21. reducent; as if sleep had fled from him and refused to return. agrestium virorum, the genitive seems, as Orelli says, to be constructed ảnò koivoû with ‘somnus' and 'domos.' See on 1. 3. 5.

22. humiles, 'low-roofed,' as 'humiles casas,' Virg. E. 2. 29. 24. Tempe, for any valley, as, in a similar connection, Virg. G. 2. 469 'At frigida Tempe, Mugitusque boum mollesque sub arbore somni.'

25-28. Nature wants little. He who limits his desires to that will not have ships on every sea, so that every storm should disquiet him; nor large vineyards and farms, so that hail or drought should ruin him.' 26. Epod. 2. 6 'neque horret iratum mare.'

27. Arcturi impetus. Virg. G. 1. 204 joins him with the Haedi, as marking a stormy time of year; ‘IV Kal. Nov. Arcturus vespere occidit: ventosus dies,' Columel. 11. 2.

28. Haedi, Virg. Aen. 9. 668 'Quantus ab occasu veniens pluvialibus Haedis Verberat imber humum.'

29-32. Cp. Epp. 1. 8. 5 foll. Haud quia grando Contuderit vites oleamque momorderit aestus,' &c. The farm has broken its promise of yield (cp. Epp. 1. 7. 87 'spem mentita seges,' and contrast Od. 3. 16. 30 'segetis certa fides'), and the fruit-trees are represented as always able ('nunc,' 'nunc,'' nunc') to excuse themselves, and throw the blame on the weather.

32. sidera, the heat attributed to the Dogstar. Epod. 16. 61 nullius astri Gregem aestuosa torret impotentia.'

33. contracta pisces, &c. Variously taken of the 'piscinae marinae' in which the fish find themselves inclosed, and of the sea at large, which is represented as narrowed by the number of villas built into it. The latter is more probable, and the hyperbole is not greater than 3. 24. I.

34. iactis molibus; cp. the description of the process in Virg. Aen. 9. 710 foll. Qualis in Euboico Cumarum litore quondam Saxea pila cadit, magnis quam molibus ante Constructam pelago iaciunt,' &c.

35. caementa are the rough stones and rubble used for filling the cavities of walls or the foundations of buildings. Horace represents the builder (redemptor'), with a large staff of assistants ('frequens'), the servants of the owner (famulis'), and the owner himself, as all engaged in hurrying on the work.

36. terrae fastidiosus, like parum locuples continente ripa,' 2. 18. 22, except that here it is the sense of weariness, there of greed, that is prominent.

37. Minae, the forebodings of his own imagination.

38. scandunt, they can clamber into the villa built out in the water, by the same entrance as the master.

neque decedit, &c., the marine villa is lost in the general idea of

the impossibility of flying from care. With the whole stanza cp. 2. 16. 21 foll, and see note there. The reminiscence of Lucretius (2. 47 foll.) is more evident in this place than in that. Timor et Minae' recalls 'metus hominum, curaeque sequaces,' and in the following stanza we may hear the echo of 'neque fulgorem reverentur ab auro, Nec clarum vestis splendorem purpureai.'

41. quodsi, &c. The application of the moral professedly to himself, really to those whose desires are not as moderate.

dolentem, in body or mind. Cp. Epp. 1. 2. 46 foll. 'Quod satis est cui contingit nihil amplius optet. Non domus et fundus non aeris acervus et auri Aegroto domini deduxit corpore febres Non animo curas.'

Phrygius lapis, a famous marble, white with red spots, brought from Synnada in Phrygia. Cp. esp. Stat. Silv. 1. 5. 37.

43. usus, like other expressions of the Ode, seems to be due to Virg. G. 2. 466 'Nec casia liquidi corrumpitur usus olivi.' Conington (in loc.) points out that the two constructions are not exactly parallel. The wearing of purple' is the subject of 'delenit' in sense as well as grammar; but the hypallage which makes 'sidere clarior' agree with 'usus' rather than with purpurarum' (cp. 3. 21. 19 'iratos regum apices,' and Epod. 10. 12 and 14), is the same as that by which Virgil attributes to the 'usus olivi' the adulteration which happened to the oil itself.

44. Achaemenium, Persian. See on 2. 12. 21.

45. invidendis, 2. 10. 7 'caret invidenda Sobrius aula.'

1-5.

novo ritu, after the modern fashion.' Cp. Od. 2. 15. 10-20, 2. 18.

The atrium' was the reception room of a great house (cp. Epp. 1. 5. 31 Atria servantem postico falle clientem'), and the chief care was spent on its adornment; so that the ideas of the two lines will be exactly parallel to Virg. G. 2. 461-463 Si non ingentem foribus domus alta superbis Mane salutantum totis vomit aedibus undam, Nec varios inhiant pulchra testudine postes.'

47. permutem; for construction see on I. 17. 2 Lucretilem mutat Lycaeo.'

ODE II.

A picture of the old Roman character for the imitation of the young. Compare with it Od. 4. 9. 34 to end. 'Hardness, to be learnt early in the school of actual warfare-courage—virtue, self-involved and independent of popular rewards—the power of silence.'

Line 1. amice pati. An extension of the more common lente ferre,' ' clementer ferre,' Cic. 'Amice' is the reading of all the oldest MSS., including V. The words of Acron, ‘Hanc oden ad amicos generaliter

scribit' would not necessarily imply that he read amici,' but that he took 'amice' for a vocative, and as an address not to a special friend, but to any that should read the Ode.

2. robustus, predicative, so that it='ita ut robustus fiat,' and the epithets robustus,'' acri' answer to one another in Horace's manner, A boy should learn to bear and welcome the restraints of poverty, and grow hardy in the sharp school of warfare.'

4. vexet, 4. 14. 23 'impiger hostium vexare turmas.'

6. hosticis, for the form see on 2. 1. I 'civicum.' For the picture of the wife and daughter looking from the wall on the combat cp. Hom. Il. 3. 154 foll., 22. 462 foll., Virg. Aen. 11. 475.

8. adulta, sc. 'nubilis.'

9. eheu, her sigh as she breathes the prayer 'ne,' &c.

10. sponsus regius, 'accipiendum de alius regis foederati filio, ut Coroebus (Virg. Aen. 2. 341) propter Cassandram Trojam venerat,' Orell. asperum tactu, 'dangerous to rouse,'' aspera tigris,' 1. 23. 9. 11. cruenta, that makes its way in blood.

13. Tyrt. 7. 1 Τεθνάμεναι γὰρ καλὸν ἐνὶ προμάχοισι πεσόντα | ἄνδρ' ἀγαθὸν περὶ ἡ πατρίδι μαρνάμενον.

14. mors, taking up the last word, 'mori.' Death the coward cannot escape, though he may refuse 'the death for his country which is sweet and beautiful.' The verse seems like a translation of Simonides (65. ed. Bergk) ὁ δ ̓ αὖ θάνατος κίχε καὶ τὸν φυγόμαχον.

virum, used apparently with no emphasis, as 'agrestium virorum,'

3. I. 21.

16. timido tergo, see on I. 15. 19.

17-20. The virtuous man cannot know the disgrace of defeat; not merely he cannot be disgraced, he cannot be defeated. And the honours (high offices) which he gains have no stain on them as is the case with those gained in the Comitia.' These two paradoxes are explained by a third, the consulship which he fills is neither taken up nor resigned in accordance with the shifting wind of popular favour.' In the same strain Horace tells Lollius that his soul is Consul non unius anni Sed quoties bonus atque fidus Iudex honestum praetulit utili,' 4. 9. 39. He has clothed in Roman language the Stoic paradox that the wise man is always a king, cp. Epp. 1. 1. 107, Sat. 1. 3. 136, and see on Od. 2. 2. 9. Compare the exposition of it in Cicero, Acad. Quaest. 4. 44, and the anecdote which he tells, Albinum qui tum praetor esset, cum Carneades et Stoicus Diogenes ad Senatum in Capitolio starent, iocantem Carneadi dixisse: Ego tibi praetor esse non videor quia sapiens non sum . . tum ille, Huic Stoico non videris.' See also another turn given to it in Cic. Tusc. 4. 23, 51.

17. repulsae, the technical word for losing an election.

18. intaminatis, a few MSS. read 'incontaminatis,' which Bentley is inclined to support. Intaminatus' is an anag λey., but formed naturally from the obsolete 'tamino' (Fest. s. v.), found in contamino,' 'attamino.'

fulget, cp. 3. 16. 31 Fulgentem imperio fertilis Africae.'

20. popularis aurae, a common metaphor; 'ventus popularis,' Cic. Clu. 47, aura favoris popularis,' Liv. 22. 26. In Virgil's 'gaudens popularibus auris,' Aen. 6. 817, the idea is of a favouring wind, here it is of the changeableness of the wind. Compare the uses of veûμa and voŋ. 21. Compare the epigram of Simonides on those who fell with Leoni. das (98. ed. Bergk) Οὐδὲ τεθνᾶσι θανόντες, ἐπεί σφ ̓ ἀρετὴ καθύπερθε κυδαίνουσ ̓ ἀνάγει δώματος ἐξ ̓Αίδεω, Virg. Aen. 9. 64I Macte nova virtute, puer; sic itur ad astra,' 6. 130' ardens evexit ad aethera virtus' (with Conington's note). It is here at least only an immortality of fame that is promised. Cp. 3. 30.6 'Non omnis moriar,' 4.8. 28 Dignum laude virum Musa vetat mori: Caelo Musa beat,' with the verses before and after. 22. negata, pennis non homini datis,' 1. 3. 35. There is no way, but Virtue makes one. Ovid, probably imitating this, Met. 14. 113 'Invia virtuti nulla est via.'

temptat iter, probably from Virg. G. 3. 8 'Temptanda via est qua me quoque possim Tollere humo,' as that is from Ennius.

23. udam, opp. to'liquidum aethera,' 2. 20. 2, &c.

25. The self-restraint that can keep a secret is praised as one of the old Roman virtues. Compare 1. 18. 16 arcani Fides prodiga,' Sat. 1. 4. 84 commissa tacere Qui nequit, hic niger est,' &c. and Volteius over Philippus' wine, 'dicenda tacenda locutus,' Epp. 1. 7. 72. The wording is apparently from the verse of Simonides (66) ἔστι καὶ σιγᾶς ἀκίνδυνον yépas, which Plutarch (Apophth. Reg. et Imp., Aug.7) mentions Augustus as quoting. The mysteries of Ceres are used merely as an illustration.

27-30. Cp. Aesch. S. c. T. 602 foll. "H yàp gvveσßàs nλoîov evσeßès ἀνὴρ | ναύταισι θερμοῖς καὶ πανουργίᾳ τινὶ | ὄλωλεν ἀνδρῶν σὺν θεοπτύστῳ yével, and the same idea in Soph. Ant. 372, Eur. El. 1354, Xen. Cyrop. 8 1.9.

29. Diespiter, see on I. 34. 5. The archaic name is said to be specially appropriate here as having been used in solemn formulae, as when Zeus öрrios was called to witness treaties or vows.

30. incesto, 1. 12. 59 parum castis,' Carm. S. 42 castus,' of impurity contracted whether by ceremonial or moral faults. 32. deseruit,' has given up the pursuit.'

pede claudo. Retribution is ὑστερόποινος, ὑστεροφθόρος, in the Greek poets. Her halting foot' seems to be Horace's own; possibly he had in his eyes Homer's description of the Arai who limp after the steps of Arŋ, Il. 9. 503.

ODE III.

‘De Justitia et Constantia. Firmness of purpose is characterized in vv. 1-8. It is the virtue by which Pollux and Hercules, and Augustus and Bacchus, rose to heaven, by which Romulus overcame the opposition of Juno, and won immortality for himself and world-wide empire for Rome. Justice is not absent from the early stanzas of the Ode, for it is a just as well as a firm purpose which is glorified in them; but it is the key-note of Juno's speech, vv. 18-68. She yields to the persevering purpose of Romulus and of Rome. Her wrath was against the 'periura Priami domus,' the unjust judge,' v. 19, the promise-breaker. v. 22, the violator of the laws of hospitality and of marriage, v. 25. They have been punished, and she is satisfied. As long as beasts of the field hide their whelps on the tombs of Priam and Paris, the Capitol may stand in its glory. Rome may extend her sway over the world, only let her leave gold in the mine, send her citizens to the world's end in search of empire, not of treasure. And let her beware above all things of the dream of rebuilding the doomed city of Troy. Troy rebuilt, Juno's wrath will revive, and the second fall shall be as bad as the first.

The meaning of the last warning is not clear. Suetonius (Jul. C. 79` mentions among the various causes of Julius Caesar's unpopularity a rumour 'migraturum Alexandriam (a town in the Troad) vel Ilium translatis simul opibus imperii exhaustaque Italia delectibus et procuratione urbium amicis permissa.' It has been suggested that this idea imputed to Caesar, and eventually carried out by Constantine, may have been in men's minds, and that Horace, possibly at the inspiration of Augustus, sets himself to discourage it. His protest, however, is an empty one. The mythological argument could not be serious, and no other is brought forward. Dillenburger, with more likelihood, imagines that the poet's purpose is moral; and that the rebuilding of Troy is an allegory, suggested perhaps by the rumour before mentioned of Julius Caesar's design, under which Horace means to condemn the adoption of Asiatic vices, perfidy, luxury, &c. Cp. Carm. Sec. 37 foll., and Juvenal's Iam pridem Syrus in Tiberim defluxit Orontes,' Sat. 3. 62, both for the metaphor and for the thought.

The Ode is more in Pindar's style than any that precedes it. The mythological portion of it occupies a larger space, is handled with more