CARMEN XIX. AD TELEPHUM. QUANTUM distet ab Inacho Codrus, pro patria non timidus mori, Narras, et genus aci, Et pugnata sacro bella sub Ilio; Quo Chium pretio cadum Mercemur, quis aquam temperet ignibus, Quo præbente domum, et quota Pelignis caream frigoribus, taces. Da Lunæ, propere, novæ, Da noctis mediæ, da, puer, auguris NOTES. 5 10 Horace, by a sudden interruption, brings over an unseasonable detailer of ancient history, to think rather of what might promotę the festivity of the entertainment. 1. Ab Inacho.] Inachus founded Argos in the year of the world 2093, about the time of the patriarch Abraham; and Codrus, who was the last king of Athens, devoted himself for the service of his country in the year of the world 2882, in the time of Saul, and about a hundred years after the Trojan war. 2. Pro patria non timidus mori.] In the time of Codrus, the Athenians were at war with the Dorians, and Codrus understanding that the oracle had predicted that the Dorians could not conquer if they should slay the Athenian king, he disguised himself, and entering into the enemy's camp, wounded one of the soldiers, who, having no suspicion that he was the king of Athens, in revenge slew him. 4. Sacro sub Ilio.] We are told by Eustathius, that Troy was called sacred, not only because it was built by the gods, but because it contained a number of temples. 6. Quis aquam temperet ignibus.] This warm water must have been intended for bathing. The ancients always bathed before they sat down at their entertainments. 8. Pelignis caream frigoribus.] The Peligni were a people of Italy, whose country was mountainous, and of consequence exceedingly cold. Hence Horace uses the expression Pelignum frigus to signify extreme coldness. 9. Da Luna nove.] He drinks a health to the new moon, because perhaps Murena had been then created augur, or because that was the usual time when augurs were created. 10. Noctis media.] Horace here drinks to midnight, because he was determined not to leave off sooner. Murenæ: tribus aut novem Miscentur cyathis pocula commodis. Ternos ter cyathos attonitus petet Rixarum metuens tangere Gratia, Insanire juvat. Cur Berecynthiæ Cur pendet tacita fistula cum lyra? Odi: sparge rosas, Audiat invidus Et vicina seni non habilis Lyco. Puro te similem, Telephe, Vespero, Me lentus Glyceræ torret amor meæ. NOTES. 15 20 11. Murena.] This Murena was the brother of Proculeius, and brother-in-law of Mæcenas. 18. Berecynthia tibia.] This is the same with the Phrygian flute. It was so called from Berecynthus, a mountain of Phrygia. 23. Lycus.] A neighbour of Horace. CARMEN XX. omitted. CARMEN XXI. AD AMPHORAM. O NATA mecum consule Manlio, Seu facilem, pia testa, somnum: NOTES. 1. Nata.] For impleta, to denote that the wine it contained was put into it during that consulate. 2. Seu tu querelas.] The different effects which are here ascribed to wine, arise from the different temperament and constitution of those who drink it. Quocunque lectum nomine Massicum Servas, moveri digna bono die; Promere languidiora vina. Non ille, quanquam Socraticis madet Sæpe mero caluisse virtus. Tu lene tormentum ingenio admoves Tu spem reducis mentibus anxiis, Regum apices, neque militum arma. NOTES. 5. Massicum.] See Book I. Ode I. v. 19. 5 010 15 20 7. Descende.] From this expression it seems probable that the Romans kept their wines, not in cellars, but in the upper part of their houses, perhaps that they might ripen sooner by the smoke. 9. Quanquam Socraticis madet sermonibus.] Socratici sermones, the philosophy of Socrates, the Academic philosophy. This was the philosophy which served most to open the mind, and form the judgment. On this account Horace has elsewhere put it for the basis and foundation of good sense and reason. Madet.] For knowledge and wisdom are considered as rivers which water the mind and render it fruitful. 10. Horridus.] Those sciences which require severe study, usually inspire with a distant and forbidding air. 11. Prisci Catonis.] The poet means Cato the censor, who was called priscus, because he took the name of Cato; who drank only water in time of war, and in peace the same wine which he gave his slaves. Yet in the latter end of his life he enjoyed his bottle and his friends, especially in the country, and often boasted of the pleasures of the table. 13. Lene tormentum ingenio admoves.] Thou offerest an agreeable violence to the mind. It is a metaphor taken from war, when a town was assaulted with batteries and machines. Others understand it of giving the torture to criminals to force a secret from them; and Doctor Bentley explains it, as if wine gave an eloquence and facility to the most heavy, barren understanding. Te Liber, et, si læta aderit, Venus, Dum rediens fugat astra Phœbus. NOTES. 21. Si lata Venus.] Horace invites Venus, provided she come in good humour; for she often occasions quarrels. 22. Segnesque nodum solvere Gratia.] The Graces, who are slow to loose their knot. Who are inseparably united; from whence they are represented holding each other's hands. CARMEN XXII. AD DIANAM. MONTIUM custos nemorumque, Virgo, Imminens villæ tua pinus esto, Quam per exactos ego lætus annos, NOTES. 5 Horace consecrates to Diana the pine-tree that shaded his country-seat. 1. Montium custos nemorumque.] Diana, the daughter of Jupi ter by Latona, was remarkable for her chastity, avoided the company of men, and lived in the woods, where she exercised herself in hunting wild beasts, carrying always about with her a bow and quiver. 3. Ter vocata.] The poet mentions the number three, because it was always a mysterious number, or because women in labour invoked the goddess by three principal names. In the next line she is called triformis, as she was Luna in heaven, Diana upon earth, and Proserpine in the lower regions; from whence she was painted with three heads, one of a lion, another of a bull, and the third of a dog. 7. Obliquum meditantis ictum.] The tusks of boars are placed in such a manner, that they can only bite obliquely or sideways. CARMEN XXIII. AD PHIDYLEN. CŒLO supinas si tuleris manus, Fruge Lares, avidaque porca; Aut crescit Albanis in herbis, NOTES. Horace teaches that the blessings of the gods are not so effectually secured by costly as by pure oblations. 1. Supinas si tuleris manus.] This was the usual gesture of the ancients when they prayed; but with this difference, that when they addressed themselves to the celestial gods, they held the palms of their hands upwards, as if to receive a blessing; but turned them towards the earth in their prayers to the infernal gods, as if to avert an evil. 7. Rubiginem.] Huetius gives an ingenious account of this blight or mildew in corn. He fancies that the drops of dew, being collected, are like convex or burning glasses, which being heated by the rays of the sun, contract a caustic quality, that burns the grain, fruits, flowers, or leaves, upon which they lie. 8. Pomifero anno.] Horace here uses annus pomifer for the autumn, as he has used annus hybernus for the winter, in the ode, Beatus ille, &c. 9. Algido.] See Book I. Ode XXI. v. 6. 12. Pontificum secures.] Horace means that such victims as these were reserved for the public sacrifices made by the priests, which ought to be more magnificent than those offered by private persons, who should always proportion their expense to their circumstances. |