the plural of one person, as usual with the pronoun of the first person
the construction is ungrammatical, throwing in the third person as
a parenthesis where the first person plural would be either untrue
or else clumsy.
quaeris: like quid multa, etc., transferring,
however, the person from the speaker to the one addressed: "Why
do you ask more," instead of "Why should I say more."
i.e. I enjoy true life. regno:
i.e. have the freedom of a king.
secundo, with shouts of applause.
etc.: in the usual manner, the figure is identified with the object.
the favorite offerings of the common people, of which in the house
of the priest the slave, now a runaway, has had his fill. Like him,
Horace has enjoyed the luxuries of the city to his satisfaction, and
is glad to be rid of them.
i.e. some more solid food. iam:
i.e. now that he has had enough of the delights of the city.
etc.: the Stoic rule of life, homologouménos tai phusei zan,
is here used more or less jocosely by Horace in a double sense, to
include also material as well as spiritual life.
canis: Sat. I.7.25; Od. I.17.17; and
Sat. II.5.39. momenta
leonis, the fury of the ramping lion, as if
the lion were roused to fierce activity by the arrival of the sun.
i.e. of marble from Numidia. lapillis:
referring to the mosaic pavements of the great Roman houses.
of the broken course of the brook as it seems to bustle over the stones.
etc.: i.e. even amid the splendor of the city, the rich endeavor
to imitate rural beauties, thus admitting the superiority of the country.
i.e. the natural instinct of preference for the country.
etc.: proverbial. recurret:
as indicated by the words beginning with nempe.
fastidia, affected disdain.
qui, etc.: the material aspect of the subject is here
connected with the spiritual, through the false and unnatural preference
for artificial life shown by the lover of city splendor. Such a person
is deceived by glare, and has no true estimate of the relative value
of things, and he is here compared to a dealer in stuffs who is no
judge of his merchandise. Sidonio
ostro: the real Tyrian purple which was of the most value.
compare, so as to decide on their value.
fucum: a lichen which made an imitation of the real purple.
medullis, coming closer home.
falsum: in a moral sense, the true goods of life from
the false; hence the statement in v. 30.
cf. nil admirari, I.6.1.
i.e. courtiers, favorites.
etc.: this fable of Ćsop (cf. Phaedrus IV.4; Aristot. Rhet.
II.20) continues the moral application of the discourse, as explained
in v. 39. communibus
herbis, from their common pasture.
like ferox, of confident, exultant strength.
i.e. the attachment to luxury in which riches become a necessity.
conveniet: i.e. being either too great for his
condition, or too meagre.
including both happiness and contentment.
me, etc.: in return for Horace's advice, Aristius is
requested to do the like for him in turn.
aut servit: i.e. it rules unless it is enslaved;
simply strained; the natural composition of the rope, as
it is held by the leader, makes the epithet a really descriptive one,
though it is often used merely for ornament. digna:
i.e. it ought to be led rather than the leader. The figure
is, of course, derived from leading an animal.
tibi, etc.: the poet humorously shows by the date of
his letter the perfect repose which he is himself enjoying.
imperfect): i.e. not even writing with his own hand.
The temple itself is unoccupied and in decay, and so presents a picture
of inactivity. Vacunae:
a Sabine deity, either really a god of vacations (vaco),
or mistakenly supposed to be such. For the form, cf. Fortuna,
Portunus. The character of the goddess heightens the picture
no doubt with an allusion to the contentment which he recommends to
Fuscus in v. 44.