Chapter IV: Book THE THIRD (2)

It is more proper and is more becoming for the fair to drink to excess. Thou dost not, Bacchus, consort amiss with the son of Venus. This too, only so far as the head will bear it, and the senses and the feet will be able to perform their duty; [1127] and do not see each object that is single, as double. A woman sprawling along, and drenched in plenteous wine, is a disgusting object; she is worthy to endure the embraces of any kind of fellows. And it is no safe thing when the tables are removed to fall asleep; in sleep many a shocking thing is wont to happen. I feel ashamed to instruct you any further, but genial Dione says, "That which shames you is especially my own province." Let each particular then be known unto you:=

`````----modos a corpore certos

````Sumite; non omnes una figura decet.

```Quse facie prsesignis eris, resupina jaceto:

````Spectentur tergo, quîs sua terga placent.

```Milanion humeris Atalantes crura ferebat:

````Si bona sunt, hoc sunt accipienda modo.

```Parva vehatur equo: quod erat longissima, nunquarc

````Thebais Hectoreo nupta resedit equo.

```Strata premat genibus, paulum cervice reflexâ,

````Foemina, per longum conspicienda latus.

```Cui femur est juvenile, carent cui pectora mendâ,

````Stet vir, in obliquo fusa sit ipsa toro.

```Nec tibi turpe puta crinem, ut Phylleia mater,

````Solvere: et effusis colla reflecte comis.

```Tu quoque, cui rugis uterum Lucina notavit,

````Ut celer aversis utere Parthus equis.

```Mille modi Veneris. Simplex minimique laboris,

````Cum jacet in dextrum semisupina latus,

```Sed neque Phoebei tripodes, nec comiger Ammon,

````Vera raagis vobis, quam mea Musa, canent.

```Si qua fides arti, "quam longo fecimus usu,

````Crédité: præstabunt carmiua nostra fidem.

```Sentiat ex imis Yenerem resoluta medullis

````Foemina: et ex æquo res juvet ilia duos.

```Nec blandæ voces, jucundaque murmura cessent;

````Nec taceant medus improba verba jocis.

```Tu quoque, cui Yeneris sensum natura negavit,

````Dulcia mendaci gaudia finge sono.

```Infelix, cui torpet hebes locus ille, puella es;

````Quo pariter debent foemina virque frui.

```Tantum, cum linges, ne sis manifesta caveto:

````Effice per motum luminaque ipsa fidem.

```Quod juvet: et voces et anhelitus arguat oris.

````Ah pudet! arcanas pars habet ista notas.

```Gaudia post Yeneris quæ poscet munus amantem,

````Ipsa suas nolet pondus habere preces.=

And admit not the light in your chamber with the windows wide open; many blemishes of your person more becomingly lie concealed.

My pastime draws to a close; 'tis time to descend from the swans, [1128] that have borne my yoke upon their necks. As once the youths did, so now the fair, as my audience, may inscribe, "Naso was our preceptor," upon their spoils.

FOOTNOTES BOOK ONE

[Footnote 701: For stripes.--Ver. 16. Statius, in the Thebaid, mentions the strictness of the discipline of Chiron. See the Amores, i. El. xiii. 1. 18.]

[Footnote 702: Be ye afar.--Ver. 31. He quotes this and the following line in the Tristia, Book ii. 1. 248, to show that it was not his intention, by his precepts, to inculcate breaches of chastity among the Roman matrons. See the Note to the passage, and to the Fasti, Book ii. 1. 30. The 'vitta,' or 'fillet,' was worn solely by women of pure character.]

[Footnote 703: The tawny Indians.--Ver. 53. Herodotus considers the Æthiopians to be Indians. According to some, the father of Andromeda was king of Ethiopia; but she is more frequently represented as a native of Joppa, on the coast of Syria.]

[Footnote 704: As many stars as.--Ver. 59. Heinsius considers this and the next line to be spurious.]

[Footnote 705: Wish a riper fair.--Ver. 63. 'Juvenis,' applied to a female, would mean something more than a mere girl. 'Juventus' was that age in which a person was in his best years, from about twenty to forty.]

[Footnote 706: Pompey's Portico.--Ver. 67. He alludes to the Portico which had been erected by Pompey at Rome, and was shaded by plane trees and refreshed by fountains. The Porticos were walks covered with roofs, supported by columns. They were sometimes attached to other buildings, and sometimes were independent of any other edifice. They were much resorted to by those who wished to take exercise without exposure to the heat of the sun. The Porticos of the temples were originally intended for the resort of persons who took part in the rites performed there. Lawsuits were sometimes conducted in the Porticos of Rome, and goods were sold there.]

[Footnote 707: The lion of Hercules.il--Ver. 68. The Nemean lion; which formed the Constellation Leo in the Zodiac.]

[Footnote 708: Where the mother.--Ver. 69. He alludes to the Theatre and Portico which Augustus built; the former of which received the name of his nephew Marcellus, the latter of his sister Octavia, the mother of Marcellus. After the death of Marcellus, Octavia added a public library to this Portico at her own expense. Here there were valuable paintings of Minerva, Philip and Alexander, and Hercules on Mount Aeta. Some suppose that the temple of Concord, built by Livia, and mentioned in the Fasti, is here referred to.]

[Footnote 709: The Portico of Livia.--Ver. 72. The Portico of Livia was near the street called Suburra. This Portico is also mentioned in the Fasti. We learn from Strabo that it was near the Via Sacra, or Sacred Street.]

[Footnote 710: Granddaughters of Belus.--Ver. 73. This was the Portico of the Danaides, in the temple of Apollo. It is referred to in the Second Elegy of the Second Book of the Amores.]

[Footnote 711: Bewailed by Venus.--Ver. 75. He alludes to the temple of Venus, at Rome, which, according to Juvenal, was notorious as the scene of intrigues and disgraceful irregularities. It was a custom of the Romans, borrowed from the Assyrians, to lament Adonis in the temple of Venus. See the Tenth Book of the Metamorphoses. This worship of the Assyrians is mentioned by the Prophet Ezekiel, chap. viii. ver. 13, 'women weeping for Thatnmuz.']

[Footnote 712: The Jew of Syria.--Ver. 76. He alludes to the rites performed in the Synagogues of the Jews of Rome, on the Sabbath, to which numbers or females were attracted, probably by the music. There were great numbers of Jews at Rome in the reign of Augustus, who were allowed to follow their own worship, according to the law of Moses. The Roman females visiting the Synagogues, assignations and gross irregularities became the consequence. Tiberius withdrew this privilege from the Jews, and ordered the priests' vestments and ornaments to be burnt. This line is thus rendered in Dryden's version:]

'Nor shun the Jewish walk, where the foul drove,]

On Sabbaths rest from everything but love.']

This wretched paraphrase is excused by the following very illiberal note,]

'If this version seems to bear a little hard on the ancient Jews, it does not at all wrong the modern.']

[Footnote 713: Many a woman.--Ver. 78. Io, or Isis, was debauched by Jupiter. Martial and Juvenal speak of the irregularities practised on these occasions.]

[Footnote 714: Where the erection.--Ver. 81. He refers to the Forum of Cæsar and the temple of Venus, which was built by Julius Cæsar after the battle of Pharsalia.]

[Footnote 715: Of Appius.--Ver. 82. He alludes to the aqueduct which had been constructed by the Censor Appius. This passed into the City, through the Latin gate, and discharged itself near the spot where the temple of Venus was built.]

[Footnote 716: Shooting stream.--Ver. 82; He alludes to the violence with which the water was discharged by the pipes of the aqueduct into the reservoir.]

[Footnote 717: Which is adjoining.--Ver. 87. The temple of Venus was near the Forum.]

[Footnote 718: Ravished Sabine fair.--Ver. 102. See the Fasti, Book iii. 1. 199.]

[Footnote 719: Neither did curtains.--Ver. 103. The 'vela,' here referred to, may mean either the 'siparia,' or curtains of the theatres, or the awnings which were hung over them. See the Note on the 'siparia' of the theatres, referred to in the Third Book of the Metamorphoses, L 111. The 'velaria,' or 'awnings,' were stretched over the whole space of the theatres, to protect the spectators from the sun and rain.]

[Footnote 720: Marble theatre.--Ver. 103. The Theatres of Pompey and Scaurus were of marble.]

[Footnote 721: Nor was the stage.--Ver. 104. The 'pulpita' was that part of the stage where the actors stood who spoke. It was elevated above the orchestra, where the Chorus, and dancers and musicians were placed.]

[Footnote 722: Upon the maidens.--Ver. 116. Some writers say that only thirty women were carried off. Valerius Antius made the number 427, and Plutarch mentions a statement that it was 600]

[Footnote 723: The partition.--Ver. 141. See the Amores, Book iii. El. ii. 1. 19.]

[Footnote 724: Let the usual subjects.--Ver. 144. 'Publica verba' means the compliments of the day,' and the 'topics suited to the occasion.']

[Footnote 725: Statues of ivory.--Ver. 149. For an account of this procession, see the Amores, Book iii. El. ii. 1. 43.]

[Footnote 726: Your fingers.--Ver. 150. See 1. 42, of the same Elegy.]

[Footnote 727: Dirty ground.--Ver. 154. See 1. 26, of the same Elegy.]

[Footnote 728: Knee against it.--Ver. 158. See 1. 24, of the same Elegy.]

[Footnote 729: With his ready hand.--Ver. 160. As the seats of the Circus were hard, the women often made use of a cushion to sit upon. Those who were not so fortunate as to get a front seat, and so rest their feet in the railings opposite (see the Second Elegy of the Third Book of the Amores, 1. 64, and the Note), used a footstool, 'scamnum,' (which is mentioned here in the 162nd line,) on which they rested their feet.]

[Footnote 730: Its sad duties.--Ver. 164. Juvenal tells us that gladiatorial spectacles were sometimes exhibited in the Forum.]

[Footnote 731: Himself receives a wound.--Ver. 166. The word 'habet,' here used, is borrowed from the usage at the gladiatorial games. When a gladiator was wounded, the people called aloud 'habet,' or 'hoc habet and the one who was vanquished lowered his arms, in token of submission. If the people chose that he should be saved, they pressed down their thumbs; but they turned them up, if they desired that he should be killed.]

[Footnote 732: Asking for the racing list.--Ver. 167. The 'libellus,' here mentioned, was the list of the horses, with their names and colours, and those of the drivers. It served the same purpose as the race-cards on our courses.]

[Footnote 733: Having deposited the stake.--Ver. 168. When a bet was made, the parties betting gave to each other a pledge, 'pignus,' in the shape of some trinket, such as a ring. When the bet was completed, they touched hands.]

[Footnote 734: When of late.--Ver. 171. He speaks of a 'Naumachia,' or mimic sea-fight, which had been lately exhibited at Rome by Augustus, in commemoration of the battle of Actium. As Antony had collected his forces from the East and all parts of Greece, his ships are alluded to as the Persian and Cecropian, or Athenian ships. The term, 'Naumachia,' was applied both to the representation of a sea-fight, and to the place where it was given. They were sometimes exhibited in the Circus or Amphitheatre, the water being introduced under-ground, but more generally in spots constructed for the purpose. The first was shown by Julius Cæsar, who caused a lake to be dug for the purpose in a part of the Campus Martius, which Suetonius calls 'the lesser Codeta.' This was filled up by Augustus, who dug a lake near the Tiber for the same purpose; to which, probably, reference is here made.]

[Footnote 735: Introduced.--Ver. 172. 'Induxit.' By the use of this word, it would seem that Augustus Cæsar introduced the ships, probably, from the river Tiber into the lake.]

[Footnote 736: See! Cæsar prepares.--Ver. 177. Augustus sent his grandson, Caius, the son of his daughter Julia and Agrippa, to head an expedition against Phraates, the king of the Parthians, the conquerors of Crassus; from this expedition he did not live to return, but perished in battle.]

[Footnote 737: Crassi, rejoice.--Ver. 180. See the Fasti, Book v. 1. 583-8, with the Note. Also Book vi. 1. 465]

[Footnote 738: Of the Gods.--Ver. 183. In a spirit of adulation, he deifies Caius Cæsar, and his brother Lucius.]

[Footnote 739: First of the youths.--Ver. 194. The 'princeps juvenum' had the honour of riding first, in the review of the Equestrian ranks by the Emperor. See the Tristia, Book ii. 1. 90. Caius did not live to fulfil this prophecy, as he was slain through the perfidy of the Parthian general.]

[Footnote 740: Since thou hast brothers.--Ver. 195. He alludes, probably, to Lucius Cæsar, the other grandson of Augustus, and Marcus Agrippa, the husband of Julia, the daughter of Augustus.]

[Footnote 741: Hast a sire.--Ver. 196. He had been adopted by Augustus. *What rivers are borne.--Ver. 220. See the twentieth line of the Second Elegy, Book iv. of the Tristia. * Perfectly well.--Ver. 222. See a similar passage in the Tristia' Book iv. EL ii. 1. 24.]

[Footnote 742: The Euphrates.--Ver. 223. The rivers were generally personified by the ancients as being crowned with reeds.]

[Footnote 743: The one whose.--Ver. 224. The young man is supposed to be addressing the damsel in these words.]

[Footnote 744: From Danaë.--Ver. 225. He means, that Persia was so called from Perses, the son of Andromeda, by Perseus, the son of Danaë. It is more generally thought to have been so called from a word signifying; a horse.' Achæmenes was one of the ancient kings of Persia.]

[Footnote 745: Still it is fatal.--Ver. 236. 'Solet,' 'is wont,' is certainly a pre-narrative reading here to 'nocet.']

[Footnote 746: Deceiving lamp.--Ver. 245. This is as much as to remind him of the adage that women and linen look best by candle-light.]

[Footnote 747: Why mention Baiæ.--Ver. 255. Baiæ was a town on the sea-shore, near Naples, famous for its hot baths. It was delightfully situate, and here Pompey, Caesar, and many of the wealthy Romans, had country seats: Seneca and Propertius refer to it as famous for its debaucheries, and it was much frequented by persons of loose character. It was the custom at Baiæ, in the summer-time, for both sexes to cruise about the shore in boats of various colours, both in the day-time and at night, with sumptuous feasts and bands of music on board.]

[Footnote 748: Hostile hand.--Ver. 260. See the Fasti, Book iii. 1. 263. He means that the Arician grove was much resorted to by those engaged in courtship tad intrigues.]

[Footnote 749: Borne upon unequal wheels.--Ver. 264. He alludes to Thalia, the Muse who inspires him, preferring the unequal or Hexameter and Pentameter measure of Elegiac verse.]

[Footnote 750: By the lark.--Ver. 286. See the Metamorphoses, Book x.]

[Footnote 751: Of Cydon.'--Ver. 293. This was a city of Crete.]

[Footnote 752: Untruthful as it is.--Ver. 298. The Cretans were universally noted in ancient times for their disregard for truth. St. Paul, in his Epistle to Titus, ch. i. ver, 12, says, quoting from the Cretan poet Epimenides "One of themselves, even a prophet of their own, said, 'The Cretans are alway liars, evil beasts, slow bellies.' This witness is true."]

[Footnote 753: By a bull!--Ver. 302. See this story explained in the Translation of the Metamorphoses, p. 70.]

[Footnote 754: The sire.--Ver. 326. This was the Minotaur. See the Metamorphoses, Book viii]

[Footnote 755: If the Cretan dame.--Ver. 327. This was Ærope, the wife of Atreus, who slew the children of his brother Thyestes, and set them on table before their father.]

[Footnote 756: Who spoiled.---Ver. 331. He falls into his usual mistake of confounding Scylla, the daughter of Nisus, with the daughter of Phorcys.]

[Footnote 757: The flames.--Ver. 335. See the Metamorphoses, Book vii. 1. 391, and the Epistle of Medea to Jason.]

[Footnote 758: The son of Amyntor.--Ver. 337. Phoenix, the son of Amyntor, according to Homer, became blind in his latter years. See the Note to the 307th line of the Eighth Book of the Metamorphoses.]

[Footnote 759: Of thy guiltless sons.--Ver. 339. Phineus was a king of Arcadia, or, according to some, of Thrace or Paphlagonia. His wife, Cleopatra, being dead or divorced, he married a Scythian, named Harpalice, at whose suggestion he put out the eyes of his sons by Cleopatra. He was persecuted by the Harpies, as a punishment.]

[Footnote 760: What is one's own.--Ver. 348. 'Suis' seems preferable here to suos.']

[Footnote 761: The crop.--Ver. 349. These lines are referred to by Juvenal in the Fourteenth Satire, 1.143.]

[Footnote 762: Your access easy.--Ver. 352. See his address to Nape, in the Amores, Book i. El. ii. Cypassis seems to have been a choice specimen of this class. See the Amores, Book ii. El. viii.]

[Footnote 763: Pay him in return.'--Ver. 370. This seems to mean, 'I do not think you can make sufficient return for his ardent affection,' referring to the lover. Some of the Commentators think that it signifies a hint from the servant, that as her mistress's husband has offended her by his infidelities, she ought to repay him in his own coin.]

[Footnote 764: Is of use.--Ver. 375. This abominable notion seems to have been acted upon by the Poet himself. See the Amores, Book ii. El. viii.]

[Footnote 765: Her birthday.--Ver. 405. See the Amores, Book i. El. viii. 1. 94.]

[Footnote 766: Whether the Calends.--Ver. 405. The Matronalia were celebrated on the first day of the Calends of March. It was usual on that day, for husbands to make presents to their wives, and lovers to the objects of their affection. The Calends of March preceded April, which month was sacred to Venus. See the Fasti, Book iii. 1. 170.]

[Footnote 767: The wealth of kings.--Ver. 408. It was the custom to bring the spoils of the enemy, or the most curious portions of it, to Rome, where it was exposed to view in the Circus and the Theatres. Ovid tells his readers that they must not think that the ladies can give them any of their leisure on such occasions, as, being so much engaged with the sights, they will have no time for love-making.]

[Footnote 768: Pleiades prevail.--Ver. 409. This is said figuratively.]

[Footnote 769: Tearful Allia.--Ver. 413. The 16th of July, the day on which the Romans were defeated by the Gauls at the Allia, was deemed unlucky, and no business was transacted on it.]

[Footnote 770: A day not suited for.--Ver. 415. The Jews are here alluded to. and he refers to their Sabbath. How some Commentators can have dreamed that the feast of the Saturnalia is referred to, it is hard to say.]

[Footnote 771: Great must be.--Ver. 417. The meaning is, 'Be careful not to make your first advances on the birthday of your mistress, as that is the time for making presents, and you will certainly be out of pocket.' See the Amores, Book i. El. viii. 1. 94, and the Note.]

[Footnote 772: The loosely-clad pedlar.--Ver. 421. Institor' was properly a person who sold wares, and kept a 'taberna' or 'shop' on account of another. Sometimes free persons, but more frequently slaves, were 'institores.']

[Footnote 773: A promissory note.--Ver. 428. 'Syngraphus/ or 'syngrapha,' was a 'bill' 'bond,' or 'promissory note,' which was most probably the kind of writing that the pedlar would here require. It may possibly mean a cheque upon his bankers, the 'argentarii' of Rome.]

[Footnote 774: Not to have learned.--Ver. 428. The reading here seems to be non didicisse juvat.' 4 It is not to your advantage that you have learned (to write).' The other reading, 'ne didicisse juvet,' may be rendered, '(perhaps) it may be no advantage that you have learned (to write).']

[Footnote 775: Birth day cake.--Ver. 429. See the Amores, Book i. El. viii. 1. 94.]

[Footnote 776: The jewel.--Ver. 432. For an account of the earrings of the ancients, see the Notes to the Metamorphoses, Book x. 1. 116.]

[Footnote 777: Should you give her.--Ver. 447. The meaning of this and the following line is very obscure; so much so that Burmann is in doubt on the subject. It, however, seems to be, that it is not discreet, on first acquaintance, to give presents, as the damsel may then have a reason for peremptoily giving you up; she carries off your gift, and gives no favour in return.]

[Footnote 778: Upon an apple.--Ver. 457: See the twentieth and twenty-first Epistles in the present volume.]

[Footnote 779: Extend their hands.--Ver. 462. This figure is taken from the gladiatorial games, where the conquered extended their hands in token of submission.]

[Footnote 780: Ring of iron.--Ver. 473. The rings worn by the lower classes were of iron.]

[Footnote 781: Under some of the columns.1--Ver. 490. The learned Heinsius absolutely thinks that 'columnas' here means 'mile-stones'! It is pretty clear that Ovid alludes to the columns of the Portico; and he seems to say, that the attentive lover, when he sees the damsel at some distance before him, is not to hesitate to escape the crowd by going into the open space outside of the columns, and then running on, for the purpose of overtaking her. See the Tristia, Book iii. El. iii, where he makes mention of the columns in the Portico of the Danaides.]

[Footnote 782: Actor is dancing.--Ver. 501. See the Tristia, Book ii. i. 497.]

[Footnote 783: With the irons.'--Ver. 505. See the Amores, Book i. El. xiv 1 25, and the Note. The effeminate among the Romans were very fond of having their hair in curls.]

[Footnote 784: With the rough pumice.--Ver. 506. Pliny the Elder mentions pumice stone as 'a substance used by women in washing their bodies, and now by men as well.' Persius, in his Fourth Satire, inveighs against this effeminate practice.]

[Footnote 785: Bid those do this.--Ver. 507'. He alludes to the Galli, the eunuch priests of Cybele.]

[Footnote 786: Hippolytus.--Ver. 511. Phædra, in her Epistle, alludes to his neglect of dress, as one of the merits of Hippolytus.]

[Footnote 787: Plain of Mars.--Ver. 513. The Roman youth practised wrestling, and other athletic exercises, on the Campus Martius Being often stripped naked, or nearly so, the oil, combined with t he heat, would tend to bronze the skin.]

[Footnote 788: Not be clammy.--Ver. 515. Probably this is the meaning of 'lingua ne rigeat,' although Nisard's French translation has it, 'let your tongue have no roughness.' Dryden's translation is, of course, of no assistance, as it carefully avoids all the difficult passages.]

[Footnote 789: The father of the flock.--Ver. 522. He alludes to the rank smell to the arm-pits, which the Romans called by the name 'hircus,' 'a goat,' from a supposed similarity to the strong smell of that animal.]

[Footnote 790: Awaking from her sleep.--Ver. 529. See the Epistle of Ariadne to Theseus.]

[Footnote 791: Mimallonian females.--Ver. 541. It is a matter of doubt why the Bacchanalian women were called Mimallonides. According to some, they are so called from Mimas, a mountain of Asia Minor, where the rites of Bacchus were celebrated. Suidas says that they are so called, from 'imitation,' because they imitated the actions of men. Bochart thinks that the word is of Hebrew origin, and that they receive their name from 'memelleran,' 'garrulous' or 'noisy'; or else from mamal,' a 'wine- press.']

[Footnote 792: Drunken old man.--Ver. 543. See the adventure of Silenus, in the beginning of Book xi. of the Metamorphoses; and in the Fasti, Book iii. 1. 742. He seems to have been always getting into trouble.]

[Footnote 793: Cretan Diadem.--Ver. 558. See the Fasti. Book iii. 1. 516.]

[Footnote 794: Evie, Evoë!--Ver. 563. In the combat with the Giants, Jupiter is said, when one of them was slain by Bacchus, to have exclaimed 'Well done, son:' whence the exclamation 'Evie!' was said to have originated. See the Metamorchoses, Book iv. 1. 11 and 15, and the Note.]

[Footnote 795: On the table.'--Ver. 572. See the Epistle of Paris to Helen; and the Amores, Book i. El. iv. 1. 20, and Book ii. El. v. 1. 17, and the Notes.]

[Footnote 796: From the side.--Ver. 576. See the Amores, Book i. EL iv. 1. 32.]

[Footnote 797: Touched with her fingers.--Ver. 577. The ancients are supposed not to have used at meals any implement such as a knife or fork, but merely to have used the fingers only, except in eating soups or other liquids, or jellies, when they employed spoons, which were denoted by the names 'cochlear' and 'ligula.' At meals the Greeks wiped their fingers on pieces of bread; the Romans washed them with water, and dried them on napkins handed round by the slaves.]

[Footnote 798: Are drinking by lot.--Ver. 581. The 'modimperator,' or 'master of the banquet,' was often chosen by lot by the guests, and it was his province to prescribe how much each person should drink. Lots were also thrown, by means of the dice, to show in what order each person was to drink. This passage will show the falsity of his plea in the Second Book of the Tristia, addressed to Augustus, where he says that it was not his intention to address the married women of Rome, but only those who did not wear the 'vittæ' and the 'instita,' the badges of chastity.]

[Footnote 799: Agent attends even too much.--Ver. 587. His meaning seems to be, that in the same way as the agent does more than attend to the injunctions of his principal, and puts himself in a position to profit by his office, so is the inamorato, through the confidence of the husband reposed in him, to make a profit that has never been anticipated.]

[Footnote 801: Eurytion.--Ver. 593. At the nuptials of Pirithous and Hippoda-mia. See the Metamorphoses, Book xii. 1. 220, where he is called Eurytus.]

[Footnote 802: Stealing up.--Ver. 605. This piece of impudence he professes to practise in the Amores, Book i. El iv. l. 56.]

[Footnote 803: Bird of Juno.--Ver. 627. This fact, in natural history, was probably known only to Ovid, or the peacocks of the present day may be less vain than the Roman ones. See the Metamorphoses, Book i. 1. 723.]

[Footnote 804: That there should be Gods.--Ver. 637. This was the avowed opinion of some of the philosophers and atheists of antiquity. We learn from Tertullian that Diogenes, being asked if the Gods exist, answered that he did not know anything about it, but that they ought to exist. The doctrine of the Epicureans was, that the Gods lived a happy and easy life, were not susceptible of anger, and did not trouble themselves about men.]

[Footnote 805: Went to Busiris.--Ver. 649. See the Tristia, Book iii. El. xi. 1. 39, where the story of Phalaris is also referred to. Thrasius was the brother of Pygmalion, and was justly punished by Busiris for his cruel suggestion.]

[Footnote 806: Phoebe suffered--Ver. 679. See the story of the rape of Phoebe, by Castor and Pollux, in the Fasti, Book v. 1. 699.]

[Footnote 807: Work-baskets.--Ver. 693. See the Note to the seventy-third line of the Ninth Epistle.]

[Footnote 808: Heroines of olden times.--Ver. 713. Such as Danaë, Europa Seraele, Alcmena, Io, Calisto, Antiope, Maia, Electra, and others.]

[Footnote 809: Chaplet of Pallas.--Ver. 727. A crown of olive was presented to the victors in the athletic exercises at the Olympic games.]

[Footnote 810: Love for Lyrice.--Ver. 731. If Lyrice here is a female name, it is not known who she was.]

[Footnote 811: Daphnis.--Ver. 732. He was a Sicilian, the son of Mercury; and the inventor of Bucolic poetry.]

[Footnote 812: Pylades.--Ver. 745: Hermione was the wife of Orestes, the friend of Pylades.]

[Footnote 813: With a dart.--Ver. 763. It appears by this, that it was the custom to take fish by striking them with a javelin Salmon ere foretimes caught in a similar manner at the present day.]

FOOTNOTES BOOK TWO

[Footnote 901: Sing, 'Io Pean.'--Ver. 1. This was the usual cry of the hunters, who thus addressed Apollo, the God of the chase, when the prey had been captured iu the toils. See the Metamorphoses, Book iv. 1. 513.]

[Footnote 902: Amyclæ.--Ver. 5. A town of Laconia. See the Metamorphoses, Book x. 1. 219, and the Note.]

[Footnote 903: Erato.--Ver. 16. He addresses himself to this Muse, as her name was derived from the Greek 'love.' It has been suggested that he had another reason for addressing her, as she was thought to take pleasure in warfare, a state which sometimes, by way of variety, exists between lovers.]

[Footnote 904: A bold path.--Ver. 22. This story is again related in the Eighth Book of the Metamorphoses.]

[Footnote 905: Like oars.--Ver. 45. He aptly compares the arrangement of the main feathers of a wing to a row of oars.]

[Footnote 906: Orion.'--Ver. 56. So in the Metamorphoses, Book v. 1. 206, he says to his son Icarus, 'Fly between both: and I bid thee neither to look at Bootes, nor Helice, nor the drawn sword of Orion.']

[Footnote 907: Is angling.--Ver. 77. There is a similar passage in the Metamorphoses, 1. 216.]

[Footnote 908: The Clarian God.--Ver. 80. See the Fasti, Book i. 1. 20, and the Note.]

[Footnote 909: And Calymne.--Ver. 81. These peaces are mentioned in the corresponding passages in the Metamorphoses, Book viii. 1. 222.]

[Footnote 910: Astypalæa..--Ver. 82. This was an isle in the group of the Sporades, between Crete and the Cyclades. It contained but one city, and was long and narrow, and of rugged appearance.]

[Footnote 911: The young horse.--Ver. 100. See the Amoves. Book i. El. viii 1. 8, and the Note.]

[Footnote 912: The Marsian spells.--Ver. 102. The 'naenia' was a mournful dirge or chaunt uttered by the sorcerer in his incantations. On the Marsi, see the Sixth Book of the Fasti, 1. 142, and the Note to the passage.]

[Footnote 913: Causing paleness.--Ver. 105. Philtres were noxious potions, made of venomous or stimulating ingredients, prescribed as a means of gaining the affections of the person to whom they were administered.]

[Footnote 914: Nireus.--Ver. 109. See the Pontic Epistles, Book iv. Ep. xiii. 1. 16, and the Note to the passage.]

[Footnote 915: Charming Hylas.--Ver. 110. See the Tristia, Book ii. 1.]

[Footnote 916: Ocean Goddesses.--Ver. 124. Calypso was really the only sea Goddess that was enamoured of Ulysses. Circe was not a sea Goddess.]

[Footnote 917: Blood of Dolon.'--Ver. 135. See the Metamorphoses, Book xiii. line 244.]

[Footnote 918: Hjemontan horses--Ver. 136. The steeds of Achilles.]

[Footnote 919: The Chaonian bird.--Ver. 150. Chaonia was a district of Epirus, said to have been so called from Chaon, a Trojan. Dodona was in Epirus, and in its forests were said to be doves that had the gift of prophecy. See the Translation of the Metamorphoses pp. 467-8.]

[Footnote 920: Resort to law.--Ver. 151. He means to say 'let man and wife be always thinking about resorting to law to procure a divorce.']

[Footnote 921: 1 gave verses.--Ver. 166. He intends a pun here. 'Verba dare' is 'to deceive,' but literally it means 'to give words.' See the Amores, book i. El. viii. 1. 57.]

[Footnote 922: Atalanta of Nonacris.--Ver. 185. See the Amores, Book iii. El. ii. 29, and the Note.]

[Footnote 923: Bow of Hylceus.--Ver. 191. Hylæus and Rhæcus were Centaurs, who were pierced by Atalanta with her arrows, for making an attempt on her chastity. He alludes to the bow of Cupid in the next line.]

[Footnote 924: The ivory cubes.'--Ver. 203. He alludes to throws of the 'tali' and 'tessera,' which were different kinds of dice. See the Note to 1. Footnote 471: of the Second Book of the Tristia. In this line he seems to mean the 'tessera,' which were similar to our dice, while the 'tali,' which he next mentions, had only four flat surfaces, being made in imitation of the knuckle-bones of animals, and having two sides uneven and rounded. The dice were thrown on a table, made for the purpose, with an elevated rim. Some throws, like our doublets, are supposed to have counted for more than the number turned up. The most fortunate throw was called 'Venus.' or 'Venereus jactus'; it is thought to have consisted of a combination, making fourteen, the dice presenting different numbers. Games with dice were only sanctioned by law as a pastime during meals.]

[Footnote 925: Make bad moves.--Ver. 204. 'Dare jacta' means 'to move the throws,' in allusion to the game of 'duodecim scripta,' or 'twelve points,' which was played with counters moved according to the throws of the dice, probably in a manner not unlike our game of backgammon. The hoard was marked with twelve lines, on which the pieces moved.]

[Footnote 926: Or if you are throwing.--Ver. 205. By the use of the word 'seu, or,' we must suppose that he has, under the word 'numeri,' alluded to the game with the 'tesseræ,' or six-sided dice.]

[Footnote 927: The game that imitates.--Ver. 207. He here alludes to the 'ludus latrunculorum,' literally 'the game of theft,' which is supposed to have been somewhat similar to our chess. He refers to its name in the words, 'latrocinii sub imagine.' The game was supposed to imitate the furtive stratagems of warfare: hence the men, which were usually styled 'calculi,' were also called by the name of 'latrones,' 'latrunculi,' 'milites,' 'bella-tores,' 'thieves,' 'little thieves,' 'soldiers,' 'warriors.' As we see by the next line, they were usually made of glass, though sometimes more costly materials were employed. The skill of this game consisted either in taking the pieces of the adversary, or rendering them unable to move. The first was done when the adversary's piece was brought by the other between two of his own. See the Tristia, Book ii. 1.477. The second took place when the pieces were 'ligati,' or 'ad incitas redacti,' brought upon the last line and unable to move. White and red are supposed to have been the colour of the men. This game was much played by the Roman ladies and nobles.]

[Footnote 928: Hold the screen.--Ver. 209. The ancients used 'umbracula,' or screens against the weather (resembling our umbrellas), which the Greeks called --------. They were used generally for the same purposes as our parasols, a protection against the heat of the sun. They seem not to have been in general carried by the ladies themselves, but by female slaves, who held them over their mistresses. See the Fasti, Book ii. 1. 209. These screens, or umbrellas, were much used by the Roman ladies in the amphitheatre, to protect them from sun and rain, when the 'velarium,' or awning, was not extended.]

[Footnote 929: Tasteful couch.'--Ver. 211. This was probably the 'triclinium' on which they reposed at meals. The shoes were taken off before reclining on it. Female slaves did this office for the ladies, and males for the men.]

[Footnote 930: Looking-glass.--Ver. 216. These were generally held by female slaves, when used by their mistresses. See the Metamorphoses, Book iv. 1. 349. and the Note.]

[Footnote 931: Held the work-basket.--Ver. 219. Hercules, who Wiled the serpents sent by Juno, is reproached for doing this, by Deianira in her Epistle.]

[Footnote 932: As though a servant.--Ver. 228. He is to be ready, if his mistress goes to a party, to act the part of the slave, who was called 'adversitor,' whose duty it was to escort his master home in the evening, if it was dark, with a lighted torch.]

[Footnote 933: A vehicle.--Ver. 230. 'Rota,' a wheel, is, by Synecdoche, used to signify 'a vehicle.']

[Footnote 934: Cynthius.--Ver. 240. See the Note to line 51, of the Epistle from Aenone to Paris.]

[Footnote 935: Through the open roof.--Ver. 245. He gives a somewhat hazardous piece of advice here; as he instructs him to obtain admission by climbing up the wall, and getting in at the skylight, which extended over the 'atrium,' or 'court,' a room which occupied the middle of the house. The Roman houses had, in general, but one story over the ground-floor.]

[Footnote 936: The high window.--Ver. 246. This passage may be illustrated by the Note to 1. 752: of Book xiv. of the Metamorphoses.]

[Footnote 937: Day on which.--Ver. 257. He alluded to a festival celebrated by the servants, on the Caprotine Nones, the seventh of July, when they sacrificed to 'Juno Caprotina.' Macrobius says that the servants sacrificed to Juno under a wild fig-tree (called 'caprificus'), in memory of the service done by the female slaves, in exposing themselves to the lust ot the enemy, for the public welfare. The Gauls being driven from the city, the neighbouring nations chose the Dictator of the Fidenates for their chief, and, marching to Rome, demanded of the Senate, that if they would save their city, they should send out to them their wives and daughters The Senate, knowing their own weakness, were much perplexed, when a handmaid, named 'Tutela,' or 'Philotis,' offered, with some others, to go out to the enemy in disguise. Being, accordingly, dressed like free women, they repaired in tears to the camp of the enemy. They soon induced their new acquaintances to drink, on the pretence that they were bound to consider the day as a festival; and when intoxicated, a signal was giver, from a fig tree near, that the Romans should fall on them. The camp of the enemy was assailed, and most of them were slain. In return for their service, the female, slaves were made free, and received marriage portion? at the public expense. Another account, agreeing with the present passage, says, that the Gauls were the enemy who made the demand, and that Retana was the name of the female slave.]

[Footnote 938: The lower classes.--Ver. 259. Witness his own appeals in the Amores to Napè, Cypassis. Bagous, and the porter.]

[Footnote 939: In the Sacred Street.'--Ver. 266. Presents of game and trout very often follow a similar devolution at the present day.]

[Footnote 940: Amaryllis was so fond of.--Ver. 267. He alludes to a line of Virgil, which, doubtless, was then well known to all persons of education. It occurs in the Eclogues: 'Castaneasque nuces, mea quas Amaryllis amabat.' 'Chesnuts, too, which my Amaryllis was so fond of.' In the next line, he hints that the damsels of his day were too greedy to be satisfied with chesnuts only.]

[Footnote 941: Thrush and a pigeon.--Ver. 269. Probably live birds of the kind are here alluded to; Pliny tells us that they were trained to imitate the human voice. Thrushes were much esteemed as a delicacy for the table. They were sold tied up in clusters, in the shape of a crown.]

[Footnote 942: By these means.--Ver. 271. He alludes to those who continued to slip into dead men's shoes, by making trifling presents of niceties. Juvenal inveighs against this practice.]

[Footnote 943: Poetry does not.--Ver. 274. See the remarks of Dipsas in the Amores, Book i. El. viii. 1. 57.]

[Footnote 944: Only rich.--Ver. 276. See the Amores, Book iii. El. ii.]

[Footnote 945: Tyrian hue.--Ver. 297. See the Fasti, Book ii. 1. 107, and the Note.]

[Footnote 946: Of Cos--Ver. 298. See the Epistles of Sabinus, Ep. iii. 1. 45, and the Note.]

[Footnote 947: A dress of felt.--Ver. 300. 'Gausape,' 'gausapa,' or 'gausapum,' was a kind of thick woolly cloth, which had a long nap on one side. It was used to cover tables and beds, and as a protection against wind and rain. It was worn both by males and females, and came into use among the Romans about the time of Augustus.]

[Footnote 948: You are setting me on fire.--Ver. 301. Burmanu deservedly censures the explanation of 'moves incendia,' given by Crispinus, the Delphin Editor, 'Vous mourrez de chaud,' 'You will die of heat,' applying the observation to the lady, and not, figuratively, to the feelings of her lover.]

[Footnote 949: Her very embraces.--Ver. 308. The common reading of this line is clearly corrupt; probably the reading is the one here adopted, 'Et un dat, gaudia, voce proba.']

[Footnote 950: What advice--Ver. 368. These attempts at argument are exhausted by Paris, in his Epistle to Helen.]

[Footnote 952: Stinging-nettle.--Ver. 417. Pliny prescribes nettle-seed as a stimulating medicine, mixed with linseed, hyssop, and pepper.]

[Footnote 953: White onion.--Ver. 421. The onions of Megara are praised by Cato, the agricultural writer.]

[Footnote 954: Alcathous.--Ver. 421. See the Metamorphoses, Book vii. 1.]

[Footnote 955: At first.--Ver. 467. See the beginning of the First Book of the Metamorphoses.]

[Footnote 956: Unclean mate.--Ver. 486. He alludes to the strong smell of the he-goat.]

[Footnote 957: Machaon.--Ver. 491. He was a famous physician, son of Æsculapius, and was slain in the Trojan war. See the Tristia, Book v. El. vi. 1. 11.]

[Footnote 958: He came.--Ver. 496. 'Adest' seems a preferable reading to 'agit.']

[Footnote 959: To know himself.--Ver. 600. 'Know thyself,' was a saying of Chilo, the Lacedaemonian, one of the wise men of Greece. This maxim was also inscribed in gold letters in the temple of Apollo at Delphi. 'Too much of nothing' was a second maxim there inscribed; and a third was, 'Misery is the consequence of debt and discord.']

[Footnote 960: Drinks with elegance.--Ver. 506. It is hard to say what art in drinking is here alluded to; whether a graceful air in holding the cup, or the ability of drinking much without shewing any signs of inebriety.

Let the old woman come.--Ver. 329. In sickness it was the custom to purify the bed and chamber of the patient, with sulphur and eggs. It seems also to have been done when the patient was pining through unrequited love. Apulius mentions a purification by the priest of Isis, who uses eggs and sulphur while holding a torch and repeating a prayer. The nurse of the patient seems here to be directed to perform the ceremony.]

[Footnote 961: The Fasti, Book ii. 1. 19, and Book iv. 1. 728. From a passage of Juvenal, we find that it was a common practice to purify with eggs and sulphur, in the month of September, * On Athos.--Ver. 517. See the Metamorphoses, Book ii. 1. 217, and the Note.]

[Footnote 962: On Hybla.--Ver. 517. See the Tristia, Book v. El. xiii. 1. 22.]

[Footnote 963: Off your head.--Ver. 528. Iphis, in the fourteenth Book of the Metamorphoses, 1. 732, raises his eyes to the door-posts of his mistress, 'so often adorned by him with wreaths.']

[Footnote 964: The senses.--Ver. 532. He seems to believe, with Nixon d'Enelos, in the existence of a sixth sense.]

[Footnote 965: Of mighty Jove.--Ver. 540. He alludes to the triumphal procession to the Capitol.]

[Footnote 966: Gentle sleep.--Ver. 546. See the Amores, Book iii. El. i. 1. 51. He means to say that husbands give a certain latitude to their wives, who do not fail to improve upon it.]

[Footnote 967: Own husband.--Ver. 551. See the Amores, Book i. El. iv. 1. 38.]

[Footnote 968: Other men visit.--Ver. 554. 'Viri' seems to be a better reading than 'viro.']

[Footnote 969: Mars and Venus.--Ver. 562. See the Metamorphoses, Book iv. 1. 173.]

[Footnote 970: Says, laughing.--Ver. 585. See a similar passage in the Metamorphoses, Book iv. 1. 187.]

[Footnote 971: For Thrace.--Ver. 588. He was much venerated by the warlike Thracians.]

[Footnote 972: Paphos.--Ver. 588. See the Metamorphoses, Book x. 1. 298.]

[Footnote 973: Fire and water render.--Ver. 598. Among the Romans, when the bride reached her husband's house, he received her with fire and water, which it was the custom for her to touch. This is, by some, supposed to have been symbolical of purification; or it was an expression of welcome, as the interdiction of fire and water was the formula for banishment.]

[Footnote 974: My sallies.--Ver. 600. See Book L 1. 31, and the Note. See also the Fasti, Book iv. 1. 866, and the Note.]

[Footnote 975: The rites of Ceres.--Ver. 601. He alludes to the mysterious rites of Ceres, in the island of Samothrace.]

[Footnote 976: Not enclosed in chests.--Ver. 609. Certain chests were carried in the procession at the festival of Ceres, the contents of which, if there were any, was a mystery to the uninitiated.]

[Footnote 977: The left hand.--Ver. 614. This is the attitude of the Venus de Medicis.]

[Footnote 978: At a heavy price.--Ver. 626. Men spend their money on debauchery, only for the pleasure of talking of it.]

[Footnote 979: Waving wings.--Ver. 644. He refers to Perseus admiring the swarthy Andromeda.]

[Footnote 980: Of larger stature.--Ver. 645. She was remarkable for her height.]

[Footnote 981: Green bark.--Ver. 639. He speaks of the slip engrafted in the stock.]

[Footnote 982: What Consulship.--Ver. 663. The age of persons was reckoned by naming the Consulship in which they were born; the period of which was Known by reference to the 'Fasti Consulares.' See the Introduction to the Fasti.]

[Footnote 983: Rigid Censor.--Ver. 664. It was the duty of the Censor to make enquiries into the age of all individuals.]

[Footnote 984: Best years.--Ver. 666. Even in those days, it was considered ungallant to make too scrutinizing enquiries into the years of ladies of 'a certain age.']

[Footnote 985: Kind of warfare.--Ver. 674. See the Amores, Book i. El. ix. 1. 1.]

[Footnote 986: Besides in these.--Ver. 675. In reference to females of a more advanced age.]

[Footnote 987: Seven times five years.--Ver. 694. He probably means, in this passage, a lustrum of five years. Burmann justly observes, that 'cito,' 'quickly,' or 'soon,' can hardly be the proper reading, as it seems to contradict the meaning of the context. He suggests 'nisi,' meaning 'but,' or 'only.' See the Fasti, Book iii. 1. 166, and the Note. Also the Tristia, Book iv. El. xvi. 1. 78.]

[Footnote 988: Stored up in the times.--Ver. 696. He uses this metaphorical expression to signify that he admires females when of a ripe and mature age See the Amores, Book ii. El. v. 1. 54, and the Note.]

[Footnote 989: The shooting grass.--Ver. 698. In Nisard's translation, the words 'prata novella' are rendered 'l'herbe nouvellement coupée,' 'the grass newly cut.' This is not the meaning of the passage. He intends to say that the grass just shooting up is apt to cut or prick the naked foot.]

[Footnote 990: Hermione.--Ver. 699. She was the daughter of Helen and Menelaus.]

[Footnote 991: Gorge.--Ver. 700. She was the daughter of Altnea, and sister of Meleager. She married Andræmon.]

[Footnote 992: Podalirius.--Ver. 735. The brother of Machaon. See the Tristia Book v. El. xiii. 1. 32.]

[Footnote 993: Calchas.--Ver. 737. See the Metamorphoses.]

[Footnote 994: Automeden.--Ver. 738. The son of Diores. He was the charioted of Achilles.]

[Footnote 995: Upon his spoil--Ver. 744. It was the custom to write inscriptions on the spoil. See the Notes to the Fasti, Book ii. 1. 663.]

FOOTNOTES OF BOOK THE THIRD

[Footnote 1001: Penthesilea.'--Ver. 2. See the 21st Epistle, 1.118, and the Note.]

[Footnote 1002: Dione.--Ver. 3. See the Fasti, Book ii. 1. 461, and the Note.]

[Footnote 1003: Son of Atreus.--Ver. 11. 'Helen was unfaithful to Menelaus, while Clytemnestra killed Agamemnon.]

[Footnote 1004: Son of Oeclus.--Ver. 13. See the Metamorphoses, Book viii. 1. 317, ind the Note.]

[Footnote 1005: From Phylace.--Ver. 17. See the Epistle of Laodamia to Protesilaius.]

[Footnote 1006: Son of Pheres.--Ver. 19. See the Pontic Epistles, Book iii. El. i. L 106, and the Note.]

[Footnote 1007: And in place of--Ver. 20. See the 111th line of the same Elegy, and the Note. Also the Tristia, Book v. El. xiv. 1. 38.]

[Footnote 1008: My skiff.--Ver. 26. 'Cymba.' See the Amores, Book iii. El. vi. 1. 4, and the Note.]

[Footnote 1009: Another bride.--Ver. 34. Jason deserted Medea for Creusa.]

[Footnote 1010: Nine journies.--Ver. 37. See the Epistle of Phyllis to Demophoon.]

[Footnote 1011: Two treatises.--Ver. 47. His former books on the Art of Love.]

[Footnote 1012: Who before had uttered.--Ver. 49. He alludes to the Poet Stesichorus, on whose lips a nightingale was said to have perched and sung, when he was a child. Pliny relates that he wrote a poem, inveighing bitterly against Helen, in which he called her the firebrand of Troy, on which he was visited with blindness by her brothers, Castor and Pollux, and did not recover his sight till he had recanted in his Palinodia, which he composed in her praise. Suidas says, that Stesichorus composed thirty, six books of Poems. Helen was born at Therapnæ, a town of Laconia.]

[Footnote 1013: Your own privileges.--Ver. 58. 'Sua' seems to mean the privileges sanctioned and conceded by the law, probably to those females who were in the number of the 'professae.']

[Footnote 1014: No door.--Ver. 71. So Horace says, in his address to Lydia, Book i. Ode i. 25; 'Less frequently do the wanton youths shake your joined windows with many a blow, and no longer deprive thee of sleep, and the door adheres to its threshold.']

[Footnote 1015: Bestrewed with roses.--Ver. 72. See line 528: in the last Book Lucretius speaks of the admirers of damsels anointing their doors with M ointment made of sweet marjoram.]

[Footnote 1016: Hermione.--Ver. 86. According to Hesiod, Venus was the mother of three children by Mars, of whom Hermione was one.]

[Footnote 1017: May take up again.--Ver. 96. This is not the proper translation, of the passage; but the real meaning cannot be presented with a due regard to decorum.]

[Footnote 1018: I begin with dress.--Ver. 101. He plays upon the different meanings of the word 'cultus'; which means either 'dress,' or 'cultivation,' according as it is applied, to persons or land.]

[Footnote 1019: A great part.--Ver. 104. This is a more ungallant remark than we should have expected Ovid to make.]

[Footnote 1020: Of Phoebus.--Ver. 119. He alludes to the temple of Apollo, on the Palatine Hill, where Augustus and Tiberius resided.]

[Footnote 1021: And choice shells.--Ver. 124. He alludes to pearls which grow in the shell of the pearl oyster, and are found in the Persian Gulf and the Indian Ocean.]

[Footnote 1022: By the moles.--Ver. 126. He alludes to the stupendous moles which the Romans fabricated, as breakwaters, at their various bathing-places on the coast of Italy. See the Odes of Horace, Book iii. ode 1.]

[Footnote 1023: Round features.--Ver. 139. See the Pontic Epistles, Book iii Ep. iii. 1. 15, and the Note.]

[Footnote 1024: Figure of the tortoise.--Ver. 147. Salmasius thinks that the 'galerus,' or 'wig of false hair,' is alluded to in this passage. Others think that a coif or fillet of net-work is alluded to. He probably means a mode of dressing the hair in the shape of a lyre, with horns on each side projecting outwards. Mercury, the inventor of the lyre, was born on Mount Cyllene, in Arcadia.]

[Footnote 1025: The waves.--Ver. 148. Juvenal mentions a mode of dressing the hair to a great height by rows of false curls.]

[Footnote 1026: The herbs from Germany.--Ver. 163. He alludes, probably, to herbs brought from Germany, which were burnt for the purpose of making a soap used in turning the hair of a blonde colour. See the Amores, Book i. El. xiv. 1. 1, and the Note.]

[Footnote 1027: For money--Ver. 166. See 1. 45 of the above Elegy.]

[Footnote 1028: The eyes of Hercules.--Ver. 168. He means that the wig-makers']

shops were in the neighbourhood of the Temple of Hercules Musagetes, in the Flaminian Circus. See the Sixth Book of the Fasti, 1. 801.]

[Footnote 1029: Gold flounces.--Ver. 169. 'Segmenta' are probably broad flounces to the dresses inlaid with plates of gold, or gold threads embroidered on them.]

[Footnote 1030: On one's person.--Ver. 127. Like our expression, 'To carry a fortune on one's back.']

[Footnote 1031: That art said.--Ver. 175. He refers to the colour of the Ram with the Golden Fleece, that bore Helle and Phryxus over the Hellespont.]

[Footnote 1032: Resembles the waves.--Ver. 177. He evidently alluded to dresses which resemble the surface of the waves, and which we term 'watered'; and which the Romans called 'undulatae,' from 'unda,' a 'wave.' Varro makes mention of 'undulatæ togæ.' Some Commentators, however, fancy that he alludes here to colour, meaning 'glaucus,' or 'sea-green,' which Lucretius also calls ' thalassinus.']

[Footnote 1033: Amaryllis.--Ver. 183. See the last Book, 1. 267, and the Note.]

[Footnote 1034: And wax.--Ver. 184. Plautus mentions the 'Carinarii,' who dyed garments of a waxen, or yellow colour]

[Footnote 1035: Seriphos.--Ver. 192. See the Metamorphoses, Book v. 1. 242, and the Note.]

[Footnote 1036: Shocking goat.--Ver. 193. See the Note to 1. 522: of the First Book.]

[Footnote 1037: Application of wax.--Ver. 199. Wax is certainly used as a cosmetic, but 'creta' seems to be a preferable reading, as chalk in a powdered state was much used for adding to the fairness of the complexion. Ovid would hardly recommend a cosmetic of so highly injurious a tendency as melted wax.]

[Footnote 1038: The eye-brows.--Ver. 201. We learn from Juvenal, that the colour of them was heightened by punctures with a needle being filled with soot.]

[Footnote 1039: And the little patch.--Ver. 202. 'Aluta' means 'skin made soft by means of alum.' It is difficult to discover what it means here, whether 'a patch' made of a substance like gold-beater's skin, somewhat similar to those used in the days of the Spectator; or a liquid cosmetic, such as Pliny calls 'calliblepharum,' 'an aid to the eye-brows.' He seems to use the word 'sinceras' in its primitive sense, 'without wax'; which recommendation certainly would contradict the common reading, 'cera,' in the 199th line.]