Cephissus by Eurip. (Ion, 1261). The only other Italian river that was represented under this form was the Eridanus, of which Virgil says (Georg. iv. 371, sqq.): "Et gemina auratus taurino cornua vultu In mare purpureum violentior effluit amnis." He was therefore represented not only with horns, but with gilded horns. Horace has probably invented this description of his native river, by way of magnifying its importance, and ranking it with the greater streams. Whence this conception of a bull, as representing the form of a river-god, may have arisen, is not easy to say, but probably from the branching of so many large streams at their mouths, though that would not apply to the Aufidus. 26. Dauni] See C. i. 22. 14, n. 28. meditatur] See C. iii. 25. 5, n. 31. metendo]And, mowing down first and hindmost, strewed the earth, a scathless victor." Horace (like Virgil, Aen. x. 513, "Proxima quaeque metit gladio") gets his word from Homer (Il. xi. 67), old bσr' åμntηpes ἐναντίοι ἀλλήλοισιν Ογμον ἐλαύνωσιν. 32. sine clade] See note on v. 13. 33. te - Praebente divos.] See C. i. 7. 27, n. Augustus had the 'auspi cium,' and his step-sons were his 'legati.' 34. quo die] See C. i. 37, Introduction, iv. 4, Introduction. 40. Imperiis decus arrogavit.] Claimed for the wars carried on under thy imperium the glory thou didst desire.' What follows is a compendious review of the successes of Augustus, all of which have been noticed in these Odes. Before the present Ode was written, the Cantabri had been finally subdued by Agrippa; the Parthians had restored the standards of Crassus and M. Antonius; the Scythians had sent to ask to be taken into alliance; the distant nations of Asia had done the same (see C. S. 55, sq.); the successes of Lentulus had checked the inroads of the tribes of the Danube (ii. 9. 23); Egypt had long been a tributary province; Armenia (Tigris) had been ceded by the Parthians; Britain, though only threatened, had sent tokens of submission. Augustus was just returned from Gaul and Spain, where he had put down the last efforts of rebellion, having also driven back the German tribes (Sigambri), whose success against Lollius had thrown a stain upon the arms of Rome (see C. 2 of this book, Introduction). 45. Te fontium qui celat origines] This applies only to Nilus. The ancient representations of the Nile exhibit him as covering his head with his robe, or with the waters flowing from under his robe; while the Ister is exhibited with his urn in a medal of Trajan, on whose column he is represented as rising out of his stream to do homage to Rome. 47. belluosus] This word does not occur elsewhere in any classical writer. It reduces to the form of an adjective 'scatentem belluis ' (Č. iii. 27. 26). It corresponds to πολυθρέμμων of Æschylus, πολυκήτης of Theocritus, and Homer's μεγακήτης. 49. Te non paventis funera Galliae] Caes. de B. G. vi. 14: "In primis hoc volunt persuadere (Druidae) non interire animos sed ab aliis post mortem transire ad alios, atque hoc maxime ad virtutem excitari putant, metu mortis neglecto." ODE XV. THIS Ode appears in early times to have been read as part of the fourteenth; but there can be little doubt the Odes were written separately, though probably about the same time, on the return of Augustus to Rome, B. C. 13. All that is here said of the subjection of the world and the universal peace was said in effect at the close of the fourteenth Ode; but it was natural that, if Horace had received the emperor's commands to publish another book of Odes, he should conclude it with one addressed to Augustus himself, reviewing the blessings of his reign, which at this time had been crowned by a series of successes by which universal peace was established. ARGUMENT. When I would sing of wars, Phoebus checked me with his lyre. Thy reign, O Cæsar, hath brought back our lost honor, with plenty and peace and order, and the means by which our name and strength have become great. Under thy protection we fear no wars, at home or abroad. the North and the East obey thy laws, and we with our wives and children will sing of the heroes of old, of Troy, and Anchises, and of Venus's son. 2. increpuit lyra,] This is explained by Ovid (A. A. ii. 493). "Haec ego cum canerem subito manifestus Apollo Movit inauratae pollice fila lyrae." 'Increpuit lyra' therefore signifies checked me by touching the strings of his lyre, and leading me to a strain more fitted to my muse.' The other metaphor is common enough. See Virgil (Georg. ii. 41): "Pelagoque volans da vela patenti" 4. Tua, Caesar, actas] The abruptness with which this is introduced is worth remarking. A longer preface would have weakened the Ode. 5. Fruges et agris] This is a repetition of C. iv. 5. 17, sq. 6. nostro- Jovi] To the temple of Jupiter Capitolinus. 7. Derepta As the standards were quietly and voluntarily sent to Augustus by Phraates, Horace's language is somewhat exaggerated. The recovery (see C. iii. 5, Introd.) of the standards lost by Crassus was one of the greatest causes of rejoicing that ever happened at Rome. Without it, the restoration effected by Augustus, and of which Horace here gives a compendious picture, would have been wanting in one of its chief features; the honor, as well as the peace, of Rome was restored. These praises are repeated from or in (for we cannot say which was written first) Epp. ii. 1. 251, sqq. See also Epp. i. 18. 56. 9. Janum Quirini] If' Janum Quirim' and not Janum Quirinum' be the true reading, Horace assigns to Romulus the building of the temple of Janus, which is usually assigned to Numa. The other would mean 'Janus called Quirinus,' a name given him as Janus of the Quirites. As to the shutting of the temple, see Epp. ii. 1. 255, n. 10. evaganti This nowhere else appears with an accusative case, but 'evadere" and 'exire' are used with an accusative repeatedly. (Compare C. iii. 24. 29.) Artes means those virtues in which the discipline of life is placed, as prudence, justice, fortitude, and temperance. 17. furor Civilis aut vis] Civilis' belongs to 'furor,' and 'vis,' which is a technical word, means here 'personal violence.' 'Ira' applies to foreign quarrels. See C. iii. 14. 14, n. 20. inimicat] This is another word which Horace probably found in use by writers of a former day. Later writers have taken it from him. It means 'sets at enmity.' 'Apprecati' (v. 28), 'remixto' (v. 30), are also words first found in Horace. 21. qui profundum Danubium bibunt] The German tribes, particularly the Vindelici lately subdued. Edicta Julia' can only mean here the laws of Augustus, laid upon them at their conquest, though in its technical sense the word 'edicta' would not apply. The rules of a governor published in his province were his edictum,' and these people were not in a province. Hor ace therefore does not use the word in its legal sense. The Getæ lay towards the mouths of the Danube, while the Daci were situated to the west of them, on the same or south side of the river. 23. Seres-Tanain] See C. iii. 29. 27, n. The Seres and Indi are not much distinguished by Horace (see C. i. 12. 56), and, when he is referring to the East, their names are generally associated with the Parthians, more for the sake of amplification than with historical or geographical accuracy. The Roman armies had not yet even crossed the Tigris. But when Augustus was in Syria, we are informed by Suetonius, ambassadors came from the far East to ask his protection and alliance. 25. lucibus] This word is used for diebus' by Ovid (Fast. iii. 397): – "His etiam conjux apicati cincta Dialis Lucibus impexas debet habere comas." The singular is more common. 29. Virtute functos] This is a concise way of expressing 'virtutis munere functos,' as in Cicero (Tusc. i. 45): "Nemo parum diu vixit qui virtutis perfectae perfecto functus est munere.' more patrum] Cic. (Tusc. i. 2) tells us that in the Origines of Cato it is stated that it was the custom of old to sing songs at meals upon the virtues of great men. The practice may have been partially revived in Horace's day. The conclusion of this Ode recalls C. iv. 5. 31, sq. 30 Lydis]. Plato tells us that the Lydian and Ionian melodies were best suited to delicacy and feasting, the Dorian and Phrygian to war; and Aristotle that the Lydian were most suitable to the tender age of boyhood, as harmonizing the mind and training it to good. There is no particular force, however, here in the word 'Lydis.' As to 'tibiis,' see C. i. 1. 32, n. The pipes used by the Lydians themselves are called by Herodotus (i. 17) avλós ἀνδρήϊος and αὐτὸς γυναικήϊος, probably as representing the voices of a man and a woman respectively. 31. Anchisen] The family of Anchises, the grandfather of Iulus, are mentioned here, because Augustus belonged by adoption to the Julian family, of which Iulus was the reputed founder. THE SECULAR HYMN. WHEN Augustus had completed the period of ten years for which the im. perial power was at first placed in his hands (B. C. 27-17), he determined to celebrate his successes at home and abroad by an extraordinary festival, and he took as his model the Ludi Tarentini or Taurii, which had in former times been observed as a means of propitiating the infernal deities, Dis and Proserpina, on occasions of great public calamities. It does not appear that this festival ever was held at regular intervals. How, therefore, the name Ludi Seculares arose, is not clear; but, as it was now for the first time given, it was probably convenient to have it believed that the games were no more than the observance of a periodical solemnity. The Quindecimviri were ordered to consult the Sibylline books, and they reported, no doubt as they were desired, that the time was come when this great national festival should be repeated, and the details of it were laid down as from the commands of the oracle in a set of hexameter Greek verses, composed of course for the occasion, and which have been preserved to us by the historian Zosimus. Horace appears to have been much pleased at being chosen poet-laureate of the occasion (see C. iv. 6, Introd.). The Ode was sung at the most solemn part of the festival, while the emperor was in person offering sacrifice at the second hour of the night, on the river-side, upon three altars, attended by the fifteen men who presided over religious affairs. The chorus consisted of twenty-seven boys and twenty-seven girls of noble birth, well trained no doubt for the occasion (C. iv. 6). The effect must have been very beautiful, and no wonder that the impression on Horace's feelings (for in all probability he was present) was strong and lasting. ARGUMENT. Apollo and Diana, hear the prayers we offer you in obedience to the Sibyl's commands (1-8). O Sun, that rulest the day, thou lookest upon nothing mightier than Rome (9-12). Ilithyia, protect our mothers and children, and prosper our marriage-law that so, in the cycle of years, this our festival may come again (13–24). And ye, Parcæ, who do prophesy truly, let our future destiny be as the past. Let the earth and air give strength to our flocks and fruits (25-32). Hide thy weapon, Apollo, and hear thy suppliant boys (33, 34), Queen of the stars, O Moon, hear thy maidens (35, 36), Since Rome is your handiwork, and at your bidding Æneas brought his remnant to these shores (37-44). Ye gods, give virtue to the young and peace to the old, and power and sons and glory to the family of Romulus (45-48). Grant the prayers of the noble son of Anchises, for his victories shall be tempered with mercy (49-52). Humbled are the Mede, the proud Scythian, and the Indian (53-56); Peace, plenty, and all the virtues have returned to our land (57-60). May Phoebus, the augur, the prince of the bow and of song, the physician who favorably regardeth his Palatine temple and the fortunes of Rome and Latium, ever extend our blessings to another and still happier lustrum (61-68). May Diana, who inhabiteth the Palatine and Algidus, hear our prayers (69-72). We, the choir of Phoebus and Diana, will go home believing that our prayers are heard (73-76). 1. silvarumque potens] Compare C. iii. 22. 1. 'Lucidum caeli decus' applies to both deities. 5. Sibyllini] See Introd. These were oracular books written, it is conjectured, on palm-leaves, in Greek verse, which were kept in the Capitol and consulted on extraordinary occasions. The leaves taken at random were supposed to give the directions required. They were under the care of certain persons, at this time fifteen in number (quindecimviri,' v. 70), who alone had power to consult them. The books were said originally to have been sold to Tarquinius Superbus by an old woman, and to have been three in number. They were burnt with the Capitol, B. C. 82, but collections of these verses having accumulated in various towns of Italy, they were got together and deposited in the same building, and used as before. 6. Virgines lectas] See Introd. 7. septem placuere colles] The seven hills of Rome, which were Cœlius, Esquilinus, Viminalis, Quirinalis, Capitolinus, Palatinus, Aventinus. 9. Alme] This epithet is to be taken in its proper sense as derived from 'alo.' 'Sun the nurturer.' This stanza is addressed to Phoebus, and was sung perhaps by the boys. The two next, addressed to Diana, may have been taken up by the girls; but this is uncertain. 13. Rite maturos] O thou whose office it is gently to bring babes to the birth in due season.' 'Rite' means 'according to thy province and functions.' Eineovia, the Greek name for Here and Artemis, or more properly in the plural number for their attendants, when presiding at the delivery of women, (which name is said to contain the root of eλeir, but that seems doubtful,) is represented by the Latin ‘Lucina,'". 'quae in lucem profert," which title also was given indiscriminately to Juno and Diana. The title 'Genitalis' does not occur elsewhere in this sense, but appears to be a version of the Greek Tevetuλλís, which was applied to Aphrodite as well as Artemis and her attendants. 17. producas] This signifies 'to rear,' as in C. ii. 13. 3. 18. Prosperes decreta] In B. c. 18, the year before this Ode was written, a law was passed which, after Augustus, was called "Lex Julia de Maritandis Ordinibus," its object being the regulation and promotion of marriages. It is referred to in the note on C. i. 2. 24. 21. Certus undenos] The notion that the Secular Games were celebrated every 110 years, which seems to have been the length of a seculum as measured by the Etruscans, was a fiction invented probably at this time. There is no trace or probability of their having been so celebrated either before or after Augustus. They lasted three days and nights. They were celebrated by Claudius, A. D. 47, and again by Domitian, A. d. 88. 25 Vosque veraces cecinisse,] Ye too who are true to declare, O Parcæ, that which hath been once decreed, and which the steadfast order of events is confirming' (that is, the power of Rome). The orders of the oracle (see Introduction) directed a special sacrifice of lambs and goats, Tovrоyóvois Moipais, which was the Greek name of the Parca (some writers derived their birth from Oceanus and Ge, the earth). Semel,' in the sense of 'once for all' (κaðáжaέ), is common enough. The Parcæ could not but be true exponents of the decrees (fata') of Jove, since to them their execution was intrusted. That was their province (see C. ii. 16. 39). There may be some inconsistency in asking them to give good fates to Rome, since they could |