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upon the orgies as if he were the priest, who alone of men might attend them. As to the Campus Esquilinus, where the witches were supposed to hold their midnight meetings, see Epod. v. 100, and S. i. 8, Introduction.

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60. Quid proderat ditasse] What good, then, did I get by spending money upon the old Pelignian witches (i. e. to teach me my craft), and mingling for thee a more quick and potent draught? But though it be quick and potent, yet the death that awaits thee shall be slower than thou wouldst have it.' The country of the Peligni lay to the north of the Marsi, who bordered on the Sabini. See note on v. 27.

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63. in hoc] For this purpose.'

65. Pelopis infidi] See C. i. 6. 8, n.

66. Egens benignae] The poets of the Augustan age, in relating the punishment of Tantalus, refer only to that legend according to which, standing in the midst of water with fruit-trees over his head (benigna dapes '), he is not able to reach either (Hom. Odyss. xi. 582). The other story, followed by Pindar and other Greek poets, of a great stone suspended over his head, and ever threatening to fall on him, the Roman poets do not allude to. But Cicero does, and only to that (De Fin. i. 18; Tusc. Disp. iv. 16). See S. i. 1. 68.

67. Prometheus] Horace is not inconsistent in respect to Prometheus, whom in C. ii. 13. 37, 18. 85, he places in Tartarus. The story, as related prophetically by Hermes in the play of Æschylus (P. V. 1016, sqq.), is, that the Scythian rock on which Prometheus was first bound by Hephaestus was struck down, with him upon it, by Zeus into Hades, and that he was brought thence after a long time (μακρὸν μῆκος ἐκτελευτήσας χρόνου) to undergo upon earth the punishment awarded to Tityos in hell, of having his liver devoured by an eagle.

68. Sisyphus] See C. ii. 14. 20, n., where his punishment is called very aptly longus labor.'

71. Norico] The steel of Noricum (Carynthia and Styria) is mentioned elsewhere (C. i. 16. 9).

74. Vectabor humeris] She threatens to bestride his hated shoulders in triumph, and to spurn the earth in the pride of her revenge.

76. movere cereas imagines,] To give life to waxen images made to represent an absent youth, and inspired with the tenderness or the pains he should feel. In S. i. 8. 30 such an image is introduced (see note), and the witch in Theocritus (ii. 28) melts a waxen image, and says:—

ὡς τοῦτον τὸν καρὸν ἐγὼ σὺν δαίμονι τάκω,

:

ὡς τάκοιθ ̓ ὑπ ̓ ἔρωτος ὁ Μύνδιος αὐτίκα Δέλφις, which Virgil has imitated in his eighth Eclogue (v. 80) :"Limus ut hic durescit, et haec ut cera liquescit Uno eodemque igni, sic nostro Daphnis amore." And Hypsipyle says of Medea (Ovid, Heroid. vi. 91) :— "Devovet absentes simulacraque cerea figit,

Et miserum tenues in jecur urget acus.'

80. Desideri-pocula] Love-potions.

81. in te nil agentis] Of no avail against thee.'

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SATIRES.-BOOK I.

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SATIRE I.

THE professed purpose of this Satire, or that with which Horace seems to have begun, may be gathered from the first two lines. Discontent with the condition that Providence had assigned them; disappointment with the position many years' labor, and perhaps dishonesty, have gained them; envy of their neighbors' circumstances, even if they be worse than their own; dissatisfaction, in short, with what they have and are, and craving for something they have not and are not, these are features common to the great majority of men. For this vice of discontent the Greeks had a comprehensive name, μeμopía. It will be seen that, after propounding the whole subject in the shape of a question to Maecenas, Horace confines himself to one solution of it, and that not the most comprehensive (see notes on vv. 28. 108). Avarice is the only reason he assigns for the universal disease, and any one will see that hereby he leaves many untouched who are as culpably restless as the avaricious, but not in their sordid way.

The Satire is put first in the order of this book, not as an introduction (of which it bears no signs), but because it is addressed to Mæcenas.

1. quam sibi sortem] See note on C. i. 9. 14, as to 'sors' and 'fors.' These two are opposed, as effect and cause, the condition and that which produces it. Fors' and 'ratio' are opposed as that which a man cannot help, and that which he carves out for himself. Fors' is 'accident,' 'ratio is choice.'

3. laudet] This sense of laudare,' 'felicem praedicare,' μakapičev, is repeated below, v. 9, and in v. 109, where it occurs in combination with, and as equivalent to, 'probare.' So Cicero (De Am. c. 7) says: "Ex quo illorum beata mors videtur, horum vita laudabilis."

laudet diversa sequentes?] This is briefly expressed, for 'sed quisque laudet.' In the transition from negative to positive statements, the positive element which is contained in the former is often carried on in the mind, so as to affect the latter, as in those sentences which are coupled by 'nec' and “et, οὔτε and τε. 'Nemo vivit' is quisque non vivit.' 'Diversa ' indicates, not merely different, but opposite' careers.

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4. gravis annis] Virgil says (Aen. ix. 246): "Hic annis gravis atque animi maturus Aletes." And gravis' is one of the commonest words applied to old age, as may be gathered from Cicero's treatise De Senect; and Bapus is equally common in the same connection. Horace, in his own campaigning, had undoubtedly heard many a veteran grumbling at his condition.

7. Quid enim, concurritur :] See C. ii. 18. 23, n.

horae Momento 'Horae momento' is a common phrase in Livy and other writers. Horace has below, 'puncto mobilis horae.' 'Punctum' is perhaps a little more precise than 'momentum,' which signifies the progress of time, though conventionally its smallest division. Pliny draws a distinction between them (Panegyr. iv. c. 56): Quod momentum, quod immo temporis punctum aut beneficio sterile aut vacuum laude?"

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9. juris legumque peritus] Jurisperiti,' 'jurisconsulti,' were persons who expounded the law. Their expositions were called 'responsa,' and they gave

them gratuitously. They were distinct from the professors or teachers advocati') and others, who were paid for their services, and from 'ora. tores,' though the 'consultus' sometimes combined with his calling as such that of the orator' or 'patronus.' If we are to believe this statement of Horace, and another to the same effect (Epp. ii. 1. 103), we must suppose that these learned persons sacrificed their own convenience to the anxiety of their clients, and received them at a very early hour in the morning. 'Ĵus' embodied all law. As to 'leges,' see Epp. i. 16. 41, n. On 'laudat,' see v. 3, n.

11. datis vadibus] Vades' were sureties provided by the defendant, to secure his appearance before the prætor at a time agreed upon between the plaintiff and himself. If he did not appear, he forfeited the amount of the vadimonium' or agreement, and his 'vades' were liable to pay it if he did not (see S. 9. 36, n.). The person here represented, therefore, is the defendant in an action, going up reluctantly to Rome, to appear before the prætor according to his agreement. Ille' is as if the man were before us.

14. Delassare valent] Though 'delasso' does not occur elsewhere, there is no reason to suspect the word, or alter it. The intensive force of 'de' is well added to lasso.' It corresponds to κará, which has the same force. Who Fabius was, it is impossible even to conjecture with probability.

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15. Si quis Deus,] This is not a Roman way of speaking, but Greek, ei δαίμων τις. 'En ego' does not belong to 'faciam,' but is absolute: Here am I.' 'Eia' is an exclamation of haste, 'Away!' 'Nolint,' they would not' (ovк éléλotev av), is the apodosis to 'si quis Deus.' Compare S. ii. 7. 24: "Si quis ad illa deus subito te agat, usque recuses." 'Atqui' is another form of 'atquin,' and 'quin' represents 'qui,' with a negative particle affixed.

18. partibus:] An expression taken from the language of the theatre: 'the part you have to play' in life.

21. Iratus buccas inflet,] An obvious, but not very reverential, representation of passion.

25. olim] See C. ii. 10. 17, n.

27. Sed tamen amoto] 'Sed,' 'sed tamen,' 'veruntamen,' are often used, and especially by Cicero, not to express opposition, but after a parenthesis or digression, as here and C. iv. 4. 22. See, for another instance among many, Cic. in Verr. ii. 3. 2.

28. Ille gravem] The cause of that discontent which was spoken of at the beginning is here traced to the love of money, each man thinking that his neighbor is getting it faster than he is, and wishing therefore to change places with him. But Horace does not mean that to be the only solution of the universal discontent. That would be absurd, and one at least of his own examples would contradict his theory, the jurisconsultus, who did not pursue his laborious vocation for pay. He therefore shifts or limits his ground a little, and dwells upon that which he supposes to be the most prevalent cause of discontent; and with his ground he changes his examples. Nauta' and 'mercator' here are the same person, the trader navigating his own ship. (See C. i 28. 23.) Perfidus caupo' appears again in 'cauponibus atque malignis' (S. i. 5. 4). Per omne Audaces mare qui currunt' is repeated from C. i. 3. 9, sqq.

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32. cibaria: This word, which is generally used for the rations of soldiers or slaves, is used here ironically for the humblest provision that can be made for the latter years of life, as if that was all that these men set before their minds.

33. nam exemplo est,] for this is their model.'

35. haud ignara ac non incauta futuri.] Experience tells her that times will change, and instinct teaches her to provide against that change; she knows

what is coming, and provides accordingly. This is what Horace means; but the ant is torpid in the winter, and lays up no store in her house for that season, though no error is more common than to suppose she does. These animals work hard during the warmer months of the year, but the food they gather is consumed before the winter.

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36. Quae, simul inversum] Quae' is opposed to 'quum te' (v. 38): 'now she.' Inversum annum is compounded of the two notions inversum caelum' and 'mutatum annum.' The sun enters Aquarius in the middle of January. Virgil uses the word 'contristat' (Georg. iii. 279): “unde nigerrimus Auster Nascitur, et pluvio contristat frigore caelum." The ant is one

of the "four things which are little upon the earth, but they are exceeding wise," the ants, the conies, the locusts, and the spiders. (Prov. xxx. 24, sqq.)

39. ignis, mare, ferrum,] This is a mere proverbial way of speaking, common to all languages No obstacles are too great for a man who has a selfish purpose to serve, if he has set his heart upon it. The second person is used to give force to the language. The self-deceiver is confronted with his own illustration.

43. Quod si comminuas] The miser is supposed to interrupt, and say, "But if you were to take from it, it would soon dwindle to a paltry 'as.'" Quod' is always the neuter of the relative, but here, as often elsewhere, it is used to connect a new sentence with what precedes, and is not connected with 'pondus' as its antecedent.

45. Milli frumenti] 'Modiorum' must be supplied. As to millia,' 'mille,' see S ii. 3. 197, n. On area,' see C. i. 1. 10, n. 'Triverit,' 'suppose that it threshes.' This is the concessive use of the subjunctive. The practice of putting a note of interrogation in such sentences as this is exploded. The older editions generally have it Similar constructions are S. 10. 64, "Fuerit Lucilius inquam Čomis et urbanus; fuerit limatior— sed ille," etc.; S. 3. 15, "Decies centena dedisses :-quinque diebus nil erat in loculis"; S. ii. 6. 50; Epp i. 1. 87; and many other places.

46. plus ac meus:] This construction occurs again, S. i. 6. 130; 10. 34, 59; ii. 3. 270. Cicero likewise uses 'ac' with the comparative (Ad Att. xiii. 2), "Diutius abfuturus ac nollem." Plus quam' occurs immediately below. The scene that follows is that of a rich man's household preceding him to the country, a pack of slaves ('venales '), some carrying provisions and particularly town-made bread in netted bags (reticula'), and others with different burdens, and some with none at all. The man who carried the bread would not get any more of it on that account, when the rations were given out, but all would share alike.

49. Quid referat-viventi,] Refert' is 'rem fert,' and the construction 'mea,'' tua,' etc.; refert' is no more than a corruption of 'meam,' 'tuam,' etc., 'rem fert.' So 'magni refert' is 'rem magni fert,' 'it brings with it a matter of great price,' and 'refert viventi' signifies it brings something that concerns him who lives,' that is, it affects him, and 'quid refert' is 'wherein does it affect him?'

51. At suave est] At' introduces the supposed answer to the preceding question. A rejoinder immediately follows to this effect: "You might as well say, if you only wanted a pitcher of water, you had rather draw it from a broad stream, like the Aufidus, than from the little spring by your side. The consequence of which might be that you would be drowned."

53. cumeris Acron explains 'cumera' as a large basket of wicker-work, or earthen-ware vessel like a 'dolium,' in which the poorer sort kept their wheat.

54. liquidi] This word is used for liquido mixta perfundit diva polenta."

aqua' by Ovid (Met. v. 454): "Cum The 'urna,' one of the Roman liquid

measures, contained half an 'amphora,' or twenty-four 'sextarii.' As observed before (C. iii. 19. 14), the cyathus' contained one twelfth of a 'sextarius,' which was one forty-eighth of an 'amphora.'

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55. malim] Malim' simply means I would rather'; 'mallem' (the reading of the early editions), I would have done it if I could, but the time is past.' The Aufidus (Horace's native river, C. iii. 30. 10) is still described as, a rapid and violent stream at some seasons. 61. bona pars] The greater part.' ponere curat." On 'cupido,' see C. ii. 62. quia tanti quantum habeas sis.] your wealth.'

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A. P. 297: "Bona pars non ungues 16. 15, n.

because you are valued according to

63. illi?] Such a man as this.' Quatenus' signifies 'since.' 'Bid him be miserable, since he likes to be so 'Facio' is sometimes used in this way. See C. iii. 24. 30. The story that follows may have been picked up by Horace at Athens, or invented by him. The language (sibilat—plaudo') is taken from the theatre.

68. Tantalus] See Epod. xvii. 66, n.

69. Quid rides?] The miser is supposed to laugh at Horace's trite illustration, and the solemn way in which it is announced.

71. tamquam parcere sacris] This appears to have been a proverbial expression. See S. ii. 3. 109, sq.

72. Cogeris] you force yourself.'

74. sextarius,] See v. 54, n. A 'sextarius' of wine would be enough for one temperate man's consumption in a day.

78. compilent fugientes,] rob you, and run away.'

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79. pauperrimus-bonorum.] C. iii. 30. 11: Pauper aquae Daunus."

S. ii. 3. 142.

80. At si condoluit] This is an argument urged by the avaricious man: 'If you have money, you will have anxious friends to nurse you in sickness.' The answer is, 'Your nearest relatives have no wish you should live, and no wonder either, since you prefer your money to all the world.'

tentatum frigore] Tentatum" is the word commonly used in connection with diseases.

85. pueri atque puellae.] This, which appears to be a proverbial sort of expression, occurs again S. ii 3. 130.

86. argento post omnia ponas,] i. e. postponas omnia argento.'

88. An si cognatos,] 'But say, if you seek to retain and keep the affection of those relations whom nature gives you without any trouble of your own, would you lose your labor, like the luckless fool that tries to turn an ass into a racer?' Training an ass to run in the Campus Martius among the thorough-bred horses that were there exercised (see C. i. 8. 5; iii. 12. 8) was perhaps a proverbial way of expressing lost labor. 'Amicos' belongs to cognatos' in the way I have translated it, and 'servare amicos' is 'to keep them fond of you.'

92. quaerendi,] 'money-getting.' 'Plus' means a superfluity.' 94. ne facias] Lest you fare,' un páσons.

95. Ummidius quidam;] Who this person was, is unknown. All that can be safely said of him is what Horace says, that he was very rich and mcan, and that he was murdered by one of his freedwomen (his mistress probably), who, Horace says, was as stout-hearted as Clytemnestra, the bravest of her family, who killed her husband Agamemnon. Tyndaridarum' is masculine: Tyndaridum' would be the feminine form. The sons of Tyndarus, therefore, as well as his daughters, should, strictly speaking, be included. 97. adusque] Forcellini gives only two other instances of this word from writings of Horace's day, Virgil (Aen. xi. 262), and Horace himself (S. i. 5.96). It is only an inversion of 'usque ad,' 'every step to.'

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