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Title: Fasti

Author:  Ovid et al

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PUBLII OVIDII NASONIS FASTORUM

LIBRI VI.


OVID'S FASTI;

NOTES AND AN INTRODUCTION,

BY

THOMAS KEIGHTLEY,

Author of The Mythology of Ancient Greece and Italy, History of Greece,
History of Rome, etc.



Sex ego Fastorum scripsi, totidemque libellos;
Cumque suo finem mense volumen habet.
                            OVID. TRIST. II. 549.




PREFACE


No one, I should think, who has even done nothing more than look into
Ovid's Fasti, will refuse his assent to the following words of Hercules
Ciofanus, one of the earliest editors of this poem: _Ex omnibus_, says
he, _veterum poetarum monumentis nullum hodierno die exstat opus, quod,
aut eruditione aut rebus quae ad Romanam antiquitatem cognoscendam
pertineant, hos Ovidii Fastorum libros antecellat_. In effect we have
here ancient Roman history, religion, mythology, manners and customs, and
moreover much Grecian mythology, and that portion of the ancient
astronomy which regards the rising and setting of the different
constellations. These altogether form a wide field of knowledge; and in
my opinion there is not, in the whole compass of classical literature, a
work better calculated to be put into the hands of students.

Accordingly the Fasti are read at some of our great public schools and at
several of the private ones, and I have lately had the gratification of
seeing this very edition adopted at one of the most eminent of the great
schools. The name of the master of that school, did I feel myself at
liberty to mention it, would be a warrant for the goodness, at least the
relative goodness, of the present edition.

At the same time I will candidly confess that the work falls far short of
my own ideas of perfection in this department of literature. Circumstances,
which it is needless to mention, caused it to be executed in a very hurried
manner and without the necessary apparatus of books. It was in fact
undertaken, written, and printed in little more than two months. This is
mentioned in explanation of, not in excuse for, its defects--for no such
excuse should be admitted.

The text is that of Krebs, the latest German editor; from which however I
have occasionally departed, especially in the punctuation. In the notes
will be found the most important various readings of the fifty-eight MSS.
of this poem which have been collated. I have also adopted the Calendar
of Krebs' edition, as being on the whole the best, and as its copiousness
enables it to supply the place of arguments to the several books.

In the Introduction I have given such matter as the student should be
acquainted with previous to commencing the poem. The study of it will, I
trust, be found to be of advantage. My plan in writing the notes was, to
be as concise as was compatible with a full elucidation of the meaning of
the author. While therefore no difficult passage is left without at least
an attempt at explaining it, I have avoided swelling out my notes with
mythic or historic notices and narrations which may be found in the
Classical Dictionary. I suppose, for example, the student to know, or to
be able easily to discover, who Hercules and Romulus were, and where
Mount Haemus lies. Perhaps it would have been better if the notes on the
first two or three books had been more copious; those on the three last
are, I believe, sufficiently so.

Many references will be found to Niebuhr's History of Rome, and to my own
Mythology of Greece and Italy. For those to the former work I may perhaps
be entitled to thanks, as leading the attention to the noble discoveries
of the Bacon of history, as he is justly styled by Dr. Arnold. This last
eminent scholar is himself engaged on a History of Rome, of which apart
has appeared, and which promises to form a permanent portion of our
historic literature. In my own epitome of the Roman history sufficient
information on the portions of it alluded to will be found by those who
have not access to the work of Niebuhr. For the accuracy and fidelity of
the translation of Niebuhr's history by my friends Hare and Thirlwall, I
can pledge myself without any reservation. It may be useful here to add,
that the dates in the following notes are those of the Varronian
chronology, and not the Catonian as in my History of Rome.

With respect to my Mythology, I may boldly say it is the only work on the
subject in our language. Even the first edition (which is the one
referred to in the notes) received the approbation of the most competent
judges, and the second has been so much enlarged and improved as to form
in reality a new work. At the same time, I do not enjoin the study of it:
the references were merely intended for the use of those who desire
something more than the ordinary superficial acquaintance with mythology.

The _errata_, or typographical errors, are more numerous than they should
have been; but a complete list of them will be found on the page opposite
the commencement of the poem. There are, however, two or three errors of
a graver kind, which I may here rectify.

The reader will observe perhaps with surprise how completely I mistook
the sense of Lib. II. vv. 619, 620; though it is so obvious. The passage
might possibly bear the sense which I have given it; but it surely is not
what the poet meant. I was led into the error by v. 566. My interpretation
certainly gives the more poetical sense, and it is curious enough that I
have since met with the very same idea in one of the plays of our old
dramatist Ford:

"These holy rites perform'd, now take your times To spend the remnant of
the day in feasts. Such fit repasts are pleasing to the saints Who are
your guests, though not with mortal eyes To be beheld."

In the note on Lib. III. v. 845, the remark on _furta_ is trifling; for
that word is equivalent to _fures_, as _servitia_ is to _servi, operae_ to
_operarii_, etc., such being one of the peculiarities of the Latin
language. The time of the death of the Fabii is given incorrectly in the
note on Lib. II. v. 195: it should be "the Quinctilis of the year 277."
There is, I believe, no other error of any importance. Should another
edition be called for at any future time, I shall endeavour to make it
more complete,

T. K.

_Tunbridge Wells_, Aug. 30, 1839.




INTRODUCTION

§ 1. OF THE RISING AND SETTING OF THE STARS--§ 2. OF THE ROMAN YEAR
--§ 3. OF THE ROMAN MONTHS AND DAYS--§ 4. OF THE ROMAN FASTI--§ 5. OF
OVID'S POEM ON THE FASTI--§ 6. OF THE EDITIONS OF THIS POEM.


§ 1.

_Of the Rising and Setting of the Stars_.

The attention of a people who, like the ancient Greeks, dwelt in a region
where, during a great part of the year, the night might be passed in the
open air, and no mists or clouds obscured the heaven, must have been
early drawn to those luminous points which are scattered over it in such
profusion. They must have early learned to distinguish various clusters
of them, and thence to give them appropriate names. Accordingly, in the
most ancient portion of Grecian literature, the Homeric and Hesiodic
poems, we find various groupes of the stars designated by peculiar names.
Such are Orion, the Hyades, the Pleiades, the Bear or Wain, the Dog and
the Ploughman or Bear-ward (Boötes or Arcturus). The case was the same in
the East; we meet in the book of Job (c. ix. 9.) names for the Pleiades,
Hyades and Orion, and (xxvi. 14.) the constellation named the Great
Serpent. The people of ancient Italy appear to have done the same: the
Latin name of the Pleiades was _Vergiliae_, that of the Hyades _Suculae_,
the seven stars, which form the constellation of the Great Bear, were
named by them the _Septem Triones_, or Seven Oxen; for, as they go round
and round the pole without ever setting, the analogy between them and the
oxen, which trod out the corn by going round and round the _area_, or
threshing-floor, was an obvious one. Doubtless, the brilliant constellation
Orion, had a peculiar Latin name, which has not come down to us; of the
others, none but Greek appellations occur.

A very short acquaintance with the face of the stellar heaven sufficed to
shew, that it did not always remain the same. During a part of the year
Orion flamed in full magnificence on the sky, and, to the eye of the
Grecian herdsman and hunter, he and his Dog pursued the Bear, who kept
_watching_ him while the Pleiades (Peleiades, pigeons) were _flying_
before him; at another season the sky was destitute of this brilliant
scene. It was soon observed that the stars made 'their exits and their
entrances' at regular periods, corresponding with the changes which took
place in the course of nature on earth, and these coincidences were
marked and employed for agricultural purposes. A people who have no
regular scientific calendar, always contrives a natural one, taken from
celestial or terrestrial appearances. Thus the North American Aborigines
designate times and seasons by the flowering of certain plants; the
ancient Greeks appear to have done something of the same kind, for one of
Hesiod's designations of a particular season is, _when the thistle is in
blossom_; we ourselves call the first season of the year the Spring, (i.e.
of plants,) and our Transatlantic brethren term the autumn, the Fall
(of the leaves).

The Greeks, however, seem early to have seen the superior accuracy and
determinateness of the celestial phenomena. In the didactic poem of
Hesiod, this mode of marking the times of navigation and of rural labours
is frequently employed, and its use was retained by the countryfolk of
both Greece and Italy far into the time of the Roman empire. Those who
wrote on rural subjects or natural history, employed it; we meet it in
Aristotle, as well as in Pliny and Columella.

When intercourse with Egypt and Phoenicia had called the thoughts of the
Greeks to natural science, the rude astronomy of their rustic forefathers
became the subject of improvement. The name of Thales is, as was to be
expected, to be found at the head of the cultivators of this science. He
is said to have been the first who taught to distinguish between the real
and apparent rising and setting of a constellation; which implies a
knowledge of spheric astronomy. His example was followed and observation
extended by others, and as rain, wind, and other aërial phenomena were
held to be connected with the rising and setting of various signs, the
times of their risings and settings, both apparent and real, were
computed by Meton, Eudoxus, and other ancient astronomers. The tables
thus constructed were cut on brass or marble, and fixed up (whence they
were called [Greek: parapaegmata],) in the several cities of Greece, and
the peasant or sailor had only to look on one of these _parapegmata_, to
know what sign was about to rise or set, and what weather might be
expected. Without considering the difference of latitude and longitude,
the Romans borrowed the _parapegmata_, like every thing else, from the
Greeks. The countrymen, as we learn from Pliny (xviii. 60, 65,), ceased
to mark the stellar heaven, a _Kalendarium rusticum siderale_, (Colum.
ix. 14) taught him when the signs rose and set, and on what days he was
to expect sacrifices and festivals. When Virgil (G. I. 257.) says,

  Nec frustra signorum obitus speculamur et ortus,
    Temporibusque parem diversia quattuor annum.

it is, (as Voss observes,) more probable that it is one of these
calendars, and not the actual heaven that he means.

Before the time of Thales it was, of course only the visible and apparent
risings and settings of the signs that were the subject of observation.
But astronomers now learned to distinguish these phenomena into three
kinds. These they termed the cosmic, acronych, and heliac risings and
settings. The cosmic rising or setting ([Greek: kosmikos epitolae], or
[Greek: dusis],) was the true one in the morning; the acronych ([Greek:
akronychos][1]), _prima nox_, is evening, the beginning (one end) of the
night, the true one in the evening; the heliac, ([Greek: haeliakos]) the
apparent rising in the morning or setting in the evening. A star was said
to rise or set cosmically, when it rose or set at sun-rise; it rose or
set acronychally, when it rose or set at sun-set; it rose heliacally,
when in the morning it just emerged from the solar rays, it set in the
same manner, when in the evening it sank immediately after him. Two
general observations may be made here. 1. In the morning the true rising
precedes the apparent one, perhaps several days. 2. In the evening the
apparent setting precedes the real one. To illustrate this. Let us
suppose it 'spring time when the sun with Taurus rides,' the Hyades which
are in the head of Taurus will rise with the sun, but lost in his
effulgence they will elude our vision; at length when in his progress
through the Tauric portion of the ecliptic, he has left them a sufficient
distance behind him, their rising (as his motion in the ecliptic is
contrary to his apparent diurnal motion,) will precede his by a space of
time which will allow them to be seen. The real evening setting of a
star, is its sinking at the same moment with the sun below the horizon,
its heliac setting, is its becoming visible as he is setting and then
disappearing, that is ceasing to be visible after sun-set, in the western
part of the hemisphere. Thus the sun and the Hyades may actually set
together several days before they become sufficiently elongated from him,
to admit of their being seen before they set.

There are thus three risings, and three settings of a star, namely:--

  The true morning rising,      i. e. the cosmic.
  The apparent morning rising,  i. e. the heliac.
  The true evening rising,      i. e. the acronych.

  The true morning setting,     i. e. the cosmic.
  The true evening setting,     i. e. the acronych.
  The apparent evening setting, i. e. the heliac.

Of these, the one which is most apt to engage the attention, is the
acronych or true evening rising, that is the rising of the star at the
eastern verge of the horizon, at the moment the sun is sinking on the
western side. It is of this I think, that Hesiod always speaks. The
attention of the constructors of parapegmata does not seem to have been
directed to the risings of the stars at different hours of the night.


§ 2.

_Of the Roman Year_.

Nothing is better established by competent authority, than that two kinds
of year were in use among the ancient Romans, the one of ten, the other
of twelve months. In the usual spirit of referring their ancient
institutions to those whom they regarded as their first kings, the
ten-month year was ascribed to Romulus, the improved one of twelve months
to Numa. This was the current opinion, such as we find it in the
following poem; some ancient writers, however, such as Licinius Macer and
Fenestella, to whom we may perhaps add Plutarch, rejected the ten-month
year as a mere fiction. Their opinion has been adopted by the great
Joseph Scaliger, who asserts that the Roman year always consisted of
twelve months. Both opinions may, I think, be maintained, the Romans may,
from the beginning of their state, have had a year of twelve months,
which I would call the Roman year, and yet have used along with it a year
of ten months, which, for reasons which will presently appear, I call the
Etruscan year. I will commence by showing that a year of ten months was
in use even in the time of the republic.

Ten months was the term for mourning; the fortunes of daughters, left by
will, were to be paid in three instalments of ten months each; on the
sale of olives, grapes on the vine, and wine in the vessels, ten month's
credit was given; the most ancient rate of interest also supposes a year
of ten months. It may further be noted, that even Scaliger, who rejected
this year, could not avoid remarking, how singular it was, that the
household festivals of the Saturnalia and the Matronalia should be the
one at the end of December, the other at the beginning of March. He did
not perceive that this would seem to indicate a time when, at the end of
a year of ten months, these two festivals were one, and male and female
slaves together enjoyed the liberty of the season.

These are mere presumptions; a nearer approach can be made to certainty.
There was nothing the ancient inhabitants of Italy more carefully
shunned, than drawing down the vengeance of the gods, by even an
involuntary breach of faith. It was also the custom, especially of the
Etruscans, to make peaces under the form of truces, for a certain number
of years. Now we find that, in the year 280, a peace was made with Veii
for 40 years. In 316 Fidenas revolted and joined Veii, which must then
have been at war with Rome, but 316-280, is only 36, yet the Romans,
though highly indignant, did not accuse the Veientines of breach of
faith. Suppose the truce made for 40 ten-month years, and it had expired
in the year 314. Again, in 329, a truce was made for twenty years, and
Livy says that it was expired in 347, but 347-329 is 18 not 20. Let the
year have been, of ten months, and the truce had ended in the year 346.
These are Etruscan cases, but we find the same mode of proceeding in
transactions with other nations; a truce for 8 years was made with the
Volscians in 323, and in 331 they were at war with Rome, without being
charged with perjury.

This ten-month year was that of the Etruscans who were the most learned
and cultivated people of the peninsula. As the civil years of the Latin
and other peoples were formed on various principles, and differed in
length, the Romans at least, if not the others, deemed it expedient to
use, in matters of importance, a common fixed measure of time. On all
points relating to science and religion they looked up to the Etruscans;
it was, therefore, a matter of course that their year should be the one
adopted.

This Etruscan year consisted of 304 days, divided into 38 weeks of eight
days each. It is not absolutely certain that it was also divided into
months, but all analogy is in favour of such a division. Macrobius and
Solinus say, that it contained six months of 31, and four of 30 days, but
this does not seem to agree with weeks of eight days; perhaps there were
nine months of four weeks and one of two, or more probably eight of four
weeks and two of three.[2] This year, which depended on neither the sun
nor the moon, was a purely scientific one, founded on astronomical
grounds and the accurate measurement of a long portion of time. It served
the Etruscans as a correction of their civil lunar year, the one which
was in common use, and, from the computations which have been made, it
appears that, by means of it, it may be ascertained that the Etruscans
had determined the exact length of the tropical or solar year, with a
greater degree of accuracy than is to be found in the Julian computation.

Like the Etruscans, the Romans employed for civil purposes a lunar year,
which they had probably borrowed also from that people. This year, which,
of course, like every year of the kind, must have consisted of twelve
months, fell short of the solar year by the space of 11 days and 6 hours,
and the mode adopted for bringing them into accordance was to
intercalate, as it was termed, a month in every other year, during
periods of 22 years, these intercalated months consisting alternately of
22 and 23 days. This month was named Mercedonius. In the last biennium of
the period no intercalation took place. As five years made a lustre, so
five of these periods made a secle, which thus consisted of 110 years or
22 lustres, and was the largest measure of time among the Romans.[3]

The care of intercalating lay with the pontiffs, and they lengthened and
shortened the year at their pleasure, in order to serve or injure the
consuls and farmers of the revenue, according as they were hostile or
friendly toward them. In consequence of this, Julius Caesar found the year
67 days in advance of the true time, when he undertook to correct it by
the aid of foreign science. From his time the civil year of the Romans
was a solar, not a lunar one,[4] and the Julian year continued in use
till the Gregorian reformation of the Calendar.

We thus see that the civil year of the Romans always consisted of twelve
months, and that a year of ten months was in use along with it in the
early centuries of the state, which served to correct it, and which was
used in matters of importance.[5]


§ 3.

_Of the Months and Days of the Roman Year_.

When it was believed that the year of 304 days was the original civil
year of the Romans, and evidence remained to prove that the commencement
of the year had, in former times, been regulated by the vernal equinox,
instead of the winter solstice, it seemed to follow, of course, that the
original year of Romulus had consisted of but ten months. The
inconvenience of this mode of dividing time must have been thought to
have appeared very early, since we find the introduction of the lunar
year of twelve months ascribed to Numa, who is said to have added two
months to the Romulian year, which, it would thus appear, was regarded
as having been a year of ten lunar months. This placing of the lunar
twelve-month year in the mythic age of Rome, I may observe, tends to
confirm the opinion of its having been in use from the origin of the
city.

The ancient Israelites had two kinds of year, a religious and a civil
one, which commenced at different seasons. Their months also originally,
we are told, proceeded numerically, but afterwards got proper names. As
the month Abib is mentioned by name in the book of Deuteronomy, I hazard
a conjecture, that the civil and religious years had coexisted from the
time of Moses, and that the months of the former had had proper names,
while those of the latter proceeded numerically. Is there any great
improbability in supposing the same to have been the case at Rome? The
religious year of ten months, as being least used, may have proceeded
with numerical appellations from its first month to December, while the
months of the civil year had each their peculiar appellation derived from
the name of a deity, or of a festival. It is remarkable that the first
six months of the year alone have proper names; but the remaining ones
may have had them also, though, from causes which we are unable to
explain, they have gone out of use, and those of the cyclic year have
been employed in their stead.[6]

The oriental division of time into weeks of seven days, though resulting
so naturally from the phases of the moon, was not known at Rome till the
time of the emperors. The Etruscan year, as we have seen, consisted of
weeks of eight days, and in the Roman custom of holding markets on the
_nundines_, or every ninth day, we see traces of its former use, but a
different mode of dividing the month seems to have early begun to
prevail.

In the Roman month there were three days with peculiar names, from their
places with relation to which the other days were denominated. These were
the Kalends (_Kalendae_ or _Calendae_,) the Nones, (_Nonae_) and the Ides
(_Idus_ or _Eidus_). The Kalends (from _calare_, to proclaim,) were the
first day of the month; the Nones (from _nonus_, ninth) were the ninth
day before the Ides reckoning inclusively; the Ides, (from iduare, to
divide,) fell about, not exactly on, the middle of the months. In March,
May, July and October, the Ides were the 15th, and, consequently, the
Nones the 7th day of the month; in the remaining months the Ides were the
13th, the Nones the 5th. The space, therefore, between the Nones and Ides
was always the same, those between the Kalends and Nones, and the Ides
and Kalends, were subject to variation. Originally, however, it would
appear, the latter space also was fixed, and there were in every month,
except February, 10 days from the Ides to the Kalends, The months,
therefore, consisted of 31 and 29 days, February having 28. In the Julian
Calendar, January, August and December were raised from 29 to 31 days,
while their Nones and Ides remained unchanged. It was only necessary then
to know how many days there were between the Kalends and Nones, as the
remaining portions were constant. Accordingly, on the day of new moon,
the pontiff cried aloud _Calo Jana novella_[7] five times or seven times,
and thus intimated the day of the Nones, which was quite sufficient for
the people.

We thus see that the Roman month was, like the Attic, divided into three
portions, but its division was of a more complex and embarrassing kind;
for while the Attic month consisted of three decades of days, and each
day was called the first, second, third, or so, of the decade, to which
it belonged; the days of the Roman month were counted with reference to
the one of the three great days which was before them. It is an error to
suppose that the Romans counted backwards. Thus, taking the month of
January for an example, the first day was the Kalends, the second was
then viewed with reference to the approaching Nones, and was denominated
the _fourth before the Nones_; the day after the Nones was the _eighth
before the Ides_; the day after the Ides, the _nineteenth before the
Kalends_ of February.

The technical phraseology of the Roman Calendar ran thus. The numeral was
usually put in the ablative case, and as the names of the months were
adjectives, they were made to agree with the Kalends etc. or followed in
the genitive, _mensis_ being understood. Thus, to say that an event
occurred on the Ides of March, the term would be _Idibus Martiis_, or
_Idibus Martii_ (_mensis_). So also of the Kalends and Nones, for any
other day the phrase would be, for example, _tertio Kalendas, i. e.
tertio (die ante) Kalendas_ or _tertio (die) Kalendarum_, The day before
any of the three principal days was _pridie (i. e. priore die) Kalendas_
or _Kalendarum, Nonas_ or _Nonarum, Idus_ or _Iduum_.

Another mode of expression, was to use a preposition, and an accusative
case. Thus, for _tertio Nonas_ they would say _ante diem tertium Nonas_,
which was written _a. d. III. Non_. This form is very much employed by
Livy and Cicero. It was even used objectively, and governed of the
prepositions _in_ and _ex_. We thus meet _in ante tertium Nonas_, and _ex
ante diem Nonas_, in these authors. Another preposition thus employed is
_ad_, we meet _ad pridie Nonas_.

As the Romans reckoned inclusively, we must be careful in assigning any
particular day to its place in the month, according to the modern mode of
reckoning. We must, therefore, always diminish the given number by one,
or we shall be a day behind. Thus, the 5th of June being the Nones, the
3d is III. Non. but if we subduct 3 from 5 we get the 2d instead of the
3d of the month. The rule then is, as we know the days on which the Nones
and Ides fall in each month, to subduct from that day the Roman number
_minus_ 1, and we have the day of the month. For days before the Kalends,
subduct in the same manner from the number of days in the month.

The days of the Roman year were farther divided into _fasti_, _nefasti_
and _endotercisi_,[8] or _intercisi_, which were marked in the Kalends by
the letters F. N. and EN. The _dies fasti_ were those on which courts
sat, and justice was administered; they were so named from _fari_ to
speak, because on them the Praetor gave judgement, that is _spoke_ the
three legal words, Do (_bonorum possessionem_), Dico (_jus_), Addico (_id
de quo quaeritur_); the _dies nefasti_, were festivals, and other days on
which the courts did not sit; the _dies intercisi_ were those days, on
only a part of which justice might be administered. Thus, we are told
that some holidays were _nefasti_, during the time of the killing of the
victim, but _fasti, inter caesa et porrecta (exta)_, again _nefasti_ while
the victim was being consumed on the altar.

Manutius, by merely counting up the number of the _dies fasti_ in the
Julian Calendar, found that they were exactly 38 in number. This strongly
confirms what has been said above, respecting the division of the cyclic
year into 38 weeks, and is one among numerous instances of the pertinacity
with which the Romans retained old forms and names, even when become no
longer applicable; for as 38 days were quite insufficient for the business
of the Forum, a much larger number of other days, under different
appellations, had been added to them long before. The making the market
days _fasti_ was, we are told,[9] the act of the consul Hortensius.


§ 4.

_Of the Roman Fasti_.

The Roman patricians derived from their Tuscan instructors, the practice,
common to sacerdotal castes, of maintaining power by keeping the people
in ignorance of matters which, though simple in themselves, were of
frequent use, and thence of importance. One of the things, which such
bodies are most desirous of enveloping in mystery and confining the
knowledge of to themselves, is the Calendar, by which religious rites and
legal proceedings are regulated. Accordingly, for a long time, the Roman
people had no means of learning with certainty what days were _fasti_ and
what not, but by applying to the pontiff, in whose house the tables of
the _fasti_ were kept, or by the proclamation which he used to make of
the festivals which were shortly to take place. As we have seen above,
the knowledge of the length of the ensuing month could only be obtained
in the same manner. This, and the power of intercalating, gave a highly
injurious degree of power to the pontiffs.

Accordingly, nothing could exceed the indignation of the senate when, in
the year 440, Flavius, the clerk or secretary of App. Claudius, as a most
effectual mode of gaining the popular favour, secretly made tables of the
Calendar and set them up about the Forum.[10] Henceforth the _dies fasti_
and _nefasti_, the _stative_ festivals, the anniversaries of the
dedications of temples, etc. were known to every one. The days of
remarkable actions, such as the successes and reverses of the arms of the
republic, were also noted. Copies for the use of the public and
individuals were multiplied; the _municipia_ and other towns of Italy, as
the fragments which have been discovered shew, followed the example of
Rome, and the colonies, in this as in every thing else, presented the
mother-city in little. The custom was transmitted to modern Europe, and,
in the Calendar part of our own Almanacks, we may see a copy of those
Fasti, which once formed a portion of the mysterious treasures of the
patricians of ancient Rome.

These were the Fasti Sacri or Kalendares, but the word Fasti was applied
to another kind of register, named the Fasti Historici or Consulares,
which contained the names of the magistrates of each year, especially the
consuls, and the chief events of the year were set down in them, so that
they formed a kind of annals of the state. When we read of the name of
any consul, as was the case with L. and M. Antonius, being erased from
the Fasti by a senatusconsult, it is always these Fasti that are meant.


§ 5.

_Of Ovid's Poem on the Fasti_.

Among the choir of poets who shed glory on the reign of Augustus, the
first place for originality may be claimed by P. Ovidius Naso. His Heroic
Epistles had no model in Grecian literature; his Art of Love, the most
perfect of his works, was equally his own, though didactic poetry had
been cultivated in Greece; his Metamorphoses bore perhaps a resemblance
to a lost poem of Nicander or Callimachus; but unless a work of this last
poet, presently to be noticed, was of the same kind with it, Grecian
literature contained nothing resembling his Fasti.

To a poet like Ovid, of various powers and great command of language, few
subjects could have appeared to possess more 'capabilities,' to use a
hackneyed but expressive term. He had here an opportunity of displaying
his power in the light, easy, and graceful style, when narrating the
adventures of the god of Grecian theology; while the real and legendary
history of his country afforded subjects which might have called forth
the highest powers of genius, and have awakened the sympathies of every
Roman reader. Here, however, I think he has failed; Ovid in fact very
much resembled a distinguished poet of our own days, who, like him,
excels in the light and amatory, and sportive style, but whose efforts in
the grave and dignified are not equally successful. In reading the poem,
I have sometimes asked myself if it would not have been better had the
Fasti of Rome been the theme of the Mantuan instead of the Pelignian
bard. Where Ovid fails Virgil would certainly have succeeded, and the
Regifugium and fall of the Fabii would have come down to us in strains
equal to those which celebrate the wars of ancient Italy. Whether the
reverse would have been the case, and that, in those lighter and more
familiar parts, where Ovid succeeds Virgil would have failed, I take not
on me to decide; but I should reckon much on the taste and judgement of
the author of the Georgics. Still, even in the higher parts, we know not
to what disadvantage even Virgil's verses might have competed with the
venerable Annals of Ennius, with whom he rather seemed to shun than to
seek collision. This is a question, however, which can never be decided,
and, much as I delight in the poetry of Virgil, I regard him as inferior
in genius to Ovid. Virgil depends on others, he always imitates; Ovid
borrows rarely, in composition he is always best when most independent.

I do not think that Ovid had any model for his Fasti; the idea might have
been suggested to him, as it is thought, by this verse of Propertius (iv.
1. 69):

  Sacra, diesque canam et cognomina prisca locorum,

with which he concludes a poem, in which he feigns himself to be shewing
to a stranger the principal monuments of Rome. Callimachus, too, had
written a poem which, like all the poetry of the Alexandrian period, was
well known at Rome and was quoted by Varro, Martial, Servius and others.
Its title was [Greek: Aitia], and, from its name and the few fragments
and scanty accounts of it which remain, it appears that it treated of the
_causes_ of matters relating to the gods and ancient heroes of Greece.
From an epigram in the Anthology, we learn that he feigned that he was
transported in a dream to Mt. Helicon, and there received his information
from the Muses. The epigram ends thus:

  [Greek:
  Ai de hoi eiromeno, amph' Ogugion Haeroon
    Aitia kai makaron eiron ameibomenai].

It is uncertain whether the poem was in heroic or elegiac measure. Ovid
appears to have been acquainted with it, for (Trist. v. 5. 33.) when
speaking of the dividing of the flame on the pyre of the Theban brothers
he adds--

  Hoc, memini, quondam fieri non posse loquebar,
    Et me Battiades judice falsus erat.

The difference, however, between this poem and the Fasti, must have been
considerable. A Greek poet, named Butas, according to Plutarch (Rom.
21.), wrote [Greek: aitias muthodeis en elegeiois ton Romaikon], from
which he quotes these two verses relating to the Luperci, and in
explanation of their custom of striking those whom they met--

  [Greek:
  Empodious tuptontas hopos tote phasgan' echontes
    Ex Albaes etheon Romulos aede Remos].

This might appear to have been the model of Ovid's poem, but it is
unknown when Butas lived, and he may as well have written after as before
the Latin poet.

On the whole, I think Ovid's claim to originality in this poem cannot
justly be contested. Even though he may have taken the idea of it from
others his mode of treating the subject is his own.

When Ovid first conceived the idea of writing a poem on the Roman Fasti,
it is not likely that he was very well furnished with the requisite
knowledge. Any one, who is familiar with the internal history of
literature, knows how common it is for a writer, especially a poet, to
select a subject of which he is sufficiently ignorant, and then to go in
search of materials. Such appears to me to have been the case with Ovid,
and the errors into which he falls prove that though a diligent enquirer,
as I think he was, he never arrived at accuracy in history or science;
with Grecian mythology he was intimately acquainted, and here he is
superior to Virgil, whose knowledge of the history and institutions of
ancient Italy much exceeded his.

The Annals of Ennius, the historical works of Fabius Pictor and his
successors down to Livy, contained the history of Rome, and these works,
it is evident, Ovid had studied; for the institutions and their origins
his chief source must have been the writings of L. Cincius Alimentus, the
contemporary of Fabius Pictor, the most judicious investigator of
antiquities that Rome ever produced. The various Fasti, such as those of
his contemporary Verrius Flaccus, of which fragments have been discovered
and published,[11] contributed much information, and various passages of
the poem intimate that personal inquiry and oral communication aided in
augmenting his stores of antiquarian lore. His astronomical knowledge was
probably derived from the ordinary Calendars, and as they were not
strictly correct, and the poet, in all probability, did not apply himself
with much relish to what he must have viewed as a dry and uninviting
study, we are not to look in him for extreme accuracy on this head, and
must not be surprised to meet even gross blunders.

Two points are to be considered respecting this poem, namely, the time
when it was written and published, and whether, when published, it
contained any more than the six books which have come down to us.

The mysterious relegation of Ovid to Tomi, on the coast of the Euxine,
took place A.U.C. 762, in the fifty-second year of the poet's age. In the
long exculpatory epistle to Augustus, which forms the second book of his
Tristia, he mentions the Fasti as a work actually written, and dedicated
to that prince, but interrupted by his exile. The poem itself contains
many passages which were evidently addressed to him. On the other hand,
it is actually dedicated to Germanicus, the adoptive son of Tiberius, and
L. I. v. 285, he mentions the triumph of that prince over the Catti,
Cherusci and Angevarii, which, according to Tacitus (Ann. II. 41.), took
place in the year 770, which was the year of the poet's death. It would,
therefore, seem to follow at once that this is the true date of the
publication of the poem, were it not that Tacitus (II. 26.) tells us that
the triumph had been decreed by the senate in the year 768, so that the
poet's words may be proleptical. The other, however, is by far the most
natural and probable interpretation of his words. It is confirmed by a
passage (L. II. 55. _et seq_.) in which he praises Tiberius as the
builder and restorer of the temples of the gods, and in this very year
770, as we learn from Tacitus, the emperor repaired and dedicated the
temple of Liber, Libera and Ceres, that of Flora and that of Janus. We
may, therefore, venture to assert that the year 770 was that of the
publication of this poem. We are now to enquire whether any more appeared
then than what has come down to us.

In the epistle to Augustus, above alluded to, Ovid says,

  Sex ego Fastorum scripsi totidemque libellos;
    Cumque suo finem mense volumen habet.
  Idque tuo nuper scriptum sub nomine, Caesar,
    Et tibi sacratum sors mea rupit opus.

Hence it has become the prevalent opinion that he wrote twelve books, of
which the half has perished. This appears certainly to follow plainly
enough from the words of the poet, but the silence of the ancients
respecting the last six books is strong on the negative side, for of all
the quotations which we meet of this work, particularly in Lactantius,
there is not a single one that is not to be found in the books which we
possess. I, therefore, agree with Masson, in his life of the poet, that
the meaning of those verses is, that he had collected his materials for
the whole work, and digested them under the different months, and in part
versified them. This is applying no force to the verb _scribo_; we should
recollect that Racine, when he had his materials collected and his plot
arranged, used to say _Voilà ma tragédie faite!_ We cannot say whether
Ovid had versified the last six books, for he may have done so, and they
may have been lost at the time of his death. There is a curious
coincidence between the fate of Ovid's Fasti and Spenser's Faerie Queene;
of each we have but the one half, and it is a matter of controversy
respecting the remaining books of each, whether they were never written,
or, having been written, unhappily chanced to perish.


§ 6.

_Of the Editions of Ovid's Fasti_.

 The earliest edition of this poem with notes was in the works of Ovid,
edited by A. Navagero, a Venetian nobleman, and printed by Aldus, in the
year 1502. An edition appeared at Basle, in 1550, edited by J. Micyllus,
with the commentaries of several men of learning. Hercules Ciofani, a
native of Sulmo, edited in 1578-1580, the works of his compatriote poet.
In the Fasti he used twelve of the best MSS. and he added a body of notes
on the whole of Ovid's works, which were afterwards printed separately,
by Plantin, at Antwerp. The next who devoted his labours to the Fasti was
a young Sicilian nobleman, named Carlo Neapolis, who wrote, at the age of
twenty one, a commentary on this poem, which was published at Antwerp, in
1639, under the title of _Anaptyxis ad Fastos Ovidianos_. The celebrated
N. Heinsius also undertook the task of elucidating this pleasing poet,
whose entire works, castigated by the aid of upwards of sixty MSS. and of
great learning and critical sagacity, he gave to the light, in 1658-1661,
at Amsterdam, in 3 Tom. 12. with brief notes. Finally, appeared at the
same place, in 1727, in 4 vols. 4. the works of Ovid, edited by Peter
Burmann; this editor gave a revision of the text of Heinsius, which he
occasionally altered, and he added, in whole or in part, the notes of the
preceding commentators.

These were the principal editions of this poem previous to the present
century. I should add that G. C. Taubner published an edition of it at
Leipzig, in 1747, with a selection of notes from preceding commentators,
to which he added his own observations; and that C. W. Mitscherlich
published at Göttingen, in 1796-98, in 2 vols. 8vo. the works of Ovid
with an amended text. But in the year 1812, G. E. Gierig, who had already
published an edition of the Metamorphoses with a commentary, gave out the
Fasti in a similar manner. He has revised the text, and his notes are
generally extremely good, though liable to the charge of needless
prolixity in some parts, and too great brevity in others. It is however,
a valuable edition on the whole, and the best for general use. In the
Oxford edition of the works of Ovid, published in the year 1825, the
entire notes of this critic have been given.

J. P. Krebs, who had thirty years before translated this poem into
German, gave an edition of it for the use of schools in 1826. His
attention was chiefly directed to the text, and he has most carefully
given all the various readings, to which he adds parallel and explanatory
passages from other writers, and the dates of the several events which
are mentioned in the poem. Beyond this his notes do not extend. His text
has been adopted for the present edition, but I have noticed only the
various readings of greatest importance.


NOTES:

[1] [Greek: Akronyx, akronychia, to akron taes nuktos].

[2] See the Cambridge Philological Museum, No. V. p, 474.

[3] Certus undenos decies per annos
   Orbis ut cantus referatque ludos.
                      HORACE CAR. SEC. 21.

[4] It is for this reason that in my note on I. 1, I have called the Latin
year a solar one, for such it was when Ovid wrote.

[5] On the subjects treated of in this section, see Niebuhr on the Secular
Cycle, in his History of Rome, and Scaliger de Emendatione Temporum.

[6] That this is by no means improbable is evident from the circumstance,
that the name of the intercalary month, Mercedonius, is to be found in no
Latin writer. It would be unknown to us, if Plutarch had not chanced to
mention it.

[7] _Jana_ was the moon, and from _Dea Jana_ (pronounced _Yana_), was made
Diana.

[8] _Endo_ or _indu_, was an old form for _in_. It may still be seen in
the fragments of Ennius and in Lucretius.

[9] Macrob. Sat. I. 16.

[10] Liv. ix. 46.

[11] At Rome, in 1772, by Fogginius.



FASTI

KALENDARES ROMANI

Ex Ovidio.


JANUARIUS. LIB. I.

1.  A. KAL.        F.  Novi consulatus initia, 75, Jani festum, 89.
                       Aesculapii et Jovis templa in insula Tiberina
                       consecrata, 290.
2.  B. IV.  NON.   F.
3.  C. III. NON.   C.  Cancer occidit, 311.
4.  D. PR.  NON.   C.
5.  E.   NON.      F.  Lyra oritur, 315.
6.  F. VIII.ID.    F.
7.  G. VII. ID.    C.
8.  H. VI.  ID.    C.
9.  A. V.   ID.        Agonalia celebrata, 317. Delphini ortus, 457.
10. B. IV.  ID.    EN. Hiems media, 459.
11. C. III. ID.    NP. Carmentalia, 461. Juturnae sedes in campo Martio
                         ad aquam Virginem dicata, 463.
12. D. PR. ID.     C.
13. E.  ID.        NP. Jovi Statori ovis semimas immolabatur, 587.
                         Populo provinciae redditae. 589. Octaviano
                         Augusti nomen datum, 590.
14. F. XIX.  KAL. FEBR. EN.
15. G. XVIII.KAL       Carmentalia relata, 617. Porrimae et Postvertae
                         festus dies, 631.
16. H. XVII. KAL.  C.  Concordiae templum prope tedem Junonis Monetae
                         dedicatum, 637.
17. A. XVI.  KAL.  C.  Sol Aquarium ingreditur relicto Capricorno, 651.
18. B. XV.   KAL.  C.
19. C. XIV.  KAL.  C.
20. D. XIII. KAL.  C.
21. E. XII.  KAL.  C.
22. F. XI.   KAL.  C.
23. G. X.    KAL.  C.  Lyra occidit, 653.
24. H. IX.   KAL.  C.  Stella in medio Leonis pectore occidit, 655.
                       Sementivae feriae circa hoc tempus indictae,
                       657. Paganalia, 669.
25. A. VIII. KAL.  C.
26. B. VII.  KAL.  C.
27. C. VI.   KAL.  C.  Castori et Polluci templura ad Juturnae stagnum
                         dedicatum, 705.
28. D. V.    KAL.  C.
29. E. IV.   KAL.  F.
30. F. III.  KAL.  NP. Pacis ara dicata, 709.
31. G. PR.   KAL.  C.


FEBRUARIUS. LIB. II.

1.  H. KAL.        N.  Templum Junoni Sospitae positum, 65. Lucus
                         Asyli celebratus, 67. Jovi in Capitolio
                         bidens mactata, 69.
2.  A. IV.  NON.   N.  Lyra occidit, 73. et Leo medius, 77.
3.  B. III. NON.   N.  Delphinus occidit, 79.
4.  C. PR.  NON.   N.
5.  D.   NON.     (N.) Augustus Pater Patriae dictus, 119. Aquarius
                         medius oritur, 145.
6.  E. VIII. ID.   N.
7.  F. VII.  ID.   N.
8.  G. VI.   ID.   N.
9.  H. V.    ID.   N.  Veris initium, 149.
10. A. IV.   ID.   N.
11. B. III.  ID.   N.  Arctophylax oritur, 153.
12. C. PR.   ID.   N.
13. D.    ID.      NP. Fauni sacra, 193. Fabianae cladis memoria, 195.
14. E. XVI. KAL.  MART. N. (C.) Corvus, Anguis, Crater oriuntur, 243.
15. F. XV.  KAL.   NP. Lupercalia Fauno sacra, 267. Ventorum inconstantia
                         per sex dies, 453. Aquario relicto Sol
                         Pisces iugreditur, 457.
16. G. XIV. KAL.   EN.
17. H. XIII.KAL.   NP. Quirini sacra, 475. Stultorum festiis dies, 513.
                         Fornicalia, 527.
18. A. XII. KAL.   C.
19. B. XI.  KAL.   C.  Feralia, i. e. ultimus placandis Manibus dies.
                         567. Deae Mutae sacra facit anus, 571.
20. C. X.   KAL.   C.
21. D. IX.  KAL.   F.
22. E. VIII.KAL.   C.  Charistia, cognatorum sacra, 617.
23. F. VII. KAL.   NP. Terminalia, 639.
24. G. VI.  KAL.   N.  Regifugium, 685. Hirundo advenit, veris
                         praenuntia, 853.
25. H. V.   KAL.   C.
26. A. IV.  KAL.   EN.
27. B. III. KAL.   NP. Equiria, 857.
28. C. PR.  KAL.   C.


MARTIUS. LIB. III.

1.  D. KAL.        NP. In flaminum domibus, regia, curia, Vestae aede
                         novae ponuntur laureae, ignis Vestae
                         reficitur, 137. Matronalia, 170. et
                         Salinorum dies festi, 259.
2.  E. VI.  NON.   F.
3.  F. V.   NON.   C.  Alter c Piscibus occidit, 399.
4.  G. IV.  NON.   C.
5.  H. III. NON.   C.  Arctophylax occidit, 403. Vindemitor nondum
                       occidit, 407.
6.  A. PR.  NON.   NP. Vestae sacrum, Caesar Augustus Pontifex Maximus
                       factus, 415.
7.  B. NON.        F.  Vejovis templum consecratum, 429. Pegasi collum
                       oritur, 449.
8.  C. VIII. ID.   F.  Corona Gnossis oritur, 459.
9.  D. VII.  ID.   C.
10. E. VI.   ID.   C.
11. F. V.    ID.   C.
12. G. IV.   ID.   C.
13. H. III.  ID.   EN.
14. A. PR.   ID.   NP. Equiria altera in campo Martio, 517. vel monte
                         Coelio, 521.
15. B.   ID.       NP. Annae Perennae sacra, 523. Julii Caesaris
                         caedes, 697.
16. C. XVII. KAL. APR. F. Scorpius ex parte occidit, 711. Itum ad
                         Argeos hac et sequenti die, 791.
17. D. XVI.  KAL.  NP. Liberalia, Bacchi sacrum, 713. Toga libera
                         data, 771. Milvi ortus, 793.
18. E. XV.   KAL.  C.
19. F. XIV.  KAL.  N.  Quinquatria Minervae sacra, 809. Minervae
                         natalis, 811. Minerval magistris solutum,
                         829. Delubra Minervae Captae dedicata, 835.
20. G. XIII. KAL.  C.  Alter Quinquatruum dies gladiatoriis
                         certaminibns cum tribus sequentibus
                         celebratus, 818.
21. H. XII.  KAL.  C.
22. A. XI.   KAL.  N.  Sol ingreditur Arictem, 851.
23. B. X.    KAL.  NP. Quintus idemque ultimus Qumquatruum dies, et
                         Tubilustrium Minervae sacrum, 849.
24. C. IX.   KAL.  Q. R. C. F.
25. D. VIII. KAL.  C.
26. E. VII.  KAL.  C.  Aequinoctium vernum, 877.
27. F. VI.   KAL.  NP.
28. G. V.    KAL.  C.
29. H. IV.   KAL.  C.
30. A. III.  KAL.  C.  Jani, Concordiae, Salutis, Pacis estus dies, 879
31. B. PR.   KAL.  C.  Lunae sacra in monte Aventino, 833.


APRILIS. LIB. IV.

1.  C.       KAL.  N.  Veneris sacra, 133. Mulieres lavantur, 139.
                         Fortuna Virilis, 145. et Venus Verticordia
                         placari solitae, 151. Scorpius occidit, 163.
2.  D. IV.   NON.  C.  Pliades occidere incipiunt, 165.
3.  E. III.  NON.  C.
4.  F. PR.   NON.  C.  Festa Idaeae Parentis s. Megalesia Matri Deum,
                         179. (Ludi per plures dies celebrati, 387.)
5.  G.   NON.          Fortuna Publica sacrata in colle Quirini, 373.
6.  H. VIII.  ID.  NP. Juba a Caesare victus, 377. Libra (per totam
                         noctem in coelo) imbres secum fert, 385.
7.  A. VII.   ID.  N.
8.  B. VI.    ID.  N.
9.  C. V.     ID.  N.  Orion occidit, 387.
10. D. IV.    ID.  N.  Ludi in circo, 389.
11. E. III.   ID.  N.
12. F. PR.    ID.  N.  Ludi Cereales, 393.
13. G. ID.         NP. Jovi Victori aedes dicata, 621. Atrium Libertatis
                         instructum, 623.
14. H. XVIII.KAL. MAI. N. Ventus ab occasu cum grandine, 625.
                         Augusti Caesaris victoria Mutinensis, 627.
15. A. XVII. KAL.  NP. Fordicidia Telluri sacra in Capitolio et in
                         curia, 629.
16. B. XVI.  KAL.  N.  Augustus Imperator salutatus, 675. Hyades
                         occidunt, 677.
17. C. XV.   KAL.  N.
18. D. XIV.  KAL.  N.
19. E. XIII. KAL.  N.  Equestria certamina in circo in Cereris honorem,
                         679. Vulpes combustae ultimo Cerealium die,
                         681.
20. F. XII.  KAL.  N.  Sol in Taurum abit, 713.
21. G. XI.   KAL.  NP. Palilia, 721. Romae natalis, 806.
22. H. X.    KAL.  N.
23. A. IX.   KAL.  N.  Vinalia, 863. Veneris sacra, 865. et Jovis, 878.
24. B. VIII. KAL.  C.
25. C. VII.  KAL.  NP. Ver medium, 901. Aries occidit, 903. Canis
                         exoritur, 904. Robigalia, 905.
26. D. VI.   KAL.  F.
27. E. V.    KAL.  C.
28. F. IV.   KAL.  NP. Floralium initium, 943. Vesta in Palatium
                         recepta, 949. dies ex parte Phoebi, 931.
                         et Caesaris, 952.
29. G. III.  KAL.  C.
30. H. PR.   KAL.  C.


MAIUS. LIB. V.

1.  A.       KAL.  N.  Capella oritur, 111. Laribus Praestitibus ara
                         posita, 130. Bonae Deae sacrum, 148.
2.  B. VI.   NON.  F.  Argeste flante, 161, Hyades oriuntur, 163.
3.  C. V.    NON.  C.  Floralium ultimus dies, 183. Chiron (Centaurus)
                         oritur, 379.
4.  D. IV.   NON.  C.
5.  E. III.  NON.  C.  Lyra oritur, 415.
6.  F. PR.   NON.  C.  Scorpius occidit (oritur) medius, 417.
7.  G.   NON.      N.
8.  H. VIII.  ID.  F.
9.  A. VII.   ID.  N.  Lemuria Manibus sacra, 419.
10. B. VI.    ID.  C.
11. C. V.     ID.  N.  Lemuria altera, 419. Orion occidit, 493.
12. D. IV.    ID.  NP. Marti ultori templum sacratum, 545. Ludi Marti
                         in circo, 597.
13. E. III.   ID.  N.  Lemuria ultima, 591. Pliades oriuntur, 599.
                         Aestatis initium, 601.
14. F. PR.    ID.  C.  Taurus oritur, 603. Scirpea simulacra in Tiberim
                         missa, 621.
15. G.        ID.  NP. Mercurio templum positum ejusque festa dies, 663.
16. H. XVII. KAL. JUN. F.
17. A. XVI.  KAL.  C.
18. B. XV.   KAL.  C.
19. C. XIV.  KAL.  C.
20. D. XIII. KAL.  C.  Sol in Geminos transit, 693.
21. E. XII.  KAL.  NP. Agonia altera, 721.
22. F. XI.   KAL.  N.  Canis oritur, 723.
23. G. X.    KAL.  NP. Tubilustria Vulcano sacra, 726.
24. H. IX.   KAL.  Q. R. C. F. 727.
25. A. VIII. KAL.  C.  Templum Fortunae Publicae positum, 729. Aquilae
                         rostrum apparet, 731.
26. B. VII.  KAL.  C.  Bootes occidit, 733.
27. C. VI.   KAL.  C.  Hyas oritur, 734.
28. D. V.    KAL.  C.
29. E. IV.   KAL.  C.
30. F. III.  KAL.  C.
31. G. PR.   KAL.  C.


JUNIUS. LIB. VI.

1   H.       KAL.  N.  Camae deae sacrum, 101. Kalendae fabariae, 180.
                         Junonia Monctae templum sacratum, 180. Martis
                         extra portam Capenam sacra, 191. Tempestatis
                         aedes dedicata, 193. Aquila tota apparet, 196.
2.  A. IV.   NON.  F.  Hyadum ortus et Tauri cornuum, pluit, 197.
3.  B. III.  NON.  C.  Bellonae aedes consecrata, 199.
4.  C. PR.   NON.  C.  Herculi Custodi aedes in circo Flaminio posita, 209.
5.  D. NON.       (N.) Sanco Fidio Semoni Patri aedes posita, 213.
6.  E. VIII.  ID.  N.
7.  F. VII.   ID.  N.  Arctophylax (Lycaon) totus occidit, 235. Ludi
                         Tibridi sacri a piscatoribus celebrati, 237.
8.  O. VI.    ID.  N.  Menti delubra data, 241.
9.  H. V.     ID.  N.  Vestae sacra, 249. Jovis Pistoris ara in Capitolio,
                         349. Brutus Gallaecos vicit, 461. Crassus a
                         Parthis victus et occisus, 465.
10. A. IV.    ID.  N.  Delphinua oritur, 469.
11. B. III.   ID.  N.  Matralia Matri Matutae sacra, 473. Matutae
                         templum a Servio rege positum, 479. Rutilius et
                         Didius occisi, 563. Fortunos templum a Servio
                         rege dedicatum, 569. Concordiae aedes per
                         Liviam consecrata, 637.
12. C. PR.    ID.  N.
13. D.    ID.      N.  Jovi invicto templa data. 650. Quinquatrus minores
                         Minervae sacra, 651. Nubere ante Idus non
                         bonum, 219. nec fas Flaminis Dialis oonjugi
                         crines depectere, 220. nec ungues praesecare,
                         230. nec viro concumbere, 231. exspectanda dies
                         Q. St. D. F. 233.
14. E. XVIII.KAL. JUL. N.
15. F. XVII. KAL.      Q. St. D. F. Thyene, stella in Tauri fronte,
                         oritur, 711. Stercus ex aede Vestae defertur, 713.
16. G. XVI.  KAL.  C.  Zephyro secundo fiante, 715. Orion oritur, 717.
17. H. XV.   KAL.  C.  Delphinus totus apparet, 720. Postumius Tubertus
                         Aequos Volscosque fudit, 721.
18. A. XIV.  KAL.  C.
19. B. XIII. KAL.  C.  Sol e Geminis in Cancrum abit, 725. Pallas in
                         Aventino coli coepta, 728.
20. C. XII.  KAL.  C.  Summani templum positum, 729. Ophiuchus
                         (Aesculapius) oritur, 733.
21. D. XI.   KAL.  C.
22. E. X.    KAL.  C.
23. F. IX.   KAL.  C.  Flaminius ad lacum Trasimenum victus, 766.
24. G. VIII. KAL.  C.  Syphax victus, 769. Hasdrubal occisus, 770.
                         Fortunae Fortis honores, 771.
25. H. VII.  KAL.  C.
26. A. VI.   KAL.  C.  Orionis zona apparet, 785. Solstitium, 789.
27. B. V.    KAL.  C.  Larium delubra posita, 791. et Jovis Statoris
                         aedes, 793.
28. C. IV.   KAL.  C.  Quirino templum positum, 795.
29. D. III.  KAL.  F.
30. E. PR.   KAL.  C.  Musis et Herculi Musagetae aedes consecrata, 797.




P. OVIDII NASONIS FASTORUM

LIBER I.


Tempora cum causis Latium digesta per annum,
  Lapsaque sub terras ortaque signa canam.
Excipe pacato, Caesar Germanice, vultu
  Hoc opus, et timidae dirige navis iter;
Officioque, levem non aversatus honorem,               5
  Huic tibi devoto numine dexter ades.
Sacra recognosces annalibus eruta priscis,
  Et quo sit merito quaeque notata dies.
Invenies illic et festa domestica vobis.
  Saepe tibi pater est, saepe legendus avus;          10
Quaeque ferunt illi pictos signantia fastos,
  Tu quoque cum Druso praemia fratre feres.
Caesaris arma canant alii, nos Caesaris aras,
  Et quoscumque sacris addidit ille dies.
Annue conanti per laudes ire tuorum,                  15
  Deque meo pavidos excute corde metus.
Da mihi te placidum, dederis in carmina vires,
  Ingenium vultu statque caditque tuo.
Pagina judicium docti subitura movetur
  Principis, ut Clario missa legenda deo.             20
Quae sit enim culti facundia sensimus oris,
  Civica pro trepidis quum tulit arma reis.
Scimus et, ad nostras quum se tulit impetus artes,
  Ingenii currant flumina quanta tui.
Si licet et fas est, vates rege vatis habenas,        25
  Auspice te felix totus ut annus eat.

Tempora digereret quum conditor urbis, in anno
  Constituit menses quinque bis esse suo.
Scilicet arma magis, quam sidera, Romule, horas,
  Curaque finitimos vincere major erat.               30
Est tamen et ratio, Caesar, quae moverit illum,
  Erroremque suum quo tueatur habet.
Quod satis est utero matris dum prodeat infans,
  Hoc anno statuit temporis esse satis.
Per totidem menses a funere conjugis uxor             35
  Sustinet in vidua tristia signa domo.
Hoc igitur vidit trabeati cura Quirini,
  Quum rudibus populis annua jura daret.
Martis erat primus mensis, Venerisque secundus,
  Haec generis princeps, ipsius ille pater.           40
Tertius a senibus, juvenum de nomine quartus,
  Quae sequitur numero turba notata fuit.
At Numa nec Janum, nec avitas praeterit umbras,
  Mensibus antiquis apposuitque duos.

Ne tamen ignores variorum jura dierum:                45
  Non habet officii Lucifer omnis idem.
Ille Nefastus erit, per quem tria verba silentur:
  Fastus erit, per quem lege licebit agi;
Neu toto perstare die sua jura putaris:
  Qui jam Fastus erit, mane Nefastus erat.            50
Nam simul exta deo data sunt, licet omnia fari,
  Verbaque honoratus libera prsetor habet.
Est quoque, quo populum jus est includere septis:
  Est quoque, qui nono semper ab orbe redit.
Vindicat Ausonias Junonis cura Kalendas:              55
  Idibus alba Jovi grandior agna cadit:
Nonarum tutela deo caret. Omnibus istis
  --Ne fallare, cave--proximus Ater erit.
Omen ab eventu est, illis nam Roma diebus
  Damna sub adverso tristia Marte tulit.              60
Haec mihi dicta semel, totis haerentia fastis,
  Ne seriem rerum scindere cogar, erunt.

Ecce tibi faustum, Germanice, nuntiat annum,
  Inque meo primus carmine Janus adest.
Jane biceps, anni tacite labentis origo,              65
  Solus de superis qui tua terga vides,
Dexter ades ducibus, quorum secura labore
  Otia terra ferax, otia pontus agit.
Dexter ades patribusque tuis, populoque Quirini,
  Et resera nutu Candida templa tuo.                  70
Prospera lux oritur: linguisque animisque favete!
  Nunc dicenda bono sunt bona verba die.
Lite vacent aures, insanaque protinus absint
  Jurgia; differ opus, livida lingua, tuum.
Cernis, odoratis ut luceat ignibus aether,            75
  Et sonet accensis spica Cilissa focis?
Flamma nitore suo templorum verberat aurum,
  Et tremulum summa spargit in aede jubar.
Vestibus intactis Tarpeias itur in arces,
  Et populus festo concolor ipse suo est.             80
Jamque novi praeeunt fasces, nova purpura fulget,
  Et nova conspicuum pondera sentit ebur.
Colla rudes operum praebent ferienda juvenci,
  Quos aluit campis herba Falisca suis.
Jupiter, arce sua totum quum spectet in orbem,        85
  Nil nisi Romanum, quod tueatur, habet.
Salve, laeta dies, meliorque revertere semper,
  A populo rerum digna potente coli!
Quem tamen esse deum te dicam, Jane biformis?
  Nam tibi par nullum Graecia numen habet.            90
Ede simul causam, cur de coelestibus unus,
  Sitque quod a tergo, sitque quod ante, vides.
Haec ego quum sumptis agitarem mente tabellis,
  Lucidior visa est, quam fuit ante, domus.
Tum sacer ancipiti mirandus imagine Janus             95
  Bina repens oculis obtulit ora meis.
Obstupui, sensique metu riguisse capillos,
  Et gelidum subito frigore pectus erat.
Ille tenens dextra baculum, clavemque sinistra,
  Edidit hos nobis ore priore sonos:                 100
Disce, metu posito, vates operose dierum,
  Quod petis, et voces percipe mente meas.
Me Chaos antiqui--nam res sum prisca--vocabant.
  Adspice, quam longi temporis acta canam.
Lucidus hic aër, et, quae tria corpora restant,      105
  Ignis, aquae, tellus, unus acervus erant.
Ut semel haec rerum secessit lite suarum,
  Inque novas abiit massa soluta domos;
Flamma petit altum, propior locus aëra cepit,
  Sederunt medio terra fretumque solo.               110
Tunc ego, qui fueram globus et sine imagine moles,
  In faciem redii dignaque membra deo.
Nunc quoque, confusae quondam nota parva figurae,
  Ante quod est in me, postque videtur idem.
Accipe, quaesitae? quae causa sit altera formae,     115
  Hanc simul ut noris officiumque meum.
Quidquid ubique vides, coelum, mare, nubila, terras,
  Omnia sunt nostra clausa patentque manu.
Me penes est unum vasti custodia mundi,
  Et jus vertendi cardinis omne meum est.            120
Quum libuit Pacem placidis emittere tectis,
  Libera perpetuas ambulat illa vias.
Sanguine letifero totus miscebitur orbis,
  Ni teneant rigidae condita bella serae.
Praesideo foribus coeli cum mitibus Horis:           125
  It, redit officio Jupiter ipse meo.
Inde vocor Janus. Cui quum Cereale sacerdos
  Imponit libum farraque mixta sale,
Nomina ridebis; modo namque Patulcius idem,
  Et modo sacrifice Clusius ore vocor.               130
Scilicet alterno voluit rudis illa vetustas
  Nomine diversas significare vices.
Vis mea narrata est: causam nunc disce figurae;
  Jam tamen hanc aliqua tu quoque parte vides.
Omnis habet geminas hinc atque hinc janua frontes,   135
  E quibus haec populum spectat, at illa Larem.
Utque sedens vester primi prope limina tecti
  Janitor egressus introitusque videt;
Sic ego prospicio, coelestis janitor aulae,
  Eoas partes Hesperiasque simul.                    140
Ora vides Hecates in tres vergentia partes,
  Servet ut in ternas compita secta vias.
Et mihi, ne flexu cervicis tempora perdam,
  Cernere non moto corpore bina licet.
Dixerat, et vultu, si plura requirere vellem,        145
  Se mihi difficilem non fore, fassus erat:
Sumpsi animum, gratesque deo non territus egi,
  Verbaque sum spectans pauca locutus humum:
Dic, age, frigoribus quare novus incipit annus,
  Qui melius per ver incipiendus erat?               150
Omnia tunc florent, tunc est nova temporis aetas,
  Et nova de gravido palmite gemma tumet,
Et modo formatis operitur frondibus arbos,
  Prodit et in summum seminis herba solum,
Et tepidum volucres concentibus aëra mulcent,        155
  Ludit et in pratis luxuriatque pecus.
Tum blandi soles, ignotaque prodit hirundo,
  Et luteum celsa sub trabe fingit opus.
Tum patitur cultus ager, et renovatur aratro.
  Haec anni novitas jure vocanda fuit.               160
Quaesieram multis: non multis ille moratus,
  Contulit in versus sic sua verba duos:
Bruma novi prima est, veterisque novissima solis:
  Principium capiunt Phoebus et annus idem.
Post ea mirabar, cur non sine litibus esset          165
  Prima dies. Causam percipe, Janus ait.             
Tempora commisi nascentia rebus agendis,
  Totus ab auspicio ne foret annus iners.
Quisque suas artes ob idem delibat agendo,
  Nec plus quam solitum testificatur opus.           170
Mox ego: Cur, quamvis aliorum numina placem,
  Jane, tibi primo tura merumque fero?
Ut per me possis aditum, qui limina servo,
  Ad quoscumque voles, inquit, habere deos.
At cur laeta tuis dicuntur verba Kalendis,           175
  Et damus alternas accipimusque preces?
Tum deus incumbens baculo, quem dextra gerebat,
  Omina principiis, inquit, inesse solent.
Ad primam vocem timidas advertitis aures,
  Et primum visam consulit augur avem.               180
Templa patent auresque deûm, nec lingua caducas
  Concipit ulla preces, dictaque pondus habent.
Desierat Janus: nec longa silentia feci,
  Sed tetigi verbis ultima verba meis:
Quid vult palma sibi rugosaque carica, dixi,         185
  Et data sub niveo Candida mella cado?
Omen, ait, causa est, ut res sapor ille sequatur,
  Et peragat coeptum dulcis ut annus iter.
Dulcia cur dentur, video: stipis adjice causam,
  Pars mihi de festo ne labet ulla tuo.              190
Risit, et, O quam te fallunt tua saecula, dixit,
  Qui stipe mel sumpta dulcius esse putes!
Vix ego Saturno quemquam regnante videbam,
  Cujus non animo dulcia lucra forent.
Tempore crevit amor, qui nunc est summus, habendi;   195
  Vix ultra, quo jam progrediatur, habet.
Pluris opes nunc sunt, quam prisci temporis annis,
  Dum populus pauper, dura nova Roma fuit,
Dum casa Martigenam capiebat parva Quirinum,
  Et dabat exiguum fluminis ulva torum.              200
Jupiter angusta vix totus stabat in aede,
  Inque Jovis dextra fictile fulmen erat.
Frondibus ornabant, quae nunc Capitolia gemmis,
  Pascebatque suas ipse senator oves;
Nec pudor in stipula placidam cepisse quietem,       205
  Et fenum capiti supposuisse fuit.
Jura dabat populis posito modo consul aratro,
  Et levis argenti lamina crimen erat.
At postquam Fortuna loci caput extulit hujus,
  Et tetigit summos vertice Roma deos;               210
Creverunt et opes, et opum furiosa cupido,
  Et, quum possideant plurima, plura volunt.
Quaerere, ut absumant, absumpta requirere certant:
  Atque ipsae vitiis sunt alimenta vices.
Sic, quibus intumuit suffusa venter ab unda,         215
  Quo plus sunt potae, plus sitiuntur aquae.
In pretio pretium nunc est; dat census honores,
  Census amicitias; pauper ubique jacet.
Tu tamen, auspicium cur sit stipis utile, quaeris,
  Curque juvent nostras aera vetusta manus.          220
Aera dabant olim; melius nunc omen in auro est,
  Victaque concedit prisca moneta novae.
Nos quoque templa juvant, quamvis antiqua probemus,
  Aurea; majestas convenit ista deo.
Laudamus veteres, sed nostris utimur annis;          225
  Mos tamen est aeque dignus uterque coli.
Finierat monitus; placidis ita rursus, ut ante,
  Clavigerum verbis alloquor ipse deum:
Multa quidem didici: sed cur navalis in aere
 Altera signata est, altera forma biceps?            230
Noscere me duplici posses in imagine, dixit,
  Ni vetus ipsa dies extenuaret opus.
Causa ratis superest: Tuscum rate venit in amnem
  Ante pererrato falcifer orbe deus.
Hac ego Saturnum memini tellure receptum;            235
  Coelitibus regnis ab Jove pulsus erat.
Indediu genti mansit Saturnia nomen:
  Dicta quoque est Latium terra, latente deo.
At bona posteritas puppim servavit in aere,
  Hospitis adventum testificata dei.                 240
Ipse solum colui, cujus placidissima laevum
  Radit arenosi Tibridis unda latus.
Hic, ubi nunc Roma est, incaedua silva virebat,
  Tantaque res paucis pascua bubus erat.
Arx mea collis erat, quem cultrix nomine nostro      245
  Nuncupat haec aetas, Janiculumque vocat.
Tunc ego regnabam, patiens quum terra deorum
  Esset, et humanis numina mixta locis.
Nondum Justitiam facinus mortale fugarat:
  --Ultima de superis illa reliquit humum--          250
Proque metu populum sine vi pudor ipse regebat;
  Nullus erat justis reddere jura labor.
Nil mihi cum bello, pacem postesque tuebar.
  Et clavem ostendens, Haec, ait, arma gero.
Presserat ora deus: tune sic ego nostra resolvo,     255
  Voce mea voces eliciente dei:
Quum tot sint Jani, cur stas sacratus in uno,
  Hic ubi juncta foris templa duobus habes?
Ille manu mulcens propexam ad pectora barbam,
  Protinus Oebalii rettulit arma Tati,               260
Utque levis custos armillis capta Sabinis
  Ad summae Tatium duxerit arcis iter.
Inde, velut nunc est, per quem descenditis, inquit,
  Arduus in valles et fora clivus erat.
Et jam contigerat portam, Saturnia cujus             265
  Dempserat oppositas insidiosa seras.
Cum, tanto veritus committere numine pugnam,
  Ipse meae movi callidus artis opus,
Oraque, qua pollens ope sum, fontana reclusi,
  Sumque repentinas ejaculatus aquas.                270
Ante tamen calidis subjeci sulfura venis,
  Clauderet ut Tatio fervidus humor iter.
Cujus ut utilitas pulsis percepta Sabinis,
  Quaeque fuit, tuto reddita forma loco est;
Ara mihi posita est parvo conjuncta sacello:         275
  Haec adolet flammis cum strue farra suis.
At cur pace lates, motisque recluderis armis?
  Nec mora, quaesiti reddita causa mihi.
Ut populo reditus pateant ad bella profecto,
  Tota patet dempta janua nostra sera.               280
Pace fores obdo, ne qua discedere possit:
  Caesareoque diu nomine clausus ero.
Dixit, et, attollens oculos diversa tuentes,
  Adspexit toto quidquid in orbe fuit.
Pax erat, et vestri, Germanice, causa triumphi       285
  Tradiderat famulas jam tibi Rhenus aquas.
Jane, face aeternos pacem pacisque ministros,
  Neve suum, praesta, deserat auctor opus.

Quod tamen ex ipsis licuit mihi discere fastis:
  Sacravere patres hoc duo templa die.               290
Accepit Phoebo Nymphaque Coronide natum
  Insula, dividua quam premit amnis aqua.
Jupiter in parte est; cepit locus unus utrumque,
  Junctaque sunt magno templa nepotis avo.
Quid vetat et stellas, ut quseque oriturque caditque,295
  Dicere? promissi pars fuit ista mei.
Felices animos, quibus hsec cognoscere primis,
  Inque domos superas scandere cura fuit!
Credibile est illos pariter vitiisque locisque
  Altius humanis exseruisse caput.                   300
Non Venus et vinum sublimia pectora fregit,
  Officiumve fori, militiaeve labor.
Nec levis ambitio, perfusaque gloria fuco,
  Magnarumve fames sollicitavit opum.
Admovere oculis distantia sidera nostris,            305
  Aetheraque ingenio supposuere suo.
Sic petitur coelum, non ut ferat Ossan Olympus,
  Summaque Peliacus sidera tangat apex.
Nos quoque sub ducibus coelum metabimur illis,
  Ponemusque suos ad stata signa dies.               310

Ergo ubi nox aderit venturis tertia Nonis,
  Sparsaque coelesti rore madebit humus;
Octipedis frustra quaeruntur brachia Cancri:
  Praeceps occiduas ille subivit aquas.

Institerint Nonae, missi tibi nubibus atris          315
  Signa dabunt imbres, exoriente Lyra.

Quattuor adde dies ductos ex ordine Nonis,
  Janus _Agonali_ luce piandus erit.
Nominis esse potest succinctus causa minister,
  Hostia coelitibus quo feriente cadit;              320
Qui calido strictos tincturus sanguine cultros,
  Semper, _Agatne_, rogat; nec nisi jussus agit.
Pars, quia non veniant pecudes, sed agantur, ab actu
  Nomen _Agonalem_ credit habere diem.
Pars putat hoc festum priscis _Agnalia_ dictum,      325
  Una sit ut proprio littera dempta loco.
An, quia praevisos in aqua timet hostia cultros,
  A pecoris lux est ista notata metu?
Pars etiam, fieri solitis aetate priorum
  Nomina de ludis Graia tulisse diem.                330
Et pecus antiquus dicebat _Agonia_ sermo:
  Veraque judicio est ultima causa meo.
Utque ea nunc certa est, ita Rex placare Sacrorum
  Numina lanigerae conjuge debet ovis.
_Victima_, quae dextra cecidit victrice, vocatur;    335
  Hostibus amotis _hostia_ nomen habet.
Ante, deos homini quod conciliare valeret,
  Far erat, et puri lucida mica salis.
Nondum pertulerat lacrimatas cortice myrrhas
  Acta per aequoreas hospita navis aquas;            340
Tura nec Euphrates, nec miserat India costum,
  Nec fuerant rubri cognita fila croci.
Ara dabat fumos, herbis contenta Sabinis,
  Et non exiguo laurus adusta sono.
Si quis erat, factis prati de flore coronis          345
  Qui posset violas addere, dives erat.
Hic, qui nunc aperit percussi viscera tauri,
  In sacris nullum culter habebat opus.
Prima Ceres avidae gavisa est sanguine porcae,
  Ulta suas merita caede nocentis opes.              350
Nam sata, vere novo, teneris lactentia succis,
  Eruta setigerae comperit ore suis.
Sus dederat poenas. Exemplo territus hujus
  Palmite debueras abstinuisse, caper.
Quem spectans aliquis dentes in vite prementem,      355
  Talia non tacito dicta dolore dedit:
Rode, caper, vitem: tamen huic, quum stabis ad aram,
  In tua quod spargi cornua possit, erit.
Verba fides sequitur: noxae tibi deditus hostis
  Spargitur affuso cornua, Bacche, mero.             360
Culpa sui nocuit: nocuit quoque culpa capellae.
  Quid bos, quid placidae commeruistis oves?
Flebat Aristaeus, quod apes cum stirpe necatas
  Viderat inceptos destituisse favos.
Caerula quem genitrix aegre solata dolentem,         365
  Addidit haec dictis ultima verba suis:
Siste, puer, lacrimas! Proteus tua damna levabit,
  Quoque modo repares, quae periere, dabit.
Decipiat ne te versis tamen ille figuris,
  Impediant geminas vincula firma manus.             370
Pervenit ad vatem juvenis, resolutaque somno
  Alligat aequorei brachia capta senis.
Ille sua faciem transformis adulterat arte:
  Mox domitus vinclis in sua membra redit,
Oraque caerulea tollens rorantia barba,              375
  Qua, dixit, repares arte, requiris, apes,
Obrue mactati corpus tellure juvenci:
  Quod petis a nobis, obrutus ille dabit.
Jussa facit pastor. Fervent examina putri
  De bove: mille animas una necata dedit.            380
Poscit ovem fatum. Verbenas improba carpsit,
  Quas pia dis ruris ferre solebat anus.
Quid tuti superest, animam quum ponat in aris
  Lanigerumque pecus, ruricolaeque boves?
Placat equo Persis radiis Hyperiona cinctum,         385
  Ne detur celeri victima tarda deo.
Quod semel est triplici pro virgine caesa Dianae,
  Nunc quoque pro nulla virgine cerva datur.
Exta canum vidi Triviae libare Sapaeos,
  Et quicumque tuas accolit, Haeme, nives.           390
Caeditur et rigido custodi ruris asellus.
  Causa pudenda quidem est, huic tamen apta deo.
Festa corymbiferi celebrabat Graecia Bacchi,
  Tertia quae solito tempore bruma refert.
Di quoque cultores gelidi venere Lycaei,             395
  Et quicumque joci non alienus erat:
Panes, et in Venerem Satyrorum prona juventus,
  Quaeque colunt amnes solaque rura deae.
Venerat et senior pando Silenus asello,
  Quique rubro pavidas inguine terret aves.          400
Dulcia qui dignum nemus in convivia nacti
  Gramine vestitis accubuere toris.
Vina dabat Liber: tulerat sibi quisque coronam.
  Miscendas parce rivus agebat aquas.
Naïdes effusis aliae sine pectinis usu,              405
  Pars aderant positis arte manuque comis.
Illa super suras tunicam collecta ministrat,
  Altera dissuto pectus aperta sinu.
Exserit haec humerum, vestem trahit illa per herbas,
  Impediunt teneros vincula nulla pedes.             410
Hinc aliae Satyris incendia mitia praebent:
  Pars tibi, qui pinu tempora nexa geris.
Te quoque, inexstinctae Silene libidinis, urunt.
  Nequitia est, quae te non sinit esse senem.
At ruber hortorum deus et tutela Priapus             415
  Omnibus ex illis Lotide captus erat.
Hanc cupit, hanc optat: sola suspirat in illa:
  Signaque dat nutu, sollicitatque notis.
Fastus inest pulchris, sequiturque superbia formam.
  Irrisum vultu despicit illa suo.                   420
Nox erat, et, vino somnum faciente, jacebant
  Corpora diversis victa sopore locis.
Lotis herbosa sub acernis ultima ramis,
  Sicut erat lusu fessa, quievit humo.
Surgit amans, animamque tenens vestigia furtim       425
  Suspenso digitis fert taciturna gradu.
Ut tetigit niveae secreta cubilia Nymphae,
  Ipsa sui flatus ne sonet aura, cavet.
Et jam finitima corpus librabat in herba:
  Illa tamen multi plena soporis erat.               430
Gaudet, et, a pedibus tracto velamine, vota
  Ad sua felici coeperat ire via.
Ecce rudens rauco Sileni vector asellus
  Intempestivos edidit ore sonos.
Territa consurgit Nymphe, manibusque Priapum         435
  Rejicit, et fugiens concitat omne nemus.
Morte dedit poenas auctor clamoris: et hinc est
  Hellespontiaco victima grata deo.                  440
Intactae fueratis aves, solatia ruris,
  Assuetum silvis innocuumque genus,
Quae facitis nidos, quae plumis ova fovetis,
  Et facili dulces editis ore modos.
Sed nihil ista juvant, quia linguae crimen habetis,  445
  Dique putant mentes vos aperire suas.
Nec tamen id falsum: nam, dis ut proxima quaeque,
  Nunc penna veras, nunc datis ore notas.
Tuta diu volucrum proles tum denique caesa est,
  Juveruntque deos indicis exta sui.                 450
Ergo saepe suo conjux abducta marito
  Uritur in calidis alba columba focis.
Nec defensa juvant Capitolia, quo minus anser
  Det jecur in lances, Inachi lauta, tuas.
Nocte deae Nocti cristatus caeditur ales,            455
  Quod tepidum vigili provocat ore diem.
Interea Delphin clarum super aequora sidus
  Tollitur, et patriis exserit ora vadis.

Postera lux hiemen medio discrimine signat,
  Aequaque praeteritae, quae superabit, erit.        460

Proxima prospiciet Tithono Aurora relicto
  Arcadiae sacrum pontificale deae.
Te quoque lux eadem, Turni soror, aede recepit,
  Hic ubi Virginea campus obitur aqua.
Unde petam causas horum moremque sacrorum?           465
  Dirigat in medio quis mea vela freto?
Ipsa mone, quae nomen habes a carmine ductum,
  Propositoque fave, ne tuus erret honos.
Orta prior Luna,--de se si creditur ipsi--
  A magno tellus Arcade nomen habet.                 470
Hic fuit Evander, qui, quamquam clarus utroque,
  Nobilior sacra; sanguine matris erat,
Quae, simul aetherios animo conceperat ignes,
  Ore dabat vero carmina plena dei.
Dixerat haec, nato motus instare sibique,            475
  Multaque praeterea, tempore nacta fidem.
Nam juvenis vera nimium cum matre fugatus
  Deserit Arcadiam Parrhasiumque larem.
Cui genitrix flenti, Fortuna viriliter, inquit,
  --Siste, puer, lacrimas!--ista ferenda tibi est.   480
Sic erat in fatis, nec te tua culpa fugavit,
  Sed deus; offenso pulsus es urbe deo.
Non meriti poenam pateris, sed numinis iram,
  Est aliquid magnis crimen abesse malis.
Conscia mens ut cuique sua est, ita concipit intra   485
  Pectora pro facto spemque metumque suo.
Nec tamen ut primus maere mala talia passus;
  Obruit ingentes ista procella viros.
Passus idem, Tyriis qui quondam pulsus ab oris
  Cadmus in Aonia constitit exsul humo.              490
Passus idem Tydeus, et idem Pagasaeus Iason,
  Et quos praeterea longa referre mora est.
Omne solum forti patria est, ut piscibus sequor,
  Ut volucri, vacuo quidquid in orbe patet.
Nec fera tempestas toto tamen horret in anno,        495
  Et tibi--crede mihi--tempora veris erunt.
Vocibus Evander firmata mente parentis
  Nave secat fluctus, Hesperiamque tenet.
Jamque ratem doctae monitu Carmentis in amnem
  Egerat, et Tuscis obvius ibat aquis.               500
Fluminis illa latus, cui sunt vada juncta Terenti,
  Adspicit, et sparsas per loca sola casas.
Utque erat, immissis puppim stetit ante capillis,
  Continuitque manum torva regentis iter;
Et procul in dextram tendens sua brachia ripam,      505
  Pinea non sano ter pede texta ferit;
Neve daret saltum properans insistere terrae,
  Vix est Evandri vixque retenta manu;
Dique petitorum, dixit, salvete locorum,
  Tuque novos coelo terra datura deos,               510
Fluminaque, et Fontes, quibus utitur hospita tellus,
  Et nemorum Nymphae, Naiadumque chori!
Este bonis avibus visi natoque mihique,
  Ripaque felici tacta sit ista pede!
Fallor? an hi fient ingentia moenia colles,          515
  Juraque ab hac terra cetera terra petet?
Montibus his olim totus promittitur orbis.
  Quis tantum fati credat habere locum?
Et jam Dardaniae tangent haec litora pinus.
  Hic quoque causa novi femina Martis erit.          520
Care nepos, Palla, funesta quid induis arma?
  Indue: non humili vindice caesus eris.
Victa tamen vinces, eversaque Troja resurges;
  Obruet hostiles ista ruina domos.
Urite victrices Neptunia Pergama flammae:            525
  Num minus hic toto est altior orbe cinis?
Jam pius Aeneas sacra, et sacra altera patrem,
  Afferet: Iliacos excipe, Vesta, deos.
Tempus erit, quum vos orbemque tuebitur idem,
  Et fient ipso sacra colente deo:                   530
Et penes Augustos patriae tutela manebit.
  Hanc fas imperii frena tenere domum.
Inde nepos natusque dei--licet ipse recuset--
  Pondera coelesti mente paterna feret.
Utque ego perpetuis olim sacrabor in aris,           535
  Sic Augusta novum Julia numen erit.
Talibus ut dictis nostros descendit ad annos,
  Substitit in medios praescia lingua sonos.
Puppibus egressus Latia stetit exsul in herba.
  Felix, exsilium cui locus ille fuit!               540
Nec mora longa fuit; stabant nova tecta, nec alter
  Montibus Ausoniis Arcade major erat.
Ecce boves illuc Erytheïdas applicat heros,
  Emensus longi claviger orbis iter.
Dumque huic hospitium domus est Tegeaea, vagantur    545
  Incustoditae laeta per arva boves.
Mane erat: excussus somno Tirynthius hospes
  De numero tauros sentit abesse duos.
Nulla videt taciti quaerens vestigia furti:
  Traxerat aversos Cacus in antra ferox;             550
Cacus, Aventinae timor atque infamia silvae,
  Non leve finitimis hospitibusque malum.
Dira viro facies, vires pro corpore, corpus
  Grande, pater monstri Mulciber hujus erat;
Proque domo longis spelunca recessibus ingens,       555
  Abdita, vix ipsis invenienda feris.
Ora super postes affixaque brachia pendent,
 Squalidaque humanis ossibus albet humus.
Servata male parte boum Jove natus abibat:
  Mugitum ranco furta dedere sono.                   560
Accipio revocamen, ait, vocemque secutus
  Impia per silvas ultor ad antra venit.
Ille aditum fracti praestruxerat objice montis:
  Vix juga movissent quinque bis illud onus.
Nititur hic humeris,--coelum quoque sederat illis--  565
  Et vastum motu collabefactat onus.
Quod simul evulsum est, fragor aethera terruit ipsum,
  Ictaque subsedit pondere molis humus.
Prima movet Cacus collata proelia dextra,
  Remque ferox saxis stipitibusque gerit.            570
Quis ubi nil agitur, patris malo fortis ad artes
  Confugit, et flammas ore sonante vomit.
Quas quoties proflat, spirare Typhoëa credas,
  Et rapidum aetnaeo fulgur ab igne jaci.
Occupat Alcides, adductaque clava trinodis           575
  Ter quater adversi sedit in ore viri.
Ille cadit, mixtosque vomit cum sanguine fumos,
  Et lato moriens pectore plangit humum.
Immolat ex illis taurum tibi, Jupiter, unum
  Victor, et Evandrum ruricolasque vocat,            580
Constituitque sibi, quae Maxima dicitur, aram,
  Hic ubi pars urbis de bove nomen habet.
Nec tacet Evandri mater, prope tempus adesse,
  Hercule quo tellus sit satis usa suo.
At felix vates, ut dîs gratissima vixit,             585
  Possidet hunc Jani sic dea mense diem.

Idibus in magni castus Jovis aede sacerdos
  Semimaris flammis viscera libat ovis:
Redditaque est omnis populo provincia nostro,
  Et tuus Augusto nomine dictus avus.                590
Perlege dispositas generosa per atria ceras;
  Contigerunt nulli nomina tanta viro.
Africa victorem de se vocat: alter Isauras,
  Aut Cretum domitas testificatur opes;
Hunc Numidae faciunt, illum Messana superbum;        595
  Ille Numantina traxit ab urbe notam.
Et mortem et nomen Druso Germania fecit.
  Me miserum, virtus quam brevis illa fuit!
Si petat a victis, tot sumat nomina Caesar,
  Quot numero gentes maximus orbis habet.            600
Ex uno quidam celebres, aut torquis ademptae,
  Aut corvi titulos auxiliaris habent.
Magne, tuum nomen rerum mensara tuarum est:
  Sed qui te vicit, nomine major erat.
Nec gradus est ultra Fabios cognominis ullus;        605
  Illa domus meritis Maxima dicta suis.
Sed tamen humanis celebrantur honoribus omnes:
 Hic socium summo cum Jove nomen habet.
Sancta vocant _augusta_, patres: _augusta_ vocantur
  Templa sacerdotum rite dicata manu.                610
Hujus et augurium dependet origine verbi,
  Et quodcumque sua Jupiter auget ope.
Augeat imperium nostri ducis, augeat annos:
  Protegat et vestras querna corona fores.
Auspicibusque deis tanti cognominis heres            615
  Omine suscipiat, quo pater, orbis onus.

Respiciet Titan actas ubi tertius Idus,
  Fient Parrhasiae sacra relata deae.
Nam prius Ausonias matres carpenta vehebant:
  --Haec quoque ab Evandri dicta parente reor--      620
Mox honor eripitur, matronaque destinat omnis
  Ingratos nulla prole novare viros;
Neve daret partus, ictu temeraria caeco
  Visceribus crescens excutiebat onus.
Corripuisse patres ausas immitia nuptas,             625
  Jus tamen exemptum restituisse, ferunt.
Binaque nunc pariter Tegeaeae sacra parenti
  Pro pueris fieri virginibusque jubent.
Scortea non illi fas est inferre sacello,
  Ne violent puros exanimata focos.                  630
Si quis amas ritus veteres, assiste precanti:
  Nomina percipies non tibi nota prius,
Porrima placantur Postvertaque, sive sorores,
  Sive fugae comites, Maenali Nympha, tuae.
Altera, quod porro fuerat, cecinisse putatur:        635
  Altera, versurum postmodo quidquid erat.

Candida te niveo posuit lux proxima templo,
  Qua fert sublimes alta Moneta gradus:
Nunc bene prospicies Latiam, Concordia, turbam:
  Nunc te sacratae restituere manus.                 640
Furius antiquum populi superator Etrusci
  Voverat, et voti solverat ante fidem.
Causa, quod a patribus sumptis secesserat armis
  Vulgus, et ipsa suas Roma timebat opes.
Causa recens melior: passos Germania crines          645
  Porrigit auspiciis, dux venerande, tuis.
Inde triumphatae libasti munera gentis,
  Templaque fecisti, quam colis ipse, deae.
Haec tua constituit Genitrix et rebus et ara,
  Sola toro magni digna reperta Jovis.               650
Haec ubi transierint, Capricorne, Phoebe, relicto,
  Per juvenis curres signa gerentis aquam.

Septimus hinc Oriens quum se demiserit undis,
  Fulgebit toto jam Lyra nulla polo.
Sidere ab hoc ignis venienti nocte, Leonis           655
  Qui micat in medio pectore, mersus erit.

Ter quater evolvi signantes tempora fastos,
  Nec Sementiva est ulla reperta dies:
Quum mihi--sensit enim--Lux haec indicitur, inquit
  Musa: quid a fastis non stata sacra petis?         660
Utque dies incerta sacro, sic tempora certa,
  Seminibus jactis est ubi fetus ager.
State coronati plenum ad praesepe juvenci,
  Cum tepido vestrum vere redibit opus.
Rusticus emeritum palo suspendat aratrum:            665
  Omne reformidat frigida vulnus humus.
Villice, da requiem terrae, semente peracta:
  Da requiem, terram qui coluere, viris,
Pagus agat festum; pagum lustrate, coloni,
  Et date paganis annua liba focis.                  670
Placentur matres frugum, Tellusque, Ceresque,
  Farre suo gravidae visceribusque suis.
Officium commune Ceres et Terra tuentur;
  Haec praebet causam frugibus, illa locum.
Consortes operum, per quas correcta vetustas,        675
  Quernaque glans victa est utiliore cibo,
Frugibus immensis avidos satiate colonos,
  Ut capiant cultus praemia digna sui.
Vos date perpetuos teneris sementibus auctus,
  Nec nova per gelidas herba sit usta nives.         680
Quum serimus, coelum ventis aperite serenis;
  Quum latet, aetheria spargite semen aqua;
Neve graves cultis Cerealia dona, cavete,
  Agmine laesuro depopulentur aves.
Vos quoque subjectis, formicae, parcite granis:      685
  Post messem praedae copia major erit.
Interea crescat scabrae robiginis expers,
  Nec vitio coeli palleat aegra seges,
Et neque deficiat macie, neque pinguior sequo
  Divitiis pereat luxuriosa suis;                    690
Et careant loliis oculos vitiantibus agri;
  Nec sterilis culto surgat avena solo.
Triticeos fetus, passuraque farra bis ignem,
  Hordeaque ingenti fenore reddat ager.
Hoc ego pro vobis, hoc vos optate coloni,            695
  Efficiatque ratas utraque diva preces.
Bella diu tenuere viros: erat aptior ensis
  Vomere: cedebat taurus arator equo.
Sarcula cessabant, versique in pila ligones,
  Factaque de rastri pondere cassis erat.            700
Gratia dîs domuique tuae! religata catenis
  Jampridem nostro sub pede bella jacent.
Sub juga bos veniat, sub terras semen aratas.
  Pax Cererem nutrit: pacis alumna Ceres.

At quae venturas praecedet sexta Kalendas,           705
  Hac sunt Ledaeis templa dicata deis.
Fratribus illa deis fratres de gente deorum
  Circa Juturnae composuere lacus.

Ipsum nos carmen deducit Pacis ad aram.
  Haec erit a mensis fine secunda dies.              710
Frondibus Actiacis comptos redimita capillos
  Pax ades, et toto mitis in orbe mane.
Dum desunt hostes, desit quoque causa triumphi.
  Tu ducibus bello gloria major eris.
Sola gerat miles, qnibus arma coërceat, arma,        715
  Canteturque fera, nil nisi pompa, tuba,
Horreat aeneadas et primus et ultimus orbis:
  Si qua parum Romam terra timebit, amet.
Tura, sacerdotes, pacalibus addite flammis,
  Albaque percussa victima fronte cadat:             720
Utque domus, quae praestat eam, cum pace perennet,
  Ad pia propensos vota rogate deos.
Sed jam prima mei pars est exacta laboris,
  Cumque suo finem mense libellus habe.


NOTES: (numbers refer to lines)

1. _Tempora_ in Virgil. (Ecl. iii. 42. Geor. i. 257,) is the seasons,
here it denotes the festivals and other remarkable days of the year.--
_Latium_, adj. Latin, _Latius annus_ is the solar year.

2. _Lapsa ortaque signa_. The subject of the poem is the Roman festivals,
and the rising and setting of the constellations. See Introduction, § 1.

3. _Caesar Germ_, son of Drusus Claudius Nero, and nephew of Tiberius, by
whom he was adopted at the desire of Augustus. See Tacit. Annal II. 73.
Suet. Calig. 1-4.--_Pacato vultu_, etc. as if he were a deity.

5. Heinsius and Burmann, following some of the best MSS. read _officii
 ... In tibi devoto munere_, which gives a good sense. Lenz, Mitscherlich
and Krebs, prefer the present reading.

7, 8. See Introd. § 4.

9. _Vobis_, your family, i.e. the Claudii, or rather the Julii, into
which he had been adopted.

10. _Pater_, Tiberius; _avus_, Augustus, who had adopted Tiberius.

11. Germanicus and his brother, the poet says, will perform actions and
receive honors similar to those of Augustus and Tiberius. Drusus was the
son of Tiberius; and therefore, only the adoptive brother of Germanicus.
--_Pictos_. the Fasti, were like all other books, adorned with various
colours.

13. _Aras_. The altars dedicated by Augustus, perhaps the altars raised
to him, Hor. Ep. II. 1. 15. The following line shows the former sense to
be preferable.

15-20. All the terms _annue_, etc. used here, are such as would be
addressed to a deity.--_Laudes_, praiseworthy deeds.--_Tuorum_, like
_vobis_, v. 9.--_Pagina_ for _liber_.--_Movetur_ scil; with awe. He
personifies the book.--_Clario Deo_. There was a celebrated oracle of the
Clarian Apollo, near Colophon, in Asia Minor, which Germanicus himself
once consulted. Tac. Annal. xii. 22.

21, 22. Germanicus had pleaded causes publicly with success, Suet. Cal.
4. Dion. 56. 26.

23-25. He had written Greek comedies, Suet, _ut sup_. He also made a
version of Aratus which is still extant,

26. _Totus annus_, i. e. the whole poem on the year.

27. _Tempora_, the parts of the year, i. e. months and days.--_Cond.
urb_. Romulus.

28. See Introd. § 2.

33, 34. That is ten lunar months.

35, 35. This is putting the effect for the cause, the mourning was for
ten months, because that was the length of the original year.--_Tristia
signa_, the signs of grief, such as avoiding society, wearing mourning,
&c.

37. _Trabeati_, Romulus wore the trabea. Liv. I. 8.

38. _Populis_, i. e. _civibus.--Annua jura daret_, i.e. regulated the
year, v. 27.

40. _Princeps_ head or origin. Venus was the mother of aeneas, Mars the
father of Romulus.

41. See the beginning of Books III and IV.

42. Quinctilis, Sextilis, September, &c.

43. _Nec avitas_, see below II. 19. _et seq_.

45-62. See Introd. § 3.

50. _Qui jam_, &c. a half holiday, the latter part of the day might be
devoted to business.

52. _Honoratus_, as bearing office. It was applied with peculiar
propriety to the Praetor whose edicts were called the _Jus honorarium_.

53. The _Dies comitiales_ on which _cum populo licebat agi_, i. e. laws
might be proposed, &c.--_Septis_ the wooden palings, within which the
people were assembled in the Campus Martius, to pass laws.

54. The Nundinae. Every ninth day the country people came into Rome to
attend the market. By the Hortensian law, these days were made _fasti_ in
order that their rustic disputes might be settled.

55. On all the Kalends the Pontifex Minor and the Regina Sacrorum
sacrificed to Juno who was by some regarded as the moon. For the name
Juno see my Mythology, p. 461.--_Junonis_, Heinsius would read _Junonia_.

56. A sacrifice of a lamb was offered on the Capitol to Jupiter on the
Ides of each month.

57. The Nones were not under the care of any deity.

57-60. The days following the Kalends, Nones and Ides were termed _Atri_,
black or unlucky, as on these days, the Romans had met with their most
memorable defeats at the Cremera, the Allia, and elsewhere. A public
calamity on any particular day of any one month rendered _ater_, that day
in every other month.

61, 62. I say it once for all.

63. For the mythology of Janus, see Mythology, p. 466, _et seq_.

65. _An. tac lab_. denotes the noiseless pace of time.--_Origo_ as the
year began with January.

66. See his figure. Mythology, Plate xii. 4.

67. _Ducibus_, perhaps Tib. and Germ, after the victory gained by the
latter over the Catti and Cherusci, and other German tribes, A.U.C. 770;
it may, however, include Augustus and other generals.

68. Terra ferax, the [Greek: zeidoros arera] of Homer.

69. _Tuis_, Burmann would read _tui_ as it seems awkward to say the
_Patres Jani_ and the Populus Quirini. Quirinus was a name of Janus
(_Janum Quirinum ter clusit_ Suet. Aug. 22.) and Gierig thinks the true
reading might have been _Quirine_. After all it was perhaps the
constraint of the metre that made the poet express himself thus.

70. _Candida templa_, either as being built of marble, or on account of
those who frequented them on festival days, being clad in white. Gierig
inclines to the latter, I should prefer the former sense.

71. _Lin. anim. fav_. [Greek: euphaemeite] by using no words of ill omen
and by admitting no thoughts but what were good.

75. _Odor. ig_. with the frankincense, cinnamon, saffron, &c. which were
burnt on the altars.

76. _Spica Cilissa_, the saffron from Mount Corycus in Cilicia.--
_Spica_, the chives or filaments of the saffron.--_Sonet_, when the
saffron was good it crackled in the fire.

77. _Aurum_, the gilded roof of the temple.

79, 80. _Vest, intact_. with new or white garments, the Roman _toga_ was
white.--_Concolor_, a festal or happy day was metaphorically termed
white.--_Tarp. Arces_, the Capitol. It was the practice ever since A.U.C.
601 for the consuls elect, followed by the people, to go in procession to
the Capitol and offer a sacrifice to Jupiter.

81, 82. The consuls entered on their office on this day.--_Purpura_, the
_toga praetexta_ or _trabea_, worn by magistrates.--_Ebur_, the curule
chair.

83. _Rudis operum_, that had never been worked.

84. _Herba Fal_. &c., the land of Falerii in Etruria, whence the animals
for sacrifice were chiefly brought, the water of the Clitumnus, in
Umbria, was supposed to make them white, Virg. G. II. 146.

85. _Arce_, either the Capitol, or the dome of Heaven, see Met. I. 163.
Virg aen. I. 223.

88. _Pop. rer. pol_. the _Romanos rerum dominos_ of Virgil.

89. The poet here commences his enquiry into the mythology of Janus.

90. There was no deity worshipped in Greece whose attributes were the
same as those of Janus. A curious similarity has been traced out between
him and the Ganesa of India.

93. _Tabellis_, his writing-tables.

94. A usual sign of the presence of a Deity.

100. _Ore priore_, his front face. See his image.

101. _Vat. oper. dier_. Poet engaged on the days.

103. _First_ opinion, Janus was the World.

105-110. Compare Met. I. _init_.

113, 114. His back and front figure were the same, a memorial of the time
when the world was in a chaotic state of confusion, all its parts being
alike. This is a very silly explanation.

115. _Second_ opinion, see below v. 135-140.

116. His office of door-keeper (_Janitor_) of heaven and earth.

120. The _cardines_ of heaven, if they are meant, are the cardinal
points, where according to the poetic creed of the Augustan age there
were doors for the gods to go in and out of heaven. Stat. Theb. i. 158,
vii. 35. x. 1. See Mythology, p. 39.

121. He represents Peace and War as persons in the custody of Janus.--
_Placidis_ as being the abode of Peace.

122. _Perpetuas_, long.

125. See Hom. II. v. 749, _et seq_. Mythology p. 150.

127. _Janus à janua_.

127, 128. _Cereale libum_, the _Janual_, a kind of cake offered to Janus.
Festus _sub. voc.--Imponit_ on the altar.--_Far mix. sal_. the _Mola
salsa_.

129, 130. _Patulcius (à pateo)_ the Opener, _Clusius (à claudo)_ the
Shutter; sacrifical names of Janus.

133. _Vis_ i.e. _officium_.

134. From what I have said you already in part perceive it.

137. _Primi tecti_, the first part of the house, i.e. the entrance.

141, 142. The three-faced Hecate, (see her figure Mythology, Plate III.
2.) was placed at the _triviae_, or the point where a road branched off
(like the Greek capital Y) so that a face looked down each road.

149, 150. The poet naturally asks why the year began in the middle of
winter and not in the spring. This gives him an opportunity of
introducing the following lovely description with which compare, Virg. G.
II. 324, _et seq_. Lucret I. 5, _et seq_. and below III. 236 _et seq_.
IV. 87 _et seq_.

153. _Oper. frond_. Heinsius, Burmann and Gierig on the authority of nine
MSS. read _amicitur vitibus_; four MSS. have _amicitur frondibus_ which I
should feel disposed to prefer.

154. _Seminis herba_ appears to be the corn which had been sown and was
now coming up; one MS. reads _graminis_.

157. _Ignota_, the stranger, as the swallow returns in spring.

158. _Lut. fing. opus_. her clay-built nest: _Fingere_ is the proper term
when speaking of pottery any work in clay.

163. _Bruma_, the winter solstice after which the days begin to lenghten.

165-170. It was usual with all classes of the people to practice a little
at their respective trades, or occupations on the Kalends of January by
way of omen and not for payment. Thus the shoe-maker or the fuller did
some little job or another, the peasant some rural work, pleaders
skirmished a little in the forum, &c,--_Delibat_, i.e. _leviter
attingit_.

171-174. The reason is here required and given, why the Romans when about
to sacrifice to any other of the gods, first made offerings to Janus. The
old historian, Fabius Pictor, said it was because Janus first taught to
use spelt (_far_) and wine in sacrifice. Macrobius says because he was
the first who erected temples to the gods in Italy. Others give other
reasons equally unsatisfactory.

175-182. In our own custom of wishing each other a happy new year, &c.
may still be witnessed, the practice of which the poet here asks the
reason. The _bona verba_ were used for the sake of omen.--_Ulla lingua_,
any tongue which then utters a prayer.--_Caducas_, unavailing.

186, 187. The _strenae_ (Fr. _étrennes_) or New Year's gift--_Palma_,
dates, the fruit of the palm, (_caryotae_) covered with gold leaf, were a
part of the _strenae_.--_Carica_ the [Greek: ischas] or dried fig.--
_Cado_, some MSS. read _favo_.

189. _Stipis_, pieces of money were then as now, a part of the New-year's
gift. Augustus himself, as inscriptions shew, did not scruple to receive
money as his _strenae_ on the Kalends of January, See Suet. Aug. 91.

191-218. The praises of ancient simplicity, and censure of the vices of
his own times,--a common place with Ovid and the other poets.

191. _Quam te fallunt_, etc. How little you know the character of your
own times.

193, 194. Such was hardly the case even in the golden age.

_Pris. tem. an_. In the years of the olden time.

199. _Martigena_, Mars-begotten, like _terrigena_, etc.

201. _Angusta aede_, either the temple of Jupiter Feretrius, built by
Romulus on the Capitol, and which was not quite fifteen feet long, or
that built by Numa, or rather any temple of those ancient times.--_Vix
totus stabat_ seems to mean that the statue was in a sitting posture, and
the roof of the temple so low, that it would not admit of its being
placed erect in it.

202. _Fictile fulmen_. The images of the gods at Rome, in those times,
were of baked clay, manufactured in Etruria. Even the four-horse chariot
which was placed on the Capitoline temple, when first built, was of baked
clay. Niebuhr, Rom. Hist. I. 491.

208. _Levis lamina_ is employed to express more strongly the simplicity
of those days, as if the possession of even the smallest quantity of the
precious metals was a crime. Fabricius, when censor, A.U.C. 478, put out
of the senate Cornel. Rufinus, who had been twice consul and dictator,
for having ten pounds weight of wrought silver.

210. Rome would appear to be personified in this place.

212, 213. The union of luxury and avarice, Sallust Cat. 5 and 12. They
vie in gaining what they may consume, in regaining, what they have
consumed, and these very alternations (of avarice and luxury) are the
aliment (or support) of (these) vices.

215, 216. The usual comparison of avarice to the dropsy. See Hor. Carm.
II. 2. 13.

217, 218. _In pret. pret_. a play on words.--_Dat census_, etc. Hor.
Epist. I. 6.

219. _cur sit_. Heinsius, Burmann and Gierig, read _si sit_.--_Quaeris_,
means you will probably ask, or you wish to know, for the poet had not
yet asked the question.--_Ausp. utile_, a good omen.

220. _Aera vestua_, the _stips_ or _as_. was a copper coin. In the old
times, the Romans had none but copper money. See Neibuhr, Rom. Hist. I.
449 _et seq_.

223. _Nos_, we, the gods, or I, Janus.

226. The manners of each time are suited to it, and should be followed.

227. _Munitus_, acc. plur. of the substantive. Five MSS. read _manitis_.

229, 230. The old Roman coin bore on one side the figure of a ship; on
the other, a two-headed Janus.

232. The impression on the old coins was, of course, often effaced by
time and use.

234. _Falcifer_ Saturn. See Mythology, p. 465, Virg. aen. viii. 315 _et
seq_.

241. The Janiculum on the left, or Tuscan bank of the Tiber. See vv. 245,
246.

242. _Aren. Tib_. the _flavus Tib_. of Horace, Carm. I. 3.--_Radit_, like
_rodet_ and _mordet_, is very appropriately applied to a stream. See Hor.
Carm. I. 22, 8.

243. Virg. aen. viii. 314. Propert, iv. 1. Tibul. II. 5, 25. This contrast
of the former and the present state of the Seven Hills, was a favorite
theme with poets of the Augustan age.--_Incaedua_ uncut, i.e. ancient,
denoting in general a wood, which was an object of religious awe and
veneration.

245. _Arx_. The dwelling of the princes of the heroic ages was usually on
an eminence, like the castles of the feudal chiefs of the middle ages.

247, 248. In the golden age.

249, 250. See Met. I. 89, _et seq_. 150. Hesiod [Greek: herga] 195.
Mythology, 258-262.

251. Pudor, [Greek: Aidos].

257, 258. The Romans gave the name of _Jani_ to arches, like that of
Templebar, in London, under which people passed from one street into
another. They were always double, people entering by one and going out
the other, every one keeping to the right. Lenz, understands by _Jani_,
in this place, temples of Janus, of which there were three at Rome.--
_Stas_ sacratus_ have a statue. _For. duob_. the fish and the ox-market.
This temple was built by Duilius.

260. _Oebalii_, alluding to the fancied descent of the Sabines, from the
Lacedaemmonians, one of whose ancient kings Oebalus is said to have been.
_Tati_--One MS. reads _Titi_, which Heinsius and Gierig adopted. for this
story, see Met. xiv. 771 _et seq_. and Livy I 11.

261. _Levis custos_ Tarpeia.--_levis_, light-minded.

264. _Arduus clivus_, a steep path.

265. _Portam_, the Palantine gate.--_Saturnia_, Juno.

267. _Tanto numine_ Scil. Juno.

268. _Meae artis_, that is, of openings.

269. He caused streams of hot sulphurous water to gush out of the groung.

274. When after the repulse of the Sabines, the hot waters ceased to
flow, and the place became as it was before.

275, 276. This earliest temple was exceedingly small, containing nothing
but a statue of the god, five feet high. Procopius (de Bell. Goth.)
describes it. _Strue_. The _strues_--was a kind of cake.

277. The well known circumstance of the temple of Janus being open in
time of war, closed in time of peace.

279-281. For what is probably the true reason, see Niebuhr's Roman
History, I. 287, or Mythology, p. 467.

283. _Diversa tuentes_, on account of his two faces.

285, 286. This was A.U.C. 770, when on the vii. Kal. Jun. Germanicus
triumphed over the Catti, the Cherusci, and the Angivarii, Tacit. An. II.
4l.--_Fam. Rhe. aq_. the river, as was usual with the poets, put for the
people who dwelt on its banks, to denote that the Germans now obeyed
Rome.

287. _Face_, fac.--_Ministros pacis_, Tiberius and Germanicus.

288. May not he (Germ. or Tib.) who has procured this peace for the
empire, break it by resuming arms.

289, 290. The poet now ceases to discourse with Janus, and informs the
reader of what he had found in the Fasti, namely, that two temples had
been consecrated, at different times, on the Kalends of January.

291, 292. A.U.C. 462, in consequence of a plague at Rome, by the
direction of the Sybelline books, an embassy was sent to Epidaurus, and
one of the serpents sacred to Aesculapius was brought to Rome; a temple
was built to the god on the island in the Tiber. See Met. xv. 622--744.
_Ph. n_. _Cor. nat_. Aesculapius. See Mythology, p. 384.

293, 294. _In parte est_, is a sharer in the day and place. The temple of
Jupiter in the island was dedicated by C. Servilius Duumvir, some time
after the second Punic war.

295-310. Being now for the first time about to perform the other part of
his promise, namely, to note the risings and settings of the stars, he
prefaces it by the praises of the astronomers. See Introd. § 1.

299, 300. As the study of astronomy elevates the mind above the
terrestrial abode of men, so it raises, or should raise it, above all
mean and groveling pursuits and ideas.

305. They have brought the distant stars to our eyes. Gierig, following
one MS. for _nostris_, reads _terris_, a reading which Burmann approved,
though he did not adopt it.

307, 308. Alluding to the Alodïes, Otus and Ephialtes, Hom. Od. xi.
304-316. Virg. G. I. 280. Hor. Carm. III. 4, 49.

311-314. The cosmic setting of Cancer, on the morning of the 3rd January,
the third before the Nones. See Introd. §. 1.

316. The cosmic rising of Lyra, which was usually attended with rain.

317, 318. On the 9th January was celebrated the festival of Jannus, named
the Agonia or Agonalia, the origin of which name the poet now proceeds to
discuss.

319-322. One etymon was _ago_, to do, as the _popa_ or officiating
minister of the altar cried _Agone_? Shall I act? before he struck the
victim.--_Agatne_. Four of the best MSS. read _Agone_; they are followed
by Heinsius, Burmann and Gierig.

323, 324. A second from _agor_, because the victims were _led_ to the
altar. Both equally silly.

325. a third; _quasi_ Agnalia from _Agna_.

327, 328. A fourth from the Greek [Greek: agonia, agoniazein]--_In aqua_,
the vessels of water by the altar in which the knives were placed.

329, 330. A fifth from the Greek [Greek: agones] _ludi_.

331. A sixth, which the poet approves, from _Agonia_, an old name for
cattle.

333, 334. A ram was the victim offered on this day by the Rex Sacrorum.

335, 336. Two trifling etymoligies. The _victima_, he intimates, was
offered after a victory; the _hostia_, in time of peace, when there was
no enemy, _hostibus amotis_. Krebs reads _a motis_: almost all the MSS.
_a domitis_.

337-456. A long digression on the origin and causes of the various
sacrifices offered to the gods.

338. The _Mola salsa_.--_Pura_ because it purifies or keeps from decay.

340. _Hospita navis_, a foreign ship.

343. _Herbis Sabinis_. The _Savin_, called by the Greeks [Greek: brathu].
_Duorum generum est_, says Pliny, _altera tamaraci similis folio, altera
cupresso_.

344. A loud crackling of the leaves of the bay or laurel in the fire was
a good omen.

347. This was in the golden age, before animals were slain in honor of
the gods.

349. He now proceeds to explain how the altars came to be stained with
the blood of animals. This was caused chiefly by the anger of the gods,
on account of the mischief which they did.

357. [Greek: Kaen me phagaes epi rizan, omos eti karpophoraeoo Osson
epispeisai soi, trage, Ouomeno], Euenus in Anthol. Gr. T. I. p. 165,
_Jacobs_.

363. _Aristaeus_, the son of Apollo, by the nymph Cyrene. See Virg. G.
iv. 281-558. Mythology, p. 294-296. This tale, after all, gives not the
reason why the ox was offered in sacrifice.

381. Some popular legend probably assigned this silly cause.--_Verbena_,
herbs gathered in a sacred place.

385. _Persis_, Persia.--_Hyperiona_, the Persian Mithras, the presiding
deity of the Sun, identified by the Greeks with their god Helius, also
called Hyperion.

387. _Quod_, because; given by Heinsius from the best MSS. others read
_quaae.--_Trip. Dianae_, identifying her with Hecate. See above, v. 41.--
_Virgine_, Iphigenia.

389. _Sapaeos_, a people of Thrace. Herod, vii. 110. Most MSS. have
Sabaeos, or Saphaeos, but incorrectly.--_Vidi_. When Ovid was going into
exile, at Tomi, A.U.C. 763, he passed through Thrace.

391. _Custodi ruris_, Priapus. This god who was chiefly worshiped at
Lampsacus, was said to be the offspring of Bacchus and Venus. See
Mythology, p. 205.

393. _Festa_, etc. the Trieterides, celebrated once in every three
years.--_Corymbiferi_, Bacchus was frequently represented crowned with
bunches of ivy-berries. Some MSS. read _racemiferi_.--_Celebrabat_,
Heinsius, Burmann and Gierig, read _celebrabas_, on the authority of two
MSS.

395. _Di cultores Lycaei_. Scil. the Pans and Satyrs, the gods of Arcadia.
Gierig, on the authority of some of the best MSS. reads _Lyaei_. For Pan,
etc. see Mythology, p. 198-205.

398. The Naïdes and other nymphs.

400. Priapus.

403. _Parce_ is to be joined with _miscendas_.

407. That is, _succincta_.

410. _Vincula nulla_, they were barefoot. It is to be recollected that in
the heroic ages, after which the poets modelled the life of the gods, the
attendants at meals were females.

412. Pan.

414. _Nequitia_, lust.

420. She evinces her haughty contempt of him by her looks.

423. _Ultima_, the most remote.

425. _Animam_, his breath.

426. _Digitis_ scil _pedis_, his toes. A beautiful description of one
stealing on tip-toe.

436. _Omne nemus_, all the gods in the grove.

440. _Hellesp. Deo_. Priapus, the god of Lampsacus, on the Hellespont.

445. _Linguae crimen_. Still ascribing a revengeful character to the
gods, he supposes them to be pleased with the sacrifice of the birds, who
revealed their intentions to mankind.

447. _Dis ut proxima_. Flying high towards heaven. "Ye birds, That
singing up to heaven gate ascend."--Milton.

448. _Penna_, the _Praepetes_; _ore_, the _oscines_, as they were styled
in language of augury.

453. See Liv. v. 47, for this well-known story.

454. _Inachi lauta_. Isis the Egyptian deity, supposed to be the same
with Io, the daughter of the river-god, Inachus. See Met. I. 747, _et
seq_. Mythology, 367.--_Lauta_, dainty, as _lautioribus cibis utens_,
such as the livers of geese. Isis was much worshiped at Rome at this
time.

455. _Deae Nocti_. A cock was sacrificed to Night, as being odious to
her.--_Ales_, like the Greek [Greek: ornis], the _bird_ [Greek: kat
exochaen].

456. _Tepidum diem_, the dawn, warm after the chill of the night.--
_Provocat_, calls forth.

457. The cosmic rising of the Dolphin, on the ninth of January.

459. _Postera lux_, the tenth of January, which, according to the poet,
was the _bruma_, or middle of winter. Columella and Ptolemy place it on
the 4th January, the day before the Nones; Pliny, xviii. 5, makes it the
viii. Kal. Jan. or 25th December.

461. _Aurora_. Heinsius, Burmann and Gierig read _nupta_, on the
authority of seven MSS.

462. The Carmentalia, on the 10th, or III. Id. of January.--_Arcad.
deae_. Carmenta, the mother of Evander; her altar was at the Carmental
gate, at the foot of the Capitol.

463. _Turni soror_, Juturna. See Virg. aen. xii. 134, _et seq_.

464. The temple of Juturna stood in the Campus Martius, by the _Aqua
Virgo_, which Agrippa had brought thither on account of its excellence.

467. _Quae nomen_, etc. Scil. Carmenta.

496, 470. _Orta_, etc. The Arcadians called themselves [Greek:
proselaenous] as having existed before the Moon.--_Tellus_, scil.
_gens_.--_Areade_, Arcas, the son of Jupiter and Callisto. See Met. II.
401, _et seq_. Mythology, p. 387.

471. Evander was the son of Mercury and Carmenta. According to Servius,
on the aeneis, his father was Echemus, and I am inclined to think that
Ovid followed this last genealogy.

473. _aetherios ignes_, the inspiration of the god.

474. _Plena_ may be joined either with _carmina_, or with the nominative
to _dabat_.

475. _Motus_, civil discord.

475. Time verified her predictions.

478. _Parrhasium_, for Arcadian, part for the whole. Evander dwelt at
Pallantium.

490. See Met. III. _init_. Mythology, 291.

491. Iason is always a trisyllable. For Tydeus and Jason, see Mythology
under their names.

493. [Greek: Apas men aaer aieto perasimos, Apasa de chthon andri gennaio
patris]. Eurip. frag. Comp. Hor. Carm. II. 9.

494. _Vacuo_, etc. the air.

495. Hor. Carm. II. 10. 15.

498. _Hesperiam tenet_. He reaches Italy, not, as Gierig understands it,
he held his course for Italy.

500. Sailed up against the stream,--_Tuscis_, as flowing by Etruria.

501. There was a place in the Campus Martius, named Terentum, where was
an altar of Dis and Proserpine, at which secular games were celebrated. I
rather incline to think with Gierig, that the _vada Terenti_ was a part
of the river near the Terentum.

502. The abodes of the Aborigines.

503-508. The _furor divinus_ comes over her; her hair is disheveled; her
countenance becomes stern; by signs she directs the steersman to turn the
ship to the land; she is hardly restrained from jumping out of the
vessel.

510. Romulus and the Caesars--the flattery of the poet.

511. _Hospita_, stranger.

515-518. The future greatness of Rome.

519. The fleet of Aeneas. All the following events occur in the last six
books of the Aeneis.

520. _Femina_, Lavinia.

521. Pallas, the son of Evander, slain by Turnus, and avenged by Aeneas.

523, 524. The future conquest of Greece by the Romans. Virg. aen. I. 283.

525. Troy was walled by Neptune. Eight MSS. read _moenia_ for _Pergama_.

526. _Num_, etc. Are those ashes (of Troy) nevertheless not higher than
the whole world? i.e. Will not Rome spring from them?

527. A tradition, followed by Cato, Strabo, Dio Cassius, and others,
related that Anchises came to Italy. Perhaps Ovid followed the same
tradition.

528. According to Dionysius. (I. 67,) the temple of the Penates, whom
Aeneas brought from Troy, was near that of Vesta. Others (Tacit. An. xv.
41) thought that they were in the temple of that goddess.

529. Julius Caesar who was Pontifex Maximus, and was deified after his
death. Some think it is Augustus who is meant.

531. _Augustos_ seems to be equivalent to _Caesares_.

532. _Hanc domum_, scil: the Caesarian.

533. Tiberius, by adoption the son of Augustus, and grandson of Julius
Caesar, both of whom were deified. His affected reluctance to accept the
imperial dignity is well known. Tac. An. I. _init_.

534. _Pondera_, the weight of empire.

536. _Augusta Julia_. Livia, the wife of Augustus, adopted by his
testament into the Julian family. This prediction of the poet was
accomplished by the emperor Claudius, who placed Livia among the gods.

539. _Exsul_, Evander.

540. The poet had probably his own miserable place of exile in view.

542. _Arcade_, Evander.

543. Hercules, when driving the oxen of Geryon from the isle of Erythea.
See Mythology, p. 320.

545. For this adventure with Cacus, see Virg. aen. viii. 190, _et. _seq_.
Liv. I. 7.--Tegeaea, Arcadian.

553. _Pro corpore_, suited to his body.

559. _Servata male_, having ill kept, i.e. lost.

560. _Furta_, the stolen oxen.

564. _Opus_. The Greeks used their [Greek: ergon] in the same sense.
Homer says that twenty-two waggons (_juga_) would not have moved the rock
with which Polyphemus closed the mouth of his cave.

565. When he supported the heavens for Atlas. See Mythology, p. 324.

575. _Occupat_, attacks him. _Jussit quatuor admoveri, canes, qui
celeriter occupavere feram_. Curtius, ix.--_Clava trinodis_, his knotty
club. It was of the wood of the _oleaster_ ([Greek: kotinos]) or wild
olive.--_Trinodis_, a definite for an indefinite.

581, 582. The Ara Maxima of Hercules was in the Forum Boarium. According
to Virgil, it was built by Evander.

583, 584. The apotheosis of Hercules.

587, 588. The usual sacrifice to Jupiter on the Ides, was a lamb, (see
above, v. 57,) here it is a wether.

589. On the Ides of January, A.U.C. 727, Octavianus, after a speech full
of hypocritical moderation, restored to the Senate and People such of the
provinces as were in a state of tranquillity, retaining those which were
still disturbed.--The Senate, on account of this, decreed him the title
of Augustus.

591. _Generosa atria_, the halls of the different noble families at
Rome.--_Ceras_, the waxen images of their ancestors, under which were
inscribed their titles and actions.

593. _Africa_ etc. P. Cornelius Scipio Africanus.--_Isauruas_. P.
Servilius Isauricus.

594. _Cretum_. Q. Caecilius Metellus Creticus.

595. _Numidae_. another Q. Caecilius Metellus, the predecessor of Marius,
in the war against Jugurtha.--_Messana_. Claudius Caudex was sent to the
aid of the Mamertines in Messana. He relieved the town, but derived no
title from it. His statue and deeds, however, stood in the Atrium of the
Claudii.

596. _Numantina_. Scipio aemilianus.

597. _Druso_. Drusus, the brother of Tiberius, and father of Germanicus,
to whom the poem is dedicated, died in consequence of a broken leg,
caused by his horse falling on him in the summer-camp on the Rhine,
A.U.C. 745. The senate decreed the title of Germanicus to him and his
children.

598. _Quam brevis_. How shortlived! Paterculus speaks in high terms of
the virtues of Drusus. See also Hor. Car. iv. 4.

599. _Caesar_. C. Julius Caesar.

601. T. Manlius Torquatus. Liv. viii. 10.

602. M. Valerius Corvinus. Liv. vii. 26.

603. _Magne_. Cn. Pompeius Magnus.

604. C. Julius Caesar.

605, 606. When Fabius (A.U.C. 449.) divided the lower class of people
into the four tribes named the _Urbanas_ he was given the title of
Maximus, which adhered to his family.--_Nec gradus ullus_, of comparison,
playing on the _magne_ of v. 603.

608. _Hic_. Augustus.

609. The Greeks rendered Augustus by [Greek: sebastus], from [Greek:
sebo], to venerate. This name was considered beyond any human title.

610. _Sacerd. manu_. The Pontifex, when dedicating a temple, held one of
the door-posts.

611. I do not think, with Gierig, that the poet derives _augurium_ from
_augustus_. It appears to me that he deduces them both from _augeo_.
_Loca quoque religiosa et in quibus augurato quid consecratur augusta
dicantur ab auctu vel ab avium gestu gustuve_. Suet. Aug. 7.

614. An oak-leaf garland, the symbol of protection, hung over the door of
the Palatium; a laurel, the emblem of victory, stood on each side.

615. Tiberius, who bore the name of Augustus.

617-636. The Carmentalia were repeated on the 18th Kal. Feb. or the 15th
of the month.

617. _Actas_, scil. _exactas_, past.

619. _Matres_. scil. _Matronae_.--_Carpenta_, the _carpentum_, was a
covered two-wheel carriage. The etymon given by the poet is unworthy of
attention.

629. _Scortea_, things made of skin or leather.

631. _Precanti_, by any one who is praying.

633. Porrima. This goddess is so named only in this place, and by
Servius, on aen. viii. 336. Macrobius (Sat. I. 7.) calls her Antevorta.
Varro, _apud_. A. Gellius (N. A. xvi. 6.) speaking of women who had a
difficult labour, says, _hujus periculi deprecandi causa arae statutae sunt
Romae duabus Carmentibus; quarum altera Postverta nominata est, Prosa
(alii Prorsa) altera; a recti perversique partus et potestate et nomine_.
We have here the true meaning of this feast of the Carmentalia, about
which our poet has been puzzling.

634. _Nympha_, scil. Carmenta. Virg. aen. viii. 336. Thus Homer, (II. in.
130,) calls Helen a _nymph_. See Mythology, p. 206, note. For _nympha_,
in this place, eight MSS. read _diva_.

635. _Porro_, usually denotes the future; in this place, it evidently
denotes the past. Burmann knows no other instance of its occurrence in
this sense.

637. On the following day, the xvii. Kal. Feb. the most ancient of the
five temples of Concord at Rome, had been vowed, A.U.C. 386, by L. Furius
Camillus. It was repaired and dedicated anew by Tiberius, A.U.C. 762. The
temple of Juno Moneta (_Warner_) stood on the site of the house of
Manlius on the Capitol; a flight of 100 steps led from the temple of
Concord up to it.--_Candida lux_, auspicious day, as being that on which
the temple of Concord was dedicated.--_Niveo_, as being built of marble.

639. The temple being on the side of the Capitol over the Forum.

640. _Sacratae manus_ of Tiberius. Every thing belonging to the emperor
was _sacratum_ and _sanctum_.

641. _Antiquum_, scil. templum? Neapolis, I think is wrong, in taking
_antiquum_ to be used adverbially for _olim_, and joining it with _pop.
sup. Etr_. Burmann, as he enclosed it in brackets, also understood it
adverbially. _Antiquum_, which is unquestionably the right reading, is
that of only three MSS. The others read _antiquam_ or _antiquus_, or
_antiqui_ or _antiquo_.--_Populi_, etc. merely a designation of Furius,
and has nothing to do with the occasion of the vow,--_Ante_, olim.

643. On the occasion of the Licinian rogations. Niebuhr, on this subject,
prefers the authority of Ovid to that of Livy, who says, _Prope ad
secessionem.--venit_.

644. _Opes_, the Plebeians.

645. A compliment to Tiberius. The first temple was built in consequence
of civil discord; the second, in consequence of victories gained over the
most formidable foes of Rome.--_Passos_, etc. Germany (i.e. the Germans)
holds forth her dishevelled locks, vanquished by the Roman arms, under
thine auspices. _Jam tibi captivos mittet Germania crines; Culta
triumphatae munere gentis eris_, says our poet (Am. I. 14,) to a lady, as
the false hair used at Rome mostly came from Germany. Nations, when
conquered, were said _porrigere_, to surrender, those things for which
they were distinguished. Thus he says, (Trist. II. 227,) _Nunc porrigit
arcus Parthus eques timida captaque manu_, see below, V. 593. It is
therefore supposed, that a condition of the peace was the delivery of a
large quantity of hair for the use of the Roman wig-makers. There is
nothing very sublime in this.

646. _Dux_, Tiberius.

647. _Libasti_, You have offered.

648. _Quam colis ipse_, by your love of peace.

649. _Haec_. scil. templa. This place is very obscure. Some MSS. read
_hanc.--Rebus_, the commentators say, by the harmony in which she lived
with Augustus.--_Ara_, by an altar, which they suppose she placed in the
temple of Concord.

650. _Magni Jovis_, Augustus, the vicegerent of Jove on earth.

651. The passage of the sun into Aquarius, the xvi. Kal. Feb.--_Haec_.
scil. tempora. The first editions, and two MSS. read _transieris_. Two
other MSS. read _transierit_, which I should incline to prefer, and make
_haec_ refer to _dies_ or to _lux_, v. 637. Heinsius would read _Nox_, or
_Lux ubi transierit_.

653, 654. On the 10th Kal. Feb. Lyra sets heliacally.--_Oriens_, scil.
Sol.

655, 656. The following day (Jan. 24,) Regulus, the bright star in the
breast of the Lion, sets cosmically. The poet is mistaken here; according
to Colunnella, he sets on the 27th of January.

657, 658. The Romans (see Macrob. Sat. I.) had two kinds of festivals,
the _Stativae_ and the _Conceptivaae_. The former were fixed to certain
days, and were marked in the Fasti; such were the Agonalia, Carmentalia,
Lupercalia, etc.: the latter were annually given out, (_indicebantur_)
for certain, or even uncertain days, by the magistrates or priests; such
were the Feriae Latinae, the Paganalia, Sementinae, Compitalia, etc. Seven
MSS. read _Sementinae_; seven read _Sementiva_; twelve _Sementita_.
_Sementinae_ (seu _vae) feriae: dies is appellatus a Sementi, quod Sationis
causa susceptae_. Varro. L. LV.

661. The time was well known, but not the exact day.

669. _Pagus_. Servius Tullius divided the Roman territory into _Pagi_. In
each Pagus was an altar, on which a common sacrifice was offered every
year by the _Pagani_, or people of the Pagus. This festival was called
the Paganalia. The origin of our word Pagan, is curious. As the country
people held out longest against Christianity, Pagan became equivalent to
heathen, and we find it at last applied to Mohammedans!--_Lustrate_, by
leading the victims round it. See Virg. G. I. 339, _et seq_. Ovid here
follows Tibullus, Eleg. II. 1.

670. _Liba_, [Greek: pelanoi], cakes brought by the different families of
the _pagus_.

675. _Consortes operum_, Ceres and Tellus.

693. The ancients parched the _far_ before they ground it. It was
afterwards baked.

701. _Tuae_ scil. Germanici.--_Religata_, etc. Virg. aen. I. 291. _et
seq_.

707. A.U.C. 769. Tiberiu