been said in this sketch it should be clear that we have
in the aristocracy of this period a complicated society, the various
aspects of which can hardly be united in a single picture. It is
partly a hereditary aristocracy, with all the pride and exclusiveness
of a group of old families accustomed to power and consequence. It is
in the main a society of gentlemen, dignified in manner, and kindly
towards each other, and it is also a society of high culture and
literary ability, though poor in creative genius, and unimaginative.
On the other hand, it is a class which has lost its interest in
the State, and is energetic only when pursuing its own interests:
pleasure-loving, luxurious, gossiping, trifling with serious matters,
short-sighted in politics because anxious only for personal advance.
"Rari nantes in gurgite vasto" are the men who are really in earnest,
but they are there; we must not forget that in Lucretius and Cicero
this society produced one of the greatest poets and one of the most
perfect prose writers that the world treasures; in Sulpicius a lawyer
of permanent value to humanity, and in Caesar not only an author and a
scholar but a man of action unrivalled in capacity and industry.

CHAPTER V

MARRIAGE: AND THE ROMAN LADY

In order to appreciate the position of women of various types in the
society we are examining, it is necessary to make it clear what Roman
marriage originally and ideally meant. In any society, it will be
found that the position and influence of woman can be fairly well
discerned from the nature of the marriage ceremony and the conditions
under which it is carried out. At Rome, in all periods of her history,
a _iustum matrimonium_, i.e. a marriage sanctioned by law and
religion, and therefore entirely legal in all its results, was a
matter of great moment, not to be achieved without many forms and
ceremonies. The reason for this elaboration is obvious, at any rate
to any one who has some acquaintance with ancient life in Greece or
Italy. As we shall see later on, the house was a residence for the
divine members of the family, as well as the human; the entrance,
therefore, of a bride into the household,--of one, that is, who had no
part nor lot in that family life--meant some straining of the relation
between the divine and human members. The human part of the family
brings in a new member, but it has to be assured that the divine part
is willing to accept her before the step ta