"She hurries all her handmaids to the task;
Her head alone will twenty dressers ask.
Psecas, the chief, with breast and shoulders bare,
Trembling, considers every sacred hair:
If any straggler from his rank be found,
A pinch must for the mortal sin compound.
"With curls on curls they build her head, before,
And mount it with a formidable tower.
A giantess she seems; but look behind,
And then she dwindles to the Pigmy kind.
Duck-legged, short-waisted, such a dwarf she is
That she must rise on tiptoe for a kiss.
Meanwhile her husband's whole estate is spent;
He may go bare, while she receives his rent."
The spirit of caricature speaks in these lines. There are passages of Horace, too, in reading which the picture forms itself before the mind; and the poet supplies the very words which caricaturists usually employ to make their meaning more obvious. In the third satire of the second book a caricature is exhibited to the mind's eye without the intervention of pencil. We see the miser Opimius, "poor amid his hoards of gold," who has starved himself into a lethargy; his heir is scouring his coffers in triumph; but the doctor devises a mode of rousing his patient. He orders a table to be brought into the room, upon which he causes the hidden bags of money to be poured out, and several persons to draw near as if to count it. Opimius revives at this maddening spectacle, and the doctor urges him to strengthen himself by generous food, and so balk his rapacious heir. "Do you hesitate?" cries the doctor. "Come, now, take this preparation of rice." "How much did it cost?" asks the miser. "Only a trifle." "But how much?" "Eightpence." Opimius, appalled at the price, whimpers, "Alas! what does it matter whether I die of a disease, or by plunder and extortion?" Many similar examples will arrest the eye of one who turns over the pages of this master of satire.
The great festival of the Roman year, the Saturnalia, which occurred in the latter half of December, we may almost say was consecrated to caricature, so fond were the Romans of every kind of ludicrous exaggeration. This festival, the merry Christmas of the Roman world, gave to the Christian festival many of its enlivening observances. During the Saturnalia the law courts and schools were closed; there was a general interchange of presents, and universal feasting; there were fantastic games, processions of masked figures in extravagant costumes, and religious sacrifices. For three days the slaves were not merely exempt from labor, but they enjoyed freedom of speech, even to the abusing of their masters. In one of his satires, Horace gives us an idea of the manner in which slaves burlesqued their lords at this jocund time. He reports some of the remarks of his own slave, Davus, upon himself and his poetry. Davus, it is evident, had discovered the histrionic element in literature, and pressed it home upon his master. "You praise the simplicity of the ancient Romans; but if any god were to reduce you to their condition, you, the same man that wrote those fine things, would beg to be let off. At Rome you long for the country; and when you are in the country, you praise the distant city to the skies. When you are not invited out to supper, you extol your homely repast at home, and hug yourself that you are not obliged to drink with any body abroad. As if you ever went out upon compulsion! But let Mæcenas send you an invitation for early lamp-light, then what do we hear? Will no one bring the oil quicker? Does any body hear me? You bellow and storm with fury. You bought me for five hundred drachmas, but what if it turns out that you are the greater fool of the two?" And thus the astute and witty Davus continues to ply his master with taunts and jeers and wise saws, till Horace, in fury, cries out, "Where can I find a stone?" Davus innocently asks, "What need is there here of such a thing as a stone?" "Where can I get some javelins?" roars Horace. Upon which Davus quietly remarks, "This man is either mad or making verses." Horace ends the colloquy by saying, "If you do not this instant take yourself off, I'll make a field-hand of you on my Sabine estate!"
Roman Wall Caricature of a Christian.
That Roman satirists employed the pencil and the brush as well as the stylus, and employed them freely and constantly, we should have surmised if the fact had not been discovered. Most of the caricatures of passing events speedily perish in all countries, because the materials usually employed in them are perishable. To preserve so slight a thing as a chalk sketch on a wall for eighteen centuries, accident must lend a hand, as it has in the instance now given.
This picture was found in 1857 upon the wall of a narrow Roman street, which was closed up and shut out from the light of day about A.D. 100, to facilitate an extension of the imperial palace. The wall when uncovered was found scratched all over with rude caricature drawings in the style of the specimen given. This one immediately arrested attention, and the part of the wall on which it was drawn was carefully removed to the Collegio Romano, in the museum of which it may now be inspected. The Greek words scrawled upon the picture may be translated thus: "Alexamenos is worshiping his god."
These words sufficiently indicate that the picture was aimed at some member, to us unknown, of the despised sect of the Christians. It is the only allusion to Christianity which has yet been found upon the walls of the Italian cities; but it is extremely probable that the street artists found in the strange usages of the Christians a very frequent subject.
We know well what the educated class of the Romans thought of the Christians, when they thought of them at all. They regarded them as a sect of extremely absurd Jews, insanely obstinate, and wholly contemptible. If the professors and students of Harvard and Yale should read in the papers that a new sect had arisen among the Mormons, more eccentric and ridiculous even than the Mormons themselves, the intelligence would excite in their minds about the same feeling that the courtly scholars of the Roman Empire manifest when they speak of the early Christians. Nothing astonished them so much as their "obstinacy." "A man," says the Emperor Marcus Aurelius, "ought to be ready to die when the time comes; but this readiness should be the result of a calm judgment, and not be an exhibition of mere obstinacy, as with the Christians." The younger Pliny, too, in his character of magistrate, was extremely perplexed with this same obstinacy. He tells us that when people were brought before him charged with being Christians, he asked them the question, Are you a Christian? If they said they were, he repeated it twice, threatening them with punishment; and if they persisted, he ordered them to be punished. If they denied the charge, he put them to the proof by requiring them to repeat after him an invocation to the gods, and to offer wine and incense to the emperor's statue. Some of the accused, he says, reviled Christ; and this he regarded as a sure proof of innocence, for people told him there was no forcing real Christians to do an act of that nature. Some of the accused owned that they had been Christians once, three years ago or more, and some twenty years ago, but had returned to the worship of the gods. These, however, declared that, after all, there was no great offense in being Christians. They had merely met on a regular day before dawn, addressed a form of prayer to Christ as to a divinity, and bound themselves by a solemn oath not to commit fraud, theft, or other immoral act, nor break their word, nor betray a trust; after which they used to separate, then re-assemble, and eat together a harmless meal.
All this seemed innocent enough; but Pliny was not satisfied. "I judged it necessary," he writes to the emperor, "to try to get at the real truth by putting to the torture two female slaves who were said to officiate at their religious rites; but all I could discover was evidence of an absurd and extravagant superstition." So he refers the whole matter to the emperor, telling him that the "contagion" is not confined to the cities, but has spread into the villages and into the country. Still, he thought it could be checked: nay, it had been checked; for the temples, which had been almost abandoned, were beginning to be frequented again, and there was also "a general demand for victims for sacrifice, which till lately had found few purchasers." The