Οἱ δ ̓ ἔχον ̓Αρκαδίην, ὑπὸ Κυλλήνης ὄρος αἰπὺ, 107. "Which Hercules, falsely reported to be the son of Amphitryon (falsiparens Amphitryoniades,) is said (fertur) to have sunk, having dug out the bowels of the mountain." 109. The "Stymphalian monsters" were the carnivorous birds, which frequented the waters and banks of the lake Stymphalus in Arcadia. They had credit for attacking and devouring men. To destroy them was one of the labours of Hercules. 'Metuende certa, 'Phoebe, sagitta.'-HOR. 110. Deterioris heri, Eurystheus. 66 a master inferior to himself;' viz. 111. "That the number of the Gods might be increased, and Hebe might be married." 'Sic Jovis interest 'Optatis epulis impiger Hercules.'—Hor. 112. Homer says of Hercules, Odyss. xi. 601,αὐτὸς δὲ μετ ̓ ἀθανάτοισι θεοῖσι τέρπεται ἐν θαλίῃς, καὶ ἔχει καλλίσφυρον Ηβην. 113. ὡς ἴδεν, ὡς ἐμάνη, ὡς εἰς βαθὺν ἄλλετ ̓ ἔρωτα Theocr. Idyll. iii. 42. 114. "Which love taught you, oh Laodamia, then a virgin (indomitam, dμnтov,) to bear the yoke of marriage.” 115. "For an only daughter does not produce a grand-child at last (caput seri nepotis,) so dear to a parent stricken in years; which child, (as his heir,) at length gained (inventus) for his grandsire's wealth, introduces his name into his attested will: and so destroying the impious exultation of the (exspectant) relation who is thus baulked, drives away the vulture (i. e. the fancied heir) from his grey head." ib. ἀλλ ̓ ᾧτε παῖς ἐξ ἀλόχου πατρὶ ποθεινὸς ἱκοντι νεότατος τὸ πάλιν ἤδη, μάλα δέ τοι θερμαίνει [φιλότατι νόον ἐπεὶ πλοῦτος ὁ λαχὼν ποιμένα θνάσκοντι στυγερώτατος. - Pindar. Olymp. xi. 86. 119. The exultation of the presumptive heir may be called impia," because it arises from rapacity, and excessive love of lucre. ib. Gentilis, a relative," -a man of the same gens, or family. Regnante meo gentili,' Cicero says (Tuscul. Disp. i. 16,) of king Servius Tullius, who was of the same gens,-the Tullianas Cicero. 120. The word vulturius is particularly used to signify a rapacious person. 'Exierunt duo vulturii paludati.'-Cic. pro Sext. 33. Appellatus est hic vulturius illius provinciæ (si Dis placet) imperator.'-Cic. in Pis. 16. Scheller thinks the word may possibly be an adjective, (ales being understood;) and that volo," to crave," may be its root; but this is questionable. 122. Compar," its mate." 'Nondum munia comparis 66 66 ex ib. Multo improbius, "most exceedingly." Improbus proimmoral;" hence, as immorality implies perly means cess, that which is beyond law, and measure, and reason, (imèp aloav.) It signifies" excessive," when applied to material or physical objects; as Labor omnia vincit Improbus.'—VIRG. And, Improbe crescunt divitiæ.'-HOR. avaions resembles improbus very much, in its primary and derivative meaning. In the famous passage, Odyss. λ. 598, which describes the labour of Sisyphus, the stone rolled by him is called ἀναιδής, enormous. In Liddle and Scott's Lexicon, however, this word is interpreted "remorseless," because "it heeded not the sufferings" of Sisyphus; a sense which it is not easy, if possible, legitimately to extract from the word; and which seems too far-fetched to be assigned, with probability or propriety, to an Homeric expression. 123. Oscula dat cupido blanda columba viro.'-Ovid. Amor. ii. 6. 56. 'Basia me capiunt blandas imitata columbas.'—Martial. xi. 105.9. 124. "Though woman is especially inconstant." Multivola, "that desires much." 125. "But you alone surpassed all the passionate love (furores) of these, as soon as you were united to your handsome husband and the girl of my heart (lux mea) came to my bosom, yielding (concedere digna) little or nothing to you (quoi.") 129. Quam jocus circumvolat, et Cupido.'-HOR. 130. By the expression,-" bright in his saffron jacket" Catullus apparently gives the equivalent of the epithet ' aureus,' so frequently applied to Cupid ; 'Ibis in auratis aureus ipse rotis.'—Ovid. Amor. i. 2. 42. 133. Vestrum," of you Manlii." 'Roditur ut scabra positum rubigine ferrum.'-Ovid. ex Ponto, i. 1. 71. 134. This verse contains rather a clumsy periphrasis for "all time." 135. Di tibi-si qua pios respectant numina-si quid 137.' Sis felix! nostrumque leves, quæcumque, laborem.'— VIRG. 'Sis felix! et sint candida fata tua !'-Tibull. iii. 6. 30. ib. Sic inquit, mea vita, Septimille.'-Carm. xxx. 13. 'Jucundum, mea vita, mihi proponis amorem.' Carm. lxiii. 1. 139. "And he who originally introduced me to you;" (who this was, is not known.) "Fallimur, et quondam non dignum tradimus.'-HOR. 142. Tecum vivere amem, tecum obeam libens.'-HOR. CARM. XLIII. Catullus complains that Lesbia, though she swears that she prefers him to all men, is nevertheless inconstant. 4. 'Venti temeraria vota 'Aëriæ et nubes diripienda ferant.'-Tibull. iii. 6. 28. ἀνδρῶν δὲ φαύλων ὅρκον εἰς ὕδωρ γράφε.-Menand. 'Men's evil manners live in brass; their virtues 'We write in water.'-Shaksp. Henry VIII. Act iv. Sc. 2. CARM. XLIV. The poet seems exceedingly indignant with Lesbia's infidelity. 7. "How can this be? you ask. Because infidelity stimulates passion in a lover, though it diminishes good will." The poet apparently means, that a lover's jealousy is excited, and his passion increased, by seeing his mistress inclined to another; but that the affection which arises from respect is of necessity diminished. 'Oh! indignum facinus! nunc ego et 'Illam scelestam esse, et me miserum sentio; Et tædet: et amore ardeo: et prudens, sciens, Terent. Eunuch. i. 1. 25. ΥΒΡΙΣ ΕΡΩΤΑΣ ΕΛΥΣΕ. μάτην ὅδε μῦθος ἀλᾶται ὕβρις ἐμὴν ἐρέθει μᾶλλον ἐρωμανίην. Anthol. ed. Jacobs, v. 4. p. 49. Potis is here evidently used for the neuter form pote; as, magis is used for mage, and videris for videre, &c. Dunlop, in his History of Roman Literature,' vol. i. p. 527, has these Remarks on the remaining pieces of Catullus:'None of the remaining poems of Catullus, though written in Elegiac verse, are at all of the description to which we should now give the name of Elegy. They are literally termed epigrams, and contain the most violent invectives on living characters, for the vices in which they indulged, and satire the 'most unrestrained on their personal deformities; but few of 'them are epigrams in the modern acceptation of the word. 'An epigram, as is well known, was originally what we call a 'device, or inscription; and the term remained, though the 'thing itself was changed. A Greek anthology, consisting of poems which expressed a simple idea, a sentiment, regret, or wish, without point or double meaning, had been compiled by Meleager, before the time of Catullus; and hence he had an opportunity of imitating the style of the Greek epigrams, and occasionally borrowing their expressions, though generally 'with application to some of his enemies at Rome, whom he 'wished to hold up to the derision or hatred of his countrymen. 'Most of these poems were called forth by real occurrences, ' and express, without disguise, his genuine feelings at the time. 'His contempt, dislike, and resentment, all burst out in poetry. 'So little is known concerning the circumstances of his life, or 'the history of his enmities or friendships, that some of the lighter productions of Catullus are nearly unintelligible, and 'others appear flat and obscure; and in none can we fully re'lish the felicity of expression and allusion. These epigrams of 'Catullus are chiefly curious and valuable, when considered as occasional or extemporary productions, which paint the manners, as well as echo the tone of thought and feeling, which at 'the time prevailed in fashionable society at Rome. What chiefly obtrudes itself on our attention, is the gross personal invective, so foreign from any thing that would be tolerated in 'modern times. The art of rendering others satisfied with themselves, and consequently with us; the practice of dissembling our feelings, at first to please, and then by habit; the 'custom, if not of flattering our foes, at least of meeting those we dislike without reviling them,-were talents unknown in the 'ancient republic of Rome. The freedom of the times was ac'companied by a frankness and sincerity of language, which we should consider as rude.' CARM. XLV. Catullus, complaining of the gross ingratitude of some false friend, takes occasion to speak of the general ingratitude of mankind. 3. οὐδέ τίς ἐστι χάρις μετόπισθ ̓ εὐεργέων.—Hom. Odyss. iv. 695. "To have done kindly to others, brings no good to yourself." 5. "As it has injured me." |