had usually two pipes. These were sometimes equal in length and pitch (pares), and sometimes unequal (impares). and though not always, were often passed through a bandage of leather, (capistrum, Pogba,) for compressing the cheeks, as in the preceding illustration, from a painting at Pompeii, of a Tibicen, arrayed in a long robe, in the act of beating time with his left foot, and seated on a raised altar (thymele) in the theatre. Cp. Ars Poet., 202, &c. When the pipes were unequal, they appear to have been distinguished by the Greeks (Herod. i. 17) into auλoì dvdgnio, "male (or bass) pipes," and auλoi yuvani, "female (or treble) pipes," and by the Romans into tibiae dextrae, "right hand pipes," and tibiae sinistrae or laevae, "left hand pipes." The former, from taking the lead, were also styled incentivae, and the latter, from following immediately after, succentivae. 31. Almae progeniem Veneris-An allusion to Augustus, who had passed by adoption into the Julian family, and consequently claimed descent with that line, from Ascanius, or Iulus, the grandson of Anchises and Venus. Cp. Ode iv. 5, 31, &c. Dicolos tetrastrophos: Metre-The Lesser Sapphic, of which the three first verses are Lesser Sapphic, and the fourth an Adonian; thus SUBJECT-An address to Apollo and Diana and the other tutelary deities of Rome, supplicating the welfare of the Empire, and eulogizing the Government of Augustus. Cp. Ode iv. 6. Composed by order of the Emperor, and chaunted in the Campus Martius, B.C. 17, by a chorus of 54 noble youths-27 boys and 27 girls (Notes, Ode iv. 6, 31)-at the celebration of the Secular games (Ludi Seculares). by which Augustus, from political motives, inaugurated the second period of ten years (B.c. 17-8), during which he held the government. According to the Quindecemviri, these games had previously been solemnized once every 110 years:-1. in 456; 2. in 346; 3. in 236; 4. in 26, B.C. This, however, does not appear to have been the case, for they came in place of the Ludi Tarentini, or Taurii, which had been held in honour of Dis and Proserpine, as the averters of evil, and, according to Valerius Antias, had been celebrated in 509, 449, 249, 149, or, according to Piso, Gellius, and Hemina, in 146, B.C. Augustus therefore is believed to have partly changed their nature as well as their name, and it was disputed whether they ought to be kept every 100 or every 110 years. But to show that it was the Emperor, and not the Quindecemviri, that regulated the time of their celebration, it may be observed that, according to the latter, they should now have been held in 16, and not, as they were, in 17, B.C., and that they were next solemnized, by Claudius, in 47; 7. by Domitian, in 88; 8. by Severus, in 204; 9. by Philippus, in 247; and 10. by Honorius, in 404, A.D. The people were solemnly invited to them by a herald (praeco), in the following terms:Convenite ad Ludos spectandos, quos neque spectavit quisquam, nec spectaturus est. Cp. Suetonius, Claud. 21. From audi pueros, and audi puellas, many have inferred, but apparently without good reason, that this is an Amoebaan Carmen, consisting of stanzas to be sung alternately by the boys and girls. Of these, Steiner seems to give the most feasible, though by no means an unobjectionable, arrangement:-Stanzas 1 and 2 are supposed to have been sung by boys and girls together; 3 to 8 by boys and girls alternately; 9 halt by boys and half by girls; 10 to 15 by boys and girls alternately; and the remaining three by both together. Notes, Ode iv. 6, 31. 24, 17. Ilithyia (Elsieva) is a Greek epithet of the goddess of childbirth, and apparently equivalent to Lucina. Cp. Hom. II. xi. 270; xvi. 187; and xix. 103. 16. Genitalis is not found elsewhere in this sense, and is probably an imitation of TEVETUλaís. Bentley conjectures Genityllis, which is open to the same objection, and opposed to all the MSS. For the custom of addressing deities by different titles, compare Sat. ii. 6, 20. Regarding the cæsura, see Notes, Ode i. 10, I. 17. Producas sobolem-"prolong (or increase) our offspring." Cp. proroget, in line 68. Patrum-"of the senate." 7. Septem-colles "the seven hills," on used for the Urbs Septicollis itself, an illus-about uniting women in marriage and which Rome was built are here figuratively 18. Super (=de) jugandis, &c.—maritaration of which is here given, from a large about the matrimonial law, intended to bra is of Vespasian. bring forth a new progeny." The object of these laws, which have been referred to in Ode iii. 6, 17, and iv. 5, 21, was to promote morality and repair the loss occasioned by the carnage of the civil wars. 21. Certus, &c.—frequentes -"that the stated cycle, throughout each ten times eleven years, may bring back the hymns and games, celebrated by crowds thrice in the bright day, and as often in the pleasing night." 22. Referatque-See Notes, Ode i. 30, 6. 23. Ter-See Notes, Ode iii. 22, 3. 25. Vosque, &c.-fata-"and do you, ye Fates, truthful in predicting what has been once determined, and what the fixed event of things will confirm, join favourable destinies to those already past." Veraces cecinisse is a Grecism for veraces in canendo. Semel, xabάağ-"once for all." For dictum est stabilisque rerum, Bentley conjectures dictum stabilis per aevum. In line 27, nearly all the MSS. give servet, but most editors prefer servat. For their difference of meaning, after the relative, see Notes Ode i. 1, 3. Dillenburger takes veraces cecinisse absolutely, as "who are truthful in prophesying," and places quod semel dictum est, &c., "as has once for all been determined, &c.," after jungite, &c.; and Orelli thinks that if servet is preferred, stabilisque, &c.-servet should be taken parenthetically, and servet=utinam servet. For Parcae, see Notes, Ode ii. 3, 15, and compare Virg. Ecl. 4, 47. Dictum is equivalent to decretum, or constitutum, ab Jove. 49. Quaeque, &c.-impetret-"and may the illustrious offspring of Anchises and Venus obtain what he entreats of you by the sacrifice of white bulls." See Notes, Ode iii. 8, 7. With veneratur in this sense, compare Sat. ii. 2, 124; 6, 8; and Cicero (ad Fam. 6, 7), qui multa deos venerati sunt contra ejus salutem. Bobus-albis-The Sibylline verses prescribed the colour of the 29. Tellus-The Earth is here addressed as one of the deities to which sacrifices were victims (ζάλευκοι ταῦροι). For quaeque, ordered to be made by the Sibylline verses. &c.-impetret, some MSS. give quique, &c. 30. Spicea donet Cererem corona-"pre--imperet-"and may the illustrious offsent Ceres with a crown of the ears of corn," the usual offering to Ceres. See Notes, Ode iii. 13, 3. 31. Nutriant, &c.-aurae-"and may refreshing rains and salubrious breezes from Jove, nourish the productions of the fields." Aqua is here, as in Ode iii. 10, 19, for aqua pluvialis, or pluvia. 33. Condito-telo-"with thine arrow hidden in the quiver." Apollo, with bow unbent, is mild and gentle; but otherwise he is the god of vengeance. See Notes, Ode ii. 10, 20. 35. Regina bicornis-"two-horned queen," alluding to her appearance, during the first days of the new moon. 37. Si-"if," in prayers, is often used, by implication, for quoniam "since," and is here dependent on date, &c., line 47. With this, compare the invocation of Chryses, Hom. Il. i. 37-42. Vestrum-"your." The founding of Rome is thus, by a word, ascribed to the united auspices of Apollo and Diana. Cp. Ode iv. 6, 21, &c; Virg. Æn. iii. 93, &c., and iv. 345, &c. Iliaeque-turmae-"the Trojan troops," of Æneas. 38. Litus Etruscum-Cp. Livinia litora, Virg. Æn. i. 2. 39. Jussa pars-"the corps which was ordered," is in apposition to hae turmae, whose signification it is intended to limit. 40. Sospite cursu-"by a safe (lit. course) voyage, "is by some put in construction after jussa, and by others after tenuere. The latter is the more prosaic. Cp. Virg. Æn. iv. 345. 41. Sine fraude-"without injury," as in Ode ii. 19, 20. Some, however, with Servius on Virgil (Æn. i 242), would have it "without treachery," though it is not likely that Horace, on this solemn occasion, would say anything against Æneas. See Notes, Ode iv. 15, 30. 42. Castus-pius, as incestus in Ode iii. 2, 30, is impius. Cp. Virg. Æn. vi. 661. 44. Plura relictis plura quam reliquerant —“more (i.e. more ample possessions) than they had left," Rome for Troy. 45. Di is addressed to Apollo and Diana conjointly. 47. Romulae-See Notes, Ode iv. 5, 1. Rem rem familiarem-"prosperity." Protemque-See Notes, Ode iv. 2, 22, 23. spring who worships you, &c. — reign." The latter is more likely, however, to have been an interpolation than the former. 51. Bellante, &c.-hostem-"superior to the warring, and merciful to the prostrate, foe." Compare the injunction of Anchises, Virgil, Æn. vi. 854. 53. Jam mari terraque-In this and the following stanza the poet dwells upon the glories of the reign of Augustus. Manus potentes-"our powerful forces." 54. Medus-See Notes, Ode iv. 14, 41. Albanas secures "the Alban axes," i.e., the Roman power; an allusion to the securis and fasces, as the badges of civil and military authority. See Notes, Ode ii. 16, v. Albanus is here, as in Virgil (Æn. i. 7), equivalent to Romanus, in accordance with the received belief that Rome was a colony of Amargo Lnal. 55. Responsa edicta-See Notes, Ode iv. 15, 22. 57. Fides, Pax, Honor, &c., are the deities of the golden age, who had fled from the crimes and miseries of earth to their native skies, during the iron age. Cp. Hesiod, ("Egy. xai 'Hu. 197, &c.) Pax alludes to the closing of the temple of Janus. See Notes, Ode iv. 15, 8. Pudorque priscus= et pudicitia prisca-"and the chastity of early days." 59. Beata, &c.-cornu-"Cp. Epist. i. 12, 28, and see Notes, Ode i. 17, 14. 61. Augur, &c.-Phoebus-"may Apollo, god of prophecy, and adorned with the glittering bow." See Notes, Ode i. 2, 32, and compare the Homeric epithets of Apollo, χρυσότοξος and ἀργυρότοξος. 63. Fessos (morbo)-Here the allusion is to Apollo as god of medicine (Ian). Cp. Hom. II. xvi. 514, &c., and Tibullus, iv. 4, 10. In the stanza also, it will be perceived that all the four attributes of Apollo are distinctly expressed: his skill in oracular divination, in the use of the bow, in music and poetry, and in the healing art. 65. Si Palatinas videt aequus arces-"if he looks with a favouring eye on the heights of the Palatine," i.e., since he lends a favouring ear to the solemn strains which we are now pouring forth in his temple on the years. Here it seems to denote 110. See Notes, line 21. 69. Aventinum-Diana had a temple on the Aventine hill. Algidum-See Notes, Ode i. 21, 6. 70. Quindecim preces virorum - The Quindecemviri Sacris faciundis had charge of the Sibylline books, and were consequently intrusted with a general superintendence of the Secular games. 73. Haec, &c.-cunctos-"that Jupiter and all the gods (such as Juno, Minerva, Neptune, and Mars) ratify (lit. feel) these," Palatine hill. Cp. Virgil, Geo. ii. 535, and 74. Spem bonam certamque-"a pleasing and confident hope." 75. Doctus-(ego) chorus-"we, the choir who were taught," lit. "I the choir taught." Cp. Ode iv. 6, 43. This proceeds from the united chorus of youths and maidens, who, being represented by their coryphæus, or leader, as in Greek tragedies, appear as a single individual. In English, however, the plural must be substituted: "We, the cho rus," &c. |