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Greece & Rome, Vol. xxxv, No. 2, October 1988
By M. DYSON
LYDIA, dic, per omnis
te deos oro, Sybarin cur properes amando
perdere, cur apricum
oderit campum, patiens pulveris atque solis,
cur neque militaris 5
inter aequalis equitet, Gallica
temperet ora frenis?
cur timet flavum Tiberim ta
sanguine viperino
cautius vitat neque iam livida gestat armis 10
bracchia, saepe disco,
saepe trans finem iaculo nobilis expedito?
quid latet, ut marinae
filium dicunt Thetidis sub lacrimosa Troiae
funera, ne virilis 15
cultus in caedem et Lycias
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HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS 165
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166 HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS
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HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS 167
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168 HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS
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HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS 169
NOTES
1. This article is based on a paper read to the Australasian Universities Language and
Literature Association congress at Christchurch in February 1987.
2. The name appears in an inscription: T. Marcius Subaris, a freedman (C.I.L. 6.33273).
Greek personal names at Rome are in real life commonly derived from place names, and also
from words denoting moral characteristics: cf. H. Solin, Die griechischen Personennamen in Rom
(Berlin, 1982), 1.566-647, 2.782-7. Horace combines both ideas in choosing the traditionally
luxurious city of Sybaris as his young Roman's name, characterizing the recent behaviour of
one hitherto noted for toughness. Horace is perhaps developing a hint of Terence, who at Ad.
915 has an indulgent guardian castigated as ille Babylo. The name Lydia also suggests luxury,
but may be chosen more precisely to suit an ambiguity in virilus cultus (15-16): Lydia changes
Sybaris' manly ways as Thetis changed Achilles' male garments - and that is what the Lydian
Omphale did to Heracles. For Omphale as Lydia, cf. Prop. 3.11.17-18; for the ambiguity see n.
18 below.
3. For the Augustan background see L. R. Taylor, JRS 14 (1924), 158-61, and H. Last,
CAH, 10.462-4. Horace elsewhere gives athletics a Roman colour, e.g. c.3.7.26; c.3.12.7;
c.4.1.39. But in our poem militaris is precise; Horace laments the lack of equestrian skills among
young nobles at c.3.24.54-55.
4. Latin Explorations (London, 1963), pp. 137-41, somewhat modified in his edition Horace,
The Odes (London, 1985), p. 139. Also responsive to the tone of the description of training and
of the Trojan allusion is H. Dietz, Latomus 34 (1975), 746-53; cf. especially 750-1.
5. D. West, Reading Horace (Edinburgh, 1967), p. 122.
6. Several commentators remark that Sybaris' retirement will be short-lived: cf. Kiessling-
Heinze, Horaz, Oden und Epoden ed. 8 (Berlin, 1955) on v. 14; H. P. Syndikus, Die Lyrik des
Horaz (Darmstadt, 1972), 1. p. 109; F. Cairns, QUCC 24 (1977), 134-8; Cl. Echinger and G.
Maurach, Acta Classica 27 (1984), 71-82.
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170 HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS
7. Bib. 3.13.8.
8. Ach. 1. The story starts with the intuitive foreboding of Thetis as Paris' ship
her in the sea (20ff.). At vv.271ff. Achilles refuses to don girl's clothes, but the sight
makes him less uncomfortable at the idea of dressing to make her acquaintance bett
9. 13.162-71.
10. Philostratus Jun., Imag. 1; Hyginus, Fab. 96 (the motive is the fear of T
the device of the disguise is due to Lycomedes); the Scholiast on II. 19.326 ha
Peleus foresee his son's death and send him for safety to Skyros - the variant
mother only reinforces the essential element of parental anxiety. There are, o
references to the episodes where the motivation is left unmentioned.
11. R. G. M. Nisbet and M. Hubbard, A Commentary on Horace Odes 1 (Oxfo
115. In the occurrence of the same phrase filius ... Thetidis marinae at c.4.6.6 t
heroic dignity is very much to the point: Achilles was no match for Apollo despi
similar is invicte, mortalis dea nate puer Thetide (ep. 13.12), with a clear contrast
divine origin and his mortality. The correct view on our passage is taken by F
137.
12. Kiessling-Heinze (n. 6) in the introduction to the poem describe it as 'a poem of repri-
mand and admonishment of a young man ... disguised as questions addressed to the beloved'.
So S. Commager, The Odes of Horace (New Haven, 1962), p. 143; H. Dietz (n. 4), 748.
13. In vv. 3-4 amando could refer to the love felt by either Lydia or Sybaris for the other,
and although initially one might take it to be the latter, the ambiguity allows the former meaning
to emerge at the end of the poem. Perdere cannot here mean 'to make die of love' (cf. Nisbet and
Hubbard (n. 11), ad loc.) as this meaning would be intolerably feeble in view of the ensuing
catalogue of Sybaris' failures. The prime meaning must be 'ruin' in a moral sense, which is
unobjectionable even in an erotic context: 'cur perdis adulescentem nobis? cur amat? cur potat?
cur tu his rebus sumptum suggeris?' (Terence, Ad. 61-63).
14. Critics have been here before, of course, notably Dietz (n. 4), 747 and Cairns (n. 6), 137,
but have not, in my view, applied the parallel between Thetis and Lydia to the whole situation
properly. Dietz takes Sybaris' fear of training to be a fact, explicable by a psychological mec-
hanism whereby Lydia's worries infect her lover (749-51): but this, I think, leaves the absence
of Sybaris from the poem unexploited, and this factor strongly suggests, as I argue, that the fear
must belong to Lydia alone. Cairns thinks the purpose of making Lydia responsible, like Thetis,
is to focus censure on her, so as to avoid directly imputing disreputable feelings to Sybaris: this
view, I think, treats the love of both women too lightly by ignoring the tragic tone of the myth,
for if Horace hopes, as Cairns supposes, that Sybaris will leave Lydia to 'enter the army of
Augustus', then the analogue would be Achilles going 'to fight at Troy'. But this last phrase is
hopelessly inadequate to express the object of Thetis' fear.
15. Wars are mqtribus detestata (c.1.1.24), but, if we need examples, an endangered prince is
watched in terror by his fiancee as well as by his mother at c.3.2.6-12. Lydia is not presumably
a prospective wife, but the respectable do not have a complete monopoly of fine feelings. It is
too dismissive to ask, with Syndikus (n. 6), p. 107, how an hetaira could feel her conscience
pricked by complaints that she is making her lover soft. For firstly, it is far from clear that
women such as Lydia, in Horace and in other writers, need to be seen as prostitutes working for
profit. Chrysis in Menander's Samia has a permanent relationship with Demea who cannot
marry her because she is not an Athenian citizen. It has recently been pointed out by A. Cameron
(H. P. Foley (ed.), Reflections of Women in Antiquity (New York, 1981), pp. 274-302) that 'very
few of the women described by Asclepiades fit the stereotype of the hetaira'. Simaetha in
Theocritus Idyll 2 has a status hard to define but certainly not that of an hetaira. Horace's own
Asterie is urged to stay faithful to Gyges, and not be seduced by Enipeus, who, like Sybaris,
excells at swimming in the Tiber and at riding on the Campus (c.3.7): cf. c.3.9, c.3.15. And even
if she should be seen as in some sense a meretrix, which I do not wish to dispute seriously, it
does not follow that Lydia is incapable of generous motives. Menander was famous in later
antiquity for presenting at least some hetairas who were 'decent and responded to love with
love' (at Xporala KaL avTEpUaaL): Plutarch, Mor. 712c. Habrotonon in Epitrepontes
might be an example: cf. v. 985. The love between Philematium and her lover in Plautus'
Mostellaria is mutual and survives the end of the play, yet she is a meretrix; Terence's Thais in
Eunuchus, and still more so Bacchis in Hecyra, behave well in such a way that they feel entitled
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HORACE, ODES 1.8: THE LOVE OF LYDIA AND THETIS 171
to contrast their behaviour with that typical of their class. Though Horac
for Lydia in our poem, he may in several odes at least be said to requir
seriously the feelings of women presented sympathetically: e.g. 1.16; 1
3.12; 4.11; and perhaps 4.13, apart from the odes referred to above.
16. The structure of the ode allows pauses after questions at lines 7, 8
6 as well, if we read equitat and temperat, for which see Nisbet and Hu
The series would mark the growing eloquence of Lydia's silence.
17. The sombre mood of the myth seems to me incompatible with th
of Echinger and Maurach (n. 6), 78: the ode is partly a reminder to Sybari
warning to Lydia that she will lose her lover shortly when he returns, as
course, and partly a hint to Lydia that Horace will still be available whe
However, it seems to me that Sybaris is not merely a 'sporting hero' bu
this, together with the colouring of the Trojan reference, makes it im
comparison of Sybaris with Achilles as 'a cheerful note on which to clo
strophes 1-3'.
18. Kiessling-Heinze (n. 6), ad loc, see both meanings applying to Ac
The Odes, p. 139 suggests that the second sense, that of 'behaving like
parallel for Sybaris.
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