ホラティウスc. 4.8とc. 4.9 : 詩歌と美徳(その1)

Abstract

Both c. 4.8 and c. 4.9 refer to virtue. when they declare immortality that poetry can grant to its subjects. We attempt to comprehend the relation between poetry and virtue which is showed in the two poems. This paper deals with c. 4.8 and is the first part of our study on both poems. In a 'priamel' of 1-12, we recognize the following aspects. First, the characteristic of expressing the internal and spiritual which poetry has is suggestedby contrast with other artistic productions such as pictures and statues. Secondly, here, a poem is the present which a poet makes to his friends (sodalibus 2), and its giver and receiver form a pair (non ... mihi ..., non tibi ... 9/gaudes carminibus : carmina possumus 11). Thirdly, in 9-10 (non tibi talium/res est aut animus deliciarum egens), we find the poet's ethical choice of the men whom he wants to praise in his song. These aspects are developed in the second part of the poem. In 13-29, poetry is now compared to the inscriptions which describe the achievements of great commands matter-of-factly. In 21-34, the poet refers to the virtues of those whom poetry made immortal (meritis 24----virtus 26----virum 28/impiger 30----eripiunt 32----vota bonos ducit ad exitus 34). Especially, Hercules, Tyndaridae and Liber appear also in c. 3.3 where the main theme is virtue. virtus (26) must mean that of Aeacus, not of poets (vatum 27) ; therefore, we can say that a hero's virtue and a poet's praise (favor et lingua 26) as a pair bring immortality. As mentioned above, c. 4.8 shows that poetry is firmly connected with virtue and that virtue is indispensable when poetry displays its ability to immortalize.