heavens, and we all asked ourselves, what misfortune does it bring?"[1]
Neither astronomy in general nor comets in particular owe much to the ancient Romans, for they did not trouble themselves much about astral phenomena, being more distinguished as warriors, lawyers, and bricklayers. Nevertheless they looked upon the Comet of B.C. 43 as a celestial chariot carrying away the soul of Julius Cæsar, who had been assassinated shortly before it made its appearance.
It is reported of the Emperor Vespasian, on the authority of Dion Cassius and Suetonius, that when nearing his end he heard some of his courtiers discussing in a low tone of voice the comet which was then visible. He seems to have taken a philosophical and very unusual view of the matter, for he is reported as having said: "This hairy star does not concern me: it menaces rather the King of the Parthians, for he is hairy, and I am bald."
Virgil compares a hero in his shining armour to a comet:—
"Non secus ac liquida si quando nocte cometæ
Sanguinei lugubre rubent."
(Æneid, lib. x, 11. 272–3.)
Thus rendered by Davidson:—
"The golden boss of his buckler darts copious fires; just as when in a clear night the sanguine comets baleful glare."
In Vigil we find also another allusion to comets:—
"Non alias cœlo ceciderunt plura sereno
Fulgura, nee diri toties arsere cometæ."
(Georgica, Bk. I, 11. 487–8.)
Thus rendered by the Rev. Canon Newbolt:—
"At no other time did more thunderbolts fall in
A clear sky, nor so often did dread comets blaze."
Suetonius, in his life of the Emperor Nero, has the following:—
"Stella crinita, quæ summis potestatibus exitium portendere vulgo putatur." (Vita Neronis, c. 36.)
- ↑ Revue des Deux Mondes, vol. cxvi, p. 200. July 1, 1873.
