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apparent contradictions in different writers about the situation of the temple of Castor and Pollux, may be easily solved.
I shall close this body of evidence with the direct testimony of Pausanias, who says in B. 1.c. 31.' that “the Cephalensians particularly worship the Dioscuri; for this is the appellation, which they give to the Great Gods,” or Cabiri. Again Pausanias says, in B. 3. c. 24. that “on a small promontory at Brasiæ stand some images of brass, about the height of one foot, with caps on their heads: I know not whether they are worshipped as the Dioscuri, or as the Corybantes : however, they are three in number.” This passage
curious: it establishes the truth of the remark, that the Dioscuri of the classics do not always mean Castor and Pollux ; for we are expressly told here that there were three images : Pausanias confesses that he could not discover whether these images were the Dioscuri, or the Corybantes : Now the real, as well as the fabulous, Dioscuri, were only two in number: it is unnecessary to show that these images could not be intended to represent the Corybantes; the only supposition, therefore, is, that this was a representation of the trinity.
There now remains for me only to ask whether the Alcis of Tacitus, and the Dioscuri of the classics, is not the same with the Hebrew Schechinah with the Cherubim overshadowing the mercy-seat ? Whether the Cherubim are not the Fratres, and the Juvenes of Tacitus? You have given in vol. iv. p. 402, an engraving of this Hebrew symbol, which, as you remark, Philo asserts to be emblematical of the two Powers of God, sometimes called, as you well know, the two Hands of God. The real Dioscuri, or Cherubim of the classics, are often represented, as we have seen in the extract from Heynè, with their hands joined, as if they were overshadowing the Great Supreme, who is generally placed in the centre, when three figures are given, as I shall have occasion to observe in
E. H. BARKER. Beverley, April 5th, 1811.
Κεφαλήσι δε οι Διόσκουροι νομίζονται μάλιστα μεγάλους γαρ σψας οι ταυτη Θεούς ονομάζουσι.
"Ακρα δε έστιν εν ταϊς Βρασιαϊς μικρού, προέχουσα ηρέμα ες την θάλασσαν» και επ' αυτή χαλκού ποδιαίων ιστήκασιν ου μείζονες πίλους επί ταϊς κεφαλαίς έχοντες· ουκ οίδα ει Διοσκούρους σφάς, ή Κορύβαντας νομίζουσα: ΤΡΕΙΣ Δ' ΟΥΝ ΕΙΣΙ.
IMITATIONS OF HORACE,
By PROFESSOR Porson.
The Poet makes a voyage to Britain, in pursuance of his promise_lib. 3. Ode iv. line 33.-“ Visam Britannos hospitibus feros”-“ I will visit the Britons, inhospitable to strangers." The vessel in which he sailed was called the Britannia, whether from the place of its destination, or from the circumstance of being built of British wood, I cannot determine ; but, I believe, for both reasons.
After a tedious voyage, at last he arrived -safe at Portsmouth. The ship was grievously shattered; but the Captain determined to go out again immediately, before she was well refitted, and while the weather was very unpromising.-Several of the crew were heard to mutter, in consequence of this proceeding; upon which the Captain, by advice of the pilot, put them in irons. But the most curious incident was (if we may believe Quintilian), that Horace was indicted for a libel, as if, under the allegory of a ship, he had intended to paint the dangers and distresses of the commonwealth Whoever peruses my version, will see how groundless and absurd this accusation was-The reader need only keep in mind that the Poet, more safe at shore, makes this pathetic address to the vessel, in which his life and fortunes were so lately risked
TO THE GOOD SHIP BRITANNIA.
BRITANNIA, while fresh storms are brewing,
of canvass scarce remains;
that Heav'n one farthing cares
pompous. Take heed, lest Boreas plays the mocker, And cry—“ Tis snug in Davy's locker."
gorge, And lodge you next the Royal George.
Q. HORAT. FLAC. CARM. LIB. I. ODE XIV.
O Navis! referent in mare te novi
Nudum remigio latus,
Sylvæ filia nobilis-
Debes ludibrium, cave.
Nuper solicitum quæ mihi tædium ;
Vites æquora Cycladas!
UNDERSTANDING" that my last translation of an Ode of Horace did not displease the best judges, I have taken the liberty to send you a second attempt, which I submit to your candor. It may seem matter of wonder to you, as it does to me, that neither Quintilian, nor Will Baxter, nor any other hunter of allegories, should find out the real drift of this Ode, which is so very easy to be discovered. The case, in short, is as follows.-Augustus, in the midst of peace and tranquillity, felt, or feigned, an alarm, on account of some books written by persons suspected of an attachment to the party of Cato and Brutus, and recommending republican principles. Now, Horace having been a colonel in Brutus's army, and being rather too free in professing his religious sentiments, naturally passed for an atheist and a republican. Augustus published an edict to tell his subjects how happy they all were, in spite of the suggestions of malcontents ; commanding them to stick close to their old religions; and threatening, that whoever was not active in assisting the government, should be treated as an enemy to church and state. Upon this occasion Horace reador affected to read, for I will not take my oath to his sincerity-a recantation. In one part of the Ode he says: “ Jupiter, who
. generally thunders and lightens in cloudy weather, now has. driven his chariot through the serene air.” This is so plain an emblem of Augustus fulminating his censures in a time of perfect tranquillity, that it needs no farther comment. Our author refers to this circumstance again, CARM. vii. 5. “ Cælo tonantem credidimus Jovem regnare : præsens Divus habebitur Augustus"_“ We have believed that Jupiter reigns thundering
” from heaven: Augustus shall be esteemed a present God.” In
1 This Letter and Translation allude, with great delicacy, ingenuity, and finesse, to the alarm about republican principles, raised at the beginning of the present war.
another place he expressly calls Augustus Jupiter-Epist. i. 19 -43. « Rides, ait, et Jovis auribus ista servas"_" You joke,” says he, “ and reserve your verses for the ear of Jove.” For all sovereigns, while they are in power, are compared to the Sovereign of the Gods, however weak, wicked, or worthless they may be
Nihil est quod credere de se Non possit, cùm laudatur Dis æqua potestas. I must not forget to add, that this Edict of the Emperor was followed by numerous addresses from large bodies of the men, who were once called Romans. Allowing the reality of the plots, lamenting the decay of piety, and promising to resist all innovation, and to defend his sacred Cæsarean Majesty with their lives and fortunes.
HORACE, BOOK I. ODE XXXIV.
Till now I held free-thinking notions,
the course I lately ran;
Jove seldom lets his lightnings fly,
· Shakespeare's Julius Cæsar, Act I. Scene I.