their hair is white in youth, and becomes black in old age.[924] On the other hand, there are some people joining up to the country of the Macrobii, who never live beyond their fortieth year, and their females have children once only during their lives. This circumstance is also mentioned by Agatharchides, who states, in addition, that they live[925] on locusts,[926] and are very swift of foot. Clitarchus and Megasthenes give these people the name of Mandi, and enumerate as many as three hundred villages which belong to them. Their women are capable of bearing children in the seventh year of their age, and become old at forty.[927] Artemidorus states that in the island of Taprobane,[928] life is prolonged to an extreme length, while, at the same time, the body is exempt from weakness. According to Durisis, some of the Indians have connection with beasts, and from this union a mixture of half man, half beast, is produced.[929] Among the Calingæ, a nation also of India, the women conceive at five years of age, and do not live beyond their eighth year.[930] In other places again, there are men born with long hairy tails,[931] and of remarkable swiftness of foot; while there are others that have ears so large as to cover the whole body.[932] The Oritæ are divided from the Indians by the river Arabis;[933] they are acquainted with no food whatever except fish, which they are in the habit of tearing to pieces with their nails, and drying in the sun.[934] Crates of Pergamus states, that the Troglodytæ, who dwell beyond Æthiopia, are able to outrun the horse; and that a tribe of the Æthiopians, who are known as the Syrbotæ, exceed eight cubits in height. There is a tribe of Æthiopian Nomades dwelling on the banks of the river Astragus, towards the north, and about twenty days’ journey from the ocean. These people are called Menismini; they live on the milk of the animal which we call cynocephalus,[935] and rear large flocks of these creatures, taking care to kill the males, except such as they may preserve for the purpose of breeding. In the deserts of Africa, men are frequently seen to all appearance, and then vanish in an instant.[936] Nature, in her ingenuity, has created all these marvels in the human race, with others of a similar nature, as so many amusements to herself, though they appear miraculous to us. But who is there that can enumerate all the things that she brings to pass each day, I may almost say each hour? As a striking evidence of her power, let it be sufficient for me to have cited whole nations in the list of her prodigies. Let us now proceed to mention some other particulars connected with Man, the truth of which is universally admitted. CHAP. 3.—MARVELLOUS BIRTHS. (3.) That three children are sometimes produced at one birth, is a well-known fact; the case, for instance, of the Horatii and the Curiatii. Where a greater number of children than this is produced at one birth, it is looked upon as portentous, except, indeed, in Egypt, where the water of the river Nile, which is used for drink, is a promoter of fecundity.[937] Very recently, towards the close of the reign of the Emperor Augustus, now deified, a certain woman of the lower orders, at Ostia, whose name was Fausta, brought into the world, at one birth, two male children and two females, a presage, no doubt, of the famine which shortly after took place. We find it stated, also, that in Peloponnesus, a woman was delivered of five[938] children at a birth four successive times, and that the greater part of all these children survived. Trogus informs us, that in Egypt,[939] as many as seven children are occasionally produced at one birth.[940] Individuals are occasionally born, who belong to both sexes; such persons we call by the name of hermaphrodites;[941] they were formerly called Androgyni, and were looked upon as monsters,[942] but at the present day they are employed for sensual purposes.[943] Pompeius Magnus, among the decorations of his theatre,[944] erected certain statues of remarkable persons, which had been executed with the greatest care by artists of the very highest reputation. Among others, we here read an inscription to the following effect: “Eutychis,[945] of Tralles,[946] was borne to the funeral pile by twenty of her children, having had thirty in all.”[947] Also, Alcippe[948] was delivered of an elephant[949]—but then that must be looked upon as a prodigy; as in the case, too, where, at the commencement of the Marsian war,[950] a female slave was delivered of a serpent.[951] Among these monstrous births, also, there are beings produced which unite in one body the forms of several creatures. For instance, Claudius Cæsar informs us, in his writings, that a Hippocentaur was born in Thessaly, but died on the same day: and indeed I have seen one myself, which in the reign of that emperor was brought to him from Egypt, preserved in honey.[952] We have a case, also, of a child at Saguntum, which returned immediately into its mother’s womb, the same year in which that place was destroyed by Hannibal. (4.) The change of females into males is undoubtedly no fable. We find it stated in the Annals, that, in the consulship of P. Licinius Crassus and C. Cassius Longinus,[953] a girl, who was living at Casinum[954] with her parents, was changed into a boy; and that, by the command of the Aruspices, he was conveyed away to a desert island. Licinius Mucianus informs us, that he once saw at Argos a person whose name was then Arescon, though he had been formerly called Arescusa: that this person had been married to a man, but that, shortly after, a beard and marks of virility made their appearance, upon which he took to himself a wife. He had also seen a boy at Smyrna,[955] to whom the very same thing had happened. I myself saw in Africa one L. Cossicius, a citizen of Thysdris,[956] who had been changed into a man the very day on which he was married to a husband.[957] When women are delivered of twins, it rarely happens but that either the mother herself, or one, at least, of the twins perishes.[958] If, however, the twins should happen to be of different sexes, it is less probable that both of them will survive. Female children are matured more quickly than males,[959] and become old sooner. Of the two, male children most frequently are known to move in the womb;[960] they mostly lie on the right side of the body, females on the left.[961] CHAP. 4. (5.)—THE GENERATION OF MAN; UNUSUAL DURATION OF PREGNANCY; INSTANCES OF IT FROM SEVEN TO TWELVE MONTHS. In other animals the period of gestation and of birth is fixed and definite, while man, on the other hand, is born at all seasons of the year,[962] and without any certain period of gestation;[963] for one child is born at the seventh month, another at the eighth, and so on, even to the beginning of the tenth and eleventh. Those children which are born before the seventh month are never known to survive;[964] unless, indeed, they happen to have been conceived the day before or the day after the full moon, or at the change of the moon. In Egypt it is not an uncommon thing for children to be born at the eighth month; and in Italy, too, children that are born at this period live just as long as others, notwithstanding the opinions of the ancients to the contrary. There are great variations in this respect, which occur in numerous ways. Vestilia, for instance, who was the wife of C. Herdicius, and was afterwards married, first, to Pomponius,[965] and then to Orfitus, very eminent citizens, after having brought forth four children, always at the seventh month, had Suillius Rufus at the eleventh month, and then Corbulo at the seventh, both of whom became consuls; after which, at the eighth month, she had Cæsonia, who became the wife of the Emperor Caius.[966] As for children who are born at the eighth month, the greatest difficulty with them is to get them over the first forty days.[967] Pregnant women, on the other hand, are in the greatest danger during the fourth and the eighth month, and abortions during these periods are fatal. Masurius informs us, that L. Papirius, the prætor, on one occasion, when the next but one in succession was urging his suit at law, decided against him, in favour of the heir,[968] although his mother declared that her period of gestation had lasted thirteen months—upon the ground that it did not appear that there was any fixed and definite period of gestation.[969] CHAP. 5. (6.)—INDICATIONS OF THE SEX OF THE CHILD DURING THE PREGNANCY OF THE MOTHER.[970] On the tenth day after conception, pains are felt in the head, vertigo, and dimness of the sight; these signs, together with loathing of food and rising of the stomach, indicate the formation of the future human being. If it is a male that is conceived, the colour of the pregnant woman is more healthy,[971] and the birth less painful: the child moves in the womb upon the fortieth day. In the conception of a child of the other sex, all the symptoms are totally different: the mother experiences an almost insupportable weight, there is a slight swelling of the legs and the groin, and the first movement of the child is not felt until the ninetieth day. But, whatever the sex of the child, the mother is sensible of the greatest languor at the time when the hair of the fœtus first begins to grow, and at the full moon; at which latter time it is that children newly born are exposed to the greatest danger. In addition to this, the mode of walking, and indeed everything that can be mentioned, is of consequence in the case of a woman who is pregnant. Thus, for instance, women who have used too much salted meat will bring forth children without nails: parturition, too, is more difficult, if they do not hold their breath. It is fatal, too, to yawn during labour;[972] and abortion ensues, if the female should happen to sneeze just after the sexual congress. (7.) It is a subject for pity, and even for a feeling of shame, when one reflects that the origin of the most vain of all animated beings is thus frail: so much so, indeed, that very often the smell even of a lamp just extinguished is a cause of abortion.[973] From such beginnings as these springs the tyrant, from such the murderous dispositions of men. Thou man, who placest thy confidence in the strength of thy body, thou, who dost embrace the gifts of Fortune, and look upon thyself, not only as her fosterling, but even as her own born child, thou, whose mind is ever thirsting for blood,[974] thou who, puffed up with some success or other, dost think thyself a god—by how trifling a thing might thy life have been cut short! Even this very day, something still less even may have the same effect, the puncture, for instance, of the tiny sting of the serpent; or even, as befell the poet Anacreon,[975] the swallowing of the stone of a raisin, or of a single hair in a draught of milk, by which the prætor and senator, Fabius, was choked, and so met his death. He only, in fact, will be able to form a just estimate of the value of life, who will always bear in mind the extreme frailty of its tenure. CHAP. 6. (8.)—MONSTROUS BIRTHS. It is contrary to nature for children to come into the world with the feet first, for which reason such children are called Agrippæ, meaning that they are born with difficulty.[976] In this manner, M. Agrippa[977] is said to have been born; the only instance, almost, of good fortune, out of the number of all those who have come into the world under these circumstances. And yet, even he may be considered to have paid the penalty of the unfavourable omen produced by the unnatural mode of his birth, in the unfortunate weakness of his legs, the misfortunes of his youth, a life spent in the very midst of arms and slaughter, and ever exposed to the approaches of death; in his children, too, who have all proved a very curse to the earth, and more especially, the two Agrippinas, who were the mothers respectively of Caius and of Domitius Nero,[978] so many firebrands hurled among the human race. In addition to all this, we may add the shortness of his life, he being cut off in his fifty-first year, the distress which he experienced from the adulteries of his wife,[979] and the grievous tyranny to which he was subjected by his father-in-law. Agrippina, too, the mother of Nero, who was lately Emperor, and who proved himself, throughout the whole of his reign, the enemy of the human race, has left it recorded in writing, that he was born with his feet first. It is in the due order of nature that man should enter the world with the head first, and be carried to the tomb in a contrary fashion. CHAP. 7. (9.)—OF THOSE WHO HAVE BEEN CUT OUT OF THE WOMB. Those children, whose birth has cost the mother her life, are evidently born under more favourable auspices; for such was the case with the first Scipio Africanus; the first, too, of the Cæsars was so named, from his having been removed by an incision in his mother’s womb. For a similar reason, too, the Cæsones were called by that name.[980] Manilius, also, who entered Carthage with his army, was born in a similar manner. CHAP. 8. (10.)—WHO WERE CALLED VOPISCI. A child used to be called Vopiscus,[981] who, when twins had been conceived, had been retained in the womb and born alive, the other having perished by abortion. There are, too, some very remarkable instances of this kind, although they are singularly rare and uncommon. CHAP. 9. (11.)—THE CONCEPTION AND GENERATION OF MAN. Few animals, except the female of the human species, receive the male when pregnant. In only one or two species, and no more, does superfœtation ever take place.[982] Cases are to be found stated in the journals of physicians, and of others who have paid particular attention to the subject, in which twelve embryos[983] have been removed at a single abortion. When, however, but a very short time has intervened between two conceptions, the embryos both of them proceed to maturity; as was seen to be the case with Hercules and his brother Iphicles.[984] This was the case also with the woman who brought forth two children at a birth, one of whom bore a resemblance to her husband, and the other to her paramour. So too, with a female slave in Proconnesus,[985] who was delivered of two children at one birth, one of whom bore a strong resemblance to her master, and the other to her master’s steward, with both of whom she had had connection on the same day; with another woman who was delivered of two children at a birth, the one after the usual period of gestation, the other an embryo only five months old: and again, with another female, who, having been delivered of one child at the end of seven months, in due course, two months afterwards, brought forth twins.[986] CHAP. 10.—STRIKING INSTANCES OF RESEMBLANCE. It is universally known that well-formed parents often produce defective children; and on the other hand, defective parents children who are well formed, or else imperfect in the same part of the body as the parents. It is a well-known fact also, that marks, moles, and even scars, are reproduced in members of the same family in successive generations. The mark which the Daci make on their arms for the purpose of denoting their origin, is known to last even to the fourth generation.[987] (12.) We have heard it stated that three members of the family of the Lepidi have been born, though not in an uninterrupted succession, with one of the eyes covered with a membrane.[988] We observe, too, that some children strongly resemble their grandfather, and that of twins one child is like the father, while the other resembles the mother; and have known cases where a child that was born a year after another, resembled him as exactly as though they had been twins. Some women have children like themselves, some like their husband, while others again bear children who resemble neither the one nor the other. In some cases the female children resemble the father, and the males the mother. The case of Nicæus, the celebrated wrestler of Byzantium, is a well-known and undoubted instance. His mother was the produce of an act of adultery, committed with a male of Æthiopia; and although she herself differed in no way from the ordinary complexion of other females, he was born with all the swarthy complexion of his Æthiopian grandfather.[989] These strong features of resemblance proceed, no doubt, from the imagination of the parents, over which we may reasonably believe that many casual circumstances have a very powerful influence; such, for instance, as the action of the eyes, the ears, or the memory, or impressions received at the moment of conception. A thought[990] even, momentarily passing through the mind of either of the parents, may be supposed to produce a resemblance to one of them separately, or else to the two combined. Hence it is that the varieties are much more numerous in the appearance of man than in that of other animals; seeing that, in the former, the rapidity of the ideas, the quickness of the perception, and the varied powers of the intellect, tend to impress upon the features peculiar and diversified marks; while in the case of the other animals, the mind is immovable, and just the same in each and all individuals of the same species.[991] A man named Artemon, one of the common people,[992] bore so strong a resemblance to Antiochus, the king of Syria, that his queen Laodice, after her husband Antiochus was slain, acted the farce of getting this man[993] to recommend her as the successor to the crown. Vibius, a member of the plebeian order,[994] and Publicius as well, a freedman who had formerly been a slave, so strongly resembled Pompeius Magnus in appearance as to be scarcely distinguishable from him; they both had that ingenuous countenance[995] of his, and that fine forehead,[996] which so strongly bespoke his noble descent. It was a similar degree of resemblance to this, that caused the surname of his cook, Menogenes, to be given to the father of Pompeius Magnus, he having already obtained that of Strabo, on account of the cast in his eye,[997] a defect which he had contracted through imitating a similar one in his slave. Scipio, too, had the name of Serapion given him, after the vile slave of a pig-jobber: and after him, another Scipio of the same family was surnamed Salvitto, after a mime[998] of that name. In the same way, too, Spinther and Pamphilus, who were respectively actors of only second and third rate parts, gave their names to Lentulus and Metellus, who were at that time colleagues in the consulship; so that, by a very curious but disagreeable coincidence, the likenesses of the two consuls were to be seen at the same moment on the stage. On the other hand again, L. Plancus, the orator, bestowed his surname on the actor Rubrius: the player, Burbuleius, again, gave his name to the elder Curio, and the player, Menogenes, to Messala, the censor.[999] There was a certain fisherman, too, a native of Sicily, who bore a strong resemblance to the proconsul, Sura, not only in his features, but in the mode even of opening his mouth, and the spasmodic contraction of his tongue, and his hurried and indistinct utterance when speaking. Cassius Severus,[1000] the celebrated orator, had it thrown in his teeth how strongly he resembled Armentarius, the gladiator.[1001] Toranius, a slave-dealer, sold to Antony, while he was one of the Triumvirs, two boys of remarkable beauty, as being twins, so strong was their resemblance; whereas, in reality, one of them was born in Asia, and the other beyond the Alps. The fraud, however, having been soon afterwards discovered through the difference in the language of the youths, Antony, who was greatly exasperated, violently upbraided the dealer, and, among other things, complained that he had fixed the price at so high a sum as two hundred thousand sesterces.[1002] The crafty slave-merchant, however, made answer that that was the very reason for his having set so high a price upon them; for, as he said, there would have been nothing particularly striking in the resemblance of the boys, if they had been born of the same mother, whereas, children found to be so exactly like each other, though natives of different countries, ought to be deemed above all price; an answer which produced such a reasonable feeling of surprise and admiration in the mind of the proscriber,[1003] that he who was but just before frantic under the injury he had received, was led to set a higher value on no part whatever of all the property in his possession. CHAP. 11. (13.)—WHAT MEN ARE SUITED FOR GENERATION. INSTANCES OF VERY NUMEROUS OFFSPRING. There exists a kind of peculiar antipathy between the bodies of certain persons, which, though barren with respect to each other, are not so when united to others;[1004] such, for instance, was the case with Augustus and Livia.[1005] Certain individuals, again, both men and women, produce only females, others males; and, still more frequently, children of the two sexes alternately; the mother of the Gracchi, for instance, who had twelve children, and Agrippina, the mother of Germanicus, who had nine. Some women, again, are barren in their youth, while to others it is given to bring forth once only during their lives. Some women never go to their full time, or if, by dint of great care and the aid of medicine, they do give birth to a living child, it is mostly a girl. Among other instances of rare occurrence, is the case of Augustus, now deified, who, in the year in which he departed this life, witnessed the birth of M. Silanus,[1006] the grandson of his grand-daughter: having obtained the government of Asia, after his consulship, he was poisoned by Nero, on his accession to the throne. Q. Metellus Macedonicus,[1007] leaving six children, left eleven grandsons also, with daughters-in-law and sons-in-law,[1008] twenty-seven individuals in all, who addressed him by the name and title of father. In the records of the times of the Emperor Augustus, now deified, we find it stated that, in his twelfth consulship, Lucius Sylla being his colleague, on the third day before the ides of April,[1009] C. Crispinus Hilarus, a man of a respectable family of the plebeian order, living at Fæesulæ,[1010] came to the Capitol, to offer sacrifice, attended by eight children (of whom two were daughters), twenty-eight grandsons, nineteen great-grandsons, and eight granddaughters, who all followed him in a lengthened train. CHAP. 12. (14.)—AT WHAT AGE GENERATION CEASES. Women cease to bear children at their fiftieth year, and, with the greater part of them, the monthly discharge ceases at the age of forty. But with respect to the male sex, it is a well-known fact, that King Masinissa, when he was past his eighty-sixth year, had a son born to him, whom he named Metimanus,[1011] and that Cato the Censor, after he had completed his eightieth year, had a son by the daughter of his client, Salonius: a circumstance from which, while the descendants of his other sons were surnamed Liciniani, those of this son were called Saloniani, of whom Cato of Utica was one.[1012] It is equally well known, too, that L. Volusius Saturninus,[1013] who lately died while prefect of the city, had a son when he was past his seventy-second year,[1014] by Cornelia, a member of the family of the Scipios, Volusius Saturninus, who was afterwards consul. Among the lower classes of the people, we not uncommonly meet with men who become the fathers of children after the age of seventy-five. CHAP. 13. (15.)—REMARKABLE CIRCUMSTANCES CONNECTED WITH THE MENSTRUAL DISCHARGE. Among the whole range of animated beings, the human female is the only one that has the monthly discharge,[1015] and in whose womb are found what we term “moles.” These moles consist of a shapeless mass of flesh, devoid of all life, and capable of resisting either the edge or the point of the knife; they are movable in the body, and obstruct the menstrual discharge; sometimes, too, they are productive of fatal consequences to the woman, in the same manner as a real fœtus; while, at other times, they remain in the body until old age; in some cases, again, they are discharged, in consequence of an increased action of the bowels.[1016] Something of a very similar nature is produced in the body of the male, which is called a “schirrus;”[1017] this was the case with Oppius Capito, a man of prætorian rank. It would indeed be a difficult matter to find anything which is productive of more marvellous effects than the menstrual discharge.[1018] On the approach of a woman in this state, must will become sour, seeds which are touched by her become sterile, grafts wither away, garden plants are parched up, and the fruit will fall from the tree beneath which she sits. Her very look, even, will dim the brightness of mirrors, blunt the edge of steel, and take away the polish from ivory. A swarm of bees, if looked upon by her, will die immediately; brass and iron will instantly become rusty, and emit an offensive odour; while dogs which may have tasted of the matter so discharged are seized with madness, and their bite is venomous and incurable. In addition to this, the bitumen which is found at certain periods of the year, floating on the lake of Judæa, known as Asphaltites, a substance which is peculiarly tenacious, and adheres to everything that it touches, can only be divided into separate pieces by means of a thread which has been dipped in this virulent matter.[1019] It is said that the ant, even an insect so extremely minute, is sensible of its presence, and rejects the grains which it has been carrying, and will not return to them again.[1020] This discharge, which is productive of such great and singular effects, occurs in women every thirty days, and in a greater degree every three months.[1021] In some individuals it occurs oftener than once a month, and in others, again, it never takes place. Women of this nature, however, are not capable of bearing children, because it is of this substance that the infant is formed.[1022] The seed of the male, acting as a sort of leaven, causes it to unite and assume a form, and in due time it acquires life, and assumes a bodily shape. The consequence is, that if the flow continues during pregnancy, the child will be weak, or else will not live; or if it does, it will be full of gross humours, Nigidius says. (16.) The same author is also of opinion, that the milk of a woman who is giving suck will not become impure, if she should happen to become pregnant again by the same man.[1023] CHAP. 14.—THE THEORY OF GENERATION. Conception is generally said to take place the most readily, either at the beginning or the end of the menstrual discharge.[1024] It is said, too, that it is a certain sign of fecundity in a woman, when her saliva becomes impregnated with any medicament which has been rubbed upon her eye-lids.[1025] CHAP. 15.—SOME ACCOUNT OF THE TEETH, AND SOME FACTS CONCERNING INFANTS. It is a matter beyond doubt, that in young children the front teeth are produced at the seventh month, and, nearly always, those in the upper jaw the first. These are shed in the seventh year, and are then replaced by others.[1026] Some infants are even born with teeth:[1027] such was the case with Manius Curius, who, from this circumstance, received the name of Dentatus; and also with Cn. Papirius Carbo, both of them distinguished men. When this phenomenon happened in the case of a female, it was looked upon in the time of the kings as an omen of some inauspicious event. At the birth of Valeria, under such circumstances as these, it was the answer of the soothsayers, that any city to which she might happen to be carried, would be destroyed; she was sent to Suessa Pometia,[1028] at that time a very flourishing place, but the prediction was ultimately verified by its destruction. Some female children are born with the sexual organs closed,[1029] a thing of very unfavourable omen; of which Cornelia, the mother of the Gracchi, is an instance. Some persons are born with a continuous bone in the mouth, in place of teeth; this was the case with the upper jaw of the son of Prusias, the king of Bithynia.[1030] The teeth are the only parts of the body which resist the action of fire, and are not consumed along with the rest of it.[1031] Still, however, though they are able thus to resist flame, they become corroded by a morbid state of the saliva. The teeth are whitened by certain medicinal agents.[1032] They are worn down by use, and fail in some persons long before any other part of the body. They are necessary, not only for the mastication of the food, but for many other purposes as well. It is the office of the front teeth to regulate the voice and the speech; by a certain arrangement, they receive, as if in concert, the stroke communicated by the tongue, while by their structure in such regular order, and their size, they cut short, moderate, or soften the utterance of the words. When they are lost, the articulation becomes altogether confused and indistinct.[1033] In addition to this, it is generally supposed that we may form prognostics from the teeth. The number of teeth allotted to all men, with the exception of the nation of the Turduli,[1034] is thirty-two; those persons who have a greater number, are thought to be destined to be long-lived. Women have fewer teeth than men.[1035] Those females who happen to have two canine teeth on the right side of the upper jaw, have promise of being the favourites of fortune, as was the case with Agrippina,[1036] the mother of Domitius Nero: when they are on the left side, it is just the contrary. It is the custom of most nations not to burn the bodies of children who die before they have cut their teeth. We shall have more to say on this subject when we give an account of the different parts of the body.[1037] We find it stated that Zoroaster was the only human being who ever laughed on the same day on which he was born. We hear, too, that his brain pulsated so strongly that it repelled the hand when laid upon it, a presage of his future wisdom. CHAP. 16.—EXAMPLES OF UNUSUAL SIZE. It is a well-known fact, that, at the age of three years, the body of each person is half the height that it will ever attain. Taking it all in all, it is observed that in the human race, the stature is almost daily becoming less and less, and that sons are rarely taller than their parents, the fertility of the seed being dried up by the heat of that conflagration to which the world is fast approaching.[1038] A mountain of the island of Crete having been burst asunder by the action of an earthquake, a body was found there standing upright, forty-six cubits in height;[1039] by some persons it is supposed to have been that of Orion;[1040] while others again are of opinion that it was that of Otus.[1041] It is generally believed, from what is stated in ancient records, that the body of Orestes, which was disinterred by command of an oracle, was seven cubits in height.[1042] It is now nearly one thousand years ago, that that divine poet Homer was unceasingly complaining, that men were of less stature in his day than they had formerly been.[1043] Our Annals do not inform us what was the height of Nævius Pollio;[1044] but we learn from them that he nearly lost his life from the rush of the people to see him, and that he was looked upon as a prodigy. The tallest man that has been seen in our times, was one Gabbaras[1045] by name, who was brought from Arabia by the Emperor Claudius; his height was nine feet and as many inches.[1046] In the reign of Augustus, there were two persons, Posio and Secundilla by name, who were half a foot taller than him; their bodies have been preserved as objects of curiosity in the museum of the Sallustian family.[1047] In the reign of the same emperor, there was a man also, remarkable for his extremely diminutive stature, being only two feet and a palm in height; his name was Conopas, and he was a great pet with Julia, the grand-daughter of Augustus. There was a female also, of the same size, Andromeda by name, a freed-woman of Julia Augusta. We learn from Varro, that Manius Maximus and M. Tullius, members of our equestrian order, were only two cubits in height; and I have myself seen them, preserved in their coffins.[1048] It is far from an unknown fact, that children are occasionally born a foot and a half in height, and sometimes a little more; such children, however, have finished their span of existence by the time they are three years old.[1049] CHAP. 17.—CHILDREN REMARKABLE FOR THEIR PRECOCITY. We find it stated by the historians, that the son of Euthymenes of Salamis had grown to be three cubits in height, at the age of three years; that he was slow of gait and dull of comprehension; that at that age he had attained puberty even, and his voice had become strong, like that of a man. We hear, also, that he died suddenly of convulsions of the limbs, at the completion of his third year.[1050] I myself, not very long ago, was witness to exactly similar appearances, with the exception of the state of puberty, in a son of Cornelius Tacitus, a member of the equestrian order, and procurator[1051] of Belgic Gaul.[1052] The Greeks call such children as these, Ἐκτραπέλοι; we have no name for them in Latin. (17.) It has been observed, that the height of a man from the crown of the head to the sole of the foot, is equal to the distance between the tips of the middle fingers of the two hands when extended in a straight line; the right side of the body, too, is generally stronger than the left; though in some, the strength of the two sides is equal; while in others again, the left side is the strongest. This, however, is never found to be the case in women.[1053] CHAP. 18.—SOME REMARKABLE PROPERTIES OF THE BODY. Males are heavier than females, and the bodies of all animals are heavier when they are dead than when alive; they also weigh more when asleep than when awake. The dead bodies of men float upon the back, those of women with the face downwards; as if, even after death, nature were desirous of sparing their modesty.[1054] (18.) We find it stated, that there are some men whose bones are solid, and devoid of marrow,[1055] and that one mark of such persons is the fact that they are never thirsty, and emit no perspiration. At the same time, we know that by the exercise of a resolute determination, any one may resist the feeling of thirst; a fact which was especially exemplified in the case of Julius Viator, a Roman of equestrian rank, but by birth one of the Vocontii, a nation on terms of alliance with us. Having, in his youth, been attacked by dropsy, and forbidden the use of liquids by his physicians,[1056] use with him became a second nature, and so, in his old age, he never took any drink at all. Other persons also, have, by the exercise of a strong determination, laid similar restraints upon themselves. (19.) It is said that Crassus, the grandfather of Crassus, who was slain by the Parthians, was never known to laugh; from which circumstance he obtained the name of Agelastus.[1057] There are other persons again, who have never been seen to weep. Socrates, who was so famous for his wisdom, always appeared with the same countenance, and was never known to appear either more gay or more sad than ordinary. This even tenor of the mind, however, sometimes degenerates into a sort of harshness, and a rigorous and inflexible sternness of nature, entirely effacing all the human affections. The Greeks, among whom there have been many persons of this description, are in the habit of calling them Ἀπαθεῖς.[1058] A very remarkable thing, too, is the fact, that among these persons are to be found some of the greatest masters of philosophy. Diogenes the Cynic, for instance, Pyrrho, Heraclitus, and Timon, which last allowed himself to be so entirely carried away by this spirit, as to become a hater of all mankind. Less important peculiarities of nature, again, are to be observed in many persons; Antonia,[1059] for instance, the wife of Drusus, was never known to expectorate; and Pomponius, the poet, a man of consular rank, was never troubled with eructation. Those rare instances of men,[1060] whose bones are naturally solid and without marrow, are known to us as men “of horn.”[1061] CHAP. 19. (20.)—INSTANCES OF EXTRAORDINARY STRENGTH. Varro, speaking of persons remarkable for their strength, gives us an account of Tributanus, a celebrated gladiator, and skilled in the use of the Samnite[1062] arms;[1063] he was a man of meagre person, but possessed of extraordinary strength. Varro makes mention of his son also, who served in the army of Pompeius Magnus. He says, that in all parts of his body, even in the arms and hands, there was a network of sinews,[1064] extending across and across. The latter of these men, having been challenged by an enemy, with a single finger of the right hand, and that unarmed,[1065] vanquished him, and then seized and dragged him to the camp. Vinnius Valens, who served as a centurion in the prætorian guard of Augustus, was in the habit of holding up waggons laden with casks, until they were emptied; and of stopping a carriage with one hand, and holding it back, against all the efforts of the horses to drag it forward. He performed other wonderful feats also, an account of which may still be seen inscribed on his monument. Varro, also, gives the following statement: “Fusius, who used to be called the ‘bumpkin[1066] Hercules,’ was in the habit of carrying his own mule; while Salvius was able to mount a ladder, with a weight of two hundred pounds attached to his feet, the same to his hands, and two hundred pounds on each shoulder.” I myself once saw,—a most marvellous display of strength,—a man of the name of Athanatus walk across the stage, wearing a leaden breast-plate of five hundred pounds weight, while shod with buskins of the same weight. When Milo, the wrestler, had once taken his stand, there was not a person who could move him from his position; and when he grasped an apple in his hand, no one could so much as open one of his fingers. CHAP. 20.—INSTANCES OF REMARKABLE AGILITY. It was considered a very great thing for Philippides to run one thousand one hundred and sixty stadia, the distance between Athens and Lacedæmon, in two days, until Amystis, the Lacedæmonian courier, and Philonides,[1067] the courier of Alexander the Great, ran from Sicyon to Elis in one day, a distance of thirteen hundred and five stadia.[1068] In our own times, too, we are fully aware that there are men in the Circus, who are able to keep on running for a distance of one hundred and sixty miles; and that lately, in the consulship of Fonteius and Vipstanus,[1069] there was a child eight years of age, who, between morning and evening, ran a distance of seventy-five miles.[1070] We become all the more sensible of these wonderful instances of swiftness, upon reflecting that Tiberius Nero, when he made all possible haste to reach his brother Drusus, who was then sick in Germany, reached him in three stages, travelling day and night on the road; the distance of each stage was two hundred miles.[1071] CHAP. 21. (21.)—INSTANCES OF ACUTENESS OF SIGHT. Instances of acuteness of sight are to be found stated, which, indeed, exceed all belief. Cicero informs us,[1072] that the Iliad of Homer was written on a piece of parchment so small as to be enclosed in a nut-shell. He makes mention also of a man who could distinguish objects at a distance of one hundred and thirty-five miles.[1073] M. Varro says, that the name of this man was Strabo; and that, during the Punic war, from Lilybæum, the promontory of Sicily, he was in the habit of seeing the fleet come out of the harbour of Carthage, and could even count the number of the vessels.[1074] Callicrates[1075] used to carve ants and other small animals in ivory, so minute in size, that other persons were unable to distinguish their individual parts. Myrmecides[1076] also was famous in the same line;[1077] this man made, of similar material, a chariot drawn by four horses, which a fly could cover with its wings; as well as a ship which might be covered by the wings of a tiny bee.[1078] CHAP. 22. (22.)—INSTANCES OF REMARKABLE ACUTENESS OF HEARING. We have one instance on record of remarkable acuteness of hearing; the noise of the battle, on the occasion when Sybaris[1079] was destroyed, was heard, the day on which it took place, at Olympia.[1080] But, as to the victory over the Cimbri,[1081] and that over Perseus, the news of which was conveyed to Rome by the Castors,[1082] they are to be looked upon in the light of visions and presages proceeding immediately from the gods. CHAP. 23. (23.)—INSTANCES OF ENDURANCE OF PAIN. Of patience in enduring pain, that being too frequently the lot of our calamitous fate, we have innumerable instances related. One of the most remarkable instances among the female sex is that of the courtesan Leæna, who, although put to the torture, refused to betray the tyrant-slayers, Harmodius and Aristogiton.[1083] Among those of men, we have that of Anaxarchus, who, when put to the torture for a similar reason, bit off his tongue and spit it into the face of the tyrant, thus destroying the only hope[1084] of his making any betrayal. CHAP. 24. (24.)—MEMORY. It would be far from easy to pronounce what person has been the most remarkable for the excellence of his memory, that blessing so essential for the enjoyment of life, there having been so many who have been celebrated for it. King Cyrus knew all the soldiers of his army by name:[1085] L. Scipio the names of all the Roman people. Cineas, the ambassador of king Pyrrhus, knew by name all the members of the senate and the equestrian order, the day after his arrival at Rome. Mithridates,[1086] who was king of twenty-two nations, administered their laws in as many languages, and could harangue each of them, without employing an interpreter. There was in Greece a man named Charmidas, who, when a person asked him for any book in a library, could repeat it by heart, just as though he were reading. Memory, in fine, has been made an art; which was first invented by the lyric poet, Simonides,[1087] and perfected by Metrodorus of Scepsis, so as to enable persons to repeat word for word exactly what they have heard.[1088] Nothing whatever, in man, is of so frail a nature as the memory; for it is affected by disease, by injuries, and even by fright; being sometimes partially lost, and at other times entirely so. A man, who received a blow from a stone, forgot the names of the letters only;[1089] while, on the other hand, another person, who fell from a very high roof, could not so much as recollect his mother, or his relations and neighbours. Another person, in consequence of some disease, forgot his own servants even; and Messala Corvinus, the orator, lost all recollection of his own name. And so it is, that very often the memory appears to attempt, as it were, to make its escape from us, even while the body is at rest and in perfect health. When sleep, too, comes over us, it is cut off altogether; so much so, that the mind, in its vacancy, is at a loss to know where we are.[1090] CHAP. 25. (25.)—VIGOR OF MIND. The most remarkable instance, I think, of vigour of mind in any man ever born, was that of Cæsar, the Dictator. I am not at present alluding to his valour and courage, nor yet his exalted genius, which was capable of embracing everything under the face of heaven, but I am speaking of that innate vigour of mind, which was so peculiar to him, and that promptness which seemed to act like a flash of lightning. We find it stated that he was able to write or read, and, at the same time, to dictate and listen. He could dictate to his secretaries four letters at once, and those on the most important business; and, indeed, if he was busy about nothing else, as many as seven. He fought as many as fifty pitched battles, being the only commander who exceeded M. Marcellus,[1091] in this respect, he having fought only thirty-nine.[1092] In addition, too, to the victories gained by him in the civil wars, one million one hundred and ninety-two thousand men were slain by him in his battles. For my own part, however, I am not going to set it down as a subject for high renown, what was really an outrage committed upon mankind, even though he may have been acting under the strong influence of necessity; and, indeed, he himself confesses as much, in his omission to state the number of persons who perished by the sword in the civil wars. CHAP. 26.—CLEMENCY AND GREATNESS OF MIND. With much more justice we may award credit to Pompeius Magnus, for having taken from the pirates[1093] no less than eight hundred and forty-six vessels: though at the same time, over and above the great qualities previously mentioned, we must with equal justice give Cæsar the peculiar credit of a remarkable degree of clemency, a quality, in the exercise of which, even to repentance, he excelled all other individuals whatsoever. The same person has left us one instance of magnanimity, to which there is nothing that can be at all compared. While one, who was an admirer of luxury, might perhaps on this occasion have enumerated the spectacles which he exhibited, the treasures which he lavished away, and the magnificence of his public works, I maintain that it was the great proof, and an incomparable one, of an elevated mind, for him to have burnt with the most scrupulous carefulness the papers of Pompeius, which were taken in his desk at the battle of Pharsalia, and those of Scipio, taken at Thapsus, without so much as reading them.[1094] CHAP. 27. (26.)—HEROIC EXPLOITS. But now, as it belongs fully as much to the glorious renown of the Roman Empire, as to the victorious career of a single individual, I shall proceed on this occasion to make mention of all the triumphs and titles of Pompeius Magnus: the splendour of his exploits having equalled not only that of those of Alexander the Great, but even of Hercules, and perhaps of Father Liber[1095] even. After having recovered Sicily, where he first commenced his career as a partisan of Sylla, but in behalf of the republic, after having conquered the whole of Africa, and reduced it to subjection, and after having received for his share of the spoil the title of “Great,”[1096] he was decreed the honours of a triumph; and he, though only of equestrian rank,[1097] a thing that had never occurred before, re-entered the city in the triumphal chariot: immediately after which, he hastened to the west, where he left it inscribed on the trophy which he raised upon the Pyrenees, that he had, by his victories, reduced to subjection eight hundred and seventy-six cities, from the Alps to the borders of Farther Spain; at the same time he most magnanimously said not a word about Sertorius.[1098] After having put an end to the civil war, which indeed was the primary cause of all the foreign ones, he, though still of only equestrian rank, again entered Rome in the triumphal chariot, having proved himself a general thus often before having been a soldier.[1099] After this, he was dispatched to the shores of all the various seas, and then to the East, whence he brought back to his country the following titles of honour, resembling therein those who conquer at the sacred games—for, be it remembered, it is not they that are crowned, but their respective countries.[1100] These honours then did he award to the City, in the temple of Minerva,[1101] which he consecrated from the spoils that he had gained: “Cneius Pompeius Magnus, Imperator, having brought to an end a war of thirty years’ duration, and having defeated, routed, put to the sword, or received the submission of, twelve millions two hundred and seventy-eight thousand men, having sunk or captured eight hundred and forty-six vessels, having received as allies one thousand five hundred and thirty-eight cities and fortresses, and having conquered all the country from the Mæotis to the Red Sea, dedicates this shrine as a votive offering due to Minerva.” Such, in few words, is the sum of his exploits in the East. The following are the introductory words descriptive of the triumph which he obtained, the third day before the calends[1102] of October,[1103] in the consulship of M. Piso and M. Messala;[1104] “After having delivered the sea-coast from the pirates, and restored the seas to the people of Rome, he enjoyed a triumph over Asia, Pontus, Armenia, Paphlagonia, Cappadocia, Cilicia, Syria, the Scythians, Judæa, the Albanians, Iberia, the island of Crete, the Basterni, and, in addition to all these, the kings Mithridates and Tigranes.” The most glorious, however, of all glories, resulting from these exploits, was, as he himself says, in the speech which he made in public relative to his previous career, that Asia, which he received as the boundary of the empire, he left its centre.[1105] If any one should wish, on the other hand, in a similar manner, to pass in review the exploits of Cæsar, who has shown himself greater still than Pompeius, why then he must enumerate all the countries in the world, a task, I may say, without an end. CHAP. 28. (27.)—UNION IN THE SAME PERSON OF THREE OF THE HIGHEST QUALITIES WITH THE GREATEST PURITY. Many other men have excelled in different kinds of virtues. Cato, however, who was the first of the Porcian family,[1106] is generally thought to have been an example of the three greatest of human endowments, for he was the most talented orator, the most talented general, and the most talented politician;[1107] all which merits, if they were not perceptible before him, still shone forth, more refulgently even, in my opinion, in Scipio Æmilianus, who besides was exempted from that hatred on the part of many others under which Cato laboured:[1108] in consequence of which it was, what must be owned to be a peculiarity in Cato’s career, that he had to plead his own cause no less than four and forty times;[1109] and yet, though no person was so frequently accused, he was always acquitted. CHAP. 29. (28.)—INSTANCES OF EXTREME COURAGE. A minute enquiry by whom the greatest valour has ever been exhibited, would lead to an endless discussion, more especially if all the fables of the poets are to be taken for granted. Q. Ennius admired T. Cæcilius Denter[1110] and his brother to such a degree, that on their account he added a sixteenth book to his Annals. L. Siccius Dentatus, who was tribune of the people in the consulship of Spurius Tarpeius and A. Aterius,[1111] not long after the expulsion of the kings, has also very numerous testimonies in his favour. This hero fought one hundred and twenty battles, was eight times victorious in single combat, and was graced with forty-five wounds in the front of the body, without one on the back. The same man also carried off thirty-four spoils,[1112] was eighteen times presented with the victor’s spear,[1113] and received twenty-five pendants,[1114] eighty-three torcs,[1115] one hundred and sixty bracelets,[1116] twenty-six crowns, (of which fourteen were civic, eight golden, three mural, and one obsidional), a fisc[1117] of money, ten prisoners, and twenty oxen altogether.[1118] He followed in the triumphal processions of nine generals, who mainly owed their victories to his exertions; besides all which, a thing that I look upon as the most important of all his services, he denounced to the people T. Romilius,[1119] one of the generals of the army, at the end of his consulship, and had him convicted of having made an improper use of his authority.[1120] The military honours of Manlius Capitolinus would have been no less splendid than his, if they had not been all effaced at the close of his life. Before his seventeenth year, he had gained two spoils, and was the first of equestrian rank who received a mural crown; he also gained six civic crowns, thirty-seven donations, and had twenty-three scars on the fore-part of his body. He saved the life of P. Servilius, the master of the horse, receiving wounds on the same occasion in the shoulders and the thigh. Besides all this, unaided, he saved the Capitol, when it was attacked by the Gauls, and through that, the state itself; a thing that would have been the most glorious act of all, if he had not so saved it, in order that he might, as its king, become its master.[1121] But in all matters of this nature, although valour may effect much, fortune does still more. No person living, in my opinion at least, ever excelled M. Sergius,[1122] although his great-grandson, Catiline, tarnished the honours of his name. In his second campaign he lost his right hand; and in two campaigns he was wounded three and twenty times; so much so, that he could scarcely use either his hands or his feet; still, attended by a single slave, he afterwards served in many campaigns, though but an invalided soldier. He was twice taken prisoner by Hannibal, (for it was with no ordinary enemy that he would engage,) and twice did he escape from his captivity, after having been kept, without a single day’s intermission, in chains and fetters for twenty months. On four occasions he fought with his left hand alone, two horses being slain under him. He had a right hand made of iron, and attached to the stump, after which he fought a battle, and raised the siege of Cremona, defended Placentia, and took twelve of the enemy’s camps in Gaul. All this we learn from an oration of his, which he delivered when, in his prætorship, his colleagues attempted to exclude him from the sacred rites, on the ground of his infirmities.[1123] What heaps upon heaps of crowns would he have piled up, if he had only had other enemies! For, in matters of this nature, it is of the first importance to consider upon what times in especial the valour of each man has fallen. What civic crowns did Trebia, what did the Ticinus, what did Lake Thrasymenus afford? What crown was there to be gained at Cannæ, where it was deemed the greatest effort of valour to have escaped[1124] from the enemy? Other persons have been conquerors of men, no doubt, but Sergius[1125] conquered even Fortune herself.[1126] CHAP. 30. (29.)—MEN OF REMARKABLE GENIUS. Among so many different pursuits, and so great a variety of works and objects, who can select the palm of glory for transcendent genius? Unless perchance we should agree in opinion that no more brilliant genius ever existed than the Greek poet Homer, whether it is that we regard the happy subject of his work, or the excellence of its execution. For this reason it was that Alexander the Great—and it is only by judges of such high estate that a sentence, just and unbiassed by envy, can be pronounced in the case of such lofty claims—when he found among the spoils of Darius, the king of Persia, a casket for perfumes,[1127] enriched with gold, precious stones, and pearls, covered as he was with the dust of battle, deemed it beneath a warrior to make use of unguents, and, when his friends were pointing out to him its various uses, exclaimed, “Nay, but by Hercules! let the casket be used for preserving the poems of Homer;” that so the most precious work of the human mind might be placed in the keeping of the richest work of art. It was the same conqueror, too, who gave directions that the descendants and house of the poet Pindar[1128] should be spared, at the taking of Thebes. He likewise rebuilt the native city[1129] of Aristotle, uniting to the extraordinary brilliancy of his exploits this speaking testimony of his kindliness of disposition. Apollo impeached by name the assassins of the poet Archilochus[1130] at Delphi. While the Lacedæmonians were besieging Athens, Father Liber ordered the funeral rites to be performed for Sophocles, the very prince of the tragic buskin; repeatedly warning their king, Lysander, in his sleep, to allow of the burial of his favourite. Upon this, the king made enquiry who had lately died in Athens; and understanding without any difficulty from the Athenians to whom the god referred, he allowed the funeral rites to be performed without molestation. CHAP. 31. (30.)—MEN WHO HAVE BEEN REMARKABLE FOR WISDOM. Dionysius the tyrant, who otherwise manifested a natural propensity for cruelty and pride, sent a vessel crowned with garlands to meet Plato, that high-priest of wisdom; and on his disembarcation, received him on the shore, in a chariot drawn by four white horses. Isocrates was able to sell a single oration of his for twenty talents.[1131] Æschines, the great Athenian orator, after he had read to the Rhodians the speech which he had made on the accusation of Demosthenes, read the defence made by Demosthenes, through which he had been driven into exile among them. When they expressed their admiration of it, “How much more,” said he, “would you have admired it, if you had heard him deliver it himself;”[1132] a striking testimony, indeed, given in adversity, to the merit of an enemy! The Athenians sent their general, Thucydides, into banishment, but recalled him as their historian, admiring his eloquence, though they had punished his want of valour.[1133] A strong testimony, too, was given to the merit of Menander, the famous comic poet, by the kings of Egypt and Macedonia, in sending to him a fleet and an embassy; though, what was still more honourable to him, he preferred enjoying the converse of his literary pursuits to the favour of kings. The nobles too of Rome have given their testimonies in favour of foreigners, even. Cn. Pompeius, after having finished the war against Mithridates, when he went to call at the house of Posidonius, the famous teacher of philosophy, forbade the lictor to knock at the door, as was the usual custom;[1134] and he, to whom both the eastern and the western world had yielded submission, ordered the fasces to be lowered before the door of a learned man. Cato the Censor, after he had heard the speech of Carneades,[1135] who was one of the embassy sent from Athens, of three men famous for their learning, gave it as his opinion, that the ambassadors ought to be dismissed as soon as possible, because, in consequence of his ingenious method of arguing, it became extremely difficult to distinguish truth from falsehood.[1136] What an extraordinary change too in our modes of thinking! This Cato constantly gave it out as his decided opinion that all Greeks ought to be expelled from Italy, while, on the other hand, his great-grandson, Cato of Utica, upon his return from his military tribuneship, brought back with him a philosopher, and a second one[1137] when he returned from his embassy to Cyprus;[1138] and it is a very remarkable fact, that the same language which had been proscribed by one of the Cato’s, was introduced among us by the other. But let us now give some account of the honours of our own countrymen. The elder Africanus ordered that the statue of Ennius should be placed in his tomb, and that the illustrious surname, which he had acquired, I may say, as his share of the spoil on the conquest of the third part of the world, should be read over his ashes, along with the name of the poet.[1139] The Emperor Augustus, now deified, forbade the works of Virgil to be burnt, in opposition to the modest directions to that effect, which the poet had left in his will: a prohibition which was a greater compliment paid to his merit, than if he himself had recommended his works. M. Varro[1140] is the only person, who, during his lifetime, saw his own statue erected. This was placed in the first public library that was ever built, and which was formed by Asinius Pollio with the spoils of our enemies.[1141] The fact of this distinction being conferred upon him by one who was in the first rank, both as an orator and a citizen, and at a time, too, when there was so great a number of men distinguished for their genius, was not less honourable to him, in my opinion, than the naval crown which Pompeius Magnus bestowed upon him in the war against the pirates. The instances that follow among the Romans, if I were to attempt to reckon them, would be found to be innumerable; for it is the fact that this one nation has furnished a greater number of distinguished men in every branch than all the countries of the world taken together.[1142] Put what atonement could I offer to thee, Marcus Tullius,[1143] were I to be silent respecting thy name? or on what ground am I to pronounce thee as especially pre-eminent? On what, indeed, that can be more convincing than the most abundant testimony that was offered in thy favour by the whole Roman people? Contenting myself with the selection only of such of the great actions of the whole of your life, as were performed during your consulship.—You speak, and the tribes surrender the Agrarian law, or, in other words, their very subsistence;[1144] you advise them to do so, and they pardon Roscius,[1145] the author of the law for the regulation of the theatres, and, without any feelings of resentment, allow a mark to be put upon themselves by allotting them an inferior seat; you entreat, and the sons of proscribed men blush at having canvassed for public honours: before your genius, Catiline took to flight, and it was you who proscribed M. Antonius. Hail then to thee, who wast the first of all to receive the title of Father of thy country,[1146] who wast the first of all, while wearing the toga, to merit a triumph, and who didst obtain the laurel for oratory. Great father, thou, of eloquence and of Latin literature! as the Dictator Cæsar, once thy enemy, wrote in testimony of thee,[1147] thou didst require a laurel superior to every triumph! How far greater and more glorious to have enlarged so immeasurably the boundaries of the Roman genius, than those of its sway! (31.) Those persons among the Romans, who surpass all others in wisdom, have the surnames of Catus and Corculus[1148] given to them. Among the Greeks, Socrates was declared by the oracle of the Pythian Apollo to be superior to all others in wisdom. CHAP. 32. (32.)—PRECEPTS THE MOST USEFUL IN LIFE. Again, men have placed on an equality with those of the oracles the precepts uttered by Chilon,[1149] the Lacedæmonian. These have been consecrated at Delphi in letters of gold, and are to the following effect: “That each person ought to know himself, and not to desire to possess too much;”[1150] and “That misery is the sure companion of debt and litigation.” He died of joy, on hearing that his son had been victorious in the Olympic games, and all Greece assisted at his funeral rites. CHAP. 33. (33.)—DIVINATION. A spirit of divination, and a certain communion with the gods, of the most exalted nature, was manifested—among women, in the Sibyl, and among men, in Melampodes,[1151] the Greek, and in Marcius,[1152] the Roman. CHAP. 34. (34.)—THE MAN WHO WAS PRONOUNCED TO BE THE MOST EXCELLENT. Scipio Nasica is the only individual who, since the commencement of the Roman era, has been declared, by a vote of the senate, confirmed by oath, to be the most excellent of men.[1153] And yet, the same person, when he was a candidate for office, was twice stigmatized by a repulse of the Roman people. He was not allowed, in fine, to die in his native country,[1154]—no, by Hercules! no more than Socrates, who was declared by Apollo to be the wisest of men, was permitted to die outside of a prison. CHAP. 35. (35.)—THE MOST CHASTE MATRONS. Sulpicia, the daughter of Paterculus, and wife of Fulvius Flaccus, has been considered, in the judgment of matrons, to have been the chastest of women. She was selected from one hundred Roman ladies, who had been previously named, to dedicate a statue of Venus, in obedience to the precepts contained in the Sibylline books.[1155] Again, Claudia gave strong proof of her piety and virtue, on the occasion of the