Editing Satires (Juvenal) (section)

==Synopsis==

===Book I===

''Satire 1'' -- The first satire begins with the words, "semper ego auditor tantum..." (lit. 'always, I am only heard'). Within this satire, [[Juvenal]] says his disgust in the spread of moral corruption has driven him to write [[satire]]. He says, "difficile est saturam non scribere" (lit. 'it is difficult to not write satire'), since there is so much to criticize in Rome. He lists [[Eunuch|eunuchs]] getting married, elite women performing in a beast hunt, and the dregs of society suddenly becoming wealthy by gross acts of [[sycophancy]], all as examples of widespread degeneracy. Overall, he sets the theme for his satires and emphasizes the power of it to expose wrongdoing-- crediting [[Gaius Lucilius|Lucilius]] in doing so.<ref>https://www.thelatinlibrary.com/juvenal/1.shtml</ref> 

''Satire 2'' -- The second satire opens, stating, "I would fain flee to [[Sarmatia]] and the frozen sea when people who ape the [[Curii]] and live like [[Bacchanalia|Bacchanals]] dare talk about morals". This satire largely attacks those who hide their vice beneath fake virtue and it targets [[Homosexuality|homosexuals]] especially. In it, he also defames the emperor [[Otho]] for bringing cosmetics while he was on campaign, states that Gracchus, a noble, married another man, but will remain infertile despite any number of whippings during [[Lupercalia]], and he also says the ghosts of great [[Roman people|Romans]] would feel ill upon seeing such men in the [[Underworld]].<ref>https://www.thelatinlibrary.com/juvenal/2.shtml</ref>

''Satire 3'' -- The third satire describes the decision of Umbricius, Juvenal's friend, to depart from Rome. Narrated by Umbricius, it states that an honest man cannot survive in Rome and complains about how it is impossible to compete with [[Greeks]] and [[Orientals]].<ref>https://www.thelatinlibrary.com/juvenal/3.shtml</ref> Within this satire, Juvenal calls [[Rome]] a, "a chaotic [[metropolis]] where life has become dangerous for honest men" <ref>(Conte, G. B., Fowler, D. P., & Most, G. W. (1999). Latin literature: A history. University of Chicago Press, pg 474 - 475)</ref>

''Satire 4'' -- The fourth satire is a mock heroic [[Epic poetry|epic]], describing a council convened by [[Domitian]]. Starting off with an invocation to the muse of [[epic poetry]], [[Calliope]], it mocks the absurdity of the situation with a fake sense of importance. Within it, [[Juvenal]] is summoned to the council to determine how to cook the gigantic [[turbot]] (''rhombus'') given to [[Domitian]] as a gift. It also discusses various other events, such as Crispinus buying a singular [[Mullet (fish)|mullet]] at the outrageous price of 6,000 [[Sestertius|sesterces]].<ref>https://www.thelatinlibrary.com/juvenal/5.shtml</ref>

''Satire 5'' -- The fifth satire describes the shame experienced by a client when his [[Patronage in ancient Rome|patron]], Virro, finally decided to extend to him an invitation to his dinner party. It criticizes the client, stating that, "a poor man’s stomach is easy to please, yet you suffer insults at a dinner party just for a free meal". It also states that, though they are at the same table, they are being treated completely differently, with the client being given much worse food while Virro eats delicacies. Overall, this satire is a brutal commentary on the social inequality of ancient [[Rome]], where the wealthy give their dependents the bare minimum in exchange for their loyalty.<ref>https://www.thelatinlibrary.com/juvenal/5.shtml</ref>

===Book II===

''Satire 6'' -- The sixth satire is Juvenal's longest, at 661 lines, and his most famous. Addressing a man whom Juvenal calls delusional enough to think about getting married, he expounds the immorality and 'vices' of women. In it, he claims that women are unfaithful, and that they relentlessly seek abortions, murder their stepchildren, and use potions to drive their husbands insane. Thus he proposes suicide as a 'painless alternative' to marriage. Two noteworthy phrases from this satire are 'rara avis', (lit. 'rare bird'), which refers to good women as a black swan, or hard to come by, and another is the line 'quis custodiet ipsos custodes', (lit. 'who will guard the guards themselves').<ref>https://www.thelatinlibrary.com/juvenal/6.shtml</ref>

===Book III===

''Satire 7'' -- The seventh satire laments the decline of intellectual pursuits and the miserable circumstances of contemporary authors, pining for the patronage enjoyed by [[Golden_Age_Latin_writers|Augustan writers]]. Opening with a prayer for better treatment of scholars under a new emperor, possibly [[Hadrian]],<ref>(Conte, G. B., Fowler, D. P., & Most, G. W. (1999). Latin literature: A history. University of Chicago Press, pg. 475)</ref> the satire criticizes how learned men are underpaid while public entertainers, like the actor Paris, are excessively compensated.<ref>https://www.thelatinlibrary.com/juvenal/7.shtml</ref> This actor, Paris, may have been the man that he was possibly exiled for slandering.<ref>(Conte, G. B., Fowler, D. P., & Most, G. W. (1999). Latin literature: A history. University of Chicago Press, pg. 403)</ref> 

''Satire 8'' -- The eighth satire takes issue with the idea that noble birth defines a person’s worth, stating that true nobility comes from virtue, not their pedigree. Juvenal argues that relying on the achievements of one's ancestors is meaningless if the individual is inferior to them. He points out that many nobles do nothing to earn their status, likening it to [[Horse racing|racehorses]] valued for their speed rather than their lineage—if they are slow, they are sent to pull carts. Thus, Juvenal implies that if a noble is inferior, he should be regarded as so, as well. Furthermore, he criticizes [[Nero]], stating that he utterly debased himself in spending lavishly on sports.<ref>https://www.thelatinlibrary.com/juvenal/8.shtml</ref>

''Satire 9'' -- The ninth satire is a conversation between the narrator and Naevolus, a male [[Prostitution|prostitute]] who is upset that his hard work isn’t paying off. Naevolus talks about serving rich, effeminate men who do not want to spend money on his services. Naevolus also talks about how he saved one man’s marriage, but now the man wants someone else. To which, the narrator tells him that rich men have no secrets and that he will always find a patron, and Naevolus worries about growing older and losing his appeal.<ref>https://www.thelatinlibrary.com/juvenal/9.shtml</ref>

===Book IV===

''Satire 10'' -- The tenth satire focuses on the foolishness of human desires, showing how things like wealth, power, beauty, long life, and even children, are not truly good in themselves. Juvenal argues that these desires can often lead to harm. For example, wealth can destroy, power is fleeting, and even fame or military glory can bring ruin. Juvenal highlights examples like [[Sejanus]], [[Hannibal]], and [[Alexander the Great]] to show how these worldly pursuits end in disappointment, even if they were less of a disappointment than him. The satire ends by suggesting that instead of seeking these things, people should trust the gods to choose what’s best for them. The famous phrase "mens sana in corpore sano" (lit. a healthy mind in a healthy body) is found within this satire.<ref>https://www.thelatinlibrary.com/juvenal/10.shtml</ref>

''Satire 11'' -- The eleventh satire focuses on moderation, mainly in food and the Roman [[cena]] (formal dinner). Juvenal contrasts the lavish spending habits of gourmands with the simplicity and moderation of a meal made from home-grown foods. In the first section, he criticizes those who refuse to spend less on luxuries, even at the cost of going into debt, and urges the wisdom of Apollo’s advice to “know thyself,” not just in aspirations, but in what one spends on food. The narrator then invites a friend, Persicus, to his house to demonstrate his own moderation, serving only simple foods from his [[Tiburtine Sibyl|Tiburtine]] land. He talks about how ancient Romans, like the noble Curius, were content with humble food, while modern wealthy people demand luxuries like ivory tables and professional meat carvers. Instead of a pornographic Spanish dance show, Juvenal says the evening’s entertainment after the dinner will be poetry.<ref>https://www.thelatinlibrary.com/juvenal/11.shtml</ref>

''Satire 12'' -- The twelfth satire features a narrator describing to Corvinus the vows he made to the Roman gods-- [[Jupiter (god)|Jupiter]], [[Juno (mythology)|Juno]], and [[Minerva]]— along with his [[Lares]] (family gods) to ensure the safety of his friend Catullus during a dangerous storm at sea. Despite the threat of the storm, which led Catullus to sacrifice valuable possessions for his life, the narrator says that his sacrifices are not for personal gain-- unlike the [[legacy hunters]] who might sacrifice anything, including slaves or children, to secure an inheritance. After the storm, the sailors managed to reach the port at [[Ostia (Rome)|Ostia]], and the narrator prepares an altar to make his offerings. The narrator clarifies that since Catullus has heirs, his actions in helping Catullus are motivated by friendship, not by a desire for wealth.<ref>https://www.thelatinlibrary.com/juvenal/12.shtml</ref>

===Book V===

''Satire 13'' -- The thirteenth satire is a reflection on the dangers of revenge when one is wronged. The narrator begins by stating that guilt is its own punishment and he suggests that experience can help defend against the whims of [[Fortuna]]. He also acknowledges that the world is corrupt and that the Golden Age was vastly superior to the present (a point he brought up in Satire 7 as well).<ref>(Conte, G. B., Fowler, D. P., & Most, G. W. (1999). Latin literature: A history. University of Chicago Press, pg. 403)</ref> Juvenal also points out that financial loss is often mourned more than death itself and he criticizes people that are surprised by the scale of crime in Rome, likening it to being surprised by a [[Germanic peoples|German]] with blue eyes. He also calls revenge foolish, citing philosophers like [[Chrysippus|Chrysippos]], [[Thales of Miletus|Thales]], and [[Socrates]], who would not endorse such actions. He also references a story from [[Herodotus]] about a corrupt [[Sparta|Spartan]] consulting the [[Oracle at Delphi|Oracle]] at [[Delphi]], stating that merely intending to do evil makes one immediately guilty.<ref>https://www.thelatinlibrary.com/juvenal/13.shtml</ref>

''Satire 14'' -- The fourteenth satire says that children learn vice from their parents, stressing the injustice of a father punishing a son for imitating his own faults. Juvenal says that people are more concerned with presenting a clean [[Atrium (architecture)|atrium]] to guests than with maintaining a virtuous household for their children, and gives various examples, such as [[Caetronius]] and his son both squandering wealth on extravagant houses, and stating that religious customs, like [[Judaism]], are learned from one's parents. Juvenal claims that avaricious individuals risk their lives for these unimportant gains, for example, how [[Alexander the Great|Alexander the Great's]] realization that [[Diogenes]], content with little, was happier than he. Ultimately, the satire says that truly being content lies in possessing as much as [[Epicurus]] or [[Socrates]] found sufficient, or, in Roman terms, a modest fortune within the equestrian order; if such wealth does not satisfy, then Juvenal states that not even the riches of [[Croesus]] or [[Persia]] will be enough.<ref>https://en.wikisource.org/wiki/Juvenal_and_Persius/The_Satires_of_Juvenal/Satire_14</ref>

''Satire 15'' -- The fifteenth satire talks about the importance of compassion in maintaining civilization. Juvenal states that while extreme circumstances have sometimes forced people into desperate actions for survival, even the most savage societies have historically refrained from [[cannibalism]]. He recounts a recent incident in [[Upper Egypt]] where two rival cities, consumed by hatred, escalated a minor conflict into full-blown violence, leading to the horrific act of eating a fallen enemy raw. In contrast, Juvenal says that the [[Vascones]], besieged by [[Pompey]], resorted to [[cannibalism]] only out of necessity, and even the infamous [[Human sacrifice|human sacrifices]] at the [[Artemis|altar of Artemis]] in [[Taurus Mountains|Taurus]] did not involve consumption of flesh. At the end, [[Juvenal]] says that compassion is what makes humans and animals different, along with our ability to cry, as people are endowed not only with life but also with reason, enabling them to build civilization.<ref>https://en.wikisource.org/wiki/Juvenal_and_Persius/The_Satires_of_Juvenal/Satire_15</ref>

''Satire 16'' -- The sixteenth satire discusses the advantnages that soldiers enjoy over ordinary citizens. Juvenal says that soldiers are immune to civilian justice, as any legal action against them must take place within the camp, where a [[plaintiff]] stands little chance and may even face violence for their efforts. Unlike civilians, soldiers are not subjected to the delays of the legal system and possess the right to make a will while their father is still alive-- an inversion of the usual family hierarchy that places the son, a soldier, above his own father.<ref>https://en.wikisource.org/wiki/Juvenal_and_Persius/The_Satires_of_Juvenal/Satire_16</ref> This satire, although left incomplete due to only 60 lines being preserved, showed Juvenal's expertise in law and adds credit to him possibly working in the legal system prior to writing his ''Satires''.<ref>Conte, G. B., Fowler, D. P., & Most, G. W. (1999). Latin literature: A history. University of Chicago Press, pg. 475</ref>