The Amores; or, Amours

060 (return)

[ The cruel fetter—Ver. 1. Among the Romans, the porter was frequently bound by a chain to his post, that he might not forsake it.]

062 (return)

[ Watches of the keepers.—Ver. 7. Properly, the 'excubiæ' were the military watches that were kept on guard, either by night or day, while the term 'vigiliæ,' was only applied to the watch by night. He here alludes to the watch kept by jealous men over their wives.]

063 (return)

[ Spectres that flit by night.—Ver. 13. The dread of the ghosts of the departed entered largely among the Roman superstitions. See an account of the Ceremony, in the Fifth Book of the Fasti, 1. 422, et seq., for driving the ghosts, or Lemures, from the house.]

064 (return)

[ Ready for the whip—Ver. 19. See the Note to the 81st line of the Epistle of De'ianira to Hercules. Ovid says, that he has often pleaded for him to his mistress; indeed, the Roman ladies often showed more cruelty to the slaves, both male and female, than the men did to the male slaves.]

065 (return)

[ As you wish.—Ver. 28. Of course it would be the porter's wish that the night should pass quickly on, as he would be relieved in the morning, and was probably forbidden to sleep during the night.]

066 (return)

[ Hours of the night pass on.—Ver. 24. This is an intercalary line, being repeated after each seventh one.]

067 (return)

[ From the door-post.—Ver. 24. The fastenings of the Roman doors consisted of a bolt placed at the bottom of eacn 'foris,' or wing of the door, which fell into a socket made in the sill. By way of additional precaution, at night, the front door was secured by a bar of wood or iron, here called 'sera,' which ran across, and was inserted in sockets on each side of the doorway. Hence it was necessary to remove or strike away the bar, 'excutere seram,' before the door could be opened.]

068 (return)

[ Water of the slave.—Ver. 26. Water was the principal beverage of the Roman slaves, but they were allowed a small quantity of wiue, which was increased on the Saturnalia. 'Far,' or 'spelt,' formed their general sustenance, of which they received one 'libra' daily. Salt and oil were also allowed them, and sometimes fruit, but seldom vegetables. Flesh meat seems not to have been given to them.]

069 (return)

[ About my temples.—Ver. 37. 'Circa mea tempora,' literally, 'around my temples' This-expression is used, because it was supposed that the vapours of excessive wine affect the brain. He says that he has only taken a moderate quantity of wine, although the chaplet falling from off his hair would seem to bespeak the contrary.]

073 (return)

[ Otherwise I myself!—Ver. 57. Heinsius thinks that this and the following line are spurious.]

074 (return)

[ Holding in my torch—Ver. 58. Torches were usually carried by the Romans, for their guidance after sunset, and were generally made of wooden staves or twigs, bound by a rope around them, in a spiral form, or else by circular bands at equal distances. The inside of the torch was filled with flax, tow, or dead vegetable matter, impregnated with pitch, wax, rosin, oil, or other inflammable substances.]

075 (return)

[ Love and wine.—Ver. 59. He seems, by this, to admit that he has taken more than a moderate quantity of wine, 'modicum vinum,' as he says above.]

076 (return)

[ Anxieties of the prison.—Ver. 64. He alludes to the 'ergastulum,' or prison for slaves, that was attached to most of the Roman farms, whither the refractory slaves were sent from the City to work in chains. It was mostly under ground, and, was lighted with narrow windows, too high from the ground to be touched with the hand. Slaves who had displeased their masters were usually sent there for a punishment, and those of uncouth habits were kept there. Plutarch says that they were established, on the conquest of Italy, in consequence of the number of foreign slaves imported for the cultivation of the conquered territory. They were finally abolished by the Emperor Hadrian.]

077 (return)

[ Bird is arousing.—Ver. 66. The cock, whom the poets universally consider as 'the harbinger of morn.']

078 (return)

[ Equally slaves.—Ver. 74. He called the doors, which were bivalve or folding-doors, his 'conservæ,' or 'fellow' slaves,' from the fact of their being obedient to the will of a slave. Plautuâ, in the Asinaria, act. ii sc. 3, has a similar expression:—'Nolo ego fores, conservas meas a te verberarier.' 'I won't have my door, my fellow-slave, thumped by you.']

080 (return)

[ Did not Ajax too.—Ver. 7. Ajax Telamon, on being refused the arms of Achilles, became mad, and slaughtered a flock of sheep, fancying that they were the sons of Atreus, and his enemy Ulysses. His shield, formed of seven ox hides, is celebrated by Homer.]

081 (return)

[ Mystic Goddesses.—Ver. 10. Orestes avenged the death of his father, Agamemnon, by slaying his own mother, Clytemnestra, together with her paramour, Ægistheus. He also attempted to attack the Furies, when they haunted him for the murder of his mother.]

082 (return)

[ Daughter of Schceneus.—Ver. 13. Atalanta, the Arcadian, or Mae-nalian, was the daughter of Iasius, and was famous for her skill in the chase. Atalanta, the Boeotian, was the daughter of Schceneus, and was renowned for her swiftness, and for the race in which she was outstripped by Hippomenes. The Poet has here mistaken the one for the other, calling the Arcadian one the daughter of Schoeneus. The story of the Arcadian Atalanta is told in the Eighth Book of the Metamorphoses, and that of the daughter of Schceneus, at the end of the Tenth Book of the same work.]

083 (return)

[ The Cretan damsel.—Ver. 16. Ariadne, the daughter of Minos, when deserted on the island of Naxos or Cea.]

084 (return)

[ Cassandra.—Ver. 17. Cassandra being a priestess, would wear the sacred fillets, 'vittse.' She was ravished by Ajax Oileus, in the temple of Minerva.]

085 (return)

[ The humblest Roman.—Ver. 29. It was not lawful to strike a freeborn human citizen. See Acts, c. xxii. v. 25. 'And as they hound him with thongs, Paul said unto the Centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemncd?' This privilege does not seem to have extended to Roman women of free birth.]

086 (return)

[ Strike a Goddess.—Ver. 32. He alludes to the wound inflicted by Diomedes upon Venus, while protecting her son Æneas.]

087 (return)

[ Her hurt cheeks—Ver. 40. He implies by this, to his disgrace which has made her cheeks black and blue by his violence.]

089 (return)

[ At the middle.—Ver. 48. He says that he ought to have been satisfied with tearing her tunic down to the waist, where the girdle should have stopped short the rent; whereas, in all probability, he had torn it from the top to the bottom.]

090 (return)

[ Her free-born cheeks.—Ver. 50. It was a common practice with many of the Romans, to tear and scratch their Slaves on the least provocation.]

091 (return)

[ The Parian mountains.—Ver. 52. The marble of Paros was greatly esteemed for its extreme whiteness. Paros was one of the Cyclades, situate about eighteen miles from the island of Delos.]

092 (return)

[ Their proper order. —Ver 68. 'In statione,' was originally a military phrase, signifying 'on guard'; from which It came to be applied to any thing in its place or in proper order.]

094 (return)

[ Does she derive.—Ver. 3. He says that her name, 'Dipsas,' is derived from reality, meaning thereby that she is so called from the Greek verb [êtxpâui], 'to thirst'; because she was always thirsty, and never rose sober in the morning.]

095 (return)

[ The charms of Ææa.—Ver. 5. He alludes to the charms of Circe and Medea. According to Eustathius, Ææa was a city of Colchis.]

096 (return)

[ Turns back to its source.—Ver. 6. This the magicians of ancient times generally professed to do.]

097 (return)

[ Spinning wheel.—Ver. 8. 'Rhombus,' means a parallelogram with equal sides, but not having right angles, and hence, from the resemblance, a spinning wheel, or winder. The 'licia' were the cords or thrums of the old warp, or the threads of the old web to which the threads of the new warp were joined. Here, however, the word seems to mean the threads alone. The spinning-wheel was much used in magical incantations, not only among the Romans, but among the people of Northern and Western Europe. It is not improbable that the practice was founded on the so-called threads of destiny, and it was the province of the wizard, or sorceress, by his or her charms, to lengthen or shorten those threads, according as their customers might desire. Indeed, in some parts of Europe, at the present day, charms, in the shape of forms of words, are said to exist, which have power over the human life at any distance from the spot where they are uttered; a kind of superstition which dispenses with the more cumbrous paraphernalia of the spinning-wheel. Some Commentators think that the use of the 'licia' implied that the minds of individuals were to be influenced at the will of the enchanter, in the same way as the old thrums of the warp are caught up and held fast by the new threads; this view, however, seems to dispense with the province of the wheel in the incantation. See the Second Book of the Fasti, 1. 572. The old woman there mentioned as performing the rites of the Goddess, Tacita, among her other proceedings, 'binds the enchantea threads on the dark-coloured spinning-wheel.']

098 (return)

[ Venomous exudation.—Ver. 8. This was the substance called 'hippomanes,' which was said to flow from mares when in a prurient state. Hesiod says, that 'hippomanes' was a herb which produced madness in the horses that ate of it. Pliny, in his Eighth Book, says that it is a poisonous excrescence of the size of a fig, and of a black colour, which grows on the head of the mare, and which the foal at its birth is in the habit of biting off, which, if it neglects to do, it is not allowed by its mother to suck. This fictitious substance was said to be especially used in philtres.]

099 (return)

[ Moon was empurpled.—Ver. 12. If such a thing as a fog ever exists in Italy, he may very possibly have seen the moon of a deep red colour.]

101 (return)

[ That she, transformed.—Ver. 13. 'Versam,' 'transformed,' seems here to be a preferable reading to 'vivam,' 'alive.' Burmann, however, thinks that the 'striges' were the ghosts of dead sorcerers and wizards, and that the Poet means here, that Dipsas had the power of transforming herself into a 'strix' even while living, and that consequently 'vivam' is the proper reading. The 'strix' was a fabulous bird of the owl kind, which was said to suck the blood of children in the cradle. Seethe Sixth Book of the Fasti, 1. 141, and the Note to the passage.]

102 (return)

[ A double pupil, too.—Ver. 15. The pupil, or apple of the eye, is that part through which light is conveyed to the optic nerve. Some persons, especially females, were said by the ancients to have a double pupil, which constituted what was called 'the evil eye.' Pliny the Elder says, in his Seventh Book, that 'all women injure by their glances, who have a double pupil.' The grammarian, Haephestion, tells us, in his Fifth Book, that the wife of Candaulcs, king of Lydia, had a double pupil. Heinsius suggests, that this was possibly the case with the Ialysian Telchines, mentioned in the Seventh Book of the Metamorphoses, 1. 365, 'whose eyes corrupting all things by the very looking upon them, Jupiter, utterly hating, thrust them beneath the waves of his brother.']

103 (return)

[ And their grandsires.—Ver. 17. One hypercritical Commentator here makes this remark: 'As though it were any more difficult to summon forth from the tomb those who have long been dead, than those who are iust deceased.' He forgot that Ovid had to make up his line, and that 'antiquis proavos atavosque' made three good feet, and two-thirds of another.]

105 (return)

[ The twofold doors.—Ver. 20. The doors used by the ancients were mostly bivalve, or folding doors.]

106 (return)

[ Mars in opposition.—Ver. 29. She is dabbling here in astrology, and the adverse and favourable aspects of the stars. We are to suppose that she is the agent of the young man who has seen the damsel, and she is telling her that the rising star of Venus is about to bring her good luck.]

107 (return)

[ Makes it his care.—Ver. 32. Burmann thinks that this line, as it stands at present, is not pure Latin; and, indeed, 'curæ habet,' 'makes it his care,' seems a very unusual mode of expression. He suggests another reading—'et, cultæ quod tibi défit, habet,' 'and he possesses that which is wanting for your being well-dressed,' namely, money.]

108 (return)

[ The damsel blushed.—Ver. 35. He says that his mistress blusned at the remark of the old hag, that the young man was worthy to be purchased by her, if he had not been the first to make an offer. We must suppose that here the Poet peeped through a chink of the door, as he was on the other side, listening to the discourse; or he may have reasonably guessed that she did so, from the remark made in the same line by the old woman.]

109 (return)

[ Your eyes cast down.—Ver. 37. The old woman seems to be advising her to pretend modesty, by looking down on her lap, so as not to give away even a look, until she has seen what is deposited there, and then only to give gracious glances in proportion to her present. It was the custom for the young simpletons who lavished their money on the Roman courtesans, to place their presents in the lap or bosom.]

111 (return)

[ Sabine females.—Ver. 39. The Sabines were noted for their domestic virtues. The hag hints, that the chastity of the Sabine women was only the result of their want of good breeding. 'Tatio régnante' seems to point to the good old times, in the same way as our old songsters have it, 'When good king Arthur reigned.' Tatius reigned jointly at Rome with Romulus. See the Fourteenth Book of the Metamorphoses, 1. 804.]

112 (return)

[ In foreign warfare.—Ver. 41. She says, that they are now in a more civilized state, than when they were fighting just without the walls of Rome; now they are solely engaged in foreign conquests, and Venus reigns in the city of the descendants of her son, Æneas.]

113 (return)

[ Dispel these frowns.—Ver. 45. The damsel has, probably, frowned here at her last remark, on which she tells her she must learn to dispense with these frowns, and that when she dispels them, 'excutit,' so many faults which might otherwise prove to her disadvantage, will be well got rid of.]

114 (return)

[ Penelope used to try.—Ver. 47. Penelope, in order that she might escape the importunity of the suitors, proposed that they should try to bend the bow of Ulysses, promising her hand to him who should prove successful. The hag, however, says that, with all her pretended chastity, Penelope only wanted to find out who was the most stalwart man among her lovers, in order that she might choose him for a husbaud.]

116 (return)

[ Graceful in his mantle.—Ver. 59. The 'palla' was especially worn by musicians. She is supposed to refer to the statue of Apollo, which was erected on the Palatine Hill by Augustus; and her design seems to be, to shew that poetry and riches are not so incompatible as the girl may, from her lover's poverty, be led to imagine.]

117 (return)

[ At a price for his person.—Ver. 63. That is to say, some rich slave who has bought his own liberty. As many of the Roman slaves were skilful at various trades and handicrafts, and were probably allowed the profits of their work after certain hours in the day, it would be no uncommon thing for a slave, with his earnings, to purchase his liberty. Some of the slaves practised as physicians, while others followed the occupation of literary men.]

118 (return)

[ Rubbed with chalk.—Ver. 64. It was the custom to mark with chalk, 'gypsum,' the feet of such slaves as were newly imported for sale.]

119 (return)

[ Busts about the halls.—Ver. 65. Instead of 'quinquatria,' which is evidently a corrupt reading, 'circum atria' has been adopted. She is advising the girl not to be led away by notions of nobility, founded on the number of 'ceræ,' or waxen busts of their ancestors, that adorned the 'atria,' or halls of her admirers. See the Fasti, Book i. line 591, and the Note to the passage; also the Epistle of Laodamia to Protesilaus, line 152.]

120 (return)

[ Nay, more, should.—Ver. 67. 'Quin' seems to be a preferable reading to-'quid?']

121 (return)

[ There will be Isis.—Ver. 74. The Roman women celebrated the festival of Isis for several successive days, and during that period they care-fully abstained from the society of men.]

127 (return)

[ By your censure.—Ver. 80. When she has offended she is to pretend a counter grievance, so as to outweigh her faults.]

128 (return)

[ A deaf hearing.—Ver. 86. Literally, 'deaf Godhead.']

129 (return)

[ A crafty handmaid.—Ver. 87. The comedies of Plautus and Terence show the part which the intriguing slaves and handmaids acted on such occasions.]

130 (return)

[ A little of many.—Ver. 89. 'Multos,' as suggested by Heinsius, is preferable to 'multi,' which does not suit the sense.]

131 (return)

[ Heap from the gleanings—Ver. 90. 'Stipula' here means 'gleanings.' She says, that each of the servants must ask for a little, and those little sums put together will make a decent amount collected from her lovers. No doubt her meaning is, that the mistress should pocket the presents thus made to the slaves.]

132 (return)

[ With a cake.—Ver. 94. The old woman tells how, when she has exhausted all other excuses for getting a present, to have the birth-day cake by her, and to pretend that it is her birth-day; in order that her lover may take the hint, and present her with a gift. The birth-day cake, according to Servius, was made of flour and honey; and being set on tabic before the guests, the person whose birth-day it was, ate the first slice, after which the others partook of it, and wished him happiness and prosperity. Presents, too, were generally made on birth-days.]

133 (return)

[ The Sacred Street."—Ver. 100. The 'via sacra,' or' Sacred Street, from the old Senate house at Rome towards the Amphitheatre, and up the Capitoline hill. For the sale of all kinds of luxuries, it seems to have had the same rank in Rome that Regent Street holds in London. The procuress tells her, that if her admirer makes no presents, she must turn the conversation to the 'Via Sacra;' of course, asking him such questions as, What is to be bought there? What is the price of such and such a thing? And then she is to say, that she is in want of this or that, but unfortunately she has no money, &c.]

134 (return)

[ Conceal your thoughts.—Ver. 103. This expression resembles the famous one attributed to Machiavelli, that 'speech was made for the concealment of the thoughts.']

[ Prove his ruin.—Ver. 103. 'Let your lips utter kind things, but let it be your intention to ruin him outright by your extravagance.']

135 (return)

[ Grant thee both no home—Ver. 113. The 'Lares,' being the household Gods, 'nullos Lares,' implies 'no home.']

136 (return)

[ Everlasting thirst.—Ver. 114. In allusion to her thirsty name; see the Note to the second line.]

138 (return)

[ Atticus.—Ver. 2. It is supposed that this Atticus was the same person to whom Ovid addresses the Fourth and Seventh Pontic Epistle in the Second Book. It certainly was not Pomponius Atticus, the friend of Cicero, who died when the Poet was in his eleventh year.]

139 (return)

[ The years which."—Ver. 5. The age for serving in the Roman armies, was from the seventeenth up to the forty-sixth year.]

140 (return)

[ Of his general.—Ver. 8. He alludes to the four night-watches of the Roman army, which succeeded each other every three hours. Each guard, or watch, consisted of four men, of whom one acted as sentry, while the others were in readiness, in case of alarm.]

142 (return)

[ The othert doors.—Ver. 20. From the writings of Terence and Plautus, as well as those of Ovid, we find that the youths of Rome were not very scrupulous about kicking down the door of an obdurate mistress.]

143 (return)

[ Thracian Rhesits.—Ver. 23. See the preceding Epistle of Pénélope to Ulysses, and the speech of Ulysses in the Thirteenth Book of the Metamorphoses.]

144 (return)

[ Cease to love.—Ver. 32. It is hard to say whether the word 'Desinat' means 'Let him leave off saying so,' or 'Let him cease to love': perhaps the latter is the preferable mode of rendering it.]

146 (return)

[ The raving prophetess.—Ver. 38. 'Mænas' literally means 'a raving female,' from the Greek word paivopai, 'to be mad.' He alludes to Cassandra when inspired with the prophetic spirit.]

147 (return)

[ At the forge.—Ver. 39. When he was detected by means of the iron net, as related in the Fourth Book of the Metamorphoses.]

148 (return)

[ A lazy inactivity.—Ver. 41. When persons wished to be at ease in their leisure moments at home, they were in the habit of loosening the girdle which fastened the tunic; from this circumstance, the term 'dis-cinctus' is peculiarly applied to a state of indolence.]

149 (return)

[ Couch and the shade.—Ver. 42. 'Lectus et umbra' means 'lying in bed and reclining in the shade.' The shade of foliage would have peculiar attractions in the cloudless climate of Italy, especially for persons naturally inclined to be idle.]

150 (return)

[ To serve.—Ver. 44. 'Æra merere' has the same meaning as 'stipendum merere,' 'to earn the pay of a soldier,' whence it came to signify 'to sene as a soldier.' The ancient accounts differ materially as to the pay which the Roman soldiers received.]

151 (return)

[ The Eurotas.—Ver. 1. The Eurotas was the river which flowed past the walls of Sparta. He is alluding to Helen.]

152 (return)

[ Amymone.—Ver. 5. She was one of the Danaides, and was carrying water, when she was attacked by a Satyr, and rescued by Neptune. See the Epistle of Hero to Leander, 1. 131, and the Note to the passage.]

153 (return)

[ Fold in his dress.—Ver. 18. The 'sinhs' of the 'toga,' among the men, and of the 'palla,' among the women, which extended in folds across the breast, was used as a pocket, in which they carried money, purses, letters, and other articles. When the party was seated, the 'sinus' would almost correspond in meaning with our word 'lap.']

154 (return)

[ Avaricious procurer.—Ver. 23. 'Leno' was a person who kept a house for the purposes of prostitution, and who generally robbed his victims of the profits of their unfortunate calling. This was called 'lenocinium,' and the trade was not forbidden, though the 'lenones' were considered 'infames,' or 'disgraced,' and thereby lost certain political rights.]

155 (return)

[ By compulsion.—Ver. 24. Being probably the slave of the 'leno,' he would use force to make her comply with his commands.]

156 (return)

[ Hired dishonestly.—Ver. 37. The evidence of witnesses was taken by the Praetor, and was called 'jusjurandum in judicio,' whereas the evidence of parties themselves was termed 'jusjurandum in jure.' It was given on oath by such as the Praetor or other judge chose to call, or as either party might propose for examination.]

157 (return)

[ The chest.—Ver. 38. The 'area' here means the strong box, or chest, in which the Romans were accustomed to place their money; they were generally made of, or bound with, iron or other metal.]

158 (return)

[ Commissioned judge.—Ver. 38. The 'judices selecti' were the 'cen-tumviri,' a body of one hundred and five officers, whose duty it was to assist the Praetor in questions where the right to property was litigated. In the Second Book of the Tristia, 1. 93, we are informed that the Poet himself filled the office of a 'judex selectus.']

159 (return)

[ That is purchased.—Ver. 39. Among the Romans, the 'patroni' defended their 'clientes' gratuitously, and it would have been deemed disgraceful for them to take a fee or present.]

160 (return)

[ He who hires.—Ver. 45. The 'conductor' was properly the person who hired the services, or the property of another, for a fixed price. The word sometimes means 'a contractor,' or the person with whom the bargain by the former party is made. See the public contract mentioned in the Fasti, Book v. 1. 293.]