[29] Caesar was tolerably magnanimous, for Laberius had already taken his revenge in a scurrilous prologue. It had its touch of pathos, too: ‘eques Romanus lare egressus meo domum revertar mimus.’ [30] Cicero, _ad Fam._ x. 32; Dion Cassius, xlviii. 33; liii. 31; liv. 2; lvi. 47; lvii. 14; lix. 10; lxi. 9; lxv. 6; Tacitus, _Ann._ xiv. 20; _Hist._ ii. 62; Suetonius, _Augustus_, 45; _Domitian_, 8. [31] Suetonius, _Nero_, 21; Tacitus, _Ann._ xiv. 14; Juvenal, viii. 198; Pseudo-Lucian, _Nero_, 9. [32] Dion Cassius, lxxvii. 21; _Hist. Augusta, Vita Heliogabali_, 12. Yet in the time of Severus a soldier going on the stage was liable to death (_C. I. C. Digest_, xlviii. 19. 14). [33] _C. I. C. Cod. Iust._ xii. 1. 2. [34] Cf. p. 38. [35] Tacitus, _Ann._ xiv. 20; Juvenal, vi. 60; viii. 183; Martial, ix. 28. 9; Ammianus Marcellinus, xiv. 6. 18; xxviii. 4. 32; Macrobius, ii. 1. 5, 9. [36] M. Aurelius, _Comm._ xi. 6; _Hist. Augusta, Vita M. Aurel._ 15. This refers directly to the _circus_. [37] Gibbon, ii. 447; Schaff, v. 49; Dill, 34, 100; P. Allard, _Julien l’Apostat_, i. 272; Alice Gardner, _Julian the Apostate_, 201; G. H. Rendall, _The Emperor Julian_ (1879), 106. The most interesting passage is a fragmentary ‘pastoral letter’ to a priest (ed. Hertlein, _Fragm. Ep._ p. 304 B; cf. _Ep._ 49, p. 430 B); Julian requires the priests to abstain even from reading the Old Comedy (_Fragm. Ep._ p. 300 D). He also thinks that the moral layman should avoid the theatre (_Misopogon_, p. 343 c). [38] On the critical problem offered by such _vitae_ cf. Prof. Bury in Gibbon, i. l. B. von der Lage, _Studien zur Genesius-legende_ (1898), attempts to show that the legends of St. Genesius (_Acta SS. Aug._ v. 122), St. Gelasius (_Acta SS. Feb._ iii. 680), St. Ardalio (_Acta SS. Apr._ ii. 213), St. Porphyrius (_Acta SS. Sept._ v. 37), and another St. Porphyrius (_Acta SS. Nov._ ii. 230) are all variants of a Greek story originally told of an anonymous _mimus_. The _Passio_ of St. Genesius represents him as a _magister mimithemelae artis_, converted while he was mimicking a baptism before Diocletian and martyred. It professes to give part of the dialogue of the mime. The legends of St. Philemon (_Menologium Basilii_, ii. 59; cf. _Acta SS. Mar._ i. 751) and St. Pelagia or Margarita (_Acta SS. Oct._ iv. 248) appear to be distinct. Palladius, _Vita Chrysostomi_, 8, records how the stage of Antioch in the fifth century rang with the scandals caused by the patriarch Severus and other Monophysite heretics.