_locus implicatissimus_ (most intricate passage), as he calls it,
because he supposed the common reading to be corrupt and accordingly
altered the text, all to bring out a comparison of Cerinthus’ thigh—a
comparison that never was in Horace’s mind at all. Several years ago in
our Work, “De Sexuali Organismorum Fabrica,” (On the Sexual Fabric of
Organisms), Spec. I., Halle 1832. large 8vo., p. 61., we disentangled
the matter and showed exactly how it stood, proving that the “Sit licet
hoc, Cerinthe, tuum” (Though this be your (opinion), Cerinthus) must
be taken as a parenthesis, consequently that the usual reading is the
right one. But as the book would seem to have come into few hands, and
least of all into those of Philologists, we may be allowed to take this
opportunity of once more developing our view. The comparison is between
the matron and the “togata”, and it is maintained that the matron,
i. e. the noble Roman lady, possesses for all her jewelry neither a
softer thigh nor a straighter leg than the “togata”, the girl of common
stamp; that the latter in fact can often make a better show of both,
even though her leg is as crooked as the matron’s is,—a peculiarity
that _every_ female leg has, because in a woman the knee projects more
forwards. _Aristotle_, Hist. Anim., IV. 11. 6., even in his time notes
this fact: τὸ θῆλυ τῶν ἀῤῥένων καὶ γονυκροτώτερον. (the female is more
knock-kneed also than the male). Comp. same author’s Physiognom., 3. 5.
6. _Adamant._, Physiognom., II. 107. ed. Sylb. _Polemo_, Physiognom.,
p. 179. Anatomical investigation moreover proves this most clearly.
But as Cerinthus seems to be ignorant of it, in spite of its being a
well known Act, he lets himself be deluded by the outward magnificence
of attire and distinguished birth, and believes the matron to be the
better built, and it is for this mistake the poet taunts him. Horace in
this passage is merely giving a commentary on v. 63 above. Now compare
what _Plautus_, Mostell., I. 3. 13, makes Scopha say to Philemation,
Non vestem amatores mulieris amant, sed vestis fartum (’Tis not the
dress of a woman that lovers love, but the _lining_ of the dress);
also _Martial_, III. Epigr. 33.; and the folly of _Cerinthus_ is made
quite obvious. The phrase—Sit licet hoc tuum (Though this be yours)
in the sense, “though you look at it this way, take the dazzle of
jewels as the criterion of a woman’s beauty”, surely needs no further
confirmation.
[188] _Seneca_, Controv., I. 2., Da mihi lenonis rationes; captura
conveniet. (Give me the brothel-keeper’s accounts; the fee will suit).
[189] _Seneca_, Controv., I. 2., Deducta es in lupanar, accepisti
locum, _pretium constitutum est_. (You were taken to a brothel, you
took your place, your price was fixed). _Ovid_, Amores, I. 10., Stat
meretrix cuivis _certo_ mercabilis aere. (There stands the harlot
that any man can buy for a _fixed_ sum). The fee was called _captura_
(fee) (compare _Schulting_, on Seneca, loco citato, and _Casaubon_
on Suetonius, Caligula 40.), _quaestus meretricius_ (harlot’s hire)
(_Cicero_, Philipp. II. 18.) or simply _quaestus_ (hire); _merces_
(cost) and _pretium stupri_ (price of fornication); _aurum lustrale_
(brothel, literally _den_, money). The women used to demand its
payment. _Juvenal_, Sat. VI. 125. Excepit blanda intrantes atque aera
poposcit. (Blandly she welcomed her visitors as they entered and asked
for the fee). Hence the expression “basia meretricum poscinummia”
(harlots kisses that ask for money) in _Apuleius_, Met., X. p. 248.
For the rest prices were very various among the brothel-harlots as
they were with the others. Comp. _Martial_, X. 75., IX. 33., III. 54.
The lowest fee was one As or 2 obols (three pence); hence girls of the
sort were called by the Romans also _diobolares meretrices_ (two-obol
harlots) (Festus) or _diobolaria scorta_ (two-obol whores) (_Plautus_,
Poen., I. 2. 58.). Comp. p. 90 above.
[190] _Plautus_, Trinum., IV. 2. 47., Quae adversum legem accepisti a
plurimis pecuniam. (You who contrary to the regulation accepted money
from a great many men).
[191] Hence the women were also called _Nonariae_ (Ninth-hour women).
_Persius_, Sat. I. 133. The Scholiast observes on the passage: Nonaria
dicta meretrix, quia apud veteres a nona hora prostabant, ne mane
omissa exercitatione illo irent adolescentes. (A harlot was called
“Nonaria”, because in former times they used to act as prostitutes from
the ninth hour only, for fear the young men should resort thither in
the morning to the neglect of their athletic exercises).
[192] _Nonius Marcellus_, V. § 8., Inter _meretricem_ et _prostibulum_
hoc interest: quod meretrix honestioris loci est et quaestus: nam
_meretrices_ a merendo dictae sunt, quod copiam sui tantummodo noctu
facerent: _prostibula_, quod ante stabulum stent quaestus diurni
et nocturni causa. (This is the difference between a _meretrix_
(harlot) and a _prostibulum_ (common strumpet): a meretrix is of a
more honorable station and calling; for _meretrices_ were so named
a _merendo_ (from earning wages), because they plied their calling
only by night; _prostibula_, because they stand before the _stabulum_
(stall, “chamber”) for gain both by day and night).—_Plautus_, Cistell.
fragm., Adstat ea in via sola: prostibula sane est. (She stands there
in the way alone: surely she is a _prostibula_—common whore).
[193] _Plautus_, Poenul., I. 2. 54.,
An te ibi vis inter istas vorsarier
_Prosedas_, pistorum amicas, reliquias alicarias,
Miseras coeno delibutas, servilicolas, sordidas,
Quae tibi olent stabulum, statumque, sellam et sessibulum merum,
Quas adeo haud quisquam tetigit, neque duxit domum?
(It is your wish to pass your time there amongst those _common
strumpets_, bakers’ mistresses, refuse of the spelt-mill girls, drabs
besmeared with filth, slaves’ darlings, squalid creatures that reek of
their stand and trade, of the chair and bare stool, women that no free
man ever touched or took home?) This serves also to explain the passage
in _Juvenal_, III. 136., Et dubitas alta Chionem deducere sella. (And
you hesitate to hand down Chione from her high seat).
[194] _Martial_, XI. 45., I. 35. Usually however this appears only to
have been done, when the customer was gratifying unnatural lusts.
[195] _Plautus_, Asin., IV. 1. 19., In foribus scribat, occupatam esse
se. (Let her write on the door that she is engaged).
[196] _Martial_, XI. 62.,
Quem cum fenestra vidit a Suburana
Obscoena _nudum_ lena _fornicem_ clausit.
(When she saw him from a window in the Subura, the foul
brothel-mistress shut the _unoccupied “chamber”_).
_Juvenal_, VI. 121.,
Intravit calidum veteri centone lupanar,
Et cellam _vacuam_ atque suam.
(She entered the brothel cosy with its old patch-work quilt, and the
chamber that was _vacant_ and her own.). Messalina had hired, we see, a
special “chamber” of her own, where she acted as a prostitute under the
name of Lycisca.
[197] Juvenal, VI. 127.,
Mox, lenone suas iam dimittente puellas,
Tristis abit—tamen ultima cellam clausit.
(Presently when time is up and the brothel-keeper dismisses his girls,
sadly she takes her departure,—but she was the last to shut her
chamber).
[198] III. 65., et _ad circum_ iussas prostare puellas (and girls
bidden stand for hire _at the Circus_).
[199] Of Heliogabalus _Lampridius_, (Vita Heliog. ch. 26.)
relates: Omnes de _circo_, de theatro, de stadio—meretrices
collegit. (He collected all the harlots,—from _circus_, theatre and
stadium—race-course). An old poem (_Priapeia_, carm. 26,) says:
Deliciae populi, _magno_ notissima _circo_
Quintia.
(The darling of the people, Quintia, so well known _in the Great
Circus_). Comp. _Buleng._ De Circo ch. 56. Supposing this view to be
correct, we might read in the passage of _Juvenal_, III. 136., as
several Critics do, “alta Chionem deducere _cella_” (to lead Chione
down from her lofty “chamber”).
[200] Already in _Livy_, II. 18., we read the account: Eo anno Romae,
cum per ludos ab Sabinorum iuventute per lasciviam scorta raperentur,
etc. (That year at Rome, when during the games harlots were carried
off in their wantonness by the youth of the Sabines, etc.) _Plautus_,
Casin. Prolog., 82-86.; this passage is repeatedly cited in this
connection, but really has only a remote bearing on the matter. But
in confirmation _Isidore_, XVIII. 42., says: Idem vero theatrum
idem et prostibulum, eo quod _post ludos exactos meretrices ibi
prosternerentur_. (But theatre and brothel were identical, for _after
the games were over, harlots used to prostitute themselves there_).
Comp. _Buleng._ De Theatro I. 16. and 49. _Lipsius_, Elect., I. 11.
Of course these statements may refer equally well to the Floralia or,
as _Isidore_ lived so much later, to the lascivious representations
of brothel-life of which _Tertullian_ tells us. The latter writes,
De Spectaculis ch. 17., Ipsa etiam prostibula, publicae libidinis
hostiae, in scena proferantur, plus miserae in praesentia feminarum,
quibus solis latebant: perque omnis aetatis, omnis dignitatis ora
transducuntur, locus, stipes, elogium, etiam quibus opus est,
praedicatur. (Nay, the very harlots, victims of the public lust, are
brought forward on the stage, more wretched still in the presence of
women, who alone used to be ignorant of such things; and they are
discussed by the lips of every age and every condition, and place,
origin, merits, even what should never be mentioned, are freely spoken
of). In 1791 in a public theatre in Paris just such things were
represented as _Juvenal_ in his Sixth Satire speaks of as being acted
at Rome. Gynaeology Pt. III. p. 423. That whores were to be found in
the Theatre as well as in the Circus is shown by _Lampridius_, Vita
Heliogab., ch. 32., fertur et una die ad omnes _circi_ et _theatri_ et
_amphitheatri_ et omnium urbis locorum _meretrices_ ingressus. (And
access is given on one day to all the _harlots of circus, theatre
and amphitheatre_ and all the places of the city). Comp. ch. 26.,
and _Abram._ on Cicero’s Speech for Milo ch. 24. p. 177. Perhaps at
all these spots “chambers” (cellae) were put up, to which the word
_locorum_ (places) above may very well refer.
[201] _Horace_, Epist. I. 14. 21.,
Fornix tibi et uncta popina
Incutiunt urbis desiderium, video; et quod
Angulus iste feret piper et thus ocius uva;
Nec vicina subest vinum praebere taberna
Quae possit tibi; nec meretrix tibicina, cuius
Ad strepitum salias terrae gravis.
(The brothel and greasy cookshop make you long for the city, I can
see; and the fact that this little nook (i.e. Horace’s Sabine farm)
will yield the pepper-plant and thyme sooner than the grape, and
no neighbourly tavern is at hand to give you wine, and no harlot
flute-player to whose din you may thump the floor with your heavy
feet). _Martial_, VII. 60., complains of the great number of such
places. Here and at the money changer’s shops, but especially the
latter, the Procurers were to be found. _Plautus_, Trucul. I. 1. 47.,
Nam nusquam alibi si sunt, circum argentarias
Scorti lenones quasi sedent quotidie.
(For if they are nowhere else, at any rate round the banks harlots
and pandars sit as it were daily). Comp. _Stockmann_ “De Popinis” (Of
Cookshops). Leipzig 1805. 8vo.
[202] Codex Theodos. bk. IX. tit. VII. 1. p. 60. edit. Ritter.
[203] _Horace_, Epodes, XVII. 20., Amata nautis multum et institoribus
(A woman much loved by sailors and traders).—_Petronius_, Satir.
99.—_Juvenal_, Sat. VIII. 173-175. _Seneca_, Controv., I. 3.
[204] _Columella_, Res Rustica, I. ch. 8., Socors et somniculosum
genus id mancipiorum, otiis, campo, circo, theatris, aleae, popinae,
lupanaribus consuetum, nunquam non easdem ineptias somniat. (That
slothful and sleepy tribe of domestic slaves, habituated to ease,
games, circus, theatres, dice, cookshop, brothels, would ever be
dreaming the same sort of follies).
[205] _Suetonius_, Claudius, ch. 40., Nero, ch. 27—_Tacitus_, Annal.,
XIII. 25.
[206] _Paulus Diaconus_, XIII. 2., Horum mancipes tempore procedente
pistrina publica latrocinia esse fecerunt: cum enim essent molae
in locis subterraneis constitutae, per singula latera earum domuum
tabernas instituentes, meretrices in eis prostare faciebant, quatenus
per eas plurimos deciperent, alios qui pro pane veniebant, alios qui
pro luxuriae turpitudine ibi festinabant. (The owners of these as time
went on turned the public corn-mills into mischievous frauds. For the
mill-stones being fixed in places underground, they set up stalls on
either side of these chambers and caused harlots to stand for hire in
them, so that by their means they deceived very many,—some that came
for bread, others that hastened thither for the base gratification of
their wantonness).
[207] _Festus_, p. 7., Alicariae meretrices appellabantur in Campania
solitae ante pistrina alicariorum versari quaestus gratia. (Harlots
were called alicariae (spelt-mill girls) in Campania, being accustomed
to ply for gain in front of the mills of the spelt-millers).—_Plautus_,
Poenul., I. 2. 54., Prosedas, pistorum amicas, reliquias alicarias.
(Common strumpets, bakers’ mistresses, refuse of the spelt-mill girls).
[208] _Catullus_, LVIII. 1.,
Illa Lesbia, quam Catullus unam
Plusquam se atque suos amavit omnes,
Nunc in quadriviis et angiportis
Glubit magnanimos Remi nepotes.
(The fair Lesbia, that Catullus loved above all women, more than
himself and all his friends, now at cross-ways and in alleys skins the
high-souled sons of Remus). We see from this that it was partly such
freed-women girls that, past their prime and come down in the world,
no longer visited by rich admirers, had to seek their living on the
streets.—_Plautus_, Cistell.,
Intro ad bonam meretricem; adstat ea in via
Sola; prostibula sane est.
(I am going in to a “good” harlot; _she_ stands in the road alone,—she
is surely a common whore).—_Plautus_, Sticho: Prostibuli est stantem
stanti suavium dare, (It’s a strumpet’s way to give a kiss standing to
a standing lover); whence it might be concluded that only street-whores
were called “Prostibula”.—_Prudentius_, Peristeph., XIV. 38.,
Sic elocutam publicitus iubet
Flexu in plutea sistere virginem.
(When she had uttered this public address, he bids the maiden stand at
the turn of the street).
[209] _Martial_, I. 35., Abscondunt spurcas et monumenta lupas.
(The monuments too hide filthy strumpets). Hence they were called
_bustuariae_ (women that haunt tombs). _Martial_, III. 93., Admittat
inter bustuarias moechas. (Let him admit her among the fornicators of
the tombs). Comp. _Turnebus_, Advers., XIII. 19.
[210] _Prudentius_, Symmach., I. 107.,
Scortator nimius, multaque libidine suetus
Ruricolas vexare lupas, interque salicta,
Et densas sepes obscoena cubilia inire,
(An inordinate fornicator, wont to vex the rustic harlots with
multiplied lusts, and amidst the willow-plantations and thickset
hedges to creep into foul lairs); where _Barth_, Advers., X. 2., for
_ruricolas_ (haunting the country, rustic) would read _lustricolas_
(haunting wild dens),—those who prostituted themselves in wild-beasts’
dens, desert places. Hence also a brothel is called _lustrum_ (den)
and _cellae lustrales_ (den-like chambers), and harlots’ hire _aurum
lustrale_ (den-money).—_Credenus_, De Romulo et Remo: ὁ τοίνυν πάππος
Ἀμούλιος διὰ τὴν πορνείαν παροξυνθεὶς εἰς τὰς ὕλας αὐτοὺς ἐξέθετο, οὓς
εὑροῦσα γυνὴ πρόβατα νέμουσα ἐν τῷ ὄρει ἀνεθρέψατο. Εἴθιστο δὲ τοῖς
ἐγχωρίοις λυκαίνας τὰς τοιαύτας καλεῖν γυναῖκας διὰ τὸ ἐπίπαν ἐν τοῖς
ὄρεσι μετὰ λύκων διατρίβειν, διὸ καὶ τούτους ὑπὸ λυκαίνης ἀνατραφῆναι
μυθολογεῖται. (So their grandfather Amulius exasperated by his wife’s
adultery took the children into the woods and exposed them there; but
his wife, as she was pasturing sheep, found them, and reared them on
the mountain. Now it was the custom of the inhabitants of those parts
to call women of this kind “she-wolves” (λυκαίνας) on account of their
living entirely on the mountains with the wolves, whence also the tale
is told that these babes were fostered by a she-wolf).
[211] _Horace_, Sat. I. 2. 1., Ambubaiaram collegium (Society
of—Syrian—Singing-girls).—_Suetonius_, Nero, ch. 27.
[212] _Plautus_, Cist., I. 1. 39.,
Eunt depressum, quia nos sumus libertinae,
Et ego et mater tua, ambae meretrices sumus.
(They go about to depreciate us, because we are freed-women, both I and
your mother, we are both courtesans).—_Livy_, XXXIX. 9.
[213] They were called for this reason _vestita scorta_ (dressed out
whores). _Juvenal_, Satir. III. 135.—_Horace_, Sat. I. 2. 28.,
Sunt qui nolint tetigisse, nisi illas
Quarum subsuta talos tegat _instita_ veste.
(There are men who will refuse to touch any woman but those whose
frilled tunic has a _flounce_ touching their heels).—Comp. _Burmann_ on
Petronius, pp. 64 and 95.—_Ferrarius_, De re vestiar. (On costume), bk.
III. ch. 23.
[214] _Horace_, Odes II. 11. 21., Quis _devium scortum_ domo eliciet
Lyden? (Who will entice from her home the _sequestered harlot_ Lydé?).
[215] Annal., II. 85. In fact mention had been made of Vestilia, member
of a Praetorian family, as being a public prostitute.
[216] Bk. IV. Epigr. 71. Already in his time _Ovid_ dared to say: casta
est, quam nemo rogavit. (she is chaste—whom no man has solicited).
[217] Although the goddess Isis was worshipped at Rome as early as
Sulla’s time (_Apuleius_, Metam., XI. p. 817. edit. Oudendorp), she did
not possess a public temple there till the Triumvirate (711 A. A. C.)
_Dio Cassius_, bk. XLVII. 15. p. 501., XLIII. 2. p. 692., LIV. 6. p.
734., XL. 47. p. 252. edit. Fabricius.—_Tertullian_, Apologet., ch. 6.
_Spartian_, Caracalla, 9. _Suetonius_, Domitian, 12.
[218] _Ovid_, Ars Amandi, I. 27.—_Burmann_ on Propertius, p. 348.
_Josephus_, Antiq. Jud. XVIII. 4. Hence in _Juvenal_, Sat. VI., 488.,
Isiacae sacraria lenae (sanctuaries of Isis—the brothel-mistress).
[219] _Tibullus_, bk. I. carm. 3. 27.
Nunc dea, nunc succurre mihi; nam _posse mederi,
Picta_ docet _templis multa tabella tuis_.
(Now goddess, even now help me; for that thou _canst_ heal, many
a painted tablet in thy temples shows). _Gerning_, “Reise durch
Oestreich und Italien” (Journey through Austria and Italy). Vol. II.
pp. 188-199.—_St. Non_, “Voyage pittoresque” (Picturesque Tour), Vol.
II. pp. 170 sqq. Hardly anything is yet known as to the connection of
the worship of Isis with the healing of disease, least of all with
regard to establishments for the sick; for the particulars collected by
_Hundertmarck_ (“De principibus Diis Artis medicae tutelaribus” (Of the
principal Gods that presided over the Medical Art). Leipzig 1735. 4to.
and “Diss. de Artis Medicae incrementis per aegrotorum apud Veteres in
Vias Publica et Templa expositionem” (Treatise on advances in medical
Art due to the practice of the Ancients of exposing the sick in Public
Ways and Temples). Leipzig 1739. 4to.) are quite insufficient.
[220] _Juvenal_, Sat VI. 121, 131. _Tacitus_, Annal., XI. ch. 37.—_Dio
Cassius_, IX. p. 686. Messalina adulteriis et stupris non contenta
(iam enim etiam in cella quadam in palatio et ipsa sessitabat et alias
prostituebat) maritus simul multos ritu legitimo habere cupivit.
(Messalina not satisfied with adultery and fornication (for already
in a certain chamber within the very palace she was in the habit of
sitting as a prostitute herself and also of making other women do the
same), was eager to have many husbands at once under sanction of the
laws).—_Xiphilinus_, LXXIX. p. 912., Denique in palatio habuit cellam
quandam, in qua libidinem explebat, stabatque nuda semper ante fores
eius, ut scorta solent. (At last she had in the palace a certain
chamber, in which she was wont to satiate her lustfulness, and used to
stand always stripped before its doors, as whores do). _Suetonius_,
Caligula, ch. 41., Ac ne quod non manubiarum genus experiretur, lupanar
in palatio constituit: distinctisque et instructis pro loci dignitate
compluribus cellis, in quibus matronae ingenuique starent. (And that
there might be no species of gain left that she had not tried, she
established a brothel in the palace; and a number of chambers were set
apart and furnished in conformity with the dignity of the locality, and
there matrons and men of birth stood for hire).
[221] _Ulpian_, Lex ancillarum ff. de haered. petit. (Law as to
female-slaves making claim of heirship). Pensiones, licet a lupanario
praeceptae sint: nam et multorum honestorum virorum praediis lupanaria
exercentur. (Rents, even though they be received from a brothel; for
many honourable men have brothels kept on their estates).
[222] _Paulus Diaconus_, Hist. miscell., bk. XII. ch. 2., Aliam
rursus abrogavit huiusmodi causam. Si qua mulier in adulterio capta
fuisset, hoc non emendabatur, sed potius ad augmentum peccandi
contradebatur. Includebant eam in angusto prostibulo et admittentes qui
cum ea fornicarentur, hora qua turpitudinem agebant, _tintinnabula_
percutiebant, ut eo sono illius iniuria fieret manifesta. Haec audiens
Imperator, permanere non est passus, sed ipsa prostibula destrui
iussit. (Again he repealed another regulation of the following nature.
If any should have been detected in adultery, by this plan she was not
in any way, reformed, but rather utterly given over to an increase of
her ill behaviour. They used to shut up the woman in a narrow room, and
admitting any that would commit fornication with her, and at the moment
when they were accomplishing their foul act, to strike _bells_, that
the sound might make known to all the injury she was suffering. The
Emperor hearing this, would suffer it no longer, but ordered the very
rooms to be pulled down).
[223] De adult. lex X. (On adultery, law X.), Mulier quae evitandae
poenae adulterii gratia lenocinium fecit, aut operas suas scenae
locavit, adulterii accusari damnarique senatus consulto potest. (A
woman who in order to avoid the penalty attached to adultery has
practised procuration, or has sold her services to the stage, can be
accused on the charge of adultery and condemned in virtue of a decree
of the Senate).—_Suetonius_, Tiberius, 35., Feminae famosae, ut ad
evitandas legum poenas iure ac dignitate matronali exsolverentur,
lenocinium profiteri coeperant: quas ne quod refugium in tali fraude
cuiquam esset, exsilio affecit. (Infamous women, in order to be
relieved of the legal status and dignity of matrons and thus escape
the penalties assigned by the laws, began to follow procuration as a
calling. These he exiled, that none might find a way of escape in such
a subterfuge).
[224] _Tacitus_, Annal., II. 85., Nam Vistilia, praetoria familia
genita, _licentiam stupri apud aediles_ vulgaverat, more inter
veteres recepto, qui satis poenarum adversum impudicas in ipsa
professione flagitii, credebant. (For Vistilia, born of a family of
Praetorian rank, had publicly notified before the aediles a permit for
fornication, according to the usage that prevailed among our fathers,
who supposed that sufficient punishment for unchaste women resided
in the very nature of the calling.) Comp. _Lipsius_, Excurs. O. p.
509.—_Schubert_, De Romanorum aedilibus (On the Roman Aediles), bk. IV.
Königsberg 1828., p. 512.
[225] _Livy_, bk. X. 31., bk. XXV. 2.
[226] _Seneca_, De vita beata ch. 7.—The aediles in fact exercised
police supervision over the public welfare, and in particular over
weights and measures and the sale of goods (_Suetonius_, Tiberius,
ch. 34.), games of chance, etc. _Martial_, V. 85. bk. XIV. 1. Comp.
_Schubert_, loco citato, bk. III. ch. 45.
[227] _Aulus Gellius_, Noct. Attic., bk. IV. 14.;—where an action at
law is cited, in which the aedile Mancinus had wished to force his
way at night into the lodging of Mamilia, a courtesan, who had thrown
stones and chased him away. In the result we read: Tribuni decreverunt
aedilem ex eo loco iure dejectum, quo eum venire cum coronario non
decuisset. (The tribunes gave as their decision that the aedile had
been lawfully driven from that place, as being one that he ought not to
have visited with his officer). This happened, as is seen by comparison
with _Livy_, bk. XL. ch. 35., in the year B. C. 180.
[228] _Suetonius_, Caligula, ch. 40., Vectigalia nova atque inaudita
... exercuit; ... ex capturis prostitutarum quantum quaeque uno
concubitu mereret. Additumque ad caput legis, ut tenerentur publico et
quae meretricium et qui lenocinium fecissent, nec non et matrimonia
obnoxia essent. (He levied new and hitherto unheard of imposts; ... a
proportion of the fees of prostitutes,—so much as each earned with one
man. A clause was also added to the law, directing that both women who
had practised harlotry and men who had practised procuration should
be rated publicly; furthermore that marriages should be liable to the
rate).