The treaty Horace alludes to may be that between Romulus and Tatius, king of the Sabines, by which the two nations became one (Livy i. 13). 'Aequatus,' in this sense of treaties or agreements made on equal terms, does not occur elsewhere.

26. Pontificum libros,] The College of Pontiffs had books containing the regulations by which they were guided, and all matters pertaining to their office, and the worship of the gods, the general supervision of which was their principal duty. The original books were, according to tradition, given to them by Numa at their first creation; but they were added to from time to time, and they must have been numerous when Horace wrote. Some parts were no doubt very antiquated in expression and ideas.

annosa volumina vatum,] Not long after this Epistle was written, Augustus caused a multitude of books professing to be Sibylline oracles, and others of a prophetic character, to be burnt (see C. 9. 5, n.). Those that were counted genuine he preserved in the Capitol.

27. Dictitet Albano] There is force in 'dictitet,' 'would persist in affirming,' that the Muses themselves had uttered them (not on Parnassus, but) on the Alban Mount; that the Muses had changed their habitation to dwell in Latium.

29. pensantur eadem Scriptores trutina,] See S. i. 3. 72, n.

31. Nil intra est oleam,] This may be a proverb, meaning we may believe any absurdity, or disbelieve our senses; if because the oldest poets of Greece are the best, therefore Roman poets must be weighed in the same scale, why then the olive is hard without and the nut is soft; we are at the height of good fortune; we paint, we sing, we wrestle, better than the Greeks; which every one knows is not the case.

35. quotus arroget annus.] See C. iv. 14. 40, n. Horace uses 'decidere' (v. 36) in the same sense in C. iv. 7. 14.

45. caudaeque pilos ut equinae] When the soldiers of Sertorius insisted on attacking the enemy against his wish, and were beaten, he took the following means of showing them their error and the policy he chose to pursue. He put before them two horses, one old and infirm, the other young and fresh, with a remarkably fine tail. A strong man stood by the old horse, a small man by the young one. They were desired to pull the hair out of the tails of the animals, and the strong man pulled at his with great force, while the little man proceeded to pull out the hairs of the other, one by one. The weak man soon accomplished his work, while the strong man of course failed. (Plutarch, Vit. Sert. c. 16.) Horace appears to refer to this story, which was probably well known. The application here is plain, though it has no very close analogy to the original.

46. demo et item] Terence uses 'et item.' Andria (i. 1. 49): “Sed postquam amans accessit pretium pollicens Unus et item alter"; and Lucretius (iv. 553):

Asperitas autem vocis fit ab asperitate
Principiorum, et item levor levore creatur."

47. ratione ruentis acervi] The Greeks had a logical term called owpitηs (from σwpós, acervus,' a heap), signifying a series of propositions linked together and depending each upon the one before it, till a conclusion is come to which connects the first proposition with the last; but it may go on for ever without any conclusion at all. The invention of the σwpirŋs is attributed to Chrysippus the Stoic.

48. Qui redit in fastos] The word 'fasti,' as applied to records, belonged properly to the sacred books or tables in which the 'fasti' and 'nefasti dies' were distinguished, that is, the Calendar. When these were made public (Livy ix. 46), calendars became common, and in these (which were usually engraved on tables of stone) remarkable events were inserted, so that they

became a source of historical information. There were also consular annals, or registers of the consuls and other chief magistrates, kept among the records of the state, and these were also called 'fasti,' or 'annales,' either of which words came, in consequence, to be used generally for historical registers of any kind, particularly by the poets. Horace applies it to the family genealogies of the Lamia family (C. iii. 17. 4).. See also C. iv. 13. 15; 14. 4; and S. i. 3. 112, where it is applied in the most general way to the history of the world.

49. Libitina] See S. ii. 6. 19, n.

50. Ennius et sapiens] Ennius was born at Rudiæ, in Calabria, B. C. 239. He followed the opinions of Pythagoras, holding the doctrine of the transmigration of souls; and in the beginning of his epic poem, called 'Annales,' he declared that the spirit of Homer had passed into his body, having meanwhile inhabited, among others, that of a peacock. This is what Horace alludes to insomnia Pythagorea.' He says, however, that Ennius need not mind what was thought of his professions and his dreams, since he was certainly worshipped as if he were second Homer. As to 'critici,' see Epp. i. 19. 40, n. Ennius is called 'fortis,' not for his personal bravery (though he saw some service), but for the boldness of his style.

·

53. Naevius in manibus non est] Cn. Nævius was born about the middle of the third century B. C., and wrote plays and an epic poem on the first Punic war, in which he served. To the latter poem Virgil seems to have owed some of his ideas. Terence ranks him, with Plautus and Ennius, as one of his models. Nævius was perhaps rather the oldest of the three. Cicero often has 'non est' in interrogative sentences.

54. Paene recens?] As if he were almost modern.'

56. Pacuvius docti famam senis,] Pacuvius was nephew to Ennius, and was born, like his uncle, in Calabría, about B. c. 220. His chief compositions were tragedies, and they were nearly all translated from the Greek. A scene from his Orestes is referred to by Cicero (De Amicit. c. 7), and he elsewhere places him at the head of the Roman tragedians.

In respect to Accius, see S. i. 10. 53, n.

As to senis,' see S. ii. 1. 34, n.

57. Dicitur Afrani toga] Comedies written after a Greek model, with Greek scenes and characters, were called 'palliatae'; those of which the incidents and persons were Roman were called 'togatae,' from the dress of the actors, the Greek 'pallium' corresponding to the Roman 'toga.' Afranius wrote principally 'togatas,' and Horace says that, according to the judgment of the critics, his toga would have suited Menander; that is, Menander need not have been ashamed of his plays. Afranius was some years younger than Cæcilius and Terence.

Of Menander, who flourished at Athens during the latter part of the fourth century B. C., mention has been made on S. i. 4. 1. Horace seems to have studied Menander. (See S. ii. 3. 11, n.)

58. Plautus ad exemplar Siculi properare Epicharmi,] As to Horace's opinion of Plautus, see below (170, sqq.). What his critics meant, when they said what Horace here attributes to them, I do not know; and since we have no means of comparing the writings of Plautus and Epicharmus, I do not see how the question can be decided. Epicharmus, a native of Cos, lived from B. C. 540 to the age of ninety. The chief part of his literary life was spent at the court of Gelon and his successor Hiero, at Syracuse, with Pindar, Eschylus, and other poets who were patronized at that court, where he composed comedies, thirty-five of which are known by their titles and some by fragments. He is commonly called the inventor of comedy, the fact being, perhaps, that his were the first that were written.

59. Vincere Caecilius gravitate,] This comic poet was born at Mediolanum

(Milan). He was a slave, but afterwards received his freedom. He died B. C. 168, the year after Ennius. His contemporaries held him in high estimation. Cicero places him at the head of the comic poets, but speaks ill of his Latin. What is meant by 'gravitate' is as uncertain as 'properare' in the verse before, and for the same reason.

Terentius arte.] The exact sense in which Horace meant this word is equally uncertain with the others; perhaps it has reference to the elegance of Terence's language, or the skill with which he draws real life in his plays. There are few like him now. His name was P. Terentius Afer. He was a slave in the family of one P. Terentius Lucanus, whose prænomen and gentile name he took, on his manumission, retaining as a cognomen the name which he derived from the place of his birth, Carthage. The plays we have of his are all palliatae,' derived more or less from the Greek, chiefly of Menander

60. arcto stipata theatro] The plays of Terence and all the earlier and more celebrated poets were performed, at first, either on scaffoldings erected in the Circus, and afterwards taken down, or in temporary wooden theatres, usually on a very large scale; the notion being that a systematic encouragement of plays, by the erection of permanent buildings, was injurious to public morals. The first permanent stone theatre at Rome (for they had them in the country towns some time before) was built by Cn. Pompeius, after the Mithridatic war, outside the walls, near the Campus Martius.

62. Livi scriptoris ab aevo.] T. Livius Andronicus is spoken of by Quintilian as the first Roman poet. The date of his birth is uncertain, but he died B. C. 221, or thereabouts. He wrote a translation of the Odyssey, and plays. These were all, as far as we know, 'palliatae,' from the Greek. Cicero says they were not worth a second reading.

63. Interdum vulgus] The multitude, he means, are not altogether blind to the defects of these old writers, though many think there is nothing like them.

66. dure-ignave] The first represents the harshness of the style, the second its carelessness. Compare A. P. 445. Jove aequo' is the opposite of 'Jove non probante' (C. i. 2. 19).

70. plagosum mihi parvo Orbilium dictare;] Orbilius Pupillus was a native of Beneventum. In his fiftieth year (B. c. 63) he came to Rome and set up a school. He seems to have held the rod as the principle of school government. He lived in great poverty, in a garret, to nearly a hundred years of age, having long lost his memory. His townspeople were proud of him, and erected a marble statue to his memory. Orbilius was in his forty-eighth year when Horace was born. He was therefore not young when the poet went to his school. As to 'dictare,' see S. i. 10. 75, n.

73. verbum emicuit] If a decent word starts up.'

75. ducit venditque poëma.] It brings forward and gives a value to the whole poem.' Compare Juvenal (vii. 135): "Purpura vendit Causidicum, vendunt amethystina."

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79. crocum floresque perambulet Attae Fabula] Atta was a writer of comedies ('togatae'), of which a few fragments remain. He died B. c. 78. It is not clear that Horace had any particular play in mind, but it may have been an affectation of Atta's to have flowers scattered on the stage, on which it was usual to sprinkle a perfume extracted from the crocus. The perfume was mixed with water and thrown up through pipes, so as to sprinkle not only the stage, but the spectators. The most famous crocus was that of Mount Corycus, in Cilicia (see S. ii. 4. 68, n.).

82. Quae gravis Aesopus,] Claudius Esopus, the tragic actor, was an intimate friend of Cicero's, and most of the distinguished men of that time. He was older than Cicero, though the date of his birth is not known, or that

of his death. He was a freedman of some person belonging to the Clodia gens. Gravis' is a good epithet for a tragic actor.

82. quae doctus Roscius egit:] Q. Roscius, the comic actor, was also an intimate friend of Cicero, who often speaks of him, and pleaded a cause for him in a speech still in part extant. The meaning of 'doctus' can only be explained by the study he gave to his profession, and the accurate knowledge he acquired of the principles of his art. He died about B. C. 62, and was enormously rich, like Esopus, whose wealth has been referred to on S. ii.

3. 239.

86. Jam Saliare Numae carmen] See C. iv. 1. 28, n. The hymns of the Salii appear to have been very obscure; but there were those who thought themselves clever enough to make them out, which Horace takes leave to doubt. It may be that popular belief attributed the composition of these verses to Numa, who established the Salii of Mars.

93. Ut primum positis] Here follows a description of the Athenians, as they quickly became after the Persian war (B. c. 480), and especially under the administration of Pericles and afterwards. It is only to Athens that Horace's language will accurately apply. On this subject the student may refer to Thirlwall's Greece, Vol. III. 62, sq., 70, sq.; IV. 256.

95. athletarum studiis, The term áðλŋrýs (from åðλa, the prizes of vietory) was applied by the Greeks only to those who contended in the great games (the Olympian, Isthmian, Nemean, and Pythian) for prizes in exercises of personal strength, as wrestling, running, boxing, leaping, throwing the discus or javelin. The honor that was paid to successful 'athletae' was enormous. They were introduced at Rome about two centuries B. C., and under the emperors were a privileged class, and formed a 'collegium.'

96. Marmoris aut eboris fabros aut aeris] All the great artists of this period, as Pheidias, Polycleitus, Myron, wrought in bronze as well as marble, and were scarcely less distinguished for engraving and chasing, than in the higher departments of art. The most celebrated works in ivory were the statues of Jupiter Olympius at Elis, and of Minerva in the Parthenon at Athens, executed by Pheidias. 99.

101. Quid placet aut odio est] Horace introduces the example of Athens to show that greatness was reached by their love, not of what was old, but what was new. Peace and prosperity brought with it tastes and elegances of a high order; and though, no doubt, there was fickleness in the pursuit of these things, this was to be expected, says he, and may be excused, seeing what human nature is.

104. Mane domo vigilare,] See S. i. 1. 10, n. Horace goes on to compare the change which had come upon the character of the Romans through their new taste for poetry, with that which passed upon the Athenians when they turned from arms to the arts of peace, and he justifies the change (103-167). 105. Cautos nominibus rectis] To lend money on security to good debtors. 'Expendere' is equivalent to 'expensum referre,' which means to debit a person in one's books with money lent (see S. ii. 3. 69, n.). 'Cavere' is the usual word for giving or taking security. Nomen' signifies an item or entry in a book of accounts, and referre nomina' to make such entries. It also is used for a debt, and 'nomen solvere' is to pay a debt; 'nomen facere,' either to incur a debt or to lend money; for facere' is used in both senses: but nomen' is also used for the debtor himself.

110. carmina dictant.] 'Dictare' is equivalent to scribere,' because they did not usually write themselves, but dictated to a slave who wrote. See S. i. 10. 92, n.

112. Parthis mandacior,] This expression, which seems as if it were proverbial, savors of the jealousy the Romans of that day felt towards the Parthians. Elsewhere Horace calls them 'infidi,' C. iv. 15. 23. As

to 'calamus' and 'charta,' see S. ii. 3. 2. 7, and for 'scrinia,' see S. i. 4. 21, n.

114. abrotonum] This is the plant which we call southern-wood, which is still used for medicinal purposes.

117. indocti doctique] See C. i. 1. 29, n.

119. avarus Non temere est animus:] 'Not readily given to avarice.' In S. ii. 2. 116 he says, "Non temere edi luce profesta Quidquam praeter olus" (see note), and in Epp. ii. 2. 13, "Non temere a me Quivis ferret idem," where the sense is much the same as here.

122. Non fraudem socio puerove] see Epp. i. 1. 21, n.

See C. iii. 24. 60, n., and as to 'pupillo,'

123. siliquis et pane secundo ;] Siliqua' is the pod or husk of any leguminous vegetable; but it was applied particularly to a plant, the 'siliqua Graeca,' which is still found in Italy and Spain. It has no English name. 'Panis secundus,' or 'secundarius,' is bread made from inferior flour.

127. jam nunc] See C. iii. 6. 23, n. As to 'formo,' see C. iii. 24. 54; S. i. 4. 121; A. P. 307, and other places. For 'corrector,' see Epp. i. 15. 37. 'Orientia tempora' means the time of youth; as we say, the dawn of life.

132. Castis cum pueris] The Carmen Saeculare was sung by a choir consisting of twenty-seven boys, and as many girls, of noble birth (see Introduction); and such choruses were usual on special occasions of that sort.

133. Disceret unde preces] The vestal virgins addressed their prayers to their goddess, docta prece,' the equivalent for which is carmine.' See C. i. 2. 26, where prece' is opposed to 'carmina,' though the latter too were prayers, and perhaps in verse, but in a set form, 'doctae preces.'

138. carmine Manes.] The great annual festival at which the Manes, the souls of the departed, were worshipped, was the Lemuria, which was celebrated in May, on the 9th, 11th, and 13th days of the month. They were also worshipped shortly after a funeral at the 'feriae denicales,' when the family of the deceased went through a purification. The Lares being also the spirits of the dead, differed only in name from the Manes, which were ordinarily inserted in sepulchral inscriptions, as the Dii Manes of the departed. The name is derived from a root signifying 'good,' for none but the good could become Manes. Their existence was a matter of some scepticism, as observed on C. i. 4. 16. Here the name seems to embrace all the infernal deities, as Dis, Proserpina, Tellus, the Furiæ, &c., as well as the spirits of the dead.

143. Tellurem porco,] The temple of Tellus in the Carina has been mentioned before, Epp. i. 7. 48, n. She was worshipped among the 'dii inferi,' or Manes. Her annual festival, the Fordicidia, was celebrated on the 15th of April. Forda' in the old language signified a cow. See Ovid, Fast. iv. 629, sqq. But it appears that sacrifices were also offered after harvest, and that the victim was a hog, which was commonly offered to the Lares. (C. iii. 23, 4, where the feminine is used; S. ii. 3. 165; C. iii. 17.5; Epp. i. 16. 58.) Silvanum lacte piabant,] In Epod ii. 22 the offerings to Silvanus are fruits, and there he is spoken of as tutor finium': in Tibullus (i. 5. 27) he is called 'deus agricola,' and the offerings are different for wine, corn, and flocks, all of which he protected:

"Illa deo sciet agricolae pro vitibus uvam,

Pro segete spicas, pro grege ferre dapem." Juvenal (vi. 447) mentions a hog as an offering to this god, to whom women were not allowed to sacrifice, as appears from that passage.

144. Genium memorem brevis aevi.] See Epp. i. 7. 94, n.

145. Fescennina per hunc inventa licentia] There was a sort of rude jesting dialogue carried on in extempore verse at these rustic festivals, full of goodtempered raillery and coarse humor. These were called 'Fescennina car