the next Ode. For the local epithet given to the 'amphora' instead of the wine cp. 1. 9. 7 Sabina diota.'

35. languescit, 'mellows'; 3. 21. 8 ‘languidiora vina.’

pinguia='spissa.' Pliny distinguishes the white wool of Cisalpine Gaul, Circumpadanis nulla praefertur,' H. N. 8. 48.

39. 'I shall better increase my little revenues by narrowing my desires. This interpretation is amply proved by Horace's use of 'vectigalia ` in Sat. 2. 2. 100, and the current Stoic aphorism (Cic. de Rep. 4. 7, Parad. 6. 3) 'magnum vectigal parsimonia.' For 'porrigere' = 'to extend,' cp. Sen. Epp. 89Quousque arationes vestras porrigetis'? Ritter follows Acr. in interpreting 'parvus possessor minora persolvam tributa.'

41. Alyattei, the son of Croesus. The wealth of the kings of Lydia was proverbial, 2. 12. 22. 'Alyattei' is the genitive of Alyatteus,' as 'Achillei,' 'Ulixei,' Epod. 17. 14 and 16. It is a certain correction of Bentley's, the MSS., old and new alike, being hopelessly puzzled by the unusual name. Halyatti,' 'halyathii,' 'halialyti,'' aliat thii,' &c.

42. continuem; Liv. 1. 44 'continuare moenibus aedificia'; ib. 34- 4 'ingens cupido agros continuandi,' of 'laying field to field.'

43. bene est, sc. ei. Epp. 1. 1. 89 'iurat bene solis esse maritis.'

ODE XVII.

Compare Introduction to 1. 26. The purpose of this Ode can only be guessed. The introductory passage seems very much as if it was playful. It traces Aelius Lamia's pedigree to Lamus, the Homeric king of the Laestrygones (Od. 1o. 81 Εβδομάτῃ δ ̓ ἱκόμεσθα Λάμου αἰπὺ πτολίεθρον | τηλέπυλον Λαιστρυγονίην. Cp. Cic. ad Att. 2. 13 'si vero in hanc τηλέπυλον veneris Λαιστρυγονίην, Formias dico, qui fremitus hominum '!), whose locality was fixed by the Romans in the neighbourhood of Formiae. Possibly, although he throws it on the public voice ('ferunt,' v. 2), Horace may be inventing a mythical ancestry for Lamia, as Virgil does for the Iulii, Sergii, Cluentii, &c., as Cicero does playfully for himself (Tusc. 1. 16 'regnante meo gentili,' sc. Serv. Tullio`, and as was done on a large scale in Varro's lost work, De Familiis Troianis. The Lamiae, though not famous in the ages of the Republic, seem to have been a prominent family under the Empire. Juv. Sat. 4. 154 'Hoc nocuit Lamiarum caede madenti,' in allusion to L. Aelius Lamia Aemilianus, put to death by Domitian. Cp. ib. 6. 385.

Horace writes the day before a holiday, possibly to Lamia at some country house which belonged to him near Formiae. This would give an additional point to the mention of the sea-shore and to the gene

alogical introduction, as if the poet had meant to say, 'You are a great man at Formiae at least, in the home of your heroic ancestor.' He professes to foresee a rainy day, and bids Lamia use the dry weather to house his wood and prepare for to-morrow's festival. The connection of thought we may compare with 1. 9. That Ode will show that it is not necessary, from the mention of the sea, to suppose that Lamia was at Formiae. In both probably the stormy weather, if not actually allegorical, is used to enforce a moral beyond that which appears on the surface. The one other certain reference to Lamia in Horace's poems (Od. 1. 26), and another probable one (Ep. 1. 14. 6), suggest to us that he was a man before whom his friend would desire to set the sunny side of life.

Vv. 2-5 have been condemned by many critics with no support from external evidence; but the Introduction which their omission would leave would not be more free from difficulties than the unmutilated one. Peerlkamp more consistently condemns the Ode.

Line 2. Since the world has it that it was from him that the Lamiae of old days took their name, as well as the whole race of their children's children whose memory lives in Fasti, he doubtless is the founder to whom thou tracest thine origin.' In other words, 'Since all the Lamiae, ancient and modern, are descended from him, doubtless you are.' The omission of tu' before ducis,' although the person is emphatic, is paralleled in Od. 2. 17. 30. Cp. 1. 1. 35, 4. 2. 33. 'Ducit,' constr. as the verb after genus omne,' is an emendation of D. Heinsius (15801655) strongly advocated by Bentley. It has no MS. authority, but has been received by several editors (Keller and Mr. Munro amongst them), and has the merit of making the parenthesis run more smoothly.

hine, from him.' Sat. 1. 4. 6. Orelli quotes Virg. Aen. 1. 21 'Hinc populum. . venturum.' Cp. the use of 'unde,' Od. 1. 12. 17. 4. memores fastos; 4. 14. 4. The MSS. vary between 'fastos' and 'fastus,' a form which was also in use. Lucan. 10. 187 'Nec meus Eudoxi vincetur fastibus annus.'

5. auctore, of the founder of a family; 1. 2. 36, Virg. Aen. 4. 365. 7. innantem Maricae litoribus, refers to the marshes near Minturnae, at the mouth of the Liris (Garigliano), known in history as the place where Marius was for a time concealed. Marica was a nymph worshipped at Minturnae, identified by some with Circe.

9. late tyrannus, evpurрeiwv. Virg. Aen. 1. 21 'populum late regem.' 10. inutili, not, as Dill. complains, an epithet quite without bearing on the context. It helps to make us feel the dreariness and odiousness of the storm out of doors, which is to contrast with the cheer which

there may be within. Its work is purely destructive; it brings down the leaves which are of use, and strews the shore with seaweed which is of no use.

12. aquae augur; 3. 27. 10 imbrium divina avis imminentum.'

13. annosa; 4. 13. 24.

potes, so the majority of good MSS. Bentley prefers 'potis,' the reading of a few, as a word which, though admissible (cp. Virg. Aen. 3. 671), is yet rare, and therefore unlikely to have been substituted for an easier one.

6

15. curabis. The future seems to have the force of of course you will.' 'Curabis Genium' is an extension of the common 'curare se ipsum,' 'curare corpus.' When the Genius was viewed more distinctly as something external to and separate from the person whose spiritual double it was, it was said rather placari,'' piari floribus et vino.' Cp. A. P. 210, Epp. 2. 1. 144.

16. operum. For genitive cp. 2. 9. 17, 3. 27. 69, Madv. § 261, obs. 4.

ODE XVIII.

A hymn to Faunus; cp. 1. 17. 1-8. Horace prays that the visits of the god to his lands may be kindly, and promises that the due kid and wine and incense shall be offered at the Faunalia on the nones of December, the holiday of cattle and of villagers, the day of peace, when even the wolf strays harmlessly among the lambs; when the trees shed their leaves to strew Faunus' path, and the ditcher revenges himself on the ground which has worked him so hard, by dancing on it.

Line 1. Nympharum amator. Faunus is identified with the Greek Pan; see on 1. 17. Perhaps (as Ritter thinks) the words imply also that it is in pursuit of his flying loves that Faunus is supposed to cross the different homesteads.

=

4. alumnis, probably 'younglings' of cattle; 3. 23. 7. The Scholiast took it as vernulis,' young slaves bred on the farm, whom Faunus was supposed to frighten; Ritter, of the young trees and plants which in his hot pursuit he might trample. Our interpretation is supported, both in this place and in 3. 23. 7, by the words which follow. Faunus must be kindly to the flock, because it pays tithe duly to him.

5. pleno anno, when the year is nearly full, in December; or, perhaps, only like 'per exactos annos,' 3. 22. 6 = 'quotannis,' at intervals of a full year.

6. Veneris sodali craterae, 'the bowl, Venus' mate.' Orelli quotes an address to a fagon, Βάκχου καὶ Μουσέων ἱλαρὴ λάτρι καὶ Κυθερείης. Perhaps it is thus characterized as fitting the title given to Faunus in V. 1. Ritter makes craterae' the genitive with vina,' wine in the

bowl,' some particular bowl known to be set for Faunus, and takes 'Veneris sodali' of the god himself.

7. vetus implies that these rites have been duly performed during many generations. Macleane puts a full stop at craterae,' and makes the general description of the Faunalia begin here.

12. pagus.

There is a curious variant in some of the best MSS., pardus,' the origin of which Bentley ingeniously traces to some monkish copyist, who had in mind the prophecy of Isaiah, 11. 6 'Habitabit lupus cum agno et pardus cum haedo accubabit.'

14. spargit frondes. That the leaves were still falling in December, see Epod. 11. 5 'December . . silvis honorem decutit.'

agrestes, a woodland carpet' of leaves.

15. invisam, 'invisam terram fossoribus merito dixit quod in ea laborant quum fodiunt,' Porph.

pepulisse. For the perf. inf. with 'gaudet' see on 3. 4. 51; he finishes off each triple beat with a flourish, as though he were dancing

on an enemy.

fossor; Virg. G. 2. 264 labefacta movens robustus iugera fossor.' 16. ter, of triple time. Cp. 4. 1. 28 In morem Salium ter quatient humum.' Perhaps Horace is offering an etymology of tripudiare.'

ODE XIX.

'Come, Telephus, enough of your antiquarian lore; attend to the more practical question where and when we are to sup this cold night.' Then with a sudden change, he fancies the banquet already prepared (cp. 2. 7. 21 foll., 2. 11. 18 foll.): 'We have to drink the new month, and our friend Murena, the newly-elected Augur. Strike up with pipe and harp; no grudging, scatter the roses. Let morose old Lycus hear our riot next door, and his ill-matched young wife. We are better matched here, Telephus and Rhode, I and Glycera? Telephus is a mythological name which Horace used (see Introd. to that Ode), and uses again in 4. II. 21. possible that a real person is intended in this case, though it is hard to see why his name should be concealed. Ritter hits upon the rhetorician Heliodorus, the companion of Horace's journey to Brundisium (‘Graecorum longe doctissimus,' Sat. 1. 5. 3), with whose profession such antiquarian questions would suit, and whose name he fancies to be etymologically played on in 'Telephus' (τîλe pάos).

For Murena see on 2. 2. 5 and 2. 10 Introd.

Metre Third Asclepiad.

before in 1. 13

It is of course

Line 1. distet, the chronological distance between the first king of Argos and the last king of Athens.

3. genus, the pedigree of the Aeacids.

4. pugnata; Epp. 1. 16. 25. So 'militabitur bellum,' Epod. I. 23, Madv. § 223, obs. 4.

sacro, after Homer's "Ios iph, (ord.) Il. 4. 41, &c.

5. Chium cadum; see on 3. 16. 34.

6. mercemur. Horace contemplates a feast to which each was to contribute. They are to buy the wine, and yet the question is at whose house it is to be drunk.

aquam temperet, usually taken of the bath which would precede the banquet. The Scholiast took it of warming the water to be mixed with the wine. See Dict. Ant. s. v. 'calida.'

7. quota, 'at what hour may I hope to warm myself with supper, and so be quit of the cold which is worthy of the Peligni,' a people in the heart of the Apennines, north of Samnium. Ovid, who was a native of Sulmo, one of their towns, gives it the epithet 'gelidus,' Fast. 4. 81.

9. lunae novae; Od. 3. 23. 2 nascente luna,' where see note. The new moon' means apparently the first of the month, on which a feast was usual, as in Greek vovμŋvia was transferred by usage so completely from the first of the natural lunar month to the first of the calendar month, that the real new moon was expressed by vovμnvía κarà tùy σeλývηv, Thuc. 2. 28. For the genitive see on 3. 8. 13 cyathos amici

sospitis.'

10. noctis mediae; 3. 28. 16.

11. Horace assumes the function of 'arbiter bibendi' (Dict. Ant. s. v. 'symposium'), and proceeds (not to give orders to the servants, so there is no need with Rutgers and Bentley to alter 'miscentur' to 'miscentor," but to announce to the guests the proportions in which the wine and water are mixed. 'Cyathus' was the name of the ladle used for mixing: cp. Sat. 1. 6. 117. It was also a measure of capacity, the twelfth of the sextarius, which was nearly equal to our pint. The meaning will therefore be, that the wine and water may be mixed in the proportion of 9 to 3 or 3 to 9.

12. commodis is rendered by Orelli integris,' plenum modum habentibus,' after Plautus' 'commodas minas,' i. e. of full weight; but it is perhaps better taken by Ritter as an adjective for an adverb, 'to suit the taste of the drinkers.'

13-17. It is a question whether this is a double description of the two classes of drinkers spoken of in vv. 11, 12, the rapt poet, with his love for the Muses and their uneven number,' who ask for nine parts of wine, and those who think rather of the Graces and their decorous fears of quarrels, and therefore keep to three; or a further statement about the