Arellius Fuscus’ extensive description of the Tarpeian Rock has a romantic flair that hearkens back to his reputation, as noted by Seneca (Suas. 2.10), for delivering poetic declamations. He frequently imitated the language of Virgil, and this passage has previously been likened to an epic description of the Underworld (Bradley, 111).
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Translation Aid – Petronius, Cena Trimalchionis 39.4
Nam mihi nihil novi potest afferri, sicut ille fer[i]culus †ta mel habint praxim†.
If we take ta mel and habint as a corruption of tamen and habuit, we can tentatively read this sentence as: “For nothing new can be brought to me, as that dish has nonetheless proved”. In the context of his speech, the implication is that Trimalchio, no longer entertained by the delights of a feast, must turn to philosophizing.
This sentence, however, is contentious for several reasons:
- There is some disagreement as to whether fer[i]culus should be read as fericulum (“that wild thing”) or ferculum (“dish”). The latter makes more sense in the context of the course previously served.
- Ta mel has also been construed as corruptions of iam semel (which doesn’t match Trimalchio’s exaggerated show of refinement, because it would imply that the dish had been served before and that Trimalchio allowed it to be served again), camella (“goblet”; Trimalchio has just invited his guests to have a drink), or tam el[egans] (in reference to the dish).
- Praxim comes from the Greek praxis (“good result”, “success”, “action”, “business”), which doesn’t really translate to “proof”. This has led Brent Vine to hypothesize that praxim ought to be taken as taxim, from the Greek taxis (“arrangement”) (Vine, 130). This would translate to “just as that dish had a [careful] arrangement”.
ampliatur a iudicibus in poenam? (3.2)
saxum (3.2)
While unchaste Vestals were executed by other means (live burial, cf. the comment on ampliatur a iudicibus in poenam?), the Tarpeian Rock from which Rome’s most loathed criminals were thrown was itself named after a Vestal virgin who had betrayed the Roman people: in the days of Romulus, the ill-fated Tarpeia had opened Rome’s gates to the attacking Sabines under promise of gold (Livy 1.11). The Sabines killed her shortly afterwords.
cum quo (3.2)
While a man convicted of defiling a Vestal virgin was beaten to death (Fest. 277 L), it is notable that Vestal virgins were occasionally convicted of unchastity without the identification of a male accomplice (Parker 581, cf. Livy 4.44 and Livy 28.6). This calls into question whether a trial for unchastity was centred on the genuine establishment of fact and has led some scholars – particularly René Girard in Violence and the Sacred – to argue that the persecution of a Vestal virgin may have served a ritual function for the Roman people, providing expiatory relief in times of crisis.
immensae altitudinis (3.3)
While its exact location is still a mystery, Lucan’s cursory mention of the Tarpeian rock along with his description of the Temple of Saturn (Phars. III,154) has led some to identify it with the cliff that overlooks the modern-day Piazza della Consolazione at the south-west corner of the Capitoline. The height of the cliff is 60 feet, although it may have been greater in ancient times, when the rock face would have continued down past the current level of the road. A Google Maps view of the site can be found here.
de iudicibus (3.2)
Because the unchastity of a Vestal virgin was a crime against the gods, her case was judged by the pontifical college rather than the Comitia Curiata, which usually presided over criminal trials (Cic. Leg. 2, 9, 22). The collegium pontificum consisted of a rex sacrorum, multiple flamines, multiple pontifices minores, and a single governing pontifex maximus. A body of great power and prestige, the college exercised ultimate jurisdiction over all matters of religion. By performing public rituals, establishing rules for private worship, and administering religious law, it acted as an intermediary between the Romans and their gods.