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Donec templa refeceris. He means the Temples which had been burn'd during the Wars. This points at Augustus in particular: For that Prince was very diligent in repairing the Temples which had been demolish'd or burnt, and raising them up again.

Ædesque labentes Deorum. The difference between the Ædes Sacra, and the Temple, was this; Ædes Sacra was properly a Sacred Edifice dedicated to some Deity, but without the Ceremony of the Augurs; a Temple was a certain space of Ground set apart by the Augurs, but not hallowed nor consecrated to any of the Gods, as the Rostra, Curia Pompeia, Curia Julia, Curia Hostilia. Hence it is no hard matter to conceive how one might be turn'd into the other; that is, how a Temple might be made an Ædes Sacra, and an Ædes Sacra a Temple: there were several at Rome, which were both the one and the other at the same time.

Et fœda nigro simulacra sumo. This is a fine Passage. Horace, after he had spoke of the Temples being burnt, sets before the Eyes of the Romans the Statues of the Gods, all over black with the smoke of the Flames which had turn'd the Temples to Ashes. Here it is proper to mention what we find Book I. Ode XXXV. which was written a little after this:

Profane Wretches! what have we not defil'd? In what Instance has the Fear of the Gods restrain'd the sacrilegious Hands of our young Soldiers? Is there any one of the Altars which they have spar'd?

Hesperiæ. Italy, call'd also Hesperia proxima, to distinguish it from Spain, which was call'd Hesperia ultima.

Jam bis Monæses. Undoubtedly Horace speaks here of the two Victories which the Parthians got over the Romans, one under Monæses, and the other under Pacorus their Generals. He likewise imputes these Misfortunes of the Romans to the Contempt which they had shewn to Religion. It is probable that one of these Victories of the Parthians, was the Defeat of Crassus, who march'd against the Parthians, in defiance of all the unlucky Omens which happen'd both at Rome, and in the Camp, as Dion reports, Hist. Book XL. But the difficulty is to know whether Crassus was defeated by Monæses, who was a chief Man about King Orodes. Historians agree that it was Surena who routed Crassus. What is Surena? not a proper Name, but a Title of Dignity, and signifies, The King's Lieutenant: Now Monæses was the second Man of the Empire: And therefore it is probable that Surena was the Title of Monæses. This Passage of Horace is very considerable; for it is the only one of all Antiquity which gives us light in this famous Story. The Victory of Monæses over the Romans proved fatal to himself: For King Orodes growing jealous of his Glory, put him to Death soon after it. And therefore that Monæses, who put himself into Antony's Hands, seventeen Years after this Defeat of Crassus, and whom Antony sent back to Phraates, either because he suspected him, or because he hop'd he might do him good Service about the Prince, was the Son of the former.

Et Pacori manus. Pacorus was the eldest Son of Orodes, who sent him to ravage Syria presently upon the Defeat of Crassus: But he was then so Young, that he had only the Name of General, and Ozaces commanded the Army. He was sent thither again with Labienus two or three Years after, and did great Service; for he subdued all Syria, except Tyre, as Dion writes, Book XLVIII. He was defeated and slain three Years after by Ventidius, Antony's Lieutenant.

Non auspicatos contudit impetus. He calls the Efforts of the Romans against the Parthians, non auspicatos, unauspicious, contrary to the Auspicia, because Crassus had enter'd upon this War with singular Contempt of those Divine Tokens. First of all, when he left Rome, the Tribune Ateius having opposed his Departure, and not being able to stop him, convey'd a Chaffing-dish to the City Gate, thro' which he was to pass; and as Crassus went out he cast some Perfumes upon the Fire, and then threw it about, with horrible Curses and Imprecations. This Crassus minded not, but went on his Way. In like manner he slighted all the unlucky Presages that befell him. And Lastly, when the Soothsayers let him know, that the Tokens in the Sacrifices were unfortunate, he took no notice of what they said.

Et adjecisse prædam torquibus. He says, that the Parthians enlarged the Chains about their Necks with the Gold and Silver which they had taken from the Romans. Here it must be remember'd, that the Parthians wore Chains about their Necks, like the old Gauls and Germans.

Hic classe formidatus. For the Egyptians were most of Anthony's Forces for Sea Service.

Fœcunda culpæ secula. The Corruption of Manners in Horace's Time cannot be better exprest than in this Epigram of Catullus:

Cinna, in the first Consulate of Pompey, you could see but two Adulterers at Rome. In his second likewise you could find but these two. But since that, each of these has produced a thousand. O prolifick Adultery! By the two Adulterers Catullus means Cæsar and Mamurra. A little after this Ode was written, Augustus published the Julian Law, to prevent Adulteries.

Hoc fonte derivata clades. It is very remarkable, that Horace here ascribes all the Calamities which had happen'd to Rome, and all the Civil Wars, to Adulteries only. In this he follows the Doctrine of Pythagoras, who taught, that nothing was of more mischievous Consequence than confounding Families, and grafting Aliens upon them by Adultery.

Motus. As the Greeks use κινειθαι, to move ones self, for ορχειθαι, to dance, so the Latins use moveri and motus for the same. Thus Horace in another place;

And again

And Virgil, dant motus incompositos. Cicero has the same Phrase in his third Paradox: Histrio si paulo se movit extra numerum.

Ionicos. Ionian Dances were the most lascivious of any. For the World did not afford a more voluptuous People than the Ionians.

Matura virgo. That is, a Maid who is marriageable; for among the old Romans it was counted a Reproach for a Maid of that Age to dance; this Exercise being permitted to none but young Children.

Fingitur artubus. Fingere signifies the same as formare, componere, to fashion, to fit. It is a Term borrow'd from the Dancing-Schools. Horace says, that at that Age the Maid was still practising to make her Joynts supple, that she might succeed the better in her lascivious Movements. Lambin has read in some Manuscripts, fingitur artibus. If that be the true reading, Horace would say that the Maids learn'd all the Tricks, and practised all the inveigling Arts, which common Strumpets made use of in their Trade.

Juniores quærit adulteros. Juniores may signifie here simply, the youngest, or such as were younger than their Husbands, or new ones; as Book I. Ode XXXIII.

Coram. Before all the Company. This word is opposed here to luminibus remotis. Suetonius uses it in speaking of Augustus, in the LXIXth Chapter of his Life.

Non sine conscio. This is opposed to raptim. Horace is not satisfied to describe the Debaucheries of Women only; but to strike more Horror, he adds, that their Husbands consented; which is the highest degree of Lewdness.

Seu vocat institor. Institor is properly a Factor to a Merchant, an Agent. Ovid de arte, Lib. I.

The Merchant's Factor will come to your Mistress who wants to buy somewhat, and will open all his Ware in your sight.

Non his juventus orta parentibus. Here he illustrates what he hinted at the 17th Verse, that frequent Adulteries had spoil'd good Families, so that one might see a great difference between the Romans of his Time, and their brave Ancestors, who vanquish'd Pyrrhus, the Carthaginians, and Antiochus by Sea and Land.

Pyrrhumque. Phyrrhus was King of Epirus, and descended from Achilles. He routed the Consul Lævinus, near Heraclea; but soon after he was overthrown by Fabricius and Curius; and retiring into Greece, he was slain with a blow of a Tile, as he was besieging Antigonus in Argos, in the Year of Rome CCCCLXXX.

Sabellis docta ligonibus. Which is as much as to say, that the Soldiers were Samnites. For Sabellus is a diminutive of Samnis, as Scabellum of Scamnum.

Damnosa. Damnosus, as I have already observed, is properly one that never spares; and therefore it is very fitly applied to Time, which is likewise call'd tempus edax.