rion was flain by his Brothers, who drowned his Son Helius in the Nile. But there was no King of Egypt who conquer'd Ethiopia, before Ammon the Father of Ofiris; and therefore Hyperion was Ofiris, and Helius was the fame with Orus, the Grandson of Ammon, and the Apollo of the Greeks; for Helius is the Greek Name for Apollo. Paufanias likewife informs us, that his Worship came originally from Egypt; for he tells us, that one Antoninus, a Roman Senator, built a Temple at Epidaurus, to Apollo and Efculapius, Egyptian Gods. He was figur'd with a Harp, to denote his Skill in Mufick and Poetry ; and with a Bow and Arrows, to fignify the Rays of the Sun, of which he was the God.

Anacreon calls him Daphne-crown'd Apollo, because, when Daphne the Daughter of Peneus, a River-God, efcap'd his amorous Purfuit, by being chang'd into a Laurel, he confecrated that Tree to himself; as Ovid tells us, in his Relation of that Metamorphofe.

Cui Deus: At quoniam conjux mea non potes esse,
Arbor eris certe, dixit, mea; femper habebunt

3

Me Bacchus fires, he fwells each Vein, Gay Odours charm my raptur'd Brain; Beauty forbids her Slave to figh,

And I'll be mad, stark mad with Joy.

1

ODE

Te coma, te Cithara, te noftræ, Laure, Pharetra.

To whom the God. Because thou canst not be

My Mistress, I espouse thee for my Tree:
Be thou the Prize of Honour and Renown;
The deathlefs Poet and the Poem crown.

Dryden.

VER. 12. And I'll be mad, ftark mad with Joy.] Horace has exprefs'd himself in the fame manner,

recepto

Dulce mihi furere eft amico.

I must be mad,

"Tis decent at the Welcome of a Friend.

And in another Place,

Dulce eft defipere in loco.

A well-tim❜d Madness is our chiefeft Joy.

Creech.

VER. 10.

Ω Δ Η ΙΔ ́.

Εἰς Ἔρωτα.

Ελω, θέλω φιλήσαι.
Ἔπειθ ̓ Ἔρως φιλῶν με,

Ἐγὼ δ ̓ ἔχων νόημα
Αβελον, ἐκ ἐπείπω.
Ὁ δ ̓ εὐθὺ τόξον ἄρας,
Καὶ χρυσέων φαρέτρω,
Μάχη με προκαλᾶτο.
Καγω λαβὼν ἐπ ̓ ὤμων
Θώρηχο, όπως Αχιλλος,
Καὶ δέρα, καὶ βοείω,
Ἐμαρνάμω Ἔρωτι.

Ἔβαλλ ̓ ἐγὼ δ ̓ ἔφευγον,

5

ΙΟ

Ἤχαλ

VER. 10. And book my Spear, and grafp'd my Shield.] Mr, Longepierre, in his Remark on this Line, cites an ancient Epigram, where, inftead of Spear and Shield, the Combatant arms himself with Reason against the Attacks of Love.

Ωπ

I WILL, I will Love's Pow'r obey,

D.

Love woo'd me long to own his Sway;
But when with thoughtless Scorn elate,
I mock'd Submiffion to his State,

He fnatch'd his Bow and Quiver'd Pride,

5

And to fierce Combat me defy'd.

In hafte to my Defence I flew,

My Mail across my Shoulders threw ;

Like fome Achilles brav'd the Field,

And shook my Spear, and grafp'd my Shield.
With Love I enter'd Rebel-fight,

10

He wing'd his Darts, I wing'd my Flight.

Till

*Ωπλισμοι πρὸς Ἔρωτα πεὶ σέρνοισι λογισμόν.
Οὐδέ με νικήσει, μενΘ ἐὼν πρὸς ἕνα
Θνατὸς δ' Αθανάτῳ συνελεύσομαι ἢν ἢ βοηθών
Βάκχον ἔχῃ, τί μόνΘ πρὸς δύ ̓ ἐγὼ διαμαι;

With Reafon arm'd, I dare with Love contend,
Nor to the God, whilft one to one, will bend.
But, if to Cupid's Aid great Bacchus fly,
How can one Mortal two fuch Gods defy?

Ἐμοὶ

VE R. 13. 'Till having (pent his father' d Store.] The Poet tells us, that Love fhot all his Darts at him, to express his violent Propenfity to that Paffion. We have

the