4. invidia major] Horace was not too good to be maligned, but he could rise above it, which is the meaning of 'major,' «peioσwv. His birth drew contempt upon him while he held a command in Brutus's army, and afterwards when he became intimate with Mæcenas (see Sat. i. 6. 46, sqq.); but those who envied tried as usual to make use of him (see Sat. ii. 6. 47, sqq.). He appears in some measure to have outlived detraction, according to his own words (C. iv. 3. 16): "Jam dente minus mordeor invido." 6. quem vocas,] 'whom thou honored by an invitation.' See Introduction. It was on the strength of such invitations that he affirmed, Pauperemque dives Me petit." (C. ii. 18. 10.) 9, 10. asperae Pelles] Like the skin on a swan's legs. 11. Superne, As this is formed from supernus,' the last syllable would naturally be long; but it is short in Lucretius twice, and the same with 'inferne.' 13. Daedaleo ocior] Orelli has collected many examples of hiatus like this from Horace, Virgil, and Ovid. See C. i. 28. 24. 15. canorus Ales] The swan. has, See C. iv. 2. 25, 3. 20. Virgil (Ec. ix. 27) "Vare tuum nomen Cantantes sublime ferent ad sidera cycni." 16. Hyperboreosque campos.] There was a mystery attached to the distant regions of the north, to which Pindar (Pyth. x.) says no man ever found the way by land or sea. They did not however neglect the Muses. They were a happy race, ἀνδρῶν μακάρων ὅμιλος; a sacred family, ἱερὰ γενεά, free from old age, disease, and war. These considerations will explain Horace's meaning. 18. Marsae cohortis] The Marsi were one of the hardiest of the Italian tribes, and supplied the best foot-soldiers for the Roman army, which is hence called Marsa cohors' (see C. iii. 5. 9). Dacus Geloni,] See C. i. 19. 10, n. The Daci were not finally subdued till the reign of Trajan. 19. peritus] Here the meaning is 'instructed,' as juris peritus' is one instructed and skilled in the law. Horace means that barbarous nations will become versed in his writings: 'mei peritus me discet' is perhaps the full sentence. But why he should class those who drank of the waters of the Rhone (of which many Romans drank) with the barbarians mentioned, is not easy to understand. 20. Hiber] By Hiber is probably meant the Caucasian people of that name. Rhodanique potor.] This mode of expression for the inhabitants of a country, as those who drink of their national river, is repeated twice, C. iii. 10. 1, and C. iv. 15. 21. 21. inani funere] That is, a funeral without a corpse. The poet says he shall have taken flight and shall not die. The idea is like that of Ennius in those verses (quoted by Cicero de Senect. c. 20), "Nemo me lacrimis decoret nec funera fletu 22. Luctusque turpes] disfiguring grief.' 24. supervacuos] The prose-writers before Pliny used the form 'super vacaneus.' ODES.-BOOK III. ODE I. THIS and the five following Odes are generally admitted to be among the finest specimens of Horace's manner. It has been already said (C. ii. 15, Introduction) that they appear all to have been written about the same time with one another and with other Odes, namely, that time when Augustus set himself the task of social reformation, after the close of the civil wars. The general purport of this Ode is an exhortation to moderate living and desires. The first stanza is generally understood to have been added as an introduction to the six Odes, viewed as a whole. ARGUMENT.-The worldly I despise, but have new precepts for the young. Kings rule over their people, but are themselves the subjects of Jove. One may be richer, another nobler than his fellows, but all alike must die. No indulgence can get sleep for him who has a sword ever hanging over him, while it disdains not the dwellings of the poor. He who is content with a little, fears not storm or drought. The rich man builds him houses on the very waters, but anxiety follows him, go where he will. If, then, the luxuries of the wealthy cure not grief, why should I build me great houses, or seek to change my lot? 1. Odi profanum vulgus] The first stanza is an imitation of the language used by the priests at the mysteries, requiring "the multitude profane," that is, all but the initiated, or those who were to be initiated, to stand aloof. 'Favere linguis,' like evnμeiv, in its first meaning signifies the speaking words of good omen. But it came as commonly to signify total silence, as here. Horace speaks as if he despaired of impressing his precepts on any but the young, and bids the rest stand aside, as incapable of being initiated in the true wisdom of life. 3. Musarum sacerdos] Ovid calls himself the same (Amor. iii. 8. 23):"Ille ego Musarum purus Phoebique sacerdos." 5. Regum timendorum] He begins by saying that even kings, though they are above their people, are themselves inferior to Jove, and goes on to say that, though one man may be richer or nobler than another, all must die; that the rich have no exemption from care, but much more of it than the humble. 7. triumpho, Cuncta] There is some abruptness in this, from the absence of 'et.' But it is not wanted. As to the Giants' wars, see C. ii. 12. 6, n., 19. 21; iii. 4. 43, 50. 9. Est ut] This is equivalent to oriv ws, it may be.' 'Esto' without 'ut' occurs in Sat. i. 6. 19. The meaning of the sentence is, that one man possesses more lands than another. 10. hic generosior] 'Generosior' is more noble by birth, as another is more distinguished for his character and deeds, and a third for the number of his clients, of whom it was the pride of the wealthy Romans to have a large body depending on them. 11. Descendat in Campum] The Campus Martius was an open space, which afterwards came to be encroached upon by buildings, outside the city walls on the northeast quarter, and on the left bank of the Tiber. The comitia centuriata, at which the election of magistrates took place, were held in the Campus Martius. Descendere' is the word used for gladiators going into the arena to fight, and is also applied to the contests for office. 12. meliorque fuma] For 'famaque melior.' 13. Contendat, runs against him.' This verb is used sometimes as a transitive verb for petere,' as in Cic. in Verr. (ii. 2. 53), "Hic magistratus a populo summa ambitione contenditur." 16. Omne capax] Compare C. ii. 3. 26, and likewise i. 4. 13; ii. 18. 32. 18. Siculae dapes] The Sicilians were at one time proverbial for good living. The story alluded to is that of Damocles, told by Cicero (Tusc. Disp. v. 21), who was invited by Dionysius of Syracuse to a feast, and was set in the midst of luxuries, but with a sword hanging by a single hair over his head; by which the king meant him to understand the character of his own happiness, which had excited the admiration of Damocles. Horace says generally, that the rich cannot enjoy their riches, since they have ever a sword, in the shape of danger, hanging over them. 19. Dulcem claborabunt saporem,] shall force sweet appetite.' 20. Non avium] It is said that Mæcenas sought sleep by the help of distant music. Aviaries were not uncommon in the houses of the rich. 21. Somnus agrestium] Virorum' depends on 'domos.' 24. Tempe] The word is plural, — in 27. Arcturi cadentis - orientis Haedi, The constellation Auriga, of which the about the first of October. Greck và Tuan Arcturus sets early in November. kids (two stars) form a part, rises 29. verberatae grandine vineae] Sce Epp. i. 8. 4: "Grando contuderit vites." Mendax fundus' is like " spem mentita seges" (Epp. i. 7. 87), and opposed to "segetis certa fides " (C. iii. 16. 30). or his 30. arbore nunc aquas] Horace says he who is content with a little has never to complain, like the rich, of storms by sea or land, or of the failing of his fruits through rain, heat, or frost, which last he expresses thus: farm disappointing him, when his trees complain one while of the rains, another of the constellation (Sirius) that parches the fields, and again of the cruel frosts." 33. Contracta pisces aequora sentiunt] 1. 84. Compare C. ii. 18. 20, and Epp. i. The walls 35. Caementa demittit redemptor] Compare C. iii. 24. 3, sq. were faced on either side with stone, and loose stones ('caementa') were thrown in between. Frequens - redemptor' means many a contractor.' 'Dominus' is the proprietor of the estate. 'Redimere' or 'conducere' was said of one who undertook to perform certain work for a stipulated price, and the person who gave him the work was said 'locare.' See C. ii. 18. 17, n. 36, 37. terrae Fastidiosus] disdaining the land.' 39. triremi, et] The 'aerata triremis' was the rich man's private yacht. The epithet is commonly applied to ships of war, because their rostra were ornamented and strengthened with bronze ('aes'). See C. ii. 16. 21. 41. Phrygius lapis] See C. ii. 18. 3, n. 43. Delenit] The expression purpurarum usus sidere clarior is uncommon. The first two words, which belong properly to 'purpurarum,' are transferred to 'usus,'- -the enjoyment or possession of purple brighter than a star': which, though 'sidus' should be taken for the sun, as it may be, or a constellation, as it usually is, is rather a singular comparison for purple. 44. Achaemeniumque costum,] Persian oil.' Sec C. ii. 12. 21. Costum' was an Eastern aromatic shrub. The Greeks called it Kóσros, but the name is probably Eastern. It is not the spikenard, as it is generally called. 45. Cur invidendis] Why should I build a high palace, with a splendid entrance and in the modern style? Why change my Sabine vale for troublesome wealth?' On the construction with perinutem,' see C. i. 17. 2, n. ODE II. THE purpose of this Ode is to commend public and social virtue, and the opening shows that it is a continuation of the preceding Ode. It is addressed chiefly to young men, and tells them that military virtue is the parent of contentment. ARGUMENT. - Contentment is to be learned in arms and danger. To die for our country is glorious, and death pursues the coward. Virtue is superior to popular favor or rejection, and opens the way to the skies, and rises above the dull atmosphere of this world. Good faith, too, has its reward, and I would not be the companion of the man who neglects it, lest I share his sure reward. 1. amice] Amice ferre' is the reverse of the common phrase 'moleste ferre.' 'Let the youth, made strong by active warfare, learn to endure contentedly privations.' 5, 6. trepidis In rebus.] in danger.' Illum ex moenibus] This picture represents the fears of the Parthian mother and maiden, the danger of their son and lover, and the prowess of the Roman soldier, likened to a fierce lion. Helen, looking out with her damsels from the walls of Troy (Ill. iii. 139, sqq.), or Antigone looking from the walls of Thebes (Eurip. Phoen. 88), was perhaps before Horace's mind. 13. Dulce et decorum est] In Horace's mind there was a close connection between the virtue of frugal contentment and devotion to one's country. They are associated below (C. iv. 9. 49, sqq.). 14. persequitur] This line is a translation from Simonides, ὁ δ ̓ αὖ θάνατος κίχε καὶ τὸν φυγόμαχον. Timido' applies to both 'Persequi' signifies to pursue and overtake.'" 'poplitibus' and tergo' (see note on C. i. 2. 1). 17. Virtus repulsae nescia sordidae] Nescia' seems to mean unconscious of,' because 'indifferent to the disgrace of rejection, which, if disgraceful to any, is not so to the virtuous, but to those who reject them. 18. Intaminatis] This word is not found elsewhere. Like contaminatus,' 'attaminatus,' it is derived from the obsolete word tamino,' and contains the root 'tag' of 'tango,' as 'integer' does. 20. popularis aurae. the (fickle) favor of the people.' This word, which means that the popular judgment is like a shifting breeze, setting now this way, now that, appears in Virgil (Aen. vi. 817): Nimium gaudens popularibus auris." Compare, for the sentiments, C. iv. 9. 39, sqq. 25. Est et fideli tuta silentio] ἐστὶ καὶ σιγᾶς ἀκίνδυνον γέρας, which words of Simonides it appears Augustus was acquainted with, and approved. Plutarch tells this story. When Athenodorus was about to leave Augustus's camp, he embraced the emperor, and said, "O Cæsar, whenever thou art wroth, say nothing, do nothing, till thou hast gone over in thy mind the twenty-four letters of the alphabet." Whereupon the emperor took him by the hand, and said, "I have need of thee still"; and he detained him a whole year, saying, "Silence, too, hath its safe reward." Horace's indignation is levelled against the breaking of faith generally, and the divulging of the secrets of Ceres (whose rites, however, it appears, were only attended by women) is only mentioned by way of illustration. Secrecy is a sign of good faith, and not an easy one to practise. There are few moral qualities that can be said to take precedence of it. It is the basis of friendship, as Cicero says, and without it society cannot exist. (Compare S. i. 4. 84, n.) It is probable, if Plutarch's story be true, that Horace had heard Augustus repeat his favorite axiom. 26, etc.] I will not suffer the person who has divulged the sacred mysteries of Ceres to be under the same roof, or to sail in the same vessel, with me.' 29. Solvat phaselon] That is, de littore,' 'to unmoor. The precise character of the worship of Ceres at Rome is not casily made out. There were no mysteries among the Romans corresponding to the Eleusinian or any of the other Greek Μυστήρια. Diespiter] See C. i. 34. 5, n. Oft doth Jove neglected join the pure with the unclean,' that is, punishes the innocent with the guilty who have offended him. For another example of incesto,' see next Ode (v. 19). 'Addidit' and 'deseruit' have the force of the aorist. 32. Deseruit pede Poena claudo.] The avengers of guilt are called by the Greek tragedians ὑστερόποινοι, ὑστεροφθόροι. ‘Pede claudo, ' of limping foot,' and so, 'slow.' ODE III. THIS Ode commends the virtue of perseverance by the example of heroes who had secured divine honors by it. Juno is introduced as making a long speech to the assembled gods, when it was proposed to admit Romulus among them. This speech is contrived in order to introduce the glory and extent of the Roman empire and the praises of Augustus. It also contains indirect exhortations to abstinence and contentment, and so bears on the general scope of these Odes. It is said that Julius Cæsar meant to transfer the seat of empire to Alexandria in Troas, or to Ilium; and perhaps in Horace's time, among the remedies proposed for the evils of the state, some may have freely spoken of transferring the seat of government to another spot. It is equally probable that the site of Troy, the city of their ancestors and the fountain of their race, may have been fixed upon for that purpose. To meet the spirit of avarice in some, and restlessness in all that would be mixed up with such a notion, seems to have been another purpose of this Ode. The Romans attached much importance to the legend which derived their origin from the Trojans. See S. ii. 5. 63. - ARGUMENT. The upright man and firm no terrors can drive from his purpose. Through this virtue Pollux, Hercules, Augustus, Bacchus, have been translated to the skies. Romulus likewise, at the instance of Juno, who thus addressed the assembled gods: "Ilium hath paid the penalty of its founder's crime. That impious umpire and his foreign strumpet have overthrown it. But his beauty is gone. Priam's perjured house hath fallen; the war our quarrels protracted is at an end. My wrath then I remit. Let Mars have his hated grandson; let him come among us: only let seas roll between Ilium and Rome, and let the exiles reign where they will; let their capitol stand, and the Mede own their sway; but let the tomb of Priam and of Paris be the |