collocate puellulam. Io Hymen Hymenaee io, io Hymen Hymenaee. Iam licet venias, marite. uxor in thalamo tibi est, ore floridulo nitens Alba parthenice velut luteumve papaver. At, marite, ita me iuvent caelites, nihilo minus pulcer es, neque te Venus Neglegit. sed abit dies. perge, ne remorare. Non diu remoratus es. iam venis. bona te Venus iuverit, quoniam palam Quae cupis capis et bonum non abscondis amorem. 125 130 135 140 155 160. 165 170 Dulce rideat ad patrem Sit suo similis patri Et pudicitiam suo matris indicet ore. Talis illius a bona matre laus genus approbet, §3 Epithalamion. IVVENES CATULLUS, 61. VESPER adest, iuvenes, consurgite: Vesper Olympo exspectata diu vix tandem lumina tollit. surgere iam tempus, iam pinguis linquere mensas, 5 Hymen O Hymenaee, Hymen ades O Hymenace! 10 VIRGINES Cernitis, innuptae, iuvenes ? consurgite contra ; IVVENES Non facilis nobis, aequalis, palma parata est, nec mirum, penitus quae tota mente laborant. nos alio mentes, alio divisimus aures, iure igitur vincemur, amat victoria curam. VIRGINES Hespere, qui caelo fertur crudelior ignis ? IVVENES Hespere, qui caelo lucet iucundior ignis ? VIRGINES Hesperus e nobis, aequalis, abstulit unam. [Hymen O Hymenace, Hymen ades O Hymenaee !] IVVENES Namque tuo adventu vigilat custodia semper, nocte latent fures, quos idem saepe revertens, 15 20 25 30 35 40 45 50 55 60 Hespere, mutato comprendis nomine eosdem. Hymen O Hymenaee, Hymen ades O Hymenaee ! VIRGINES Vt flos in saeptis secretus nascitur hortis, quem mulcent aurae, firmat sol, educat imber ; IVVENES Vt vidua in nudo vitis quae nascitur arvo, et tu ne pugna cum tali coniuge virgo, virginitas non tota tua est, ex parte parentum est, tertia pars patrist, pars est data tertia matri, tertia sola tua est: noli pugnare duobus, § 4 CATULLUS, 62. (Circ. 60 в.с.) Roman Utilitarian View of Marriage as the Basis of Human Society. The State the Father of All. THIS powerful reproductive instinct is a property common 65 all creatures. So it is in Marriage that we the seed of society, which is developed in the possession of children and which flowers in the unity and community of the Home. This is the origin of the State too: homes are the seed- 5 bed of social life. The close tie between brothers comes next : then that between cousins, who, as they cannot all be housed under one roof, emigrate, so to speak, to others. Then come marriages and further relationships, and more members of the family. So this reproduction of the breed is the fountain-head 10 of States. Blood-relationship, too, binds men together in good will and affection. The possession of the same ancestral relics, the same worship, the same family tombs, is a great thing. But of all forms of society there is nothing finer or more stable than the unity in friendship of good and true men 15 of like character. Nobility, our favourite topic, even when observed in others, has a compelling force, and makes friends for the man in whom it appears. And though all good qualities are attractive and make us love those who have them, justice and generosity have this effect beyond all others. The common 20 possession of a noble character is a most lovable thing, and the most compelling force on earth. Men who have the same pursuits and the same inclinations feel each as much joy in his companion as in himself; and Pythagoras's ideal of friendship is realized, unity in plurality. Also, the mutual giving and 25 receiving of kindnesses produces strong unions. As long as the benefits are mutual as well as acceptable, the bond of alliance between those who give and receive them is sure. But survey the whole range of philosophic thought, and you ou will find no tie which appeals so strongly to the conscience and to the heart 30 as that which binds each one of us to the State. Parents, |