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battle, in a war with the Athenians in Troas. He was exiled by Pittacus, tyrant of Mytilene, and travelled in different countries, particularly Egypt. Horace says, that in the midst of his battles and wanderings he still found time to sing of wine and love. But he also sang of dangers by sea and land (C. ii. 13. 27), and inspired his countrymen with martial odes ('minaces Camenae,' C. iv. 9. 7).

modulate] See C. i. 1. 24, n.

6. qui ferox bello, etc.] 'Who, though a fierce warrior, would yet, if he were in the camp, or had moored his sea-tossed bark on the wet shore, sing of Bacchus and the Muses, and Venus and her ever-attendant son.'

10. haerentem] This verb 'haerere' is taken by Horace with a dative, as here and S. i. 10. 49; or with an ablative with 'in, as S. i. 3.32; or without 'in,' as C. i. 2. 9. S. ii. 3. 205.

11. Et Lycum] A young friend of Alcæus, whose name appears in a fragment still extant, οὐκ ἐγὼ Λύκον ἐν Μοΐσαις ἀλέγω.

14. testudo] See C. 10. 6, n.

15. cumque] As 'quandoque' is put for quandocumque,' 'cumque' is put for 'cumcumque or quumquumque,' which occurs in Lucret. ii. 113. Cumque' belongs to 'vocanti,' ' whenever I shall invoke thee,' as if it were 'quandocumque vocem.'

ODE XXXIII.

ALBIUS TIBULLUS, the poet, was a favorite with his contemporaries. To him was addressed the fourth Epistle of the first book, as well as this Ode. He appears on some occasion to have been in bad spirits, and crossed in love, and Horace sent him this little poem, to amuse and cheer him.

ARGUMENT. - Come, Albius, do not be drawling pitiful poetry upon Glycera, because she prefers a younger man to you. Pretty Lycoris loves Cyrus, Cyrus inclines to Pholoë, who admires the vulgar sinner as the shegoat loves the wolf. Such are Love's diversions, bringing opposites under the yoke together. So it happened to me, - a tender heart was attached to me, while I could not free myself from the fetters of Myrtale, more impetuous than the waves of the Adriatic.

1. memor] 'ever thinking of.'

2. neu miserabiles, etc.] 'And do not (always) sing doleful strains, because,' &c.

3. cur] 'Cur' or 'quur' is formed from 'qui,' and has the force of 'quod' here, as in Epp. i. 8. 10.

5. tenui fronte] A low forehead was considered a beauty, and the women braided their hair accordingly, as is seen in some statues. The same appears to have been considered an attraction in men. Epp. i. 7. 26: "reddes nigros angusta fronte capillos." Intellectual beauty, as we view it in men, is better described by Pliny, Epist, iii, 6, 2; "rari et cedentes capilli; lata frons."

7. Cyrus in asperam Declinat Pholoën] All these are imaginary persons. 8. Jungentur capreae lupis] This is a common hyperbole. Epod. xvi. 30: "Novaque monstra junxerit libidine Mirus amor," &c.

9. adultero.] 'libertine.'

10, 11. impares - animos] 'ill-matched persons and dispositions.'

12. Saevo cum joco] 'In cruel sport.'

14. compede] This word is used twice again by Horace in the singular

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number: "grata compede vinctum" (C. iv. 11. 24); "nivali compede vinctus" (Epp. i. 3. 3); and once by Tibullus: “Spes etiam valida solatur compede vinctum" (ii. 6.25). These are the only instances till after the Augustan age. Myrtale was a common name among freedwomen.

16. Curvantis Calabros sinus.] 'Breaking into bays the coast of Calabria'; that is, indenting the coast of Calabria, and so forming bays. By Calabria, the Romans understood the whole of the peninsula which was called by the Greeks Iapygia or Messapia, washed by the Hadriatic on one side, and the Gulf of Tarentum on the other.

ODE XXXIV.

IF we are to take Horace at his word, he was one day startled by the phenomenon of a thunder-clap, or other noise, when the sky was clear; and he appears to have been frightened into considering the error of his ways, which led him to abandon the loose doctrines of Epicurus, by which he had been guided before.

ARGUMENT. - Careless of Heaven, I have been wandering in the darkness of an insane creed; I now retrace my steps, awakened by the sign of Jove's chariot dashing through an unclouded sky, that chariot with which he shakes the earth, the waters, and hell, and the ends of the world. God is strong to bring down the mighty and exalt the low, to take the crown from one and place it on the head of another.

2. Insanientis sapientiae] 'A wild philosophy,' the Greek σοφία ἄσοφος. The doctrines of Epicurus are here alluded to. This creed Horace professed, writing in his twenty-eighth year, to hold,

(Sat. i. 5. 101.) Forcell.

"Deos didici securum agere aevum Nec si quid miri faciat natura, deos id Tristes ex alto cacli demittere tecto."

On 'consultus,' which is used like 'jurisconsultus,' see

5. relictos:] 'Iterare cursus relictos' signifies to return to the paths he had left; 'iterare' being equivalent to 'repetere.'

Diespiter, It is said that this name was given to Jove as 'diei pater.' 'Dies' is an old form of the genitive. But probably the first two syllables are only a different form of 'Jup-' in 'Juppiter,' and from the same root as Ζεύς.

7. per purum tonantes] The phenomenon of thunder heard in a clear sky is frequently alluded to by the ancients, and was held especially ominous. See Virg. Georg. i. 487. Aen. vii. 141, etc.

10. Taenari] Taenarum (Matapan) was the most southern promontory of the Peloponnesus, where was a cave, supposed to lead down to Hades.

11. Atlanteusque finis] Apparently imitated from Eurip. (Hipp. 3), τερμόνων τ ̓ ̓Ατλαντικών. The African range Atlas was supposed to be the boundary of the world in that direction.

12. Valet ima summis] This language is like the opening of the next Ode. It may be compared with various familiar passages of the sacred Scriptures ; as, "He hath put down the mighty from their seat, and exalted them of low degree." (Luke i. 52.) "Promotion cometh neither from the east, nor from the west, nor from the south. But God is the Judge; he putteth down one, and setteth up another." (Psalm lxxv. 6, 7.) The sentiment, however, is common. Tacitus seems to have had Horace's words in his mind, when he wrote of the public funeral given to Flavius Sabinus, and the overthrow of Vitellius, that they were "magna documenta instabilis fortunae summaque et ima miscentis " (Hist. iv. 47).

14. hinc apicem] 'Apex' signifies properly the tuft (composed of wool wrapped round a stick) or the top of the Flamen's cap. It appears to stand for any covering of the head, and Horace applies it to the royal crown, here and in C. iii. 21. 20. 'Valere' with an infinitive is not used by prose-writers till after the Augustan age.

ODE XXXV.

WHEN Augustus was meditating an expedition against the Britons, and another for the East, Horace commended him to the care of Fortune the Preserver, to whom this Ode is addressed. The design of invading Britain was interrupted by an insurrection of the Salassians, an Alpine people. The goddess Fortuna, under different characters, had many temples at Rome; but her worship was most solemnly maintained, when Horace wrote, at Præneste and at Antium, where she had an oracle, and was worshipped under a double form, as 'prospera' and 'adversa.' Tacitus mentions a temple belonging to an Equestris Fortuna, in which the Equites set up a statue they had vowed for the recovery of Augusta (Ann. iii. 71). She was represented on Roman coins with a double ship's rudder in one hand and a cornucopiæ in the other, which may furnish a clew to the allusions in the second stanza. There are passages which may have been drawn from paintings in the temple at Antium.

ARGUMENT. - Queen of Antium, all-powerful to exalt or to debase, the poor tenant cultivator worships thee, and the mariner on the deep. Thou art feared by the savage Dacian and nomad Scythian, by all cities and nations; yea, by proud Latium herself; by royal mothers trembling for their sons, and kings fearing for their crowns. Necessity, with her stern emblems, goes before thee. Hope and Fidelity go with thee, when thou leavest the house of prosperity, while false friends fall away. Preserve Cæsar as he goeth to conquer Britain; preserve the fresh levies destined for the East. It repenteth us of our civil strife and impious crimes. Let the sword be recast, and whetted for the Scythian and the Arab.

1. Antium,] A maritime town of Latium, now called Porto d' Anzo. (See Introduction.)

2. Praesens] There is no other instance of 'praesens' with an infinitive. 'Praesens' is often used with the signification of 'potens.' otens.' In its application to the gods, it expresses their presence as shown by their power. "God is a very present help in trouble." Ps. xlvi. 1. Cicero (Tusc. Disp. i. 12. 28) says of Hercules, "apud Graecos indeque prolapsus ad nos et usque ad Oceanum tantus et tam praesens habetur deus."

4. funeribus] The same as 'in funera.'

6. colonus,] See C. ii. 14. 12, n.

7, 8. Bithyna - carina] A vessel built of the timber of Bithynia. 9. profugi Scythae] This is to be explained by the wandering habits of the Scythians. It It explains ex 'campestres Scythae' (C. iii. 24. 9), and corresponds το Σκύθας δ' ἀφίξει νομάδας οἱ πλεκτὰς στέγας Πεδάρσιοι τοι ναίουσ ̓ ἐπ ̓ εὐκύκλοις ὄχοις (Aesch. P. V. 709). 'Profugus' is repeated in C. iv. 14. 42.

11. Regumque matres barbarorum] Orelli quotes the description in the fifth chapter of Judges, ver. 28: "The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariot?" "There are four objects in respect of which Fortune is here said to be invoked, - the seasons, the winds, war, and faction. (See Introduction.) She is said to be an object of reverence to the distant and barbarous nations, as well as the cities and provinces of the Roman world, and Eastern mothers and tyrants fearing for their crowns.

14. Stantem columnam,] The figures of Peace, Security, Happiness, and others, are each represented on old monuments as resting on a column. What Horace means is, that tyrants are afraid lest Fortune should overthrow their power, represented figuratively by a standing column.

15. Ad arma ad arma] The repetition of these words suggests the cry of the 'thronging people' ('frequens populus'). 'Cessantes' means the peaceably disposed.

17. Te semper anteit saeva Necessitas] The several things that Necessity is here represented as holding, are emblems of tenacity and fixedness of purpose, the nail, the clamp, and the molten lead: they have nothing to do with torture, as many have supposed. 'Anteit' is to be scanned as a dissyllable. 18. Clavos trabales] These were nails of the largest sort, for fastening beams in large houses. There is said to be one in the Museum of the Grand Duke of Tuscany, at Florence, weighing fifty pounds, made of bronze. 'Clavi trabales' had passed into a proverb with the Romans. Compare Cicero (in Verr. Act. ii. 5.21): "ut hoc beneficium, quemadmodum dicitur, trabali clavo figeret." 'Cunei' were also nails wedge-shaped. On the nails of Fate, see C. iii. 24. 7. The metaphor of molten lead, used for strengthening buildings, is used by Euripides (Androm. 267), καὶ γὰρ εἰ πέριξ σ ̓ ἔχει τηκτὸς μόλυβδος.

21. Te Spes et albo] The picture represented in this and the following stanzas, apart from the allegory, is that of a rich man in adversity, going forth from his home, with hope in his breast, and accompanied by a few faithful friends, but deserted by those who only cared for his wealth. In the person of Fortune, therefore, is represented the man who is suffering from her reverses; and in that of Fidelity, the small ('rara') company of his true friends. Fortune is represented in the garments of mourning ('mutata veste '), and Fides in a white veil, emblematic of her purity. With such a veil on their heads, men offered sacrifice to her. She is called by Virgil (Aen. i. 292), 'Cana Fides,' but there it probably means 'aged.' According to Livy (i. 21), Numa established religious rites for Fides.

22. nec comitem abnegat,] 'nor refuses herself for thy companion,' as if 'se' were understood.

28. Ferre jugum pariter dolosi.] 'Too faithless to bear the yoke together with him.' This metaphor is taken from beasts unequally yoked.

29. Serves iturum] See Introduction.

ultimos Orbis Britannos] "Et penitus toto divisos orbe Britannos" (Virg. Ec. i. 67), "Extremique hominum Morini" (Aen. viii. 727), are like Horace's phrase.

32. Oceanoque rubro.] The force that was to conquer Arabia (see C. i. 29) was probably at this time preparing.

36. unde] 'From what?'

39. diffingas retusum] 'Diffingas' is a word met with in no author but Horace, who uses it here and in C. iii. 29. 47: "neque Diffinget infectumque reddet." It means here to break up or unmake, with the purpose of forging it again. 'O I pray thee on new anvil recast the blunted sword, for the Scythian and the Arab.' It had been blunted in civil war, and was to be whetted again for the destruction of the barbarians.

40. Massagetas] These people are said by Herodotus (i. 204) to have inhabited the great plain east of the Caspian; but the Romans had no distinct knowledge of them, and the name is used for the unknown regions of Northern Asia, like the name of the Scythians.

ODE XXXVI.

WHO Numida was, we have no means of knowing. That he was an intimate friend of Horace's appears from this Ode. He was also a great friend of Lamia's (see C. 26 of this book). He appears to have lately returned from the army in Spain, and Horace writes this Ode for the occasion, calling upon Numida's friends to celebrate his return with sacrifice, music, and wine.

ARGUMENT. - Let us sacrifice to the guardian gods of Numida, on his safe return from Spain; he is come to embrace his dear friends, but none more heartily than Lamia, in remembrance of their early days. Mark the fair day with a white mark; bring out the wine without stint; cease not the dance; let Bassus out-drink Damalis the drunken; bring the rose, the parsley, the lily, for our feast. Though all eyes shall languish for Damalis, she will cleave only to Numida.

4. Hesperia] In the year в. с. 26, Augustus went into Spain to put down an insurrection of the Cantabri. He returned to Rome two years afterwards, and Numida returned with him, or perhaps a little before, since Augustus was detained by sickness (C. iii. 14).

7. Lamiae,] See Introduction.

8. Actae non alio rege puertiae) 'Rege' may perhaps be put in a familiar way for their schoolmaster; if so, it was Orbilius Pupillus (Epp. ii. 1. 71). But the meaning is not quite certain.

puertiae] For 'pueritiae.' Other instances of syncope are 'lamnae,' 'surpuerat,' 'surpite,' 'soldo,' 'caldior,' etc.

9. Mutataeque simul togae.] They were of the same age, and therefore had taken the 'toga virilis' together. See Epod. v. 7, n.

10. Cressa ne careat pulchra dies nota,] The custom of marking fair days with a white stone or mark, and unlucky ones with a black, had passed, if not into practice, into a proverb with the Romans. Hence Persius (ii. 1, sqq.), writing to his friend on his birthday, says:

"Hunc, Macrine, diem numera meliore lapillo,
Qui tibi labentes apponit candidus annos."

'Cressa' is the adjective formed from 'creta,' chalk, so called as coming from Cimolus, a small island near Crete.

11. Neu-amphorae] 'And let there be no measured use of the wine-jar brought out.'

12. Neu morem in Salium] 'Salium' is an adjective like 'Saliaris' in the next Ode. It occurs again in C. iv. 1. 28, where see note.

13. multi Damalis meri] Damalis, great drinker (as she is).' Such is the expression 'Multi Lydia nominis' (C. iii. 9. 7). Ovid (Met. xiv. 252) has nearly the same words: "Eurylocumque simul, multique Elpenora vini." Who Bassus was, we cannot tell, without knowing more of his friend Numida. Damalis may be anybody, - a woman like Lyde (C. ii. 11. 22), brought into the Ode to make up a scene. The name was common among freedwomen.

14. Thrercia vincat amystide,] 'Amystis' was a deep draught, taken without drawing breath or closing the lips (ἀ, μύειν). For Threïcia see i. 27. 2. 17. putres Deponent oculos,] 'will fix their languishing eyes.' The Greeks expressed 'putres' by τηκόμενοι.

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