INTRODUCTION
does he heave a sigh—even a despairing sigh like that of Lucan[1]—over the loss of public liberty. And yet he had two admirable opportunities for suggesting the topic. The opening words of the 4th Satire (Rem populi tractas?) suggest a political discourse. "What are the qualifications," he asks, "with which the budding statesman should provide himself?" But the question is never answered; the Satire turns out to be a purely abstract disquisition on the subject of self-knowledge, dressed up with a pretended application to the case of Alcibiades.
Not less remarkable is the avoidance of all reference to public life in the 5th Satire. The main subject of that poem is that of human freedom, being an expansion of the doctrine of the Stoics that all men (Stoics of course excepted) are slaves. Here, if anywhere, was the opportunity for pointing, directly or indirectly, to the state of political servitude into which Rome had fallen. But no trace of such an idea is to be found. From first to last the subject is treated from the point of view of the schools, the sole question raised being that of the command by the individual of his own soul. Even when the poet touches on the subject of Roman citizenship, it is to dismiss with scorn the idea that it conferred any kind of freedom worth having;—
- ↑ plus est quam vita salusque Quod perit (Pharsalia, vii. 640).
